WHEN I had the pleaſure of converſing with you, a few evenings ago, I ſtated a few propoſitions, tending to analize the doctrine of the eternal duration of hell torments; ſo as to have the ſubject compriſed in a ſmall compaſs, on a few ſelf evident principles.—But as the ſubject is of great importance, involving in its diſcuſſion and deciſion, the juſt or erroneous opinion we are to form of the moral character of the Deity; that is, whether we ſhall believe that the Deity has created millions of human beings, knowing with certainty, before he brought them into exiſtence, that they would prove incorrigible ſinners, incur his divine diſpleaſure, and that he, in conſequence, ſhould conſign them to eternal puniſhment in the regions of miſery and woe:

Or, whether he created them with the benevolent deſign or wiſh that they might all be eventually happy, knowing that he had ſufficient abilities to fulfil his gracious intention. I would beg leave to ſtate the following queries: viz.

Query I. When the Deity conceived the deſign of creating, or cauſing ſo many millions of human beings to exiſt; did he wiſh or deſign that they ſhould all be eventually happy? Or did he not wiſh them final happineſs?

Query II. Did he know what their future conduct in this life would be?

Query III. Was he poſſeſſed of a ſufficient degree of wiſdom to form a plan whereby the whole human race might be reſcued from eternal miſery?

Query IV. Had he a ſufficient degree of power to execute his plan, and ſave the whole human race from eternal perdition?

If it be granted, as I conclude it muſt be; that the Deity was ſo benevolent as to wiſh that the whole human race might be eventually happy;

That he knew before hand what the conduct of each individual would be;

That he had wiſdom enough to form a plan to effect his gracious deſign;

And a ſufficient degree of power to execute his plan and ſave the whole human race from eternal perdition;

Query V. What power, or combination of powers can fruſtrate the deſigns of the Omnipotent Jehovab, and drag theſe beings to endleſs perdition, which he intended ſhould be eventually happy?

Query VI. What degree of credit are we to give to the opinion of thoſe who tell us, that notwithſtanding the infinite goodneſs, wiſdom, and Almighty power, of the Deity are engaged to ſave the whole race, vaſt numbers of them muſt, nevertheleſs, be irrecoverably conſinged to the Devil, to be tormented by him to the endleſs ages of eternity? Nay, there are many who allege that the poſterity of Adam are brought into being, with a natural and moral incapacity of doing any good; but with a ſtrong propenſity, and infinite power to do evil. In conſequence of which diſpoſition and power, every ſin which they commit is an infinite evil, and every ſubſequent tranſgreſſion which they commit, being alſo an infinite evil, the ſum total becomes infinitely infinite; rendering the miſerable culprit juſtly liable to eternal puniſhment, for acting agreeably to the conſtitution and propenſities of his nature, with which the Deity impelled him into exiſtence.

Query VII. Is it not impious to ſuppoſe, that an infinitely good and merciful God, ſhould bring into exiſtence millions of human beings, under a moral incapacity of doing good; but with the ſtrongeſt inherent propenſities and powers to commit crimes 〈◊〉 are infinitely evil; thereby to furniſh a plauſible pretext to juſtify the meaſure of puniſhing them eternally?

If this doctrine be well founded, the Devil could not have wiſhed for a plan more, or better calculated to people his dominions.

The Calviniſts ſuppoſe the direful reverſe of our fortune, with reſpect to the benevolent diſpoſition of the Deity towards us, to have been cauſed by the tranſgreſſion and fall of Adam: for, ſay they, "Mankind by their fall loſt communion with God, are under his wrath and curſe, and ſo made liable to all the miſeries of this life, to death itſelf, and to the pains of hell forever!"

Query VIII. What a ſhocking idea do they entertain of the moral character of the Deity, and his divine government! Who can ſuppoſe a human being juſtly liable to God's wrath and curſe in this life, and to the pain of hell forever, for a crime committed by another perſon five or ſix thouſand years before the imputed culprit had an exiſtence?

Query IX. Was Adam's future conduct and fall, a matter of contingency with the Deity? Nay, he certainly knew that he would eat the forbidden fruit; why then ſhould his wrath and indignation riſe to ſuch a tremendous pitch, againſt millions of unborn, innocent beings, whoſe poſſible future exiſtence depended entirely on his own agency; which is as neceſſary in the production of a human being at this time, as in producing Adam out of the duſt of the earth?

Query X. Is it not more rational, more agreeable to ſcripture, and more conſiſtent with the ideas we ought to entertain of the kind parent of the human race, to believe, with the Univerſaliſts, that he created the whole human race, with the benevolent deſign of making them all eventually happy; that he had wiſdom enough to form his plan; and power enough to execute it; that he has made them moral, accountable agents: for which purpoſe, he has endued them with knowledge to diſtinguiſh between good and evil; a free will to chooſe, and a power to act agreeably to their choice? Where either of theſe three powers or faculties are withheld, or are imperfect, the duties expected of the agent, will be proportionally diminiſhed; an idiot not being in any degree accountable for his actions.

If, therefore, we make an improper uſe of our free agency, and are led or impelled by our appetites or paſſions, or any kind of temptation, to do any action which we know to be wrong or criminal, whether we gain our knowledge from revelation or reaſon, we are equally criminal. If we neglect to perform any known duty, we are alſo criminal. If we neglect to improve the means of gaining knowledge reſpecting our duties towards God and man, our ignorance cannot be plead in mitigation of our crimes, as our ignorance is not inevitable; but cauſed by neglect. The Deity, in all ſuch caſes, will correct, and ſometimes puniſh ſinners with ſeverity; probably he may puniſh ſome refractory ſinners for ages; but ſtill, like a kind parent, for the ſole purpoſe of reclaiming them.

The only valuable end or deſign of puniſhment, is the reformation of the being puniſhed. But in all caſes where this end cannot be attained, and the offender can be prevented from injuring other beings; the farther infliction of puniſhment can have no other motive than revenge, which can anſwer no valuable purpoſe. It would be better after having puniſhed them to a degree adequate to their crimes, to ſuffer them to drop into a ſtate of non-exiſtence, than to keep them ſinning and ſuffering eternally.

If ſin is diſpleaſing to the Deity, the ſins and blaſphemies committed in hell, muſt alſo diſpleaſe him;— but it ſeems he is willing to diſpenſe with this inconvenience, for the pleaſure of puniſhing them to eternity.

If it be ſaid, that the eternal puniſhment of the wicked may be deſigned as an example to others, to deter them from acting as they had done. I aſk, to whom can their puniſhment be a neceſſary example? Surely not to the wicked in this life, who neither hear their groans, nor ſee their ſufferings— Certainly not to the bleſſed in heaven, who can neither be benefited, nor gratified by ſuch an horrid ſpectacle. It certainly muſt be to gratify the Devil, as it affords him the pleaſure of triumphing over the Saviour of mankind. Here, may he ſay, are the millions you fondly imagined you could reſcue from my power; for them you left the boſom of your father; for them you aſſumed the human form; for them you ſuffered many hardſhips and indignities; for them you ſhed your blood on the croſs; but after all this parade, behold, they are mine eternally; you tried to ſave them, but you could not! Is this the triumphant victory the Saviour of mankind was to gain over the powers of darkneſs? Is it all to terminate in peopling the infernal regions, with thoſe very beings, who the eternal Father of mercies wiſhed and intended ſhould be eternally happy, in ſinging his praiſes world without end? Is it not more conſiſtent with the ideas we ought to entertain of the infinite goodneſs, wiſdom and power of God, to ſuppoſe that the Saviour of mankind will go on conquering 〈◊〉 to conquer, until he has releaſed every human being, who had been held in captivity by the enemy of mankind; correcting them for their tranſgreſſions, with the rod of benevolence, and alluring them by his tender mercies and loving kindneſs, until they become willing in the day of his power, to enliſt under him, as the Captain of their ſalvation, that after he has gained this compleat victory over the powers of darkneſs; he will deliver up the kingdom entire to his Father, that God may be all in all?

But on the other hand, ſhould we ſuppoſe the Saviour, when he comes to give an account of the ſucceſs of his miſſion, and deliver up the kingdom to his Father; to tell him, I have done my beſt to ſave the whole human race; but I found their natures ſo completely deranged and corrupted by Adam's fall, and their appetites and paſſions ſo though vitiated, and the Devil ſo amazingly artful and cunning in ſuiting his temptations to their corrupt appetites and paſſions; that I was at length obliged to come to a compromiſe with him, and give him up nine-tenths of the human race to recover one tenth? This would afford but ſmall grounds for a triumph.

WHEN I preſumed ſome time ago to trouble you with my ſentiments concerning the final reſtoration of the human race; I conſidered the ſubject, as it reſpected our ideas of the unlimited preſcience, goodneſs, wiſdom, and almighty power of God. And I am ſtill perſuaded that this is the moſt rational method of inveſtigating this important ſubject: for if the Deity be omniſcient, he muſt have known what would eventually be the fate of every individual created being. If he is infinitely good and merciful, he muſt undoubtedly wiſh to make them eventually happy. If he be infinitely wiſe, he muſt have laid his plan, ſo as to prevent being fruſtrated in the accompliſhment of his gracious deſign. And if infinitely powerful, all the obſtructions or obſtacles that the united powers of all created beings could oppoſe to the operations of his almighty will, would be in vain; nay, worſe than in vain.

If, therefore, any number of the human race, are to be conſigned to the Devil, to be tormented in the regions of darkneſs and deſpair, to the endleſs ages of eternity, it muſt happen in conſequence of ſome defect in the preſcience, goodneſs, wiſdom, or power of the Deity. To ſuppoſe the infinitely merciful and good God, capable of forcing any number of human beings into exiſtence, without wiſhing to make the condition into which he brought them equal, if not preferable, to a ſtate of nonexiſtence, is ſhocking, (and I preſume there are but few, if any, who will aſſert, that a ſtate of eternal puniſhment, is either equal or preferable to non-exiſtence.)

But, ſuppoſing him to have known, from all eternity, that they would be moſt exquiſitely miſerable throughout eternal ages, without any poſſibility of relief; is to ſuppoſe the ever merciful Jehovah guilty of an unprovoked act of cruelty: for it is certain non-entities could not offend him. It is, therefore, dealing unfairly with the character of the Deity, to charge him with an act of cruelty of which no human being would be guilty.— What man would beget a child, provided he knew with certainty before band, that it would be eternally miſerable? I preſume there is not one to be found, that would not ſhudder at the thought of being inſtrumental in producing a being, knowing it ſhould inevitably bear the moſt excrutiating torments in the regions of darkneſs, deſpair, and woe, as long as God himſelf exiſted! But ſhocking as it is, this is the character that has been given to the beneficient parent of mankind, who is the ſupreme fountain of love and mercy. 1 1 Tim. II. 3, and 4. John iv. 8 "He that loveth not, knoweth not God; for God is love." Ver. 14 "And we have ſeen, and do teſtify, that the Father ſent the Son to be the Saviour of the world."

"For this is good and acceptable in the ſight of God our Saviour, who will have all men to be ſaved, and come to the knowledge of the truth." Ver.32 "For he hath concluded all in unbelief, that he might ſave all." Ver.5 "For there is one God, and one Mediator between God and men; the man Jeſus Chriſt;" Ver.6 "Who gave himſelf a ranſom for all to be teſtified in due time." Rom. xi. 26 "And ſo all Iſrael ſhall be ſaved, as it is written, there ſhall come out of Sion the Deliverer, and ſhall turn away ungodlineſs from Jacob."

"For as in Adam all die1 Cor. XV. 22. Rom. V. 18., even ſo in Chriſt ſhall all be made alive."

"Therefore, as by the offence of one, judgment came upon all men to condemnation, even ſo, by the righteouſneſs of one, the free gift came upon all men unto the juſtification of life." 1 III John. 35. John ii. 1 and 2 "If any man ſin we have an advocate with the Father, Jeſus Chriſt the righteous; and he is the propitiation for our ſins, and not for ours only, but alſo for the ſins of the whole world."

"The Father loveth the Son, and hath given all things into his hands."

"All that the Father giveth me ſhall come to me, VI. 37. and him that cometh to me, I will in no wiſe caſt out." If then the Father hath given all things into the hands of the Son, and all ſhall come unto him that the Father hath given him; then the whole human race muſt come, and he declares he will not caſt them out.

