:,a-.- 
 
C^ P^STOR•S UBR^ 
 
 — <»1 Mil 
 
 /First Cougi'egational Church, 
 
 r.EB.^XOX, CO.YX. 
 
 \ Presented by A:^^ /.^. /^l/ ^4.^ y 
 
 > >:^ 
 
 1^ 
 
THE 
 
 DOCTRINE 
 
 OF 
 
 ETERNAL MISERY 
 
 RECONCILEABLE WITH THE 
 
 INFINITE BENEVOLENCE OF GOD, 
 
 AND A TRUTH PLAINLY ASSERTED IN THE 
 CHRISTIAN SCRIPTURES. 
 
 By NATHAN STRONG, 
 Paftor of the North Prcibytcrian Church in Hartford. 
 
 HARTFORD: 
 PRINTED BY HUDSON AND GOODWIN* 
 
 1796^ 
 
S^uMuAed accoxcCtna to x^cd of 
 Oona%Md. 
 
INTRODUCTION. 
 
 THE friends of truth are often alarmed by 
 the prevalcncy of error. Meafuring pre- 
 fent appearances on the fcale of human wif- 
 dom, it feems to them as though the caufe of 
 Christ is on the verge of ruin, and the 
 truths of divine revelation near being loft, a- 
 midft the corruption of human nature. If 
 there were not la God to govern, and a Media- 
 tor at the head of his own kingdom, who hath 
 all power both in heaven and in earth, this 
 would indeed be the cafe, for there is a con- 
 ftant warfare between truth and error. Truth 
 is uniformly the fame, and appears in the fame 
 plain and artlefs drefs from generation to gen- 
 eration ; but error 'appears in every fhape, and 
 is continually changing its drefs. When beaten 
 from the field of enquiry in one fhape, it foon 
 affumes another, and attempts to do that infid- 
 ioufly, which never will be done by open and 
 candid argument. At one time one error is 
 prevalent j at another time, fome other error 
 
iv INTRODUCTION. 
 
 becomes the fafhionable way of going to de- 
 ftru»51ion. But though great numbers are en- 
 fnared, the promife remains in full force, that 
 the gates of hell rtiall not prevail againft the 
 kingdom of Christ, and the very things 
 which mod threaten the church and truth of 
 God, are through his overruling wifdom, 
 made eventually to promote its intercfts. By 
 enquiry, the truth is brought out into view, 
 with more inconteflible evidence than it ever 
 was before. God worketli not as man works, 
 neither is his wifdom like the wifdom of crea- 
 tures. 
 
 By attending to the hiftory of the church, 
 we fhall i'md, that when infinite wifdom de- 
 frgned to collt<3: and brin;^^ the evidence of 
 truth into moft pointed vitw, he hath generally 
 fuffered fome opnofmg error to arife, and make 
 a mof^ formidable appearance ; whereby many 
 havo been deceived, and many others who did 
 notrelinquifh the truth trembled for its fafety. 
 In conftquence of this, Inquiry hath taken 
 place, and the very errors which feemed to be 
 triumphing,^ have been totally refuted, aftd 
 truth prevailed v ith a- new clearnefs. This 
 iBt'thod ot conducling things is admirably cal- 
 ^gjatcd, not only to confute' and give a more 
 complete overthrow to error, and eft?.bli(h 
 CoD*s own doiflrines on a moft firm bafis ; 
 6ut ailib to bring the human hemt out into 
 plum view. Men of cc^rrupt minds hide much 
 of their corruption from the fight of the world. 
 They do not choofe to have the wifiies of their 
 fiearts known, until they think themfelves fure 
 ol prevailing. When things arc io ordered 
 by an infinitely wife providericg, that they 
 
INT R O D U G T I ON. v 
 
 diink the wifhcs of their hearts are like to pre- 
 vail ; then they will manifeU; them, and fhoav 
 a corruption that otherwile would never have 
 been fufpeded. The human heart is thus 
 brought out — its pretended obedience to God's 
 fovereignty detefted — its oppofition to his la\V 
 and its penalties difcovered — and its joy in the 
 fuppofed fafety of an unholy life, {hows a bad 
 heart, where the contrary was profelfed. 
 
 This fad is moil ftrongly illuftrated in the 
 prefent day. Individuals will rarely ftep forth, 
 and endeavor to make a party either in church 
 or ftate, fo long as they think the public opin- 
 ion is wholly againfl them ; but will fecrete the 
 defircs of their hearts, kfl they fliould thereby 
 be expofed to odium. It is necclTary there 
 fliould be a confiderable prevalence of infidelity, 
 or denial of the fcriptures ; and fuch an order- 
 ing of things by divine providence as will man- 
 ifeft this prevalence ; before men will hazard 
 their reputation. But when they find that they 
 have companions in plenty, they will boldly 
 appear, and fhew that they never loved a holy 
 bible, and the pure morality of the heart which 
 it requires ; and that nothing was wanting long 
 before to have made them rejed it, but a want 
 of company to render them reputable in fociety. 
 
 With refped to the dodrine of the falvation 
 cf all men, it is not new in the world. There 
 have been fome folitary individuals, perhaps in 
 every age of the chriftian church, who have 
 efpoufed fuch an opinion ; but there hath been 
 no period, in which fo many have declared 
 themfelves converts to it, as in the prefent. — 
 Such an event is mightily calculated to difcover 
 the human heart. It fliows how unwilling men 
 
y{ INTRODUCTION. 
 
 are to acknowledge the ri^hteoufnefs of God's 
 law, and its penalties — that they never felt the 
 jullicc of God, in condemning finners — never 
 faw his glory in punifhing fin — and that they 
 do not choofe to have him for their God, if 
 fin is to come to fo awful an end, as the doc- 
 trine of eternal mifery predids. They are 
 willing to have him for their God, if men may 
 be made happy at all events, whether they live 
 finful or holy ; but on the oppofite conditions 
 do not choofe him for their fovereign. It is 
 prefumed in the prefent, as it hath happened 
 in former cafes, that the prevalence of this er- 
 ror and the ilrong defire men (how to make 
 ihemfclves quiet in fin, and rejed the fpiritual- 
 ity of religion on this ground ; will terminate 
 in a more general conviclion, that eternal pun- 
 ilhment is threatened in the chriftian fcriptures. 
 
 One great defign of infinite wifdom, in 
 managing the (late of this world, is to (how the 
 nature of fin by fufl'ering it to be aded out in 
 many (hapes — in many crimes — in many er- 
 rors of opinion — in many felfifti wifhes of the 
 finful mind — in many ways of refiiling the di- 
 vine fovercignlv — and, in many feigned excu- 
 fes for an unholy life. By all thcfe things, at 
 the confummation of time, it will appear that 
 fin is exceeding finful — that it makes the minds 
 of rational creatures mad — and that the God 
 of the earth ads a molt excellent part, in for- 
 Liwiding, condemning and punilhing it. 
 
 The friends of truth have no reafon to def- 
 pond, bccaufe error hath prevailed, or that it 
 now prevails. There is reafon to believe from 
 our moll holy prophecies, that the abounding of 
 
INTRODUCTION. vJT 
 
 error hath not yet come to its heighth. Thefc 
 prophecies fpeak of a day, which is yet future, 
 in which, the earth (hall be filled with righteouf- 
 nefs and peace ; when the glory of Christ's 
 religion fhall appear by reigning in men'is 
 hearts and purifying their lives. ' It is alfo pro- 
 phcfied, that diredly before this glorious day 
 there will be a greater falling away from the 
 pure truths of divine revelation, than had been 
 common before. 
 
 There are alfo many prophetic figns, (hew- 
 ing that we arc now in the period of great er- 
 ror and irreligion. Infidelity hath overfpread 
 a great part of the old chriftian worlds 
 and is now making a rapid progrefs in the new. 
 The foul-humbling dodrines of chriftianity are 
 defpifed — the divine honors of Jesus are deni- 
 ed — that kind of chriftian life which the fcrip- 
 tures teach, confifting in much prayer, holinefs 
 and felf-denial is rejeded — and the work and 
 influences of the holy fpirit in men's hearts is 
 ridiculed. Very great progrefs in this period 
 of infidelity and irreligion is already made, and 
 to how much greater length it is to proceed, 
 no man can fay. Such a ftate of things, be- 
 fore the church fhall put on her glory, is mat- 
 ter of prophecy ; and we have figns enough to 
 know that it hath already commenced ; but 
 how far God will fuffer it to proceed muft be 
 refolved by the event. 
 
 How far old errors will be revived and be- 
 come general, or what new ones may arife, or 
 to what lengths pradical ungodlinefs and the 
 defpifmg of vital piety may go, it is not wife in 
 us to foretel. God . hath not revealed the 
 times and tiie feafons, any further, than is ne« 
 
Vni 
 
 INTRODUCTION. 
 
 cciliirv, to fuppoit the hope and patience of his 
 faints. Chriltians, defpair not when you (ec this 
 to be the cafe. Your God and Redeemer hath 
 foretold fuch an event. He reign? in his holy 
 hill of '/Aon — all men and all hearts iirc in his 
 hand — the refidue of the fpirit is with him-— 
 and he will fufier delufion and impiety to pre- 
 vail no further, than he can overrule them for 
 his own glory, and the hnaJ advancement of 
 truth. 
 
 Let not infidels, andthofe who depart from ^ 
 the ancient underflanding of the ciiriftian fcrip- 
 tures exult. The church hath expected this 
 day — Her children and witneiles expedl to drefs 
 themfelves in fackcloth, and in the eyes of the 
 world to be (lain (till longer before (he putteth 
 on her joyful robes ; but ilie loofeth not her 
 hope in the Gdd who died for her. Though 
 fhe cannot tell certainly, on the principles of hu- 
 man wifjnm, u hy it is bell that this falling away 
 fhould take place ; fl^e doth not with another 
 king, nor doubt his wifdom, nor fail in her 
 expeditions that a day much brighter will fuc- 
 ceed, than could have been without fuch a night 
 goinc: before it. Mankind feem to be in gen- 
 eral fentlble, that the world has been full of 
 a deplorable wretchednefs, arifing from hu- 
 man crimes. All are looking forward to a 
 better day. Some who do not feem to haire 
 much fenfe, of the power of religion in the 
 heart ; or the need of God's fpirit to fandify 
 the heart ; Aill predicate fuch expeditions oh 
 the word of prophecy. Others exped fuch UP 
 day, only l)ecaufc it is natural for men to hope 
 better things than they have feen or experien- 
 ced. The rational believers in revelation, ex- 
 
INTRODUCTION. ix 
 
 Tpedi a more glorious ftate on earth, becaufe 
 they find promifes of a general pouring out of 
 the fpirit of God, and of fuch efFeds as will 
 always follow, when the fpirit is flied abroad in 
 his fandlifying influences. But before fuch a 
 general outpourmg qf the fpirit of God takes 
 place, much evil is to be expected in the earth 
 — much fin — much error — and great mifery. 
 The righteous Lord will punifh men by their 
 own hands. He hath already rifen from his 
 place, and is dafhing the nations one againft 
 another. The kings of the earth are gathering 
 together to the great battle of the Lord's ven- 
 geance. The clufters of the vine of the earth 
 are ripe, and the blood of them is beginning 
 to run from the wine prefs of divine wrath. 
 The angel flanding in the fun, is beginning to 
 proclaim to the fowls of heaven, to come and 
 eat th^ flefh of captains and of mighty men. 
 The natural and political ftate of the world is 
 prepared for fuch an event ; and while the wif- 
 dom of men will attribute the fcenes which 
 are now opening, to political caufes ; the faith- 
 ful believer in God's word traces them up to 
 a higher, a divine agency, punifhing the fin 
 of the earth. The fame prophecy that leads 
 us to expeft thefe things, alfo affures us that 
 while they are taking place, men will not in 
 general repent, nor fee the hand of God in 
 what is doing. That the eyes of many wiM be 
 more faft cloied than ever — the truths will have 
 many enemies — the friends of the truth be 
 defpifed — and a flood of error cover mankind 
 in thick darknefs. 
 
 Much hath been expected from what is cal- 
 led Civilization, to make a happy ftate ov> 
 
>wii INTRODUCTION. 
 
 theni refpe^lability in forgetting God, and liv- 
 ing without him in the world. 
 
 To all perfons of every dcfcription, who ei* 
 ther dilbclicve or forget that God hath pre- 
 p;ired a punifhment for the wicked in another 
 world, the following flieets are dedicated ; and 
 the writer prays God, that all our minds may 
 be fo enlightened on this fubje^t by his own 
 Holy Spirit, as to know that our fms not only 
 diflionor his great name, and injure others j 
 but expofe our own fouls toajuH and everlaft* 
 ing mifcry. 
 

 T H E 
 
 Do6lixnc of Eternal Mifery, Scc^ 
 
 PART FIRST. 
 
 1|Sr confidenng this fubjecl, the followmg or- 
 der will be obferved : 
 L To prove from the fcriptures the doc- 
 trine of eternal punifliment, or ^ flate of mifery 
 from which ibme men fiiall never be delivered, 
 
 II. To anfwer fome popular objections to 
 this dodrine. 
 
 III. Strictures on a late publication enti- 
 tled Calvinifm improved, &c. 
 
 IV. A SERIOUS and folemn addrefs to thofe, 
 who place their dependence of future fafety, on 
 a belief that all men fhall be faved. 
 
 I . To prove from the fcriptures, the do£lrinc 
 of eternal punifhment or a flate of mifery from 
 which fome men (hall never be delivered. 
 
 Section i. There is no reafon to fuppofc 
 that the Creator of the univerfe delights in mif- 
 cry fpr its own fake. The contrary to this j and 
 
1 4 Eternal Mifery rcconctlcabk with 
 
 that he delights in happinefs, and that his whole 
 fchcme of government is defigned to produce 
 and eternally prefervc the greatefl quantity of 
 happinefs, may be proTed from revelation ; 
 and alfo by reafoning from thofe perfections, 
 "U'hicii an infinite and eternal being mufl: pof- 
 fefs. 
 
 I SHALL not fpend the time to prove, that 
 an infinite being mufl: ncccflarily delight in hap- 
 ninefs, and have no pleafure in mifery for its 
 own fake. Thofe who oppofe the do£lrIne of 
 eternal mifery, will doubtlefs agree with me in 
 this point. One of their principal arguments 
 againft eternal mifery, has been drawn from 
 the gocdnefs of God, of which we are as firm 
 bell t vers as they can pretend to be ; and we 
 readily allows that infinite power and wifdoni 
 vill forever prevent any event happening in the 
 nnlverfe, which will lelTen the quantit}' of ho- 
 linefs and happinefs.' Holinefs and happinefs 
 will forever go together. As rational zYt^.- 
 turts are made, the greatefl quantity of holi- 
 nefs will always imply the greatell quantity of 
 happinefs. One of the principal arguments 
 agalnfl eternal mi'ery, has been drawn from 
 the goodnef-^ and benevoknce of God. Much 
 lias been faid againft the dodrine, as necelfari- 
 ly implying that Gon was not a good being. 
 It is conceived that all this hath arifen from 
 conceiving God fuch a being as creatures are' — 
 unable as they ht to bring good out of evil, and 
 to make tternal mifery the means of a greater 
 happiness, than could ever fake place without 
 it. When men fay that the intinlte bencvo- 
 lence of God forbids eternal mifery, and build 
 their arguments on this maxim, they not only 
 
ihe Infinite Benevolence of God. 15 
 
 take that as granted which we deny, but make 
 It the very foundation of their fuperftrudure. 
 Finite wifdom, is totally incapable of meafur- 
 ing, the xi'ifdom which is infinite. Human in- 
 capacity to bring the greated pofTible good out 
 of much evil — much fm — and much mifery, is 
 no argument that an infinite God cannot do it ; 
 for his ways of working are as much above 
 ours, as his nature is more capacious, and as 
 the endlefs duration of eternity exceeds the mo- 
 mentary limits of time. We therefore wholly 
 deny the maxim of the Univerfalifls, that the 
 goodnefs of God forbids eternal punifhment 
 confiding in mifery. When we view the flruc- 
 turc of nature, (and that any other ftrudure 
 is poffible doth not appear,) from this very 
 cenfideration, we fuppofe the fcriptural repre- 
 fentation to be a true one ; and that there will 
 be more happinefs in the univerfe, than if mif- 
 ery had never entered it. Should this be the 
 cafe, the divine benevolence will be fo far from 
 militating againfl the eternal punifhment of 
 finners, that it will furnifh a ftrong argimient 
 to prove, that what hath been the common un- 
 derflanding of the Bible is the true one. 
 
 Sec. 2. In a matter of this extent, human 
 reafon can never be a fufficient guide. To 
 make the government of the univerfe the inofc 
 right and perfect, it mufl have regard to the 
 whole. It mud: have a reference to the ftate 
 and condition of the vaft culledive body — to 
 the different orders and nature of beings, and to 
 the whole extent of their duration. A govern- 
 ment adapted to the private benefit of a fmall 
 part, could not be called a good one for the 
 whole. This would be a partial, but not aji im- 
 
1 6 Eternal Mifery reconclJiohlc zbflth 
 
 partial government; and if fome pralfed, 
 others, with more caiife might difpraife it. As 
 human reafon cannot comprehend, the immenfe 
 fyilem of creation — ihe variety of created na- 
 tures which it embraces, nor the connexions and 
 influences which thofe parts have one on anoth- 
 er ; it mud be iinpollible for reafon, without a 
 revelation, to determine in all points what is a 
 good moral government of the w^hole ; and 
 \That the infmite parent may and will do, in 
 the treatment of individuals, confident with 
 righteoufnefs. lor this reafon a revelation is 
 Jieceflary. There are many points which we 
 never could determine, except by a revelation, 
 or by waiting for the event ; and where a previ- 
 ous? knowledge of the event is defirable, a xeve- 
 lation from God becomes abfolutely neceifary. 
 Of this nature are the following qutflions. 
 "What is a proper penalty of the moral law, 
 which is the rule both of right and happinefs 
 through the univerfe ? Whether it be confiflent 
 vith the glory of God and the good of the 
 univerfe, that any fming creatures fliould be 
 forgi\'en ? What the belt manner and means 
 of torgivenefs are ? Whether it bebefl:,that all 
 fmful creatures fhould be forgiven or only a 
 part of them ? How long the probationary pe- 
 riod of forgivencfs fhall continue ? What the 
 condition of forgivenefs and falvalion on the 
 part of the creature fhall be ? The wife refolu- 
 tion of thcfc cjuclLions, depends on a knowl- 
 edge of the infinite nature ol God the creator, 
 lawgiver and governor of the whole ; and al- 
 fo on a moll pLrfecl: knowledge of the nature 
 of the conncdcd univerfe. Without fuch a 
 knowjedge, thefe and fundry other quellions. 
 
ihe Infinite Benevolence of Gon. X j 
 
 caftnot be fafely refolved ; and it is a knowl- 
 edge, which none but Jehovah himfelf either 
 doth or ever can poflefs. The frail man, who 
 fuppofes himfelf adequate to the folution of 
 fuch enquiries, forgets his place in the fyftem 
 of being, and takes on him to determine whut 
 is much above his iliare of wifdom. 
 
 To teach us in thefe things, that revelation 
 was ueceffary, which God hath gracioufly giv- 
 en. 
 
 This revelation teaches us that eternal mif- 
 cry, confifling in a feparation from all good, 
 and the fuffering of all evil, was the fit penalty 
 of the moral law. That all mankind are un- 
 der the condemnation of the law, and that if 
 God (hould leave them to everlafting fuffcrings, 
 they would have no reafon to complain of him 
 as an unjuft: God. A way of falvation is re- 
 vealed through Jesus Christ, and all men are 
 commanded to repent and turn to God through 
 him. There are alfo abundant promifes, that all 
 who do repent and come to God, fhall be for- 
 given and delivered from the wrath that is to 
 come upon the impenitent. 
 
 Here the queftion arifes, will all men be fa- 
 ved from future and eternal mifery, by the 
 mediator Jesus Christ ; or will only a part of 
 men be brought to final falvation through 
 him, and the other part remain in final impen- 
 itence, and adually fufFer the eternal puniih- 
 ment which the law originally threatened ? 
 
 The univerfalifls fuppole that all men will 
 
 come to final happinefs. — It hath been the 
 
 common opinion in the chriftian world, that a 
 
 very great number will remain in their fins, 
 
 C 
 
1 8 Eternal Mifery rcconclleabk vAih 
 
 and be forever miferable. To determine this 
 point, we mufl now have recourfe to divine 
 revelation. And let every man endeavour to 
 fet'l himfclfin the prefence of God — judging 
 on a mofl folemn queftion ; and that his own 
 prejudices, and the wiOies which come from his 
 own pcrfonal ftate, will make no change in 
 the truth. 
 
 Th£ Testimony of Jesus Christ, 
 Sec. 3. It is natural to fuppofe that Jesui 
 Christ would be very explicit on this point. 
 He is the great prophet, by whom all knowl- 
 edge comes from God. The fpirit of prophecy 
 is his. He is the creator and the judge by 
 whom the (late of every creature will be ap- 
 pointed. He is the redeemer, through whom 
 falvation comes to all thofe who are faved 
 from among men, and it muft be fuppofed that 
 he knew his own fcheme of grace, and the ex- 
 tent of its efTicacious application in the falva- 
 tion of fmners. As it feems fit that Jesus 
 Christ fhould be explicit on this point, more 
 than any other of the infpired teachers ; it ap- 
 pears that he actually was fo. The xvii chap- 
 ter of John is a prayer, which Christ made to 
 his father, a fliort feafon before his fufferings 
 commenced, commending his church to the di- 
 vine keeping. '1 his prayer was made in «i 
 mod folemn fituation, and he continually re- 
 fers back to the covenant of redemption be- 
 tween him and the father. It is predicated up- 
 on that covenant, and the bleilings requefted 
 arc coextcnfivc with it. The whole prayer is 
 worthy of being read as an argument on this 
 point, but 1 will only feled fercral paifages 
 trom it. 
 
the Infimte Benevolence of God. 19 
 
 » Verfe 2. Thou haji given him power over all 
 flejh^ that he Jhouldgive eternal life to as many as 
 thou haft given him, 
 
 Verfe 6. / have manifeftcd thy name to the 
 men thou gaveft me out of the world : thine they 
 were^ and thou gaveft them me. 
 
 Verfe 9. / pray for them : I pray not for the 
 worlds but for them which thou ha/i given me ; 
 for they are thine, 
 
 Verfe 12. Them that thou gaveft me I have 
 kept^ and none of them is loft but the f on of perdi- 
 tion ; that thefcrlptures might be fulfilled, 
 
 Verfe 14. And the world hath hated them^ 
 hecaufe they are not of the worlds even as I am 
 not of the world, 
 
 Verfes 20, 21. Neither pray I for thefe 
 alone ; but for them alfo which Jhall believe 
 ^n me through their word. That they all may 
 he one ; as thou father art in me^ and I in thee, 
 that they alfo may be one in us : that the world 
 may believe that thou haftfent me, 
 
 Verfes 25, 26. righteous father ^the world 
 hath not known thee ; but I have known thee^ 
 and thefe have known tlxat thou haHfent me. 
 And I have declared unto them thy name^ and 
 will declare it ; that the love wherewith thou 
 haft loved me may be in them^ and I in them. 
 
 The whole prayer fpeaks the fame fenti- 
 ments, as thefe verfes which are feleded ; and 
 had Christ ftudied the molt exprefs way of 
 contradiding the univerfalifts, he could not 
 have done it more effedually. He fpeaks di- 
 redly to the father, and in prayer, thf mod fol- 
 emn manner of addrefs. He brings into view 
 the covenant of redemption between the father 
 and the fon j and the origin of redeeming and 
 
20 Eternal Mi/cry reconcikabk with 
 
 faving grace in the counfcis of the deity. He 
 evidently ipeaks of men as divided into two 
 da ills ; thole who»n the father had given him ; 
 and the world. The world here cannot mean 
 the inanimate creation, for he faith that the 
 world hatcth thoic whom the father had given 
 him. lie prays for all thofe whom the father 
 had given him ; but cxprcfsly fays, that he doth 
 not pray or intercede for tlie world. Jie wa& 
 praying in the prefence of his difciples, and 
 confidtTod them as rcprefenting his earthly 
 cluirch ; and laith, that of thofe whom the fa- 
 ther had given him, he had loft none, but the 
 fon of perdition his betrayer. He was loit, 
 becaufe the father had never given him to 
 Christ. This fentiment corrcfponds with 
 what Christ fays oi him in another place, 
 that it would have been better for that man, if 
 he had never been born. 
 
 From this reprefcntation of our blefTed 
 Saviour, it appears, that in the covenant 
 of redemption which determined the num* 
 bcr of thofe to be faved ; fome were giv- 
 en to Christ as his fpiritual feed, and none of 
 them fliall be loft ; and fome were not givea 
 to him in this itiiii^ and are called the world. 
 He does not even intercede for the world, for 
 they liate him and his people. They are nev- 
 er to be one in a Ipiritual fenfe with his father 
 and him ; nor to be in the fame place with 
 Christ, nor fee the glory which the father 
 hath given him ; and of courfe they mult be left 
 to lutler the wages oi iin, and be feparated from 
 tlic holy picfcnct of Gou. 
 
 Ip there be any, who are not given to 
 twRii»T as the ^t^at head of the redeemed 
 
ibi Infinite Benevolence of God, 21 
 
 church, and whom he doth not confider as be- 
 longing to him, and for whom he doth not pray; 
 they mud certainly be miferable, for their fms 
 mufl make them fo, and there is no fandificaT. 
 tion encouraged. Common fenfe doth not fee 
 how the fon of God could exprefs himfelf as 
 he hath done in this chapter, if he fuppofed 
 that all men were to be faved by his mediation 
 and atonement. The faviour always made ufe 
 of the moil dignified plainnefs and folemnity 
 in all his word^, and fuch a mode of expreff- 
 ion, in folemn prayer to God, could not be 
 defigned to terrify man ; but was an affection- 
 ate fupplication, grounded on the covenaat 
 between him and his father, praying that God 
 would keep by his mighty power thofe who 
 were appointed unto iaivation. God had al- 
 ready given him power over all flefh, and put 
 tlie government of the world into his hands \ 
 that he might be able to fave his chofen peo- 
 ple ; and he here fupplicates the divine co-op- 
 eration, in bringing them to glory. 
 
 Sec. 4. The queflion whether all men 
 Aall be iaved, is exprefsly refolved by Jesus 
 Christ, in fo plain a manner, that it feems 
 ft range any who profefe to believe the holy 
 icriptures fliould doubt the event. It is in the 
 xiii chapter of Luke from the 23d to the 3Dtfa 
 verfe. 
 
 Then /aid one unto him, Loj^d, are there few 
 ihat be faved ? And he f aid unto them^Jirive to 
 tnter in at ihejirait gate : for manj^ I fay unto 
 you^ fhall feek to enter in^ and fhall not be able. 
 When once the mafier of the honfe is rifen uf^ and 
 hath /hut to the door^ and ye begin tofiand with- 
 euij and to kmck at the door^ f^png^ Lori^ 
 
2^ Eternal Mi/ery reconcileable with 
 
 LoRD^ open to us : and he Jhall anfioer and fay 
 unto you^ I know you not whence you an : Then 
 /ball ye bc^in to fay ^ we have eaten and drunk in 
 ihy prefence^ and thou hafi taught in ourflreets. 
 But he jhall fayy I tell you, I know you not whence 
 ye are ; depart from me^ all ye workers of ini- 
 quity. There Jhall be weeping and gnajhing of 
 teeth, when ye /ball fee Abraham, and Jfaac, ahd 
 yacob, and all the prophets in the kingdom of Go ly, 
 and you yourfelves thrujt out» 
 
 It doth not appear that the enquirer had 
 any idea ot the falvation of all men. His 
 queflion was, Are there few that befaved? It 
 might be mere curiofity which propofed the 
 queilion ; but it is more probable that his mo- 
 live was the fame, as now moves many enqui- 
 rers, whether all men will be faved ? and that 
 if he had found very many fhould be favcd, he 
 would have improved it as an excufc for de- 
 laying repentance. Christ did not inform 
 him, whether few or many fhould be faved ; 
 but allured him that fome fhould not be faved. 
 He evaded the queftion propofed ; and an- 
 fwertd that which is the matter of prcfent dif- 
 cuffion. Strive to enter in at the /ir ait gate, for 
 vwny /hall ftck to enter in and /hall not be able* 
 It is a matter of no concern to thee, whether 
 many or few be faved. A knowledpre of this 
 will not help any one in working out his own 
 falvation, and it is reierved as one of the fecrets 
 ot the divine counfcl ; but it highly concerns 
 you to know, that inimy fliall never enter into 
 the kingdom of God. Many lliall never be 
 faved, and fome of them fliall be perfons who 
 entertain no confidcrable doubt of their fafe 
 ftatL. They had eaten and drank in Chrwt's 
 
ihe Infinite Benevolence of God, 23 
 
 prefence, and he had taught in their ftrcets. 
 They had made ufe of Christ's ordinances. 
 They fuppofed themfelves not only well inftiud- 
 cd but very fate, and on thefe grounds, they 
 had a much fairer pretence of hoping, than the 
 very uncertain one that all men ihall be faved* 
 Still Christ will tell them, / know you not 
 whence you are^ depart from me ye workers of 
 iniquity. The flate into which his mighty pow- 
 er will caufe them to depart, he defcribes by 
 weeping and gnafhing of teeth, and being calt 
 out of the kingdom of God where Abraham 
 and the prophets and good people are. A 
 moft lively defcription of extreme mifery. A 
 very fimilar defcription to the above is found 
 inMatt. vii. 21 — 23. 
 
 Sec. 5. Several of Christ's parables feem 
 to be fpoken on purpofe to place this fubjeft 
 beyond all doubt. Particularly the parables 
 of the tares and of the net^ which Christ hini- 
 felf explained. Thefe with a number of oth- 
 er parables, are in the xiii. chapter of Matthc\v. 
 The kingdom of Heaven, and the kingdom of 
 God, appear to be phrafes of firailar import in 
 many of Christ's difcourfes. They fome- 
 times mean the future kingdom of glory ; and 
 at other times the kingdom of his vifible church 
 in this world. In this chapter it appears that 
 by the kingdom of Heaven is meant, the vifible 
 church ftatc on earth. 
 
 The parable of the tares is as follow? — The 
 kingdom of Heaven is like unto a man which fow' 
 ed good feed in his field : but while menflept the 
 enemy came and fowcd tares among the wheat y 
 and went his way. But when the blade was 
 fprung vp^ and brought forth fruity then appeared 
 
24 Eternal Mifery reconcile able with 
 
 the tares aJfo, So the fcrv ants of the houfeholder 
 came<y and /aid unto him^ fir, did not thou form 
 ^od feed in thy field ; from whence then hath H 
 tares ? He faid unto them, an enemy hath done 
 this* The fervants fiud unto him, wilt thou then 
 that lie ^0 and gather them up ? But he faid, nay^ 
 lejl, 'while ye gather up the tares, ye root up alfo 
 the wheat with them. Let both grow together 
 until the harvefl j and in the time of harvefl 
 I will fay to the reapers, gather ye together 
 firfl the tares, and bind them in bundles to burn 
 tbcnx ; but gather the wheat into my barn. 
 
 To prevent all pollibility that the parable 
 fliould be explained away, or mifunderftood, 
 our Saviour explained it in the following words, 
 he that foweth the good feed, is the f on of man ; 
 the feld is the id or Id ; the good feed are the 
 children cf the kingdom, but the tares are the 
 children of the wicked one ; the enemy ihatfowed 
 them, is the devil ; the harvefi is the end of the 
 world ; and the reapers are the angels* As 
 therefore, the tares arc gathered and burnt in the 
 fire ; fo jhall it be in the end of the Werld. The 
 fc '^ '^ Jljall fend forth his angels, and they 
 /.. ^ 1.T cut of his kingdo7n all things that of^ 
 fend, and them which do iniquity ; and fh all cafi 
 tl a furnace of fire ; there Jhall be waiU 
 
 ;a.^ ^'lajhirg of teeth. Then jhall the righteous 
 fhinc forth as the fun in the kingdom of their fa* 
 thcr. Who hath cars to hear, let him hear. That 
 by the children of the wicked one are meant, 
 wicked and finfal men ; we learn from what 
 Christ told the Jews, John viii. 44. Te are 
 cf your father the devil, and the lujls of your fa- 
 ther ye will do, Alfo from 1 John iii. 8. He 
 tf ' " :'A fin is of the devil ; for the devil 
 
 Ji • , -hi beginning. 
 
the Infinite Benevolence of God. 25 
 
 The parable of the net is in the fame chapter. 
 Again^ the kingdom of Heaven /> like unto a net^ 
 that was caji into thefea^ and gathered of every 
 kind : which, when it wasfull^ they drew to jborey 
 and fat down^ and gathered the good into vejfels, 
 but cajl the bad away. Which Christ thus ex- 
 plained. 5o jhall it be at the end of the world ; 
 the angels [hall come forth ^ and fever the wicked 
 from among the juji, and Jhall cajl them into the 
 furnace of fire r there Jhall be wailing and gnaj}j^ 
 ing of teeth. A man the beft acquainted with 
 the powers of language, could not exprefs in a 
 more definite and clear manner the following 
 truths. That when the prefent earthly ftate of 
 things ceafes, there will be a day of judgment. 
 That men will then be divided into two claffes, 
 the good and the bad ; and that the bad will go 
 into a ftate of mifery, which he defcribes by 
 weeping, by wailing, by gnafhing of the teeth, by 
 being fhut out of the kingdom of God, and fep- 
 arated from Abraham and the prophets, and 
 other good people, who fhall fliine forth as the 
 fun in the kingdom of their father. Language 
 cannot exprefs any thing, if thefe truths are not 
 exprefTed. If all the univerfalifts in the world, 
 with the moft critical knowledge of the powers 
 of language, fhould attempt to exprefs the pro- 
 pofition, that all men will be faved \ they could 
 not do it in more definite and pointed language, 
 than Jesus Christ hath exprefl'ed the contrary 
 propofition, that at the day of judgment men 
 (hall be feparated, and part of them go into a ftate 
 of the moft extreme mifery. A mifery which is 
 pidured to us by the ftrongeft expreflions, which 
 the nature of our prefent ftate will admit us to 
 underftand^ and all this is faid by Jesus 
 D 
 
a 6 Eternal Mifery reconcile able with 
 
 Christ in explaining his own parables, in order 
 to accommodate them to the underflanding of 
 every man. 
 
 . Sec. 6. It is ordered by the wifdom of God, 
 that we (hould have an explanation of the fore* 
 going parables ot the tares and the net, by Je- 
 sus Christ himfelf, in fuch language as can- 
 not be mifunderftood by any unprejudiced mind- 
 As a great number of Christ's parables convey 
 the fame truth on this fubje£l, it was wifely or- 
 dered that two of them fliould be explained by 
 his own mouth, and this ferves as a motl certain 
 key for underflanding the others. The parable 
 of the marriage of the king's fon is to the fame 
 purpofe. It is in Matt. xxii. from the beginning 
 to the 14th verfe. The fix firfl verfes repre- 
 fent the gofpel offer made to the Jews, and their 
 rejeclion- of it. The yth verfe reprefents the 
 deftruclion of their nation and city. From the 
 8th to the loth verfe is defcribed the calling of 
 
 the Gentiles. At the eleventh verfe begins a 
 
 mod folemn reprefentation. All before this 
 had been done by the miniftration of fervants,but 
 here the king himfelf appears to fit in folemn 
 judgment' 
 
 And when the hi Ji^ came in to fee the guefts^ he 
 fa IV there a man which had not on a wedding gar-- 
 nient : and he faith unto bim, friend^ how cameft 
 thou in hither^ not having a iijedding garment ? 
 and he was f pee chiefs. Then fa id t/je king to the 
 Jervants^ bind him hand and foot ^ mid take him 
 awajy and cafl him into cuter darkncfs : there Jhall 
 he weepirg and gnajhing of teeth. For many are 
 called', but few are chofen. 
 
 Till- following truths are reprefentcd by this 
 parable. That loine are called who are not 
 cbofcn. That at rfie ead of the probationary 
 
the htfinlie Benevolence of God. 27 
 
 ftate,when the good and bad are gathered by the 
 miniftration of fervants ; the king himfelf, God 
 himfelf will come. All ihall pafs under his in- 
 fpedion and judgment. Some ihall be found 
 without a wedding garment, or dellitute of the 
 qualifications for entering into the marriage fup- 
 per of the lamb* The marriage fupper of the 
 lamb is a well known fcriptural emblem of the 
 bleflednefs of Heaven. Thefe guilty perfbns 
 will be fpeechlefs. They will have no excufe to 
 make before their judge. The king will order 
 them to be bound, taken away from him, and 
 caft into outer darknefs, where is weeping and 
 gnafhing of teeth. Here this parable leaves 
 them, as do all the other reprefentations of 
 Christ on the fame fubje^l, in outer darknefs 
 and extreme forrow. Who can bring them 
 from the place and (late in which the judge hath 
 left them ? They are unworthy, and are call 
 out from the marriage feaft ; and if that feaft is 
 to be an eternal one, as none will probably deny, 
 their mifery muft be eternal. 
 
 Sec. 7. The xxv. chapter of Matthew is 
 wholly on this fubjeft, containing the parables 
 of the ten virgins ; of the talents; andadefcrip- 
 tion of the day of judgment. 
 
 In the firft of thefe parables all are called vir- 
 gins, for it is a defcription of the profefTors of 
 religion. But it is faid, five of them were foolifh. 
 It is w^ll known that in the holy fcriptures, fools, 
 folly and fooliftmefs ; mean finners, fin and un- 
 holinefs ; and that wifdom when afcribed to men, 
 means true grace or holinefs. Part of thefe vir- 
 gins were foolifli, or unholy profefTors. They 
 all had the lamp of profeffion. The wife had 
 oil in their lamps ; that is, the anointing or fanc- 
 tification of the fpirit. The unholy profefTors 
 
28 Eternal Mifery rccoiuUcable with 
 
 had no oil — no anointing from the fpirit of Gor># 
 While the bridcproom tarried they all (lumber- 
 ed and flept. The fincere and hypocritical pro- 
 feflbrs lived too much alike, though there wafc 
 an eflential difference in the flate of their hearts. 
 If the wife virgins had lived in the manner they 
 ought to have done, it wouW probably have giv- 
 en convidion to the foolifh, that they were in a 
 very unfafe (late ; and if chriflians now conduc- 
 ed in all refpecls as they ought to de, it would 
 go further to convince Univerfalifls, than all that 
 can be written for their warning. At an unex- 
 peded time the bridegroom came. Whether 
 •u'c undcrftand this to be God's coming in death 
 or to the final judgment, is immaterial to the 
 prefent point. When he came the difference 
 between holy and unholy perfons appeared. The 
 unholy could not bear the meeting. They were 
 i>ot prepared, for they had no grace. Their for- 
 mer hopes and expeflations were of no avaiL 
 Their confcicnces being now awakened would 
 not fuller them to plead that all the virgins arc 
 to be favcd ; and while in their own fmful way, 
 they were preparing, the wife entered. Mark 
 the event ! The doors were fliut, and to their 
 pleading for entrance, God anfwered, I know 
 you not. Can any reprefcntation more folemn- 
 ly defcribe, the unhappy end of fome men ? 
 7'hey are fhut out from God, and he doth not 
 know them as his. 'inhere are no earthly events 
 to which fuchdefcriptions as thefe can poflibly ap- 
 ply, and the wife Saviour of the world either fpakc 
 without any meaning, or they muft be applied to 
 the clohng of men's probationary (late on earth, 
 and the eternal confequcnces that enfue. 
 
 Next follows the parable of the talents, from 
 thei4th tothejothverfc. In this parable the dif* 
 
ihe Injinitc Benevolence of God, 29 
 
 fercnt abilities of men to ferve God, and their 
 different opportunities and advantages for falva- 
 tion, are compared to the different number of 
 talents which a Lord gave to his fervants, be- 
 fore he travelled into a far country. Thefe fer- 
 vants made a different improvement. The firfl 
 and fecond doubled their number of talents. 
 When the Lord, after a long time, returned and 
 called them all to an account, the faithful fer- 
 vants received his approbation. Well done^ thou 
 good and faithful few ant ^ thou hafl been faithful 
 over afezv things^ I will 7nake thee ruler over ma- 
 ny things^ enter thou into ihe joy of thy Lord. But 
 the flothful fervant is defcribed as hiding his tal- 
 ent in the earth ; he made no gain for Heaven 
 with it, but buried himfelf up in a worldly and 
 fenfual life. He called God unreafonable in 
 the requirements of a religious life, and his lord 
 condemned him on this very principle ; that he 
 had knowledge of his duty and what would be 
 required of him. So that his flothfulnefs could 
 not be imputed to ignorance, but to a fmful dif- 
 affe£tion of heart. And his fentence was, Cajl 
 ye the unprofitable fervant into outer darknefs : there 
 fhall he weeping and gnafhing of teeth. 
 
 These parables of the virgins, and of the tal- 
 ents are in themfelves plain ; but left they ihould 
 be perverted and mifapplied by men who do not 
 love the truth, Christ proceeded to give a moft 
 folemn defcription of the procefs and iffue of the 
 final day of judgment ; and this defcription may 
 be confidered as an explanation of thefe parables, 
 in the plaineft language ; and Ihewing that they 
 applied to the confummation of men's ftate of 
 probation. 
 
 When the f on of man fhall come in his glory ^ and 
 all the holy angels with him, thenjhall he fit upon 
 
30 Eternal Mi/ery reconcileable with 
 
 the throne of his glory. And before him Ihall he 
 gat bend all nations^ and he (ball fepar ate them »ne 
 from another^ as a ffjcpherd divideth his ihcep^from 
 the goats : yind he ILallfct the fJjccp on his right 
 hand^ but the goats on the Irft. Then jhall the 
 king fay unto them on his right hand^ come ye bkffcd 
 of my father^ inherit the kingdom prepared for you 
 from the foundation of the world. For I was an 
 hungered^ and ye gave me meat : I was ihirfly, and 
 ye gave me drink : 1 was a fir anger ^ and ye took 
 me in : naked ^ and ye chat he d me : I was Jick, and 
 ye vifited me : I was tn prifon^ and ye came unt9 
 ftic* Then Jhall the righteous anfwer him, faying^ 
 LoRD^ IV hen faw we thee an hungered, and fed 
 thee ? or thirfiy, and gave thee drinks When faw 
 lie thee a fir anger, and teok thee in ? or naked y 
 end cleat bed thee ? or when faw we thee fick, or 
 in prfon^ and came unto thee ? And the king Jhall 
 cnfwer, and fay unto them^ Verily, 1 fay unto you^ 
 in as much as ye have done it unto one of the Itafi of 
 *thefe my brethren, ye have done it unto me% Then 
 fhall he fay alfo unto them on the left hand^ depart 
 from me, ye curfed, into ever lajimg fire, prepared 
 for the devil and his angels. For I was an hun- 
 gered, and ye gave me no meat : / was thirfiy, and 
 ye ^ave me no drink : I was a fr anger and ye took 
 file not in : naked, and ye cloathed me not : ftck^ 
 and in prifon, and ye vifited me not. Then Jhall 
 they alfoanj'wer him, faying. Lord when faw we thee 
 an hungered, or a ihirji, or a Ji ranger, or naked, or 
 ftck, or in prifon, and did not minijier unto thee / 
 Then /hall he anfwer them^faying. Verily, I fay unt$ 
 you, in as much as ye did it not to one of the leaji of 
 thefcy ye did it not to me. And thefe Jhall go a-ujay 
 into evcrlaJUngpuniJlment : but the righteous ijit$ 
 iije eternal. 
 
' the Injiniie Benevolence of God* ^ i 
 
 ' The words tranflated everlafting and eternal 
 in the laft verfe, are exprefled by the fame Greek 
 word in the original, and whatever duration 
 of bleflednefs, the righteous have ; the fame dura-* 
 tion of mifery is declared concerning the wicked. 
 Taking this chapter in connexion, the fol- 
 lowing things appear to be exprefled by Jesus 
 Christ. That there is a day of judgment, 
 when all nations lliall come before him. Among 
 them he will find two kinds of perfons. Firft, 
 his fheep ; the wife virgins, and thofe who have 
 faithfully improved their abilities and advanta- 
 ges for the glory of God and good of mankind, 
 in all the works of humanity and righteoufnefs. 
 Thefe fhall enter into the wedding before the 
 door is fhut. The judge will call them good 
 and faithful fervants ; invite them into the joy 
 of their Lord ; make them rulers over many 
 things ; and give them a kingdom prepared for 
 them before the foundation of the world, where 
 
 they fhall enjoy Ufe eternal. The fecond kind 
 
 of perfons he calls foolifh virgins. They are 
 finful and unholy profeflbrs, who have none of 
 the oil of grace that is given by the fpirit of God 
 —unprofitable fervants — perfons who do not 
 improve their talents for God and another 
 world, but hide them in the fenfuality, wick- 
 cdnefs and vices of earth ; denying the right- 
 eoufnefs of God and the reafonablenefs of reli- 
 gion, and defying the juftice of thatpunifhment 
 which the Lord threatens to execute on his re- 
 turn. Their character is expreiVed by that of 
 goats, compared v/ith fheep ; and as perfons 6t^' 
 titute of humanity and righteoufnefs in their 
 treatment of mankind ; and their end is that 
 they are fhut out from the bridegroom, and the 
 door is dofed that they cannot enter. To their 
 
32 Eternal Mi/ery re-conciUablc with 
 
 call, God will anfwer 1 know you not. That 
 which thc-y feemed to have through the reflraints 
 of divine power is taken from them, fo that their 
 finful hearts appear in all their enormity. They 
 are bound hand and foot, and cad into outer 
 darkncfs, where is gnafhing of teeth. They 
 go into everlalling punifhment, in everlafting fire 
 prepared for the devil and his angels. All this 
 is faidby Christ himfelf whois to be the judge, 
 and could he have told in plainer terms the 
 awful end of the wicked ? 
 
 Sec. 8. The greatefl part of our modem 
 Univcrfalills, fuppofe that the happinefs of all 
 men commences at death. But how is this con- 
 fident with Christ's reprefentation of the rich 
 man and Lazarus, in the xvi chapter of Luke. 
 Thv' rich man fared fumptuoully, and lived and 
 died a fmncr, and in hell he lift up his eyes be- 
 ing in torment. Lazarus alfo died and was 
 carried by angels to Abraham's bofom. Abra- 
 ham's bolbm was a name uled by the Jews, for 
 the place and Hate of bleflednefs aher death, 
 llie tormented finner requeued that Lazarus 
 might be fcnt to dip the tip of his finger in wa- 
 ter and cool his tongue. Abraham's anfwer 
 was, remember that thou in thy life time receivedji 
 thy good things ; and likewife Lazarus evil things ; 
 but now he is eomforted^ and thou art tormented ; 
 and be/ides all this^ between us and you there is a 
 great gulf fixed : fo that they whieh would pafsfrom 
 hence to you^ cannot ; neither can they pafs to us^ that 
 would cefue from thence. Here Christ rcpre- 
 fcnts fome men as going into torment at death, 
 and being denied all favor — as having received 
 their fhare of good things — and that there could 
 be no palling between Heaven and them — and 
 if that gult could not be palled their niifery 
 
the Infinite Benevolence of God, 33 
 
 xnuft be without end. Sundry other parables of 
 Christ teach the fame truth as thefe which we 
 have confidered. The method of inftructing by 
 fuch parables as Christ ufed, is fufficiently plain 
 to give the fulled convidion, to thofe minds which 
 candidly wifh for truth. It perfuafively gains the 
 attention to fubjeds, on which men do not like 
 to meditate ; and unites the advantages, of draw- 
 ing on the reader or hearer, by the charms of a 
 ftory, and of a folemn addrefs to the confcience 
 on fubjeds of infinite importance. 
 
 Sec. 9. Having noticed the parables of 
 Christ, we will now attend to various other tef- 
 timonies of his on this point. In a converfation 
 with the Jews, recorded John viii. 21 to 24 he 
 lays I I go my way^ and ye Jhall feek me, andjhall 
 die in your fms : whether I go, ye cannot come* 
 Then /aid the Jews, will he kill himfelfi becaufe 
 he faith y lahether I go, ye cannot conw. And he f aid 
 unto them, ye are from beneath ; lam from above : 
 ye are of this world ; / am not of this world, I 
 faid therefore unto you, that ye Jhall die in your fins : 
 for if ye believe not that I am he, ye Jhall die in your 
 fins. The natural meaning of thefe words is 
 this ; that death would have no purifying effed 
 upon them, and that they fhould go out of the 
 world and remain in a (inful ftate^ He fays ex- 
 prefsly, ye Jhall die in your fins, that is with your 
 fms upon you ; unpurified and unfandified, and 
 where I go ye cannot come, Christ went to heav- 
 en ; but they could not come there, and were ex* 
 eluded from the place, where all the redeemed 
 fhall fee the glory which the father hath given 
 him. He prays the father that all thofe who 
 were given to him might be with him, where he 
 is ; and he here fays, theje are fome who never 
 can be with him \ the confequence is plain. 
 
 £ 
 
34 Fjcrnal Mifery rcconcileahh ivith 
 
 Jesus CiiiRn-rcafl: out devils by the fpirit cf 
 God. On a certain occafion, the Jews charged 
 him with calling them out, by Beelzebub the 
 prince of devils. Upon which Christ faid-. 
 Matt. xii. 31^ 32. Ail manner of fin and blafphe^ 
 my /hall be forgiven urrto men : hut the blafphemy 
 ogaiufl the Holy Ghofi fhall not be forgiven unto 
 men. And whcfocver fpcaketh a word againfl the 
 fon cf man^ it /hull be forgiven him ; but ivhcfoever 
 fpcaketh againfl the Holy Ghofl^ it fl:all not be for^ 
 ^ivenj.nm^ neither in this world; neither in the 
 world to come. Mark iii. 29. He thatjhall blaf 
 phe me againfl the Holy Ghofl^ hath never forgivenefs\ 
 but is in danger of eternal damnation, Luke xii. 
 I o. Unto him that blafphemeth againfl the Holy 
 Gho/}^ it Jball not be forgiven. Here fs Christy's 
 moft: exprefs tellimony, that there are fins which 
 fhall never be forgiven. They cannot be forgiv- 
 en in this world, and he adds, neither in the world 
 to comcy to give emphafis to the awful truth. 
 