He here ſpeaks in the imperative mood, ſaying, they ſhall come, he will make them willing in the day of his power: for he tells us, Ver. 39 "And this is the Father's will who hath ſent me, (to ſeek and to ſave that which was loſt, Luke xix. 10,) that of all which he hath given me, I ſhould loſe nothing; but ſhould raiſe it up at the laſt day."

How extremely diſcordant is the will of the advocates for eternal damnation, with the divine will of the Father of mercies, who wills that none ſhould be loſt; but will have all men to be ſaved, and come to the knowledge of the truth, 1 1 Theſ V. 9 and 10. Tim. i. and 4.

"For God has not appointed us to wrath, but to obtain ſalvation by our Lord Jeſus Chriſt.

Who died for us, that whether we wake or ſleep, we ſhould live together with him."

"But we ſee Jeſus, Heb. II. 9, who was made a little lower than the angels, for the ſuffering of death, crowned with glory and honour; that he, by the grace of God, ſhould taſte death for every man." Theſe, ſir, are a few of the many hundred texts, that plainly ſhew the gracious deſigns of the Deity in bringing ſo many millions of human beings into exiſtence: and I ſhould think them abundantly ſufficient to vindicate the moral character of the Deity, who has been, and ſtill is repreſented, to be an inexorable tyrant, puniſhing infants, (not above a ſpan long,) in hell flames to the endleſs ages of eternity, for Adam's tranſgreſſion. And nothing enrages theſe pious chriſtians ſo much, as to hint, that Chriſt has either inclination or power to redeem them from their captivity. But God has declared that this ſhall be done, and thanks be to God they cannot prevent it.

"And they ſhall be gathered together, Iſ. XXIV. 22. as priſoners are gathered in the pit, and ſhall be ſhut up in the priſon, and after many days they ſhall be viſited." How? In mercy.

"As for thee, alſo, Zech. IX. 11. by the blood of thy covenant, I have ſent forth thy priſoners out of the pit wherein is no water; at leaſt poor Divus could find none to cool his tongue."

"For Chriſt alſo hath once ſuffered for ſins, 1 Pet. III. 18. the juſt for the unjuſt, (that he might bring us to God,) being put to death in the fleſh; but quickened by the Spirit:"

"By which alſo he went and preached unto the ſpirits in priſon." 19.

"Which ſometime were diſobedient, when, once the long ſuffering of God waited, in the days of Noah, while the ark was a preparing." 2. What did Chriſt, after his crucifixion, go down to hell to preach to the ſpirits of the inhabitants of the old world, who for their diſobedience periſhed in the deluge? What could he have preached to them? Surely not the doctrine of Calvin: Nay; he preached the goſpel; i. e. "Glad tidings of great joy." Peter explains the matter farther.

"For, Chap. IV. 6. for this cauſe was the goſpel preached alſo to them that are dead, that they might be judged according to men in the flesh; but live according to God in the Spirit."

Theſe poor miſerable beings had remained captives and cloſe priſoners, in the pit, wherein is no water, near two thouſand four hundred years, when the merciful Saviour of all mankind entered the dreary manſions of miſery and woe, and preached to them glad tidings of great joy. He probably told them that he was the high prieſt of the new covenant, who had lately offered up himſelf a ranſom for all, and had made an ample atonement for the ſins of the whole world; that as they had not the offers of ſalvation on the terms of the goſpel made known to them, while living on earth, he had now come to offer them terms of reconciliation and pardon; that having now heard the goſpel, they ſhould be judged according to the ſame rule, by which they were to be judged, who had the goſpel preached to them in the fleſh, that they might thereafter live according to the will of God in the Spirit: that the Father had given unto him all power in heaven, and on earth; that he was in poſſeſſion of the keys of hell and of death; that he came to break the gates of braſs, and cut the bars of iron in ſunder; to open the priſon doors, and proclaim liberty. to the captives: for thus ſaith the Lord, "Even the captives of the mighty ſhall be taken away, and the prey of the terrible ſhall be delivered, &c."

"For this purpoſe the Son of God was manifeſted; 1 John III. 8. that he might deſtroy the works of the Devil;" whoſe conſtant employment has been to deceive the children of men, by inducing them to tranſgreſs God's holy laws, whereby they become ſinful, and conſequently miſerable; for the Deity will correct them with the rod of benevolence, in order to reform them; but he will undoubtedly cauſe the means which he employs, to anſwer the end, in due time.Lam. III. 31.

"For the Lord will not caſt off forever;" Ver.32 But though he cauſe grief, yet will he have compaſſion according to the multitude of his mercies:" Ver.33 "For he doth not afflict willingly, nor grieve the children of men."

"For I am merciful, Jer. III. 12. ſaith the Lord, and I will not keep anger forever."

"For I will not contend forever, Iſ. LVII. 16. neither will I be always wroth: for the ſpirit ſhould fail before me, and the ſouls which I have made." If the above recited texts of ſcripture be true: then muſt the doctrine of eternal puniſhment be falſe: for both cannot be true, as they are in diametrical oppoſition to each other; for the latter affirms that the Lord will caſt off forever; that though he cauſes grief, yet will he have no compaſſion; that his mercies are limited to a very ſhort ſpace; and that he afflicts and grieves the children of men willingly, and that forever! That the Lord is unmerciful to great numbers, againſt whom his anger will laſt forever; and that he will contend forever, and be always wroth, and will render the ſpirits and ſouls which he has made immortal, in order to wreck his vengeance upon them, to the endleſs ages of eternity: for when ſin, death and the Devil are deſtroyed, which certainly will be done, if the ſcriptures are true, then the Deity, (according to the doctrine of the advocates of eternal puniſhment) will be the only tormentor. Heb. II. 14 "For as much as the children are made partakers of fleſh and blood, he alſo himſelf likewiſe took part of the ſame, that through death, he might deſtroy him that had the power of death;"—that is, the Devil. Whether the Devil be deſtroyed by annihilation, or by having his nature changed, it does not alter the caſe; for at any rate, there will be no Devil. And the laſt enemy to be deſtroyed is death, which muſt mean the ſecond death. 1 Cor. xxv. 25, and 26 "Previous to which Chriſt will aſk this grand queſtion, O death where is thy ſting? O grave where is thy victory? The ſting of death is ſin, and if ſin remained in being, death might exultingly anſwer; here is my ſting, tormenting millions which you made, and could not redeem. When the Father delivered all things into your hands, his will was, that you ſhould loſe nothing; but ſhould raiſe it up at the laſt day. What apology will you make for the irrecoverable loſs of millions? Are you the almighty Saviour of mankind, who was made manifeſt to deſtroy the works of the Devil? Nay; that boaſted that he would deſtroy ſin, death, and even the Devil himſelf, with all his works; behold, here are ſin, death and the Devil triumphant, with all their works unimpaired.

If you created theſe millions, knowing and deſigning that they ſhould be eternally miſerable; then are we completely out D—d indeed, and we yield to you the palm: but if you wiſhed or intended that they ſhould be eventually happy, you have been trying a blind experiment, in which you have ſucceeded ſo illy, that modeſty ſhould have reſtrained you from aſking theſe inſulting queſtions; a diſcuſſion of them muſt naturally lead, to an inveſtigation of your character and conduct in this buſineſs, which can only have a tendency to ſhew the malevolence of your diſpoſition; or to betray the weakneſs of your judgment, and imbecility of your power.

In ſincere hopes that the inhabitants of the whole world, will ſoon conceive a better opinion of the character and conduct of God, the Father of mercies, and the benevolent Jeſus, who has made an atonement for the ſins of the whole world;

THE trade of idol-making is a very ancient buſineſs; and has been practiſed, with very little interruption, ſince the days of Serah. The firſt ſtep taken by almoſt every ſyſtem-builder is, to fabricate a deity: but it ſometimes happens, that he finds one ready made to his hand; in which caſe, he has only to furniſh him with a ſet of attributes to ſuit his purpoſe; and the temper and diſpoſition of the workman, may be infalibly known by the attributes with which he equips his deity.—Calvin was a tyrant; he cauſed poor Servetus to be burned, becauſe he had the audacity to differ from him in opinion; being bred a Papiſt, he had contracted a fondneſs for the deity who preſided over the inquiſition, becauſe he was ſuppoſed to burn all thoſe in hell to all eternity, who they burned here on earth for hereſy; —not becauſe they had ſinned againſt him, and had provoked him to bring them into exiſtence; —but becauſe he foreknew and decreed they ſhould become ſinners, that he might thereby have an opportunity of displaying his Almighty power, and gratifying his vindictive juſtice, by puniſhing them to the endleſs ages of eternity, for acting agreeably to the nature and diſpoſitions with which he brought them into being; —for the Calviniſts aſſert, that the poſterity of Adam, are born with the moſt invincible propenſity to do evil, and as entirely incapable either to will or to do any good, as a dead man is to raiſe himſelf up, and perform the actions and functions of a living perſon, without the ſpecial aid and aſſiſtance of the Spirit of God, which he has a free ſovereign right, either to grant or with hold, which he exerciſes without any refference to the good or bad diſpoſition, or conduct of either thoſe whom he has elected from all eternity to everlaſting life; or thoſe conſigned to eternal puniſhment by an arbitrary decree; as he is ſuppoſed to be under no kind of obligation to the creatures he has made, and to have a free ſovereign right to do, as he pleaſes with them, as a potter has with an inſenſible lump of clay.

I readily grant that Chriſt has a ſovereign right, and am perſuaded that he has a diſpoſition to pardon Judas who betrayed him, and the Jews who murdered him, together with the whole of the inhabitants of Sodom, Samaria, and Jeruſalem: But I poſitively deny that he has either a ſovereign right, or a diſpoſition ſo devoid of mercy; as to create an immortal rattle-ſnake, on purpoſe to make it eternally miſerable, for acting agreeable to the nature and diſpoſition, with which he brought it into being. Would it not be a more ſafe and certain method of gaining 〈◊〉 knowledge of the moral character of the Deity, and his diſpoſition to wards the children of Men, to collect it from the divine precepts, and example of Chriſt, than to ſearch for it in the works of Calvin, Edwards, Toplady, &c.

Chriſt tells his hearers in his ſermon on the Mount.

"Ye have heard that it has been ſaid, 〈◊〉 . V. 13. thou ſhalt love thy neighbour and hate thine enemy. 44 But I ſay unto you, love your enemies, bleſs them that curſe you, do good to them that hate you, and pray for them that deſpitefully uſe you, and perſecute you." He inculcates theſe principles as correſponding with the true moral character of the Father of mercies; for he ſubjoins in the 45 "that ye may be the children of your Father which is in heaven: for he maketh his ſun to ſhine on the evil and on the good, &c." He further encourages them in the 48th verſe, to proceed in the practice of theſe godlike virtues, that they might imitate the Deity in his moral perfections; ſaying, "Be ye perfect, even as your Father which is in heaven is perfect."

This is, undoubtedly, a true deſcription of the diſpoſition and moral character of the greateſt and beſt of 〈◊〉 which Chriſt wiſhed his hearers to imitate, and certainly he could not have given us a better pattern.

And theſe divine precepts he ſanctioned and confirmed by his own example. When ſuffering the moſt excrutiating torments on the croſs, he prayed for his moſt bitter enemies and murderers, ſaying, "Father, forgive them, for they know not what they do." If, therefore, Chriſt prayed to his Father, and made interceſſion for thoſe who were murdering him, while, in the moſt bitter agonies; who can reaſonably doubt that he will not be diſpoſed to intercede for the leſs criminal part of mankind; or that his interceſſion will not prevail with the Father of mercies to forgive them. Chriſt prayed for the whole promiſcuous group; if they were not, nor will not be eventually pardoned; then Chriſt's interceſſion for them is unavailing. If they are forgiven, it is very remarkable that none except Calvin's elected, predeſtinated ſaints, ſhould be the only perſons concerned in crucifying the Saviour of the world.