 'J HAT thefe words of our Saviour meant a 
 punilhment and mi (cry, which fliail never come 
 to an end, may be argued from the nature of the 
 gofpcl fchcme of recovery. Thofe who thrnk 
 that it is a refieflion on the fufficiency of Christ's 
 atonement, to fuppofe any fins unpardonable, 
 ought to confider from whence their unpardona- 
 blcnefs doth arife. It is not from the greatnefs 
 of thofe fins compared with other fms ; nor from 
 any want of fufficiency in the atonement of 
 Christ. The Holy S]^irit hath his own part 
 in the work of falvation, and without his awake- 
 ning, convincing and fan^ifying operation, men 
 will never be faved. They will refill truth and 
 duty and continue in unhoiinefs. The fm of the 
 Jews, was their denying the work of the Holy 
 Spirit by whom Christ cafl out devils'; andaf- 
 cribing the cUcvl to the fpirit of devils, Deny- 
 
*the Infiniie Benevolence of God. 35 
 
 ing the work of the Holy Ghoft, and refifting his 
 influences in fuch a manner as grieves him to de- 
 part, and to fay he will never act upon the mind 
 again, is an unpardonable fm. . The unpardona- 
 blenefs of the fm does not, in flridnefs, arife 
 from its greatnefs compared with other fms ^ 
 neither from the atonement of Christ being. 
 infufEcient to pardon fms of fuch magnitude ; 
 but from a caufe entirely different. No fmners 
 can be pardoned without fandtification, and the 
 a6lion of the divine fpirit leading them 10 believe 
 in Christ, and preparing them for heaven. If 
 any fmners have fo treated the fpirit of God, 
 that in infinite wifdom and righteoufnefs he hath 
 determined to leave them to themfelves ; they 
 are at, certainly and, as eternally in an unpardon- 
 able condition^ as they would be, if no faviour 
 had been provided.- - 
 
 The words of our Saviour under confideration, 
 ar^ therefore, not only a teftimony for the eter- 
 nal punifhment of fome fmners ; but alfo a fol- 
 emn warning, that they bring not themfelves into 
 that ftate, by\refi{ling the influences, and denying 
 the work of the Holy Ghoft. Many, doubtlefs, 
 have committed unpardonable fm ; and we mufl 
 (Exped to find fuch perfons, among thofe, who, af- 
 tqr having been often warned and had many con- 
 vidions, are now funk down into deep lecurity, 
 ■and think nothing of another world. Thofe who 
 againll fufficient evidence, deny the chriiHan fcrip. 
 tures, that were given by the infpiration of the 
 fpirit ; or divide them, receiving part and re- 
 jeding part, in accommodation to their own wifh- 
 es ; or pervert them to eftablilh opinions which 
 arecontrary to the general fcheme of God's truth, 
 are fmning diredly againft the Holy Ghoft. The 
 fpirit of God hath left them — they are given 
 up to their own iivir^to Jirong delufwi^ to believe a 
 
36 Eternal Mi/ery rcconcileable with 
 
 licy that they might be damnedy becaufe they had 
 f lea fur e in unrighteoufnefs. 
 
 Sec. 10. Matt. V. 22. Butwhofoever Jhallfay^ 
 thou fool ^ftj all be in danger of hell Jire. Could 
 Christ fay this with truth, if he knew that there 
 is no hell fire, and that all men iliall be faved ? 
 MatU X. 28. Fear not them which kill the body ^ but 
 are not able to kill the foul; but rather fear hint 
 which is able to deft ray both foul and body in helU 
 33d. Vcrfe. Whofocver Jhall deny me before mint 
 him will J alfo deny before my father which is in 
 Heaven, — Matt. xvi. 25, 26. For whofoever will 
 fave his life^fhall lofe it ; and whofoever will hfc 
 his life for my fake ^ fhall find it. For what is a 
 man profitea^ if he fhall gain the whole worlds and 
 lofe himfelf? 
 
 In the i8th chapter of Matthew he defcribes 
 the fearful end of the unmerciful fervant, who 
 had been forgiven by his lord, and then fays, 
 fo Jhall my heavenly father do unto you^ if ye from 
 your hearts forgive not every one his brother their 
 trefpaffis. Would the fon of God have given 
 this defcription, unlefs there be fuch an end to 
 which fome men (liall come? — Matt.xxiii. 13— 
 2 5, Woe unto you, fcribes, Fharifees, hypocrites ; 
 for yefhut up the kingdom of heaven again fl men ; 
 for ye neither go in yourf elves, neither fuffer ye 
 them that are entering, to go in. For ye devour 
 widows houfes, and for a pretense make long pray* 
 ers ; therefore ye fjoll receive the greater damna* 
 tiott, for ye compafsfea and land to make one profe^ 
 lytt, and when be is made, y€ make him twofold 
 Viore a child of hell than yourf elves, Verfc '^y 
 Z'e fcrpents, ye generation of vipers, how can ye efw 
 cape the damnation of hell i* Mark viii. 38. Who^ 
 fonrr therefore jhall be ajhamcd of me and of nty 
 words, in this adulterous and finful generation ; if 
 him alfo Jhall the fon of man be ajbam/ed^ when he 
 
mbe Jnfoiite Benevolence of Cod, yj 
 
 €6nieth in the glory of his father^ with the holy an^ 
 gels. — Mark ix. 43 — 48. If thy hand of-end thee^ 
 cut it off\ it is better for thee to enter into life maimed^ 
 iban having two hands tv go into helly into the fire 
 that never fhall he quenched : where their worm 
 dieth, not^ find the fire is not quenched* Coul4 
 Christ have faid in more plain words that thef« 
 is a future punifhment prepared For them, who 
 will not part with their favorite fms and luftsj-r-^ 
 Mark xvi. 15, 16. Go ye into qll' the world^ ^nd 
 preach the gofpel to every creature y he that belicv^ 
 eth and is baptized^ JJjall be faved \ but he thut 
 believeth not fhall he damned.'^^LukQ vi. ^4.; IVo 
 unto you that are rich : for ye have received your 
 confolation. With what propriety could a Wq 
 be pronounced on thofe who abound in the 
 bleffings of this world, or could it be faid that 
 they have received their confolation, if there be 
 not a ftatc of future mifery where thofe who 
 have ufed their riches in a wrong manner, fhall 
 be punifhed ? — Luke xiii. 3. Epccept ye repent^ 
 ye fhall all likewife perilh. Doth not this imply 
 that fome fhall not repent, and adually perifh?~ 
 Lukexiv. 27^ Whofoever.doth not bear his crofs^ 
 and come after me, cannot be my difciple. Can 
 thofe who are not Christ^s difciples be faved i 
 —John v. 28, 29. For the hour is coming, in 
 which all that are in the graves fhall hear his 
 voice, and come forth ; they that have done good 
 to the refurredion of life ; and they that have done 
 evil, to the refurrehion of damnation.'^oh.i^ xv. 6. 
 If a man abide not in me, he is c aft' forth as a 
 branch, and is withered ; and men gather them^ 
 and cafi them into the fire, and they are burned* 
 
 Sec. II. The whole fcheme of dodrine taught 
 by Christ, ftrongiy implies future and eternal 
 mifery ; and in his difcourfes, there are innume- 
 jrabk allufions to the final condemnation and mif. 
 
38 Eternal Mi/try reconclUable with 
 
 erable ftate of finners in another world. ' H^ 
 fpeaks of thofe who have once reformed and 
 backniden, as in a defperate condition ; for they 
 tiike to themfelvcs feven other fpirits more wicked 
 'than themfelves, and their laft ftateis worfe than 
 ^{xtir firit. He draws a compaiifon, between the 
 ^t^ndeiTjnation of different finners at the day of 
 5^d^nient ; as Tyre, Sidon, Sodom, Gornorrha, 
 and the cities wherein his mifrhty works were 
 tloftc ; telling us it (hould be more tolerable lof 
 fome than others, plainly intimating a flate of 
 Tnifer^ to^l of them; — He fpeaks of thofe who 
 build- fen a fandy^ foundation, and of a time of 
 temped when they (hall be overwhelmed in de- 
 ilrudion. — ^^He fays with what judgment ye judge, 
 ye fliall be judged ; and with what meafure ye 
 ^ete, -it fhall be meted to you ag-ain. Many of 
 ^n evil character appear to go out of the world 
 jWithoiit repentance,- muff they not fuffer hereaf- 
 ter for the fulfilment of fuch threatnings ? He 
 -fpeaks of the devil as taking the word out of 
 men's "hearts, left they (hould be faved ; does not 
 this imply thAf fome (hall nor be faved ? Thofe 
 whoput their hand to theplough ami lookback are 
 nor fit for the kingdom^ of God. — He tells us that 
 thofe whoarenotbornagaincannot feethekingdom 
 t)f God. — That he that believcth not tlie fon (half 
 not fee life. — He fpealcs of thofe who are indark- 
 tiefs, and hate the light, and this is their condem- 
 nation ; of thofe who hate both him and his fa- 
 ther ; of thofe who do not and will not receive 
 liim ; of many fins in which men appear to con- 
 tinue, which are inconfillent with falvation. — He 
 defcribes two charaders ; men of different tem- 
 pers and in different interefts, who have different 
 pleafiires and are coming to different ends. 
 
 I HE dodrine of a future punifhment is either 
 ^xprefsly afferted, or mofl (Irongly implied in 
 
the Infinite Benevokfici ofGdn. j^ 
 
 'alrtiofl' every difcourfe of our Saviour which is on 
 record ^ and it feemed to be a main defigh with 
 him to inculcate it. The defcription of this mif- 
 ery is exprefled by a vafl variety of words, an^ 
 expreilitons, denoting perpetuity without end, as 
 much as language can do it. — Eternal — everlafti 
 itlg^— 'the worm which dieth not — the fire which 
 is not quenched — »fhall not fee life — cannot be 
 faved — ihall not be forgiven — with innumerable 
 other modes of expreflion, denoting interminable 
 wretchednefs. 
 
 Through all his difcourfes he reprefents this 
 life as the time of trial, and the only feafon in 
 ■which there is an offer of grace ; and fpeaks of 
 death as ending this feafon ; and of the final judg- 
 ment as fixing men in a ftate of retribution. In 
 all that he fays concerning future events, and the 
 nature of that world from which he came, and 
 to which he was going ; there is not a fingle hint 
 of any change in men's condition, after it is 
 once fixed. — Many have been charged with 
 dwelling too much on the terrors of future mife* 
 Ty';' but on faithfully examining the four evangel- 
 ifts, who have written a hiftory of Christ's life 
 and dodrines ; it will appear, that he did it more 
 abundantly than any who have miniftered in his 
 name. It was fit he fliould do it ; for he came 
 from the invifible world, and could have no un- 
 juft ideas concerning it. It was all in his view. 
 All men are in his hands. The grace which faves 
 was purchafed and is applied by his fpirit. He is the 
 judge, and will appoint to every foul its eternal 
 condition. So that thewitnefs of Jesus Christ 
 on this point, may be efleemed conclufive ; and 
 it muft be ftrong evidence indeed to overturn 
 what he hath fo fully eflablifhed. But to fhow 
 that there is an agreement of fentiment on this 
 point, we will confidcr what is faid by the other 
 infpired teachers. i 
 
40 Eternal Mifery reconcilcabU with 
 
 Sec. 12. The testimony op John the bap- 
 tist, recorded by Matthew and Luke, in Mat. iii. 
 and Luke iii. O generation of vipers who hath 
 warned you to fie e from the wrath to come,-^ 
 And new alfo the ax is laid to the root of the 
 trees ; therefore every tree that bringeth not forth 
 good fruity is hewn down and cafl into the fire, 
 -^h^hofe fan is in his hand^ and he will thor* 
 oughly purge his floor ^ and gather his wheat int9 
 the garner ; but he will burn up the chaff with 
 unquenchable fire, Iftherebeno wrath to come; 
 if there be no trees to be hewn down and call 
 into the fire ; if there is to be no feparation be- 
 tween the wheat and the chaff ; how can fuch 
 addreffes as thefe be either proper or honefl ? 
 
 If, as feme Univerfalills have attempted to 
 evade fuch paflages as thefe, it fhould be faid \ 
 the chaff means Tins, feparated from the finner, 
 and thefe fms are eternally tormented ; it is re- 
 quefted they would give a defcription of a fm> 
 that is feparated from the fmner, and placed in a 
 flate of mifery. A lie is a fm. Stealing is a 
 fin. Who ever conceived of a lie put into the 
 (locks, or of a theft tied to the whipping pofl ; 
 and the liar and thief themfelves efcaping. The 
 very idea is almoll too abfurd to remark upon* 
 That men will always be found, abfurd enough 
 to teach whatever the world will patiently and 
 ferioully hear, is to be expcdled ; but that a 
 congregation of rational beings, fhould calmly 
 hear fuch abfurdities in nature, and not feel de- 
 graded by their fituation, is ftrange indeed ! ! ! 
 
 Sec. 13. Testimony of Peter the Apob- 
 TLE. I Peter iii. 19, 20. By which he went 
 alfd and preached to the fpirits inprifon; which fome^ 
 time were difobedient^ when once the Ung fuffering 
 of God waited in the days of Noah. The Apoftlc 
 is here fpeaking of the means of grace, which 
 
iHfc Infinite Benevolence of Com* 41 
 
 were ufed with thofe ancient finners in the days 
 of Noah ; when God bare long and warned them, 
 the whole time the ark was building, and they 
 repented not. Why are they now called fpirits 
 in prifon, unlefs they are confined for a public 
 Irial and punilhment ? — i Peter iv. 17, 18. For 
 the time is come that judgment muji begin at the 
 houfe of God ; and if it fir ^ begin at us, whatjball 
 the end be of them that obey not the gofpel of God ? 
 And if the righteous fcarcely be favedy where (hall 
 the ungodly and ftnner appear ? Can there be ^ 
 more clear implication than this is, that the un- 
 godly and fmner will not be faved ? 
 
 The whole of the fecond chapter of Peter's fe- 
 cond epiflle, might pertinently be quoted, to provet 
 future and eternal punifliment. I will only recite 
 afewvcrfes. Verfe lil. l^^ho privily fh all bring 
 in damnable hcrejies, even denying the Lord that 
 bought them, and bring upon themf elves fwift def* 
 truhion. Verfes 3, 4, 5. And through covetoufnefs 
 fhall they, with feigned words, make merchandife of 
 you : whofe judgment now of a long time lingeretk 
 not, and their damnation Jlumbereth not. For if 
 God [pared not the angels that finned, hut cafl them 
 down to hell, and delivered them into chains ofdark* 
 nefs, to be referved unto judgment. Andfpared not 
 . the old world, but faved Noah the eighth perfon. 
 
 These lafl words, explain what is meant by 
 the fpirits in prifon, mentioned in the firfl epiille* 
 They are the impenitent finners of the antedilu- 
 vian world, delivered unto darknefs, and referved 
 in chains with the fining angels, to the fame pun- 
 ifliment. Verfe 9. The Lord knoweth how to de^ 
 liver the godly out of temptation, and to referve the 
 unjuft to the day of judgment to be punijhed. Verfe 
 12. But thefe, as natural brute be a/is, made to he 
 taken and dejroyed^fpeak evil of the things which 
 T 
 
42 Eternal Mi/cry reconcile able "juith 
 
 they underjland not^ andJJmll utterly peri/h in their 
 cwn corruption, Verfe 1 7. Theft are wells without 
 water ^ clouds that are carried with a temp:Jt ; to 
 whom the mijl ofdarknefs is referved fortvcr. The 
 Avhole chapter when read in connection, will ap- 
 pear more lorcibly to allert the doctrine oi eter- 
 nal punifhment, than chcfc verfes can when de- 
 tached by themfelvcs. 
 
 The third chapter is remarkable in many ref- 
 pedts. This fecond epjlle^ beloved^ 1 now write 
 unto ycu ; in both which Ijiir up your pure minds 
 by way of remembrance : that ye may be mifidful of 
 the words which were fpokt n before by the holy 
 prophets^ and of the commandment of us the apofiles 
 of the Lord and Saviour : knowing this firfl^ that 
 there [hall come in the lafi daysfccffcrs^ walking af- 
 ter their own lufls^ andjaying^ where is the promife 
 of his corning ? for fine e the fathers fell ajlc^p^ all 
 things continue as they were from the beginning of 
 the creation. For this they willingly are ignorant §fy 
 that by the word of God the heavens were of old, 
 and the earth flanding out of the water ^ and in the 
 water : whereby the world that then was, being 
 overflowed with water, perijled : but the heavens 
 and the earth which are now, by the fame word are 
 kept injlore, refervcd unto fire againft the day of 
 judgnu ht, and perdition of ungodly men. But, be- 
 loved, be not ignorant of this one thing, that one day 
 is with the Lord as a thoufand years, and a thou* 
 fand years as one day, The Lord is not flack con- 
 cernitig his promife, asfomc men count fldcknefs ; but 
 is longfujfering to us-ward, net willing that any 
 Jhould perijh, but that all Jhould come to repentance. 
 But the day of the Lord will come as a ihiif in the 
 night ; in the which the heavens fhall pafs away 
 with a great noife, and the elements fl)all melt with 
 fervent heat, the earth alfo, and the works that are 
 thtrein.jluU be burnt up, Seeing then that all 
 
the Injiniie BencuoUnce of God, 43 
 
 ihe/e thitigs (hall he dijjohed^ what manner ofperfons 
 vughtye to be in all holy converfation and godlinefs ; 
 looking for and hajling unto the coming of the day of 
 GoD^ wherein the heavens^ being onfre^Jhall be dif 
 foived^ and the elements ffoall ?nelt with fervtnt heat? 
 J>ieverthelefs ^ we^ according to his promife^ look for 
 new heavens^ and a new earthy wherein dwelleth 
 right eoufnefs. Wherefore^ beloved^ fe^^^g ^^^^^ y^ 
 look for fuch thi?2gs, be diligent that ye may be found 
 of him in peace ^ without fpot^ and blamelefs : and 
 account that the lon^fujfering of our Lord is falva* 
 tion ; even as our beloved brother Paid alfo^ accor- 
 ding to the wifdom given unto hifii, hath written 
 unto you ; as alfo in all his epiflles^ [peaking in them 
 of thefe things : in which are fome things hard to be 
 underfiood^ which they that are unlearned and un- 
 Jlable wrefi^ as they do alfo the other fcriptures^ un- 
 to their own defirudion* Te^ therefore, belevedy 
 feeing ye know thefe things before, beware lefl ye 
 alfo, being led anjoay with the error of the wicked, 
 fall from your own fteadfajlnefs. In this chapter, 
 he exhorts the brethren to attend to the things 
 written by the holy prophets, and not forget what 
 God hath denounced. He warns the church, 
 that in the lafl: days fliall come fcoffers, walking 
 in their own lufts, and in the pride of human 
 reafon, who (hall call in queftion the truth of 
 what God hath threatened. They fhall fay, 
 where is the promife of his coming, for fince 
 the fathers fell afleep all things remain as they 
 were ? Where is this punifhment of fin, that 
 hath been fo long threatened ? We do not feel 
 it ; we will not believe it. And he fays they 
 willingly are ignorant, both of the ancient and 
 future punifhment of the ungodly. They call 
 the fcripture hiftory of ancient punifhments, and 
 the threatening of wrath to come, incredible. 
 Hf afTerts, that as it is a fad, the earth and 
 
44 Eternal Mifcry reconcikable with 
 
 its inhabitants were once deflroyed by water ; fa 
 the vifible heavens and earth that now are, arc 
 referved for a fecond deftruclion by fire. — That 
 this fhall be at the day of judc^ment, which is the 
 day of thfe perdition, the perifhing or deftruclion 
 of ungodly men. He then tells them, that this 
 delay of God in punilhinc;, is not through llack- 
 nefs and irrefolution ; and that it affords no room 
 for Tinners to hope they fball efcape with impu- 
 nity ; but is to (how his lenity, and give them 
 an opportunity for repentance ; that they may 
 appear exceedingly fmful and juftly condemned. 
 They are Hot impenitent for want of time to re- 
 pent, nor for want of warning ; but having time 
 enough, continue in fm, becaufe they love it ; and 
 fpend the feafon allotted for repentance, in en- 
 deavouring to difpute God out of his threatened 
 judgments. He alfo fays that notwithflanding 
 this infidelity concerning future punifhment, the 
 day of the Lord will come as a thief in the nighty 
 in nvhich the Heavens fhall pafs away with a great 
 ttoif y and the Elements fhall melt itith fervent heat^ 
 end the earth alfo and the things that are therein 
 fhall be burnt up. This is the time of the perdi* 
 tion of ungodly men ; when their compleat pun« 
 ifhment in body and foul fhall take place.— Aftef 
 this the apoftle, from the i ith to the 15th verfe, 
 gives an exhortation of warning and confolation 
 to chriilians, That in expedaiion of thefe things, 
 they (hould watch in all hoh ccnverfation and god" 
 linefs^ looking for and holding themfelves in read* 
 incfs, for the coming of the day of God ; and left 
 they (hould be terrified by the awful truths he 
 liad been dating, tells them, that chriltians may 
 look for new heavens and a new earth wherein 
 dwelleth righteoufnefs, in the place of the old 
 heavens and earth, which are referred unto fire 
 for the deRrutUoa of ungodly men. The 15th 
 
tl^ Infinite Benevolence of OoD* 45 
 
 and 1 6th verfes of this chapter are very remark- 
 able, and have not been underftood by many 
 chriftians. The words are,thefe, i'ven as our he* 
 loved brother Paul alfo^ according to the iiifdom 
 given unto him^ hath written unto you ; as aifo in 
 all his epijiles^ /peaking in them of theje things : in 
 which are fome things hard to be undcrfiood^ which 
 they that are unlearned and unfiahle wreji^ as they 
 do alfo the other fcriptures^ unto their own dejiruc- 
 tion. On thefe fmgular words of Peter many 
 remarks have been made. Infidels have pleafed 
 themfelves that Peter was at variance with Paul, 
 or did not underlland his writings ; and many 
 chriftians, hardly knew how to reconcile the re- 
 prefentation with pure friendfhip. The beauty 
 and propriety of Peter's defcription, could not 
 be feen, until the events to which it related took 
 place. He is defcribing the herefies of the laft 
 days ; which arc the days in which we now live. 
 He afferts the dodlrine of future and eternal 
 punifhment ; he defcribcs the charaQ:er of fome 
 who fhould fall into the error of denying that 
 punifhment ; and goes fo far as to fay, that they 
 would appeal much to the writings of Paul as a 
 proef of their errors. It is a well known fad, 
 that many Univerfalifts, in fupport of their fcheme, 
 fo far as they depend on holy fcripture for proof, 
 appeal mut h to the writings of Paul. Take away 
 his writings, and it is prefumed many of them 
 will allow, that in all the remainder there is little 
 evidence for their opinion.* Peter under the in- 
 fpiration of the blefled fpirit, forefaw that thii 
 
 * Dodlor Chauncey, a Univerfalift writer, takes almoft the 
 whole of his fcripture proof from the writings of Paul. Thii 
 work of Dr. Chauncey hath been learnedly refuted, by Dr. Jon- 
 athan Edwards, both on the principlcB of rcafon, and by the 
 teftimony of revelation. Dr. Edward's reply to Dr. Chauncey, 
 IB reconnmended to the perufal of thofe who wiflj to be thor« 
 «ugbly acquainted witb this fubjcA. 
 
45 Eternal Mi/cry rect>nciUabIc.untb 
 
 \i'ould be the cafe, and prcdicled the event. He 
 did not mean to rtfled on his beloved brother 
 Paul ; but to vindicate his charader, and leave 
 a public warning that his writings would be per- 
 verted, to fupport the very error we are nowcon- 
 fuieiing. He fays that there are fome things in 
 Paul's writings hard to be underflood, being writ- 
 ten in the deepnefs of that wifdom given unto 
 him, and tha: unlearned and unftablc men would 
 wrelt them to their own deftrudion. Could there 
 be a more exact prophetic defcription of the pref- 
 en.t dav ? and doth not this warning given by 
 Peter, furniih great occafion to fufped, that thofe 
 paflages in the writings of Paul, \vhich have been 
 adduced to prove the doclrine of Univerfal Sal- 
 vation, are totally mifapplied, and mifunderflood 
 by thofe who make this ufe of them. And ought 
 not fuch perfons, bebre they determine pofitive- 
 ly, to paufe and enquire, whether they are not 
 cither unliable, or unlearned in the true fcripturc 
 fcheme. How admirable is the wifdom and plen- 
 itude of divine infpiration, and what a full proof 
 of tae omnifcience of that holy fpirit^ who guided 
 all the facred writers, thus to give a warning by 
 one of them, of the mifufe that would be made 
 ©f the writings of another. 
 
 SfcC. 12. Testimony of Paul the Apos- 
 TLE. — -Epistle to the Romans. This epiftlc 
 hath generally been cfteemed an intricate 
 part of the facred writings. It contains much 
 truth brought inta a fhort compafs, and conncd- 
 cd by a train of reafoning, that cannot be under- 
 ftood without the clofe attention and (ludy of the 
 reader. Arid few readers have either patience, 
 or a difpofition for this. Great ufe of the Kpif- 
 tle, hath therefore been made by errorids of vari- 
 ous denominations. '1 hey have detached certain 
 
the Infini'ie Benevolence of God. 47 
 
 paflages, and applied them to their ownpurpofe ; 
 but we know, that particular paflages detached 
 from a conneded train of reafoning, and viewed 
 by themfelves, give very little light on any fub- 
 jed, and they may be improved diredly oppofite 
 ./to the intention of the writer. 
 
 All the writings of Paul abound with this 
 kind of reafoning, which makes them difficult to 
 be underftood, and expofes them to be mifappli- 
 ed, by the unlearned and unflable, as Peter hath 
 forewarned. In the Epiftle to the Romans, the 
 final rejection and punifliment of fome men, is 
 both plainly exprefled, and neceflarily implied in 
 other truths, whi- h are fundamental pillars in his 
 fcheme of dcdrine. One principal defign of the 
 apoftle, was to explain the nature, manner, and 
 efFedls of the chriftian juftification by faith in 
 Christ ; and alfo to delcribe the charader, of 
 thofe who are juftified. The general plan of the 
 Epiftle, is this. He, in the firfl place, defcribes 
 the utterly fmful, guilty and condemned Hate of 
 mankind by the law. He gives a view of the fin 
 and guilt of the Gentile nations ; and recites 
 proofs from the Old Teltament, which were the 
 Jewifh fcriptures ; that the Jews alfo were all 
 guilty. It feems to be his defign in the fecond 
 chapter, to convince thofe who had the Jewilh 
 fcriptures, and who were as much under a dif- 
 penfation of grace, as members of the chriftian 
 church now are, that without a holy obedience 
 through faith in Christ, they are expofed to 
 damnation. In this chapter we find the follow- 
 ing words, j^nd thinkejl thou this^ fna?!^ ihat 
 judgeji them which do fuch things^ and docji the 
 fame^ that thoujhalt efcape the judgment of Gob ^ 
 Or defpifeft thou the riches of his geodnefs^ andfor^ 
 bearancey and lojigfuffering ; nut knowing that tb€ 
 
48 Eternal Mlfsry reconcUeabk with 
 
 goodnefs of God leadeih thee to repentance ^ Buf^ 
 after thy hardmfs and impenitent hearty treafurejl 
 up unto thyfefitrath againfi the day of wrath ^ and 
 revelation of the righteous judgment of God ; who 
 tuill render to every man according to his deeds : to 
 them, who by patient continuance in well-doings feek 
 for glory s and honor ^ and immortality ^ he will ren- 
 der eternal life ; but unto them that are contentious^ 
 and do not obey the truths but obey un right eoufnefs^ 
 he will render indignation and wrath^ tribulation 
 find anguijh^ upon every foul of man that doeth evily 
 ofthejiwjirjtsandalfothe Gentile, 
 
 He afterwards fpeaks of thofe, who having fin- 
 ned without a written law, (hall perifh without a 
 written law ; and of thofe, who having finned 
 \eith a written law, (liall be judged by the written 
 law. Alfo he fays, that the Gentiles who have not 
 a written law, are a law unto themfelves. Their 
 coufciences (hall accufe or excufe, in the day when 
 Gc:D (hall judge the fecrets of men by Jesus 
 Christ. Is not all this explicit enough, that 
 there is a day of wrath, and revelation and of the 
 righteous judgment of God ? that to fome tribu- 
 lation and anguifh will be rendered ? that the 
 light or law ot nature, is fufficient to juftifv God 
 in doing this ? and that it will be in the day when 
 the fecrets of men are judged by Jesus Christ. 
 
 In the latter part of the third, and through the 
 whole of the fourth chapter, he defcribes the 
 righteoufnefs of faith in Jesus Christ, by which 
 fmners are pardoned and juftified. He goes back 
 to Abraham, who is called the father of the faith- 
 ful, whether they be Jews or Gentiles, and de- 
 fcribes how faith was efficacious in him, and in 
 all his fpiritual feed. In the 5th chapter, he de- 
 fcribes the benefits that come to the believer 
 through faith, and Ihows that he gains more by hi# 
 
-the Infimie Benevolence of God. 49 
 
 connexion with Christ the fecond Adam, than 
 Jie loft by the apoftacy of the firft Adam.* 
 
 The Apoftle having fpoken in ftrong terms 
 of the abounding benefits of grace, and knowing 
 how apt men are to deceive themfelves into fecu- 
 rity, becai;feGoD is merciful ; in the 6th and 7th 
 chapters, fhows the neceflity of holinefs or fan£lifi- 
 cation, as evidence that we have any benefit from 
 the abounding, grace of the gofpel, either for time 
 or eternity. Verfe ift. What jh all we fay then ^/h all 
 ue continue in fin that grace may abound? that is, 
 fliall we remain eafy in unholinefs, or think that 
 we ourfelvcs, or that all men fhall be faved, becaufe 
 God's grace abounds in Jesus? To the queftion 
 he gives a long anfwer. It begins in thefe words. 
 Verfe 2d. How fhall we that are dead to fin live 
 any longer therein ? The meaning of which is ; the 
 perfons who have any right to this abounding 
 grace, are mortified to fin, and do not wifh to 
 live in it, and if they appear to love fin, it fhows 
 that whatever the abounding of grace be, it doth 
 not belong to them. They have been baptized i?i^ 
 to Christ's deaths as an emblem of their being 
 dead to fin, and if fincere in this, fo as to entitle 
 them to -the promife of grace, will walk in new-* 
 nefs of life ^ and henceforth not ferve fin. Verfe 1 3. 
 Tield yourf elves unto God^ as thofe that are alive 
 from the dead, Verfe 1 6. Kyiow yc not that to 
 whom ye yield yourfelves fervants to obey ^ his fcr- 
 ^ants ye are whom ye obey ; whether of fin u?ito 
 deaths or of obedience unto rightcoufnefs. Verfe 1 8. 
 Being then made free from fin ye become the fcrvants 
 $f righteoufnefs, Verfe 21, 23. What fruit had 
 ye then in thofe things ^ whereof ye are now ajhamed^ 
 
 * From this Chapter is taken one of the mod notable argu- 
 ments of the Univcrfalifts, a conlidcration of it is referred to 
 part 3d. 
 
JO Eternal Mifery reconciUabU whh 
 
 for the end of thofc things is death. But now he* 
 tng made free from ft n^ and become fervants to GoDy 
 ye hare your fruit uiUo holinefs^ and the end ever* 
 lajling Ufe. lor the wages of fin is death ; but the 
 gift of God is eternal life through Jesus Christ. — - 
 The whole of the 6th and 7th Chapters, are not 
 only dcfcriptive of the common cxercifes of holi- 
 ncfs, in thofe who have it ; but alfo contain, a 
 limitation to that abounding of grace, which had 
 been mentioned in the 5th chapter ; and that it 
 is only to thofe who are dead to fm, and alive io 
 holinefs. Alfo that if men are the fervants of fin, 
 fm mult be unto deaih; becaufe eternal death is 
 as much the wages of fm as it ever was. If the 
 Apoftle iiad luppoled that all men would become 
 holy, and (hare in the abounding grace of God, 
 quite anotht-r method of writing on this fubjedt 
 Tv^ould have been proper. 
 
 In the 8th Chapter, the Apodle goes on fur- 
 ther to dcfcribe the charader of thofe who fhare 
 in the abounding grace of God, and to mention 
 the benefits, w hich they receive in this life. They 
 'Malk nrjt after the flejb but after the fpirit. They 
 do ?iot mind the things ofthejlelh^ but the things of 
 the fpirit. They are fpiriiually minded. Being 
 the Sons of God they are led by the jpirit ; and the 
 fpirit of God a/fi/ls them in a prayerful and reli^ 
 gious life, — Certainly there are many of mankind, 
 who do not manifell any thing of this chara<^er ; 
 and ot thofe who are difobedient, in this fame 
 chapter, the Apollle faith, They that art in the- 
 fiejh cannot pleafe God. For if ye live after the 
 flejh ye Jhall die. All this, was manifellly defign* 
 ed to limit that abounding of grace, which lie 
 had before mentioned ; an4 was meant, both to 
 indrud chriilians, and to guard againll Univer- 
 falifm. When we fee Univerfalifts living fuch 
 lives, as the Apoftle delgribcs in thofe to whom 
 
the Infinite Benevolence of God* 51 
 
 the grace of God abounds ; when we fee them 
 meek, humble, and emineni in all holy converfa- 
 tion and godlinefs ; when we fee them imitators 
 cf the blcffed Jesus, prayerful, weaned from 
 fenfual pleafure, and feeking the comforts of 
 godlinefs, we will then allow them to be in a 
 ftate of fafety ; but thinking that all men fliall 
 be faved, will not onapoftolic principles give any 
 fecurity unlefs gofpel holinefs is joined with their 
 hope. 
 
 Hitherto, a connected view of this Epiftle, 
 appears to be much againft the opinion of Uni- 
 verfal Salvation, and if the apoftle had faid noth- 
 ing further, an attentive reader, would gather from 
 his writing, his belief of eternal punifhment. The 
 weight of evidence from this Epiflle remains dill 
 to be confidered, and is found in the 9th, loth, 
 and nth chapters; where the point is decided 
 with as great plainnefs as language can do it. 
 
 He takes up the fubjed, of the blindnefs of his 
 own nation, the Jews ; and their rej. dion by the 
 fovereignty of God, from the benefits of the gof- 
 pel. His defign was to juffify the righieoufnefs 
 of God in doing it, and reconcile all the former 
 promifes made to that people, with fuch an event. 
 If part of the Jews are eternally rejected by God, 
 the opinion of Univerfal Salvation is unfounded ; 
 and part of every other nation may alfo be forev- 
 er loft. To (hew that this was adually the cafs 
 with the Jews, he enumerates in chapter ix. 4. 5. 
 the external privileges and call which they had 
 enjoyed, and he alliens the reafon why thefe were 
 not effedual to falvation. In the fourth chapter 
 he had dcfcribed the faith by which men are juf- 
 tified ; and tells us how it wrought in Abraham 
 the father of the faithful, and was accounted to 
 him for righteoufnefs ; and that it muft be 
 
 fnim/^ in oil Viio •Tpp/-! T7rr\m \i(iY^f^ f\ fr\ t t h/» 
 
5C Eternal M if cry reconcilcabU uith 
 
 fays. Not as though the word of God hath taken 
 none cjfeli^ for thty arc not all ifrael "juhich are oj 
 Ifrael ; neither becaufe thty are the feed cf A bra- 
 bain^ are they all children : but in Ifaac Jhall tijy 
 feed be called* That is, they which are the chil- 
 dren of the Jlejh^ thefe arc not the children of GoD^ 
 but the children of the promife are counted for the 
 feed. He alio inilances in ihe cafe ot Jacob and 
 Efau ; God fays, Jacob have I loved ^ and Efau 
 have I hated^ and aflii^ns the reafon, that the pur" 
 pofc of God accordir^ to election might ft and. 
 
 The meaning of the above is this ; that thou^ 
 fome of the Jews are now rejected and lofi, this 
 is no evidence that the word or promife of God 
 hath taken no eifed , or all the effect that it was 
 meant to have ; for all are not Ifraelites indeed 
 and fpiritually who are fo nationally. Neither 
 becaufe they are the offspring of Abraham, are 
 they all children of the promife, or perfons to 
 whom falvation is engaged. All the Jews were 
 feed according to the flefh, or natural poffcrity ; 
 but all of them were not children of the promife, or 
 perfons who are to be faved ; and therefore Goo 
 may confiltently with his promifes and purpofes, 
 leave them to an utier rtrjed:ion,and cut them off 
 from the benefus of falvation by Christ. The 
 Apoille, in this place, in order to ellablifli the 
 righieoufncfj of God in rejecting the Jews, moft 
 plainly makes a diltinchon between men. The 
 promifes made to Abraham, and; to the ancient 
 church were as much gofpel promifes, though 
 under another tiifpenfalion of grace, as thefe arc 
 which we have received ; and thofe promifes were 
 not to all the natural feed or pofferity ; but to 
 a part of them, whom lie calls children of the 
 promife — children of Goo according to the elec- 
 tion of grace — and all fuch were faved. So 
 that it could UQt be laid the word ol God was 
 
the Infinite Benevolence o/Lgd* ^^ 
 
 without eftcQ, though many of Ifrael were left in 
 blindnefs and fhould periih, for the promife would 
 Jiave all the tilect that it was defigned to have. 
 JEither the Apoftles reafcning to fhew the right- 
 eoufnefs of God in rejecting Ifrael is without 
 foundation, or a part of men will not be laved, 
 and are not included in any of the promifes of 
 falvaticn through Jesls Christ. 
 
 That the above is a true conflrudion of the 
 Apodles words, and a proof that all men will not 
 be faved, we learn from what follows. He forc- 
 faw an objection in the hearts of men, to fuch 
 dodrine as this. The fame objedlion as we often 
 hear againft eternal punilliment. Verfe 14. What 
 Jball we fay then ^ Is there tinrighteoufnefs with 
 God? God forbid. Can it be, that God (hould 
 take fome, and bring them to an abundance of 
 grace ; and leave others wholly in mifery ? Is 
 this juft and righteous, and will the Lord of the 
 whole earth do it ? 
 
 To this objedion, he firil gives an anfwcr from 
 the Jewifh fcriptures, the old Teltament ; and 
 then he makes his own remarks upon it. From 
 the old Teftament he repeats what God faid to 
 Mofes ; alfo what he faid concerning Pharoah.— <«^ 
 Verfes 15 and 16. / will have mercy ^ on whom I 
 will have mercy ; and I will have compaffion^ on 
 whom J will have compajfion ; fo then it is not oj him 
 that willeth^ nor of him that runneth ^ hit of God 
 that f hew eth ;7z^r^j.— Verfes 17 and 18. For the 
 fcripture faith unto Pharoah^ even for this fame pur- 
 pofe have I rat fed thee iip^ that I 7ui^ht Jhew my 
 power in thee^ and that my naine might be declared 
 through all the earth. Therefore hath he mercy ^ on 
 whom he will have mercy ; and whom he will he 
 barde7ieth. Either Paul muft have heard tlie ob- 
 jedion which he ftates and anfwers ; and if he 
 had heard it, this fliows how uniformly in all ages. 
 
54 Elcrnal Mlfiry reconcileable with 
 
 the corrupt human heart rifes a^inft the fcheme 
 of divine government, for it is the fame objection 
 which we now hear made ; or he mud have da- 
 ted ic prophetically, and if this be the cafe, it 
 proves that the reply is from God himfelh In 
 .verfe 19th he continues the objection, and makes 
 his own reply to it. Thou wilt fay then, unto 
 me, why doth he yet find fault ? For who hath 
 refifted his will ? That is, why doth God con- 
 demn andpuniihfin, when it is according to his 
 own will and council, to leave men under the 
 power of it ? This is a perfe(ic dcfcription of what 
 is often faid. That God could if he had pleafcd, 
 prevent what is commonly called fin ; and as he 
 hath not prevented it, we may either determine 
 that it is not fin, or that God will not puniOi it fo 
 awfully as is predicted. A further notic<^ of this 
 point, will be taken in the next part, when we 
 come to confider fundry popular objedions, 
 againft the doQrine of eternal punifhment ; at 
 prefent we are to attend to the Apollles reply. 
 Verfe 20th to C4ih. Nay but, man, who art thou 
 that rcplujl ngatnji God ? ^hall the ^thing formed 
 fay to him that formed it, ivhy hafl thou made me 
 thus ? Hath not the potter poicer over the clay, to 
 make one vejfel tn honour and another to dllhonour ? 
 WhatifGoDunilingio/hewhis urath, and make 
 his power knou n,endicreth with much long-fuffering, 
 thcvcffch of wrath fitted to diftruLiion, And that 
 he might make known the riches of his glory on the 
 vefftls of mercy, which he had afore pn pared unto 
 glory ? Even us whom he hath called, 7wt of the 
 Jews only, hut of the Gentiles alfo. The Apofile 
 doth not attempt to evade the objedion, but 
 comes out with tint boldnefs, which becon^-ch ev- 
 cry friend of the fcripture fyllcm of truth. He 
 afferts that Gon doth cxercife this fovcreipnty. 
 Some vellcls are by the prcdetcrminate council of 
 
God, appointed to holinefs and glofy ; and fome, 
 are appointed to fin and mifery. As the potter 
 hath power over the clay, fo God hath a rightful 
 power in the arrangement of the univerfe, fo to 
 difpofe of every creature, as will make the col- 
 lective whole, the mod holy, blelled and glorious 
 that it can be. In aflerting this fadt, he plainly 
 afferts, the utter rejeftion of a part of mankind, 
 from the benefits of the gofpel ; and being thus 
 cut off, they muft be eternally miferable. 
 
 Continuing this fubjecl in<:hapter nth, he 
 adds, verfe ifl. I fay tben^ bath God cajl away his 
 peopled Verfe 2d. God hath not cnjl away his peo^ 
 pie whom he foreknew. In illuflration of this truth, 
 he introduces the intercefTion of Elijah, who 
 told God that he only was left to ferve him ; ta 
 whom God anfwered, verfes 4th and 5th. / have 
 referved to myfelf feven thoufand men^ who have 
 not bowed the knee to image s» Even fo now, there^ 
 is at this prefent time, a remnant according to the 
 eledion of grace. The fame ideas are here re- 
 peated, that there is in every age, a remnant ac- 
 cording to the election of grace, and the reft God 
 will leave to perifh in their fins. Who the faved 
 are, the fovereign wifdom of God will determine ; 
 but whoever they be, they muft be fandified ; 
 and the only evidence which men can have, that 
 they in particular ftiall be faved, muft be deduced 
 from a knowledge of their own fandification. 
 
 It would be pieafing to men, to have a way of 
 deliverance from mifery, in confiftency with thofe 
 fms which they love ; but it is as inconfiftent 
 with the nature and fcheme of the gofpel to have 
 it thus, as it is with the thrcatenings of the law. 
 If men loved holinefs, as they ought to do, there 
 would be no anxiety on the fubjed, how many 
 will be faved ; but every man in his place, would 
 do all in his power, to promote holinefs-, to open 
 
t;6 Eternal Mi/ery reconcile able zuiih 
 
 the eyes of the blind, to alarm liriners who are now 
 of a temper which mull: end in niifery, and leave 
 the event with God ; knowing, that the unholy 
 remaining fuch, oiight not to be made happy ; 
 and that a God who is inlinitcly holy, will per- 
 mit no more fin knd mifery, than infinite wildom 
 and benevolence know to be bell. God will be 
 able to juliily hinirdi", in not appointing fome to 
 that abundance of grace which the gofpel reveals ; 
 and (liow that his conduft is confiflent with be- 
 nevolence ; it will alfo appear, that their mifery 
 is jufl upon them, and their punifhment is no 
 more, than their character, temper and practice 
 defcrves. Further on in the profecution of my 
 plan, thefe things will be again noticed. I have 
 been lengthy in remarking, upon this epiflle to 
 the Romans ; as we muit fuppofe that it is con- 
 filtent, with the other writings of Paul. This is 
 the firft of his epiflles in the order of record ; and 
 a juit underdanding of it, will ferve as a key to 
 the remainder ; and alfo, to that fcheme of fenti- 
 ment, which he fuppofed true for time and eter- 
 nity. Thus far, we find him explicit in the fen- 
 timents and teftimony of our Lord Jesus 
 Christ ; that there is a day of judgment, when 
 the wicked will be fcntenced, according to their 
 characler and works, to a Itate of mifery ; and 
 there is not a fingle intimation, that their mifery 
 will ever come to an end. This folemn dodrine, is 
 not only literally exprefled, but necefiarily impli- 
 ed in the other do<flrines of his fcheme. 
 
 Skc. 13. Paul to the Corinthians, Epis- 
 tle I ft. The greatefl part of the two Epiflles 
 to the Corinthians, is employed in dire(5ling par- 
 ticular matters of pradice in the church ; and 
 whenever the fcheme of Chriftian dodrine, and 
 of the divine governmenr is brought into view, 
 ihc doctrine of future punilhment ii either dired- 
 
the Infinite Benevolence of God. 57 
 
 ly afferted, or plainly implied. Chapter i. verfe 
 18. For the preaching ofthecrofs is to them that 
 perifh foolijhnefs ; but imto us which are favsd it 
 is the power of God. Verfes, 23, 24. But we 
 preach Christ crucified^ to the Jews a ftumhling 
 blocks and to the Greeks foolifonefs ; but unto them 
 which are called^ both Jews and Greeks, Chris t 
 the power of God, and the wifdom of God, Verfes 
 26, 27, 28. For ye fee your calling, brethren, hoza 
 that not many wife men after the flejh, not many 
 mighty, not many noble, are called ; but God hath 
 chofen thefoolifh things of the world to confound the 
 wife ; and God hath chofen the weak things of the 
 world to confound thofe which are mighty : and 
 bafe things of the world, ana things which are def 
 fifed, hath God chofen, yea, and things which are 
 not, to bring to nought things that are. It is here 
 faid, there are fome who perifh and to thofe 
 the gofpel appears as foolifhnefs ; and that fome 
 arc iaved, to whom it appears the povf er and wif* 
 dom of God. That in the choice which God 
 makes he means to humble the pride of human 
 wifdom, and fhow that the whole glory belongs 
 to himfelf. 
 
 Ye fee your calling, brethren, how that not 
 many wife, mighty or noble are called, &c. 
 What is meant by calling in this place ? It is con- 
 ceived, that it means efFedual calling to eternal 
 life, by fanctification of the holy fpirit. We 
 know, that the earthly-wife, the mighty, and the 
 noble, are called by dodrinal inilrudion, as much 
 as any other men. They have the fame advan- 
 tages for knowing their duty, and the value of 
 falvation ; the fame dottrinal hght and warnings ; 
 and doubtlefs the fame admonitions, by the fpirit 
 and providence of God. Their earthly fituation, 
 places them in the mod advantageous ftate, to 
 
 H 
 
53 Eternal Mifery rcccnciJeahlc witf/ 
 
 be inflruacJ, and to iife the means of religion. 
 AVc alfo know that the earthly-wife, the mighty, 
 and the noble, have as generally belonged to 
 what hath been called the vifible church of 
 Christ ; as the poor and defpifed part of man- 
 kind have : fo that if a dodrinal or vifible calling 
 be meant, they have had it. The vifible church 
 hath been in their hands, under their influence, 
 and open to their receiving all the benefit that 
 can be derived from it. The calling meant, mull 
 therefore be, an effedual caUing by the fanctify- 
 ing power of the Holy Gholl ; which is the only 
 fcriptural evidence of attaining final falvation. 
 But why is it, that the earthly-wife, the mighty, 
 and the noble are not effeclually called ? is it bc- 
 caufc God hath any prejudice againft hij crea- 
 tures, who are endowed with thefe worldly ad- 
 vantages ? By no means. The reafon why they 
 arc endowed with thefe worldly advantages is be- 
 caufe they have no tafte for religion, and that 
 hoHnefs which prepares men for heaven ; and their 
 unprcparednefs for heaven, is not becaufe they 
 have thefe worldly advantages. Men fucceed 
 in gaining that which they are mofl diligent in 
 feeking ; and they feek that mofl diligently, 
 which thty love bcft. Had the poiTelfors of world- 
 ^y advantages, felt the fame relifh for the enjoy- 
 ment of God and religion, as they did for the 
 world ; they w^mld have been as diligent in feek- 
 ing religion, as they have been in feeking what 
 the world can give ; and would have been as em- 
 inent in religion, as they now are for worldly ad- 
 vantages. God hath not pafled them by, becaufe 
 thuy are mighty, and noble ; but they are earth- 
 ly-wife, mighty and noble, becaufe they have paf- 
 fed by God, and religion, and preferred other 
 things. Had ihefe perfons been as folicitous for 
 the pleal'urc of honouring God, as they have beea 
 
the Infinite Benevolence of God. 59 
 
 for the pleafure and dignity of the world ; they 
 would have been in the place and circumftances, 
 that meek and world weaned chriftians are. On 
 the other hand ; had thofe chriftians, who have 
 little worldly greatnefs, been governed by the 
 paflions of ambition, fenfuality and avarice, and 
 condefoended to the means which fuch pallions 
 fuggefl for felf-gratification ; they might have 
 been in the place of the worldly-wife, the migh- 
 ty and the noble. This digreffion hath been in- 
 dulged, to juftify the divine equity, in what the 
 apoltle fays, that not many wife, mighty, and no- 
 ble are called. We have before feen, that »the 
 caHing meant by the apoflle, mud meaneffeduai 
 calling, or real fandification ; for if the word be 
 ufed in any other fenfe ; the wife, the rich, the 
 mighty, and the noble are as much called as any 
 other mxcn. If calling in this place means effeQ:- 
 ual calling, and I do not know how we can put 
 any other conflrudlion upon the word, confiftent 
 with what is fad ; then the apoflle's defcription, 
 is proof enough, that fome men, will not be faved : 
 for thofe cannot be faved, who are not elFeftually 
 called. In the end it will appear, that thofe who 
 depend on their own reafonings concerning the di- 
 vinegovernment,in oppofition to theplainword of 
 revelation, are left to the greateft folly ; and the 
 fupereminence of divine wifdom above all created 
 wifdom will appear. We have many modern 
 Greeks and Jews, who ftumble at the dodrines of 
 God's word ; and unhohnefs of heart is at the bot- 
 tom of all their obje<^ions. If they had a holy 
 love of God they would be willing to give up, 
 both their own righteoufnefs, and their fuppofed 
 knowledge of the beft manner of governing and 
 rewarding the univcrfe. 
 