The above principles and facts, does not evince the Deity to be ſuch an inexorable, cruel being, as many well-meaning people have conceived him to be. They ſhould, therefore, be cautious, and not charge the Deity with partiality and cruelty in the diſpenſations of his providence, with the children of men. Chriſt aſſures us, in the 22d Verſe, of the aforementioned Chapter; "That whoever ſhall call his brother a fool, ſhall be in danger of hell fire." what then muſt the danger of that perſon be, who calls his maker a tyrant?— God forbid, ſays the Calviniſt, that I ſhould call God a tyrant! I only affirm that he has brought millions of human beings into exiſtence, out of a ſtate of non-exiſtence, in which condition they were incapable of either offending him, or ſuffering any inconvenience, whatever, knowing, and having predetermined that they ſhould be puniſhed in bell flames, to the endleſs ages of eternity! Although I muſt confeſs it cannot be called a very merciful diſpenſation of Providence, I dare not call it tyranny. We are taught to believe that God knows every event that ſhall ever come to paſs, he having eſtabliſhed and fixed, every poſſible event by irrevocable decrees; ſo that nothing can happen contrary to his ſovereign appointments, as will fully appear by peruſing our Weſtminster confeſſion of faith, and catechiſm, reſpecting the above tenets, viz.

Queſtion. What are the decrees of God?

Anſwer. The decrees of God are his eternal purpſe, according to the council of his own will, whereby, for his own glory, he hath foreordained whatſoever comes to paſs. He decreed that he would, in time, create a man and woman, by the names of Adam and Eve, and conſtitute Adam the head and repreſentative of all his poſterity; that he would enter into a covenant with him, on condition, that if he abſtained from eating the fruit of a certain tree, himſelf and all his poſterity ſhould be happy; but if he taſted the forbidden fruit, himſelf and all his poſterity ſhould loſe communion with God, be under his wrath and curſe, and ſo made liable to all the miſeries of this life, to death itſelf, and to the pains of hell forever! And that in conſequence of Adam's tranſgreſſion all his poſterity ſhould be born with the moſt invincible propenſities to do evil, and both a natural and moral incapacity of doing any good, or even to will to do a good action, and leaſt their natural propenſities to do evil, aided by the temptations of the Devil, ſhould not inſtigate them ſufficiently to fill up the meaſure of their iniquity, the Deity is ſuppoſed to have decreed every evil action which they ſhould commit; ſuch as thefts, robberies, rapes, murders, &c. For all which crimes and abominations, he has alſo decreed to puniſh the greateſt number of the ſouls which he has made in hell, to the endleſs ages of eternity: for if the Deity has decreed whatſoever comes to paſs, all theſe crimes and abominations have come to paſs, and therefore muſt have been included; for, ſay they, ſince God is omniſcient, it is evident that he foreſaw from everlaſting, whatever ſhould come to paſs; but there can be no preſcience for future contingents: for what is certainly foreſeen, muſt infallibly come to paſs; conſequently, the preſcience of the Deity cannot be antecedent to his decrees. They ſuppoſe that the Deity, by a free ſovereign act of partiality, (he not being under the ſmalleſt obligation imaginable to regard the well being of the creatures he has made,) had choſen a certain number in Chriſt, unto everlaſting glory, before the foundation of the world, according to his immutable purpoſe, and of his free grace and love, without the leaſt reference to faith, good works, or any conditions to be performed by the creature: and as he loved thoſe he elected without any rational motive, ſo he alſo hated thoſe he reprobated on the ſame ground, and left the poor wretched beings, which he dragged into exiſtence under his unprovoked diſpleaſure, not to be governed by the freedom of their own will, like moral accountable agents but puſhed on to the greateſt degree of guilt and wretchedneſs, by acting as the Deity had foreknown and decreed they ſhould do! And the Deity is ſuppoſed never to have altered any of his decrees, except one, that would have operated mercifully in their favour: to wit, "In the day thou eateſt thereof, thou ſhalt ſurely die:" for ſurely non-exiſtence would have been, at leaſt a negative bleſſing, to all thoſe who are ſuppoſed to be eternally damned! But they muſt again be rendered immortal, that they might be puniſhed eternally for acting agreeably to the will of the Deity, by doing thoſe things, and behaving in all reſpects, as he had decreed they ſhould do: for it is abſurd to ſuppoſe that the Deity would decree any thing contrary to his own will. If theſe doctrines be true, the Deity muſt certainly take great pleaſure in the death and eternal damnation of ſinners, otherwiſe he never would have conſtituted Adam their head and repreſentative, and made their fate depend ſo entirely on his conduct, when he infallibly knew that he would eat the forbiden fruit, whereby his poſterity were to loſe communion with God, to remain under his wrath and curſe, be made liable to all the miſeries of this life, to death itſelf, and to the pains of hell forever; for a crime committed by a perſon of his own appointment, ſome thouſands of years before many of them were in exiſtence; and in this deplorable condition are they ſuppoſed to be paſſed by, and neglected by the God that made them, with their natures ſo completely polluted and contaminated, and diveſted of all moral power of doing any thing to extricate themſelves out of this deplorable condition, and God is ſuppoſed to have determined, previous to their exiſtence, to do nothing for them; but to reſtore their immortality, to render them capable of enduring eternal miſery: and I have poſſitively been told by a perſon of this perſuaſion, that ſhould it pleaſe God to damn his wife and children eternally, he was ſure he ſhould rejoice in their miſery!

If the tenets of Calviniſm are true, then are all the invitations and promiſes in the Old and New Teſtaments, to be conſidered to be delivered ironically, with an intention to tantalize thoſe poor miſerable beings who were brought into this helpleſs condition by the appointment and decrees of the Deity.

God directs Ezekiel to ſay unto the children of Iſrael; Ezek. XXXIII. 11. "As I live ſaith the Lord God, I have no pleaſure in the death of the wicked; but that the wicked turn from his way and live."—This is Plain, unequivocal language confirmed by an oath; which ought we to believe, God or Calvin?

"Look unto me and be ye ſaved, Iſai. XLV. 22. all the ends of the earth, for I am God, and there is none elſe."

"For I will not contend forever; LVII. 16. neither will I be always wroth, for the ſpirit ſhould fail before me, and the ſouls which I have made;" Query, does God ever make polluted ſouls?

"For the Lord will not caſt off forever; Lam. I. 3. 32 But though he cauſe grief, yet will he have compaſſion, according to the multitude of his mercies. 33 For he doth not afflict willingly, nor grieve the children of men." He afflicts and chaſtiſes, only to reform. Jer. III. 12. "For I am merciful, ſaith the Lord, and I will not keep anger forever." "And ſo all Iſrael ſhall be ſaved, Rom. XI. 26. as it is written; there ſhall come out of Sion, a deliverer, and ſhall turn away ungodlineſs from Jacob. For God hath concluded them all in unbelief, 32. that he might have mercy upon all. "For this is good and acceptable in the ſight of God our Saviour, 1 Tim. II. 3. who will have all men to be ſaved, and come to the knowledge of the truth; 5. for there is one God, and one Mediator, between God and men; the man Jeſus Chriſt, who gave himſelf a ranſom for all, to be teſtified in due time." Has Chriſt ranſomed all mankind, and yet left millions to periſh eternally? 1 John IV. 8. "He that loveth not, knoweth not God; for God is love."

"And we have ſeen, and doteſtify, 1 John IV. 14. that the Father ſent the Son to be the ſaviour of the world; and not of the ſelf elected only."

"And if anyman ſin, 1 John II. 1. we have an advocate with the Father, Jeſus Chriſt the righteous. 2 And he is the propitiation for our ſins, and not for ours only, but alſo for the ſins of the whole world." Query; If Chriſt be the propitiation for the ſins of the whole world, for whoſe ſins are ſo many millions ſuppoſed to be eternally damned?

"Thou haſt put all things in ſubjection under his feet:" Heb. II. 8. for in that he put all things in ſubjection under him, he left nothing that is not put under him; but now we ſee not yet all things put under him. 9th "But we ſee Jeſus who was made a little lower than the angels, for the ſuffering of death crowned with glory and honour; that he by the grace of God, ſhould taſte death for every man. How then can it be affirmed, Rom. V. 18. that millions muſt periſh eternally? "Therefore, by the offence of one, judgement came upon all men to condemnation; even ſo, by the righteouſneſs of one, the free gift came upon all men, to the juſtification of life. Query: If God juſtifies all men, who ſhall condemn any of them to eternal puniſhment?

"For the love of Chriſt conſtraineth us, 2 Cor. V. 14. becauſe we thus judge, that if one died for all then were all dead. 15 And that he died for all, that they which live ſhould not henceforth live unto themſelves, but unto him who died for them, and roſe again." Here St. Paul and Calvin differ in judgment again; one believes that Chriſt died for all, and Calvin that he died for the elect only: for thoſe muſt be ſaved, for whom Chriſt died; otherwiſe, he ſhed his blood in vain. Query; 1 Theſ. V. 9. which ſhall we believe. "For God has not appointed us to wrath, but to obtain ſalivation by our Lord Jeſus Chriſt, who died for us, that whether we ſleep or wake, we ſhould live together with him."

"The Father loveth the Son, John III. 35. and hath given all things into his hand. All that the Father giveth me, ſhall come to me, VI. 37. and him that cometh, I will in no wiſe caſt out." If the Father hath given all things into the hands of the Son, and all ſhall come to him, that the Father hath given him; then muſt all come to him; becauſe he ſays they ſhall come, and he declares he will in no wiſe caſt them out.

"And this is the Father's will which ſent me, that of all which he hath given me, I ſhould loſe nothing; but ſhould raiſe it up at the laſt day. It is therefore, plainly contrary to the will of the Father of mercies, that any of the human race ſhould be loſt: for he gave them into the hands of him who came to ſeek and to ſave that which was loſt, that he ſhould raiſe them up at the laſt day, and not leave them captives and priſoners to the Devil, in the pit wherein is no water.

"As for thee alſo, Zech. IX. II. by the blood of thy covenant, I have ſent forth thy priſoners out of the pit, wherein is no water.

"And they ſhall be gathered together, Iſaiah. XXIV. 22. as priſoners are gathered in the pit, and ſhall be ſhut up in the priſon: and after many days they ſhall be viſited;" but leaſt ſome ſhould imagine they were to be viſited in wrath, St. Peter informs us for what purpoſe, they were to be viſited in mercy.

"Who ſhall give account to him that is ready to judge the quick and the dead. 1 Pet. IV. 5. 6. For, for this cauſe was the goſpel preached alſo to them that are dead, that they might be judged according to men in the fleſh; but live according to God in the ſpirit."

"For Chriſt alſo hath once ſuffered for ſins, 1 Pet. iii. 18. the juſt for the unjuſt, (that he might bring us to God) being put to death in the fleſh; but quickened by the Spirit."— Ver. 19 "By which he alſo went and preached to the ſpirits in priſon." 20 "Which ſometime were diſobedient, when once the long ſuffering of God 〈◊〉 in the days of Noah, while the ark was a preparing; wherein few, that is, eight ſouls, were ſaved by water." The Calviniſts, who make it an eſſential article in their creed, that the Devil has an abſolute right to all the captives he has taken, they being made on purpoſe for him, deny that Chriſt deſcended into hell to preach the goſpel to the ſpirits of the inhabitants of the old world; who, for their enormous tranſgreſſions, had been drowned by the univerſal deluge: for if this ſhould once be allowed, the ſoul-reviving doctrine of eternal infinite puniſhment, muſt, alas, be given up! They believe that all the gracious promiſes, made by God to mankind, are made to themſelves only; that is, to the elect: and only held out to the reprobates, in a general way, to aggravate their eternal puniſhment, and keep up an appearance of ſtrict juſtice and impartiality; for, although they were deſtined to eternal perdition, by a ſecret decree, by which their fate was irrevocably fixed; they may, nevertheleſs, be told, ye have had the goſpel preached to you, with frequent offers of pardon and reconciliation; but ye would not accept of the terms of ſalvation, when, agrecably to their tenets, it never was intended that they ſhould ever come into the kingdom of heaven; the doors of mercy being ſhut againſt them, by an eternal decree, prior to their exiſtence. Therefore, when the Deity appears to be earneſtly pleading with the houſe of Iſrael, to forſake the evil of their ways and live, he muſt have only intended to inſult and tantalize them, by requeſting them to do that which, he knew to be impoſſible.

"Caſt away from you all your tranſgreſſions, Ezek. xviii. 31. whereby ye have tranſgreſſed, and make you a new heart and a new ſpirit; for why will ye die, O houſe of Iſrael?"— 32 "For I have no pleaſure in the death of him that dieth, ſaith the Lord God; wherefore, turn yourſelves and live:" ſo ſaith Ezekiel; but Calvin ſays he is miſtaken: for the Deity is ſuppoſed, by his ſyſtem, to take great pleaſure in the death and eternal miſery of ſinners; elſe, why ſhould he have doomed ſo many millions to eternal miſery, many ages before they exiſted, and fixed their fate by an immutable decree? If the Deity be a free agent, he certainly would not decree any thing contrary to his own good will and pleaſure.

If it be ſaid that God did not abſolutely decree that any individual ſhould be eternally miſerable; but only foreknew, and permitted it to be ſo, to his own diſpleaſure: I query; was he compelled to bring beings into exiſtence, which he certainly foreknew would ſin and ſuffer a few years on earth, and then be miſerable to the endleſs ages of eternity in hell torments? If he was not obliged to create them; why did he not ſuffer them to ſleep in a ſtate of non-exiſtence, where non-entities can ſuffer no inconvenience, and cannot offend the Deity? By this means two great evils would have been avoided; to wit, the infinite torment of created beings, and the great diſpleaſure of the Creator.

But, ſay they, he has permitted all this evil and miſery to make his almighty power known in the puniſhment of ſinners. An aſtoniſhing contrivance indeed, that the Deity ſhould introduce into the ſyſtem an infinity of ſin and miſery, to give him an opportunity of diſplaying his almighty power, in cruſhing a few reptiles—mortals whoſe exiſtence, even for a moment, depends entirely on the ſuſtaining power of the Deity.

It is alſo ſuppoſed, that he rendered finite beings incapable of doing good, and capable of doing infinite evil, to afford him an opportunity of ſhewing his infinite averſion to ſin and ſinners, and to gratify his vindictive juſtice in puniſhing them eternally. But why would not his numerous declarations in ſcripture; his puniſhing whole nations in this life, in the moſt awful manner; and an additional puniſhment in hell flames, for two, three, or four thouſand years, anſwer every valuable purpoſe, that chaſtiſement can be rationally expected to anſwer, whether inflictive, exemplary, or emmendatory. And whenever puniſhment is inflicted, that cannot be vindicated on the abovegrounds, it muſt be inflicted in open violation of the eternal laws of nature, and of nature's God whoſe ſevereſt judgments are inflicted, with the merciful deſign of reforming the offender.

"Every man's work ſhall be made manifeſt: 1 Cor.iii. 13. for the day ſhall declare it, becauſe it ſhall be revealed by fire, and the fire ſhall try every man's work, of what ſort it is."

"If any man's work abide which he hath built thereupon, 14. he ſhall receive a reward." 15 "If any man's work ſhall be burned, he ſhall ſuffer loſs: but he himſelf ſhall be ſaved; yet ſo, as by fire."

By the above texts we are informed, that even the moſt ſevere afflictive diſpenſations of God's providence, are inflicted with the merciful deſign of purifying us from all droſs and corruption; that is, to deſtroy ſin in us; but ultimately to ſave the ſinner.

How vaſtly different is the real character of the Deity, from that given him by thoſe who repreſent him as an Almighty Tyrant, forcing millions of human beings into exiſtence, with the moſt invincible propenſities, inherent in their natures, to do all manner of evil; and precluded from the poſſibility of doing any good without his divine aſſiſtance, which aid he decreed never to afford them; but having determined, many ages prior to their exiſtence, to puniſh them in hell to the endleſs ages of eternity, for acting agreeably to the nature and diſpoſition with which he brought them into being. But to give their hypotheſis the ſemblance of juſtice they ſay, that God created Adam both innocent and holy, and conſtituted him our head and repreſentative; and entered into a covenant with him, that upon the ſimple condition of his abſtaining from eating the forbidden fruit, both himſelf and all his poſterity ſhould be happy this condition, they affirm, gave us all an extremely promiſing chance of ſecuring eternal happineſs at an eaſy rate:—but unfortunately Adam, being ſeduced by the ſerpent, did eat the forbidden fruit; which is the cauſe, or, as ſome very nice metaphyſicians term it, the occaſion, that all his poſterity are born with ſuch evil diſpoſitions as to render us juſtly obnoxious to God's wrath and curſe, to the endleſs ages of eternity. Of which, they ſay, we have no juſt cauſe to complain, as the Deity had given us ſuch a fair chance for eternal happineſs in the choice which he made for us. But in this part of their diſcordant hypotheſis they appear to have forgotten both the preſcience, and eternal decrees of the Deity, or wiſh to have this part of the tranſaction conſidered as contingent, when they ſay if Adam had ſtood we ſhould have been happy, &c. whereas, they affirm the Deity not only infallibly knew, but had alſo poſitively decreed, that Adam ſhould fall; for they admit of no contingents, that is, things which either may or may not happen; as ſuch a diſpoſition of affairs would admit of free agency, which might render the decrees of the Deity uncertain, and liable to be fruſtrated. For if it be once granted, that mankind have it in their power, either by their ſaith and good works, or their unbelief and wickedneſs, to alter the fate to which they were predeſtinated; then it might happen, that the elected might go to hell, and the reprobated to heaven: which would overturn their whole chaotic ſyſtem—In which they impute to the Deity many unprovoked acts of cruelty, viz.

To ſay he wiſhed that they might all be eventually happy, but knew infallibly before he created them, that great numbers would be eternally and irrecoverably miſerable—is an abſurdity too great to be inſerted in the religious code of any denomination of chriſtians: that is, God is ſuppoſed to bring into exiſtence millions of unoffending beings, wiſhing and deſigning that they ſhould be eventually happy, but knowing infallibly, long before he cauſed them to exiſt, that they ſhould be eternally and irrecoverably miſerable; it not being in the power of the greateſt number to avoid it, and the Deity had predetermined never to uſe any effectual means to prevent it, although his infinite wiſdom and power could have eaſily effected it.

The ſcriptures inform us, that God made all things for himſelf; but our moſt orthodox teachers, aſſure us, that this is a grand miſtake, he having made by far the greateſt number of the poſterity of Adam for the Devil, knowing and intending that they ſhould be his ſlaves and captives eternally, they being conſigned to him by an eternal decree. It is therefore evident, ſay they, that Chriſt is the propitiation for the ſins of the elect only, and not as John erroneouſly imagined, for the ſins of the whole world. I John ii. 2. That he did not taſte death for every man, but for a few ſelf-choſen ſaints, who fancy themſelves in poſſeſſion of the keys of the kingdom of heaven; and whoſe conſtant practice, from the earlieſt ages of the chriſtian church, has been to endeavour to ſhut the door of mercy againſt every denomination and individual that were not as holy as themſelves, ſaying, Stand off, I am more holy than thou. Heb. ii. 9.

Chriſt cannot reconcile, or be reconciled to thoſe we call reprobates. Coloſſ. i. 19 and 20.

He did not preach the goſpel to the ſpirits in priſon, that they ſhould be judged according to men in the fleſh, but live according to God in the ſpirit. I Peter iv. 5 and 6.

Why ſhould Chriſt preach to the ſpirits of the inhabitants of the old world, who were drowned, all but eight perſons, for their rebellion? He ſurely will never have mercy on the damned. I Peter iii. 18..

God will never bring again the captivity of Sodom, Samaria, an Jeruſalem, as predicted by Ezekiel: Ezek. xvi. 53.neither will he eſtabliſh again an everlaſting covenant with them, 60—62. Neither will he ever be pacified towards them, 63. For if the inhabitants of Sodom, Samaria, and Jeruſalem are to be reſtored to God's favour, who were cut off and deſtroyed for their horrid ſins and abominations, then all the human race may be reſtored, the kingdom of Satan depopulated, and the ſoulreviving doctrine of eternal miſery be for ever ſilenced. And many a pious Jonah, who had taken great delight in preaching it, be exceedingly diſpleaſed, and very, very angry. But every benevolent being will rejoice, when God ſhall wipe away all tears from their eyes.—And there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more pain; for the former things are paſſed away. Amen. Ezek. xvi.

Having contraſted the tenets and doctrines of theſe two different dedominations of chriſtians, let us alſo contraſt the obvious tendencies of their reſpective tenets, on the lives and morals of their diſciples.

When the young Calviniſtic pupil begins to learn his catechiſm, and is there told; "That me decrees of God are his eternal purpoſe, according to the council of his own will; whereby, for his own glory, he hath foreordained whatſoever comes to paſs." That the Deity had, from all eternity, elected a few individuals, to everlaſting life and glory; and ſentenced by far the greateſt number of the ſouls which he determined to create, by a decree of reprobation, to eternal wretchedneſs, and never ending miſery—for his own glory, without any reference or reſpect, to what the diſpoſition or conduct of the beings to be created might be: which predeſtinated fates, it is impoſſible for any of them to alter, reverſe or avoid, whether it be to eternal happineſs or endleſs miſery, by any thing that they can will or perform.

It is impoſſible that the unprejudiced mind can view this character in any other light, than that of an arbitrary, cruel, mercileſs tyrant, forcing unoffending millions into exiſtence, on purpoſe to make them eternally miſerable—for his own glory.

But to ſilence all enquiry and cavalling, they are told that this is an holy myſtery; that it is dangerous to reply againſt God, or diſpute the decrees of his ſovereign will, who has the ſame right and power to create one ſoul, on purpoſe to make it everlaſtingly happy, and another to be eternally miſerable, as a potter has to make one veſſel to honor, and another to diſhonor; out of the ſame inſenſible lump of clay.

Their weak judgments being rather ſtunned and confounded, than convinced and enlightened by ſuch dogmatical ſtuff, (for it cannot be called reaſoning) they continue to contemplate the Deity, as a tremendouſly powerful, partial tyrant, the common enemy of mankind, who had, moſt probably, brought them into exiſtence, to make them eternally miſerable, and ſometimes pray to him, as the Indians pray to the Devil, not out of love—for that is impoſſible; but out of fear, leaſt they are of the number appointed to be eternally damned, for the honor and glory of this inexorable being: and although they are unwilling to be ſacrificed to the honor and glory of the Deity themſelves, they have no material objection to his dealing, as he pleaſes, with the reſt of the human race, provided they eſcape themſelves: for as it is impoſſible for them to love God, as long as they conceive him to be a partial tyrant, it cannot be expected that they ſhould love his creatures.

In this condition they generally remain ſome time, until many that I have known, begin to reaſon thus: If I am elected to eternal life, by an abſolute decree of the Deity, my ſalvation is certain, let me do or act is I pleaſe; but if I have been reprobated by an eternal decree, before I exiſted, all I can do by prayer, faſting, tears and penitence, will never influence the Deity to reverſe his decrees; and as he doomed me to everlaſting miſery long before I had offended him, I certainly cannot be under any obligation to him on the ſcore of gratitude, for forcing me into exiſtence, on purpoſe to make me eternally miſerable: and as I am to be precluded from even the ſhadow of happineſs hereafter, I am reſolved to gratify every ſenſual appetite and paſſion, and enjoy all the happineſs I can in this life.

If God has foreordained whatſoever comes to paſs, I cannot act contrary to his decrees, let me do as I will; but why his decrees ſhould be contrary to his laws, I cannot tell; or why he ſhould approve and diſapprove the ſame action, my teachers have not explained; they only affirm it to be for God's glory, that it ſhould be ſo; but ſurely there muſt be ſome miſtake in this doctrine. We are told, at one time, that the Deity is, of all beings, the moſt wiſe, juſt and benevolent; that mercy is his darling attribute; and that he is no partial reſpecter of perſons: and at another, that he is partial, cruel, revengeful and unjuſt—both theſe cannot be true.

How can God be glorified in the eternal damnation of a being which he created for that very purpoſe? Can God be a merciful being, and yet take delight in creating ſouls which he foreknew would be eternally miſerable? If the real character of the Deity is diſcoverable, it certainly is not to be found in this incoherent chaos of contradictions.