 Chapter ix, verfe 24 to 27. Know ye not that 
 they ivho run in a race^ run all^ but one recciveth 
 
6o Eternal Mi/cry reconcile able with 
 
 the prize ? fo run that ye may obtain. And ever/ 
 man that Jlrivcth for the majtcry is temperate in all 
 things. Now they d^ it to obtain a corruptible crown, 
 but we an incorruptible, I therefore fo rioiy not as 
 uncertainly ; fo f^ht /, not as one that bcatcth the 
 air : but I keep under ?ny bcdy^ and brin'j^ it into 
 fubjeBion \ lejl that by any means ^ when I have 
 preached unto others^ I myfdf jhould be a caflaway. 
 None will difpute that eternal happincfs and life 
 are the gofpel prize ; and could fuch an exhor- 
 tation as this have been proper, it all men are ab- 
 folutely to obtain it ? Or could the y^poitle witii 
 any honefly have faid, that he kept under his body 
 left he (liould be a cailaway, if there are to be no 
 fuch men ? In the loth chapter he continues the 
 exhortation as to perfons who were expofed to 
 be rejecled. He refers them back to the ancient 
 fins and puniiliment of Ifrael, by which they were 
 cut c-ff from entering theeanhly Canaan, and fays, 
 that all thefe things happened for examples unto us. 
 We know, tliat in the holy fcripturcs, the earthly 
 Canaan is made a type of the heavenly Canaan. 
 Some of the Jews not entering into the earthly 
 Canaan, was ai type of fome mens not entering 
 into the heavenly Canaan ; and it is folcly on this 
 principle that there is any propriety in the Apof- 
 tie's exhortation, and in referring us back to the 
 deftroyed Ifraehtes, as a warning and example to 
 us. It docs not appear, that there is any dif- 
 ference between not entering into Heaven and 
 being cad into Hell. 
 
 Sjtc. 14. Paul to the Corinthians Epis- 
 tle 2d. Chapter ii. 15, 16. For we are nntoGoD 
 afwcct favour cf Cjikist^ in them that are favcdy 
 and in thirn that pcrijh : to the one we are the fa- 
 vour of death unto death ; and to the other the fa- 
 xourcfUfcunto lifu The evident meaning of 
 thefc words is this. That God will be glorified 
 
the infinite Benevoknce of God. G\ 
 
 by the preaching of the gofpel, whether the hear- 
 ers be faved or loft. If they be faved, it will be 
 a favour of life unto life, and magnify the riches 
 of divine grace in their redemption. If they be 
 Icift, 2i favour cf death unto deaths that is, their re- 
 j^^ion of the gofpel will increafe their fin and 
 mifery, and make their eternal wretchednefs more 
 awful, than it would have been without gofpel 
 light. And the unholinefs of thofe aggravated 
 fmners, who tranfgrefs againft abundant light, 
 will juftify the righteoufnefs of God, by iiiowing 
 the unreafonablenefs and true nature of fm. 
 That fm is fo malignant in its nature ; nei- 
 ther light, nor love could perfuade it, and muil 
 therefore deferve the punilhment God hath 
 prepared. 
 
 Chapter v. io, ii. For we mufl all appear 
 before the judgment feat of Christ ; that every 07is 
 may r'eceive the things done in the body^ according 
 to that he hath done, whether it be good or bad. 
 Knowing therefore the terrors of the Lord we per^ 
 fuade men. Here is a promife of the day of judg- 
 ment, when w^e muft be rewarded according to 
 our character and pradice in life. Is there 
 not a difference in men's characters and pradice ? 
 do not fome appear to live much for God and 
 his glory; and others wholly to forget and dif- 
 honor him ? doth not this difference of chara<51:er 
 appear to continue to the end' of Hfe ? Though a 
 man through fear, fhould at his death, fay he re- 
 pents and will reform ; yet is that, confidering 
 his enervated ftate both of body and mind, any 
 evidence that he is become of another charader 
 and difpofition ? dp we not, in moft inftances of 
 this kind, on a releafe from fear, fee that the man 
 returns to his former courfe ? and are there not 
 very many, in whom, even on a death bed, there 
 appears to be no fenfe ct fm, and no repentance? 
 
62 Eiernal Mi/cry reconcile able with 
 
 mud no" thefe perfons have an end, as different 
 as their lives have been ? 
 
 Kxcn'iNG the terrors of the Lord zve ferfuade 
 men. It is the terrors of the day of judgment, 
 and of appearing before the bar of Christ, of 
 which the Apoftic is fpeaking. But if all men 
 are to be faved in that day, why did he fpeak of 
 terrors ; or what terrors can there be in the mo- 
 ment that all mankind arc commencing a Hate of 
 evcrlailing glory and peace ? Why did not the 
 Apoflle fay, knowing the joys of the Lord and 
 the final falvarion of all, we perfuade men ; for 
 this would have been more agreeable to the fcheme 
 of Univerfalifm ? 
 
 Paul to the Phii.ipians. Chap. i. 28. And 
 in nothing terrified by your advcrfaries : which is 
 to them an evident token of perdition^ but to you of 
 fahvation. Chap. iii. 18, 19. For many walk of 
 •whom 1 have told you often, and now tell you even 
 weepingy that they are the enemies of the crofs of 
 Christ : whofe end is dejlrudion. It will be 
 agreed, that falvation means the blelTednefs of the 
 world to come. Salvation and perdition are ufed 
 as terms of oppofition, and fome men are to come 
 to each of thtfe ends. Some men are enemies of 
 the crofs of Christ, which is proved by their 
 bad con vcr fat ion, whofe end is dcJlruBion ; and if 
 their end, or the lad: (tate in which they are found 
 be deitruclion, there can be no following falva- 
 tion ; for there can be no other (late after the 
 end or lafl: itatc of any being. 
 
 Sec. 15. Paul to Thhssalonians, Epif- 
 tic lit. From chapter iv. 13, to chapter v. 4, 
 the Apoflle gives a defcription of the day of judg- 
 ment. Ilcttlls them not to mourn as without 
 hope, for thole that are afleep or dead, for that 
 thofe who flccp in Jesus (real chriftians) Gon 
 will bring with him. That thofe who are then 
 
the Infinite Benevolence of God. 6^ 
 
 alive on the earth will not prevent the refurredion 
 of the dead; for the dead in Christ fliall rife 
 firft, and then chriftians who are living in the 
 earth at that time, fhall be caught up together 
 with them in the clouds, to meet the Lord in the 
 air ; and (hall be ever with the Lord. This will 
 be the glorious deliverance of the faithful ; but 
 the Apoftle proceeds, in the beginning of chap- 
 ter V. to tell a different end for fome of mankind. 
 But of the times and thefeafons^ ye have no need that 
 I write unto yoii» For you yourf elves knozu perfectly 
 that the day of the LoRDfo comet h as a thief in the 
 night. For when they fhall fay ^ peace andfafety ; 
 then fudden defiru6lion comet h upon them as travail 
 upen a woman with child ; and they/hall not efcape. 
 
 I THINK it cannot be denied, that the Apoftle 
 is in this place giving a defcription of the day of 
 final judgment, when an end will be put to the 
 earthly flate. He, firft, informs what fhall happen 
 to the faints, both thofe which have died and fuch 
 as are then living, and fays, that they fiiall be 
 caught up together, and be ever with the Lord ; 
 and then tells chriftians, to comfort one another 
 with thefe words. After this, he fpeaks of thofe 
 whom this day fhall overtake as a thief in the 
 night ; on whom fudden deftrudion fhall come, 
 from which they cannot efcape. Who can be 
 meant by thefe unlefs it be fmners who are not 
 faved ? On them fudden deflrudion fhall come, 
 and they fhall never efcape. It feems as though 
 infideUty itfelf could not demand a more plain 
 declaration of what fhall happen. 
 
 Epistle second to the Tiie3Salonian3. 
 In this epiftle, the day of judgment and the re- 
 wards then to commence, if poffible, are more 
 plainly exprefled than in the firft epiftle. From 
 what Paul wrote in the lirft epiille, the Theflalo- 
 nians had conceived a ialfe opinion, that the day 
 
64 Eternal Mlfery reconctkabk wUh 
 
 of judgment was near at hand. To correal this 
 miflake, was the probable reafon why he introdu- 
 ced the fubject again lb explicitly, tor he writes 
 chap. ii. vcrfe i. Noiv ivc befcccb you^ brethren^ by 
 the eorning of our Lord Jesus Cnnisr^and by dur 
 gathering together unto him^ that ye be not foon Jha^ 
 ken in ?nind^ or be troubled^ neither by fpirit^ nor by 
 ivordy nor by letter as from us^ as that the day of 
 Christ is at hand. And he tells them there muji 
 he a falling aivay btfere this day come* Concern- 
 ing the certainty of the event and its confequences 
 he adds, chapter i. verfe 6^— lo. Seeing it is a 
 righteous thing with GoD to rccompenfe tribulation to 
 them that trouble you ; and to you ivho are troubled 
 reji with us^ when the Lord Jesus f^joll be revealed 
 from heaven with his mighty angels ^ in faming fire ^ 
 taking vengeance on them that know not God^ and 
 that obey 7iot the go f pel of our Lord Jesus Christ : 
 who [hall be punijbed with cverlajting dcJlruElion^ 
 from theprefencc of the Lqrd^ and the glory of his 
 power ; when he fjall come to be glorified in his 
 faints^ and to be admired in all that believe. 
 
 From this very particular account we learn, 
 that in the day when Christ fhall come to judge 
 and reward men, he will be glorified in the abun- 
 dance and riches of that grace which faves his 
 faints, and admired in their holy conformity to 
 God which is given by the fpirit ; aHo, at that 
 time, the wifdom of his whole difpenfation, in ev- 
 ery event of nature, providence and grace, will 
 appear in greater clearnefs, than can be feen at 
 prcfent. But thefe faints in whom God will be 
 glorified and admired, do not include all men; 
 for there will be thofc, who know not God ; and 
 obey not the gofpel. Can there be more ftrong 
 cxprellions than thefe, which mark their utter 
 ruin and mifery ? God will take vengeance on them, 
 Tkey are to bt, pumjhcdwith dcJirucliLn. \Mthev* 
 
ihe Infiniie Benevolence of God. 6; 
 
 erh/iing deJiruSiion, Away frem the prefence of 
 God and his glory ; the dired reverfe of being 
 ever with the Lord. 
 
 In the fecond chapter, there is a large defcrip- 
 tion of the charad:er of fome of thofe miferablc 
 ones, who are to be deitroyed. The Apoflle 
 fays, Verfe lo. That hecaufe they receive not 
 the love of the truths that they might befaved ; ami 
 for this caufe God Jhallfend them flrong delufiony 
 that they fhould believe a lie ; that they all might be 
 damned who believed not the truths but had pleaf- 
 ure in unrigbteoufnefs. Many fimilar threatnings 
 are found in the holy fGriptures,{howang that thofe 
 who long refifl fufficient light, are left by God 
 to their own lulls. His fpirit is withdrawn, and 
 they appear to lofe all fenfe of divine things. la 
 fuch inftances, God doubtlefs leaves the guilty 
 to a ftrange unbelief, that the true nature of fia 
 may appear. 
 
 Sec. 1 6. Paul^ in his Epistle ^o the Ga- 
 LATiANS, where he is defcribing the impollibility 
 that men fhould be juflified by any obedience that 
 they will render, either to the moral law, or cer- 
 emonial law of Mofes ; and the neceflity of faith 
 in Christ for juftification ; alfo fbows, that the 
 faving grace of God in the gofpel plan, extends 
 only to thofe, who walk by the fpirit of God ; 
 and after enumeratiftg many fms of heart, and 
 life, fays exprefsly, that they who do fuch thi?igs 
 Jhall not inherit the kingdo?n of Gon. Gal. v. 
 Paul to the Ephesians. The church of God 
 under the ancient difpenlation, appeared to have 
 very contraded ideas, of the extenfion that 
 fliould be given to the church under the gofpel. 
 The Jews and thofe who were profelytcs to their 
 religion, fuppofed, that mod of the Gentile na- 
 tions lay under a perpetual rejection. They did 
 
66 Eternal Mi/cry reconcileable ivith 
 
 not apprehend that the coming of the MefTiah,. 
 would break down the wall of feparation, that had 
 fubhUcd between themembersof the Jewilh com- 
 munion, and other nations ; or that the vifi- 
 ble privileges of God's church, Ihould be exten- 
 ded to all who would receive them. To con- 
 vince them of this facl was very dilTicult. This 
 truth, that the Jews and Gentiles fhould be united 
 in one church, is one of thofe mylleries, fo often 
 mentioned in the facred pages, which had been 
 hid from a^^es. This is the myflery meant in Rom. 
 xi, 25. xvi, 25. Col. i. 26, 27. Chap. ii. 2. One 
 chief purpofe of the Epiftle to the Ephefians, was 
 to enlighten meR in this fubjedt, and teach them 
 that Jtsus Christ is the head of all holy intelli- 
 gencies, in the univerfal kingdom of God. Of 
 Gentiles as well as Jews; of Angels as well as Gen- 
 tiles y and that the whole holy Church, of what- 
 ever rank or order of exiftence, would be gath- 
 ered together as one in him. This truth is the 
 
 »j .... . 
 
 myflery meant in Kph. i. 9, lii, 3,9. A view, 
 
 of this defign in the Epillle, explains the univer- 
 fality of niany expreillons, which are ufed in it. 
 Such as this : That in the difpcnfation of the ful- 
 mfs of times y he might gather together in one, all 
 things in Chrl^t^ both ivhich are in Heaven, and 
 inhich are on Earth, even in hinu Chap. i. 10. 
 
 Thr fubjecl mull explain the univerfality of 
 expreinon ; and the fuhjecl is the gathering of 
 all holy creatures under one head ; and not the 
 gathering of all finners into heaven. Lelt an im- 
 })roper ufe fhould be made of thefe general truths, 
 which the Apoille had been difclohng ; he largely 
 defcribes in the lali part of the epilile that holy 
 characler, to which the gofpel falvation i^ prom- 
 iled ; and ihows that none but thofe who were 
 polTcircd gf it might hope. After enumerating 
 
the hifinlte Benevolence of Gen, 67 
 
 a number of vicious charafters, he fays, chapter 
 V. 5. That tbefe have no inheritance in the king- 
 dom of God and Christ ; and as if it were of fet 
 purpofe, and in forefight of the abufc that would 
 be made of feme exprefTions in the epiflle, he 
 adds the caution is verfes, 6, 7. For becaufe of 
 thefe things, cometh the wrath of Gob, upon the chil- 
 dren of di [obedience. Be not ye therefore partakers 
 with them* 
 
 Paul to the Colossi an s. In feveral rcfpeds, 
 there is a great fimilarity between this and the 
 Epiftle to the Ephefians. The fame myftery is 
 mentioned and explained. That Chrilt is the 
 head of the holy body, the church. Not the 
 Mefliah of the Jews only ; but of the Gentiles al- 
 fo. And to make this more credible to thofe 
 who had flrong prejudicies againfl the admiflion 
 of the Gentiles, into the true church of God ; 
 alfo to inftrucl them in the unity of the holy uni-- 
 verfe of creatures, he defcribes Christ as the 
 head of the whole ; whether things in Heaven or 
 things on Earth. But becaufe all holy beings are 
 united in one body, and made of one fpiric, and 
 placed under one head ; it doth not follow that 
 all creatures will ever be made holy beings. In 
 this Epiflle alfo there is a guard againfl miftake, 
 fimilar to that in the Ephefians. The necefTity 
 of holy afFcdions and mortification to fm, in or- 
 der to (hare in this falvation, are abundantly ur- 
 ged ; and after mentioning the mofl common vi- 
 ces of men's hearts and lives, the Apoflle faith 
 Chapter iii. 6. For which things fake the wrath 
 of God cometh in the children of difobedience. 
 
 Sec. 17. Paul the Apostle to the He- 
 brews. A great fcope of divine truth is inclu- 
 ded in this Epiflle. It is addreffed to the He- 
 brews, and its defign is to prove the difTolution of 
 the Mofaic difpenfation, and convert them to the 
 
68 Eternal Mi/cry reconcile able with 
 
 cliriflian faith and practice. The divinity of 
 CiiRisr, and tlie glory of his nature; his medi- 
 atorial olFices ; the perfedion of his prieilhood ; 
 and the cfHcacy of his atonement and intcrcefTion 
 for the falvation of all guilty finners, i^ho come 
 to hi III are fully eftabliflicd. Having proved the 
 above-mentioned important points, from the Old 
 Teftamtnt in \\hich the Jews believed ; he in- 
 troduces in the 5th and 6th chapters, a ferious re- 
 proof of their ignorance, and warning of the con- 
 fequenccs of their infidelity. In chapter v. xii. 
 iie reproves them. . For ichtn/or the tunc yc ought 
 io he teachers^ ye have need that one teach you again ^ 
 which be the Jirjl principles of the oracles of God ; 
 and are become fuch as have need of milh, and ?jot 
 ffjirong meat. In chapter vi. 4, 6. he warns them 
 of their danger, and the diiiiculties they were 
 putting in the way of their own falvation. For it 
 Js impojfiblc for thofe who were once enlightened^ and 
 were made partakers of the holy Ghojl, and have 
 iajled the good word of God^ and the powers of the 
 world to come, if they JJjall fall away, to renew them 
 to repentance : feeing they crucify to themfelves the 
 fon of God afrejL\ and put him to open jhame. The 
 attainments, mentioned in this palTage, are doubt- 
 Icfs all of them fuch as fall fliort of holinefs or 
 love. For in the 8th and 9th verfej;, where the 
 Apodle contrafls the charader of real chrillians, 
 with thofe who thus fall away, he f peaks of things 
 which accuvipany falvatioUy that is, attainments 
 which cannot mifs of falvation; and thefe attain* 
 ments were their work and labor of love ; fo that 
 all the attainments before-mentioned, were fuch as 
 fall fliort of love. But though men may difl'er 
 in opinion what thefe attainments are ; it is mofl 
 evident, that the Apodle means fome kind or de- 
 grcc of apoflacy ; and that this i$ an apoilacy 
 
the bifinite Benevolence of God* .69 
 
 without remedy, for it is impoffihle to renew them 
 to repentance. 
 
 That the apoftle meant an utter ruin, by the 
 impolTibility of rcnewhig them to repentance, is 
 illuftrated by his comparifon in verfes 7, 8. For 
 the earth which drinketh in the rain that conieth oft 
 upon it^ and brirr^eth forth meat for the ufe of them 
 by whom it is drefjcd^ receiveth blcfpng from God : 
 But that which bcarcth briers and thorns is rejed- 
 ed^ and is nigh unto curfing ; whofe end it is to be 
 burned. Doth not fuch a comparifon as this, in 
 defcribing the condition of thofe who cannot be 
 renewed unto repentance, teach us, that they are 
 rejected of God, nigh unto final cwx^mg^ and that 
 their end or I aft fiat e is to be burned, 
 
 Paul had a benevolent defire to refcue as ma- 
 ny of his nation as poflible, from the infidelity 
 into which he faw them falling. He therefore in- 
 troduces another warning, in chapter x. 26 — 3 1 . 
 For if 'me fin wilfully after that we have received 
 the knowledge of the truths there remaineth no more 
 facrifice for fins ^ hut a certain fearful looking for of 
 fiery indignation^ which fj all devour the adverfsries. 
 He that defpifed Mofe's law^ died without mercy ^ 
 under two or three witneffes \ of hozv much for er 
 pufiiJJjment^fuppofe ye^Jhall he bethought worthy, 
 who hath trodden underfoot the Son of God^ and 
 hath counted the blood of the covenant, wherewith 
 he was fanBified an unholy thing, and hath done dcf- 
 pite unto the fpirit of grace ? For we know him that 
 hath faid, vengeance bekngeth wito me, I will re» 
 compence, faith the Lord, And again, the Lord 
 f jail judge his people. It is a fearful thing to fall 
 into the hands of the living God. What can all 
 this mean, unlefs there be a mofl awful punifh- 
 ment for fm in another world ? do not thefe dc- 
 fcriptions imply, that there is fuch a wilful fm- 
 ning againft Christ, as may cut men oli' fron\ 
 
70 Eternal M If try reconcile able ivith 
 
 the benefits of his facrificc, and that there is no 
 other facrificc through which they can be for- 
 given ? Either, this is an imaginary reprefenta- 
 tion, and who will ferioufly charge the fpirit of 
 God with this ; or all Apoliatesdo actually fufi'er 
 a fiery indignation in this life equal to this de- 
 fcription, which it is prefumed no candid perfon 
 will pretend ; or there is a punifhment of mifery 
 in the world to come. 
 
 Chapter xii. 15 — 17. Looking diligently, Icjl 
 any man fail of the grace of God ; lefl any root of 
 bitterncfs fpringing up, trouble you, and thereby 
 many be dffilcd ; Icfh there be any forriicator, or 
 frofane perfon, as Efau, who for one morfel of meat 
 fold his birthright. For ye know how that after- 
 ward, when he would have inherited the blcjfing, he 
 was rejeded : for he found 7w place of repentance, 
 though he fought it carefully with tears, Verfe 25. 
 See that ye refufe not him thatfpcaketh. For if they 
 cfcaped not that rcfufed him that fpake on earth, 
 much more fJ^ all not we efcape, if we turn away from 
 him that fpcaketh from heaven, This is a folenin 
 warning of the danger of unbelief, whether it be 
 by a doclrinal or practical rejection of Jesus 
 Christ. Muil not thofe, who fail of the grace 
 of God, be mifei able in the world to come ? Can 
 thofe be faved to whom there is no place for re- 
 pentance ? — By him that fpeaketh on earth, is 
 meant Mofes in the Jewifli difpenfation ; and by 
 him that fpeaketh from heaven, is meant Christ 
 in the chriilian difpenfation. The fact is alTerted 
 that f'-.me efcaped not, who finned againil the 
 light and grace then manifefled ; and the con- 
 fequence is inferred that an efcape under the 
 greater light and advantages of the chriflian dif- 
 penfation is much more improbable. Who can 
 reconcile this rcprcfentation with the hdi, that 
 
ihe Infinite Benevolence of 71 
 
 all men, all Tinners, of every defcription and ev- 
 ery degree of guilt, will efcape ? 
 
 Sec. 18. John's firft: Epiftle. Chapter v. 
 16, iy» If any man fee his brother Jin afin, that is 
 not unto deaths he/hall ajh^ and he fiall give him 
 life for them that fin not unto death, There is a fin 
 unto death : I do not fay he fh all pray for it* All 
 unrighteoufnefs is fin^ and there is a fin not unto 
 death. Here is a diredion to pray for the breth- 
 ren, with a promife that prayer fhall be heard for 
 them, who havenot finned fatally or pad recovery. 
 But the Apoflle faith there is a fn unto death ; 
 and adds thefe remarkable words, / do not fay he 
 (}j all pray for it. Doth not this imply that there 
 are fome fins which God will never forgive, and 
 for which the finner mud fuffer the pains of eter- 
 nal damnation ? 
 
 The whole Epiftle of Jude might be recited av^ 
 proof of eternal punifhment. In the 14th and 
 15th verfes he repeats a prophecy of Enoch, the 
 feventh from Adam, of which we have no account 
 but this, that may be fully relied on. l^he Lord 
 €ometh with ten thoufand of his faints^ to execute 
 judgment upon all^ and to convince all that are un- 
 godly among them^ of all their ungodly deeds ^ which 
 they have ungodly committed^ and of all their hard 
 fpeeches, which ungodly finner s have fpoken againfi 
 him. This is doubtlefs a prophecy of the day of 
 judgment, which fpeaks its own meaning fo plain- 
 ly, as to need no comment. 
 
 Epistle general of James. It is faid by 
 fome, that in the epiftle of James there is no inti- 
 mation of future puniftiment ; but this is a great 
 miftake. The defign of his writing did not lead 
 him, particularly to confider this fubjed. His 
 objed was to defcrlbe and enjoin chriftian holi- 
 nefs, and to forbid fundry fins, which are incon- 
 fillent with a gofpel temper. Many of ihe prin- 
 
72 Eternal Mi/ery reconcile able with 
 
 cipal cofpel do(fbrines are not particularly men- 
 tioned by hini ; thougli they are flrongly implied 
 in his whole writing ; and it is thus with the 
 doftrine of future punifhmcnt. There are how- 
 ever fevcral pafTages, which plainly imply a pun- 
 ilhment to come, and there is not a fuigle intima- 
 tion of univerfal deliverance. The feveral par- 
 ties in this enquiry, agree that men are expofed 
 to eternal purrifhment, and muft fuffer it ; unlefs 
 God delivers them by his mighty powerand grace. 
 Therefore to place a lacred writer on the fide of 
 univerfalifm, it is not fulFicient, that he be filent 
 concerning what is agreed to he juft ; but it is 
 neccifary that he give a pofitive tellimony for the 
 contrary event, through the grace of God; and 
 it is certain that James gives no fuch intimation, 
 but wholly the reverfe. Chap. i. 15. Thenivhen 
 lujh hath conceived^ it bringeth forth fin : and fin 
 when it is fnijhcd bringeth forth death. In fuch 
 a place as this, where the Apoftle is defcribing 
 the rife, progrefs and end of lin, it certainly was 
 incumbent on him, to give fome intimation that 
 all men fliall he freed from this death, if it is to 
 be the cafe; but the intimation is diredly contrary. 
 Chapter ii. 13. For he Jhall ha^ye judgment with- 
 out mercy ^ that haih Pxwed no mercy ; and mcrcf 
 rejoiceth agairijl judgment. Mud not the future 
 (late of that man be miferable, to whom no mer- 
 cy is fhcwed, and it feems there are to be fuch ? 
 What muff be the (late of thofc perfons, who have 
 no mercy in their own conduct, for an evidence 
 that they have right to rejoice, in the day when 
 God (hall arife to execute judgment. Chap. iii. 
 I, 2, -3. Go to now^ ye rich men^ weep and howl for 
 the mif erics that Jha I i come upon you. Tour riches 
 are corrupted, and your garments are moth eat Cfi. 
 Tcur gold and fiher is cankered ; and the rufl of 
 them J hall be a witnofs a?ainfi you^ and /hall eat 
 
the Infinite Benevolence of Gob. 7j 
 
 your fiejid as it were fire : ye have heaped treafure 
 together^ for the lafi days. This is a iiiofl folemn 
 threatning to thofe who mifufe the bleflings of 
 time, and diHionor God the giver. Of what na- 
 ture is the evil threatened ? It is not the lofs 
 of their riches ; for through abundance they 
 canker and ruft in their poflelTion. Alfo their 
 garments are fo many, that they are moth- 
 eaten through want of ufe. Their treafures by 
 a mifufe of them, (hall increafe their wretched- 
 nefs in the lad days. The miferies mentioned, 
 are not thefe now felt ; but miferies to come, 
 and (hall eat their flefh as fire. An attentive pe- 
 Tufal of this Epiftle, will find many other impli- 
 cations, of a future judgment and punifhment. 
 
 Sec. 19. Testimony from the Revelation 
 of'St. John. This book contains a predidlion 
 of events which fhould take place, from the time 
 in which it was written, to the end of the world, 
 and final day of judgment, when the holy fhall 
 be fixed in a (late of eternal blefTednefs, and the 
 wicked in eternal mifery. The defcriptions are 
 in a language highly figurative. The purpofes 
 of divine goodnefs in giving this revelation, were 
 to fupport the faith and patience of chriflians, 
 under thofe calamitous things which were to 
 happen to the church ; alfo to ferve as tefUmony 
 of the truth of the fcriptures, when the events 
 predicted fhould have a manifeft accomplifli- 
 ment ; whereby there is an accumulating fund of 
 evidence, that the Holy Bible is the word of that 
 God, who governs and will judge the world. 
 
 No wifdom but that which is infinite, could fo 
 exprefs fcripture prophecy, as to anfwer the ends 
 defigned by it. In the firft place the prophecy 
 jmufl be fo exprefled, that the church will fee a 
 promife of final prefervation and triumph j and 
 
 K 
 
74 Eternal Mi/cry reconctkahle with 
 
 of deftniflion to their enemies, who do not fea? 
 and ol L'v God ; allb that they may fee the ac- 
 complinuncnt of the predidiun, when it takes 
 place. The prophecy mull alfo be fo exprefled, 
 as not to be an intelligible hiitory of all the fads 
 and particular events by which it is fulfilled. 
 For if it were thus particularly exprelTed, the pre- 
 diction would fru (irate iifelf. The church of 
 antichrill, would n. ver have aded out the prin- 
 ciples by which it is governed, if the particular 
 adions, proving their principles, and the punifh- 
 inent tliat is to follow their adions, had been fa 
 defcribed as to be underftood by the adors them- 
 felves. Prophecy is not written to keep bad men 
 from their bad adions ; but to fupport the good 
 under their perfecution, and to affure the friends 
 of Christ, that in a proper time, his en-emies fhall 
 be overthrown, and their reign come to an end. 
 
 Thcfe remarks on the defign of prophecy, fhow 
 thereafons why this book was exprelfed in that 
 figurative and enigmatical language, which the 
 prophets often ufed ; and nothing but the in- 
 fpiiation of infinite wildom could have done it. 
 The ohfcurity concerning particular events, adors 
 and adions, in which thcfe prophecies are cloath- 
 ed before the fulfdment; and the plainnefs with 
 which they appear after fulfilment, prove God to 
 be tho author of them. 
 
 Tin- prophecies ot John aflure us that the reign 
 of wicked men, and of a corrupt church fhall be 
 dcflroycd, and that the enemies of Christ's caufe 
 and of pure humble chriftianity, fhall come to a 
 fearful worldly end. Alfo that a pure and very 
 profperous Hate of the earthly church fhall fuc- 
 cetd. Many of th-fc prophecies have been ful- 
 filled*, to the alVonifhment of thofe who compare, 
 tlicm with the hiltor) of nations, and of mankind ; 
 and they are now fulfilling in a more rapid fuc- 
 
the Infinite Benevolence of God. 75 
 
 •ccfllon of events, than was ever known before. 
 Every accomplifhment of God's vengeance in this 
 world, gives credibility to his threatning of ven- 
 geance in the world to come. 
 
 I BEFORE obferved, that this prophecy reaches 
 to the final fixation of things, in a bleflednefs and 
 mifery that is to be eternal. In the beginning of 
 this book, it is faid of Jesus Christ who appear- 
 ed in vifion to John ; Behold^ he comeih in clouds ; 
 and every eye pall fee him^ and they afe lubich 
 pierced him : and all kindreds of the earth /hall wail 
 becaufe of him. Rev. i. 7. Thefe words, appear 
 to have a dired reference to Christ's fecond 
 coming to judgment, which will take place after 
 the prophecies of the whole book, are fulfilled. 
 Every eye (hall fee him, and all kindreds^ all na- 
 tions of the earth (hall wail becaufe of him. This 
 doth not appear, as though he would thus come 
 Xo give a final and glorious falvation to all men. 
 Chapter iii. 5. He that overcometh^ the fame fljall 
 be cloathedin white raiment ; and I will not blot his 
 name out oj the book of life^ but I will confefs his 
 name before my father^ and before his angels. ^^ In 
 fundry other palfages, as in this, mention is made 
 of the book of life, and thofe whofe names are 
 written in it. Christ himfelf fpeaks of confefT- 
 ing and denying men before God and the holy 
 Angels. Thefe, with many other reprefentations 
 of holy writ, are entirely unintelligible ; unlefs 
 men are in the end to be divided into two claifes. 
 Some written in the book of life, and fome not ; 
 fome confelTed and fome denied ; and that they 
 are refpedively to meet with very different treat- 
 ment. Chapter xiv. 10,11. "-^ The fame jh all 
 drink of the wine of the wrath of God, which is 
 poured out without fnixture, into the cup of his indig- 
 nation ; and hejlall be tormented with fire and brim^ 
 /lone, in the prefence of the holy Angels, and in the 
 
"](} Eternal Mifery reconcileabk with 
 
 frcfence of the Lamb : and the fr.icke of their torment 
 afcendttJj up forever and evtr,^^ It dots not ap- 
 pear probable, that thefe words delcribe any pun- 
 iflinient, which the adherents of Antichriilare to 
 receive in this world. Their worldly puniihinent, 
 which is indeed awful, is exprefled in very differ- 
 ent lan^^uage. This is a punijLment inthc prcfcncc 
 of the holy Angels^ and in the prefence iftht Lanib^ 
 denoting that it is to be in the invifible world, 
 and it is to be forever and ever. 
 
 The conclufion of this prophecy, furniflies a 
 mod explicit teflimony for the eternal puniflnnent 
 of fome men. After the prophet had dtfcribcd, 
 according to the vifions prcfcntcd to him ; both 
 the adverfe, and the profperous or millenial (late 
 of the church ; together with a rebellion againfr 
 God, which is to happen immediately before the 
 general judgment ; he proceeds to give an ac- 
 count of that awful and interefting day, which 
 will end the probationary ftj.tc of rarkiiid, and 
 place them all, in happinefs or mifery eternal. — 
 From chapter xx. lo, to chapter xxi. 8. A7id the 
 devil which deceived thcm^ 'was cafl into the lake of 
 fire and brimfloncywhere the beafl and falfe prophet 
 arey and (hall be tormented day and nighty forever. 
 And Ifdiv a great white throne^ and him that fat 
 on it y from whnfe face the heavtn and earth Jled a- 
 ivay^ and there was found no place for them. And 
 j faw the dtad^ f mail at'd great y [land before Cod ; 
 and the books were opentd ; and another book was 
 cpeiiedy which is the beck (fife ; and the di ad were 
 judged out of thofe things which uere written in the 
 books according to their works. And death and hell 
 were eajl into the lake of Jirc, J his is the fecond 
 death. And wbofocvtr was not found written in 
 iijc book of life^ was cafi into the lake of fire. And 
 Ifdw a /lew heaven, and a new earth : for the firfl 
 ijeaven and the firfl earth were paffed away ; and 
 
the Infinite Benevolence of God. 77 
 
 ibere zuns no morcfea. And 1 j'c/jn favj the holy 
 city^ the New jerjf^ilemy coming a own from God out 
 of heaven^ pr epartd as a bride adorned for her huf 
 hand, yltid i beclrd a great voice out of be av en, fay- 
 ing. Behold the tabernacle of God is itith men, and 
 be will dwell with ibcm, and iheyjhall be bis peoph^ 
 and God Inirfelf Jlmll be, with them, and be their 
 God, Jnd GcdJ/. all wipe away all tears from their 
 eyes : and there Jhall be no fuore death, neither f ar- 
 row, nor crying, jieither fall there be any more pain: 
 for the former things arepaffed away. And he that 
 fat upon the throne, [aid. Behold, I. make all things 
 new. And be f aid unto me. Write : for thefe things 
 are true a7d faithful. He thai -Q-vercomeibf jail in- 
 herit all things ; and I will be his God, and he Jhall 
 be my fon. But the farfid, and the unbelieving, 
 and the abominable, and 'niuhcremongers, and mur^ 
 derers, and idolaters, and all liars, jhall have their 
 part in the lake that burneth with fire and brinu 
 ft one : this is thcfecond death J' 
 
 On this paiTage we may remark, that it de- 
 fcribes a new era and flate of things. Satan the 
 fitfl deceiver of mankind, and who had been im- 
 mediately acceflary to many of their crimes, is 
 cad into the lake of fire, an emblem of extreme 
 niifery and torment. The beaft and falfe prophet 
 are with him. Thefe are prophetic nam*es of 
 certain numerous claiTes of mankind, who had 
 oppofed God's truth and committed gr^at fni ; 
 and muft mean the individuals who compoled 
 thefe claffes. A day of judgment is particularly 
 defcribed. A great change in the natural flate 
 of the univerfe is predicted ; there are to be new 
 heavens and a new earth ; all things are to be 
 made new ; in order to adapt them to the moral 
 charaQer of creatures, and whether this charac- 
 ter be good or bad, it will be perfect and fixed in 
 its kind. 
 
78 Eternal Ml/cry reconcile able with 
 
 When all men become, either perfedly good 
 or perfectly bad, it is reafonable to fuppofe, fuch 
 a change in the natural flruclure of things as is 
 tlelcribed will be made; that all parts of the uni- 
 Vcrfe, may be accommodated to a fit treatment of 
 their diflerent charaders, and difpofitions. Two 
 Hates, one of exceeding happinefs and the other 
 of exceeding mifery, are promifed as plainly as 
 language can do it ; alfo the charafters of the 
 perfons configned to them are drawn, that it may 
 appear, God doth not act capriciouHy in their 
 diilerent deftinations. The perpetuity of this 
 ftate is alfo plainly expreffed. There is to be no 
 more death, forrow or crying, and no more pain 
 to the godly ; and the evil are to bepunifhed day 
 and night forever. 
 
 \Ve' have confidered the writers of the New 
 Teflament, and the refpeclive teflimony they give 
 to the dodrine of eternal punifliment. The tef- 
 timony of JESirs Christ alone, ought to be ef- 
 teemed fuflicient ; for he is the omnifcient God ; 
 the .government of the world is in his handi> ; 
 and he is to be the fnial judge of the (late of men. 
 The eternal punilhm^^nt of part of mankind, and 
 exhortations founded upon the danger of coming 
 to that awful end, are often introduced in the 
 difcourfes of Jesus ; and he feemed to confider, 
 a plain warning of thefe truths, to be a principal 
 part of his bufmcfs as a teacher of Religion. \Vc 
 have alfo examined all the other writers of the 
 >Tew Teflament, and find them explicit in defcri- 
 bing the fame fchemc of divine government, and 
 the fame end to the probationary flate of men, 
 as their divine mafter before them had taught; 
 and their tcdimony of a future punifhment, is not 
 deduced from obfcure intimations and far fetched 
 confo(|uences from other dodrines; but aflcrted in 
 the mod: plain language, and ufeda* an argument 
 
the Infinite Bnevoknce of God, 7^ 
 
 to receive and obferve other doctrines ; inftead 
 of being obfcurely founded on them. And it 
 does not appear, that Christ and his Apoflles 
 could have told this truth, in terms more plain, 
 than thofe which they have ufed. 
 
 Sec. 20. It is in the writings of the New 
 Teftament, that we mufl expe(5l to find the point 
 in confideration mod explicitly decided. It was 
 referved for him, who came from the other world, 
 and is to be the judge of all men, to tell mod 
 plainly what he fliould do, acling as judge of all 
 the earth. This colledion of fcripture teflimo- 
 ny, with the remarks made upon it, hath already 
 fwelled into much larger compafs, than was lird 
 intended ; and only a fmall part of what might 
 be mentioned from the New Teftament, hath 
 been adduced. The difficulty of my defign hath 
 not fo much confifted in finding evidence of eter- 
 nal punifkment in the fcriptures, as in making a 
 feledion from the proofs, which are too nume- 
 rous to be all of them recited. Left it lliould be 
 faid that the Jewifh fcriptures are filcnt on this 
 point, a few paflages will be adduced from them. 
 Job xxi. 30. That the wicked is referved to the 
 day of deJiru6lion^ they fh all he brought forth to the 
 day of wrath, Pfalm ix. 5. Thou haji elefiroyed the 
 wicked^ thou hafi put out their name forever and 
 ever, Verfe 1 7. The wicked fJoall be turned into 
 Hell, and all the nations that forget God, xi. 6. 
 Upon the wicked he fhall rain fnares, fire and brim" 
 flone, and an horrible tempefi ; this fhall be the por- 
 tion of their cup. xxxvii. 20. But the wicked Jhall 
 ferijh, and the ene?nies of the Lord Jhall be as the 
 fat of Lambs ; they flmll cenjume, into fmoke they 
 flmll confumc away, Ixviii. 2. As wan melt eth before 
 the fire ^fo let the wicked perijh at the prcfence of 
 God, xciv. 12, 13. Blejfed is the man whom thou 
 tcacl^ji out of thy law} until the pit be digged for 
 
So Eterru'.l Mi/cry reconcile able ivifh 
 
 the "v'lckcd. cy\\\ 20. The Lord prcfer'vcth all them 
 ihat love him ; but all the wicked uill he dcjlros. 
 Prov. xi. 7. When a wicked man dicth^ his eX" 
 fcOation JLall perijh. How can a wicked man*r^ 
 expechitions perifh at death, if he is to be faved? 
 Prov. xvi. 4. The Lord hath made all things for 
 hitv.frlf ; yea^ evcii the wi iked for the day ofeviL — 
 xxiv. 19, 20, Tret not thy f elf becaufe of evil men ^ for 
 there tLall be no rezvard to the evil ; The candle of 
 the icickedjhai! be pt4t out. — Ezek. iii. 19. l^et if 
 thou ivarn the uicked^ and he turn not from his 
 ivickedmfs^ hefiall die in his inquity ; but thou hajl 
 delivered thy fouL Dan. xii. 2. Andmanvofihem 
 ihatjleepy Ihall awake ^fome to cvcrhfiin^ iife^ and 
 fome to Jhamc and everlaftinz^ contempt. Job xi. 20. 
 But the eyes of the 'x i eke d jh all fail ^ and their hope 
 ft all be as the giving up of the Ghojl, xx. 5, 7. 
 The triumphing of the ^ncked isfiwrt^ and the joy of 
 hypocrites but for a moment^ yet he flail perijh for- 
 ever, Pfahn xxxvii. 38. The end of the wicked 
 fhallbe cutoff, — cxii. 10. lie Jhall gnajb with his 
 teeth ^ and melt away ; the dcfire of the wicked Jhall 
 ptrifh. 
 
 Job XX xi. 3. Js not deftruciion to the wicked? and 
 a firan'je punijhment to the workers of iniquity? 
 Mai. iv I. The day cometh^ that jhall burn as an 
 oven., and all the proud., fh all hcjlubble ; and the 
 day that comet h fijcill burn them up^ faith the Lord 
 of Hofls^ and leave them neither root nur branch,-^ 
 Pfahn i. 5. 6. The ungodly (hall not ft and in the 
 judgment, the way of the U7igodly Jhall perijb. The 
 whole of the 73 Pfahn, is a defcription of the dif- 
 fcrenc^* between the godly and ungodly, and the 
 awful end to m Inch the latter fliall come. — Prov- 
 erbs i. 26, to the end, / alfo will laugh at ycur ca- 
 lamity ; i will mock when your fear comet h : when 
 your fear ccmcth as defolaticn, and ysur dcftruflion ( s 
 a whirlwind ; then fhull they call u^:i p::, bul I 
 
the Infinite Benevolence of Cod. 8 1 
 
 v)illmt anfwer\ ihey Jhall feek me early ^ hut they 
 fhall not find me. Therefore Jhall they eat of the 
 fruit of their own way, and be filled with their own 
 devices. For the turning away of the ftmplc Jhall 
 flay them^ and the profperity of fools fhall defiroy 
 them. Thefe are a few, from many paflages in 
 the Old Teflament, fliowing the future and utter 
 deftrudion of fmners. — They are referved to the 
 day of deflrudion and wrath. — Their name is to 
 be put out forever. — They are to be turned into 
 Hell. — The portion of their cup is fnares, brim- 
 ftone and an horrible temped.— .They fhall per- 
 ifh. — Confume into fmoke. — Confume away.-— 
 Melt as wax before the fire in the prefence of 
 God. — A pit is digged for them. — Be dcllroy- 
 ed. — Their expectations perifh. — God made them 
 for the day of evil. — ^They fhall have no reward 
 of good. — Their candle fhall be put out. — They 
 fhall die in their iniquity. — They fhall arife to 
 fliame and everlafling contempt. — Their eyes fhall 
 fail. — Even their hope fhall be like the giving up 
 of the Ghoft. — Their triumphing is fhort. — Their 
 joy is for a moment. — Their end is cut off. — They 
 fhall gnafh with their teeth. — Their defires per-^ 
 ifh. — There is a ftrange punifhment for them.— 
 A day that burns as an oven, fhall burn them up, 
 and leave them neither root nor branch. — Goi> 
 will laugh at their calamity, when their deflruc- 
 tion comes as a whirlwind. — They fhall feek God 
 and not find him. 
 
 Having thus colleded in one point of view, 
 a number of the exprefTions ufed in the Old Tef- 
 lament, to defcribe the future and eternal pun- 
 ifhment of wicked men ; I will join in the fame 
 view, thofe from the New Teftament, which have 
 already been more largely repeated. Christ faith 
 there are thofe, for whom he dgth ngt pray.— 
 
 Ju 
 
82 Eternal Mi/try reconciUable with 
 
 That there is a Son of perdition who is loft.— 
 That many fliall leek to enter into Heaven and 
 fhall not be able. — That they (hall be (hut out 
 from Abraham and all the prophets. — They are " 
 children of the Devil, and the judge at the end of 
 the world, (ball fend forth his Angels, and gath- 
 er them out of his kingdom, and caft them into 
 a furnace of fire. — They (hall be fevered from 
 among thejufl. — They (hall be bound hand and 
 foot and calf into outer darknefs. — The doors of 
 Heaven are (hut againH: them, and God anfwers, 
 I do not know you. — I'hey are caft away as un- 
 profitable fcrvants. — They are called curfed ones, 
 and fentenced to everlalfing fue, prepared for the 
 Devil and his Angels. — ^They receive their good 
 things, their portion in this life, and are torment- 
 ed in the life to come. — An impadible gulph is 
 placed between them and the ble(red. — They die 
 in their fms. — Where Christ is gone they can- 
 not come. — They commit fms which (hall not be 
 forgiven either in this or the world to come.— 
 They never haveforgivenefs. — They are in danger 
 of flell lire. — Both foul and body (hall be deftroy- 
 ed in Hell.— They (hall loofe thcmfelves. — Shall 
 be denied before God in Heaven. — The judge 
 will be afliamed of them when he comes in the 
 glory of the Father. — They cannot efcape the 
 damnation of Hell. — They have received their 
 coniolation in this world. — They fhall come out of 
 their graves to the refurredion of damnation. — 
 They arc caft forth as ufelefs branches and burn- 
 ed. — They are burnt up as chatf with unquench- 
 able fire. — They are reprefented as fpirits in prif- 
 on, referved for future punilhment. — Perfons in 
 damnable herefies going to fwift deftruclion. — 
 Their judgment and damnation ilumbereth not. — 
 They arc referved to the day of Judgment to 
 bepuniflied. — They ar^ utterly to perilh in their 
 
the Infinite Benevolence ofGoD* 83 
 
 own corruption, — The mifl: of darknefs is re- 
 fcrved to them forever. — The heavens and the 
 earth vi^hich now are, are kept in flore, referved 
 unto fire, againft the day of judgment, for the 
 perdition of ungodly men. — They treafure up 
 wrath againft the day of wrath, and the revelation 
 of the righteous judgment of God. — God will 
 render to them indignation and wrath, trib- 
 ulation and anguifh. — They are veflels of wrath 
 fitted to deflrudion, that God may fhow forth 
 his power in them. — The preaching of the crofs 
 is to them foolifhnefs, and therefore they perifh. — 
 All the means of grace are unto them a favor of 
 death unto death. — They are to receive in another 
 world according to the things done in the body. — 
 They are enemies of the crofs of Christ, and their 
 end is deftruftion. — When they fhall fay peace 
 and fafety, fudden deftrudion (hall come upon 
 them, and they (hall not efcape. — When Christ 
 comes in flaming fire, taking vengeance on them 
 that know not God, they fhall be punifhed with 
 everlafting deflru6lion, from the prefence of the 
 Lord. — God fhall fend them ftrong delufions, 
 that they fhould believe a lie that they all might 
 be damned. — They cannot inherit the kingdom 
 of God. — The wrath of God cometh on them. — 
 It is impofTible to renew them to repentance.— 
 They are nigh unto curfmg, and their end is to 
 be burned. — For them there remaineth no more 
 facrifice for fm, but a certain fearful looking for of 
 fiery indignation, which fhall devour the adverfa- 
 ries. — Though they feek repentance there is no 
 place for it. — There is a fm unto death for which 
 we are not to pray. — When Christ cometh in 
 the clouds of heaven, they fhall wail becaufe of 
 him. — Their names fhall be blotted out of the 
 book of life. — They fhall be tormented with fire 
 and brimftone, in the prefence of the Lamb and 
 
S4 Eternal M if cry reconcile able with 
 
 his angels. — The fmoke of their torment (hall af« 
 cend up forever and eyer. — They are configned 
 over to the fccond death. 
 
 Sec. 2 1. There is a wonderful variety of ex- 
 prefTions, in both parts of the holy volume, rep- 
 refenting the awful and ceafelefs mifery of fm- 
 ners ; nor are they like the exprefTions of men- 
 l^either any fmgle man, nor any combination of 
 men, without the holy fpirit of God, could have 
 produced fuch a diverfity of defcriptions on this 
 fubjed and all of them forcibly depicluring the 
 utter ruin, and mifery without end of impenitent 
 fmners. On this multitude of exprellions and 
 images varying in kind, but all uniting in a clear 
 affertion of the fame great and awful event, we 
 may remark : 
 
 lif. That the diverfe wording of the threat- 
 nings, is a prefumptive proof, that they were given 
 by the fpirit of God. Parties and fc6taries of 
 every kind, fall into modes of exprefTion peculiar 
 to themfelves ; and have only one or a few ways 
 of defcrihing fads which are pafl, or which they 
 exped in future. On this fubiecf, the whole 
 known univerfe, natural and intelledlual, is 
 fearched for images, and thefe images are ufed to 
 aid the defcription of a future ruin to ihe fmner, 
 that will be compleat and without end. And in 
 all this variety of defcriptions, there is not a fmgle 
 circumllance that is puerile, or finks the dignity 
 of that awful and gloiious God who fpcaks and 
 will execute his own judgment ; but the whole 
 is expreifcd, as we might exped It would be by 
 omnii'cience. 
 
 idly. Doubtless one defign of this variety of 
 ex predion, was to teach us the grtatnefs of eternal 
 punilhmcnt, and etredualiy warn men, that the 
 tnifcry tlirciitcncd to diiubedience and impeni- 
 tencc is uot fmali. iinother dcftgu of this, was 
 
the , Infinite Benevolence cfGoDu 8 ^ 
 
 to teach us its certainty. Infinite wifdom knew 
 how hard a thing it is ior men to part with their 
 fin, and o^n the righteoufneis of his law and its 
 penalties ; alfo how inclined they would be to 
 accommodate the gofpel call to a life of fecurity,in 
 purfuit of pleafurable vices.He knew how apt they 
 are to deceive themfelves, on imaginary grounds 
 of fafety ; and what mighty efforts would be 
 made, to blot from the confcience a fenfe of judg- 
 ment and wrath to come. And he therefore hath 
 threatened the event in fuch a multitude of form«i 
 that the certainty and clearnefs of his word might 
 not be evaded ; or its power on the confcience 
 be loft. If only a few forms of expreffion were 
 ufed, the ingenuity of thofe who oppofe the doc- 
 trine, might obfcure them by falfe gloffes ; but in 
 this multitude of varied expreflions, fuch a thing 
 is not pofTible, and the variety adds force to the 
 truth exprefTed. The humble chriftian, who 
 heartily believes the whole bible ; and the man 
 who reads it without prejudice, will find fufEcient 
 evidence, that fuch a dodrine is there maintain*, 
 ed ; and the very variety of expreflions will be 
 no fmall circumftance giving fuch a conviction. 
 