Thus reaſon and common ſenſe conſpire to combat the horrid idea which he had conceived of the adorable Jehovah, until he meets with a Deiſt, who had been perſuaded while young, that Calviniſm was the doctrine taught by the apoſtles; but finding it an incoherent collection of ſelf-evident contradictions, had too haſtily rejected the ſcriptures, without comparing them with the doctrines, ſaid to be taught in the ſacred pages. The Deiſt explains to him the nature and adorable perfections of God, as far as they have been diſcovered by man; aided by both reaſon and revelation, which he finds to be ſo vaſtly diſcordant, with what he has been taught to believe, concerning the deſigns of the Deity, in creating the human ſpecies, and his diſpoſition towards them; that he reject, the ſcriptures alſo; as teaching doctrines unworthy of God, and diſhonorable to his holy name: and ſo, by relinquiſhing one egregious error, he embraces another, and turns Deiſt.

Others, again, who have been taught this doctrine, ſee no neceſſity, for either praying or preaching, as they are perſuaded, that if all the angels in heaven, and all the ſaints on earth, were to intercede with the Deity—to take one ſingle ſoul into heaven, which he had not elected to everlaſting life, from all eternity, he would not do it. Thoſe who were made for the Devil, muſt go to the Devil, and be tormented by him to the endleſs ages of eternity; for the honor and glory of God.

Thus are numbers taught from infancy, to hate the God that made them, on purpoſe to make them happy; and to live under the moſt dreadful apprehenſions of his power and wrath on the one hand, and that of the Devil, on the other.—In this dilemma, they ſometimes fly to the prieſts, and enquire what they ſhall do to be ſaved; the good man examines them, with reſpect to the ſtate of their feelings and diſpoſitions, and generally finds them extremely afraid of being eternally damned, for the glory of God; this is called ſpiritual concern, and is eſteemed a favourable ſymptom. They are directed to pray; but they cannot addreſs the Deity, as the benevolent parent of mankind, the God of infinite love and mercy. The prejudices of an early education, are not eaſily eradicated. They have been uſed to look upon God as their natural enemy, and cannot confide in him, as a friend; until they can be perſuaded, by ſome means, that they are of the elected number: and then they begin to love God, in ſome degree, which they found, by experience, to be impoſſible, while they conceived him to be their enemy; but now, ſince they conceive themſelves to be of the number of the choſen few, they cheerfully acquieſce in the diſpenſations of Providence, and extol the diſintereſted generoſity of the Deity, in creating more ſouls for the Devil, than for himſelf: thus they make friends of two dreadful powerful beings, whoſe enmity they dreaded. They imagine that they flatter the Deity, by affirming, that he had an undoubted right to create millions, on purpoſe to damn them eternally, for his own glory. They alſo gratify the Devil, by endeavouring to prove his abſolute indefeaſible right to, and property in, all the ſouls he may once get into his poſſeſſion, on pretence, that they were conſigned to him by the Deity, by a ſovereign decree, before they were created.

The Univerſaiiſt is taught to believe, that God is the moſt pure, holy, wiſe, benevolent, merciful, juſt and powerful being, in exiſtence;

That he created every ſubordinate intelligent being, for his own glory; but that his glory is diſplayed to the greateſt poſſible advantage, in the final ſalvation and everlaſting happineſs of every being, which he has or may create;

That God never did; nor ever will, create any being which he did not wiſh to eſtabliſh in a ſtate of permanent happineſs;

That he had wiſdom enough to form a plan, in which his deſigns cannot be fruſtrated, and power ſufficient to enable him to accompliſh all his purpoſes; which are equitable, juſt and merciful. They love God, being firmly perſuaded that God firſt loved them, and brought them into exiſtence, on purpoſe to make them eternally happy: but foreſeeing that mankind would make an improper uſe of their free agency, and become ſinners, he ſent his only begotten Son, to be the propitiation for the ſins of the whole world, and to taſte death for every man.

The law was broken by man, and the man Chriſt, as our great high prieſt, has made an ample attonement for the breach of the law. Whatever demands juſtice might have had againſt human nature, for a breach of the divine law, they were paid to the laſt farthing, by Chriſt, as our repreſentative, in our ſtead: and if juſtice has been once ſatisfied—from whence does this new claim ariſe? Does juſtice require that Chriſt ſhould be crucified a ſecond time? For he is our Surety, and the demand muſt be againſt him. He is our prophet, prieſt and king; and we are his ſubjects; he has redeemed us with his precious blood; and we are confident he never will relinquiſh one ſoul to the Devil, which he has made.

It is our duty, as well as our intereſt to ſerve God, and obey the commands and precepts of Chriſt, to whom we are anſwerable at preſent; for the Father hath delivered every thing appertaining to our ſalvation, into the hands of the Son: and we are confident that he will be faithful to his truſt, and loſe nothing that has been committed to his charge, but raiſe it up at the laſt day; "for this is the will of the Father, who hath ſent him, to ſeek and to ſave that which was loſt. For this purpoſe the Son of God was manifeſted, that he might deſtroy the works of the Devil: and not his works only, but the Devil himſelf. And to deliver them who through fear of death, were all their life time ſubject to bondage. Wherefore he is able alſo to ſave them to the uttermoſt, that come unto God by him, ſeeing he ever liveth, to make interceſſion for them."

When the children of men tranſgreſs, they believe the Lord will chaſten and correct them, when he finds it neceſſary, to reform or reclaim them; but never out of revenge, or any delight he takes in the miſery of his creatures.— "For the Lord will not caſt off forever: but though he cauſe grief, yet will he have compaſſion, according to the multitude of his mercies. Lam. iii. 31-33. For he doth not afflict willingly, nor grieve the children of men." "For I will not contend forever, Iſaiah lviii. 16. neither will I be always wroth; for the ſpirit ſhould fail before me, and the ſouls which I have made.

"For I am merciful, Jer. iii. 12. ſaith the Lord, and I will not keep anger forever." "O Iſrael, thou haſt deſtroyed thyſelf; but in me is thine help. Hoſ. xiii. 9. 14. I will ranſom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy deſtruction, &c."

"Who is a God like unto thee, that pardeneth iniquity, and paſſeth by the tranſgreſſion of the remnant of his heritage? Micah vii. 18, 19. He retaineth not his anger forever, becauſe he delighteth in mercy. He will turn again, he will have compaſſion upon us; he will ſubdue our iniquities; and thou wilt caſt all their ſins into the depths of the ſea."

"And it ſhall come to paſs in that day, Iſa. xxiv. 21, 22. that the Lord ſhall puniſh the hoſt of the high ones, that are on high, and the kings of the earth upon the earth. And they ſhall be gathered together, as priſoners are gathered in the pit, and ſhall be ſhut up in the priſon, and after many days ſhall they be viſited."

"I will alſo give thee as a light to the Gentiles, Iſa. xlix. 6. that thou mayeſt be my ſalvation unto the end of the earth."

"That thou mayeſt ſay to the priſoners, Go forth; to them that are in darkneſs, 9. Shew yourſelves."

"Shall the prey be taken from the mighty, or the lawful captive delivered? 24. But thus ſaith the Lord, even the captives of the mighty ſhall be taken away, 25. and the prey of the terrible ſhall be delivered."

"As for thee alſo, Zech. ix. II. by the blood of thy covenant, I have ſent forth thy priſoners out of the pit wherein is no water."

"Every man's work ſhall be made manifeſt: for the day ſhall declare it, I Cor. iii. 13. becauſe it ſhall be revealed by fire; and the fire ſhall try every man's work, of what ſort it is."

"If any man's work abide, I Cor iii. 14. which he hath built thereupon, he ſhall receive a reward. 15. If any man's work ſhall be burned, he ſhall ſuffer loſs: but he himſelf ſhall be ſaved; yet ſo, as by fire."

"To whom God would make known what is the riches of the glory of this myſtery among the Gentiles; which is Chriſt in you, Coloſſ. i. 27. the hope of glory."

"Whom we preach, warning every man, 28. and teaching every man in all wiſdom, that we may preſent every man perfect in Chriſt Jeſus." Theſe are a few of the many paſſages in ſcripture, which declare the benevolent diſpoſition of the Deity towards every ſoul which he has created.

But it requires no ſcripture to prove, that if any of the human ſpecies are to be miſerable to the endleſs ages of eternity, they muſt belong to one of the following deſcriptions, viz. Such as God could have ſaved, but would not: or ſuch as he would have ſaved, but could not. As the firſt denies his infinite goodneſs, it muſt be falſe; and as the ſecond denies his infinite power, it cannot be true. Nor is there any poſſible method, of rendering the doctrine of never-ending miſery compatible with the attributes of the Deity. For to ſay, that he has brought any beings into exiſtence, knowing that they would inevitably be eternally miſerable— is charging him with inflicting the greateſt curſe poſſible, prior to the poſſibility of any offence given, or tranſgreſſion committed, by the beings on whom this dreadful puniſhment is to be inflicted. But this horrid doctrine, ſo diſhonorable to the moral character of the Deity, is the laſt hold, or death-gripe, which the Devil has on the chriſtian world; and it cannot be expected, that he will quit it without a ſevere ſtruggle. He has many artful able champions on his ſide, who endeavour to prove logically and metaphyſically, that the Deity has created millions of ſouls, which he did not elect to eternal life and glory, but left them an helpleſs prey to the Devil: while others, more hardy, affirm, that he conſigned them to the Devil, by an abſolute decree of reprobation. And as this doctrine has a natural tendency to cauſe people to dread and hate God, as a cruel and partial being; it is impoſſible that they ſhould love him: without which diſpoſition they are more apt to fly from him as an enemy, than to ſupplicate him as the benevolent merciful parent of the whole human race.

AS the chriſtian world has been greatly divided in opinion, reſpecting the motives which induced the Deity to create the human ſpecies, and his deſigns and intentions, with reſpect to their future face; as they are queſtions of great importance to human beings, both with reſpect to the ideas they are to form of the moral character of the Deity, and their own moral conduct, which ſhould be conformable to his.

It is natural for you to enquire; whether it is not poſſible to gain a ſatisfactory knowledge of a ſubject, which ſo nearly concerns us, and yet appears ſo vaſtly intricate, that notwithſtanding the numerous volumes that have been wrote upon the ſubject no rational concluſion, founded upon ſelf-evident principles, has ever been made by the advocates for the eternal duration of hell torments; and yet they are ready to anathematize every perſon who cannot believe all the ſelfcontradictory opinions, in which they cannot agree themſelves:— ſome aſſerting that God wiſhed to convert and ſave the whole human race, but could not; others, that he could convert and ſave them all, but will not; he having doomed great numbers of them to eternal perdition, by an arbitrary decree, long before they exiſted, and that he had created them for this very purpoſe. While others deny that God decreed that any perſon ſhould inevitably be miſerable to the endleſs ages of eternity; but moſt certainly and infallibly knew, that they would be ſo, even before he created them. While a few other perſons believe, that God created every human being, with an expreſs and poſitive deſign, to make them all eventually happy; and affirm that he is poſſeſſed of a ſufficient degree of wiſdom and power, to enable him to accompliſh his benevolent deſign. As you appear to be ſo benevolent as to wiſh every individual of the human race might be happy: I will endeavour to convince you that the doctrine is founded on the glorious attributes of God; on the ſcriptures, and the ſelf-evident principles of reaſon and common ſenſe.

Let us proceed then to the important inveſtigation, and enquire;

Queſtion I. What motive induced the Deity to create ſuch an immenſe number of human beings?

Anſwer. To gratify his infinite beneficence, in conferring on them bleſſings, both temporal and eternal, and the univerſal diſplay of his glorious attributes and perfections in the manifeſtations of providence, in their government.

Queſtion II. Is it certain, that he wiſhed or intended, that all the human beings which he created might be happy?

Anſwer. He certainly did;— otherwiſe he would not be as benevolent as our common parents. And to ſuppoſe the Deity capable of ſorcing any number of human beings into exiſtence, without wiſhing to make the condition into which he brought them, equal, if not preferable to a ſtate of nonexiſtence—would be charging him with an unprovoked act of cruelty: for it is certain that non-entities could not have offended him; it is therefore evident, that he never intended any of them ſhould be eventually miſerable, when he created them: but, on the contrary, it is declared, 1 Tim. ii. 4. "That God will have all men to be ſaved, and come unto the knowledge of the truth."

Queſtion III. If God willed that all men ſhould be ſaved; had he wiſdom ſufficient to enable him to form a plan, to accompliſh his benevolent deſign?

Anſwer. His wiſdom is infinite, and his goodneſs unlimitted, and the love of Chriſt unbounded, "Who gave himſelf a ranſom for all, 2 Tim. vi. to be teſtified in due time."—

Queſtion IV. Has he a ſufficient degree of power to execute his plan?

Anſwer. A union of the power of all created beings, would ſtill be finite; and therefore, fail in an attempt to oppoſe or counteract the deſigns and operations of the omnipotent Jehovah. If then it has been proved, that the Deity is ſo benevolent as to wiſh all men to be ſaved; that he had wiſdom enough to form a plan to effect his gracious deſign; and a ſufficient degree of power to execute his plan, and accompliſh his deſign.

Queſtion V. What power, or combination of powers, terreſtrial and infernal, ſhall prevail againſt Jehovah, and fruſtrate his deſigns? So that if any of the human race are to be eternally loſt, it muſt be ſuch as God never wiſhed to ſave; which impeaches his infinite goodneſs.

That the Deity did, and ſtill does intend, to ſave the whole human race, is abundantly evident, from the whole tenor of the ſcriptures; if they are examined without prejudice. Rom. V. 13. "Therefore, as by the offence of one judgement came upon all men to condemnation, even ſo, by the righteouſneſs of one, the free gift came upon all men unto the juſtification of life. If God juſtifieth all men by the merits and righteouſneſs of Chriſt. Who ſhall preſume to condemn them?

"For the love of Chriſt conſtraineth us, 2 Cor. v. 14. becauſe we thus judge, that if one died for all, then were all dead."

"And that he died for all, 15. that they which live, ſhould not henceforth live unto themſelves; but unto him who died for them, and roſe again."

"The next day John ſeeth Jeſus coming unto him, John i. 29. and ſaith, Behold the Lamb of God, who taketh away the ſin of the world."

"If any man ſin, we have an advocate with the Father; Jeſus Chriſt the righteous. 1 John ii, 1. And he is the propitiation for our ſins, and not for ours only; but alſo for the ſins of the whole world."

"But we ſee Jeſus who was made a little lower than the angels; for the ſuffering of death, crowned with glory and honor, Heb. ii. 9. that he, by the grace of God, ſhould taſte death for every man."

"For it pleaſed the Father. Col. i. 19. that in him ſhould all fulneſs dwell." And having made peace through the blood of his croſs, by him to reconcile all things unto himſelf; by him, I ſay, whether they be things on earth, or things in heaven. "If ye continue in the faith grounded and ſettled, and be not moved away from the hope of the goſpel, which ye have heard, and which was preached to every creature, which is under heaven; whereof, I Paul, am made a miniſter." 23.

This laſt text ſtrongly corroborates, what St. Peter affirms, that the goſpel was preached to the dead, or ſpirits in priſon. 1 Pet. iv. 5, 6.

"Who ſhall give account to him that is ready to judge the quick and the dead: for, for this cauſe was the goſpel preached alſo to them that are dead, that they might be judged according to men in the fleſh, 1. Pet. iv. 5. but live according to God in the ſpirit." We are told in the preceding chapter; when, and by whom the goſpel was preached to the dead: "For Chriſt alſo hath once ſuffered for ſins; the juſt for the unjuſt, that he might bring us to God, being put to death in the fleſh but quickened by the ſpirit;" By which alſo, he, to wit, Chriſt, went and preached unto the ſpirits in priſon: which, ſometime, (or formerly) were diſobedient, when once the long ſuffering of God waited in the days of Noah, while the ark was a preparing, wherein few; that is, eight ſouls, iii. 18, 19, 20. were ſaved by water."From what has been obſerved, it is apparent, from ſcripture, and alſo ſupported by reaſon; that God willed that all men ſhould be ſaved; that Chriſt gave himſelf a ranſom for all, to be teſtified in due time, although it be eſteemed criminal by many to mention it, leaſt it ſhould induce people to ſin! That by the offence of one, judgment came upon all men to condemnation, even ſo, by the righteouſneſs of one, the free gift came upon all men, unto the juſtification of life; that Chriſt is the propitiation for the ſins of the whole world; that he taſted death for every man; that it pleaſed God that in Chriſt ſhould all fulneſs dwell; thereby to enable him to reconcile all things unto himſelf, both in earth and heaven. Nor was this power given to Chriſt in vain; for we find him, both before and after his crucifixion, exerting theſe powers in the moſt diligent and indefatigable manner, for the reſtoration and ſalvation of all mankind; firſt preaching the goſpel to the living, until the time of his crucifixion: and immediately afterwards, to thoſe who died above two thouſand years before he appeared in the fleſh: for St. Paul informs the Coloſſians, that the goſpel had been preached to every creature which is under heaven, which would have appeared very improbable, if St. Peter had not explained the matter, by informing us—when, by whom, and to whom the goſpel was preached; to wit, by Chriſt after his crucifixion, to the dead—the inhabitants of the old world, who had formerly been diſobedient in the days of Noah; that they might have the ſame advantages, and be judged according to the ſame rule or law, by which they were to be judged, who had heard the goſpel in the fleſh and might thereafter live according to the will of God in the Spirit. Theſe poor meſerable beings had remained captives and thoſe priſoners in the pit, wherein is no water, near two thouſand four hundred years, when the Saviour of mankind entered the dreary manſions of miſery and woe, and preached to them the goſpel, or tidings of great joy.—He probably told them that he was the high prieſt of the new covenant, who had lately made an ample atonement for the ſins of the whole world; that he was in poſſeſſion of the keys of hell and of death; that he came to break the gates of braſs, and cut the bars of iron aſunder; to open the priſon doors, and proclaim liberty to the captives: for thus ſaith the Lord, even the captives of the mighty, ſhall be taken away, and the prey of the terrible ſhall be delivered. In what a glorious light does the Saviour of all mankind appear, when his conduct and character is properly delineated, and well underſtood. In the hour of his crucifixion, when labouring under, the preſſure of the moſt agonizing 〈◊〉 , he prayed for his murderers, ſaying, Father, forgive them, for they know not what they do. Actuated by the ſame benevolent diſpoſition, he had no ſooner finiſhed the glorious work of redemption, than he flew, an unembodied ſpirit, to proclaim liberty to the captives, and releaſe a world from miſery and woe; who had remained priſoners in the regions of darkneſs, for near two thouſand four hundred years. Whoever deems this a ſlight puniſhment, and affirms that the doctrine of the univerſal reſtoration, affords great encouragement to continue in ſin, when they can eſcape ſo eaſily— would probably alter their mind, before they had lain half that time in the pit, wherein is no water, and deem a never ending puniſhment rather too ſevere, and continued ſomething too long.

Were the zealous John Lucius Calvinus himſelf to lay 200 years in a fire but half as hot as that in which he cauſed poor Servetus to be burned; and then be told, that vindictive juſtice could not be ſatisfied with any term ſhort of eternal never ending puniſhment: for ſuch meaſure as he dealt out to others, ſuch he ſhould receive himſelf—he would moſt probably conclude, that David was miſtaken, when he penned pſalm CXLV; where he ſays, "The Lord is good to all; and his tender mercies are over all his other works." And again, "Let Iſrael hope in the Lord: for with the Lord there is mercy, Pſal cxxx. 7. and with him is plenteous redemption."

"And he ſhall redeem Iſrael from all his iniquities." "O give thanks unto the Lord, 8. for he is good: for his mercy endureth forever." Calvin would probably comment upon theſe paſſages of ſcripture, Pſ. cvii. 1. and ſay, How can it be affirmed, that God is good to all? and that his tender mercies are over all his other works? Am I not an individual, brought out of a ſtate of non-exiſtence, by the agency of the Deity? Am I not the workmanſhip of his hands, who has declared that he has made all things for himſelf? Am I now to conſider my living a few years on earth as a bleſſing, where I ſinned and ſuffered many hardſhips? But is ſinning and ſuffering a few years on earth, ſuch a mighty privilege, as to be an ample compenſation for the endurance of never ending miſery? Are theſe conditions ſo, much preferable to a ſtate of nonexiſtence, that I am bound to acknowledge it as a bleſſing, and return ſincere thanks to the Deity for his goodneſs to me, in forcing me into exiſtence, knowing infallibly that I would be a ſinner, which he made uſe of no effectual means to prevent, although it was in his power; but rather choſe to leave me unaſſiſted; to the machinations of the Devil a few years; and then ſend 〈◊〉 hell, to be tormented to the endleſs ages of eternity!

If this be the caſe, —that the reign of mercy is to laſt 80 or 100 years, and the raging reign of vindictive juſtice to laſt throughout the endleſs ages of eternity, —how can it be ſaid with truth, that "the tender mercies of the Lord are over all his other works?" Should it not rather be reverſed, and ſay, The mercies of the Lord are exerciſed towards the children of men a few days, months, or years; and the reign of vindictive juſtice to be continued throughout the endleſs ages of eternity? If this be true, then revenge muſt be the darling attribute of the Deity, and preſide over all his other works. Expreſsly contrary to what he has declared, by the mouth of the prophet. "For I will not contend forever, neither will I be always wroth; for the ſpirit ſhould fail before me, Iſaiah lvii. 16. and the ſouls which I have made."

"O thou that heareſt prayer, Pſalm IXV 2. unto thee ſhall all fleſh come."

"The Lord is merciful and gracious, pſ. ciii.8. ſlow to anger, and plenteous in mercy."

"He will not always ehide; 9. neither will he keep anger forever."

"He will ſwallow up death in victory; Iſaiah xxv.8. and the Lord God will wipe away tears from all faces."

"Fury is not in me." Iſ. xxvii. 4.

"For the Lord will not caſt off for ever." Lam. iii. 31.

"But though he cauſe grief, 32. yet will he have compaſſion, according to the multitude of his mercies."

"For he doth not afflict willingly, 33. nor grieve the children of men."

"Oh Iſrael, Hoſea xiii. thou haſt deſtroyed thyſelf; 9. but in me is thine help."

"I will ranſom them from the power of the grave; I will redeem them from death: O death, 14. I will be thy plagues; O grave, I will be thy deſtruction, &c."

"Who is a God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſſions of the remnant of his heritage ? He retaineth not his anger forever, becauſe he delighteth in mercy. He will turn again, he will have compaſſion upon us; Micah vii, 18, 19. he will ſubdue our iniquities: and thou wilt caſt all their ſins into the depths of the ſea."

"As for thee alſo, by the blood of thy covenant I have ſent forth thy priſoners out of the pit wherein is no water:" i. e. that pit where Dives could not find as much as to cool the tip of his tongue. Zech. ix. 11. In hopes that the above quotations and arguments may give you entire ſatisfaction, reſpecting the benevolence of the Deity towards the whole human race, and his ability to reinſtate them all in permanent happineſs—to his own glory and the conſolation of every good being. I beg leave to aſſure you, that I am

WHEN, in converſation with you, I affirmed that St. Paul was an Univerſaliſt, I promiſed to quote ſome of the moſt pointed texts by which he inculcates the doctrine in the moſt clear and poſitive terms.

"Therefore as by the offence of one, judgment came upon all men to condemnation, even ſo by the righteouſneſs of one, Rom. v. 18. the 〈◊〉 gift: came upon all men unto juſtification of life."

"He that ſpared not his own Son; Rom. viii. 32. but delivered him up for us all, how ſhall he not, with him alſo, freely give us all things."

"For God hath concluded them all in unbelief, Rom. xi. 32. that he might have mercy upon all."

By the firſt of theſe texts, it plainly appears; that Adam was the repreſentative of all his poſterity, or of human nature in general, in as much as judgment unto condemnation came upon all men for his offence; that Jeſus Chriſt, by aſſuming the human nature, became as fully and compleatly the repreſentative of all mankind, as Adam was, or had been; and therefore, by his righteouſneſs, the free gift came upon all men, unto juſtification of life.

So you ſee, that St. Paul conſiders Chriſt as the compleat repreſentative and Saviour of all mankind; who, by his righteouſneſs, had wrought out a compleat ſalvation for the whole human race, unto the juſtification of life; and if God juſtifieth, who is he that condemneth?