 3dly. If the attempts which are made Ihould 
 obfcure a few of the defcriptions ufed on this fub- 
 jedt ; ftill they are fo many and fo varied, that the 
 weight of evidence would notbeeffentially injured. 
 The words moft naturally conveying, in our laa- 
 guage, an idea of duration without end ; are eter^ 
 nal, everlajiing^ forever^ and ever. Pains have 
 been taken by feveral writers, and are often ufed 
 in converfation, to fhow that thefe words, do not 
 certainly mean punifhment without end, when 
 applied to this fubjeft. Butif we (houldyield up 
 ail thefe exprefTions, the fcripture teftimony would 
 not be at all fhaken. Perhaps, many of us who 
 teach in the church, have erred in our public 
 
85 "Eternal Mifery reccncikahk with 
 
 miniflrations by very much confining our fcripture 
 proofs, tothofe pa ffages, where the words eternal, 
 everlaftiiig, and forever are ufed ; which hath 
 led our hearers to think, there are no other 
 proofs ; and that if thefe can be in any degree 
 weakened, the do6lrineis in the fame proportion 
 made uncertain. But this is far from being fa6t. 
 All thofe expreffions which deny any future good 
 to the finner ; which deny a future forgivenefs ; 
 which deny an end to his forrows ; which fpeak 
 of his end or lafl Hate as miferable ; which deny 
 hini thofe bleflings that compofe heaven ; or that 
 reprcfent his character fixedly an evil one, with- 
 out any change to take place ; and many other 
 befides thefe, are as ftrong proof of endlefs pun- 
 ilhment, as the words eternal and everlalling 
 would be, in the endlefs fenfe of them. To dis- 
 prove the endlefs punifhment of finners, it is ne- 
 cefTary, not only to explain away the natural 
 meaning of the words eternal and forever ; but 
 alfo to prove that a creature's end or laft ftate, is 
 not his lafl (late ; that though he hath no future 
 good, he ftill hath infinite good; andthat though 
 he never can have the good of heaven, he ftill has 
 it through all eternity. 
 
 Sec. 22. Further, all the promifes of final 
 falvation, which are made to perfons of a certain 
 charader, and to certain graces, mofl: llrongly im- 
 ply that fome fhall not be favcd. Why are the 
 gofpel promifes made in this way, if all men in- 
 difcriminately are to (hare in the benefits ? 
 
 The fcripture exhortations, to diligence, 
 watch fulnefs, perfeverance, and flriving to the 
 end, imply, that fome men will conduct in fuch 
 a manner, as not to obtain. Final redemption in 
 another world is the gofpel prize, and if men can- 
 not mifs of this, there feems to be no propriety in 
 fuch cxiiortations. 
 
iJ)e Infinite Benevolence of Go n. 87 
 
 M It is the general tenor of fcriptore, that men 
 are in a dangerous fituation, and that there is * 
 feme evil to be avoided. The defcription of thefe 
 evils cannot apply to any thing which happens in 
 this world ; they muft therefoiebe evils and mif- 
 ery to be endured in another world. 
 
 The word of God defcribes two kinds, or 
 clafles of men ; differing in moral character ; of 
 <iifferent temper and adions ; engaged in dif- 
 ferent interefts 5 and having different pleafures. 
 It reprefents God as preferving fome, and 
 punifhing others ; meaning good to fome, and 
 evil to others ; that his government will be pro- 
 pitious to fome, and dreadful to others ; that all 
 the alfliclions of this world are a blefling to fome, 
 and a curfe upon others. Almofl half the Bible 
 might be adduced to fhow the truth of this rep- 
 refentation. How can thefe things be, if all men 
 are coming to the fame end ? If his providence 
 and grace mean the fame good to all, and if all 
 are equally his children ? 
 
 Whoever reads the holy fcriptures with any 
 degree of attention, mufl be fenfible, that they 
 inculcate fomething neceffary to be done by us, 
 and fomething to be believed by us in this life, 
 for falvation : but the fcheme of thofe univerfal- 
 ifls, who fuppofe happinefs at death, wholly blots 
 oiit the necellity of this : for the man who never 
 prays, or meditates, or thinks of God, who is 
 cruel and unjuft in all his adions, who hath fpent 
 his whole life in tormenting mankind, who is a 
 complete intidel refpeding all divine revelation, 
 and dies in the very ad of fome great fm, will go 
 as diredly to heaven on their principles as if he 
 had done every thing which the word of God 
 direds. If it be faid that the commands, and ad- 
 vice of the fcriptures in thefe things ; only mean 
 that it is much for the interelt of men in this life, 
 
88 Eternal Mifcry recondUable ivitb 
 
 to be holy jiift and pure ; it will follow, if this 
 be their whole meaning, that the fcriptures are 
 very improperly exprefl'ed . — and the text which 
 is now written " For we know that no whoremon' 
 gcr^ nor unclean perjon^ nor covetous man^ nor idoU 
 ater^ hath any inheritance in the kingdom of God 
 and Chjust" ought to have been thus written 
 ** For we know that unclean perfons, and covet- 
 ous men, and idolators, are ading much againft 
 their worldly intercft and pleafure." The rea- 
 der can judge for himfelf, whether fuch advice 
 would have much influence, either upon the adul- 
 terer or covetous man. If this be the real mean- 
 ing of God's word, it is truly unfortunate for 
 mankind, that great part of holy fcripturc, is moft 
 improperly expreffed ; and that among all who 
 were inftruments in penning the facred canon, 
 thtrewasnot one univerfalifl, by whole afliftance 
 the fcriptures might have been expreffed with 
 propriety. 
 
 Sec. 23. The infinite wifdom and goodnefs of 
 God, defigned that the holy fcriptures fhould 
 contain full information, concerning every point 
 of faith or pradice, that is neceffary for us to 
 know. We therefore fmd, that important doc- 
 trines, duties, and events, are many times repeated 
 — in varied expreflions — by different writers — 
 and placed in many points of view ; fo as to fhow 
 their connection with other dodrines, duties, 
 and events. The mofl important dodrines and 
 duties of revelation, might have been expreffed 
 in much Icfs compafs, than the holy canon now 
 contains ; but it would have cut off thofe varied 
 views of truth, which we now have ; by which 
 its reafonablenefs is proved, and its certainty 
 made clear ; and by which, the final end of the 
 divine government in the treatment of rational 
 creatures, is placed beyond a doubt, to thofe who 
 
the Infinite Benevolence of God. 89 
 
 make a thorough examination. As thefe re- 
 marks, may in lome degree be applied to all the 
 important dodrines and duties of revelation ; fo 
 they apply eminently to the dodrine of future 
 punifhment. It is not only told in the mod plain 
 language, but interwoven with the whole fcheme 
 of divine revelation ; with other important doc- 
 trines ; and with other reprefentations of God's 
 charader and government ; and unlefs this bs 
 true, a great part of fcripture becomes inexplica- 
 ble and uninteihgible. 
 
 Considering what human nature is; confid- 
 ering how much men love their own fafety ; 
 confidering alfo, how little they examine the 
 word of God ; it is not ftrange, that fome em- 
 brace an opinion, which they think will be fa- 
 vourable to them ; unlefs this be ftrange, that 
 any creature can rifk his eternal all, a heaven and 
 a hell, on the opinion of others, and without a 
 thorough, long and prayerful examination of the 
 word of God. 
 
 The truth orfalfehood of an important doc- 
 trine, ought not to be determined by any fmgle 
 text of fcripture. It is very eafy, for frail and 
 prejudiced creatures, to miftake the meaning of 
 fmgle pafTages. And if we find a few paflages, 
 which to us feem to convey an idea ofuniverfal 
 falvation ; but ftill on further examination per- 
 ceive, that thefe few paffages, if thus underftood ; 
 militate againft the great body of fcripture tcfti- 
 mony, there is reafon to fuppofe that we 
 mifunderftand them. We will make a fuppofi- 
 tion, (though I allow it only as a fuppofition,) 
 the moft favourable to the univerfalifts, which 
 they themfelves can demand. — That there are a 
 few paflages, which will bear the conftrudion 
 they wifh to put upon them ; it is alfo true, that 
 
 M 
 
f^u Eternal Mifery recoticUeable with 
 
 all fuch paflagcs will bear another conftrudion. 
 If the univerfal conflrudion, appears either to be 
 a conflrained one, or contrary to the general tenor 
 of fcripture ; and the other cunflrudion be per- 
 fectly confiiient with the general tenor of fcrip- 
 ture ; common fenfe and candor will determine 
 it to be the true one. Reforting either to a Angu- 
 lar or conflrained fenfe, fhows the defperatenefs 
 of the caufe in which it is done. 
 
 It is alfo worthy of remark, and very flrangc, 
 confidcring the necelTary ambiguity of language, 
 and the laborious endeavors of fome to explain 
 away the truth, that more evidence of univerfal 
 falvation, fhould not be found, than its mod a- 
 vowed and ingenious defenders are able to ad- 
 duce. This fhows that infinite wifdom has taken 
 particular pains, to make the iruth plain, and to 
 guard againfl error. 
 
 Sec. 24. Some who deny eternal punifhment, 
 have laborioully criticifed upon a few particular 
 words, both in our own and in the original lan- 
 guages, in order to eltablifh their opinion. When 
 recourfe is had to fuch means, the friends of 
 truth muft follow them ; but it cannot be fuppo- 
 fed, that in a revelation defigned for the great 
 body of mankind, a right underflandiiig of any 
 important truth, fhould depend upon fuch criti- 
 cal and grammatical knowledge of a few words, 
 in the original languages, as but few of mankind 
 can ever attain. The very fuppofition of fuch a 
 thing, cafls a great refledion upon divine wifdom, 
 and iuppofes that the key of knowledge is Aill in 
 very few hands. Wretched indeed would the cafe 
 of mankind be, if the important doctrines of rev- 
 elation, and the queflion, whether we are to be 
 eternally happy or miferable, depends upon a 
 nice, critical and grammatical knowledge ot a 
 few words, in the Hebrew and Greek languages. 
 
the Infinite Bnevoknce of God. 91 
 
 That God, who was good enough to give us a 
 revelation, hath alfo been good enough to ex- 
 prefs his trulh, in fuch a multitude of forms, that 
 tranflators of the holy bible who have common 
 honefty, without vafl: grammatical attainments, 
 will lead a ferious inquirer to the truth, if we 
 were to found the do&rine of eternal punifliment, 
 upon drained conftruftions and grammatical nice- 
 ties I am certain the univerfalifts would make an 
 outcry againft us ; and they would do it with 
 good reafon ; and if they, in their turn, are dif- 
 pofed to rifk their falvation upon a few grammar 
 rules, and the poflibility of fome little miftakes 
 in tranfcribing, they muft bear the confequences. 
 
 Sec. 25. Still it may be proper for me, to 
 make fome remarks, upon the words ufed in the 
 original languages, defcribing the punifhment of 
 fmners. 
 
 I ft. It is a well known fa£l that the Hebrews 
 and Greeks, in whofe refpedive languages the 
 Old and New Teftament were written, under- 
 flood the punifhment defcribed to be eternal ; 
 and the defcendants of thofe nations who now 
 have the beft knowledge of the power and mean- 
 ing of words in thefe languages, underftand them 
 fo to this day. It is conceived, this is a fufficient 
 reply to all modern criticifms on this ground, a- 
 gainft the dodrine of eternal mifery. It is very 
 abfurd to fuppofe, that half a dozen moderns, who 
 call themfelves learned in the ancient languages, 
 fhould be better judges of the power and mean- 
 ing of words in thefe languages ; than the learned 
 who fpake them from their infancy, and were the 
 very perfons who fixed their meaning. 
 
 2dly. Another fad, as certain as the former 
 is this ; that of all the learned, of all other na- 
 tions, who have taken the' greateft pains in ac- 
 quiring a thorough knowledge of the Hebrew 
 
012 
 
 Eternal Mi/cry rcconcileable vj'ith 
 
 and Greek languages ; more than nine hundred 
 and ninety nine out of a thoufand, have under- 
 ftood the defcriptions of the holy fcripture to 
 mean eternal mifery. They have been as learned, 
 as perfevering in enquiry, as apparently honefl 
 as the few who have fuppofcd differently. And 
 is not fuch an uncommon unity of fcntiment, a 
 clear evidence for the fad ? In fome of the mod 
 plain cafes where the intereds of this world in 
 civil policy are concerned, do we not fmd, as 
 much as one man in a thoufand, who judges dif- 
 ferently from the great body of the candid, the 
 impartial and the judicious ; on fome unaccount- 
 able grounds that no men but thenlfelves can dif- 
 cover. This happens in poUtics, and in mod 
 cafes of earthly concern. It is not of importance 
 to determine on what principles the opinion of 
 fuch perfons is founded ; but the reafon why 
 God permits this, is to promote inquiry, and 
 thereby bring the evidence of truth into public 
 view. In the prefent queflion, the evidence of 
 eternal mifery from the holy fcriptures, is doubt- 
 lefs in much more plain view of mankind, than it 
 would have been, if none had been permitted to 
 deny it. Great is the power of truth and it will 
 prevail, I now afk ; in a great political queflion, 
 on which mens whole worldly interefl depended, 
 and in which they did not fuppofe themfelves to 
 be competent judges ; how would a judicious 
 man form his opinion ? Would he rely on the 
 opinion of one in a thoufand, againft the judg- 
 ment of all others, or would he be governed by 
 the vaft majority of opinion ? I think it is not dif- 
 ficult to determine how a wife man would acl, 
 in fuch a cafe. And why will not men be as wife 
 for eternity, as they be for time ? There is but 
 one reafon to be affigned, iwid that is, the difaifec- 
 tion of their hearts to the truth. 
 
the Infinite Benevolence of God. 93, 
 
 jdly. A THIRD fad: on this fubje£l;5 is the fol- 
 lowing. That if eternal mifery be not afferted in 
 the Hebrew fcriptures of the OldTeflament, and 
 in the Greek fcriptures of the New \ then there 
 are no words in thefe languages, by which abfo- 
 lute eternity and duration without end can be ex- 
 preiTed. Every one will perceive the improba- 
 bility, that abfolute eternity and endlefs duration 
 cannot be expreiled in thefe languages. But if 
 they can be expreifed there is no other way of do- 
 ing it, than by the fame words and phrafes, which 
 are ufed to defcribe the 'future mifery of fmners. 
 If God meant to teach us the fad by language, 
 that fome menwiil be miferable through an endlefs 
 duration ; he could not do it by any language 
 now in the world, more plainly than it is allerted 
 in the original fcriptures. So that either fuch a 
 future event is certain, or the certainty of it is 
 not a thing which can be told by any revelation 
 made in the language of men. 
 
 4thly. It is well known, that the human 
 judgment is liable to be biafed by the wifl^es of 
 felfifhnefs. So great is the power of felf-interefl 
 in biafmg the judgment, that in all worldly mat- 
 ters, we take the greateft pains to procure difm- 
 terefted judges ; and we fcarcely allow a man to 
 beacompetent judge, who hath any interefl de- 
 pending on his own judgment. In fuch cafes, we 
 do notfuppofe that all men will villainouHy judge 
 againft their own confciences ; but we fuppofe 
 there is great danger that the bias of felfifiinefs, 
 will work fecretly and unperceived by themfelves, 
 to the corruption of their judgment. My reafon 
 for mentioning this is to fhow, the common con- 
 viction and confent there is among mankind, 
 of the danger that the human judgment will be 
 biafed, and vitiated by the felfifh wiflies of the 
 heart. This danger takes place, as much in judg- 
 
94 Eternal M if cry reconcile able with 
 
 ing of religious truths and the evidence that fup- 
 ports them, as in worldly interefls. 
 
 Now let us propofe the queflion. In judging 
 of the dodrine, that fome men will be eternally 
 miferable, of the evidence in fupport of this doc- 
 trine, and of the meaning of words ufed in the 
 holy fcriptures on this fubjed ; on which fide of 
 the queflion is the danger of a fclfifh prejudice 
 found ? It appears to me, that it muft be found 
 on the fide againfl the doclrine. Suppofe a man 
 had a certain knowledge of his own freedom from 
 the danger, he might be malicious enough to 
 wifh the dodrine true, that his neighbour whoni 
 ht hates might be damned. But there is no fuch 
 general knowledge among men of their own ex- 
 emption from the danger. Though many may 
 hv)pe for their own fafety ; they have not, and do 
 not pretend to an infallible certainty of their 
 own fafety, and it is hardly conceivable, that a 
 man (hould have a felfifh bias in favour of the 
 dodrine of eternal mifery, thinking calmly on 
 the fubjed ; when the dodrine brings his own 
 eternal well being, unto the fmallefl degree of 
 danc^er. Any man will certainly think, if the 
 dodrine of univerfal falvationbe true, lam certain- 
 ly fafe. And if wc fuppofe him to be the moft 
 malicious conceivable, fo that he fliould fay, I 
 wifh the dodrine true that fome whom I hate 
 may be punifhed ; yet as univerfal falvation, 
 would place me and mine in a flatc of fafety, I 
 wifh that may be true. So that all the influence 
 of felhfh prejudice mufi lie on the fide of univer- 
 fal falvation. This prejudice will extend to the 
 evidence by which the dodrine of eternal pun- 
 ifhment is fupported ; alfo to the fcriptural ufe of 
 words on that fubjed, as much as it doth to the 
 dodrine itf If. A general concurrence of opin- 
 ion in the chriflian church, dircdiy in the face 
 
the Infinite Benevolence of God, 5^ 
 
 of a felfifh prejudice, which from its nature mud 
 be general, is ground to fuppofe, that the dodrine 
 of a future punifhraentis revealed in the ftrong- 
 €fl manner poflible. 
 
 Further, this (hows the danger of miflaking 
 felfifhnefs for benevolence. Benevolence is a 
 pleafmg, it is alfo a fafhionable word. It is often 
 faid, how pleafmg ! to a benevolent mind is the 
 thought of univerfal falvation. This may be faid 
 honeftly ; but Hill there is room to have it faid 
 very feliifhly ; when the pleafure to the mind a- 
 rifes, not from thinking all men will be happy ; 
 but from thinking, I am one of all men, and if 
 all men are happy, my own bleffednefs and glo- 
 ry is fixed. 
 
 Let thofe who pleafe themfelves fo much, 
 with an idea of their own benevolence, on the 
 principles of univerfal falvation, faithfully exa- 
 mine their own hearts in this point ; and it is 
 poflible that fome may find their benevolence to 
 be nothing but felfifhnefs ; and if felfifhnefs in 
 diftindtion from the general good, it is the very 
 fm for which they deferve to be punifhed. I fhall 
 hereafter give a defcription of the nature of be- 
 nevolence. I have now introduced thefe remarks, 
 to remind the reader of the danger of a felfifh 
 prejudice in judging of evidence, and the mean- 
 ing of fcriptural words and phrafes. 
 
 Sec. 26. The greek words that have been 
 mod criticifed, and which are tranflated, eter- 
 nal, everlafting, and forever ; or which mean 
 the (late of exiflence that is to fucceed the pref- 
 ent life, are the fubftantive aiwv, and its deriva- 
 tive adjective uiuvtoc; They are derived from uet^ 
 always, and wv exifting. The moft natural fig- 
 nification of thefe words from their derivation 
 is exifting always. 
 
96 Eternal M if cry reconcileable with 
 
 These words, apply more pertinently than any 
 other in the greek language, to duration without 
 end. Thofe who endeavor to underfland them 
 in another fenfe, mufl itill allow that this is their 
 natural meaning ; and mufl recur to a figurative 
 ufe, to accommodate them to their own fcheme. 
 Is it probable that in a fubjecl of this nature, 
 which is mod interefting to men to know, that the 
 infinite wifdom of the divine ipirit, would ufe 
 words fo much in a figurative fenfe, as thefe are 
 on the univerfalift's fuppofition. It will doubt- 
 lefs be conceded, that thcfe words when applied 
 to any other thing, being or event that is to take 
 place in the invifible world, or Hate to come, 
 mean endlefs duration j except it be in the cafe 
 of fmners punifhment. It will be allowed, that 
 when they apply to the happinefs of the faints, 
 endlefs happinefs is meant. That they are ufed 
 to exprefs the eternity or endlefs exiftence of 
 QoD — the endlefs duration of his kingdom and 
 C[overnment — a duration of futurity that fhall not 
 ceafe to be — and alio to exprefs every circum- 
 flance, of an eternity of glory and bleflednefs to 
 God and his people. Doth it appear probable, 
 when thefe words applied to every other be- 
 ing, thing or event, that is to take place in the 
 invifible world or ftate to come, mean endlefs du- 
 ration ; that they ihould mean only a limited du- 
 ration,when applied to the punifliment of fmners ? 
 Why fliould the holy fpirit ufe words on this 
 point, differently from what they are ufed on ev- 
 ery other point ? and efpecially, this appears to 
 be improbable, when we confider how important 
 it is to be known by men, for their wife condud 
 refpecling eternity. 
 
 The adjeQive «i«v/oo-, dill more determinately 
 means endlefs duration, and this is mod com- 
 monly ufed on the fubjcd of future mifery, I'o 
 
ihe Ittfiniie BenevoIe?ice of God. 97 
 
 confirm what I hare faid, I may notice, the words, t 
 eternal, everlafling and forever, in the Englifh 
 language. All who underfland the Englift' lan- 
 guage know that they mean endlefs duration, in 
 their natural fenfe. At the fame time, thefe words 
 may be ufed in a limited fcnfe. I may fay fiich a 
 man is an eternal talker, though he paufes to fleep. 
 That another is an everlafling honor to his coun- 
 try, though there be the higheft probability, that 
 in a few centuries he will be forgotten. In thefe 
 cafes, men will underftand what is meant, for they 
 are limited by the fubjed. Words ought never 
 to be ufed figuratively, or out of their natural 
 fenfe ; except in thofe cafes, where the nature of 
 the fubjed infallibly explains them, to thofe who 
 are acquainted with language. In the folemn 
 fubje^l which we are now confidering, there is no- 
 thing to limit the words ufed and turn them from 
 their natural meaning ; there is nothing in the 
 nature of God, who governs the univer fc ; nor 
 in the nature of thofe created beings who have fm- 
 i:ed ; nor in the nature of fm, and the words 
 muft of courfe be underitood in their natural 
 fenfe. 
 
 Dr. Jonathan Edwards in his reply to Dr. 
 Chauncy, hath largely confidered the ufe and 
 meaning of thefe words, in every place where 
 they occur in the Greek New Teflament. My 
 own attentive examination hath led me to agree 
 in every material circumftance with Dr. Edwards, 
 and with his permilTion I have made an extract 
 from his book on this fubjedl. 
 
 Pages 251, 252 of Dr. Edwards's reply to Dr- 
 Chauncy. " A^wv reckoning the reduplications 
 " of it, to be but fmgle inflances of itsufe, occurs 
 " in the New Teflament in one hundred and four 
 ** inflances 5 in thirty-two of which, it means a 
 
 N 
 
gS Eternal Mi/ery reconcile able with 
 
 " temporary duration.* Infeven, it may be ta- 
 " ken in eitlicr the temporary or endlefs fenfe.f 
 " In. &!cty.five, including fix inflances in which it 
 *' isjapplicd to fiiture punilliment, it plainly fig- 
 " nifies an endlefs duraiion.J How then could 
 " Dr. C. lay, that it is commonly if not always ufed 
 '' in the facred pages, to figniiy an age or difpen- 
 " fation only ? And that this is almoji the perpet* 
 " z/j/ufcof it? 
 
 " But if «;a;v ufed abfolutely did generally fig- 
 '' nify a mere temporary duration : it would not 
 *' thence follow, taat it has the fame reflricted fig- 
 *V nincarionjwhen governed by the prepofition ei7. 
 '' It is never applied to future punifhment, but 
 " in this conflruclion. In the whole New Tef- 
 *' tament, it is ufed in this conftruclion, fixty-one 
 times, in fix of which it is applied to future 
 punif]iment.§ That in all the remaining fifty- 
 five it is ufed in the endlefs fenfe, 1 appeal to 
 the reader. If in thofe fifty-five inflances it 
 *' be ufed in the endlefs fenfe ; this furely is a 
 " ground of llrong prefumption, that in the fir 
 
 * The places are, Matt xii. 32. xiii. Z2, 39, 40, 49- ^>i»^*' 3« 
 xxviii. ao. Mark iv. 19. Luke i. 70. xvi. 8. xx. 34, 35. Ads 
 iii. ai. Roni.xii. 2. i Cor.i. 20. ii. 6, twice, 7,8. iii. iP» x. 
 ij. a Cor. iv. 4. Gal.i. 4. Eph. i. 21. ii. 2. vi 12. i Tim. vi. 17. 
 2Ti'Ti.iv 10. Til. ii. 12. Hcb. i. 2. ix 26. xi 3. 
 
 f The places arc, Mirk X. 30 Lukexviii. 30. John ix. 32. 
 Epli. ii. 7. iii. 9. Col. i 26. Heb vi. 5. 
 
 X The places arc as follows ; Matt. vi. 13. xxi. 19. Mark 
 xi.14. Liikei. ^3,5^ John iv. 14. vi.51, 58. viii. 35, twice, 
 51, jz. X.28 xi.26 xii. 34. xiii 8. xiv. 16. A6tsxv. 18. Rom. 
 i. 25. ix. 5. xi. 36. xvi 27. I Cor. viii. 13. 2 Car. ix. 9. xi. 
 31. Gal. i. 5. Eph. iii. 11,21. Phil. iv. 20. i Tim. i.17, 
 twice. 2 Tim. iv. 18 Heb. i. 8. v. 6. vi. 20. vii. 17, 21, 24. 28. 
 xiii, 8, 21. 1 Pet. i 23. 25. iv- ii. v. ir. a Pet. iii. 18. i John 
 ii. 17. 2 John 2. Rev. i. 6, r8. iv. 9, 10, v. 13, 14. vii. 12. x. 
 
 (u xi. 15. XV. 7. xxii. 5. 'Thejii^ inflav.cfs in iiichitL applied to 
 
 future pnnijhment^ are^ Mark iii. 29. a Pet. ii. 17. Jud. ij. 
 Rev. xiv. II. xix. 3. XX 10. 
 
 $ In this conftriidion it is found in nil the texts mentioned in 
 the lall nnrpinal note, except Ads xv. 18. Eph. iii. 11, :i. 
 Odcc in I Tim. i. 1 7, aud a Pet. iii. x8. 
 
the Infinite Benevolence of God. 99 
 
 *« inftances, in which it is applied to future pun- 
 " ifhment, it is ufed in the fame fenfe. 
 
 ** The adje6llve ^/:ov;o!r is {till more unfavoura- 
 " ble to Dr. C's fyftem. It is found in feventy- 
 " one places in the whole New Teftam.ent ; fixty- 
 " fix, befide the five in which Dr. C. allows it is 
 " applied to ^future punifliment.f In everyone 
 " of the (ixty-fix inltances, except two, 2 Tim. i. 
 *^ 9 ; and Tit. i. 2 ; it may, to fay the lead, be 
 " underftood in the endlefs fenfe." 
 
 Suffer me here to adjoin, what Dr. Hunting- 
 toh, an author held in great veneration, by fome, 
 hath faid on this fubjed. Calvinifm Improved, 
 page 47. " Now does the Bible plainly fay that 
 *' fmners of mankind fhall be damned to inter- 
 " minable punifhment ? It certainly does, as 
 " plainly as language can exprefs, or any man, or 
 ^' even God himfelf can fpeak. It is quite 
 *' ftrange to me, that fome who believe, that all 
 " mankind fhall be faved in the end, will trifle 
 " as they do, with a few words and mod of all 
 *''with the original word and its derivatives 
 " tranflated forever, 8cc. page 48. They there- 
 " fore who would deny that the endlefs damna- 
 " tionof finners isfullyalTertedin the word of God, 
 " are unfair in their reafonings and criticifms. 
 
 Sec. 27. The words in the Hebrew language 
 which are mofl commonly tranflated eternal, ev- 
 erlalting, forever, &c. are from the root Ola?n» 
 
 t The places are, Matt. xix. i6, 29. xxv. 46. Mark x. 17, 30. 
 Lukex. 25. xvi.g. xviii 18, 30. Jehn iii. 15, 16, 36, iv. 14, 36. 
 v,a4,39. vi. a7, 40, 47>54» 68. X. a8. xii. 25, 50. xvii. 2,3. 
 Ads xiii. 46,48- Rom. ii. 7. v. 21. vi. 22,23. 5cvi. 25, 26. 2 Cor. 
 iv. 17, 18. V. 1 Gal. vi. 8. 2 ThclT. ii. 16. i Tim. i. 16. vi 12, 
 16,19. 2 Tim. i. 9. ii. 10. Tit. i. 2, twice, iii. 7. Philem. 15. 
 Web. V. 9. yi. 2. ix. 12, 14, 15. xiii. 20. i Pet. v. 10. a Pet. i. 
 II. I John i. 2. il.15. iii. 15. v. 11, 13, 29. Ju<:1e 7, 21. Rev. 
 
 xir, 6. The fve texts mentioned by Dr. C. ore^ Matt, xviii. 8. 
 
 XXV. 41, 46. Mark iii. 29. a Tliefl'.i. 9. fb cwhich is to be added, 
 Jude 7. 
 
100 Eternal Mifery reconcileable iviih 
 
 It hath been faid, that there is nothing in the 
 Hebrew root (JIa?n and its derivatives, whicli im- 
 ply endlefs duration ; and that it can be thus un- 
 derflood only when the nature of the fubject ne- 
 cefTlirily requires it, as when it is applied to God. 
 This matter deferves attention. The word iu 
 the Hebrew fcriptures is applied both to duration 
 that is endlefs and that which is not endlefs. The 
 quellion is ; doth this word mean fimply dura- 
 tion W'ithout any regard to its continuance ; or 
 is its natural meaning endlefs duration, and ufed 
 figuratively when applied to a (hortcr term ; or 
 is its natural meaning limited duration, and ap- 
 plied figuratively to that which is endlefs ? And 
 it appears to me that a knowledge of the nature 
 of language, and how words by the confent of 
 mankind are originated and pafs from one mean- 
 ing to another, will give a probable folution. It 
 is Known that one meaning of this word is bidden 
 or cb/'cwed ; and I have no doubt but this was its 
 original meaning, as all words were firft applied 
 to fcnfible objeds. Some have from this infinua- 
 Xtdi^ that when applied to duration the word only 
 means, there is a total uncertainty how long 
 it will lafl ; but there is no ground to fuppofe 
 the infmuation a jud one. A finite mind can- 
 not comprehend infinite ; fo that infinite or eter- 
 nal duration, is in its nature hidden or inconi- 
 prehenfibleby men. But no limited duration, be 
 it ever fo long, is itt its nature incomprehenfible 
 or hidden. A limited duration may be hidden 
 from us, becaufe depending on the fecret will of 
 God ; but it is not hidden or incomprehenfible 
 to men in its own nature, as is the cafe with end- 
 lefs duration. The original application of this 
 word to duration, in the Hebrew language, was 
 doubtlcfs on the ground I have mentioned; and 
 its natural nieanin , is duration in its nature in- 
 
the InJiniiE Benevolence of God. loi 
 
 comprehenfible ; and none but endlefs or eternal 
 duratkni is fuch. There is great beauty and en- 
 ergy, in applying the word in this manner to the 
 exigence of God, and to other things which are 
 eternal in the endlefs fenfe. In the Greek lan- 
 guage, abfolute eternity is exprelTed by the qual- 
 ity of exiiling or continuing always. In the He- 
 brew, from its being hidden, or incomprehenfible 
 in its nature, bv a finite mind. In the Latin 
 from its being without end or limit ; and in the 
 Engliih by a derivation from the Latin, in the 
 lame manner. To eilablifh the natural and orig- 
 inal meaning of the word Olam^ when applied to 
 duration is of importance in this fubjecl. The 
 orlfijinal word being as I have reprefented ; it is 
 not ftrange to find it applied alfo in a figurative 
 fenfe, to long periods of duration, which are not 
 abfolutely endlefs ; neither is there any danger of 
 error to a candid and unprejudiced mind, by its 
 being thus applied. The mod facred words are 
 thus ufed in fcripture. Jehovah, fpeaking of 
 men, fays, / have /aid ye are Gods ; but who in 
 his fenfes, fuppofes from this that m.en are real 
 deities ; and there is little lefs reafon to fup- 
 pofe, that becaufe Olam is fundry times applied ^o 
 long but limited duration, that its original and 
 moft natural fignification is not endlefs duration. 
 I have before fully exprefled my opinion, that this 
 important fubjed is not to be decided by criticifni 
 on a few words, in the original Hebrew and 
 Greek languages ; but as fome refort to this me- 
 thod, thole who oppofe their fentimcnts, are un- 
 der a kind of neceflity, to meet them alfo on this 
 ground. 
 
 Sec. 28. Having feen the teftimony of divine 
 revelation on this fubjed, it may not beamifs, in 
 this place to inquire ; whether, the didates of 
 reaiipn, and natural confciepce do not teach the 
 
1 02 Eternal Mi/cry recondlcable -julth 
 
 fame as the Holy fcriptures ? or in other words, 
 whether there be not I'omething in the human 
 mind, which forebodes the fame as revelation 
 threatens ? and let this be called reafon, con- 
 fcieiice, or by any other name, it amounts to the 
 fame thing. It is known, that the heathen, of 
 every age and country, have had ideas of happi- 
 nefs and inifery, in that invifible world to which 
 men go at death. They have had their good and 
 evil deities ; demons delighting in happinefs and 
 others delighting in milcry. Many of them have 
 defcribed the kinds of happinefs and mifcry. that 
 will be experienced ; and the characters of thofe 
 who are deflined to thefe different ends. They 
 have alfo reprefented thefe two ftates to be eter- 
 nal. Such a general opinion, among nations in 
 a ftate of heathenifm, mufl cither come by tra- 
 ditionary accounts, which firll originated in a 
 revelation; or they mud arife from fome princi- 
 ple in the human mind, which forebodes fuch an 
 event to good and bad men. 
 
 If we make the firfl fuppofition ; that fuch a 
 general opinion, was derived by tradition from an 
 original revelation ; it then proves, that revelation 
 has been thus underftood from the beginning; 
 and that the dodrine of future punifliment, is not 
 a novel one. 
 
 The diffemination of nations was a very early 
 event ; and long before the chriftian aTa. If 
 all thefe nations have a uniform opinion ; and 
 this opinion came from thofe early revelations, 
 which are handed down to us in a concife form, 
 in our holy books ; it not only proves what was 
 the early undcrflanding of them; but is alfo, a 
 probable evidence of the opinion of thofe holy 
 men, who were the indruments of communica- 
 tmg them to mankind. The general underff and- 
 ing and fenfe, that men have had of the meaning 
 
the Infinite Benevolence of God, 103 
 
 of revelation, for nearly fix thoufand years, rauft 
 have a confiderable degree of authority. And 
 thongh heathenifm may have mingled much fu- 
 perftition, and many weak conjedures of the 
 manner in which punifhment is inflided : the 
 truth for which we are enquiring, that there 
 is future punifhment comes down unimpaired. 
 2dly. If wefuppofe that the general opinion of 
 the heathen, hath arifen from fome principle in 
 the human mind, which forebodes future happi- 
 nefs to the good, and evil to the wicked ; it muft: 
 then have great weight, to fupport our under- 
 {landing of the holy fcriptures ; and (hows an 
 agreement between revelation and this principle 
 in the mind, whatever it may be. Thefe forebo- 
 dings, of which I now fpeak, have mod com- 
 monly been called natural confcience. Wheth- 
 er this natural confcience, be nothing but the 
 judgment of reafon, upon ^ colledion of evidence 
 prefented before the mind ; or whether it be a 
 monition immediately from deity, warning of fu- 
 ture danger ; or whether it becompofedof both, 
 may be difficult to determine, and is not neceifa- 
 ry to be known. All we need to know in the pref- 
 ent cafe, is this ; that by fome means common 
 to the minds of men, whether they be heathen or 
 pofTefTcd of revelation, there is a foreboding of 
 punifhment to wicked men in another world. — 
 This is found, where we cannot trace it back to 
 revelation ; it is alfo found, where revelation is 
 enjoyed ; and perhaps as generally in one cafe, 
 as in the other. To fhow that this is the cafe, I 
 afk the following queftions. Doth not that dread 
 of death, which is common to men, appear to 
 come from fomething more than an unwilling- 
 nefs to part with the pleafures of this world ? Are 
 not men afraid of coming into the prefence of 
 God ? Do they not anxioufly inquire, to what 
 flate am I going, and who knows but it may be a 
 
1 04 Eternal Mifery rfcofuileabk with 
 
 wrctcJied ont: ? and though at fome moments I 
 hope much ; at others 1 fear much. Do they 
 not feel the need of fome preparation to fit them 
 for coming before God ? Are they not urgent in 
 the ufe of preparatory means ? Doth not con- 
 fcience appear more aHve in the hour of death, 
 than at other hours ? U thefe things be fo, it 
 proves a foreboding of wrath to come upon fome 
 part of mankind. On thcfe forebodings, it n»ay be 
 remarked. Firfl-, that confidering how general 
 they are, we mud afcribe them to fome fource of 
 information in the nature of things and of the hu- 
 man mind, through which the creator of the 
 univerfe warns them of their duty and their dan- 
 ger, and of the confequences of being good or 
 bad. 2ndly. They teach us that men, being 
 their own judges, know they are worthy of fu- 
 ture punifhment, 3dly. That men's natural no- 
 tions of the divine character, are not inconfiftent 
 with the future punifhment of the wicked. And 
 when men argue againfl it, from the ' perfections 
 of God, they go diredly abrcalt, to thofe forebo- 
 dings of the human mind, which have been com- 
 mon in every age and country. 
 
 It will not evade thefe obfervations to fay, 
 that natural confcience only predids the penalties 
 of the law, and that our hope of falvation is by 
 thegofpel. Natural confcience, whether it be 
 the judgment of rcafon, upon the collected fum 
 of evidence fet before the mind ; or whether it 
 be a more immediate monition from God, is as 
 ready to forebode good, as it is to forebode evil, 
 when there is a fufficient ground for doing it. 
 The Apodlc Paul fpeaks of natural confcience in 
 the Gentiles, excufing as well as accufing. Con- 
 fcience can give peace, as well as fear. The 
 chrillian, who feels the fandifying power of 
 Gun, is by the telHmony of his own confcience, 
 made as willing to come before God, as the fin- 
 
the Infinite Benevolence ofGoD* J05 
 
 ner is unwilling. There is no reafon to fuppofcj 
 that fuch a caufe of fear would have been found 
 in the human mind ; if it be inconfiftent, either 
 with the nature of God, or of his government, to 
 make men eternally miferable. The truth is, 
 that God informs us of his nature and purpofes 
 in many ways : by reafon, by confcience, and 
 by revelation. Thefe didates, of reafon and con- 
 fcience, prepare us to receive a revelation. The 
 forebodings of natural confcience, correfpond to 
 the open threatenings of eternal death in God*s 
 word. The gofpel pronounces thefe threaten^ 
 ings, with as much explicitnefs, as the law doth. 
 There is as much propriety, in faying there are 
 gofpel threatenings ; as there is that there are 
 gofpel promifes. A knowledge of the gofpel rev- 
 elation, doth not remove the forebodings of nat- 
 ural confcience ; and thofe who continue to fin 
 againft both, will have a mofl miferable end. It 
 is conceived that thefe forebodings of confcience, 
 greatly confirm the dodrine of eternal punifh- 
 ment. 
 
 Sec. 29. It ought further to be confidered, 
 that the minds of men are fo conftruded by their 
 creator, as to be powerfully moved by addrefling 
 the paflions of hope and fear. Thofe who deny 
 this, or who think that ir is a confideration of lit- 
 tle weight in the prefent inquiry, betray great ig- 
 norance both of themfelves and of human nature. 
 This is one principal means, by which God gov- 
 erns his univerfe of intelligent beings. In order 
 for this, there mud be objeds of hope and fear. 
 And we find them in the confl:ru6lion of nature ; 
 in the fpecial difpenfations of providence ; and 
 we alfo find them revealed in the holy fcriptures. 
 No man can read the bible without perceiving 
 that truth is addrefled to the hopes and fears of 
 men. The works of God are confiftent, and one 
 
1 o6 Eternal Mi/cry rcconciUable with 
 
 thing harmonizes with another. The fa6l, th^t 
 our minds are lb made as to be powerfully moved 
 by hope and fear, and that an addrefs to thefc paf- 
 fions runs through the whole fcriptures ; is a 
 ftrong indication that natural good and evil, 
 which are the objeds of thefe paflicns will be 
 eternal. The principles of an Atheifl, who de- 
 nies the being of a God ; and of that kind of in- 
 fidels who fuppofe that the death of the body is 
 an end to the creature's exigence, are in the high- 
 ell degree dangerous to fociety ; becaufe they 
 remove the objects both of hope and fear. Mtn 
 are thus left without reltraint upon their evil ap- 
 petites and lufts. The modern prevalence of A- 
 theifm, or of a kind of infidelity that in its nature 
 approaches very near to it, is a principal fource 
 of thofe miferies, which a confiderable part of 
 mankind are now fuffering. And while thefe 
 principles increafe, mifery mufl increafe with 
 them. If God fliould in a great meafure give 
 men up to infidelity, as many circumllances indi- 
 cate that he will ; their pallions, unreftrained by 
 hope and fear, will execute upon themfelves, the 
 vengeance threatened in his prophetic word. I 
 do not mean to rank thofe univerfalilts, who pro- 
 fefs to be fo on the evidence of revelation, in the 
 clafs of infidels. Still it is conceived, that their 
 principles are dangerous to fociety, in a lower de- 
 gree. Though they leave to us the objects of 
 hope ; they take away the objeds of fear, and 
 thefe are nccellary to be combined in the prefent 
 flate, botli for felf-governmeiit and for public or- 
 der. And ihoui:;h fome who embrace thefe fenti- 
 ments, may be pcrfons of irreproachable conducl 
 and very uleful at prefent in fociety ; their good 
 coiulucl and uftfulnefs may arife from other 
 caufes, while their ientiments in this point, have 
 a corrupting influence upon the mannejs of the 
 world. 
 
PART IL 
 
 In which fundry popular Ohje^ions againfl the Doc- 
 trine of Eternal Mifery^ are confidered. 
 
 ^ "IX 7 HEN God hath informed 
 
 Section I. yy us by the flrongeft evl- 
 dence, which the nature of the cafe admits, of 
 certain future events ; it becomes us as creatures, 
 to* rely on the information, and to ufe our reafon 
 and powers of inquiry, in reconciling fuch prom- 
 ifed events with the infinite moral reditude of 
 Jehovah ; that we may thus be enabled to adore 
 him in all his works. The invention of men hath 
 been greatly exerted, in raifing objeclions againft 
 the dodrine of eternal puniiliment, and in rep- 
 refertting it to be inconfiftent with the divine 
 goodnefs. Inquiry ought not to be difcour- 
 aged ; for it hath uniformly ended in the vindi- 
 cation of dodrinal truth, and God will always pro- 
 vide that this fhall be the cafe. At the fame time, 
 our inquiries ought to be conduced with great 
 refpcdt to the word of revelation, and a deep fenfe 
 of the imperfection of human reafon, compared 
 with infinite wifdom. I doubt not but the ob- 
 jedions raifed againfl the dodrine in queftion, 
 will lead to fuch refearches as fliall end in its more 
 full ellablifhment ; and that the reprefentation of 
 its inconfiftency with God's goodnefs, will be the 
 means of fixing more definitely in human knowl- 
 edge, the nature and objeds of infinite goodnefs ; 
 and thus of unfolding the glory of God in the 
 government of the univerfe, and the depths of 
 his wifdom in many fcencs that appear furpri- 
 fmg to frail and finful men. 
 
ICO ji^icrnai ivitjcry rcconcucaoie iviin 
 
 1 SHALL now take notice of feveral popular ob- 
 je6lions, againft the doctrine I am confidering. 
 And to prevent mifconccpiion, 1 ought to ac- 
 quaint the reader; that in the following pages, the 
 icriws, public good — genera! good^-^ihegood^ or glory or 
 bleffhdnejs of the whole^ with other fimilar expreff- 
 ions will often occur. By thefe expreflions, the 
 greatcft glory and blelTednefs of God, and his 
 holy intelligent kingdom are meant ; and this 
 eminently comprizes the glory and bleffednefs of 
 God. As God is infinitely greater than all crea- 
 tures, and as all creation is an exifting emanation 
 from his will ; his glory and bleflcdnefs, and tfie 
 greatcft glory and bleffednefs of the whole, can- 
 not be confidcrcd as di(lin6l things. 
 
 Sec. 2. Objection. The eternal mifery of 
 individuals is inconfiftent with benevolence. 
 
 Answer. Among all the objections on this 
 fubjed, that which 1 have now mentioned, is per- 
 haps the mod common; and it is not ftrange, 
 that many honefl minds fhould find difficulty in 
 folving it. But I conceive, that the whole diffi- 
 culty arifes, from their not having jufl: and accu- 
 rate ideas of the nature of benevolence, and in 
 what it confifts. It is agreed by all, that the fu- 
 preme Jehovah is a being of infinite benevolence ; 
 and that no event will take place in his govern- 
 ment, that is inconfifteiit with the mofl perfed 
 goodnefs. Doubtlefs it is alfo true, that God 
 hath wifdom to contrive, and power to execute a 
 fcheme of exiflence and government, that con- 
 tains the greateft poflible quantity of happinefs ; 
 and whicli every benevolent mind will fay is the 
 mod perfect fcheme, and wholly the fruit of good- 
 nefs. Thofe who believe in eternal puniffimenr, 
 found their belief, in confidence with the infinite 
 benevolence of Godhead. — Theyfuppofe, that be- 
 nevolence is tlie fun of all his glorious perfedions-- 
 
the Infinite Benevolence of God. 109 
 
 that it IS a comprehenfive name for his whole mor- 
 al reditude — that there is no reparation to be 
 made, between punitive juft ice and benevolence — 
 that it ishisbenevolencewhich moves himto punilli 
 now and eternally — and that if he did net puni(h 
 he would not be an infinitely benevolent God. 
 They alfo fuppofe, on the teflimony which God 
 hath given of what he will do, that thofe who ar- 
 gue againft a future punifhment, however awful 
 it may be to individuals, or however honeft they 
 may feel to themfelves ; are oppofmg the beft, the 
 greateft, and the eternal interefls of God and his 
 kingdom. 
 
 It here becomes neceflary to obtain true ideas 
 of benevolence, goodnefs, or holinefs. i. The ex- 
 iftence of mifery is a fadl which cannot be denied. 
 This mifery hath exifted under the diredion of 
 God, was caufed by his will, and is executed by 
 his providence. It therefore appears, that the 
 exiftence of mifery is not inconfiflent with be- 
 nevolence. One of three things mufl certainly 
 be true. Either i ft. That God isnotabenev- 
 olent being ; and if he is not, his promife can be 
 no fufficient foundation for expeding the certain 
 happinefs, either of all, or of any part of men ; 
 for a being who hath no benevolence, would take 
 ddight in deceiving. — Or 2dly. God hath not 
 been able to prevent mifery ; and if he hath 
 not been able for fix thoufand years paft to pre- 
 vent it, I do not know what evidence we can have, 
 that he will be able to do it, in the future ages of 
 eternity. — Or 3dly. Infinite benevolence is con- 
 fiftent with the exiftence of mifery, and this is 
 doubtlefs the truth. 
 
 2. Benevolence is confiftent with immedi- 
 ately appointing, and producing mifery. The 
 judge who condemns a criminal, and the officer 
 who executes the fentence, may be very benevo- 
 
no Eternal MijWy reconcileahle with 
 
 lent men. They havea love of the greatefl hap- 
 pinefs in fociety, and know that this is the direct 
 means of promoting it. The criminal hath loft a 
 real good ; but fociety would lofe a greater good, 
 if he were not puniflied and made miferable. 
 Hence it appears that benevolence hath no refpedt 
 of perfons ; or in other words, hath regard to the 
 greateft quantity of happinefs in fociety, and doth 
 not require the happintfs of every individual. It 
 appears therefore that the following things are 
 true concerning benevolence: Firft, That it is a 
 love of the greateft quantity of happinef>;. Sec- 
 ondly, that it is confiftcnt with the exiftence of 
 mifery, and with being the indrument of execu- 
 ting it. Thirdly, that it has regard to the great- 
 eft quantity of happinefs in fociety, and not to 
 the happinefs of every individual. Benevolence 
 thus defined, is that goodnefs or holinefs, which 
 diredbs the fupreme God in creating, governing 
 and rewarding. The good of the whole or the 
 greateft happinefs of intellectual being, is the ob- 
 jed ot benevolence, if two different fyftems of 
 being are prefented before a benevolent mind, 
 one admitting a much greater quantity of happi- 
 nefs than the othei poflibly can ; that fyftcm will 
 be chofe, which admits the greateft. If benevo- 
 lence were to choofc that fyftem which admits 
 the leaft happinefs it would be acling againft its 
 own nature, which is a delight in happinefs. 
 We may therefore be aftured, that the infinitely 
 benevolent, all-wife and all-powerful God, will 
 eternally execute fuch a government, as will make 
 blcftednefs in the univerfe the greateft that is pof- 
 fible. It is doubtlefs on this principle, that he 
 bath admitted moral and natural evil into his gov- 
 ernment. Ncn becaufe he delights either in fin 
 or mifery ; or views them as good in their own 
 nature j but becaufe ihcy are the necelfary means 
 
ihe Infinite Benevolence of God, in 
 
 oi producing the greatefl good. The happinefs 
 of every individual, and the greatefl happinefs of 
 the whole, are confiderations entirely feparate ; 
 and the benevolence of God will choofe the lat- 
 ter. God will as effectually prove hinifelf the 
 friend of good, by punifiiing the unholy ; as by 
 glorifying the gracious. It is not conceived, that 
 on any principles dilhrent from thefe, the divine 
 benevolen<:e can be juftified, in admitting the fm 
 and mifery that have already taken place. 
 
 3. A REGARD to the happinefs of the whole, k 
 the very thing which diftinguifhes benevolence 
 from felfifhnefs. It is the important criterion of 
 diflindion, and the whole which makes the differ- 
 ence between holinefs and unholinefs. Selfifii- 
 nefs delights in happinefs as truly as benevoknce 
 doth ; feeks it as diligently ; and is as ready to 
 allow its excellence. The difference is this ; felf- 
 iflmefs is feeking individual, private and feparate 
 happinefs ; and hence it fets up interefts, that are 
 feparate from the intereit of God, and contrary 
 to the greatefl good of his kingdom. The bafe- 
 nefs of a felfifli temper, arifes from its being a love 
 of a feparate, a private, and an individual happi- 
 nefs; and not from its being a love of happinefs. 
 When men fay, that God is under obligation 
 from the benevolence of his own nature, to make 
 every individual happy ; they are arguing from 
 their own felfifh feelings, and not from divine be- 
 nevolence judlyunderftood. If the happinefs of 
 every individual, coincides with the great happi- 
 nefs of the whole ; then the benevolence of God 
 obliges him to make every individual bleffed ; 
 if thefe do not coincide, his benevolence forbids 
 him to do it. 
 
 4thly. It appears therefore that thofe, who 
 attempt to reconcile the prefent mifery of indi- 
 viduals with the goodnefs of God, by faying, he 
 
1 1 2 Eternal Mi/cry rcconcileable with 
 
 will make it the means of increafing their future 
 happinefs, fo as to compenfate for prefent fuffer- 
 ing y have entirely departed from the nature of 
 benevolence, and are judging of the difpenfations 
 of God, on the principles of felfiflinefs. They drop 
 general good out of the queftion. They draw rules 
 of righteoufnefs in the divine government, from 
 the nature of individuals ; and not from the na- 
 ture, good and happinefs of the whole. They 
 fet up fo many diflincl grounds of equity, and fo 
 many diftincl and feparate interefts in the divine 
 government, as there are diftinct exiftencies in 
 the intelleclual univerfe. Let thefe felfifh princi- 
 ples be once admitted, and there is an end of all 
 moral union and obligation in the kingdom of 
 God. On thefe principles, the mod wicked fm- 
 rier in the world may be reconciled to prefent 
 mifery, without any exercife of love or obedience 
 to God. While his heart is filled with enmity, 
 he may ftill rejoice that God reigns, by fuppo- 
 fing ; that he (hall hereafter gain two degrees of 
 blifs, for every degree of pain now endured. 
 Chriflian fubmillion under prefent fufferings, is 
 drawn from another fource. Though the chrif- 
 tian cannot promife himfelf any perfonal benefit 
 from what he endures, except it be that of think- 
 ing God is glorified ; his confidence that infinite 
 wifdom will make all events redound to the divine 
 honor and happinefs, and the general good, ex- 
 cites his benevolent refignation ; and he rejoices 
 that God reigns, becaufe he will glorify himfelf 
 and make a univerfe of the greatell blelTednefs. 
 5. A BENEVOLENCE limited by the law of in- 
 dividual happinefs, is fo far from the true benev- 
 olence of God, and of holy creatures, and from 
 making all creatures blefied in its operation ; that 
 it is not holinefs, neither can it ever give perfect 
 happinefs to any mind. There is no middle way, 
 
the Infinite Benevolence ofGoD^ 113 
 
 between felfifhnefs and a fupreme regard to the 
 good and glory of God and his kingdom. The 
 heart mull have an objed of its fupreme regard. 
 If felf be this object there is a necelTary oppofi- 
 tion to the public good ; and all the meafures of 
 divine government, will be approved or difappro- 
 ved by this rule, am I benefited or not. Selfilh- 
 nefs will look with a jealous and an afflided eye 
 on the emolument of every other being, that can- 
 not be made fubfervient to its own purpofes. 
 The human fieart, wifhes that every thing may 
 confpire to the advancement of that intereft, which 
 it prefers to all others. A felfifh creature wifhes 
 that every thing may con fpire to the advancement 
 of felf, and puts himfelf in the place of God and 
 the univerfe ; and he mufl either be unhappy or 
 the divine government muff, bow to his individual 
 interefts. It may be determined from the nature 
 of an intelligent mind, that perfect happinefs muft 
 arife from fuch benevolence, as hath the good 
 and glory of the whole for its fupreme objed, and 
 to which all individual interefls are fubordinated ; 
 and this is what divines mean by holy or difmte- 
 refted aifedtion. No other moral flate of the heart 
 will make any being perfedly happy. No other 
 ftate of the heart is that holinefs and evangelical 
 obedience, to which are made the gofpel promifes 
 of bleffednefs. This is the chriflian happinefs, and 
 it is ahappinefs, refulting both from the latisfadion 
 of perfonal wants, and feeing God and his kingdom 
 infinitely bleffed. We hence fee why God requires 
 a benevolent temper in his creatures. For firff, 
 the happinefs of others is as valuable as our own 
 happinefs. Neither exiffence or happinefs, are 
 any better or more defer ving of our good wifhes, 
 becaufe they beloilg to ourfelves ; and if our 
 hearts were right, we fhould inftantly fee that fyf- 
 
 P 
 
1 1 4 Eternal Mif^ry reconcilcabk iviib 
 
 tein to be the bed, which admits the greatefl hap* 
 pinefs without any regard to the felfifli confidera- 
 tion who receives it. 1 know that this is diredly 
 contrary to all the feelings of a proud and finful 
 mind ; but it is not contrary to reafon ; and how- 
 ever (lubbornly the wicked heart may rife againft 
 the truth, there is a God who will prevail, and 
 will continue his glorious government on thefc 
 principlee. A fecond reafon, why God requires 
 this benevolence in his creatures, is that it 
 will make thofe individuals who comply with 
 their duty and exercife it, the moft blefled they 
 can be. They will have the happinefs of feeling 
 every want of their own minds fatisfied ; and the 
 additional happinefs of enjoying the bleffednefs of 
 God, and of all the fubjedts of his holy kingdom. 
 The increafe of general bleflfednefs will neccflari- 
 ly carry with it, an increafe of happinefs to erery 
 member of the holy body, and thus an infinite 
 good will become the objed of his enjoyment. 
 
 6thly. Benevolence is a favorite word, and 
 much ufed in prefent religious difcuUions. Al- 
 mofl all parties will agree in the word, while they 
 widely ditFer in the meaning affixed to it. Be- 
 nevolence as I have explained it ; confiding in a 
 fricndlinefs of the heart to the general good, to 
 which all private, fcparate and individual inter- 
 cfts are fubordlnated, is a moral (late of the heait, 
 entirely difl'crcnt from what many mean by the 
 word. According to the aboVe explanation, the 
 infinite benevolence of God is no proof of univer- 
 fal falvation ; for if the juft and eternal mifery 
 offome, be a neceflary means of thegreatefl hap- 
 pinefs, it will doubtlcfs be preferred in his gov- 
 ernment, by a holy God. Benevolence, applied 
 to the divine character, in the loofe kw{c that ma- 
 ny ufc the word, me^ns the fame as that all crca- 
 tures will be made happy. In this kni^ of the 
 
the Infinite Benevolence of Gon» 115 
 
 vrord, it will be denied that God is a benevolent 
 being ; and thus ufing it, is only taking that as 
 granted, which is the real matter of difpute. 
 This loofc fenfe of the word will be very agreea- 
 ble to finful minds, and hath a fatal tendency to 
 fix them in the fecurity of death. 
 
 Sec. 3. Benevolence is of the fame nature in 
 creatures, as it is in God. Holy afFedions in the 
 chriftian, will be like the benevolent exercifes of 
 the deity ; fo far as a finite knowledge, powers, 
 and fphere of adion permit. Every good mind, 
 wifties the greateft poflible happincfs in the uni- 
 verfe of being. He wifhcs the greateft pofTible 
 number of individuals to be made happy, that can 
 be with the greateft happinefs in the whole ; 
 and that each of thefe individuals ftiould be the 
 happieft poffible. If God had made a revelation 
 concerning anyone or number of perfons, that 
 their falvation would be inconfiftent with the plan 
 of his benevolent government ; and that their 
 being made happy would neceffarily alter the 
 fcheme of fecial exiftence, in fuch a manner, that 
 the univerfe would loofe more than they could 
 gain ; in fuch a cafe, it is not feen that benevo- 
 lence could wifh their falvation, at the expence of 
 a greater good. Benevolence never can wifti a 
 diminution of real good in the univerfe, for this 
 would be aQing againft an effential quality of its 
 own nature, which is, a delight in good or hap- 
 pinefs. Thefe are the reafons, on which a well 
 informed chriftian temper, acquiefces in punifh- 
 ing juftice ; and not becaufe vindidivenefs, re- 
 venge, or delight in mifery can belong to a good 
 heart. With refped to mankind, it is fuppofed 
 that fome of them will never come to final falva- 
 tion. Who fuch individuals are, is wholly a fe- 
 cret of the divine counfel, and there is a iitnefs 
 k ftiould be thuj retained. Benevolence doubts 
 
i 1 6 Eternal Mifery reconcile able with 
 
 lefs wlflics, concerning all men now living in tht 
 vorld, that they may be faved ; if it be the will 
 of God, who is the guardian of the interefts of 
 the great whole. Though we may think fuch an 
 event improbable concerning all men now living, 
 and greatly fear that many will be loft, we have 
 no certain knowledge of what is bed on the whole, 
 or of what God will do. With this limitation, 
 chriftian love will defire falvation to every crea* 
 ture on earth, and exprefs that deiire. Wherev- 
 €r there is chridian holinefs, there will be a ftrong 
 defirc for the falvation of fouls. There is joy in 
 Heaven over one /inner that repcnteth. The man 
 "who is unconcerned for the falvation of others, 
 gives no evidence of his own real chriftianity, 
 A love of fouls, is one of the mod eflential, ani- 
 mated, and active exercifes of a holy heart. We 
 know that men mud become holy before they 
 can be faved ; or rather, that perfonal holinefs i^ 
 a mod eflential part of falvation. What then is 
 the mod wife method, of manifeding a concern 
 for the falvation of others ? 1$ it by difleminating 
 an idea, that all are fafe and will be faved ? Is it 
 natural to fuppofe, that men will be quickened in 
 efcaping fm, by telling them there is an infinite 
 certainty their fm cannot hurt them in the end ? 
 When they love fm for the prefent life, and be- 
 lieve that it cannot hurt them in the life to 
 come ; what motive that can be oflered in human 
 addrefs, is left ro aroufe them from the fenfuality 
 in which they delight, to a life of watchful fobri- 
 cty and godlinefs ? Is is not a more fit method, 
 to tell them you never ran be faved in your ftns ? 
 l')oth it norlook more like a love of fouls to ex- 
 hort them away fri^n their fm, and (liow them the 
 natural, the indiffoluble connexion between fm 
 and iTiifcjry ; than it doth to be condantly declaim- 
 ing there is no danger ? Sin is the fire that burns 
 
the Infinhe Benevolence of 'God* 1 1 7 
 
 ^Xii makes mifery. It burns in all who are un- 
 holy, making them milfcrable now ; and fo long 
 as ic burns, mifery will continue. If the cry of 
 fire were made and men were gathered round 
 the enkindled building, would it be proper to fay 5 
 the houfe is truly fired, but be pcriedlly eafy for 
 it will certainly be faved, and no polTible event 
 eaA hinder its prefervation. Would it not be more 
 proper to fay ? 1 he building is fired, but not pail 
 remedy ; fui table exertions may fave it, and with- 
 out them it is wholly lofl. The two cafes are 
 fimiiar. The building cannot be faved, unlefs 
 ^he fire Is extinguifhed ; neither can the fmner 
 be faved unlefs his fm is extinguifhed, and God 
 hath given him the mofl folemn warning, that 
 this is the cafe. 
 
 Sec. 4. The obfervations that have been made 
 upon the nature of benevolence or holinefs, fhow 
 us, why fome whofe dodrinal beUef is right ; 
 whofe vifible converfation is regular ; and who 
 live in a pundual attendance on gofpel ordinances, 
 may ilill be very unholy perfons, and entirely un- 
 prepared for heaven. They may perform all 
 their vifible duties, and maintain all their regu- 
 larity of manners ; they may attend God's houfe 
 and ordinances, and do kind things to men ; they 
 may have a great zeal in their own way, and give 
 their bodies to be burned ; all from felfifh mo- 
 tives. People of this character, though they may 
 be much better members of civil fociety, than the 
 openly immoral can be ; have flill no prepared- 
 nefs for heaven. There are the famt immoral 
 principles in their hearts, as are found in the 
 hearts of the profane ; only thefe principles are 
 exercifed in a different way. It is on this account, 
 that thorough felf-examination becomes fo difficult 
 a work, and that fo many are deceived. Even 
 thofe wiflies of the heart, which men call benevo- 
 
1 1 8 Eternal Mifery reconcUeahle with 
 
 lent ; and which they efleem evidence of their 
 own good eflate, may be the higheft evidence a- 
 gainfl: them. I may inflance in the very fubje(^, 
 of our prefent confideration. If the fupreme mo- 
 tive of thofe, who fuppofe that they benevolently 
 wifh the falvation of all, and who pleafe themfelves 
 much with their benevolence ; be, that on this 
 principle their own fafety is fecured ; there is no 
 real benevolence in the wifh, and felfifhnefs is at 
 bottom. In this cafe, the defire of univcrfal hap- 
 pinefs is built, entirely on the previous and all- 
 governing defire, of individual, private and fepa- 
 rate happinefs. Should God fay to fuch an one; 
 your own eternal happinefs depends, on having 
 a univerfe which is infinitely greater than your- 
 felfeternallymiferable; on the felfifh principle 
 above-mentioned, the unholy heart would anfwer ; 
 then let this univerfe be miferable, ana God the 
 creator forever difhonoured. A benevolent love 
 of God and the truth produces a vifibly good 
 and regular life ; but the fame vifibly good ac- 
 tions, may originate from very contrary motives; 
 and it is therefore wife to ufe great circumfpec- 
 tion in judging. — Men ought to be grateful when 
 urged to this circumfpeclion, becaufe they mud 
 live and die for themfelves. The good or the 
 evil will be their own. The corruption of hu- 
 man nature never appears more unreafonable, 
 than when men become angry, by being exhorted 
 to look well to their own eternal well-being ; and 
 in a cafe, where thofe who give this advice, can 
 have no felfifh purpofe to ferve. 
 
 Sec. 5. Objection. God is a being of in- 
 finite power and wifdoin, who can do every thing 
 that he pleafes, and can therefore make every in- 
 dividual happy, in union with the greateft happi* 
 ncfs of the whole. 
 
the Infinite Benevoknce of God. 119 
 
 Answer. A limitation of divine pow- 
 er ought always to be made with reverence, and 
 when made ought not to be confidered as imper- 
 fection in God ; but as arifmg from the perfec- 
 tion of his nature, and of the fyftem he hath cre- 
 ated. I believe it will be allowed, that there are 
 certain things which no power can effedt. Such 
 as thefe. Can any power make twice two, to be 
 ten ? Can infinite power make a thing to be, and 
 not to be ; or to be both true and falfe, at the 
 fame time ? If exprefled with ferious intentions, 
 it doth not feem to be any irreverence of the de- 
 ity, to fay, that thefe things are impofRble even 
 to infinite power. When Christ faid, all things 
 are poffible with God 5 he only meant fuch thing?, 
 as do not in their nature imply a contradiction. 
 We are told that it is impoilible for God to lie. 
 A wilful falfehood would be a contradidion 
 to his infinite holinefs, and they cannot be 
 made by any power, to exifl together. This 
 impoflibility arifes from the perfection of the fu- 
 preme God and his works. If the power of num- 
 bers adds perfedion to the works of God ; a pof- 
 fibility of making twice two to be ten, would de- 
 ftroy that perfedion. If the power of making 
 things to be, is a perfection of God's nature ; a 
 power of making them not to be, at the fame time, 
 would be an imperfeCtion. — It would only be a 
 power of deftroying his own agency, council, and 
 the attributes which make him to be God. 
 
 It is conceived on thefe principles, there is no 
 room to fay ; that becaufe God hath infinite 
 power and wifdom, he can unite the happinefs of 
 every individual, with the greateft poiTible hap- 
 pinefs of the whole. 
 
 It may be a thing, implying that kind of con- 
 tradiction or impoflibility, which is contained in 
 Ae fuppofuion of bein^ and mt being at the fame 
 
T20 Eternal Mifsry reccncilcabk with 
 
 time. The pofTibiliry of fuch a union between 
 individual and iinivcrfal happinefs, is one of 
 thofe matters, which men never can determine, 
 without information from God himfelf ; and we 
 mull not fuppofe it, on the pollibility, that infi- 
 nite power can do all things. God only knows the 
 nature, connexions and capacities in his own uni- 
 verfe ; and what is neceflary to make it the mofl: 
 blefled. If the happinefs of every individual is 
 compatible with the greateft happinefs in the 
 whole, then doublefs every individual will be 
 made happy ; but if not, the. contrary will take 
 place. We ought to have fuch confidence in the 
 wifdomand goodnefsofGoD,when he tells usfome 
 creatures (hall be always miferable under punifli- 
 ment, as to believe ; that the eternal happinefs 
 of every creature, and the greateil happinefs of 
 the whole are incompatible ; and cannot come 
 together into that plan or fcheme of exilienco 
 and government, which is the bed polTible. 
 
 Further, If there be any force in this objec- 
 tion, it goes as much to prove that there never 
 was, and never will be any mifery ; as it doth to 
 prove that there will not be eternal mifery. Par- 
 tial mifery, according to its quantity, is as unde- 
 (irahle and as inconfiftent with benevolence, as 
 eternal mifery. If God could have made every 
 individual as happy without ever tailing mifer\'as 
 he can with it ;thcn bcn::volencc would have tor- 
 bid it. If he could not make every individual 
 the nioH: happy, without fome mifery, this fup- 
 pofes the fame limitation to almighty power, wifh 
 which the objection contends. If there be any 
 ground, on the infmiiude of God's power, to ex- 
 clude eternal mifery, there is the fame ground 
 to exclude partial mifery. We may as well fay, 
 there hath never been any mifery ; becaufe God 
 K^ a benevolent being, and almighty benevolen :e 
 
the Infinite Benevolence ofGon, i a i 
 
 , can make the great ell happinefs without any mif* 
 cry ; as we may that he can do it without eternal 
 mifery. The pollibiiity from iiifinite power ap- 
 plies alike in both cafes. The exigence of partial 
 mifery no one will deny, which reduces us to the 
 following conclufion, either, that God didnotad 
 benevolently in the mifiery which hath already ta- 
 ken place ; or that the poffibiiity arifmg from the 
 infinite power of Goo, is no fecurity again ft mife- 
 ry without end. It is prefumed none will pre- 
 tend, that the mifery which hath taken place, is a 
 proof againft the benevolence or goodnefsof G')d. 
 . Sec. 6. Objection. The- folution to the ror- 
 mer objedlion, (lands upon the principle, tiiat God 
 appoints fin and mifery to take place for the pub- 
 lic good. How is this juflice in God, or, juft to 
 the finning, fufFering creature ? Will God give 
 up one to mifery forr^ver, to make the univcrfe 
 more happy, and is this confident with equity to 
 individuals ? 
 
 Answer. This objedion, leads us back to Tome 
 fundamental principles in God's moral govern- 
 ment of the rational univerfe, and in the nature 
 of holinefsor moral virtue. Here it becomes ne* 
 ceflary, that we fhould form accurate ideas of the 
 nature of juftice, as it exifls in God, and is exer- 
 cifed in his government of the univerfe. To af- 
 fifl in this, I make the following remarks : 
 
 iftly. Justice in God is but a branch, or exer. 
 cife of his love, benevolence or goodnefs* God 
 is love. His whole moral character is love, be- 
 nevolence orgoodnefs; and juftice is always an 
 exercife of that moral character, which is defigna- 
 ted by thefe words. 
 
 cdly. The objed of benevolence or goodnefs ; 
 or the end to which it is direded, in all its exer- 
 tife«, \% the public or general good. Th^ obje6t 
 
122 Eternal Mifery reconcileahle w!fS 
 
 of juflice and its cxercifes in God; and the fole 
 end which he means to promote is the general 
 good. What we call the vindidive or punicive 
 juftice of God, has in all cafes the public benefit 
 for its ultimate end. We have no rcafon to fup- 
 poff, that any end detached from the gener^ 
 good, is God's ultimate end in any thing that he 
 does. For if we once admit this, it introduces 
 into the divine government two oppofmg princi- 
 ples ; public good, and individual or feparate 
 good. 1 call thefe oppofmg principles, becaufe 
 they are thus in their own nature. While indi- 
 vidual or feparate good is the object of fu- 
 preme choice and love ; the general good cannot 
 be. And when the general good is the objed of 
 fupreme choice ; individual or feparate good can- 
 not be. This doth not militate againfl individual 
 happinefs, becaufe the greateft poflible happinefs 
 of individuals, is when they give up th.ir own 
 private interefts and make the pubhc intereft 
 their fupreme and governing object in all their 
 a^lions and wiflies. Though God hath forbid 
 his creatures, making their own interefl a fupreme 
 objeft *, he hath fo conftruded their nature, that 
 they are the mod happy they can be, when they 
 fupremely love the public interefl:, happinefs and 
 glory. It is in this way, that infinite wifdom 
 hath united, the higheft poflible public good and 
 the greatelt individual or perfonal bleflTednefs. 
 
 3dlv. It hence follows that the punitive, or 
 vinditiive juflice of God, as it is fometimes called, 
 doth not delight in mifery or punifliment fo» its 
 own fake. Even punitive or vindidive juftice 
 hath no approbation of the mifery of punifliment, 
 only as it is the necefl'ary means of a happinefs 
 to the whole, greater than the mifery is to the in- 
 dividual. This muft be the cafe, if juftice as it 
 cxifts in Cod, is only a branch or exercife of be- 
 
ibe Infinite Benevolence ofConl tz^ 
 
 Tievolence, ailing under certain circumflances. 
 The notion of punitive or vindidive juflice, as a 
 perfedion which delights in the mifery of pun- 
 ifhment, in any other fenfe than infinite goodnefs 
 or benevolence delights in it, is conceived to be 
 utterly a mifconception. /-n infidious mifrepre- 
 fentation of fome, whofe fentiments I am no-w op- 
 pofing, has been this ; that the believers in fu- 
 ture punifliment fuppofe the jufticeof God to be 
 a devouring perfedion which delights in tor- 
 ment, for its own fake, and on this they declaim 
 mod laborioufly ; when in fa6l it is a phantom 
 of their own creating, and abundantly proves 
 their ignorance of the true nature of benevolence, 
 and of juflice as included in it. 
 
 4thly. The public or general good, is the true 
 and the only meafure of juflice in the treatment 
 of a f inner. The public good, in the large fenfe 
 of the expreffion as I have before explained, is 
 the reafon which makes fin to be fm, or wrong 
 and unfit ; it is the reafon which annexes guilt 
 to the exercife of a fmful temper ; it is the reafon 
 why God ordained the moral law, and annexed a 
 penalty to the violation of it ; it is the reafon why 
 this penalty confifls in mifery ; and the quantity 
 and duration of mifery mufl be determined by 
 the fame reafon. If the public good did not re- 
 quire it, there would be no fitnefs, in following 
 moral evil with natural evil or mifery ; and there 
 is no perfedion in God that delights in mifery 
 for any other reafon, but its neceflary fubfervien- 
 cy to the interefts of general being. This is the 
 rule, by which the mofl holy God limits himfelf, 
 in creating and in governing ; and agreeable to 
 which his whole agency in the treatment of indi- 
 vidual creatures is regulated. He creates fo ma- 
 ny individuals as the public good requires ; and 
 when created, he treats them according to this 
 
124 Eternal Mi/cry reconcile ahk with 
 
 rule. \S this rt^quires him to ir.ake them happy, 
 he doth it ; it this requires him to make them 
 miierable, he doth ii. A difpofirion to do this is 
 holinefs, — is benevolence, — is juftice, for juflice 
 as it exifls in God is no; diftinguifliable from be- 
 nevolence. The reafon, that we ule the differ- 
 ent names of goodnefs and juitice, is from the 
 d.ti'erent effects, wrou^;ht in the condition of the 
 creature who is the fubjed of them ; and not 
 from any thing diflerent or diftinfl in the nature 
 of that moral principle, according to which the 
 fupreme GoD act*. 
 
 riif coal'-.iuence follows, that whatever treat- 
 ment of the individual creature is required by 
 the good of God and his kingdom, is jufl in God 
 to execute* Having endeavored to explain the 
 nature of juflice as a perfection exifting in God, 
 and why it is juflice in him to punifh the fmner, 
 J obferve further. 
 
 1 iiERK is but onelaw of holinefs in the univerfe. 
 God prefcribes the fame law of benevolence or 
 holinefs both to himfelf and his creatures, and re- 
 quires nothing from them, but what is confiflent 
 with the moral principles, by which he direds 
 hiniielf. There is the fame reafon, that the 
 creature, fliould feek and endeavor to promote 
 the public good, in his temper and in all his ac- 
 tions ; as there is that God lliould govern for this 
 cud. ' When the creature's temper becomes op- 
 pofed to this good, he is finful. If it be jufl in 
 God to treat him as afinner; then it is but juf- 
 lice and equity to him to be thus treated ; for cer- 
 tainly the fame reafons which vindicate the juf- 
 lice of God, mult vindicate the juflice of the 
 treatment which the fmner receives, and their 
 f^quliy is inft parable- If it be fit, that God 
 Ihuuid p nifl' f rch a temper as the fmner poffelTes; 
 then for the lame reafon, it ie fit the fmner fhould 
 
the JrifimU Bemvolente ofGos. ii^ 
 
 bepunlflied ; becnufe the fame law of holinefs, is 
 a law both to God and the creature. The fin- 
 ners character is in its nature bafe and odious. 
 It becomes the moral governor of the univerfe 
 to exprefs his fcnfe of it, and for this reafon, a 
 punifhment of mifery is applied. A delight in 
 the grcatefl: happinefs is the ground of application. 
 Further, with refpecl to the degree and 
 duration of the finners punifliment, thefe alfo 
 mufl: be determined by the fame rule. I may in 
 this place, mention fome things to be confidered, 
 as evidential that eternal punifhment is not great- 
 er than the general happinefs requires, and confe- 
 quently not greater than the demerits of fm. 
 
 1. The finners temper and piadice, is diredly 
 oppofed to the glory and bleffednefs of God, and 
 his intelligent kingdom. This objedl, is a good 
 in every fenfe infinite. By its quantity it is infinite 
 for the time being, — The glory and bleffednefs of 
 God and his kingdom are uniform in their nature 
 through eternity ; fo that the finner's temper is 
 oppofed to a good that is infinite both in quantity 
 and duration. 
 
 2. The finners temper and pradice is a viola- 
 tion of infinite obligation. Whatever other cau- 
 fes may enter into the nature of moral obligation ; 
 the excellence of the objedt to which our duty is 
 due, is certainly one of them ; and our obligation 
 is in proportion to the excellence and value of the 
 obje^. The excellency of God is the ground of 
 our obligation to love him. Our obligation is in 
 proportion to his excellency compared with other 
 beings ; and as this is infinite, fo alfo is that obli* 
 gation refulting from it, which the finner hath 
 violated. 
 
 3. The tendency of the finners temper and 
 pradice is to banifh infinite blefl'ednefs from the 
 univerfe, and to introduce infinite evil or wretch* 
 
i2fy Eternal Mt/ery reconcile able with 
 
 ednefs. The malignity of a finful difpofitlon cr 
 adion, is not to be eltimated, by the wrctched- 
 nefs it adually doth produce ; ior it may be ar- 
 refted by a luperior wifdom, and the evil pre- 
 vented. No thanks are however, in fuch a cafe, 
 due to the finner ; but his temper and intentions 
 remain equally bafe, as if fuch efteds had not 
 been prevented. Common fenfe makes this judg- 
 ment of a fmful temper. Certainly the tendency 
 of an immoral difpofition is to produce infinite 
 evil. It is aimed againft the bleflednefs of God 
 himfelf, and of all the holy intelligencies of his 
 kingdom. It is aimed againft that vaft, eternal 
 and blefTod univerfe, which hlmighty power, wif- 
 dom and goodnefs mean to form. The fmners 
 temper, give it fcope, would dethrone a God and 
 unmake a univerfe, to build up himfelf. Thus in* 
 fatiate arc felfiflinefs and pride. They go through 
 this world carr)'ing defoiation ; and if they had 
 power would go through a rniverfe, either defo- 
 lating or engrofling the whole. Thefe principles, 
 left without controul would do the fame eternal- 
 ly. How evil they are is not f^r men to defcribe 
 -—words cannot tell — human imagmation cannot 
 conceive. God alone can comprehend the evil 
 of fm, and the enormity of its bafcnefs ; and 
 therefore he alone can tell the greatncfs of defer- 
 ved punifhmcnt. 
 
 It appears therefore that fin is oppofed to an 
 infinite good ; is a violation of infinite obligation ; 
 and hath a natural tendency to introduce infinite 
 and eternal wretchednefs. Thefe things cannot 
 be denied ; and in contemplation of them many 
 eminent divines, have called fin an infinite evil. 
 With this defcription of fin, as an infinite evil, 
 fome have been difpleafed, and oppofed it with 
 this argument. That fin is the ad of a finite 
 creature, and the ad of a finite creature can- 
 not be infinite. To wrangle about words, 
 
^ie Infinite Benevolence ofGoiu iij 
 
 IS difinffeimous, and fhows an indifpofition to 
 come to the truth. It is well known, that thofc 
 venerable divines who have called fin an infinite 
 evil, did not mean, that the a£t of a finite crea- 
 ture can be infinite in its nature ; and thofe who 
 have ufed the argument above mentioned had rea- 
 fon enough to know, that they did not mean this. 
 But the confequence doth not follow, that a finite 
 ad may not tend to evil effeds that are infinite j 
 or that the guilt and demerits of fm are not to 
 be judged by this rule. Suppofe a moral evil or 
 im, that is oppofed to an infinite good ; a viola- 
 tion of infinite obligation ; and tending in its ve- 
 ry nature to infinite wretchcdnefs, (and this is a 
 jufl defcription of every fin men commit) I 
 think it may fairly be called infinitely evil, unfit, 
 and unreafonable. And how can God in any 
 proportionate way difcover his fenfe of this evil, 
 but by an infinite and eternal punifhment. This 
 I conceive to be the force of the argument for 
 eternal punifhment, from the infinite evil of fin ; 
 and it fhows that the finner may be eternally 
 punifhed in juflice. 
 
 It is certainly fit, that God fhould exprefs his 
 fenfe of the evil of fin, as a means of making his 
 own charader known. It is fit, that he fhould 
 make a true expreffion of his own fenfe of the 
 evil of fin ; or in other words, that this expref- 
 fion fhould be in proportion to the real bafenefs 
 of the finners charader. Ther« is no conceiva- 
 ble way in which this can be done, but by pun- 
 ifhment. Words alone will not do it. It is a 
 maxim of common experience, that a6liom fpeak 
 louder than words. All pofTible prohibitions or 
 verbal condemnation, would not exprefs to the 
 minds of creatures, the divine fenfe of the evil of 
 fin, if God's adions or treatment of the finner 
 acquitted him. If the finners temper be aimed 
 
JtaS Eternal Mlfery reconcUeabJe v^ifS 
 
 againft the created poflible good ; then the di- 
 vine expreiTion ought to be the greatefl: poflible. If 
 this temper be aimed againft an eternal good, the 
 cxprcfllon ought to be commenfurate with infin- 
 ity or eternity. It muft be one alfo, that by finite 
 means difplays the energy of feeHng in an infinite 
 jnind. In all views of this fubjed, it runs into 
 eternal mifery, and both the nature of things and 
 the moral obligation of God to himfelf and his 
 kingdom feem to require it. 
 
 The ufe God will make of fin, and the caufe, 
 manner and means by which a fmner becomes 
 fuch ; are not in the leaft conneded with his de- 
 merits, and the treatment he may juflly receive 
 after he is become a fmner. In determining the 
 demerits of a fmful temper or adion, we never 
 ftand to inquire ; how did the man come by this 
 temper ? We look diredly upon the temper itfelf 
 and judge of its bafenefs ana juft demerits from 
 its own nature and tendency. This is the dictate 
 of common fenfe, and all men ad according to it. 
 In the prefent argument, the divine motives in 
 appointing fin and mifery ; the ufe God makes 
 of it ; and the manner in which men become fm- 
 ful, are one thing ; and God will doubtlefs be 
 able to juftify his own holinefs, and take care of 
 his own honor. The bafenefs and juft demerits 
 of a finful temper are entirely another thing ; and 
 the treatment that is juft to a finner, depends not 
 at all on the manner of his becoming finful. It is 
 juft, it is glorious in God to treat the tranfgreffor 
 according to what he is, let his corruption come 
 how it may, and whatever ufe God may make of 
 it in happifying the univerfc. God is juft in 
 puuifhing ; bccaufe he treats him according to 
 what he is, and in fuch a manner as public gooii 
 requires. 
 
' the Infinite Bencv'sknce of Cod. t^^ 
 
 I WILL give an example, by way of fuppofition^ 
 which may carry convidion on this fubjed ; and 
 I ihall endeavor to ftate one of the ftrongefl: kind. 
 The reader will obferve,itis merely a fuppofitioni 
 Suppofe that God fhould create a man, more wick- 
 ed than any one ever yet exifted ; and by his own 
 power immediately infufe into him, the moil per- 
 fed enmity and vice. Suppofethis wicked crea- 
 ture placed in fociety, and perpetrating all the 
 crimes natural to fuch a temper. What would 
 -men judge of fuch a creature, and what would 
 their treatment of him be ? Would his charader 
 ■appear amiable becaufe he was made as he is ? 
 Would men patiently bear with his fm, and in- 
 <lulge his violence, becaufe it is his nature to fin 
 and do violence ? Would it be any excufe for his 
 enmity and murders, for him to fay, by my crea- 
 tion I was fo made as to delight in wickednefs, 
 «iftd vice is the element in which I am moft hap- 
 py ? It is prefumed that his charader would not 
 appear lefs deteflable, or lefs worthy of punifli- 
 mem, on this account. This fhows that the juf- 
 tice of punifhment arifes from the nature of men's 
 temper and adions, in relation to the rational 
 tiniverfe ; and is not in the lead, conneded with 
 the caufe, or manner in which they became fm- 
 ful ; nor with the end for which an infinitely holy 
 •God appoints fm. 
 
 In purfuing the fubjed we are brought to thefe 
 two points, ift. That God is juftified to himfelf 
 and to the univerfe, in appointing fm and mifery, 
 by his defign of making them the means of the 
 greateft pofTible good. 2dly. He is juftified in 
 his punifhment of the finner, by his treating him 
 according to what he is — a creature with a temper 
 that is unfit, unreafonable, hateful in its nature, and 
 oppofed to the greateft good ; and to negled pun- 
 
 R 
 
130 Eternal Mifery reconcilcable with 
 
 Hhment, ^vouId hide the glorious holinefs of his 
 own nature, and fecrete from the inrclledual fight 
 of ^ood beings his characler, which is the ob- 
 jeft of their blifsful enjoyment. God acts from 
 the fame benevolence or holinefs, through the 
 whole; and he will be glorious in the whole. 
 In the end, it will appear that in him there is 
 nothing like what we call enmity or rerenge ; 
 and that he both creates and punilhes in benevo- 
 lence. Every mouth will be flopped before him ; 
 and guilty fmners, who now cavil againft his gov- 
 ernment, as an excufe for their fin, and to quiet 
 their own confciences in an evil way, will be to- 
 tally felf-condemned ; and they muft alfo be eter- 
 nally miferable, unlefs they are renewed by his 
 fpirit and forgiven through the blood of Christ. 
 The very excufes, which finning creatures 
 make for their bad hearts and practice, is often an 
 evidence of the excefs of their wickednefs ; and 
 inftead of cxcufing, proves them worthy of being 
 puniflied. God will need nothing more in the 
 day of judgment to convid finners, than their 
 own confciences and their own excufes. Their 
 excufts will prove the criminal nature of fin, and 
 their confciences will prove that they have com- 
 mitted it. Thoufands of finful fouls, i'pend their 
 time which ought to be filled with repentance and 
 amendment, in endeavoring to excufe their cor- 
 ruption ; and to contradid the fitnefs of punifh- 
 ment ; either on the ground that God is a good 
 being and theiefore will not punifh; or that he 
 holds the reins of government, and all things are 
 according to the purpofes of his counfel, and that 
 therefore it is not equitable he fliould punifh. 
 Boih tliele cvcuTes overlook the truth, that fin is 
 worthy of punilhment by its nature, and not from 
 the caufc and means which introduced it. 
 
the Infinite Benevolence of God, 131 
 
 However eafy It may be to prove on rational 
 principles, the judice of inflicting eternal mifery 
 on finners ; it will be hard to filence thofe, whofe 
 hearts do not love the judice of God, as it hath 
 been defcribed. The highefh rational evidence 
 never filences an oppofing heart. Nothing but 
 the gracious power or God, giving a holy tem- 
 per, will do it ; for as it belongs to the nature of 
 fm to delight in felf and felfilh interefls ; fo it 
 does, to deny God's judice in condemning and 
 punifhing. The writer doth not expect to make 
 one unholy mind acquiefce in divine judice ; or 
 feel a love of God for exercidng it ; or fee the 
 moral beauty of that hohnefs which governs the 
 univerfe. If fmners feel their hearts rifrng againd; 
 the dodrine, they mud apply to the gracious pow- 
 er of God, and not to men, to heal their hearts. 
 They alfo ought to condder, th*at the ridng of 
 their hearts, will never dop God In his govern- 
 ment. He will go on deadily and glorioufly, 
 doing that which he knoweth to be jud, for his 
 own glory, and the good of his kingdom. 
 
 Sec. 7. Objection. The original threatning 
 pronounced by God, was this. In the day thou 
 eatejl thereof thou Jhaltfurely die. This threat- 
 ning is abfolute. Divines generally fuppofe that 
 it includes eternal death or mifery. If any men 
 are faved, (which all parties allow will be the cafe) 
 then that threatning is not fulfilled, and if the 
 original threatning was not fulfilled, what cer- 
 tain evidence can we have, that any other threat- 
 ning in the bible will be ? To enforce this ob- 
 
 jedion it hath been faid ; that it is God's man- 
 ner to reveal one difpcnfation at a time. — That 
 he fird revealed the law, and told thofe efteds of 
 tranfgrefling it which mud fucceed ; if men were 
 left under the law. — And that as he was under 
 no obligations, fo he did not at that time intimate 
 any thing of a gofpel. — That God did not mean 
 
132 Eternal Mifery recondkahlc with 
 
 by the Ic^ijal llireatning to exclude a gofpel ; ilfo 
 that by the thrcatnings ir> the gofpel difpenlation, 
 he doth not mean to preclude fome new anid fu- 
 ture dir|x:nfation, which may deliver thofe from 
 mifery, who leje^ft the gofpel falvation. 
 
 Ans\<'£r. ift. It is not allowed that the dating 
 in this objection, or that the reafons to enforce it 
 arc true. But making the fuppofition that they are 
 true, it is no evidence of univerfal falvation. The 
 mofl: that it makes in favour of that doclrine is this^ 
 that Goo hath once omitted to inflict on fome 
 part of men, all the mifery that he migbt in juf- 
 tice have executed ; and that he hath placed them 
 by fovereign mercy in a fituaiion to retrieve their 
 ruin. But doth the confequence follow that he 
 •will do this the fecond time ? doth his having 
 done one unmerited favor, lay him under obliga- 
 tion to grant a fecond or a third ? Common 
 
 fenfe, in all tranfaclions of men, certainly argues 
 diredly oppofite. When the immediate and rig- 
 orous execution of punilhment deferred by a crim- 
 inal, hath been once delayed or remitted by a 
 good fovereign, on condition of iuture good con- 
 dud, and the criminal abufes this favour by » 
 repetition of fm ; do we in this cafe judge, that 
 the firfl undcferved favour is an evidence of a 
 fecond ? Do not all impartial people fay^ now let 
 the criminal fufTer the utmofl extent of the pen- 
 alty ! Having a chan .e for deliverance, and ha- 
 ving wantonly and againft warning abufcd his 
 fovereign and himfelf, he mufl now endure the 
 confequence, Miforable indeed, is the founda- 
 tion of hope for all men, that (lands folely on the 
 expectation of fome new and unknown difpenfa- 
 tion in favour of gofpel impenitents, becaufe the 
 gofpel fucceeded a condemning law. 
 
 2ndly. Tfie momentary fuppofition, which I 
 granted in mv firfl :mf\ver to the objedion, mult 
 
iht Infinite Denevolerice of God. 13^ 
 
 tiow be taken back, and I will conlider the matter 
 more particularly. It is faid in the objedion, that 
 divines generally fnppofe the threatning, "in the 
 day thou eateft thereof thou fliall furely die/' 
 means eternal death or mifery. It is incumbent 
 on mc to defcribe what is meant by this threat* 
 mng,and how it hath been generally underfl:ood> 
 with r«fpecl to eternal mifery. It hath not been 
 underftood, that all men aftually will fufFer eter- 
 nal mifery ; for this would be inconfifl^nt with 
 the falvation of any by the gofpel.— ^ — It hath 
 not been underftood, that any partial period of 
 duration will ever be compleated, in which it can 
 be faid the finner hath fufFered eternal death. 
 There muft be the fuffering of an abfolute eter- 
 nity, to make the death eternal. -Much lefs 
 
 hath it been underftood, that the /inner could 
 fufter a death that is ftridly eternal, within the 
 limits of that natural day in which he fell. The 
 meaning of the threatning, muft be fuch an one 
 as is conliftent with the nature and poflibility of 
 things, and I conceive it to be this. In the day 
 thou eateft or fmneft, a death of mifery fhall 
 commence with thee ; it will be juft to thee if 
 thou art left in this fituation ; and being thus 
 left the mifery muft be eternal. The very words, 
 in which the penalty is expreffed, feem to be de- 
 figned for two purpofes. Firft, to exprefs the 
 fmners defert, and what muft take place accor- 
 ding to the nature of unholy minds. And 
 Secondly, to leave room for a gofpel to follow. 
 There was a literal fulfilment of the threatning. 
 The creature did eat and become a fmner. In 
 that very day death commenced. — A death that 
 would be juft on him, extended through ait 
 abfolute eternity. — A death that muft continue, 
 according to the very nature of an intelligent 
 mind, fo long as he continued unholy. That the 
 
134 Eternal Mifery reconcile able with 
 
 original thrcatning meant the defert of eternal 
 niiicry to all Tinners, is not learned wholly from 
 the words in which it is cxprefTed ; but more 
 abundantly from the general tenor of fcripture, 
 and even from the gofpel which followed the law ; 
 for if the threatning of the law did not mean a 
 defert of eternal mifery, there would have been 
 no need of an infinite Saviour. But we may ob- 
 ferve on the original threarning ; that though it 
 is fo worded as to exprefs a defert of eternal mif- 
 ery, and to excite an expectation of it unlels fome 
 revelation of grace (hould commence, it did not 
 preclude a method of deliverance. It did not fay 
 there fliall be no grace — no Saviour. Had the 
 threatning been in the following words, " in the 
 day thou eateft thereof thou (halt die, and remain 
 in a ftate of death through endlefs duration,'' or 
 *' in the day thou eateft thou fhall die, and there 
 fhall be no forgivenefs," this would have totally 
 excluded a gofpel recovery, and have made it in- 
 confiftent with God's truth to forgive any finner. 
 3dly. There is a moft obfervable difference 
 between the original threatning of the law on the 
 one hand ; and the threatenings againft thofe 
 who negleft the gofpel, and the defcription of fu- 
 ture judgment given by Christ and the facred 
 writers, on the other. The former alTerts mifery 
 begun, and a defert of mifery eternal ; the lat- 
 ter aflert the adual exiftence of mifery eternal. 
 The former aiferts what is ilrid juftice to the fm- 
 ncr, and the commencement of its execution, 
 leaving a poflibility, without any contradiOion of 
 the divine threatening, for God to interpofe by 
 fovereign grace, and refcue fo many as he feeth 
 fit. 'J'hc latter aifert, there ftiail be no forgivenefs 
 either in this or the world to come — that they 
 fhall be puniihcd forever and ever — and that they 
 ihali go into eternal or endlefs puniflimcnt. A 
 
the Infinite Benevolence ofGoA. 13^ 
 
 vaft multitude of expreflions, implying endlefs 
 Hiifery, may be found among the latter or gofpel 
 threatenings, which totally take away all ground 
 to expedl, that fome new and unfeen way for the 
 deliverance of gofpel impenitents, may hereafter 
 arife. And it is conceived, that if the original 
 threatening of the legal penalty, . had been ex- 
 preffed as thefe latter threatenings are, all poffi- 
 bility of a gofpel to fave any, would have been 
 excluded by the truth of God. — Thofe therefore 
 who make themfelves quiet on this ground, are 
 ading againft the didates of common fenfe, and 
 the exprefs teflimony of fcripture. 
 
 SfiC. 8. Objection. Allowing that benevo- 
 lence requires God fhould govern for the greateft 
 good of the whole, and that there will be more 
 happinefs in the univerfe with the eternal exift- 
 ence of fin and mifery than could be without it ; 
 ftillhow is this confident with creating goodnefs? 
 Can God be ading the part of a good being, in 
 making a creature, who he knows v/ill be eter- 
 nally miferable ; even though juftice allows the 
 defert of the creatures mifery ? 
 
 Answer. This hath been a very popular objec- 
 tion againft the dodlrine of eternal punifhment. 
 I think a very little attention will difcover that it 
 is utterly without force. The objedion derives 
 its whole appearance of weight, from an idea that 
 creating goodnefs and governing goodnefs arc 
 two things ; whereas in fad, they are but one 
 and the fame. Creating goodnefs, is governing 
 goodnefs begun ; governing goodnefs, is creating 
 goodnefs continued. The eternal wifdom and 
 goodnefs of God fixed on an objed to execute. 
 •The execution was begun in creation — is contin- 
 ued in governing, and will be continued through 
 eternity. Every part of creation was exadly fit- 
 ted for the benevolent purpofe, of producing the 
 
136 Eternal Mifery reconcileable nvUb 
 
 greateft pofiiblc degree of happiaefs. Infinite 
 v^ifdom had this end in view, as much in creating 
 jis he hath in governing. In both, he was the 
 fame benevolent God, uniformly carrying his 
 cwn vafl purpofe into cfi'ecl. The objedion makes 
 a total feparation between creation and govern*, 
 ment ; it reprefents God as acting on different 
 principles in one cafe from what he does in the 
 other ; it defcribes him creating with a private 
 view of the highefl happinefs of every individual, 
 and governing with the public view of the greateft 
 happinefs in the whole. God is hereby reprefent- 
 ed as having two fchemes of adion ; one to make 
 every individual the molt happy ; the other to 
 make the greateft happinefs in the whole : but it 
 is not fuppofable that God created the univerfc 
 on one fcheme, and governs it on another. If it 
 be reditude in the Deity to govern the univerfe, 
 with reference to the greateit happinefs ; it \ras 
 certainly right ia liim to create it with that view. 
 The queftion which he would propofe to himfelf, 
 in order to act with benevolence in creating any 
 individual ; would not be, whether this creature 
 will have more happinefs than mifery ; but 
 whether the making of this creatine, will add to 
 the quantity of univerfal happinefs ; and if it will, 
 then benevolence requires the creation. It was 
 doubtlefs witli this view that God created every 
 being who cxiils. Creating goodnefs in God 
 does not imply a regard to the happinefs of the 
 individual created, but to the happinefs of the 
 whole ; and he will make creation fubferve this 
 end, tliough many individuals may be miferable. 
 We depraved mortals have fo many felfiih, partial 
 ;md private feelings ; that it is very difficult for 
 us to reafonon the things of God, in which fuch 
 feelings have no place. It is hard for us to feel 
 und reafon on the benevolent plan ol' God •, eC- 
 
the Infinite Benevolence of God. ijy 
 
 peciaHy when we think it will turn againfl: our- 
 felves. It appears that the argument for the fal- 
 vation of all men, derived from the particular 
 creating goodnefs of God, is founded on a diftinc- 
 tion between creating and governing goodnefs, 
 for which there is no manner of foundation. 
 God is hereby reprefented as a changeable being, 
 beginning with one fcheme and ending with a- 
 nother ; whereas there is every reafon to fuppofe, 
 both from the nature of an infinite being, and , 
 from the word of revelation ; that the fcheme of 
 his counfel is uniform throughout, and from eter- 
 nity, and that he hath had a perpetual regard to 
 it both in creating and governing. 
 
 Sec. 9. Objection. The dodrine of the eter- 
 nal falvation of fome, and the eternal mifery of 
 others, reprefents God as exercifing an odious par*, 
 tiality, in the choice of thofe who are to be the 
 fubjefts of happinefs and mifery. 
 
 Answer. It here becomes neceffary for us to 
 form true ideas of partiality and impartiality. 
 Thecommonfeelingsof mankind fix an odium on 
 partiality, and it is doubtlefs jufl-. thus to do ; but 
 we ought very exadly to know in what it confifls, 
 before we apply the odium, either to a fcheme of 
 belief or to a particular truth. A confufed man- 
 ner of thinking is one caufe of the objcdions 
 brought againft the truths of revelation, and in 
 no inflance more eminently than in the prefent. 
 It is prefumed that the following things will be 
 conceded : 
 
 ift. Impartiality did not require that God 
 fliould originally create all beings exadly alike. 
 As there were different purpofes to accomplifh in 
 the univerfe, there mufl be creatures of different 
 capacities and characters, adapted to the part which 
 they were deftined to ad, and to the ufe which i$ 
 
 s ■ 
 
138 Eternal Mifery reconcileable v>ith 
 
 to be made of them. God cannot be charged 
 with partiality in creating beings very unlike each 
 other, when diflerent purpofes are to be effected 
 by their exigence. A father is not partial in 
 giving a very different education to two fons, one 
 of which is dcftined to one employment, and the 
 other to another employment. — A prince is not 
 partial in appointing one of his fubje6:s, to an 
 employment much more honourable than is af- 
 iigned to the other, and all expecled of him is that 
 he affign each one, in the manner that will mod 
 projuote public good. God did not create two 
 beings fur the fame purpofe ; and if created for 
 two purpofes, they muff be made different, or 
 elfe not be made in the bed manner, for the pur- 
 pofes to which they were deflined. 
 
 2dly. Impartiality dotJinot require that all 
 beings be treated alike. There is no maxim to 
 which the common fenfeofmen more univerfally 
 affents, than this ; that all ought to be treated 
 according to what they are. To treat two beings 
 in the fame manner, who are of different charac- 
 ters ; initead of being impartial, would inftantly 
 be called the mod odious partiality. 
 