And further to eſtabliſh them in the belief of this glorious doctrine, he argues, that as God ſpared not his own Son; but delivered him up for us all—he will, with him alſo, 〈◊〉 give us all things. And to convince them that Chriſt was not that partial Saviour, which many conceive him to be, who would ſit down contentedly, with as many ſouls as the Devil pleaſed to give him. Rom. xi. 32. He tells the Romans, "That God had concluded them all in unbelief, that he might have mercy upon all."

"For as in Adam all die, 1 Cor. xxv. 22. even ſo in Chriſt ſhall all be made alive."

"For the love of Chriſt conſtraineth us, becauſe we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live, ſhould not henceforth, 2 Cor. 5. 14. live unto themſelves, 15. but unto him who died for them, and roſe again."

"For to this end Chriſt both died, Rom. xiv. 9. and roſe and revived, that he might be Lord of both the dead and living." If ſo, he muſt be Lord of all.

Saint Paul calls Chriſt "The image of the inviſible God, Col. i. 15. the firſt born of every creature."

"For by him were all things created, that are in heaven, Col. i. 16. and that are in earth, viſible and invible; whether they be thrones or dominions, or principalities or powers; all things were created by him and for him."

If therefore Chriſt made all things for himſelf, he muſt deviate greatly from his original intention, before he gives up any thing to the Devil, eſpecially the ſouls which he has made for himſelf.

"I exhort, 1 Tim. ii. 1 therefore, that firſt of all, ſupplications, prayers, interceſſions, and giving of thanks be made for all men."

"For this is good and acceptable in the ſight of God our Saviour." 3,

"Who will have all men to be ſaved, 4, and come unto the knowledge of the truth."

"For there is one God, 5, and one mediator between God and men, the man Chriſt Jeſus."

"Who gave himſelf a ranſom for all, 6. to be teſtified in due time." — St. Paul exhorts Timothy, firſt of all, to make ſupplication, &c. for all men, as being acceptable to God our Saviour, who is a being of ſuch univerſal benevolence, as to will that all men ſhould be ſaved, and come to the knowledge of the truth. And whatever the omnipotent Jehovah wills to be done, he will certainly accompliſh. But the apoſtle, to ſhew that the ſalvation of all men, was not only poſſible; but eaſily practicable—he obſerves, that there is one God to be appeaſed, who is a God of infinite goodneſs and mercy, who wills that all men may be ſaved, and one mediator between this gracious God and men; to wit, the man Chriſt Jeſus, who is the advocate and friend of mankind univerſally, as he has already given himſelf a ranſom; not for a few individuals, but for all mankind. And although this great and important truth, may not be generally known to the chief prieſts and Phariſees of our day, it ſhall nevertheleſs be teſtified in due time; to the honor of God, and the unſpeakable conſolation of every good being.

If, therefore, the ſupreme God is ſo benevolent, as to will that all mankind ſhould be ſaved, and has ſent his Son, on purpoſe to be the Saviour of the world: and Chriſt has, on his part, given himſelf a ranſom for all—then all muſt be ſaved.

He who redeems or ranſoms captives, claims them as his own, and never leaves them in the poſſeſſion of the enemy.

Can there be any thing more abſurd, than to ſuppoſe, that after Chriſt had given his life a ranſom for the whole world of mankind— that he ſhould, nevertheleſs, leave vaſt numbers of thoſe very beings, for whom he ſhed his precious blood, in the poſſeſſion of the Devil eternally?

Chriſt is neither a partial Saviour, nor a partial conqueror; he will never ſubmit to the Devil, and permit him to retain one human ſoul in captivity, which he made for himſelf: for certainly he was not ſo complaiſant as to make any ſouls, on purpoſe for the Devil; and if the Devil ſhould eventually retain in captivity, any of the ſouls which Chriſt had made for himſelf, then is Chriſt defeated; and his deſigns fruſtrated. And to ſay, that Chriſt has made ſouls, which he neither wiſhed to be happy, nor intended to ſave from endleſs perdition, is blaſphemy.

And I believe it would be thought much leſs derogatory to the character of the Deity, by every unprejudiced perſon, to ſuppoſe that he abandoned the creatures which he had made, to the permanent dominion of the Devil, through a want of wiſdom and power to reſcue them; than to affirm that he had a ſufficient degree of wiſdom and power to ſave them; but that it was more agreeable to his divine will, that they ſhould be eternally and irrecoverably miſerable. If we ſuppoſe him to be infinitely benevolent, but deficient in wiſdom and power, this would be a great misfortune, which every good being would deplore, and would wiſh to aſſiſt him: but, if on the contrary, he is ſuppoſed to be infinitely wiſe and powerful; but ſo malevolent, as to ſpeak unoffending, inconſcious matter into exiſtence, infallibly knowing, that the condition into which he brought it, was as much worſe than that in which he found it, as a ſtate of the moſt ſevere, eternal, never ending puniſhment, is worſe than a ſtate of non-exiſtence, is horrid beyond deſcription—but ſo it is. The Calviniſts having determined, that vaſt numbers of the human race muſt be eternally damned, rather than give up this darling tenet, they blaſpheme the moral character of the Deity, by affirming that he forces into exiſtence millions of human beings, morally incapable of doing any good; but replete with the ſtrongeſt propenſities to do evil, which can neither be restrained or eradicated, by any thing which they can do. In which condition they are excluded from the benefit of Chriſt's death and ſufferings, and left to ſin and ſuffer a few years on earth, and then ſentenced, by the judge of the whole earth, to ſuffer the moſt exquiſite torment, in hell flames, as long as God himſelf exiſts.

When all this miſchief and miſery might have been avoided, by omitting to create all ſuch beings, as the Deity foreknew would be infinitely ſinful, and eternally miſerable; for nothing ſhort of infinite guilt, can render any being juſtly obnoxious to a never ending or infinite puniſhment.

"He that loveth not, 1 John iv. 8. knoweth not God, for God is love."

"Herein is love, 10. not that we loved God, but that he loved us, and ſent his Son to be the propitiation for our ſins."

"And we have ſeen, and do teſtify, that the Father ſent the Son to be the Saviour of the world. 14.

"For God ſent not his Son into the world, John iii. 17. to condemn the world; but that the world, through him might be ſaved." In the above cited texts, it appears, that God is the moſt benevolent of all beings, his very eſſence is love; his benevolence inſpired him to create us; he ſo loved the world, as to ſend his dearly beloved Son, to be a propitiation for our ſins, and the Saviour of the world. It ſhould be the buſineſs of our teachers to exhibit the Deity in his true character, which is that of infinite love, and unbounded benevolence to all created beings; he hates ſin, becauſe it has a natural and neceſſary tendency to create confuſion, miſery and diſorder; but Chriſt loved mankind and died for them, while they were yet in a ſtate of rebellion againſt him. Rom. v. 6, 8.

We ſhould, therefore, love the Lord our God, with all our heart, ſoul, ſtrength, and mind. 18. "There is no fear in love; but perfect love caſteth out fear, becauſe fear hath torment. He that feareth is not made perfect in love." If perfect love caſteth out fear, it is as certain, that the perfect fear and dread of a tyrant, muſt and will caſt out love.

Therefore, people ſhould never be taught to believe that God is as much glorified and pleaſed with the death and eternal damnation of a ſinner, as in the ſalvation and eternal felicity of a ſaint. As it is not in the powers of imagination, to paint a tyrant in more infernal colours; it is a character which no being, except the prince of Devils, can poſſibly either love or imitate. And there can be no doubt, that the Devil is highly pleaſed with thoſe, who endeavour to perſuade their fellow beings, that partiality, cruelty and revenge, are the genuine attributes of the Deity: becauſe it is impoſſible, in the nature of things, that any wiſe and good being, ſhould ſerve a God, poſſeſsing ſuch attributes, through love; which is the only motive that can render our ſervices acceptable to a God, whoſe very eſſence is love.

And as to the worſhip extorted, and rendered, through a ſlaviſh fear, it can only debaſe the mind and derange the underſtanding; but can never mend the heart.— And therefore, can never be acceptable to that God, who requires us to love the Lord our God, with all our heart, ſoul, ſtrength and mind, and our neighbours as ourſelves. We are alſo commanded to love, our enemies, and forgive thoſe that treſpaſs againſt us. Now if God neither loved his enemies; nor ever forgave all thoſe that treſpaſſed againſt him; but will torment millions of them, in everlaſting burnings, as long as he himſelf exiſts. Can it be poſſible that he expected, that we ſhould be more merciful and benevolent than himſelf, or recommended to us a line of conduct, more virtuous and godlike, than that which he practiſed himſelf? But thanks be to God, the fetters of ignorance and ſuperſtition are wearing out very faſt, and prejudice, that bitter enemy to free enquiry, and the inveſtigation of truth, has loſt much of its power over the minds of great numbers of very ſenſible people; who begin to view the Deity, as a God of ſtrict impartial juſtice, divine love, infinite goodneſs, benevolence, truth and mercy, that has no pleaſure in the death and eternal damnation of a ſinner; but would rather that he ſhould turn from the evil of his ways and live.

If ſin and its conſequences be diſpleaſing to a God of infinite goodneſs, wiſdom, and power—is it not abſurd to ſuppoſe, that he will permit them to remain in being, to the endleſs ages of eternity? Are they of that indeſtructable nature, that the Deity cannot eradicate and deſtroy them? If he can deſtroy them, why ſhould he permit them always to remain in being, to diſpleaſe him eternally?

Are there ſome men, who are, by nature, unconvertable; that infinite wiſdom and power are incapable of reforming? Does the Deity doom any ſouls to eternal miſery, but ſuch as he cannot ſave? Or, does he doom to eternal miſery, any ſouls, which he could, but would not ſave?

If any ſouls are to be miſerable to the endleſs ages of eternity, I affirm, that they muſt belong to one of the above claſſes; to wit,

Such as God could have ſaved, but would not: or ſuch as he would have ſaved, but could not. The firſt of theſe propoſitions denies God's infinite goodneſs, and therefore cannot be true.

The ſecond denies his infinite power, which muſt be falſe.

It is, therefore, falſe to ſay, that any of the ſouls which God has made, will be eternally and irrecoverably miſerable; becauſe Chriſt is both able and willing to ſave them all—who tells us, "And I, if I be lifted up from the earth, I will draw all men unto me." John xii. 32.

Now as Chriſt has been lifted up from the earth, on the croſs, and from thence to the heavens; I make no doubt that he will fulfil his promiſe; even to thoſe who believe that hell lies beyond the reach of almighty power; he will convince them that the keys of hell and of death are not uſeleſs in his hand; he will break the gates of braſs, and cut the bars of iron in ſunder: "For thus ſaith the Lord, even the captives of the mighty ſhall be taken away, and the prey, of the terrible ſhall be delivered. Iſ. xlix. 25.

WHEN we had the laſt converſation, reſpecting the motives which induced the infinitely good and merciful God to create the human ſpecies: you alledged that he had done it to diſplay the glory of his divine attributes, to which opinion I cheerfully agree. But the point in diſpute between us, is,

Whether theſe divine attributes are not diſplayed, in a more glorious, juſt and merciful manner, in the final ſalvation, and everlaſting happineſs of every human being, which God has created; than in the eternal damnation, and everlaſting miſery of any number of them? Therefore, to aſſiſt us in the inveſtigation of this important ſubject; we muſt have recourſe to the ſcriptures, and ſuch ſelf-evident principles and axioms, as the light of reaſon, and the nature of the ſubject will furniſh.

The proper ſteps to be taken in this caſe is, to enquire,

And, in the firſt place, I ſhall define God; whoſe very eſſence is love, "To be a ſpirit, infinite, eternal, and unchangeable in his being;" whoſe attributes are infinite mercy, wiſdom, power, holineſs, juſtice, goodneſs and truth. The firſt propoſition to be proved, is, that God is love; which is ſufficiently apparent in his works of creation and providence; but pointedly proved in John, "He that loveth not, knoweth not God, for God is love" I John iv, 8, 16. I John iv. 8.

"And we have known and believed the love that God hath to us. 16. God is love; and he that dwelleth in love, dwelleth in God, and God in him. 1 John 9. 10.

In this was manifeſted the love of God, towards us, becauſe that God hath ſent his only begotten Son into the world, that we might live through him. 1 John ii. 1. Herein is love, not that we loved God; but that he loved us, and ſent his Son to be the propitiation for our ſins: but leaſt it ſhould be ſaid, that he is the propitiation, for the ſins of the few that are ſuppoſed to be elected only; I ſhall quote, "And if any man ſin, we have an advocate with the Father, Jeſus Chriſt the righteous."