 It appears therefore, that partiality in the odi- 
 ous fenfe of the word, doth not confill ; either in 
 creating beings very unlike to each other, or treat- 
 ing them differently. Juilice and public good re- 
 quire this, and we muit look to fome other caufe 
 to know in what an odious partiality confiffs. 
 And I think it confids in adting from private and 
 fe^fifli motives, and in nothing elfe. If a man in 
 judging between his neigbour and himfclf, judg- 
 es feliiihly, his judgment is partial. If he be call- 
 ed to judge between two neighbours, and fhows 
 more favour to one than to the oilier, on account 
 of fome intereftedconnexionwith one of them; iu 
 this cafe he u partial, and his partiality arifes 
 
the Infiniic Benevolence of God, i 3 9 
 
 from his acting on a private and felfifh motive, 
 and on this account an odium is affixed to his 
 conduct. If a prince in the appointment to a pub- 
 lic office, appoints his fon to the exciufion of a 
 good fubjed ; when it is evident that the fubjed: 
 would execute the office in a better manner, in 
 that cafe we call him partial ; that is, he a£ls on 
 private and felfifh motives, and the odium of par- 
 tiality is the fame as the odium of felfifhnefs. If 
 it be evident that the fon will execute the of- 
 fice in a better manner for the public than the 
 fubjed ; we (till call the prince impartial, though 
 a fon be appointed. I might go on in athoufand 
 inflances, and (how that the odium of partiality, 
 arifes from felfifhnefs or adling on private motives 
 to the exciufion of a greater good ; and that im- 
 partiality, which is allowed to be the glory of a 
 governor, and the thing which entitles him to 
 confidence, confifts in fuch principles and adions, 
 as will promote the general benefit. Having fixed 
 with fome degree ofprecifion, what is meant by 
 partiality and impartiality ; and whence the odi- 
 um of one, and the honor of the other arifes ; 
 we are now prepared to confider the objedion, 
 That the dodrine of the eternal falvation of fo?ne, 
 and the eternal mifery of others^ reprcfenis God as 
 exercifing an odious partiality^ in the choice of thofe 
 who are to be the fubje6ls ofhappinefs and mifery. 
 
 If in the choice of thefe perfons refpe&ively, 
 God a6ls wholly on principles of the greatefl 
 good, there is no partiality in the matter. In 
 treating this fubjed, it has commonly been faid 
 that God ads as a fovereign. In a fovereign 
 manner he choofesone and leaves another. The 
 meaning of his ading as a fovereign, is not that 
 he ads without reafon ; but only that there is no 
 meritorious caufe in the per fon chofen to falva- 
 tion, why he fhould be chofen in preference to 
 
140 Eternal Miftry reconcileahle with 
 
 another. He draws the motive of his choke 
 from the nature of that fyftem, which he means 
 to brins^ to the highefl condition of blelfednefs ; 
 and this fyflem, is the infinite \vifdom and good- 
 nefs of his own nature aded out, in producing 
 the greateft quantity of good in the whole ; fo 
 that it may fairly be faid, the motive of his 
 .(bvereign ading is drawn from wdtliin himfelf ; 
 but though drawn from within himfelf it is 
 not without reafon. It is God's holy nature from 
 which he cannot deviate to regard the public 
 good, and do every thing in fubferviency to that. 
 Adint; out his own nature, ir. feeking the general 
 benefit ; and through eternity there will be no 
 reparation between them. We, through the fcan- 
 tinefs of ourunderftandirg, cannot tell who ought 
 to be chofen to eternal happinefs and who paffed 
 by, on the principle of promoting the greateft 
 good. Infinite wifdom can tell ; and on this 
 principle, made the choice what beings to create ; 
 how to create them ; what capacities and what 
 moral character to give them ; whom to choofe 
 to falvation ; and whom to leave in their fins. 
 All was done by God from love to the greateft 
 good, direded by infinite knowledge and f!:ill ; 
 and with a defign to produce the moft blelfed 
 univerfe. — Suppofe that myfelf and my neighbor 
 are two finners, of a bafe character and deferving 
 nothing but evil. Infinite wifdom, fees, that it 
 will moft promote the good of the whole, to have 
 my neighbour chofen to holinefs and happinefs, 
 and myfelf left to fin and mifery ; and the choice 
 is accordingly made. In this cafe, can I charge 
 an infinite God with partiality, or any thing that 
 is private, felfifh, odious or cruel ? Very far from 
 this, for he is acting in the hightft perfedion of 
 goodncfs. My neighbour muft forever afcribe 
 his falvation to unmerited grace j I muft afcribe 
 
ibe Infinite Benevolence of Gob, 141 
 
 my being left to my own bafenefs, aftd God's re- 
 gard to a greater good than mine, and we mull 
 both confefs, that Jehovah has in the whole been 
 an impartial God. U he univcrie will forever 
 applaud, both the wifdom and goodnefs of his 
 choice. 
 
 Let us now view wh^t would be the effect of 
 a contrary condud: in Gcd. Suppofe, he had 
 alfo chofen me to lalvation, when he knew I had 
 no claim of defert, and alio that the choice would 
 lelfen the glory, perfeQion, and happinefs of the 
 univerfe. Would not this choice bring him di- 
 redly under the charge ot partiality, and of ading 
 with reference to a private and feparate intereii, 
 and not the interefl of the whole ? Here is the 
 place in which the charge of an odious partiality 
 would arife, and not in pafTnig me by. Thus 
 ends the loud-mouthed charge, of a God odiouily 
 partial in appointing fome to happinefs, and oth- 
 ers to mifery. The odious partiahty is not in 
 God, but in the objedor himfelf. He is fo felfifh ; 
 he ads, and feels, and judges fo much on inte- 
 refted motives, that he cannot fee the beauty and 
 litnefs of the divine condud, in acting on motives 
 different from him. Thus will e^'d almofl every 
 objedion againil the fcripture dodrine of eternal 
 happinefs and mifery. The very objections a- 
 gainft the doctrine, on being examined terminate 
 in its eflabhlhment ; and fhow God's redlitudc 
 to be more glorious than would have been known, 
 if fuch objedions had not been made. 
 
 Sec. 10. Objection. How are the gofpel in- 
 vitations, many of which are exprefled in very 
 general terms, confiflent with the eternal mifery 
 of great numbers to whom they are made ? God 
 faith, look unto me all ye ends of the earth and 
 be faved. (Ifaiah xlv. 19.) Are fuch invitations 
 as thefe confiflent with fmcerity, if God doth not 
 
142 Eternal M if cry rcconcUeable wUh 
 
 intend effe^lually to fave all thofe to whom they 
 arc made ? Is there not fome fenfe, in which fal- 
 vation is offered to all men, and how can the of- 
 fer be an honeft one, If Goi> doth not intend ef- 
 fedually to aflifl: all Tinners in complying with it ; 
 and does not an invitation, in fuch a cafe as the 
 fnmer's is, imply a promife ? 
 
 Answer. In attending to this objed:ion, we 
 ought very carefully to inquire, what is meant by 
 a gofpel invitation. Some feem to conceive, that 
 a gofpel invitation, is fomething different both 
 from the commands and from the promifes of 
 God ; and that though it be not an abfolute prom- 
 ife, it does in fome fenfe lay God under an obli- 
 gation, to exert his whole infinite power in faving 
 the fmner to whom the invitationismade. But it 
 is conceived there is no fuch thing, and that all 
 thofe addreffes of God to men, which have com- 
 monly been called gofpel invitations ; are direct 
 promifes ; cr diredl commands ; or partaking of 
 both. The greater part of what have been called 
 gofpel invitations, are dired promifes. The proph- 
 et faith, ho I every one that thtrjieib^ come ye to 
 the waters^ and he adds the promife, I will make 
 an everlajling covenant with you, even the f lire mer- 
 cies of David. This invitation is a promife ; the 
 charader to which it is made, is described by the 
 word thirfteth, meaning one who defires holi- 
 ntk^ and a real defire of holinefs, is being holy. 
 Thiiiting, in the fcriptural ufeof the word, means 
 a very fenfiblc degree and exercife of holy defires. 
 David ufed that word to defcribe his highefl: long- 
 11. gs after Gon. Christ fays, come unto me all 
 ye who labor and are heavy laden, a?id J will give 
 you rcfl. This is a promife. Who arc the per- 
 fons heavy laden with fin ? They are truly gra- 
 cious pcrfons, and no other. Thofe, whole 
 hearts are changed, to loathe every wrong thing, 
 
the Infinite Benevolence ofGoD> 143 
 
 The unfanclified fmner, may be heavy laden with 
 a fear of mifery, and with rhofe fruits of fin which 
 he finds in himfelf ; but he is not heavy laden 
 with fin itfelf, foi if he were, he would loathe it, 
 become a penitent, ferve God with delight, and 
 this would entitle him to the promife. God 
 hath multiplied his piomifes to all holy and peni- 
 tent perfons, that they may have flrong confola- 
 tion in his grace. He hath made particular 
 promifes to every particular grace. But how the 
 promifes, made to thofe who have complied with 
 the terms of falvation, ihould be confidered as 
 invitations to thofe who have never complied with 
 the terms of falvation ; or how they are an invi- 
 tation, of fuch a nature as lays God under an 
 obligation to fave all men, it is believed can nev- 
 er be (hown. All that can be gathered from thefe 
 promifes which are expreifed by way of invitation, 
 is this j that God will treat as being gracious, 
 thofe who have become gracious. So far are 
 they from an encouragement of all m.en being 
 faved ; that they are a ftrong implication of the 
 contrary ; for if God had defigned falvation for 
 all men, what need would there have been of 
 thefe particular promifes, to a gracious Itate of 
 the heart. God's having confined his promifed 
 bleffings to a particular character, ftrongly im- 
 plies, that thofe who are not of this charadcr can 
 never have them. 
 
 It was faid, that what have been called gofpel 
 invitations, are either diredt promifes ; or direct 
 commands ; or comprehending both. We have 
 confidered them in the nature of promifes, and 
 find that they give no encouragement for the fal- 
 vation of all men ; but imply the contrary. 
 
 Some of the gofpel invitations are direct com- 
 mands ; do thofe lay God under any obligation, 
 or give any encouragement to the perfons to 
 
1 44 Eternal Mlftry reconcikahle imth 
 
 whom they are made, that God will fave them? 
 hook unto me all ye ends of the earth and be fa*ved. 
 tiearken unto Pie, ye children. Hear injirudion 
 end be wife, and rcftife it not, Thefe are flriclly 
 and literally commands, as much as the precepts 
 of the law, thoujhalt not kill, or thoujhalt nutjieal. 
 The nature of our relation to God is fuch, as does 
 not admit of any invitation from him to us, un- 
 lefs by invitation we mean the fame, as a com- 
 mand. In tranfadlions between men, there may 
 be a difference in the meaning of the two words ; 
 but it is not fo in the addrefs of God to fmners. 
 If I exprefs a defire to my child that he (hould 
 walk with me, this is to all intents and purpofes 
 a command ; for the exprcflion of my defire 
 brings the child under amoral obligation to com- 
 ply. If I exprefs a fimilar defire to my neigh- 
 bor ; this may be confidered as no more than an 
 invitation, for it does not appear, that my neigh- 
 bor is under any moral obligation to comply with 
 my defire. There is this difference in the mean- 
 ing of the two words when applied to tranfa^lions 
 between men ; but this is a difference which does 
 not take place in the expreffion of God's will to 
 finners. Every expreffion of his defire carries 
 with it the force of a command. Believe thou 
 in the Lord Jesus Christ ; or I befeech thee to 
 believe in the Lord Jesus, coming from God, 
 amount to the fame thing in all refpeds, and are 
 both of them as pofitive commands, as the ten 
 commandments. To repent of fin through 
 Christ ; to believe in Christ ; to come to him 
 and trufl in him for falvation ; together with all 
 evangelical exercifes, fince the publication of the 
 gofpel, are become moral duties incumbent on 
 every fmner ; and are as proper matter of com- 
 mand, as the moral duties of loving God or of 
 fpeaking the truth were in the original moral bw. 
 
the Infinite Benevolent e of God* 145 
 
 So that thefe gofpel invitations are commands, and 
 in no effential refped to be diflinguifhed from 
 them* — The queftion recurs, do God's commands 
 to all men, lay him under any obligation, or give 
 any encouragement, that all fhall be faved ? I will 
 begin my anfwcr to this queftion, by afking fome 
 other queftions. In the beginning God doubtlefs 
 commanded the angels who are now fallen, to 
 continue in holy love and obedience ; and did 
 that command lay him under any obligation to 
 preferve them in reditude ? If it did, it appears 
 that the moft holy God is a breaker of his obli- 
 gations, in not preventing their fin. God com- 
 manded our firft parents to obey the whole law ; 
 but they difobeyed, and* in confequence of their 
 fin, all their pofterity are finners. Can it be fup- 
 pofed that God violated obligation in this matter ? 
 This fuppofition would indeed be (hifting the 
 fcene. It would remove fin from earth to heaven, 
 and arraign infinite majefty at the bar of a worm 
 of the duft. 
 
 The commands to evangelical obedience do 
 not imply any more obligation on God, to aflift: 
 the perfon to whom they are made, than the 
 original commands of the moral law did. — God's 
 commands are not the origin of obligation. 
 The origin of obligation, is in the infinite nature 
 of God, our own nature, and the relation we 
 bear to him and his creatures. Obligation had 
 its origin antecedent to any precept of the law or 
 gofpel. Moral and evangelical precepts only ex- 
 prefs our obligations. They exprefs Goo's holy 
 charader ; our duty to that charader ; and the 
 awful confequences of not doing our^duty : but 
 they are no expreflion of any obligation in God 
 to aflift us fpecially in doing our duty. Further, 
 the notion, that God's commands carry with them 
 
 T 
 
146 Eternal Mifery reconciUahle with 
 
 an obligation on his part, fpecially to afllft the 
 commanded perfons in obedience; will totally 
 exclude fm from the univerfc, or make the infi- 
 nitely holy God himfelf the only fmner. All ho- 
 linefs is matter of command ; all unholinefs is 
 matter of prohibition ; if commands and prohi- 
 bitions carry with them any obligation on God, 
 it is he who is blameable for the want of holinefs, 
 and for the commiflion of crimes. 
 
 On this fubjeft, in order to vindicate the divine 
 fmcerity, in what have been called gofpel invita- 
 tions to thofe who never repent, I ought to obferve 
 further. That thefe invitations, if that word be 
 the mofl pleafmg to any, are exactly the fame in 
 all refpeds, to thofe who do repent, and to thofe 
 who never repent. They hold forth the fame 
 truai to each; they give the fame alTiftance to 
 each ; and produce no effeds in one, which they 
 do not produce in the other. So that from GoD*s 
 fovt reign grace to thofe who repent, there is no 
 evidence of any infincerity to fuch as do not re- 
 pent. 
 
 It is not the gofpel invitation which faves the 
 redeemed. They go on refifting it like other 
 fmners ; and they treat it as others do, until God 
 in fovereign power renews their hearts. It is 
 not the gofpel call, but the holy fpirit who changes 
 their heart, and we might as \\q\\ fay that God is 
 infmcere in the gofpel invitation to thofe who 
 are faved ; becaufc he did not renew them fooner, 
 as we may that he is infmcere to thofe whom he 
 never renews. The gofpel command, and the 
 renewing power of God are two things ; one 
 docs not imply the other ; and ihey may go to- 
 gether or they may be feparated, as infinite wif- 
 dom fees bed. The gofpel command exprefTes 
 thecharader of God, with our duty and obliga- 
 tion to him, and no morg. Every invitation ex- 
 
the Infinite Benevolence of God, 147 
 
 prcfles the fame, either with or without a prom- 
 i{t ; and men have no right to fuppofe concern- 
 ing themfelves or others, that they fhali be faved, 
 until they come within the limits of a promife. 
 Adam or the fallen angels after their apoftacy, 
 had as much right to charge God with infincerity 
 in not preferving their rectitude, as impenitent 
 (inners have for not bringing them to eternal fal- 
 vation. God is therefore in the higheft degree 
 fincere, in every part of his word which can be 
 called gofpel invitations to finners. For fuch in- 
 vitations are either ; firft, promifes to a certain 
 character, which will be eternally fulfilled to all 
 who become of that charader. Or fecondly, 
 thefe invitations are commands, and God is as 
 fincere in commanding thofe who never do their 
 duty, as he is in commanding thofe who do it. 
 There is equal propriety that he ihould command 
 in the two cafes. God never could be a faithful 
 moral governor in this finful world, unlefs he did 
 command finners and exprefs his fenfe of their 
 duty, and it is a moft unfounded confequence 
 that becaufe God is faithful all men will be faved. 
 I HAVE dwelt fo long on this point, becaufe ma- 
 ny conceive there is fomething in the fcrip- 
 tures, which they call gofpel invitations or encour- 
 agements to finners, which are not promifes, but 
 fiill bring God under fome kind of obligation to 
 fave men, and that make the (late of the finner 
 more fafe. But there is not one encouragement, 
 that is different in its nature from the words of 
 Chrift ; he that believeth fliall be faved, but he 
 that believeth not fhall be damned. This is all the 
 encouragement that ought to be, or that is necef- 
 fary in fuch a cafe. Men are either holy or unho- 
 ly ; if holy it is fitting they Ihould have a pro- 
 mife ; if unholy it is fitting they fhould be threat- 
 ened, and treated according to their charadcr. 
 
1 48 Eternal Mifery rcconeileahk with 
 
 There is no halfway characler, between the re-* 
 newecJ and unrenewed ; and it is not therefore fit 
 there fhould be any half way promifcs.— If thou 
 believed thou (hall be faved, is encouragement 
 enough to a finner ; for it declares what his du- 
 ty is, and fets before him a rational motive to com- 
 pliance. Any other manner of treating fmners, 
 would be direi^ly calculated to make them fecurd 
 in their fin. It is therefore a matter of high im-* 
 portance, that men have jufl ideas of what have 
 commonly been called gofpel invitation?, as con* 
 fifling wholly in commands and promifes. The 
 promifory part is mod ftridly limited to evangeU 
 ical holinefs, and implies an awful threatning to 
 the want of holinefs. The commandatory o? 
 preceptive part declares the finners prefent duty, 
 and contains no promife of future grace to the de- 
 laying finner, or of final falvationto the dying im- 
 penitent. 
 
 Sec. II. OBjECtioN. Thofe who believe 
 there will be eternal punifhment, allow that the 
 merits of Jesus ChtvIst are fufficient for the falva*- 
 tlon of all men ; and if fufficient is it not juft 
 that all ihould be faved ? 
 
 Answer. This objeclion leads us to confidcr 
 the nature of the gofpel atonement by fuffering ; 
 and on what grounds it was required by God, 
 and is abf >lutely neceflaiy for the forgivenefs of 
 fmners. By this we (hall fee the kind of fufficien. 
 cy there is in it for the falvation of all men, and 
 whether it be fuch a kind of fufficiency, as makes 
 falvation a matter of juflice to them. The na* 
 ture of holinefs or benevolence doth not admit 
 that temper, which we commonly call revenge* 
 Revenge is a delight in mifery, or a pleafurc in 
 feeing another being wretched. It fuppofes the 
 idea, that feeing another miferable is a good to 
 the mind ; but there is nothing hke this in the 
 
the Infinite Benevolence of God, 149 
 
 divine mind. God takes no pleafure in the na- 
 ture of mifery, or in beholding it for its own 
 fake. Seeing the pain of a fmner, is no good to 
 God, or to any one mind in that holy univerfe, 
 the rights and privileges of which he protects. 
 The infinite wifdom of God, never introduced 
 mifery into the fyftem, under an idea that the be- 
 holding of pain, would be a good, either to him or 
 any holy mind. God confidered it as evil or un- 
 desirable in its own nature, when he introduced 
 it; and he juftified the introdudion to himfelf, 
 on this reafon, that there would be more happi- 
 nefs in the univerfe w ith the exiftence of mifery, 
 than there could be without it. The nature of 
 holinefs in God and in creatures, is the fame* 
 What it is in creatures wx learn from the divine 
 commands. Christ fays, love your enemies^pray 
 for them^^and do them good. The meaning of 
 which is, take no pleafure in the mifery of ene* 
 mies ; but on the contrary, take pleafure in doing 
 them good, when there are no reafons of a public 
 nature againft it ; and in a cafe, where doing 
 good to our enemies, would injure the public 
 more than it benefits them, the obligation to do 
 good to our enemiefi ccafes, for our obligation to 
 the public body of intelligence, is greater than it 
 can be to any individual. 
 
 The punlfhment of fin, cannot therefore be 
 put upon a footing with the payment of a pecunia- 
 ry debt : In the cafe of a pecuniary debt, the 
 debtor has received of the creditor, a real good ; 
 and is under obligation to return a like quantity 
 of real good; and when a hke quantity of real 
 good is returned the obhgation ceafes. But ia 
 the punifhment of fin there is no fuch thing. 
 When God gave the moral law, he annexed mife- 
 ry as a penalty, and why did he do it ? Will 
 the eternal mifery of the finner be in itfelf a real 
 
150 Eternal Mifery reconcileable with 
 
 good to God, the beholding of which will be 
 the repayment of a good the finner has received 
 from him ? This certainly can not be, bccaufe 
 neither mifery in itfelf nor the feeing of it can be 
 any good to God. 
 
 If we can tell why mifery was a proper penalty 
 of the law ; it will lead us to fee why Christ's 
 atoning fufferings were neceflary, for the reafon 
 is the fame in both cafes. To bring this fubjed 
 into view, 1 will attempt to explain the following 
 things : 
 
 I ft. Why mifery was the proper penalty of 
 difobedience to the law. 
 
 2d. "Why the attoning fufferings of Christ 
 were neceflary in the gofpel. 
 
 3d. In what fenfe Christ did ftand in the 
 place of fmners. 
 
 4th. Whether the fufferings of Christ and 
 the fmner are the fame in kind. 
 
 In order to fee why mifery was a proper pen- 
 alty of the law, I will recur to the feelings of a 
 penitent before God, when he comes to true re- 
 pentance. The feelings of fuch a mind, under the 
 fandifying influence of the fpirit of all knowledge, 
 are a more fure guide, than all the philofophical 
 refearches in the world. I believe that every 
 penitent will agree to the following defcription. 
 '' I am worthy of all this punifliment. I am 
 *^ juftly condemned by the law of God, and it is 
 *' pcrfedlly fit that he fhould make me miferable. 
 *' But why is it fit he fhould make me miftrable, 
 *' and why did he annex mifery as the penalty of 
 **• the law which condemns mc ? Will my mifery 
 " be any good to him ; will it make him happy ; 
 " will he delight in looking on my torment ? 
 ** No ! he is too good a God for this, and it en- 
 " hanccs my guilt, that I have finned againfl fo 
 ** good a God. Will my mifery be the repay. 
 
<t 
 
 the InfiniU Benevolence ofGoi>. 151 
 
 " ment, or a reward to him for the good I have 
 " received at his hands ? Neither can it be this. 
 " The good I have received of him is loft out of 
 " my hands, and I can never repay it. My mif- 
 ery if it fhould be eternal will never be a repay- 
 " ment to God of the good I have received. 
 " Why then fhould (?pD make me miferable, and 
 " why do I deferve it ? The reafon is this. My 
 *' character and temper is a moft unreafonable 
 ** and bafe one — I feel, I know it to be fuch ; 
 *' and God in juflice to himfelf, and to the whole 
 <* holy univerfe ought to exprefs his fenfe of my 
 " bafenefs. He ought to bear a teftimony againft: 
 *^ me and my pradice, and the nature of things, 
 " doth not admit any other way under the law, 
 " but by making me miferable. God infinitely 
 " abhors my whole character ; my temper ; my 
 *' pradice ; my tranfgreiTion of a law that is per- 
 *' fedly juft ; and he is glorious in thus abhor- 
 " ing me. The happinefs of the holy univerfe 
 ** depends on having a juft view of God's char- 
 ** adter. Therefore in juftice both to himfelf 
 *' and his kingdom, he will exprefs his fenfe of 
 fm and its turpitude ; and punifhment is the 
 natural way of manifefting this expreffion." 
 Such I think will be the fentiments of a peni- 
 tent on confidering himfelf expofed to the penal- 
 ty of the law. Thefe are the reafons which 
 fiiow him the reditude of God in ordaining and 
 infli£ling eternal mifery. And I alfo believe thefe 
 penitential feelings, without the aid of philofophy, 
 reach the whole truth in this matter ; and {how 
 the grounds, on which it is infinitely reafonablc 
 that eternal mifery fhould be the penalty of the 
 law* Not becaufe God or the holy univerfe de- 
 light in mifery ; not becaufe the mifery of the fm- 
 ner is the refunding of that good he had received 
 from God, ©r of any equivalent to it 3 for it never 
 
 << 
 
i^i Eternal Mifery reconcileable with 
 
 can be repaid. The finners mifery is the only 
 ^xpreflion or manifeflation, admitted in the ftruc- 
 ture of nature, of God's fenfe of the fmners bafe- 
 iiefs ; of his guilt in violating a holy obligation ; 
 of the importance that the law be obeyed ; and 
 of the holy difpleafure that arifes in every good 
 mind againft fuch a character as the finner pof- 
 feffes. 
 
 Suffer me to inquire, in what other way could 
 thefe truths be exprefled, but by the fmners mif- 
 ery ? Doth nature without a gofpel admit of any 
 other ; and the penalties of the law were ordain- 
 ed according to the exifting nature of things, and 
 without reference to a gofpel which has fucceed- 
 cd. God's forbidding fm, or his faying it to 
 be wrong after committed, would be no evidence 
 of thefe truths; if he treated the holy and the 
 unholy alike, and made one the fubjed of as much 
 happinefs as the other. 
 
 We fee therefore, that the reafon why mifery 
 "U'as annexed as the penalty of the law, was not 
 becaufe God delights in mifery ; it was not be- 
 caufe any repayment would be made to God for 
 a good which he firfl beftowcd on the fmncr ; 
 but folely as an exprefTion of certain moral truths 
 (which have been mentioned above) and thefe 
 could not in the nature of things, be fo well ex- 
 preffed by any other means. 
 
 2dly. We are hereby prepared, to fee why the 
 atoning fufFerings of Christ were necelfary in 
 the gofpel fcheme, and how they become effica- 
 cious for the falvation of repenting fmners. The 
 atoning fufFerings of Christ, were necefTary in 
 the Gofpel fcheme, for the fame reafon, as the 
 eternal mifery of the fjimer was under the law ; 
 to make a difplay of God's moral character — of 
 his righteoufnefs as king of the unirerfe — of his 
 fcnfc of the turpitude of the fmners principles and 
 
^iie Infinite Bsnevolence of God. 153 
 
 pf adlce— and alfo the nature of benevolence, in 
 its high and infinite fource. Godhead himfclf. If 
 God had been governed by revenge or perfonal 
 refentment againftthefinncr, there would have 
 been no poflibility of a gofpel ; and the tranfgref- 
 for muft have borne the neceflary mifery him- 
 felf. But as the divine motive, in this matter, 
 was folely the public benefit ; and as the fm- 
 ners mifery was folely to anfwer a public and 
 governmental end, God might accept as a fubfti- 
 tute, whatever would anfwer the fame purpofes in 
 government, andequally conduce to the bleifednef* 
 of the univerfe. Whatever would make an equal 
 difplay of the fame truths, might be accepted in 
 the ftead of the fmner's eternal mifery. The fuf- 
 fcrings of Christ, who was both God and man, 
 would in a limited time make this difplay in a 
 higher degree than the eternal fufFerings of the 
 whole univerfe ; and therefore his fufFerings 
 might be accepted by God in juftice to his gov- 
 ernment, in the ftead of fo many finners, as infi- 
 nite wifdom faw it would be Deft to fandify and 
 forgive. By the fuffering of Christ, all thofe 
 truths which relate to the divine charader, the 
 fupport of his government, and the unchangeable 
 obhgation of the law, arefeen in a brighter man- 
 ner, than they could be by any fuffering of the 
 iinner under the law. It is thus that the gofpel 
 opens a greater view of Goo and the holy fyftem, 
 and prepares the way for higher happinefs. 
 
 3dly. In what fenfe did Christ ftand in the 
 place of fmners ? By coming into the place of 
 guilty men, he did not become a fmner ; for it 
 is faid that he was without ftn^ that he knew no 
 fin ; he was the lamb without fpot and without 
 blemifh ; he was the fathers fon with whom he is 
 irell plcafed.— There was no fenfe in which any 
 
 U 
 
2 54 Eternal M if cry reconcile able with 
 
 moral turpitude or bafeiiefs was found in him.— 
 His own nature had no moral turpitude in it. — 
 Neither did God, as fome feem to conceive, by 
 a fovereign a£l of power transfer the whole moral 
 turpitude of Tinners, and make it the moral tur- 
 pitude of Christ. There are tw^o reafons why 
 this could not be the cafe. Firfl, it is impofli- 
 ble in the nature of things. It is juit asimpolTible 
 to make the moral turpitude of one being, tlie mo- 
 ral turpitude of another being ; as it is to make 
 a thing to be, and not to be, at the fame time ; 
 and is indeed the fame kind of impoffibility. Af- 
 ter the utmolt pains, we cannot bring our minds 
 to conceive the pofTibility of it. — Secondly, if we. 
 were to allow, that the moral turpitude of finner» 
 might become the niorai turpitude of Christ ; 
 it is conceived that he would thereby become to- 
 tally difqualified to acl the part of a Saviour ; 
 and that it would be as inconfiltent w'ith the infi- 
 nite holinefs of God, to negociate the great work 
 of redemption with him, as with the fmner him- 
 felf. The turpitude of the fmner mud forever 
 remain his own. IF he be fandified, forgiven and 
 brought to Heaven ; he mull look back upon his 
 own fins, and fay, " Thefe fms are mine — the 
 *^ turpitude of them is mine — and though I am 
 ** now in Heaven, I am unworthy of being here. 
 *' Christ Itood in my place to fufi'er, and de- 
 *' liver me from eternal milery. He purchafed 
 '* the fpirit to change my bafe temper, but he 
 " never mpde my fm his own, lor that was in the 
 *' nature of things impofTible, and on my own ac- 
 " count 1 have no claim to Heaven." If the 
 faint in Heaven, cannoi claim his place there as 
 an a£t of juflice to himfcif, even after he has 
 complied with the Gofpel by hi h and repentance; 
 it is hard to conceive, bow all men niay fay, it 
 is jull they Ihould be faved, becaufe there is a 
 
the hifintie Benevolence of God. 155 
 
 fufficlency in the merits of Christ for the falva- 
 tion of a whole world. 
 
 The true fenfe of Christ's {landing in the 
 place of finners is this. According to the will 
 of the father and with his own choice, he hath 
 by obedience and fuffering made a difplay of cer- 
 tain moral truths before mentioned, which the 
 eternal mifery of thofe who are forgiven was ne- 
 ceilary for difplaying ; fo that their mifery is not 
 now neceflary for the good government of the 
 univerfe. 1 he reafon that their eternal fuffering 
 was fit under the law, was to make this difplay ; 
 the necelTuy of which hath now ceafed, if God 
 be pleafed to fan^lify and forgive through 
 Christ ; but if he be not pleafed to fan£lify them 
 through Christ, the neceflity doth not ceafe. 
 The meritorious caufe on which he forgives is 
 the atoning fuiferings of his fon ; the moving 
 caufe in his own mind, to provide the gofpel 
 atonement and pardon the fmner on account of 
 it, was his own goodnefs and the general good. 
 So many as the general good requires he will 
 landify and pardon, and no more. 
 
 If the fufferings of the fmner under the law, or 
 of Jesus Christ in the gofpel, be not confidered 
 as the repayment of a good to God, in the flead 
 of one he had beflowed on the fmner, but only as 
 a difplay of truth ; it is not apprehended that 
 the fmner can have any claim to falvation becaufe 
 of the infinite fufEciency of Christ's merits. 
 There does not feem to be any other claim of 
 juflice in this cafe, than man had before a Saviour 
 was promifed. Suppofe that after the apot 
 tacy, man had been informed ; God can makf 
 fuch a difplay of himfelf, of his government, and 
 of all truth, as will render your falvation pofFible 
 in confiftency with the general good ; but this 
 difplay mufl be made by himfelf, and you can 
 
156 Eternal Mifery reconcile able with 
 
 have no part in making it. Would fuch infbf* 
 mation have given man any right to expert falva* 
 tion as a matter of juilice ? I think it certainly 
 would not. And are not the cafes fimilar ? Goi> 
 has made the difplay— it is all hi? own work—, 
 devifed by his wil'dom and executed by his power 
 and fafficicncy ; l.at what fmner can in juitice 
 claim a right to the benefits of what God hath 
 done. So far as rtfpecls the fmner, God had a 
 perfed: right to mnke the provifion or omit 
 making it ; nnd when made, he has a right to 
 extend the benefit of it to whom he pleafes ; ei- 
 ther to one man, or to all men, as his wifdom 
 judges bed. And the rule by which he will be 
 direcled in the extenfion of thefe benefits is the 
 general good. If he fees that the extenfion of 
 it to all men w Hi make the greateft quantity of 
 happinefs in the univerfe, it will be thus extend*- 
 €d ; if he fees that it will be better to take part, 
 and leave part, as we fuppofe his word informs 
 us, part will be omitted, and in the omiflion no 
 injuflice is done to them. 
 
 4th. It docS not appear that the Saviour en- 
 dured the fame kind of fufferings, in all refpe£ks, 
 as thole who are laved by him, mull have endu- 
 red, if they had been left to perifti. Sundry 
 things which we mufl fuppofe will be eflentia! 
 parts of the fmner's fuffering, Christ never did 
 endure. He never felt the (lings of an accufmg, 
 condemning confcience. He never felt a pain of 
 heart in feeing the holy government of God tri- 
 umphant and glorious, He never looked upon 
 God wifh awful and tormenting fear. He never 
 felt that foul-piercing mifery, which arifes from a 
 conflict between reafon and pallion. He never 
 felt the anguifh of defpair. All thefe, which we 
 mud fuppofe to be principal fources of mifery to 
 the finner, were never endured by Je^us Christ. 
 
thif hjinite Benevolence of Cod. 157 
 
 If there had been an actual transfer of the finner's 
 turpitude to Jesus Christ ; or if the finner's 
 tnifery was a real good to God, m repayment of 
 one which had been beftowed ; it feems as though 
 h would have been fit, that Christ Ihould fuller 
 the fame kind of mifery as mufl have been endu- 
 red by the fmner to fatisfy the law. But on the 
 principles, which have been mentioned in this dif- 
 courfe, there was no need of the fame kind of 
 mifery. It does not appear, if thofe who are now 
 faved, had fuffered in their own perfons ; that 
 they would all have fuffered mifery of the fame 
 kind, in all refpeds, in order to anfwer the end 
 of punifhment. In fome refpeds, all fmful beings 
 mufl by the very laws of nature be miferable in 
 the fame way ; but there is no reafon to conclude, 
 any particular mifery the fame in all refpe6ls, is 
 necelTary as a penalty to the law. The wifdora 
 of God was abundantly able to determine, what 
 kind of fuffering the Saviour fliould endure, in 
 order to anfwer the end of fuffering. And what- 
 ever it may have been, it was fufficient to make all 
 that difplay of God, and of truth, which was ne- 
 ceffary for the good government of the univerfe, 
 and highefi: glory of God. In defcribing the fm- 
 ner's liablenefs to punifhment, fome have ufed the 
 phrafe, of a debt due to divine jufiice ; and have 
 alfo fpoke of Christ 2.^ paying that debt by his 
 fuffering. This hath led many to conceive, that 
 Christ hath paid a debt for the fmner in fuch a 
 manner as to extinguifh the claim of juftice, in 
 the fame fenfe as a claim is extinguifhed by the 
 payment of a pecuniary demand, or the returning 
 of one good for another which had been receivedl 
 I do not wifli to criminate the manner of expref- 
 fion mentioned above ; but only to caution againfl 
 an idea which is fuppofed to be falfe. The fenfe 
 in which Christ hath paid the debt is this. 
 
X58 Eternal h^jcry reconcileahle with 
 
 Through the obedience and fufFering of Christ^ 
 God may forgive fo many fmners, as infinite wif- 
 dom fceth to be mofl: for his glory and the good 
 of his kingdom ; but no claim of juftice is created 
 on the fmner's part, nor any obligation on God 
 to forgive unlefs his own glory require it. It de- 
 pended on the fovereign pleafure of God wheth- 
 er he would accept the fufferings of another. — 
 Whether he would provide a Saviour. — On what 
 terms the benefits of Christ's fuffering (hall be 
 offered to fmners. — And whether he will by his 
 fpirit afTifl thofe to whom the oiler is made, to ac- 
 cept faivation. It is all fovereign mercy. No 
 demand of juftice can be made by the finner in 
 any flage of this glorious work. — We allow that 
 it is an act of juftice to the Saviour himfelf, to fave 
 fo many as the father promifedthe fon fhould be 
 faved in confequence of his undertaking and fuf- 
 fering ; but this juftice to Christ, is no juftice 
 to the fmner ; and it does not appear there was 
 any encouragement given to the fon, that all men 
 fhould be faved through his atonement. Entire- 
 ly contrary to this, Christ himfelf in praying to 
 the father, fpeaks of the world as pcrfons diilin- 
 guifhed from thofe whom the father had given 
 him. He fays, that he does not pray for them ; 
 moft plainly intimating that he had no claim on 
 God for their faivation. Who the faved (hall be, 
 and the number of them, are matters in which 
 the father and Christ the Saviour are moft per- 
 fectly agreed. Infinite wifdom, from a regard to 
 the univerfal good, directs their united counfels. 
 Thepromifethat Christ fliall fee of his feed until 
 he is fatisfied will be moft glorioufly fulfilled ; and 
 he will be fatisfied when fo many of the human 
 race are faved, as will bring the greateft amount 
 of glory to Gon,and of happinefs to the univerfe 
 of created beings. Sovereign mercy doth not 
 
the Infinite Benevolence of God. j^g 
 
 a^ without reafon and motive, and the motive 
 according to vihich God determines this point, 
 is the higheft happinefs and perfcdion of the great 
 whole in holinels. He will make the mod holy 
 and happy univerfe that can be, and we can wifh 
 no more! ! ! 
 
 Sec. 12. Objection. Allowing that the fi- 
 nal falvation of all men, may not be determined 
 as a thing of juftice to the Tinner, from the fuffi- 
 ciency of Christ's atonement ; flill may we 
 not determine that the end propofed will be as 
 extenfive as the means provided will admit ? Is ie 
 probable that infinite wifdom would provide in 
 the atonement of Christ, means fufficient for 
 the redemption of the whole human race, when 
 God did not defign fuch an event fhould take 
 place, and is it not more agreeable to God's ufual 
 method to adapt the means and end one to the 
 other ? 
 
 Answer. It may not perhaps be proper to 
 call the atonement of Christ, means of falvation 
 exadtly in the fenfe that the objedion fuppofes j 
 but omitting any further remarks on this, I ob- 
 ferve, that we ought in this cafe to confider the 
 manner, in which Christ's merits became of in- 
 finite fufliciency. This fufficiency doth not arife 
 from the quantity either of his obedience or fuf- 
 fering ; but from the infinite nature of the perfon 
 who fuffered. So that the fufSciency feems to 
 be of the fame kind, as that of the divine power is 
 to make more worlds than he has made ; and 
 wifdom mufl limit the application of this fuffi- 
 ciency. Nothing appears, but that the quantity 
 of obedience and fuffering which was neceffary 
 for the falvation of one, was fuflicient not only 
 for that one, but for millions more of fmners than 
 ever did or ever v/ill exift. The fufficiency arifes 
 not from the particular quantity of obedience and 
 
i6o Eternal Mi/cry recoruileahk with 
 
 fufFering ; but from the infinite nature of him 
 who obeyed and fuffered. If there be a fitnefs oa 
 this trround that all men be faved ; left feme 
 of the fufficicncy of Christ's merits fhould 
 be loft, and left the means be over proportioned 
 to the end ; there feems to be the fame kind of 
 fitnefs that infinite power fhould go on forever, 
 introducing fmners into being and faving them, 
 in order to prevent this lofs. There is in the 
 natural world, a fufficiency of light from the fun, 
 to give day to ten times more men than ever ex- 
 ifted ; but who ever from this confideration de- 
 termined, that it w^as fit infinite power fhould 
 create ten times the number of men that have 
 been, to prevent this lofs of light. 
 
 If God had made only ten creatures, the whole 
 moral lav/ would have been necefl'ary to inftru6k 
 and guide them to happinefs. The law is as fuf- 
 ficient for millions, as for ten. The moral law is 
 as much the means of happinefs as the merits of 
 Christ are ; and we may as juftly determine 
 that it was fit God fhould create double the num- 
 ber of creatures, that he has created, becaufe the 
 law is fufficient to guide and inftruci: them in du- 
 ty ; as we may that all men will be faved becaufe 
 there is a fufficiency in the merits of Christ. 
 In all thefe cafes, there is nothing to be deter- 
 mined, from what we call the fufficiency of means, 
 how far there will be an adual application. Wif- 
 dom will determine how far the application ought 
 to be made ; and infinite goodnefs and power by 
 the fufficiency of Christ's merits will fave fo 
 many men, as wifdom knows to be neceffary foP 
 the greatcll good of the whole. 
 
 Sec. 13. Objection. Was not God the Son 
 united to human nature ; docs not human nature 
 include all men ; and may not all to whom 
 Christ was united expedfalvation ^ 
 
the Infinite Benevolence of Gob. i 6 i 
 
 Answer. This objedion, which many profefs 
 appears to them of great force, derives all its 
 plaufibility from an inattention to the right ufe 
 and meaning of words. In the drift meaning of 
 words Christ never did unite himfelf to human 
 nature. 
 
 I ft. Human nature is only a general or ab- 
 ftrad name. It doth not mean any individual^ 
 but only fomething that is common to all individ- 
 ual men. It appears therefore, that human na- 
 ture doth not mean an aftual being ; but is only 
 an ideal cxiftence or thing of our own imagina- 
 tion. To make this familiar to the reader I will 
 give feveral examples. Snow is white ; milk is 
 white ; and many other things. Obferving this, 
 we form the abftraft or general name of whitenefs 
 to defcribe the quality, wherever it is found. But 
 what 18 whitenefs feparate from all thefe particular 
 fubftances, in which itexills ? It is only ideal, and 
 not a real exiftence. Cicero, Paul, and Julius 
 Caefar poflefled certain powers and qualities which 
 are common to all men. Thefe qualities, we 
 feparate or abftrad from all the qualities, that 
 were peculiar to Cicero, Paul, Julius Casfar o~ any 
 other individual ; and when thus feparated, we 
 call them human nature. But this human na- 
 ture is an ideal and not a real exiftence ; becaufe 
 €very individual hath fome qualities or powers 
 not included in it. Human nature is an abftrad 
 name, the ingredients of which are combined in 
 an arbitrary manner, by the will and imagination 
 of men ; and it is not a real exiftence. There is 
 therefore no ftridl propriety, in faying that Jesus 
 CHRisTwas united to human nature. If it (hould 
 be faid, that this was done by a divine conftitu* 
 tion ; this doth not help the matter : for a divine 
 tonftitution cannot unite a real and an ideal exkU 
 W 
 
i62 Eternal Mifery reconcilcable with 
 
 cnce. Or if it fhouiJ be faid, that this was done 
 ideally to anfwer a purpofc in law and govern^ 
 ment ; neither doth this obviate the difficulty. 
 Though men fpeak of ficlions of law, to anfwer 
 their own purpofes ; there is no room to fuppofe, 
 that an inhnitely wife and holy God hath need of 
 thefe ficlions in his government. 
 
 I DO not recoiled any paflages offcripture, 
 more defcriptive of the union of the God man 
 Christ Jesus, than the following. Phil. ii. 6, 
 7, 8. Who being in the form of God ^ thought it no 
 robbery to be equal with God ; but made himfelf of 
 no reputation^ and took upon him the form of afer* 
 *uant^ and was made in the likenefs of men ; and be- 
 ing found in fa/Lion as a man^ he humbled himfelf^ 
 and became obedient unto deaths even the death of 
 the crofs. Heb. ii. 16. For verily^ he took not on 
 him the nature of angels^ but the feed of Abraham. 
 Innumerable other paiTages fpeak of him as being 
 a man, and as having the qualities of a particular 
 man. But in all that is faid on this fubjed, there 
 is no intimation of a general union to that abdract, 
 ideal thing which we call human nature ; and the 
 fcriptures feem to prefervc the mod logical accura- 
 cy on this point. 
 
 It is very probable, that many both in writing 
 and fpeaking, have ufed the defcription ; of the 
 Son of God being united to human nature ; when 
 all they intended, was that God the Son by a 
 myderious natural union, was joined to the man 
 Christ Jesus. I do not know that it is to be 
 expeded from men, always to ufe fuch caution 
 in their exprcffions, that they cannot be perverted; 
 or that the imperledion of language will permit 
 it ; and the onl\ remedy is, when particular ex- 
 prcffions are mifapplied, to explain the mifappli- 
 cation, and to fubilitutc, if poflible, fome other 
 defcription that is Icfs liable to pcrverfion. 
 
the Infinite Benevolence of God, 163 
 
 sdly. God the Son was united to the par- 
 ticular man Christ Jesus. The manner of un- 
 ion between the God and the man, is totally in- 
 explicable ; nor is it feen that any benefit would 
 refult to us from comprehending it. The union 
 of our own fouls and bodies is inexplicable, but 
 this doth not prevent our receiving all benefits 
 refulting from the union. The benefits v;hich 
 refult immediately and diredly from this union 
 between God the Son and the man Christ, 
 will belong to him eternally and to no other. 
 The benefits which come to the faved, do not re- 
 fult immediately from that union itfelf; but from 
 Christ's obedience and fuiferings, which he was 
 enabled to perform and undergo in confequence 
 of a union between his two natures. The natu- 
 ral union between God the Son and the man 
 Christ, was to prepare him to be and to do that, 
 through which finners might be faved. The 
 benefits immediately refulting from that union, 
 were ; that it enabled him in his own perfon and 
 nature to make a fufficient atonement for fin ; 
 in confequence of which, in his own perfon and 
 nature, he was highly exalted and a name given 
 him above every name^ that at the name of Jesus 
 every knee fijould bow* God was pleafed to give 
 him this perfonal reward for his obedience and 
 fufferings. On the fuppofition that God the Son 
 was united to human nature, in the manner 
 I have endeavored to refute, the following abfurd 
 confequences would arife. That the God man 
 Saviour was a real finner, and fufFered for his 
 own fins. That all men are part of the media- 
 tor, fo that every finner is forgiven through an 
 atonement made by himfelf. Alfo if Christ is 
 united to human nature, the benefits juft now 
 mentioned as refulting immediately from that un- 
 ion, and which have commonly been confid- 
 
1 64 Eternal Mifery reconcile able whh 
 
 ered as perfonal benefits acquired only by Christ 
 himfelf, may fairly be extended to all mankind ; 
 and we may fitly fay of them, they have a name 
 given them above every name, that at their names 
 every knee fhould bow, and that every tongue 
 fhould confefs, that they are Lords to the glory 
 of God the father ; in fhort, that all men are me- 
 diators and fhall reign as fuch. 
 
 The truth is, the God was not united to hu- 
 man nature; but only to the man Christ Jesus, 
 who was an individual, innocent, of miraculous 
 birth, and perfonally diftind from all the fons of 
 men. God the Son was united to this inno- 
 cent creature, preparatory to his acting the part 
 of a mediator ; and after he had faffered, he re- 
 ceived his own peculiar and proper reward, in 
 which no other creature will ever ihare. 
 
 3dly. It is a fpiritual union between Christ 
 and believers, which entitles them to falvation ; 
 and this is a thing entirely different from the un- 
 ion of God the fon, to the man Christ Jesus. 
 His union to the man Christ Jesus, was a work 
 of his own wifdom and power, and neither the 
 confent of men*s wills nor the moral ftate of their 
 hearts, had any thing to do in it ; for it was com- 
 pleated and carried into full cffed, before many 
 finners had an exigence. That union with 
 Christ which entitles to falvation, is formed 
 between him and every foul individually that is to 
 be faved. It is a moral union, confifliag in love, 
 repentance and faith. Faith is that exercife of 
 the renewed heart, which meets the promife, 
 and on the part oi the believer, forms a covenant 
 relation. Promifes are alfo made to other gra- 
 cious exercifes ; becaufe one grace implies all 
 other graces in the heart. All the chriftian gra- 
 ces, are only branches or exercifes of love, in dif- 
 ferent circumdanoes of ading, and of beholding 
 
the Infinite Benevolence of Gov. 1 65 
 
 truth. The union of believers, to God and 
 Christ is expreffed many ways in the word of 
 God. By their being one in God; denoting a 
 onenefs of defign and intereft, through a love of 
 the fame objecls and truths. By Christ being 
 in them ; denoting the inward adion and fandi- 
 fying power of his fpirit. By their abiding in 
 Christ, and he in them ; defcriptive of the 
 fpiritual comm.unication between him and the 
 hearts of his children. By the union between 
 the vine and its branches ; denoting, that holi- 
 nefs, light, and comfort, and their whole fpirit- 
 ual nourifhment, is derived through Christ. By 
 the union between hufband and wife ; denoting 
 the love and famenefs of interefl: there is between 
 Christ and his people. By the union between 
 the head and the other members of the body 5 
 intimating their agreement in council and adion. 
 By the foundation and the building ereded upon 
 it ; denoting that chriftians (land on Christ as 
 the foundation of their fafety and title to Heaven. 
 Attending to all thefe, and many other ima- 
 ges where they are ufed, we may fee that a nnor- 
 al union or fome of its effeds is meant. The ho- 
 !y fpirit is the agent in forming this union, and 
 it is therefore called, the vinity of the fpirit. Its 
 nature and effeds are always reprefented to be 
 holinefs and fpiritual peace ; which proves, that 
 it confifts in moral charader flowing out in holy 
 ^xercifes. God freely juftifics all who are thus 
 united to his fon. The fruits of this union, which 
 are found in the heart, are the fame as the fruits 
 of the fpirit, and its end is everlafting life. The 
 final falvation of all men cannot be inferred, from 
 the union between God the fon and the man 
 Christ Jesus. With refped to the fpiritual 
 union laft mentioned ; the difcourfes of Christ 
 Jhow that he did not confider all men as having 
 
i66 Eternal Mifery reconcileable with 
 
 it ; or enlltlcd to its benefits. He fpake ofthofc 
 vho did not believe, receive or come to him— 
 of thofe who hated him — ofthofewhom the fa- 
 ther had not given him — and in many other de- 
 fcriptions he continually kept in view, that he 
 was fpiritually united, only to a part of mankind, 
 and who are included in this part, muft be known 
 by their love, faith, repentance, fpiritual peace, 
 and holy lives. If we could find any proof, that 
 all men became holy, by the fpirit of God work- 
 ing in them faith and repentance, we fhould al- 
 low the falvation of all ; but as no fuch proof 
 appears, and much to the contrary, we cannot 
 conceive the poflibility of any kind of union to 
 the redeemer, that will deliver all mankind from 
 eternal mifery. The objeclion I have been now 
 confidering, is the foundation of Mr. Relly's 
 book on union, from which he infers the falva- 
 lion of all men. I fhall be ready as any man, to 
 acknowledge to divine power, the poflibility of 
 uniting in a manner above our comprehenfion, 
 ihofe beings and fubftances which have a real ex- 
 iftence. Of this kind, is the union between God 
 the fon and the man Christ ; alfo between the 
 fouls and bodies of men : but to tell of union 
 between Deity, who is the higheft poflible exif- 
 tence, and the abltracl idea which we call human 
 nature, is incredible myflicifm. 
 
 Sec. 14. Objection. It has been faid, that 
 the eternal exiltence of fin and mifery, is the 
 probable means of increafing the glory ot God, 
 and the good of the univerfe. Is this mere con- 
 jedure, or is there any reafon from the (Irudure 
 of the mind to think, that it will be the cafe? 
 Have we any evidence that as great happinefs 
 could not have been caufed in fome other way ? 
 
 Answer ifh For believing the dodrine of 
 future puniilmicnt, it is by no means necclTaryi 
 
■ 'the Infinite Benevolence ofGotf. i6y 
 
 that we be able to defcribe how it will increafe 
 the general good. The grand evidence of the 
 doclrine is in the word of God ; and not in our 
 fpeculations. That fm and mifery exift, is afa£fc 
 which cannot be denied. We alfo have fiifficient 
 evidence that God is a good being, under whofe 
 governmenu thefe things happen. We infer from 
 the moral nature of God, and fads which are 
 feen ; that fm and mifery are made to exift, to 
 promote that in which infinite goodnefs delights ; 
 and the thing in which infinite goodnefs delights, 
 is the greatell good of the whole. When we are 
 called upon to {how how this v/ill take place, we 
 may fairly refer thofe v/ho make the objedion, to 
 the infinite wifdom of God ; and in our turn, we 
 may call upon them to believe, that infinite wif- 
 dom can bring light out of darknefs, and good 
 out of evil, in ways which are above the compre- 
 henfion of mortals. 
 
 Answer 2d. Though we are under no obli- 
 gation, to fliow the manner in which eternal mif. 
 ery will promote the greatefl good ; fi:ill it is con- 
 ceived, fome remarks tending to elucidate the 
 poinr, may profitably be made. To vindicate the 
 ways of God to man, is a defirable thing ; nei- 
 ther do I believe, there is any v/ant of evi- 
 dence in this matter. The difficulty Hes in col- 
 lecting and methodizing the evidence, in fuch a 
 manner, that truth may come into plain view. 
 There is an evident progreflion in the fuccefs of 
 human inquiry on the fubjed, and we mull not 
 defpair, that in fome future day, it will be well 
 underflood even in the church hereon earth. It 
 is proper to begin this inquiry, with a definition 
 of happinefs. Leaving to others to give a more ac- 
 curate definition, 1 (hall give one which will fuf- 
 ficiently afiifi in exprelling what I wifli on the 
 point. Happinefs is the confcious love and en- 
 
1 6^ Eternal Mifery reconcileahle with 
 
 joyment of an objed^ that is agreeable to the moral 
 tajie of the heart. It will be remembered that I 
 am now confidering the fubjed only in a moral 
 view. 
 
 The three following things will have an influ- 
 ence on the degree ot happincfs. Firfl, the per- 
 feOion or greatnefs of the beloved object. — Sec- 
 ondly, the flrength of love there is in the heart.-— 
 Thirdly, the knowledge which the mind hath of 
 the cbjedt. 
 
 If the objed of love and enjoyment, be in its 
 nature lefs than the capacities of the mind ; the 
 happinefs mufl be fmall. If the objed be in itfelf 
 fufficient, but the knowledge of it imperfed, the 
 happinefs will ftill be fmall in degree. Or if love 
 
 be weak, it will diminifh happinefs. If the ob- 
 
 jedl be infinite ; if a knowledge of the objed be 
 as great as the mind can receive ; and if love be 
 as great as the heart can excrcife : the happinefs 
 of that mind is great as it can be, or in other 
 words, it is perfed. 
 
 God himfelf is the objed of a holy love, and 
 he is an infinite objed. In him is included, the 
 natural and moral fyftems of finite being ; for 
 they are only his will aded out, and brought into 
 view ; fd that a holy love of God, and of the u- 
 niverfe come to the fame thing, and cannot be 
 feparated. As God is infinite there can be no 
 want in the objed of happinefs, to thofe who 
 know and love him. 
 
 A i.ovE of God is produced in the heart by his 
 own fpirit, and will always be in fuch degree, as 
 he in fovereign wifdom is pleafed to excite. The 
 produdion of love, is that divine renewing by the 
 Holy Ghoil, which the fcriptures of truth dc- 
 (cribe as the beginning of true religion. No 
 means will either produce or keep it in exercifc, 
 wilhoul the fpirit of God, 
 
the Infinite Benevolence of God. 169 
 
 The third thing necelTary for hapninefs, is a 
 knowledge of God, who is the objeft of holy love. 
 Other things being equal, the greater knowledge 
 there is of God, the greater happinefs will be ; 
 and the exiftence of fin and mifery are neceflary, 
 to give creatures the moft perfed conception 
 which they can have, of moral redlitude in the 
 deity and in the univerfe of created beings. 
 
 I ft. The introduction of fin and mifery, hath 
 been the means of difplaying or giving creatures 
 a greater knowledge of God, than they could 
 have attained without fuch an eveftt. 
 
 God's wifdom has taken occafion from fm, to 
 bring his love, truth, goodnefs, and juftice, 
 indeed the whole of that infinite virtue, which 
 fits him to be the governor of a rational univerfe ; 
 into much plainer view of creatures, than ever 
 would have been without fin. Had creation tak- 
 en place, and no apoftacy and mifery followed, 
 it does not appear probable half as much of God 
 could have been known by any means which the 
 nature of things admits, as may be now known.— 
 God's juflice in guarding the rights of the ra-» 
 tional univerft*, againft all attacks, would have 
 been wholly out of view. There would have 
 been little room, compared with what there now 
 is, to (how his own love of that moral fyftem 
 which he hath inftituted. Juflice is an amiable 
 part of his rediiude, and that would have been ia 
 a great meafure out of fight — nothing of his pa- 
 tience and forbearance with finners could have 
 been feen. His pity and compafTion to the mif- 
 erable could not have been known. His love of 
 holinefs and happinefs, is manifeiled in a higher 
 degree by the work of redemption than it could 
 have been by creation and the giving of the law. 
 The love of the father in giving his fon \ the 
 
lyo tterftal mtjery reeoncilcabU iviib 
 
 the love of the fon in dyinpj ; the love of the hdy 
 fpirit in fandifying, exhibit divine goodnefs 
 above all other defcriptiou. The love of the fon 
 to the fathers honf)r, to the law, and to guilty 
 creatures, nianifelted in the gofpel, which 
 could not liave been without an apoitacy and 
 mifery, is unparalleled ; and it is what, creation 
 without redemption never could have difcovcred. 
 Indeed, the moll that men know of God*s moral 
 nature and character comes in this way. No 
 one perfection of the deity can be mentioned, that 
 is not highly ilkilfratcd, by the work of redemp- 
 tion J for which the apoftacy and mifery of fmners 
 was a neceflary antecedent. In this great work, 
 the moral nature of God is highly acted out ; 
 his character as a moral governor difplayed ; his 
 feelings in governing the univerfe unfolded j 
 and the end to which he is bringing all things re- 
 vealed. This increaLd knowledge of God, which 
 comes out of the apoftacy and mifery of fome part 
 of the univerfe is not limited to men. The angels 
 defire to look into thcfc things — they come from 
 heaven to earth, to learn the character and 
 the plenitude of perfection, which there is in 
 that God, whom they love and adore. 
 
 2dly. Such is the naturalftructurc of created 
 minds ; that fin, and mifery its confequence, are 
 neceflary means of giving them the moft perfedt 
 ideas of the nature and oljligations to moral vi -tue 
 in fociety. The anfwcr which fatan made to Eve 
 was very remarkable. //; the day ye eat t hereof ^ then 
 your eyes J1. all be opened^ and ye jLall be as Gods, 
 knowing good and evil. Though his dciign was in- 
 fidious and vile, he perhaps told the woman no- 
 thing but what was in a fcnfe true. That it fliould 
 incrcafe iheir doctrinal and fpeculative knowledge, 
 both ot good and evil. The deceiver had nude 
 the experiment, and though bv a bad heart he was 
 rendered incapable of feeing the moral glory of 
 
we hifimte Benevolence oJGo^. lyi 
 
 God ; his knowledge of evil might be the means, 
 of giving him greater doclrinal knowledge of the 
 nature of good, than he had before his apoftacy. 
 And if this were the cafe, he would probably ex- 
 ult and life it as an argument in fedudiion. 
 
 After their eating it is faid, and the eyes of 
 ihem both were opened. — Satan's predidion w^as ful- 
 filled. By becoming acquainted with evil, its na- 
 ture and confequences, they faw in a new man- 
 ner, the nature, extenfivenefs and fpeculative fit- 
 nefs of that holinefs from which they had fallen. 
 and they faw that they were naked* They 
 felt they were guilty Tinners, and deferving 
 of God's punifhment. An increafed dodrinal 
 knowledge of their obligation to be holy, was a, 
 principal thing which gave ftrength to that con- 
 demning confcience, by which they knew them- 
 felves to be naked. The obligation to truth and 
 its happy efFeds in fociety never can be known 
 by a finite mind, fo perfectly from fpeculation ; 
 as they may be known by adually feing truth and 
 falfehood and their efFe£ls. The deteflable na- 
 ture of vice, and the fitnefs of virtue in the focial 
 relations, are principally known to us by feeing 
 their effeds. We learn our moral obligation to 
 holinefs by its own effeds ; but perhaps flill more 
 from feeing the efFeds of vice or unholinefs. 
 Men cannot know in the mofl: perfed manner the 
 fitnefs of being a good neighbor, parent, child, ru- 
 ler or fubjed, nor the wifdom of God in inftitu- 
 ting thefe relations ; until illuftrated to their 
 knowledge by thecharaders that are contrary to 
 them. The value and fitnefs of civil Hberty, is 
 bed felt by having fuffered or feen tyranny. 
 We may go through the whole fyflem of hohnefs, 
 in all its duties, and find that their nature and 
 our obligation to do them, is obtained principal- 
 ly by feeing the contrary temper and its efFeds. 
 
jyt Eternal Mi/cry reconcile ahk with 
 
 It does not appear, that in tlie nature of things, 
 there is any other polTiLjle way of con Jngfo per- 
 fedly to this knowledge. 1 hough f!nncrs,are by 
 the badnefs oi iheir hearts, rendeied unable to fee 
 the moral glory of God, and in thisfenfe are cal- 
 led ignorant, and will eternally remain fo unlefs 
 renewed ; ftill it is conjectured, that the finners 
 of this world have more doctrinal knowledge of 
 God — of the moral and focial fyf^em— ot the na- 
 ture and reafons for holinefs — than the moft holy 
 angLi or man could have had, without an apofla- 
 cy and mifery its natural confequence. 1 he 
 nature of men and angels is fo made, that a fight 
 of evil is the necefiary means, of teaching them 
 the nature of good. Men feem to have a general 
 apprehenfion that a knowledge of evi', teaches 
 them the nature and fits them for the enjoyment 
 of go^d. If there be fuch a common apprehen- 
 fion, tloc^t ir not go far to fhow the goodnefs of 
 Gor) in admitting eternal fm and mifery into the 
 fyftem, and to prove that it was the mofl dire^ 
 way for promoting the good of thewhole. 
 
 3dly. 1 HE i»atwral ftrudure of created minds 
 is fuch, that a knowledge of miftry, either by feel- 
 ing it in ihemfelves, or feeing it in others, is x 
 necelVary means for teaching them the nature and 
 value ol ha-^pinefs; andof preparing them to enjoy 
 in the higheft manner, the good that God is pleat- 
 ed to beltow. Suppofe three pcrfons ; one of 
 whom hath never felt or feen pain ; a fecond 
 hath been in the uninterrupted enjoyment of bod- 
 ily eafe, but hath feen excruciating difirefs in 
 others ; the third is juft recovered from the long 
 tcrture of a cholic or a gout. What eflimate 
 V ill ihefe perfons form of the value of bodily cafe ? 
 Tl c fecond, vho hath only feen pain in others 
 will have tenfold more fenfe of its value, than the 
 firlt wlio never iaw it. The third, a hundred 
 
the Infinite Benevoknce of God. 173 
 
 fold more than the fecond, who never felt it ; and 
 thus animal eale will appear of a thoufand fold 
 more value to the third than to thefirfl:; andheis 
 made a happier being by the fimple enjoyment of 
 animal eafe, than the firft would be by the addi- 
 tion of a whole world. If it fhould be faid, that 
 both enjoy the fame good, and confequently the 
 fame happinefs-; this is an error. They both 
 enjoy the fame objed ; but not the fame good, 
 or happinefs. The fa6t is, the torture of the 
 cholic, hath brought the mind into a fituation, 
 that bodily eafe which is the objedt of enjoyment 
 to each, is a thoufand times greater good to the 
 reheved perfon, than it could have been without 
 the intervention of pain. Hence it appears, that 
 mifery not only afTifts us to eftimate the value of 
 happinefs ; but brings the mind into fuch a ftate 
 that the objed of enjoyment, though the fame in 
 itfelf is a greater good than it could have been 
 without mifery. This holds true of all the kinds 
 of happinefs, which we ever feel, or are capable 
 of enjoying. Darknefs prepares our minds to 
 make light pleafant. Dwelling in a defert to en- 
 joy the beauties of a well cultivated country. Sol- 
 itude to enjoy the pleafures of company. The 
 bitternefs of malice to feel the pleafures of love. 
 The nature of man is fo made, and there does not 
 appear any reafon to expedt an alteration. 
 
 On this principle alone, there may be a thou- 
 fand fold more happinefs in the univerfe, than if 
 mifery had never entered it. The ele6l angels never 
 tailed mifery but they have feen it, and through 
 the fight, variated as it is by the infinite wifdom of 
 God, they may become more happy beings, than 
 they could have been without it. Thofe who 
 are redeemed from among men have both feen and 
 tafted mifery, and according to the quantity of 
 their intelleftual being, will from this caufe be 
 
1 74 Eternal Mifery rcconcilcable with 
 
 capable of enjoying higher happinefs than the 
 eled angels. 
 
 4thly. It further appears, from the flruclure 
 of created minds, that the eternal continuance of 
 mifery, will be a probable means of increafmg 
 the quantity of final good. Such is the nature of 
 created and hnite minds, that a thing in prefent 
 view, affecls them more (Irongly and is more in- 
 ftrudive, than the fame thing can be when con- 
 templated at a didance ; whether the diftance be 
 pail or future, A fight of prefent mifery is more 
 inllrudlive, and imprLlTions made are deeper, than 
 can be by recolleclion. Memory cannot be fo vivid 
 as prefent fioht. And whatever effedls, fm and 
 mifery may have in fhowing the rational fitnefs of 
 virtue, thefe efFe6ls, will be mod powerfully 
 ■wrought, by having fm and mifery in conftant 
 view. We are told that the wicked fhall be pun- 
 ched in the fight of the lamb and his redeemed* 
 The adtual fight of their mifery, will conftantly 
 teach the fitnefs of holinefs ; as it will appear that 
 themifery of the wicked arifes from the very na- 
 ture of that temper which they continue to choofe 
 and praclife. All this doth not imply that God 
 hath any delight in mifery ; but entirely the con- 
 trary. When it is feen how beneficial this is to 
 the univerfe, benevolence will acquiefce in the 
 exhibition, and know that it is perfectly fit it 
 ft ou Id be made. 
 
 Further, it is highly probable, the very 
 fime reafon which makes it fit, that mifery fhould 
 begin to exift ; will make it fit, that it fliould exift 
 alw ays. We have fecn that neither fin or mifery 
 exifl for their own fake ; but as necefl'ary means, 
 of bringing into the knowledge of creatures, the 
 nature of holinefs, and to prepare their minds to 
 enjoy it. Infinite wifdom will doubtlefsfo order, 
 that the uatur« of holinefs and fin fliall be pcrfcfl^ 
 
the Infinite Beneveknce of Gob. ly^ 
 
 a^lcd out. The more the nature of each of thefe 
 is brought into the knowledge of creatures ; the 
 more room there is for happinefs. As the exhi- 
 bition of their nature grows ; happinefs will in- 
 creafe, and there will be a growing exhibition of 
 both through eternity. It was not fit in the opin- 
 ion of infinite wifdom that a ftate of trial Ihould 
 continue through eternity. The trial of fome 
 creatures is ended — the trial of all creatures will 
 end at the day of judgment, and a ftate of con- 
 tinued retribution commence. But it doth not 
 from hence follow, that new manifeftations of the 
 nature both of holinefs and fin, will not be necef- 
 fary for the greateft good ; and be actually made. 
 And doubtlefs, the finful under the wife controul 
 of infinite power, will be placed in fuch a ftate, as 
 to be forever giving new manifeftations of the na- 
 ture of fin, and its infeparable effefts. This will 
 be a growing illuftration of the nature, fitnefs 
 and beneficial tendencies of holinefs ; and thus 
 fin and mifery will through eternity continue to 
 be the means of promoting the good of the whole. 
 It may be as neceflary, millions of ages hence, 
 that fin and mifery ftiould continue, in order to 
 make the bleflednefs of the univerfe a growing 
 one ; as it is now in the beginning of the divine 
 fcheme. Some will allow that good may be 
 brought out of mifery, and feem reconciled on 
 this ground, that it ftiould exift for a feafon ; but 
 ftart back from the idea of its being eternal. 
 This, they fay, is incredible ! That an infinitely 
 good God, ftiould fuffer eternal mifery in his uni- 
 verfe is beyond belief ! ! But what creature knows 
 this ? The good of the univerfe is to be a grow- 
 ing one, and the continuance of fin and mifery 
 may be necefiary to make it fuch. If God, con- 
 fiftently with his reditudeand with his own nature, 
 5iay make ufe of mifery for a fliort period, to in- 
 
1 76 Eternal Mifery reconcileahle with 
 
 creafe the p;eneral good ; he may on the fame prin« 
 ciples, make ufe of it eternally. The fitncfs or un- 
 fitnefk of the thing doth not arife from the period of 
 duration j but from the ufe and efFeds which flow 
 from it. If infinite wifdom can make it ufeful 
 fo long, it will doubtlefs be eternal. 
 
 Sec. 15 Objlction. Allowing, that eter- 
 nal fm and mifery are ntcefl'ary to make the mod 
 happy univerfe, it is (till unreafonable that any 
 one creature fhould be made eternally miferable ; 
 and-ihe end of divine goodnefs may be anfwered, 
 by a fuccefTion of fin and mifery in different fub- 
 jeds. This objeclion hath been virtually anfwer- 
 ed, in my reply to feveral other objections ; but 
 I will (till attempt a further reply. The good of 
 individuals is not God's ultimate end in creating 
 and governing ; and if it were, it would make himt 
 a refpedler of perfons and a partial being. He 
 cannot regard the happinefs of individuals, when 
 that comes in competition with the general good. 
 If his wifdom fees, that the eternal miferv of fome 
 individuals, will make the univcrfe more happy; 
 than the mifery of an eternal lucctfTion of indi- 
 viduals, then a love to the v hole will incline him 
 to make individuals forever miferable. Weal- 
 low that miftry is undefirable in its own nature, 
 andnomoreof it will he admitted, than is necelTa- 
 ly for good in the great whole. But it is not lefs 
 evil or undefirable in its own nature, when thrown 
 into a fucceflionofindividuals; thanit is when con- 
 fined forever to a certain number of indiNiduah. 
 The undcfirablcnefs of it does not arife, from itg 
 falling on this or that particular perfon ; nor from 
 the number of perfons on whom it falls ; nor from 
 its duration j but from its nature : and its nature 
 w not changed, whether one or many be the fuf- 
 ierers. God alone can determine, which is moft 
 for the public good J either the fuffering of a cer- 
 
.^the Infinite Benevolence of God. 1^7 
 
 tain number of individualsjor of an eternal fucceiT- 
 ion of individuals. Infinite wifdom hath made the 
 choice ; human wifdom ought to acquiefce ; and 
 benevolence does not fee any thing more unde- 
 (irable, in the eternal mifery of a certain number, 
 than it does in the fame quantity of mifery, fpread. 
 through an eternal fucceflion of creatures. The 
 probable reafon that it appears thus to any, is a 
 lurking fear that eternal mifery will be their lot ; 
 and on their own partial and felfifh principles, 
 they would rather take a turn in mifery, than to 
 be forever wretched. 
 
 Sec. 16. Objection. Could not God have 
 given to creatures, all that knowledge that is ne- 
 ceirary,of himfelf,arid of the nature ofholinefs and 
 fm, without the adual experiment of fin and mif- 
 ery ? Would not a direct, inflruQive impreflion 
 from God on the mind concerning the nature of 
 thefe truths have anfwered all the fame purpofes, 
 that are gained by the experiment itfelf ; and 
 thus thegreatefl: good of the whole have been ob- 
 tained, without fuch animmenfe quantity of mif- 
 ery, as the do(^rine of eternal punilhment fup- 
 pofes ? 
 
 Answer. This objection fuppofes fundry ab- 
 furd things. It as much difproves the exigence 
 of fm and mifery, as it doth their eternity. That 
 fm and mifery have exifted is a fad. If it would 
 have been as well, or had been poflible for God 
 by an inftrudive impreffion on tiie mind, to give 
 all that knowledge, which the actual experiment 
 doth, then it was as unfit that fm and mifery 
 (hould take place a fmgle moment ; as that they 
 fhould remain through eternity.. The objection, 
 by denying a fa£t in the divine government, is an 
 impeachment of God ; but no evidence againft 
 eternal mifery. 
 
 Y 
 
170 Eternal Mifery reconcikabk zvlt/j 
 
 2ndly. The objeclion denies the fitnefs of the 
 uhole fcheme and llruclure of creation, and even 
 of the exiilence of fuch creatures as men and an- 
 gels are ; and fuppofes that another fcheinc and 
 firuQurc of exiftence, and other orders of crea- 
 tures far did'erent in their nature from men and 
 angels, oiij^ht to have been made in their place. 
 Certain ways of attaining knowledge, are as effen- 
 tial to the nature of men and angels as the capa- 
 city of knowing h. The nature of men is fuch, 
 that it doih not admit knowledge in any way, but 
 by the experiment of adual cxillcnce. A fight 
 of what happens to others, and a feeling of what 
 happens to ourfdves are the meatis of all knowl- 
 edge ; and thefc imply the experiment of aclual 
 exiilence. It there be fuch a thing, which i^ not 
 denied, as is meant in the objedlon, by direct, 
 inftrudive imprellions from God, (till the power 
 which imprefies or communicates, ads through 
 the medium of things feen and felt, or of knowl- 
 edge firll obtained by the fight and feeling of ac- 
 tual exiilence. And it doth not appear, that the 
 nature of man is capable of being informed in a- 
 ny other manner. The gift of revelation, what- 
 ever i'pecial power God exercifes in giving it, 
 ilill comes in this way ; and this method of at- 
 taining knowledge, is as ell'ential to the nature of 
 nian, as the capacity of knowing is. If a creature 
 were to receive knov/ledge in another way ; 
 he would not be a man ; but a creature of en- 
 tirely a ditlerent nature, and one of which wc can 
 form no idea. We have no reafon to think it 
 pofllMe, in the nature cf things, that fuch a crea- 
 ture fhould exiil. 
 
 3dly. Those who make this objcdion, doubt- 
 lefs do it on the fuppofition ; that it is an unfit 
 thing ill God and inconliftent with the r^xUtudc 
 of hiu nature, to make the exiflence of mifery e- 
 ternaL But if wc allow, tUiit the thing itfjlf 
 
the Infinite Beyuvoknce of Gob, 4 1^^ 
 
 would be unfit ; would it not be equally unfit for 
 God to give any fuch reprefentaticn to our niinds, 
 as truth ; either concerning his own character, or 
 the nature and effeds of holinefs and fm. It is 
 conceived, that it would be totally inconfiftent 
 with the holinefs of God to make any reprefent- 
 ations, on this matter, to the minds of his crea- 
 tures ; which he could not carry into execution, 
 confidently with the perfections of his nature. 
 
 4thly. It would be endlefs to mention all the 
 abfurdities implied in this objedion. On behold- 
 ing the fcheme of natural exiftence, which infinite 
 power and wifdom have produced, we fee the 
 whole to be an endlefs chain of caufes and efFe<^l:s- 
 It is the a61ing out of God, in an infinite fuccef- 
 fion of events. It is happinefs produced by an 
 infinite variety of means and views of the Dei- 
 ty. It is one immenfe whcle compofed of in- 
 numerable parts, in combination, connexion, and 
 depending on each other. In this whole, inter- 
 mediate caufes and means, are as much parts, as 
 thofe things are, which we call ultimate ends and 
 effeds. This fyftem, thus combined and con- 
 nefted is what we call created nature. The con- 
 nediions, powers, and dependancies of the feveral 
 parts ; are what we call the particular nature of 
 things. If we break in upon this fyftem we know 
 not where the breaking in will terminate. To fay 
 that God might give knowledge or give happi- 
 nefs, to any one mind, direclly from himfelf, with- 
 out the intervention of cuftomary means ; is in 
 fa 61 an objection againft all created exiftence. 
 There is fuch a connection, between what we call 
 creating and governing wifdom, that an objedion 
 againft one neeeffarily implies an objedion to the 
 other. To fay that God might give, all the 
 knowledge of himfelf and of the moral fyftem, 
 that is neceffary for the greateft good of the whole, 
 V'ithcut the experiment of fin and nnfcry j is in 
 
i8o 9 Eternal Mifery reconcile able with 
 
 facl faying, that creation might have been better 
 formed. That inllead of creating men and an- 
 gelr., a creation of quite another nature ought to 
 have been formed. It is faying, that infmile wif- 
 dom and power have been wrong through the 
 whole ; and that fuch a conflruclion of things, as 
 no one knows to be poffible, would have been 
 better than that which exifts. When men take 
 fuch grounds of argument, they are beyond con- 
 vcrfing with creatures any longer; for tliey hare 
 allumed the place of God, and challenged him 
 in all the vait work of creation and government. 
 Yea more, they profefs to have fcanned his na«* 
 turc, and determined better than he hath, what 
 he may do in confiftency with himfelf. When 
 cbjcftions againfl the divine government, are of 
 that kind, as to be equal objeclions againft the 
 original fcheme of creation ; it proves the caufe 
 to be a very defperate one. If the prefent fyitem of 
 creation muft be removed to pleafe men, can they 
 promife to make a better one ; to make one with 
 more happinefs and lefs mifery ; or againll which 
 fewer objecbions will arife. The neceflity of ho- 
 lincfs and of fm, and of their efieds, being brought 
 into view by apradical experiment; in order to 
 promote the greateit good of the whole ; appears 
 to rife from the very llrudure and nature of the 
 creation. Can thofc who contend with all-gov- 
 EJ^KiNG WISDOM, (Icp into his place and do hit 
 work in a more unexceptionable manner ! 
 
 Sec. 17. Objectiom. If eternal fm and mif- 
 ery be ncceflary for the grealeil good of the uni» 
 vcrfe ; flill n^.ay we not hope that men are ex- 
 €mi>tcd from this av. ful end ? I'he fmful angeJs 
 have f lUen, and as there is no Saviour provided 
 for them, muft be forever punifhed ; may we not 
 ho^elhat this will be a fufficient manifeftation of 
 what infmite wifdom dcfignod bv the introduction 
 of lin ? 
 
the Injimie Ecncvolence of God, i8t 
 
 Answer. God comprehends his own unlverfe, 
 and he only can tell, how iar fm and mirery mufl 
 prevail for the greateft good. We may reft af- 
 fured, he will not fuller them to extend further, 
 than is necelTary for the end defigned ; alfo that 
 none will be miierable but thofe who perfectly de- 
 ferve it. We muft depend. on revelation for our 
 knowledge in this matter. Had the whole de- 
 pended on finite wifdom, it is not probable crea- 
 tures would have thought, that happinefs andho- 
 linefs could be promoted by fuch means ; but bis 
 xvifdom is unparchahle^ and his ways pafi finding 
 9ut! This fm and mifery, which the proud wif- 
 dom of creatures calls a ftain on the government 
 of God, will be the means of fhowing that it is a 
 fcheme worthy indeed of infinite wifdom. 
 
 Revelation informs us, that fome men as 
 well as fome angels, muft be forever wretched. 
 It appears to be the defign of infinite wifdom, to 
 give the moft extended view of holinefs, fm and 
 their effeds ; and to bring them out to the' fight 
 of creatures, in all their forms of exifting and 
 ading. This was neceifary for bringing himfelf 
 into the moft perfed view, and for difclofing both 
 the nature and excellency of his chofen moral 
 fyftem. The event hath proved that infinite 
 wifdom judged it beft, fm fliould be manifefted 
 both in angels and in men ; and no reafon can be 
 afligned, why eternal fin and mifery fhould not 
 be neceflary in both. If fome men continue forev- 
 er impenitent, they muft doubtlefs be forever mif. 
 crable ; and the eternal impenitence of fome men^ 
 will exhibit a quality in the nature of fin, which 
 the eternal finfulnefs of fallen angels never can do. 
 No Saviour is provided for the fallen angels, and 
 though it be true, that the nature of fm will 
 forever keep them from becoming holy ; there 
 are alfo other things which abfolutely prevent their 
 
i82 Eternal Mifery recondUabk with 
 
 falvation. Tliey are under a condemning law, 
 tvhich ftands in the way of their being reflored 5 
 and as they are left to make perfonal faii.^faclion, 
 there is no pofTiblc way of this being done, only 
 by their eternal mifery. The cafe of fmful men 
 is very dlfTcrent. The wifdom of God hath re- 
 moved out of the way of men's falvation, every 
 thing, except the fin of their own hearts. Herd 
 fin appears exceedingly fmful. The unreafona- 
 fclencfs and malignity of an unholy heart, appears 
 much more clearly, than it can in a fallen angel. 
 The fallen angel may fay, I cannot be faved from 
 mifery, if I would repent and love God. In the 
 cafe of impenitent finners it will appear that ev- 
 ery impediment was removed from the way, but 
 their own will and love of fin. This is a mani- 
 feflation, which is to be made by the final impen- 
 itency of fome of the human race. It will be an 
 eternal and vifible evidence before the univerfe ; 
 of the nature of fin ; of the flubbornnefs of the 
 unholy will ; and that all finners do delight in 
 their iniquity, whatever they may pretend contra- 
 ry. Alfo that they do not choofe God and holi- 
 neff^, and fuch a holy heaven as God offers ; be- 
 caufc there is nothing but their own choice, which 
 ftands in the way of their coming to it. If the 
 greatefl happinefs depends on having holinefs and 
 imholmefs fet in the eternal view of the univerfe; 
 we mufl: fuppofe there are the fame reafons, for 
 fome of the human race being left eternally in 
 fin and mifery ; as there arc, that fome of the 
 angels (hould be thus left. God will doubtlefs 
 caufe fin and holinefs to be adled out in all pofli- 
 ble forms ; and fo far as wc can now look into 
 the divine government, there is an aftonifliing 
 foundation laid for this event. Sin hath appear- 
 ed, b(>th in the angelic and in the human nature. 
 Sin is continued in thofe> for whom no Saviour 
 
is provided. Sin is found in creatures placed on 
 probation for recovery ; where an eternal heaven 
 and hell are fet before them as motives to repent- 
 ance. There is fm in thofe who are to be actu- 
 ally faved, exifting in a ftrange flate of warfare 
 with holinefs, in the hearts of chriftians. Finally, 
 fin and its companion mifery exifting both in the 
 angelic and human natures through eternity. 
 During the whole o^ eternity, the fubjeds of this 
 bad temper, will be permitted in new and incon- 
 ceivable ways, to fhow the bafenefs of their char- 
 acters and the unfitnefs of a felfilh heart. In a 
 moil aftoniihing degree, this will difcover to innu- 
 merable holy beings, the reditude of God ; his 
 wifdom in choofmg holinefs ; the excellency of 
 that fcheme of holinefs, which he has enjoyed ; 
 the impoffibility of creatures being happy, on any 
 other fcheme of principles and predice ; and the 
 extreme mifery that flows from the contrary. 
 
 This doCtrine, fully vindicates divine wifdoni 
 in that immenfe number of finful fcenes, which 
 are fuffered to take place in this world. Their 
 variety is ftrange — their number is beyond com- 
 putation—the a£tors in them are many — the excefs 
 of fm is often fo great, that even fmners through 
 natural affedion weep over it — chriftians fome- 
 times wonder why their heavenly father will per- 
 mit it to be thus, and their faith is fhaken. Take 
 courage ye friends of God, and let not your faith 
 fail. Michael and his angels fight in heaven, and 
 it is for the fame reafons as call you to be bold in 
 this warfare. The captain of your falvation hath 
 infinite wifdom, and he will in the end, prefent 
 to you a univerfe containing the greatell poUibie 
 quantity of blelTednefs ; and certainly you cannot 
 defire more ! you will for all thefe things, which 
 you now fee and feel, OiTer praifes to God in 
 heaven, which are ineffable in your Itatc on earth. 
 
t84 ^ Mi/cry reco7icileable wttb 
 
 The immenfe number of finful fcencs, which now 
 take place ; are necelTary to ad out the nature 
 of fin in all its polli'jle forms and effeds ; and if 
 one of thL^m v;erc omitted, the univerfe would be 
 lefs happy and God lels glorious. I know your 
 hearts. You will inftantly reply, if a change 
 ■would make God lefs glorious, let things remain 
 as they are ; for the leifening of his glory, would 
 both injure him and diminifh forever the blelTcd- 
 nefs of all good beinj^s. 
 
 May I not alfo addrefs thofe, who have no dc- 
 fire to be called faints of God and difciples of Je- 
 sus ; and aflure them, that on their own prin- 
 ciples they have no caufe to complain. 
 
 To carry conviclion to your confciences, 1 will 
 for a moment grant, all that you can demand. 
 That you have the fame right to judge in this mat- 
 ter that God hsith, and furely you can demand no 
 more. 
 
 In a focial fyftem, there are but two poflible 
 fchemcs ; the benevolent and the felfifh. Either the 
 good of the whole, or a feplTlte and felfifh good 
 ttiuft preponderate, and become a commanding 
 principle in the heart. On the benevolent fcheme, 
 which regards the good of the whole, it is per- 
 fedly fu, that the unholinefs and mifery of fmners 
 fhould be permitted. This is the necefl'ary means of 
 bringing into view cf the intelligent creation, fuch 
 truths as are neceffary for its higheft happinefs. 
 With the knowledge of thefe truths aded out, 
 there will be much more happinefs, than there 
 could have been without a knowledge of them. 
 That tliis is the cafe I have endeavored to Ihow, 
 from the flrudure of minds and things as they 
 exifl. 
 
 Further, it is fit and juft on your own prin- 
 ciples that fmners ihould be thus treated in the 
 divine government, and they have no caufe to 
 
toe injimie ocnevotencs qj kjioo* i^r 
 
 complain. Allowing to you all which can be de- 
 manded, that you have the mod perfedt right to 
 determine your own temper and anions ; allow- 
 ing alfo, that a fupreme regard to yourfelves, is 
 the beft and mod fit flate of the heart ; there is 
 ftill the higheft propriety that you ihould be 
 treated as you are, in the divine government. 
 If you have a right to be a felfifh being, flill you 
 have no right to fuppofe yourfelves privileged 
 beings beyond all others. God and all creatures 
 have the fame right to be of this charader, and 
 to ad on thefe principles, as you have. If you 
 may feek a felf-exaltment, on private and feparate 
 principles ; all may do the fame. If they fup- 
 pofe on any account, that it will promote their 
 private intereft in the fmalleft degree, to make 
 you eternally miferable, they may do it with a$ 
 much fitnefs, as you may oppofe them. The 
 felfifh and feparate fyftem of feeling and ading, 
 really comes to the fame thing in pradice ; as it 
 would be to make power the ultimate rule of right. 
 In pradice it always has been the fame thing, and 
 will forever remain fo. On this fcheme, it will 
 be a fufficient j unification of any aftion to fay, 
 he has power to do as he hath done ; or, he has con- 
 fulted himfelf and has done right. The only 
 confolation which would remain to fufFerers would 
 be this, I could not prevent it^ and if it is ever in 
 my power, I will treat him as he hath treated me» 
 All this is fit, if your felfifh principles of adion 
 are fo, and you have no right to complain. 
 Whichever fcheme we affume, either the benevo- 
 lent or felfifh, it is fit you fhould be eternally mif- 
 erable ; on the benevolent, becaufe it will be the 
 means of advancing the general good ; on the 
 felfifh becaufe you cannot prevent it, and an Al- 
 mighty Goo hath the fame right to make you 
 
 Z 
 
150 jLier?iai luijcrj ncoKLucuuie ufiw/ 
 
 miferable as you have .to refjfl him. There i% 
 therefore no way to efcape liiifcry, but by efcap- 
 ing a fclfiili, unholy heart. How much more 
 wife It would be, for us to fpend our time in do» 
 lag this, than in attempting to prove all men will 
 be faved. 
 
 Sec. i8. Objection, Those who believe and 
 preach the dodrine of eternal punifhment, have a 
 ri^id fcheme of faith. They join this with fo 
 many other doftrlnes ; fuch as the neceflity of a 
 renewed heart ; a life of conftant hohnefs and 
 felf-denial ; and a regard to the glory of God in 
 all which men do, that if their fcheme be Uue 
 there can be but few men faved. If only a few 
 were to be miferable, to anfwer fome important 
 purpofe in the univerfc ; the idea would be more 
 tolerable ; but as things are now reprefentcd, it 
 fpreads a great deflruclion through the humail 
 race, and leaves but few for falvation ; which it 
 contrary to the reprefentations of fcripture, that 
 the number of the faved (hall be innumerable, 
 and that Christ (hall fee of the travail of his foul 
 and be fatishcd. 
 
 Answer. "We often hear declamation on thig 
 fubj,ct, including the ideas fuggefted in the ol> 
 ieclion, and perhaps fome others. Much that is 
 laid in this loole way, cannot be brought to a 
 point of invefiigation. Much that is faid, is alfo 
 addrefled to the interefled feelings and pallions of 
 men, and will appear to them to have fome weight, 
 until their feelings are changed, or their palTion* 
 cooled by rational inquiry. Thofe objeclions, 
 which are incapable of being reduced to a point jf 
 or that addrefs nothing befide the pallions, ar? 
 often found to be molt fuccefsful in bewildering 
 men and leading them into error. The flridneis 
 y£ thofe who vindicate the doclrine of eternal pun- 
 lihmcnt, Is no proper argument againd that doc- 
 
tne infinite nenevoience oj uod* 137 
 
 trine, if there be fufficicnt evidence to fupport it. 
 The dodrine of the new birth, or a renewed 
 heart by the fpirit of God ; of the neceflity of 
 chriftian holinefs and felf-denial ; and of ading 
 in all we do for the glory of God, (land on their 
 own evidence ; and fo doth the dodrine of eter- 
 nal mifery. The writer and many others believe 
 thefe dodrines, rigid as they are called, to be doc- 
 trines of Christ, and that they explain the na- 
 ture and way of faivation. Some rejed thefe doc- 
 trines, who are flill firm believers of eternal pun- 
 iftiment, which fhov/s that there is a peculiar evi- 
 dence, {landing on its own ground, that this will 
 be the event. The queflion at prefent in debate, 
 is not what are the qualifications for faivation, 
 but whether all men will be faved. 
 
 Those objedions againil eternal mifery, which 
 arife from the many or fewnefs of the number to 
 be faved, in the prefent conception of men, are 
 of little weight j and they are evidently brought 
 forward by the felfifh feelings of the objedor. 
 Fear, and a fmful lore of himfelf have a great 
 ihare in the bufinefs. He would be willing that 
 fome few fhould be miferable, to promote import- 
 ant purpofes in the univerfe ; but fo many as he 
 thinks muft be condemned, on what he calls a 
 rigid fcheme, he fears would include himfelf ; 
 and he therefore intends to be rid of the dodrine 
 at all events. There is much reafon to fear, that 
 his rafh refolution comes from a knowledge that 
 he is not renewed by the fpirit of God, and from 
 a diflike of the holinefs, felf-denial, and devoted- 
 nefs to God, required in the chriftian pradice. 
 If he can free himfelf from the fear of eternal 
 punifhment, he can live quietly as he wifhes to do. 
 Such feelings of felf-love and fear, have a prodi- 
 gious influence in biafmg the judgment of men 
 on this important point. In all this, there is no ar- 
 
1 8 8 Eternal Mifery rec$miUable with 
 
 gument, but only intcrefted and finful fcelingt 
 againll the divine government. However men 
 may think, in order lo make their own flate fate, 
 God in his infinite and vife goodncfs, will go di* 
 Tcdtly forward in his own plan, executing that 
 which is for the greateft good. > 
 
 As to the queflion, whether few or many will 
 be loll, in comparifon with the whole ; or wheth* 
 er few or many of thofe who now live, or havd 
 lived in the world will be lolt ; they belong to 
 God and not to man to determine. He has de* 
 termin'^d in wifdom and in goodnefs, and the end 
 "will give pi oof of his perfection. 
 
 That an innumerable number will be faved 
 from among m^^n ; and that Christ will fee of 
 the travail of his foul until he is fatisfied ; are 
 truths wuirh cannoc be queftioned, for it is the 
 LMwMrm r"prtfcntation of God's word, that this 
 \\ \\ »ake place. It mud be allowed, that an im- 
 st nunaber of mankind in the prefent and in 
 ail ages, have given too little evidence of a 
 iioly and heavenly temper, but this is no proof 
 tl, t there will not be many more faved, than arc 
 ' '- Thoiu who have ftudied the fcriptures, arc 
 blc that another ftate of things on earth it 
 promifccl. 'I'he church, in dependence on theft 
 proinifes, is daily praying for their accomplifh- 
 mciU ; and though the prefent period be a dark 
 one, ihero is abundant evidence that God is rap- 
 idly fulfilling his threatened judgments on man* 
 kind, and preparing the way to fct up the redeem- 
 er's kingtiom on earth, with a new degree of glofc 
 ry anil luccefs. Almoll half the Bible is filled 
 with proniifes and defcriptions of thatblefled day, 
 when the earth fliall he filled with holinefs, and 
 converts be multiplied as the fands on the fea 
 Aore. In that period of promife Christ will 
 fee of the travail of hi& foul and be iati^ficd. 
 
tpc injinitc ucTit:-uutLnLc vj \juu% log 
 
 f If It fliould be ohje^led that this is vifionary ; 
 we reply — That Inch an opinion is confirmed not 
 only from the propheiic promifes of God, who 
 knows and can reveal his own fcheme ; but alfo 
 from other prin::iples which have been abundant* 
 ly brought into view. 
 
 God hath permitted fm and mifery, in order 
 to caft light on the nature of holinefs 'cind of the 
 moral fyflem, and this will be the means cf afliit- 
 ing his people to make fwift advances in holinefs 
 and happinefs. On thefe principle?, it is reafon- 
 able to fuppofe, that a great proportion of thofe 
 beings, who are to make a manifeftation of the 
 nature of (in, will be among the firft, who are 
 called on the ftage of being. The happy fubjeds 
 of divine grace, w ho are yet to be called into ex- 
 iflence, will come forward v/ith every advantage 
 for a rapid improvement in the knowledge and 
 love of God, whom they will ferve eternally* 
 They will look back on the pa ft ages of the world ; 
 and from the hiftory of mankind, which will be 
 faithfully tranfmitted to them, learn the nature, 
 tendencies, conduft, and efFefts of a fmful tern* 
 per ; by all the fins and wicked anions that have 
 been perpetrated. They will learn the divine 
 charader from his pad government. The fcheme 
 of redeeming wif Jom and goodnefs is but begin* 
 Iiing to unfold ; and the inhabitants of that happy 
 day, will in a very (hort time, obtain more knowledge 
 cf God and of the moral fyftem, than they could 
 have done had they been firft called into exift» 
 cnce, and the manifeftation of fm made after- 
 wards ; fo that at the day of judgment, it is prob. 
 able they will be much more holy and happy be* 
 ings, than if the earthly ftate of the church had 
 been brought forward in a reverfe order. It 
 therefore appears that one of the leading princi- 
 ^es in our invefligation, corroborates the exped* 
 
190 Lfernal M if try re con ale able with 
 
 ation of the church ; that its laft days will belts 
 iT.oil profperous ones, and the period when the 
 ^rcafeil partof Christ's people fhall be gathered 
 in. Prophecy fpeaks of a great falling away near 
 the end of the world ; and it would be eafy to 
 Ihow, this is agreeable to the principles that* 
 have been advanced. In the days of the millen- 
 ium there will be a great incrcafe of light. This 
 will arife from an abundance of the influences of 
 the holy fpirit ; and from a prevalence of real 
 religion, by which men will be difpofed to exam- 
 ine and colled evidence of truih, which now lies 
 fcattered. A general praclice of religion and god- 
 linefs, will fhow their beauty, fitnefs, beneficial 
 tendency in fociety, and the lirength of moral 
 and holy obligation on men to ferve God and 
 obey his law. All religious duty w^ill appear with 
 great plainnefs. The evidence of the truth of the 
 gofpel will arife to the higheft demonilration, and 
 there will be the bed advantages for obtaining 
 falvation. After the power of religion has pre- 
 vailed for ages through the whole world, and the 
 beauty of its fpirit and order is fliining in every 
 place ; to fee infidelity and all its train of vices 
 rifmg anew, in the face of fuch light and fuch 
 benefits as men enjoy by means of religion, will 
 be an aftonifhing evidence of the natural corrup- 
 tion of the human heart, of the bafenefs of a iwin 
 ful temper, and of 'ts juft defert in the govern- 
 ment of God. It will alfo fhow that all v.hich ij 
 good in men, comes from the Ibvereign intluence 
 of God's fpirit ; and that all the excellent orders 
 and means, which will probably be eflabliflicd iu 
 the millenial church, are infullicient to hold men 
 in gofpel obedience, a fingle moment, when the 
 fpirit is denied. Holy prophecy fpeaks of this 
 great apodacy, as immediately preceding the laft 
 judgment. It will complcat the difplay and evi- 
 
#/yu xirj-i»rt 
 
 y^ 
 
 dence of the nature of fm, and prove the judge to 
 J)«; infinitely holy and wife, in punifhing impeni- 
 tent finners with an everlafting defi:ru6lion. Though 
 the gofpel hath had lefsefFed: than fhort fighted men 
 :\vould wiih ; the whole is ordered by an infinite 
 poD, to make the moft rapid advance towards 
 the greatefi: pofiible quantity of holinefs and hap- 
 pinefs. The ufe which we fhould make of thQ 
 prefent dark (late of things, is not to determine 
 there is nothing in religion, or that all men will 
 be faved ; but to excite our own fears of falling 
 ihort. For if we are brought into being, at a 
 time, in which there is reafon to believe a lefs 
 proportion of men will be faved, this is a motive 
 to ufe the more diligence in making our own call- 
 ing and eledion fure, and to fear that we fhall fall 
 fhort through fome delufion. We fliould not 
 wiih to know how many will be faved in this dark 
 period of the church. Enough will be effetlu-. 
 ally called to bear a witnefs for the truth, and to 
 give the finful world a pradical view of the na- 
 ture and efieds of holinefs j fo that their iuex- 
 cufablenefs will be perfect. 
 
 Whether in the mofl fuccefsful periods of 
 the gofpel, there may not be fome few left in the 
 deeped fin, in order to give others an ocular 
 view of its nature and effeds, the event only can 
 fliow. That God who reigns will do all things 
 wifely and for the bed. When the divine gov- 
 ernment of the w^orld is opened and explained at 
 the day of judgment, he will be glorified in his 
 faints and admired in all them who believe. The 
 riches of divine grace will be magnified. Every 
 mouth will be (topped, and all the works of the 
 Lord appear to be right and good ! ! ! 
 
 Sec. 19. Objection. May not annihilation 
 be the evil meant in the penalty of tlie law, and 
 in the threatning of the fecond death ? ] 
 
* I gi Eternal Mifery reconciUahle with 
 
 ifl. Annihilation is a total celTation and 
 lofs of exiftence. The creature is extind, and it 
 a fubjedk neither of good or evil. Only a few wha 
 have the chriilian feriptures have fallen into thit 
 notion. This few are much divided in their o 
 
 i)inion, how annihilation is to be confidered, at 
 t relates to God, and the creature who lofcs hit 
 cxiftcnce. Some feem to conceive, that annihila* 
 tion is a kind of eternal punifhment or evil on the 
 annihilated perfon ; but it is difBcult to fee how 
 this fhould be the cafe. The profpedof annihila- 
 tion may be an evil, for in this cafe, there is a 
 confcious exiftence to endure the apprehenfion ; 
 but to tell of itsbein<T an evil, to one who hath no 
 cxiflence is unintelligible to common fenfe. If 
 annihilation be the punifhment meant by deaths 
 in the penalty of the law ; then the penalty is to 
 be confidered only as an inducement not to fin, 
 and not as an evil to be endured by the finner 
 after his tranfgre(rion,for the ceafing of exidencc, 
 muft end all fuffcring. 
 
 2dly. Neither is it conceived that annihila- 
 tion can bring any glory to God. The appearance 
 of fuch an event would be this; that God had crea- 
 ted a being capable of doing his duty, and hon- 
 oring his maker ; and this creature had become 
 rebellious, irreclaimable and a real evil, from 
 which his creator had no way of delivering him- 
 felf, but by the deftrudion of that exillence, 
 ix'hich his own almighty power had made. It it 
 difficult to put any other conftruQion upon anni- 
 hilation, as an evil that is to follow fm. It lookt 
 like difappointmcnt in a plan of exiftence and 
 government, and fuch a kind of difappointmcnt 
 as infinite wifdom and power will never fufier. 
 It will not do to compare this to the cafe of eter- 
 nal mifery. In that cafe, though there may be a 
 difappointmcm to the wilhes oi the creature him- 
 
the Infiniie Bene'volence of uod* 1-93 
 
 {elf, there is no dlfappointment to God ; for the 
 ^iftence and fm of the creature, by a difplay of 
 jrtioral truth and its contrary, may be the means 
 cjf increafinguniverfal happinefs which was God's 
 Uiotive in creating, though it be not the means 
 <5f the perfon's own happinefs. It is difficult to 
 conceive how non-exiltence (hould difplay exift-- 
 ence with its relations and duties. Therefore it 
 ivS fuppofed, the glory of God cannot be advanced 
 by the annihilation of a fmner. 
 