"And he is the propitiation for our ſins; and not for ours only, but alſo for the ſins of the whole world."

Preſuming that enough has been ſaid on this head, to prove the impartial love of the Deity to all mankind: and alſo, that the enumeration of the attributes of the Deity, will not be diſputed. I ſhall proceed, in the third place, to prove, that God made all the ſouls of mankind for himſelf; with the moſt expreſs and benevolent deſign, to make them all eventually happy, in praiſing and glorifying his holy name, for his infinite love and kindneſs towards them, and to enjoy the manifeſtations of his unbounded goodneſs forever.

Every ſoul, created by the Deity, muſt be pure and innocent, and as ſuch, he muſt love it, and wiſh a continuation of its happineſs: but if he foreknew, (as the Calviniſts ſuppoſe) that it would be eternally miſerable, if it remained in exiſtence, he, as a merciful being, would blot it out of exiſtence again, while in a ſtate of innocence. But as it is univerſally allowed amongſt chriſtians, that there are but two places of permanent reſidence, for departed ſouls after this life; to wit, heaven and hell; and but two beings who are to divide the ſouls of the human ſpecies between them; to wit, God and the Devil: we muſt endeavour, by a careful inveſtigation of their different powers and attributes, to judge of their final ſucceſs, with reſpect to their efforts to gain ſubjects, and depopulate each others kingdoms; and to enable us to do this, let us eſtabliſh a few ſelf-evident propoſitions, as axioms.

It is the excluſive prerogative of the Deity to create ſouls.

No other being can create them.

Therefore he has created all the ſouls that ever have exiſted.

To affirm the firſt, is blaſphemous.

The ſecond, impiouſly abſurd.

Therefore, the third muſt be true.

God is infinitely benevolent, wiſe and powerful: therefore, being infinitely benevolent, he wiſhed and deſigned, that all the ſouls which he made, might be eventually happy.

Being infinitely wiſe, he has certainly concerted his plan, ſo as not to be fruſtrated, in the accompliſhment of his gracious deſign.

And being infinitely powerful, no combination of finite powers, can ever amount to infinite; and if ſtill finite, they muſt ultimately fail in the attempt, to counteract and fruſtrate the operations and deſigns of an omnipotent God; who will make a moſt glorious diſplay of his divine attributes, in vanquiſhing the powers of death and hell, and releaſing every captive and priſoner out of the pit, wherein is no water.

Is it not amazingly abſurd, to ſuppoſe, that a God of infinite goodneſs, juſtice and mercy, has created millions of human beings, on purpoſe for the Devil, to be his captives and priſoners, to the endleſs ages of eternity? But is it not more abſurd, if poſſible, to ſuppoſe, that the Deity made them for himſelf, with the benevolent deſign of rendering them eternally happy, in praiſing and adoring his holy name, for his infinite love and goodneſs towards them; but contrary to his gracious deſigns, that millions of theſe very beings, are to be, and remain in the poſſeſſion and under the powers of the Devil, to be tormented by him, to the endleſs ages of eternity?

If ſuch an event ſhould finally take place, then it is certain, that finite folly, weakneſs, and wickedneſs, can overpower, baffle, fruſtrate and defeat, the benevolent deſigns and operations, of infinite goodneſs, wiſdom, and almighty power, and triumph over omnipotence.

If any individual of the human race is to be miſerable, as long as God himſelf exiſts; it muſt happen through a defeat of benevolence, wiſdom or power in the Deity.

Therefore, the predeſtinarians deny God's infinite goodneſs, when they maintain, that God could, but would not convert all his creatures. The Socinians deny his infinite power, when they maintain, that he would but cannot convert them; and will be obliged one day to annihilate all reprobate ſpirits! The premiſes being abſurd, an abſurd concluſion is to be expected.

The Univerſaliſts affirm, that it is incompatible with the divine love, infinite juſtice and mercy of the Deity, to create human beings, knowing that the condition into which he brought them, would be as much worſe than that in which they were—as a ſtate of eternal, never ending miſery, under the infinite diſpleaſure of an offended God, is worſe than a ſtate of nonexiſtence, in which condition they could neither offend the Deity, nor ſuffer any inconvenience whatever.

They, therefore, believe that the Deity created the whole human race, with a poſitive determination to make the condition, into which he brought them, vaſtly preferable to a ſtate of non-exiſtence: and that it would be an unprovoked act of cruelty to make it worſe; becauſe the materials of which the future being was to conſiſt, could not offend him, before it exiſted as a moral accountable agent, capable of diſtinguiſhing between good and evil, with a free will to chooſe, and a power of action, to do either good or evil, agreeable to the free choice of the will. If, therefore, the Deity foreknew, that any being, which he might create, would, by making an improper uſe of its free agency, become eternally and irrecoverably miſerable, he certainly never would force it into exiſtence, which would be a ſevere unmerited puniſhment inflicted, prior to the poſſibility of offence, or tranſgreſſion on the part of the being puniſhed.

To ſay, that the infinitely gracious and merciful Deity's foreknowledge, that a certain individual nonentity, would, if created, make an improper uſe of its free agency, and become an incorrigible ſinner, had provoked him to drag it into exiſtence, to puniſh it eternally; not for any evil it had done—but for what he foreknew it would do—is charging him with making an extremely cruel, and improper uſe of his own free agency: not only to do evil, that good might come, but doing evil of the moſt barbarous kind, for the ſake of evil, from which no good could poſſibly reſult—which is impoſſible.

This is not only charging God fooliſhly; but wickedly. If the Devil is not extremely ungrateful indeed, he muſt have precious rewards in ſtore, for thoſe who uſe, every poſſible means in their power, to perſuade people that the Deity is the the greateſt tyrant of the two. But the God of juſtice, love, and mercy, knowing what pains would be taken to traduce his moral character, directed the prophet Ezekiel to record the following oath; to wit, "As I live, ſaith the Lord God, I have no pleaſure in the death of the wicked; but that the wicked turn from his way, and live." If we believe what the Deity has ſworn in this caſe; we muſt diſbelieve that he has ever created one ſoul, knowing that it would be ſo obſtinately and perſeveringly wicked; that infinite wiſdom goodneſs and almighty power could not reform and reclaim it. If it be ſaid, that the Deity could not ſave it, conſiſtently with the plan he had choſen: I anſwer; that the plan could not have been the production of infinite wiſdom, which prevented the Deity from accompliſhing his original deſign; which muſt have been to make every being which he created, eventually happy.

To affirm that an human being, in a ſtate of extreme, eternal, never ending miſery, is as happy as the Deity intended or deſigned he ſhould ever be, at the time he created him—is blaſphemy. If God intended that all the ſouls which he created, ſhould be eventually happy, and gave them exiſtence, as a poſitive bleſſing, and not as a curſe: and not with ſtanding many millions are ſuppoſed to reſiſt the benevolent deſigns of the Deity, and baſſle all the means that could be employed by the Deity, for their converſion. The queſtion naturally recurs;

How can it be poſſible, that finite folly, weakneſs and wickedneſs, ſhould eternally overpower, baffle, fruſtrate and defeat the deſigns and operations of the divine love, infinite wiſdom, goodneſs and almighty power? But the Calviniſts, to juſtify the meaſure of inflicting an infinite, eternal, never ending puniſhment, for temporary crimes, committed, in time, by finite beings, have laboured to perſuade us, that every ſin is an infinite evil, becauſe it is committed againſt an infinite being: thence it follows, that if one ſin be an infinite evil, two ſins are doubly infinite, and three, trebly infinite—which, at beſt, is egregious nonſenſe, as infinity admits of no addition: and therefore, if any one ſin be an infinite evil, it deſtroys all degrees of compariſon between crimes, and renders the boy, who takes an apple out of his neighbour's orchard, as criminal as the Jews, who murdered the Saviour of the world. As there can be no difference, in degree, between things that are infinite; it is, therefore, demonſtrably evident. that no being, who is not poſſeſſed of infinite power, can do or perform, any infinite action, either good or bad; therefore, the plea, in juſtification of inflicting infinite puniſhments on human beings, to ſatisfy divine juſtice, for the commiſſion of crimes, ſuppoſed to be infinite—muſt fall to the ground. A perſon would naturally conclude, on being told, that ſinners were to be puniſhed in hell, to ſatisfy divine juſtice, that there might be a time, at ſome future period, when juſtice might be ſatisfied, and the ſinners releaſed: but they tell us, that juſtice is vindictive; that is, ſo revengeful, malicious and ſpiteful, that it never can be ſatisfied: and therefore, in this undertaking, as in all the reſt, the means are ſtill inadequate to the end; and although good might have been intended, the final conſequence is always evil. Yet the Calviniſts tell us, it is by this incoherent ſyſtem of their own fabrication, that the Deity is to diſplay the glory of his divine attributes to all intelligent beings.

The chief objection which the calviniſts oppoſe, to the doctrine of the univerſal reſtoration, is, that it has a tendency to make people remiſs in making their calling and election ſure, in this life: in which caſe, they may be eternally miſerable hereafter—owing to their own neglect: but how inconſiſtent this objection is, with the doctrine of election and reprobation, any perſon of common underſtanding may very eaſily perceive. For a Calviniſt to admoniſh a reprobate, to work out his own ſalvation, with fear and trembling; to make his calling and election ſure—and to make his peace with that God, who had conſigned him to endleſs perdition, by an unchangeable decree, many ages prior to his exiſtence; is, of all things, the moſt abſurd. But others being ſhocked at the horrid imputation, that God ſhould create human beings, having conſigned them to eternal puniſhment, by an unalterable decree, prior to a poſſibility of their having offended him—deny that he decreed their eternal miſery; but ſtill affirm that the Deity infallibly knew, that they would be ſo, to the endleſs ages of eternity.—Whatever God infallibly foreknew, muſt as certainly come to paſs, as if he had decreed it: ſo that this miſerable ſhift will neither vindicate the character of the Deity, from being guilty of an unprovoked act of cruelty, in creating beings, who had never offended him, infallibly knowing that they would be eternally miſerable: neither does it alter the fate of the poor unhappy creature.

For if God infallibly knew, that any individual would be eternally miſerable; it is clearly impoſſible that he ſhould eſcape. And the concluſion, from theſe premiſes, muſt be, that the Deity has dragged him into exiſtence, before he had offended, on purpoſe that he ſhould be eternally damned: for it is abſurd to ſuppoſe, that God would ſeriouſly uſe any means to ſave a being, whom he infallibly knew would be eternally miſerable. So that the unhappy creature is ſuppoſed to be deſerted by the God that made him; and abandoned to the entire conduct of the Devil. Therefore, if we admit that the Deity is either juſt or merciful, we muſt, in conſequence, diſbelieve, that he ever either decreed or foreknew, that any ſoul, which he created, would be miſereble to the endleſs ages of eternity, and believe that he has benevolence, wiſdom and power ſufficient to ſave them all, otherwiſe he never would have created them. "The Father loveth the Son, and bath given all things into his hand." "All that the Father giveth me, John iii. 35. vi 37. ſhall come to me; and him that cometh to me, I will in no wiſe caſt out."

"And this is the Father's will, 39. who hath ſent me, that of all which he hath given me, I ſhould loſe nothing, but ſhould raiſe it up again at the laſt day."

If the Father hath given all things into the bands of the Son; and all which the Father hath given him, ſhall come to him—then all muſt come; and he declares he will in no wiſe caſt them out.

"And I, xii. 32. if I be lifted up from the earth, I will draw all men unto me."

Chriſt has been lifted up from the earth, firſt on the croſs, and then to heaven; and as I repoſe entire confidence in what Chriſt has promiſed in ſuch plain terms; I ſincerely believe, that he will finally draw all men unto him; even thoſe who have made it the buſineſs of their whole lives; to traduce his moral character: for if he forgave the Jews who murdered him, Rom. xi. 26. he will doubtleſs pray for his defamers, ſaying "Father forgive them: for they know not what they do." "And ſo all Iſrael ſhall be ſaved; as it is written, there ſhall come out of Sion, the deliverer, and turn away ungodlineſs from Jacob."