 3dly. The holy fcripture, in many places 
 fpeaks of the lafl punifhment of fm, as defigned 
 to difplay the mighty power of God. Rom. 
 ix. 22. What if God , willing to Jkow his wrath ^ 
 and make his power known^ endureth with much 
 long f^Jf^ring the vcjfds of wrath fitted to dcfiruc" 
 tion ? Is annihilation an a6l of power in God, or 
 the contrary ? I think not an acl of power, but 
 the ceffation of all power. If it were an a£t of 
 powder which created, and the continuance of ex- 
 iftence depends on the continued exercife of that 
 power ; then, the difcontinuance of all exer- 
 cife of pov/er, would refult in annihilation ; and 
 there feems to be no fitnefs in calling this the 
 making of power known. 
 
 4thly. The few who plead for annihilation, as 
 the final punifliment of impenitent fm, are pro- 
 fefledly of opinion that eternal mifery is incon-' 
 fiftent with the benevolence of God, - and they 
 choofe this as an alternative more confident with 
 infinite Goodnefs. But it is not feen, how any 
 principles can be afl'umed to make annihilation, 
 confident with infinite benevolence ; which will 
 not alfo reconcile eternal mifery with the l^jme 
 benevolence. Benevolence is a love of happinefs, 
 and though annihilation doth not in itfeif imnly 
 A a 
 
194 Eternal Mifery reconcile able with 
 
 any pofitive mifery ; it is ftill as inconfiftent with 
 happincfs as politive mii'ery is. 
 
 If the happinefs of every individual, be the ob- 
 je6l of divine benevolence ; then annihilation and 
 eternal mifery are both againft it. If the gene- 
 ral good be the obje6l of divine benevolence, and 
 annihilation be compatible with this ; for the 
 fame reafons, eternal mifery may be compatible 
 with it likewife ; becaufe annihilation is as really 
 oppofite to individual happinefs as eternal mifery is. 
 So that thofc who rejeft eternal mifery, and fall 
 in with the idea of annihilation, in order to fave 
 the benevolence or goodnefs of God from dilhon- 
 or, feem not to have attained their end. 
 
 Further, it is conceived that annihilation is 
 lefs confident with benevolence than continued 
 mifery is. Their beneficial ufe, in the hands of 
 infinite wifdom are the only ground on which 
 either of them are confident with benevolence ; 
 and it is very difficult to conceive, how fo bene- 
 ficial a ufe in the purpofes of a holy government, 
 can be made of annihilation, as may be made of 
 continued mifery. 
 
 5th. The defcriptions of finners punifliment, 
 •which are found in God's w^ord, are not confid- 
 ent with annihilation. They are to arife to cv- 
 crlading fliame ; and this implies everlading con- 
 fcioufnefs. The fmoke oftheir toiment is toaf- 
 cend up forever and ever. All the places ia 
 God's word, and they are very numerous, which 
 defcribe puniflinient to be eternal, dire^lly con- 
 tradict the idea of annihilation. Eternal fuftbr- 
 ing and eternal punifliment, imply eternal and 
 confcious exidencc, in order to be the fubjeds of 
 that fufFering. Annihilation prevents an eternal 
 good, but it is not eternal fuflering ; and there 
 is no grcate^r propriety in faying that an annihi- 
 lated finner is punilhcd or fvitfcrs eternally, thsui 
 
ttje mjintte neneveience oj uoi>. 195 
 
 dicre W0uld be In faying ; that all thofe pofliblc 
 but not adual beings, which men fuppofe they 
 can paint in imagination, are eternally punifhed 
 becaufe they never received an exiftencc. 
 
 In the next place, it becomes us to inquire 
 whether any of the words, which are ufed to def- 
 cribe future puniihment, do naturally convey the 
 idea of annihilation or extindion of being. And 
 I think it is not bold to aflert, that not one of them 
 conveys fuch an idea either naturally or even in 
 their mofl figurative ufe. The words mod fa- 
 vourable to fuch a fuppofition, are perhaps the 
 following. Deaths perijhy confume^ dcj'royed^ endy 
 burnt upy i^c. Neither of thefe words, naturally 
 mean any thing more than a change in the man- 
 ner of exifting, and that the change is for the 
 worfe. When we fay a man is dead, no mortal 
 underftands by this that the man is annihilated ; 
 but only that his manner of exifting is changed. 
 There is no other reafon to fuppofe that the fec- 
 ond death means annihilation, than that the firft 
 doth, efpecially when we are told that the fecond 
 death, is being caft into the lake of fire and brim- 
 ftone. Or if we fay that a man hath perifiied ; 
 or is confumed 5 or deflroyed ; or come to his 
 end ; or burnt up \ no man by thefe underftands 
 annihilation. This (hows that the natural mean- 
 ing of the words implies only a change in the 
 manner of exifling and not extinguifhment of be- 
 ing. The figurative ufe of thefe words certainly 
 doth not countenance the idea of annihilation. 
 In the figurative didion, we fay that a man hath 
 fuffered deftrudion, and there is an end to 
 him ; when all his profpe^ls, and hopes of what 
 the worldcall happinefsand greatnefs are cut off. 
 None of the words or defcriptions ufed in the 
 fcriptures of God, either naturally or figuratively 
 mean an extinction of being j and as words are 
 
1 96 Eternal Mifery rfccncileablc wiib 
 
 lindcrftood by mankind, there Is not a fmgle hint 
 of luch an event through the whole Bible. If k 
 fee faid, that the meaning of fuch words when 
 '* applied to matter, only means a change irKhe 
 manner of exifting ; but applied to mind mult 
 intend deiliu6lion of cxiftence. On this I would 
 obferve — that all words in their original ufejWere 
 applied to fenfible and material objects and they 
 are borrov/td in defcribing moral and intelledual 
 fubjeds ; but though borrowed, we have no right 
 to ufe them in a borrowed orditl'erent fcnfe from 
 their original fenfe, except on tl^e direct authori- 
 ty of revelation, or fiom the necefl'aiy nature of 
 the fubject. And in the prefent cafe, it is prefn- 
 tncd there is no authority in revelation more di- 
 reft than the words we are confidering ; alfo that 
 there is nothing difcoverableby hitman knowledge, 
 cipher in the n:iture of God or of a fmful mind 
 that neceihtates annihilation. 
 
 6r!]ly. There is nothing in the analogy of na- 
 ture fo far as we can at prefent examine it, which 
 intimates annihilatic^n ; or that any exKlence ei- 
 iher material or intelleclual will be extinguifhed. 
 1'here is a general uniformity in the works of 
 God, which wc call the analoi^v of nature. This 
 is dcfigned for the direction of creatures in truth, 
 duty, and their cxpeclations of futurity. On ex- 
 amination, we find that the truths of revelation 
 are confirmed by the an:ilogy of nature, as might 
 be illuftrated in inni'.merablo inftances, efpecially 
 in thofe that relate to a reward confilling in hap- 
 pinefs or mifery. h\ all nature we fee noth- 
 ing that aj^pear? like annihilation. Subftances 
 change their qualities ; their manner of exilHng ; 
 their capacity of being aded upon ; their place ; 
 and they put on dillcrent appearances ; but they 
 do not loofe their being. There is nothing, ei- 
 ther in nature or revelation that countenances the 
 
i.hc injimte ncnevQicnce oj ugd. 197 
 
 notion of annihilation ; and it appears to thofe 
 who have rnoil thi:rough*y examined the fub- 
 jed, like the fancy of a miiid, v.hich is ready to 
 fubordinate the tounfels of infinite wifdom to its 
 own weak iu\ention ; or of one who loves fin, 
 and with trembling guilt wiflies to retire into the 
 fh'ade of non-exiilence to efcape its confequences. 
 
 7thly. It is apprehended, that thofe who have 
 embraced the opinion of annihilation as the final 
 puiiifhmcnt of impenitent fmners, have been led 
 to ir, from an appreh nfion that the exillence of 
 fin and finners, is n misiortune to the divine gov- 
 ernment ; and that Gld effeems them, as men 
 do thofe natural or iroral evils, from which they 
 wifh to be entirely delivered ; but it fhould be ccn- 
 fidered that Lotting can in this fenfe be an evil to 
 OoD. There is no were fin, nor any greater 
 number of fmncrs than he oiiginally intended to 
 admit into that fcheme of exillence and govern- 
 ment, which his wifdom mofl approved. The 
 introdudlion of fm, though hn be dett liable in 
 itfelf, is no blemifh to the divine plan ; no misfor- 
 tune to the divine government. . If God were to 
 concert his own plan again, he would c-rder it as 
 it hath been from eternity, and would admit the 
 fame quantity otfm, and the famenumber of Tin- 
 ners as have exiffed. To fuppofe otherwife, 
 would be to fuppofe that infinite wifdom had not 
 donebeft, or was difappointed. 
 
 God views fin with abhorrence, becaufe it is 
 in its nature wrong, and in its genuine confe- 
 quences mifchievous ; but he doth not like his 
 own plan the lefs becaufe fin is in it. And 
 though his whole nature bcoppofed to the nature 
 of fin, he knows how to promote by it that in which 
 his nature delights. Inattention to this truth^ 
 hath made fome fuppofe, that God views fin and 
 finners in the fame manner that men view tho 
 
T9S tUrnal Mtjery reconctleable with 
 
 natural evils from which they wifh to be wholly 
 exempted, and as a misfortune to his govern- 
 ment, from which he wilhes to be delivered. They 
 hence lead ihemfclves to think, that after he hath 
 a long time unavailingly tried to reclaim the 
 wicked and doth notfmd the effect produced; that 
 either in defpair or the rafhnefs of angry im- 
 patience, he dedroys their exillence. Such appre- 
 henfions of God and his government are as dif- 
 honorable to a being of infinite power, wifdom 
 and goodnefs ; as the event is improbable. Let 
 fmners therefore repent, or expert to meet fuch 
 eternal mifery, as omnipotence can inflidl. 
 
 Sec. 20. I HAVE repeatedly expreffed an opin- 
 ion, that the great and folemn fubjedl we have 
 been confidering, mud be ultimately determined 
 by the teflimony of divine revelation. In the 
 firft part of this work, I have endeavored to lay 
 fome part of that evidence in a collected view be- 
 fore my reader. And though fome reafoning hath 
 been ufed to reconcile future and eternal mifery 
 with the infinite benevolence of God, I defire to 
 be fenfible that his word is the fupreme light by 
 which human judgment is to be guided ; and that 
 what God faith to be juft and confident with his 
 infinite goodnefs, cannot be contrary to it ; even 
 though men are unable to comprehend their con- 
 fiflency. I have hitherto fuppofed that thofe 
 whofe fentiments 1 oppofe believe the fcriptures 
 to be the word of God ; but there arc fome who 
 call themfclves univerfalifls (with what fairnefs 
 they do it, is not for me to determine) who either 
 totally deny the fcriptures, or difcard fuch parts 
 of them as are not agreeable to their own notion. 
 
 SucM I now addrcfs, and requcfl: to know of 
 them, on what evidence they can build a belief, 
 that either all or any part of men will ever be 
 pcrfeftly happy. Yqu fpcak in (Irong terms tliat 
 
the Infiniie Benevolence of Gob. 199 
 
 all will be happy ; but how do you know it ? Or 
 what evidence can you adduce to render the event 
 in any degree probable ? By rejecting the fcrip- 
 tures, you have deprived yourfelves of all evi- 
 dence immediately from God himfelf. You are 
 left to the dim guidance of reafon and experi- 
 ence. I will not tell you how weak your reafon is, 
 as I fuppofe it to be equal to the reafon of any other 
 men, and in the prefent inftance, will allow it to 
 be the greatefl among mortals. Yet what is your 
 teafon, with all the accutenefs that is allowed to 
 it? Is it an intuitive view of futurity? Not this 
 certainly j for daily events fliow that futurity is 
 as much hidden from you as from others. Is 
 your reafon a faculty or power of looking imme- 
 diately on the nature and counfels of God, with- 
 out the inftrumentality of means ? I think this 
 will not be pretended. I will tell you what your 
 reafon is, and how far it will go in determining 
 this point. Your reafon is the power of judging, 
 from evidence prefented before the mind, of the 
 probability or improbability of certain fuppofed 
 fads that are prefent or future, and of the truth 
 or falfehood of certain propofitions. The fad 
 fought for is this ; will any or all men ever be 
 perfedly happy ? The only evidence from which 
 you can pofTibly judge, is pail experience in na- 
 ture, for you have no revelation to guide you. 
 Your only evidence of duration or exiftence to 
 come, is taken from duration or exiftence paft. 
 Your only evidence what kind of a God the Lord is 
 and what he will do in time to come, mufi be taken 
 from what he hath done in time paft, and the ex- 
 perience you have had of him in the works of 
 nature and providence. Have you ever feen per- 
 fect happinefs, or fuch as is commonly defcribed 
 by the name of heavenly ? Is there reafon to 
 fuppofe, that any man among all who have lived 
 before us attained it i Doth there not appear to 
 
2 CO Eternal M if cry rcconcUcabk zvlih 
 
 be in n:: : _, Tar as you can examine it, a to.un- 
 datlon 'laid for pain, difTolutiun, furrow, difap- 
 polii^mcnt, grief, the vexation ol *pafiioi s, and ihe 
 tiuuu^L'ice of.oppofuig parties and op^jofing in- 
 terells? Doth not natural good draw natural evil 
 alter it ? Is there not in the nature oi thing?, ac- 
 cording to all you have fcen and experienced, a$ 
 niueh a time to decieafe, to wctp and to die ; a? 
 there is to increalc, to laugh and to be born ? 
 Say not that this is nature's childhood, and that 
 foinething better may be expeded from her here-* 
 after ; for if laid thou knowell it no', and anoth- 
 er with equal affurance, may fay it is her old age, 
 and f unething worfe may be exptded. Or if 
 you tell nic, that God is good ; this I will not 
 deny ; 1 \^ill allow him to bejuft as good as thefe 
 things indicate, and no better ; for this is all th« 
 evidence which you have, without a revelaiion, 
 that he is good *, if a good bein-- haih dealt thu8 
 for fix tlioufand years, why not the fame for- 
 ever ? 
 
 \VHr,N you difmifsyour friend on a journey, 
 it may be to meet all the e\iU. that he c:m endure 
 3n this manner if cxirLing ; and when you difmifs 
 him in death, it may be to meet all i^e plagues of 
 another manner of exifting. Reafon, judging 
 from expevienee, indeed of proir.inng a heaven or 
 ilale of pcrfecl: haj plnefs to all men ; cannot 
 promife or even give probable encouragement, 
 that any one creature will ever cu iie to fuch a 
 flate. And reafon is not to be faulted, for it 
 judges the bed it can from the evidence prelented 
 before it. liow many come inio a bitter exifU 
 cncc in this world ; live groani«^g ; and die in 
 torment. Mow many are there, whofe whole 
 lives are filled with fcrrt w ; and why may it not 
 be thus with the exigence to come? Lei thofc 
 who deny divine revelation, beware how tliey teU 
 
the Infinite Benevolence of God. aoi 
 
 of a goodnefs in God, which will bring all men to 
 perfeft happinefs ; for the evidence from experi- 
 ence in nature, by which only they can tell what 
 kind of a being God is, directly contradi^s it. 
 The beft that we can exped by this information, 
 IS that there will be an eternal mixture of pleafure 
 and of pain : and a reward of enjoyments and 
 curfes, on which the mind of man after it hath ex- 
 perienced them, even in their beft ftatc, writes 
 the motto vanity of vanities all is vanity. 
 
 If to this it be objeded, there is a general per- 
 fuafion in the minds of men, of a benevolent good- 
 nefs in God, which will make fome, if not all 
 creatures perfedly happy ; I allow that there is 
 fuch a perfuafion, but it came from revelation 
 and not from experience in nature, by which a-* 
 lone the rejedor of revelation muft learn the 
 charader of nature's God. If there had been no 
 revelation, there would have been no fuch opin- 
 ion. If it comes from revelation, then let this 
 revelation decide the point ; whether only a part 
 or all men are to be faved, and the way m which 
 falvation is to be obtained. The point is deter- 
 mined in the holy fcriptures. The door is fet as 
 wide open as it ought to be, by a promife to all 
 who repent, believe in the fon of God, and live in 
 holy obedience to the divine law. 
 B b 
 
■00 
 
 PART III. 
 
 ^ T NOW come to the third part 
 
 SECTION. i.|^ of this work, containing fome 
 ftri6liires on a late publication, entitled " Calvin- 
 *' ifm improved, or the gofpel illuftrated as a fyf- 
 ** tern of real grace ilTuing in the falvation of all 
 « men/* 
 
 This publication is announced to the public, as 
 a pofthumous work of the late Rev. Joseph Hun- 
 tington, D. D. 
 
 It is always unfortunate, when pofthumous pub- 
 lications difcufs thofe fubjeds, which it is known 
 will become matter of public controverfy. It muft 
 be expeded that fome perfon will attempt a refu- 
 tation of tenets which he fuppofes dangerous to 
 the prefent and future interefts of men. In moft 
 fuch cafes, there are furviving friends who have 
 a tender feeling for the reputation of their deceaf- 
 ed. To condud a controverfial difcullion with 
 candor is very difficult, and perhaps was never 
 perfedly done. In the prefent inftance, fome of 
 the friends and connexions of the deceafed have 
 committed his fentiments to the public ; and they 
 could not but know them fo contrary to the an- 
 cient orthodoxy of this country, that a fevere 
 fcrutiny would be excited. They alfo knew that 
 their friend could fpeak no more in this world to 
 vindicate his own opinions. The writer though 
 a junior in years, and much inferior to Dr. Hun- 
 tington, was fuffered to number himfelf among 
 his friends and acquaintance, and feels no difpofi- 
 tion to injure his reputation. A refutation of his 
 fcntiments, and not a defamation of the man is 
 
204 Eternal M'tfery reconcile able with 
 
 the objeft of the following remarks. Juftlce to 
 the truth will be attempted, and it is hoped with- 
 out the appearance of party fpirit, or perfonal ill- 
 will. 
 
 Dr. II. has chofen the name limitarian, tode- 
 fignate ihofe Nvho believe that a part of men will 
 not be faved. I have no objedion againfl any 
 name, if all who ufe it will carefully attend to the 
 fenfe in w hich it ought to be underftood. If by 
 limitarian be only meant, one who believes that 
 fome m.en will fail of falvation, I have no objedion 
 to it. But in the Doctor's book, there are fun- 
 dry paflages which infinuate ; that thcfe who 
 think different from him, limit or fet bounds to 
 the infinite goodnefs of God. Such infinuations 
 arc totally contrary to fact:. It is the infinite 
 goodnefs of God, and not the limitation of his 
 goodnefs, which will incline him to adminifter 
 eternal punifhment. The mod perfed and eter- 
 nal happinefs of the univerfe, is his motive for 
 admitting partial evil. It has been neceffary in 
 the periods pad, and nothing appears but it may 
 be nf ceflary in all duration to come. If it be a 
 fact, that there is more bleflednefs in the univerfe 
 ■vvith fome evil, than could have been without it ; 
 then it is God's infinite goodnefs and not a limi- 
 tation of his goodnefs, which ordains eternal pun- 
 ifhment. The mifery of fome individuals who 
 deferve fuch an end, is no evidence againfl divine 
 love ; for his primary motive in governing, i$ 
 not individual but general good. All argument! 
 on this fubjed, which fland on the ground of in- 
 dividual creature happinefs, are felfifh and unho- 
 ly. Dr. H. in various parts of his book expa- 
 tiates much on the infinite mercy of God in the 
 gofpel, and feems to conceive fuch dcfcription$ to 
 be arguments in favor of Univerfalifm ; and that 
 his fchemc reprcfents God more good, than what 
 
ihe Infinlie Benevolence of God. 205 
 
 kas been the common opinion of the chriftian 
 church. But all this is quite away from the fub- 
 je£t. God's goodnefs and mercy may be infinite, 
 and the univerie the moll bleffed, and flill indi- 
 viduals may be unhappy. 
 
 Dr. H. as is right, profeffes to take revela- 
 tion for his principal guide in this fubjed ; but 
 lie has fome recourfe to human reafoning, and fo 
 far as he relts his opinion on this, he ought not to 
 have fuppofed it fufficient to fpeak difFufely on 
 the mercy and goodnefs of God, but to have 
 proved that the eternal mifery of an individual is 
 inconfiftent with his goodnefs ; and I do not recoi- 
 led through his whole book a fingle argument 
 to prove that the eiernal mifery of individuals, is 
 inconfiflent with ihe greateft bleifednefs of the 
 univerfe colledively. 
 
 To (tiow my own opinion of the plenitude of 
 divine goodnefs, I will exprefs the following fen- 
 timent, That the univerfe will not only in the end 
 contain the greateft poffible quantity of happinefs ; 
 but in every period of its duration this hath been, 
 and will be the cafe. If this world of creatures, 
 confidered feparately for the time they have ex- 
 ifted might have been happier ; this is no evi- 
 dence that the univerfe could have been. We 
 do not underftand the connedions between the 
 parts of an immenfe whole. I do not know, 
 that we have any right to fuppofe, infinite wifdom 
 muft diminilh the quantity of happinefs in the be* 
 ginning to make it the greateft in the end. If this 
 conjedure be true, and I think no man can 
 difprove it ; I alfo think it exalts the divine 
 character ; it will then follow, that eternal mife* 
 ry is as reconcileable with infinite goodnefs, and as 
 probable on rational grounds, as the prefent raife- 
 ry is which we all feel. If we were filled with that 
 benevolence which fubordinates private to public 
 
2o6 Etenial Ml/cry rHOf^ctJeabk with 
 
 interefl, it would give us anew view of many di- 
 vine truths, with which men have quarreled 
 from the beginning. 
 
 Spc. 2. It will appear to thofe who have read 
 the Dodor's piece, that he was in the fulled fenfc 
 a univcrfalift, and this was his favorite doctrine ; 
 at the fame time, fome fundamental doQrines of 
 truth and the exprefs declarations of fcripture 
 liruck his n\ind fo forcibly, that he could not give 
 them up even to carry a favorite point. 
 
 I WILL make a quotation of feveral pafTages from 
 his book.* Page 144. " The doclrine of the 
 " total depravity of human nature, is fo plain a 
 *' dodrine, thatjwe cannot deny it without rejedt- 
 *' ing the whole authority of divine revelation." 
 *' Every power, every faculty of the foul was left 
 *' without any degree of moral good : all dread- 
 ^' fully polluted,'* " every imagination of the 
 *' thought of man's heart was evil only and that 
 *' continually." The depravity was total, and 
 '' there was nothing left in the foul of man, of a 
 " moral kind, but enmity againfl God. 
 
 The dodlrine of depravity, confilling in enmi- 
 ty or an alienation of the afTeclicns from the mor- 
 al charaQer of God and from all holinefs, is de- 
 nied by many, who call themfelves univerfalifts, 
 and they build on this ground. 
 
 The lafl quotation gives the Doctor's idea of 
 human depravity, as confiding in enmity or an 
 alienation of men's aifedions from truth and in- 
 finite holinefs. The next will give his notion 
 
 of the deferts of fuch a character. Page 46. 
 
 *' To argue as fome do that it is not juft for God 
 " to puniih us eternally for tranhent fms in this 
 *' world, is the pertedion of abfurdiiy, and arifes 
 
 • As there may be fiiturc editions of Dr. H*s piece, I ought t« 
 give notice- that r.»y references aic to the firft edition, printed 
 at New-London by i>AMVEL Green, 1796. 
 
cc 
 
 the Infinite Benevolence ofGottl toy 
 
 <* from a total ignorance of God and ourfelves 
 <* in the true charader and relation of each'' — 
 page 45 " endlefs duration of torment appears 
 *' obvioufly juft : no more than we deferve, and 
 " not in the leaft cruel for God to inflid:. Should 
 
 we, in fad ^ fall ijnder it, every mouth would 
 
 be flopped, and every foul would be convinced 
 " of fuch guilt before God, as to render this 
 ** punifhment equal in reafon and juftice." 
 
 There cannot be- more exprefs conceflions 
 than the above, that men deferVe endlefs punifh- 
 ment — that it would be jufl and reafonable in 
 God to inflid it ; and if it would be according to 
 juftice and reafon for God thus to do, as the 
 Dodor fays it would, may we not infer that his 
 charader will be glorious in doing it ? Are not 
 all his perfedions agreeable to .reafon and 
 juftice ? And is not that which is agreeable to 
 reafon and juftice agreeable alfo to his perfec- 
 tions ? Why then does the Doctor, very often 
 infinuate, that our notions are unworthy of 
 God, when we think nothing of him, or his gov- 
 ernment, but what he himfelf allows to be accor- 
 ding to reafon and juftice. 
 
 The infinite evil of fin is another point, on 
 which I will recite his opinion. Page 45. " If 
 *^ our obligations to obedience are not infinite ; 
 *' God is not a being of infinite perfection and 
 *' worthinefs. To affert which is equal to athe- 
 ^^ ifm ; for if there is not fuch a God there is 
 *' none. Our fin can be an infinite evil only in 
 *' one fenfe, as oppofed to a being of infinite 
 *^ perfedion" " Our punifhment can be infi- 
 *^ nite only in one fenfe, viz. endlefs duration ; 
 *^ for finite natures are not capable of infinite pain 
 '* in any given time. Thus, endlefs duration of 
 
 torment appears obvioufly juft j no more thaa 
 
 <€ 
 
flo8 Eternal Mifery reconcllealle with 
 
 *' we deferve and not in the leaft cruel for Go* 
 *' to inflict/* The Dodor has here conce- 
 ded the infinite evil of Tin, and the juflice of eter- 
 nal punifhment in the very fenfc which thofe who 
 believe future mifery mean to ellablifh. This con- 
 ceflion overturns mod of the arguments on which 
 many other univerfaUfls depend. 
 
 It is hoped that thofe gentlemen, who have 
 endeavored to criticife mifery out of the univerfe, 
 and furniflied the world with many grammatical 
 remarks on the original words, tranllated, forev- 
 er, eternal, evcrlafting, &c. will be convinced by 
 what Dr. H. fays in pages 46, 47, and 48, of his 
 book. " Now does the Bible plainly fay that fm- 
 *' ners of mankind fhall be damned to intermi- 
 •' nable punifhment ? It certainly does as plainly 
 ** as language can exprefs, or any man, or evea 
 *' God himfelf can fpcak. It is quite flrange to 
 *' me, that ibme who believe that all mankind 
 ** fhall be faved, trifle as they do with a few words, 
 •' and mofl of all with the original word and its 
 ♦' derivatives tranllated forever.'*— — " ^^^Y 
 " therefore, who would deny that the endlefe 
 •' damnation of fmncrs is fully aflerted in the 
 " word of God are unfair in their reafonings and 
 *' criticifms.*' 
 
 But though Dr. H. allows that the Bible de- 
 clares the interminable damnation of fmners, at 
 plainly as language can expr<jfs, or any man or 
 even God himfelf can fpeak ; he flill profefTes to 
 believe, that all men will be forever happy ; 
 Now to have this a rational belief, it mull be built 
 on evidence greater than words can exprefs, or 
 than any man or even God can fpeak ; becaufc 
 the counter-evrdcnre that the mifery of finnerf 
 will not terminate, is as great as words can ex- 
 prefs or God can fpeak. If therefore there be 
 aot greater evidence of Univerfal Salvation, than 
 
the Inpiiie Benevolence of God, ao^ 
 
 God can fpeak, it does not feem that the doctrine 
 is yet eftablifhed. How this greater evidence ap- 
 pears, is among thofe dark things which men in 
 gfeneral do not comprehend. 
 
 Further, Dr. H. allows through his whole 
 book, that fmners deferve eternal mifery — that 
 God was under no obligation to find a redeemer, 
 and that if he had not found one, men muft havd 
 
 been itiiferable forever. Let us make the fu^- 
 
 pofition that a Saviour had not been provided, 
 and then according to the Dodor*s idea all 
 would have been miferable. But how could GoD 
 have aflured them of it, more plainly than he no^ 
 has aflured us, that fome will be miferable though 
 there be a Saviour. God hath now told us, faith 
 Dr. H. as plain as he can fpeak and as words can! 
 exprefs ; and if there had been no Saviour could 
 he have told it more plainly ? If we ought not to 
 believe this plain fpeaking, neither ought mea 
 without a Saviour to have believed it.—- — ^Suppofci 
 God had gone further, and placed the firft fin- 
 ners under the pains of damnation ; neither would 
 this be any evidence of interminable mifery ac- 
 cording to the Dolor's fcheme ; for he reprefents 
 all as being now in a flate of damnation and fuf* 
 
 fering its pains. If neither fufFering the pains 
 
 of damnation nor God's aflurance as plain as he 
 can fpeak, are fufEcient evidence againfl: the ger- 
 mination of mifery ; it does not appear that any 
 evidence of this awful fadl, could have been given 
 even if a Saviour had not been provided. Many 
 other difficulties attending his fcheme of evidence 
 and belief will appear in the courfe of examina- 
 tion, all of them tending to infidelity. 
 ' Sec, 3. The bed view which I am able to ob- 
 tain of what Dr. H. calls his capital argument is 
 yti the following paflages, fimilar to which many 
 C c 
 
aio Eternal Miftty reconcileable wilb 
 
 others are feat tered through his work. Page3 
 27, 28. " It will abundantly appear in the fequcl, 
 *' that we mud keep our ear open to the voice 
 •' of pure jurtice to man as he deferves out of 
 *' Christ; alfo to the voice announcing what 
 •' fhall in very deed, through infinite grace, take 
 *' place with refpe£l toman in Christ: or it 
 *' will be wholly in vain, for all the wit, and art in 
 " the world, to make any thing better of the holy 
 " fcriptures than a long, folemn feries of the 
 *' moli palpable contradiclions." Page 32^ 
 *' God difplayed in an abfolute charadler without 
 ** any intimation of a mediator, this is moral law 
 *' and all glorious. God difplayed to man in 
 ** a mediator ; this is gofpel, pure gofpel and 
 *' exceedeth in glory." " We find the law and 
 " gofpel difplayed fide by fide through the whole. 
 " The law every where founds with awful terror 
 *' in accents of pure jufiice, towards man, without 
 *' a Saviour. 1 he gofpel is all mere news, good 
 *' news, glad tidings through a mediator.'* 
 " The moral law every where fpeaks to man in 
 *' his own perfonal charader ; the gofpel in that 
 *' of the Mefliah. The law tells what man de- 
 " fervcs in his own perfonal character ; the gof- 
 " pel what the fon of man, the fon of God dc- 
 " ferves." " The divine law enjoining perfe^ 
 " obedience, on pain of cndlefs mifery, runs 
 " through the whole of divine revelation from 
 '* beginning to end ; and fo does the gofpel, cx- 
 " hibiting a falvation fully tantamount." Page 34. 
 *' The gofpel is aH mere news and good news." 
 " Tiie gofpel is pure tidings, and more it is good 
 " tidings. Whatever is law in any part of the 
 ^' facred writ is founded on the nature and char- 
 ^•^ ader of God, adapted to man's nature, and his 
 " relation to God. Whatever is gofpel in any part 
 of the bible is founded wholly on J£sus Christ 
 
 (( 
 
the Infinite Benevvknce of God. 211 
 
 *« his charader and offices.'* Page 35. " The 
 *« law fpeaks in righteoufnefs ; every where de- 
 ** nounces what is juft and equal towards man. 
 *' It thunders aloud the true defert of man. But 
 ** it fpeaks not what ihall in fad take place on 
 ** man, and his furety both ; or on man at all 
 ** in feith and union with Christ, or any other- 
 ** wife than in his furety." Page 42. " The gof- 
 *' pel on whatever page offacred writ it is found 
 " either in the Old Teftament or New — knows 
 ** nothing at all of mifery or torment or the pun- 
 *' ifhment of any creature under heaven, Ifhould 
 *' have faid mere creature. Page 43. " The 
 *' voice of the whole law and the voice of the gof- 
 *' pel are exceedingly diftindl and diametrically 
 ** oppofite. The law demands perfection ; 
 ** curfes for want of it ; and cries vengeance. 
 ** The gofpel points out perfedion, highly ap- 
 " proves of it and the imputation of it ; and pro- 
 ** claims falvation. The law fays do well and 
 " thou flialt live. The gofpel fays thou fhalt live 
 " becaufe Christ lives and fhalt do well. The 
 ** moral law is no news at all, it is what our rea- 
 " fon dictates and approves. The gofpel is all 
 " news, it is all good news, and there is not one 
 " word of bad news in it. Page 191. "I read- 
 ** ily grant, if this diflindion which I would ev- 
 '' ery where keep in view between the voice of 
 " juftice and that of mercy, the difplay of law 
 ** and that of gofpel, running through the whole 
 " word of God, is without foundation, my whole 
 ^ argument falls to the ground." This laft quo- 
 tation is from the latter part of the book, after 
 Dr. H. had mentioned his principal arguments, 
 fo that he mufl confider this as the pillar of his 
 fcheme. 
 
 The Dodor's notion feems to be, that as the 
 law is a difpenfation carrying death to all mcu ; 
 
2 1 2 Eternal Mifery rcconcileable with 
 
 fo the gofpcl is a difpenfation carrying life to all 
 men — that bet\* ecn the law and gofpel there is a 
 dired oppofition, and in their nature they tend to 
 different ends in the divine government. 
 
 To confute thcfe reprefentations, the following 
 thni^s will be attempted. 
 
 lih To fhow, that the gofpel contains threat* 
 nings of death, and inrpenitent fmners will be as 
 much condemned by the gofpel as by the law, 
 
 2d. To fhow, that there is in no fenfe a con- 
 tradiction or oppofition between the law and gof- 
 pel. 
 
 ifl:. The gofpel contains threatnings of death, 
 and fmners who are linally impenitent will be as 
 much condemned by the gofpei as by the law. 
 
 Neither the law nor gofpel give life or death, 
 independent of the moral temper and adions of 
 men. The law in itfelf, hath the fame power to 
 give life as to give death. To the obedient and 
 holy the law gives life. It gave life to Adam fo 
 long as he was a holy being, and it now gives life 
 to al! thofe beings who have not finned. To the 
 difobedient, by means of their fin it gives death ; 
 and as all men have become difobedient, they are 
 under a fentence of condemnation. Therefore 
 Paul fays in Rom. vii, " The commandment xohicb 
 ** was ordained unto lifCy I found to be unto death, 
 " For fm taking occajion by the comr ' v/, de^ 
 " ceivcd me and by it /lew mc» W . .a that 
 *' which is ^oodmade death tinto me ? Goo forbid ; 
 ^* but fin that it mi^ht cippcar fin "j^'orling death in 
 *' me,'* — It feems, the ApolUe conceived it was 
 fm carried death and ilew him, and that the law 
 
 in its own nature was ordained unto life. So 
 
 it is with the gofpel, there are conditions on which 
 lite is offered, repentance towards God and faith 
 in our Lord Jesus Christ ; and if there be not 
 a compliance with thcle conditions, the goi'pel be- 
 
the Infinite Benevolence of God. la i 3 
 
 comes a difpenfation of death to Tinners, as much 
 as the law is ; yea of a much more awful death, 
 than the law^ threatened. 
 
 Those who are impenitent will be judged, con- 
 demned a/id eternally puniflied as much by the 
 gofpel as they are by the law. In Rom. ii. chap- 
 ter, after the Apoftle, had fpoken of indignation, 
 wrath, tribulation and anguiih, he tells us when 
 thefe fhall be, verfe 16. " in the day when God 
 Jhall judge thefecrcts of men ^ according io my gofpeU 
 Here it is according to goipel, that indignation 
 and wrath are rendered unto men. If men are 
 to be judged according to the gofpel, the gofpel 
 
 muft contain both a law and a penalty. -Paul 
 
 tells us that a difpenfation of the gofpel was com- 
 mitted to him, and defcribes the effeds of his 
 preaching. 2 Cor. ii. 15, 16. " For we are unto 
 *' God a fweet favour of Cmtisr in them that are 
 ^' faved and in them that perifh ; to the otie we are 
 *^ the favour of death unto death ; and Jo the other 
 *' the favour of life unto life '^ If this preaching 
 of the Apoftle, which was a favour of death unto 
 death was not gofpel preaching, how could he fay 
 that it was a fweet favour unto God in Christ ? 
 Christ's commiffion to his difciples to 
 preach the gofpel, fays, Mark xvi. 15, 16. ** Go 
 '^ ye into all the world and preach the gofpel to ev^ 
 *^ ery creature. He that helieveth and is baptized 
 ** Jhall he faved; hut he that helieveth not Jb all be 
 " damned,''^ BeHeving in Christ was not a du* 
 ty originally enjoined in the law. The obligatioi^ 
 to beUeve, and men's right to believe had their 
 origin in the gofpel. Believe in the .Loud j£su$ 
 Christ^ is a precept of the gofpel, and it is en-» 
 forced by a gofpel penalty. Damnation is as much 
 a gofpel penalty for unbelief, as'deathwas a legal 
 penalty for eating the forbidden fruit. Thefe, 
 Mfitb innumerable other paflages t^ach us, that 
 
1 1 4 Eternal Mi/cry reconcileabk ivtth 
 
 both law and gofpel contain threatnings of death. 
 The law threatens death to all who fin, and faith 
 nothing of a remedy. The gofpel comes after 
 the law, and reveals a way of recovery ; but it aU 
 fo threatens death to all who do not comply with 
 that remedy. The notion, that the denunciations 
 of wrath to come are all merely law threatnings ; 
 and that the gofpel fupercedes them, is no where 
 hinted in the fcripture, and is diredly repugnant 
 to the general tenor of the evangelical writings. 
 It may as well be faid the gofpel doth not require 
 holinefs ; as it may, that it doth not threaten 
 death. We know that the law requires holinefs, 
 and when the gofpel exhortation to live in all ho- 
 ly convcrfarion is urged on men ; they may at 
 well fay, this and all other precepts of the fame 
 kind are Jaw precepts, and we have nothing to do 
 cither with the holinefs or death of the law. 
 
 Dr. H. feems to rely much on this, that the 
 gofpel is good news^ and that there is not one word 
 ef bad news in it. Let meafkthe following quef- 
 tions ; is there one word of bad news in the law 
 to a heart that is right ^ Was not the law good 
 news to holy and innocent Adam ? Did it ever 
 become bad news to him until he was a finncr ? 
 Further doth it not often happen that the gofpel is 
 bad news to a fmner ? " If any man will come after 
 " me let him deny himfelf and take up his crofs arid 
 " follow me,*' Is not this bad news to one who is 
 fired with luft, and determined to indulge his 
 paffions ? When the young man inquired of 
 Christ, what he (hould do to inherit eternal life, 
 he was told, ** j^o and fell that thou hafl and come foU 
 low ?ne,*' This w:is gofpel, but it proved bad newt 
 fo the young man, and he went away forrowful be- 
 caufe he had great poffeffions. The truth is, that 
 both law and gofpel are in their nature good news; 
 or in other words, they are a reafonable ground 
 
the Infinite Benevolence ofGoiK 2 1 5 
 
 for rejoicing ; but whether they be in faft fuch 
 to thofe who hear, depends on the moral ftate of 
 their own hearts. It is well known, that the pri- 
 mary meaning of the greek word tranflated go/- 
 pely is good news ; but this doth not appear to 
 be any argument that all men fhall be faved. 
 Might not the falvation of only one fmner, if that 
 had been the divine purpofe, have been called good 
 news with the greateft propriety ? Tidings of joy 
 are brought to finners on condition of their re- 
 pentance, but this is no proof that they will re- 
 pent and believe. Their own unbelief may change 
 gofpel good news into a law of condemnation. 
 In page 44 of his book, the Do£lor rejed:s tke 
 idea of gofpel law and fays the phrafe is not ac- 
 cording to fcripture. But in i John iii. 23. we 
 find " This is his com7na?id7nent ^ that wejhould be^ 
 ** lieve on the name of his [on Jesus Chrj^st.'* Is 
 not this a gofpel law ? 
 
 As to the ridicule which he attempts by tell- 
 ing of the condemning power of good news, I 
 cannot feel the force of it. The law is good 
 news to every good heart, and all will allow that 
 it has a condemning power. Mifimproved bleff- 
 ings may carry condemnation with them ; light 
 is a bleiling, and it is good news, but Christ fays 
 this is the condemnation, that light is come into the 
 world and men choofe darknefs rather than light. 
 
 Page 34. " Whatever is law in any part of 
 " facred writ is founded on the nature and char- 
 *' a£ter of God. Whatever is gofpel in any part 
 *^ of the bible, is founded wholly on Jesus 
 " Christ, his character and offices." 
 
 It feems to be a new difcovery in divinity, 
 that the gofpel is not founded on the nature and 
 charader of God, as much as the law is. How 
 ftrange the idea of a vaft fcheme of grace, which 
 according to our author is to fave all men, and i« 
 
2 1 6 Eternal Miferj reconcileabk ivttb 
 
 the grand obje^l of divine government ; and 
 ftill this fcheme not founded on the nature 
 and charader of God. But what faith Christ, 
 John iii. i6, " Goi^fo loved the loorld that he 
 " gave his only begotten forty that whofoever believ- 
 *' eth in himjlould not perijh but have everlajlin^ 
 ** ///^.'' Was not this gift of divine love, which 
 is the fountain and origin of all other gofpel blelf- 
 ings, founded on the nature and charafter of 
 God ? Or did God a£l in giving his fon con- 
 trary to his nature and charafter ? Or was the 
 Saviour a law gift and not a gofpel gift ? 
 
 2ndly. I AM to fhow, that there is in no fenfc 
 a contradidion, or oppofition between the law and 
 gofpel. In the 43 page of the Doctor's book there 
 is the following paffage. *' The voice of the 
 " whole law, and the voice of the gofpel are ex- 
 ^ cecdingly diftind and drametrically oppofite.'* 
 In anfwer to which I obferve, Firfl. — That 
 the law cannot give falvation, and the gofpel 
 can, is readily conceded ; but that this argues 
 any oppofition does by no means follow. Paul 
 expreifes this matter much better, and calls it the 
 weaknefs of the law. Rom. viii. 3. 5. *' For what 
 *' the law could not do in that it is weak through the 
 " Jlcjh.*' And further on. " That the righteouf- 
 " ncfs of the lawy might be fulfilled in usy who 
 " walk not after the Jiejhy but after thefpiritV 
 We may very properly fpeak of the weaknefs of 
 the law, in point of falvation j but not of its being 
 diametrically oppofite to the gofpel, for it is faid, 
 that the rightcoufnefs of the law is fulfilled in 
 them, who walk after the fpirit of Christ and his 
 gofpel, 
 
 Christ knew how prone finful men would be 
 to think, on feeing him appear as a Saviour, tfiat 
 he took their part in oppofition to the law, and 
 early warned them *' think not that I am come 
 
the Infinite Benevolence of God. s i 7 
 
 «< to deftroy the law and the prophets, I am not 
 *< come to deftroy but to fulfil/* He here fpoke 
 in the charader of a gofpel Saviour, and on no 
 other ground, could he rationally have made him* 
 felf a facrifice for fin. Had the gofpel been op- 
 pofite to the law he would have faid, this law is 
 unreafonable, both in its precepts and its penalties 
 and muft be repealed. 
 
 2dly, The law hath no objedion to the falva- 
 tion of finners, who are in Christ and united to 
 him by a faving faith. Therefore the Apoftle 
 faith, (Gal. v. 23) againft: fuch there is no law, 
 that is, no law oppofing their falvation. So far as 
 they are fandified and reftored into a conformity 
 to God, the law approves their charader ; fo far 
 as they have been and ftill are fmners, the law ac^- 
 cepts of Christ's fatisfadion inft;ead of their eter- 
 nal mifery. Both law and gofpel have the fame 
 view of finners, in every pollible fituation we 
 can conceive them to be. The law confiders 
 them while out of Christ as juftly condemned ; 
 fo doth the gofpel, for its defign was to deliver 
 juftly condemned finners, and not thofe who are 
 unjuftly condemned. The law confiders them of 
 an odious character before their renewal by the 
 fpirit of Christ ; fo doth the gofpel. The lavr 
 forbids all forgivenefs without fetisfadion ; io 
 doth the gofpel. The law knows not of any fafety 
 to the fmner until united to Christ by a faving 
 faith ; neither doth the gofpel. The law com- 
 mands perfed holinefs ; fo doth the gofpel, and 
 all the fins of chriftians are as much againft the 
 gofpel as they are againft the law. The gofpel 
 laich that God is juft, in juftifyiny^ the ungodly, 
 "who have faith in Christ ; the law alfo acknowl- 
 edges this truth in its f ullcft extent, and both agree 
 in the juft and eternal punifhnient of impeniteiK 
 D d 
 
2 1 8 Eternal Mifery rcconcilcable with 
 
 tranfgreflbrs. A iter tl:c Li\v liath condemned 
 linners, it can provide no remedy. — The gofpel 
 acknowledging the juftice of th.e law in all relpeds, 
 and affirming its fentence as a good one, aifo aflirm- 
 ing all the principles on which the law is founded; 
 flill goes farther, and provides a remedy for the 
 repenting fmner. It furniihes an atonement for 
 the pardon of fin, and a fandifier to deliver from 
 its reignhig power, and in both thefe lefpects hath 
 itrength. Thus it appears thai the law and gof- 
 pel harmonize h\ their nature and t:ndency as 
 well as in Christ. The law was as much or- 
 dained unto life as the gofpel is. The law can 
 give life to thofe who comply wiih its conditions, 
 and it can do no more ; and in this way it doth 
 give life to thole who never finned. The gofpel 
 can give life to thofe who comply with its condi- 
 tions, faith and repentance ; and it can do no 
 niore, and thus it gives life to all holy believers. 
 The gofpel can give life to fome who cannot live 
 by the law, but it doth not this on the principles 
 of oppofition. It is fuppofed that on thoroughly 
 canvailing the fubjedl thefe ideas of contrariety 
 between law and gofpel will all vanifli. Juftice 
 is a branch of divine goodnefs and the fame ad 
 of juftice v.hich puniflies a fmner and thus makes 
 him unhappy, may be the moft direcl means of 
 rendering the univerie moft happy ; fo that what 
 •we call puniftiing juftice to individuals ishappify- 
 ing goodnei's to the whole. To call law and gof- 
 pel two oppofing ichemes in the divine govern- 
 ment, is either lo fuppofe the everblefttd God in 
 contentioTi with himltlf and that there is no har- 
 mony between the great fccnes of his government; 
 or that he has been difappointed in the eftecls of 
 law, and to remedy himfelf had recourfe to an 
 oppofing gofpel. Such fuppolitions are wholly 
 unworthy Jlhovah. Ihcrc has been a perfett 
 
the Infinite Benevolence of God. 2 1 9 
 
 unity of Jefignin the divine government. The 
 objedl of kiw and gofpel v^^as to produce the 
 greatefl: quantity of holinefs and hippinefs in the 
 univerfe. The legal and evangelical difpenfa- 
 tions, as we fometimes call them, are parts of 
 one grand difpenfation tending to this important 
 end. As means they are different ; as means they 
 produce diflerent elTeds on holy and unholy 
 creatures ; but their general tendencies in the 
 divine government are per[eci:ly harmonious. 
 
 Sec. 4. Dr. 11. ha^ allowed, page 191, that 
 if his diiHn^tion between law and gofpel, which 
 in other places he calls their oppofition, b.^ with- 
 out foundation, his whole fcheme falls to the 
 ground. We ought therefore to fearch this mat- 
 ter to the bottom. The reafon, which he alTigns 
 for his notion, is what he calls the contradictions 
 of fcripture if this be not the cafe. He fays, page 
 48, if this be not the cafe, " it will be wholly in 
 *' vain for all the wit, and art in the world, to 
 *' make any thing better of the holy fcriptures, 
 " than a long, folemn, feries of the mofl palpable 
 *' contradidions." 
 
 From wit and art we appeal to common fenfe 
 and common honefly ; and hope by the aid of 
 thefcj to (how that though fome men will be eter- 
 nally miferable, there is no long, folemn, feries of 
 moft palpable contradictions in the word of God. 
 
 The way the Dr. takes to fliow thefe palpable 
 contradidions, is fird, to allow that the endlcfs 
 damnation of finners is fully afl'erted in the word 
 of God ; and then (page 48) alfert that " the 
 *' Bible plainly tells us, that all the human race 
 *' fhall certainly be faved.*' His proof that all 
 mankind (hall certainly be faved arc the following 
 texts. John i. 29. " Behold the Lamb of God 
 " which taketh away the fins of the world*'* John 
 iv. 42. Johnvi. n, Johnxii. 47. i John iv. 14. 
 I John ii. o.. Tnhn aii. t't. ^.c. 
 
110 Eternal Miferj recoficlkable iviih 
 
 The Do6lor*s argument from thefe paflagct, 
 doubtlefs arifes from fuppofing the word wcrld to 
 
 mean all individuals of the human race. To 
 
 this I reply. 
 
 Answer ift. The wordiworldn often ufed for 
 a part of mankind, John vii. 7 " The ivorld can- 
 not bote ycUj but mc it batcth,''^ If the world 
 means every individual, thofe difciples to whom 
 Christ fpolce are included, but no one will think 
 that he meant to charge them with hating him. 
 The Pharifees faid, John xii. 19, " The \09rld is 
 ^one afttrhim.^^ The Phanfecs were individuals of 
 thehuitian race,didthey mean that they had them- 
 fclves gone after Christ? John xvi. 20. " Tf?€ 
 world Jh all rejoice and ye jh all be forrowful.*^ Car- 
 tainly in this cafe the world means only a part of 
 mankind, for there were fome left to mourn. 
 John xvii. 14* " The world hath hated them be- 
 caufe they arc not of the world,** If world mean$ 
 every individual, then this text may be thus read, 
 *' every individual of the human race hath hated 
 *' them becaufe they are not individuals of the 
 " human race." 
 
 There are feveral other words and phrafes 
 ufed in fcripture fuch as, all^ all men, all things^ 
 evcry^ Isfc. on which our author in the courfe of 
 his work makes much dependence for proof. It 
 is ftrangc he fhould not have known, that thefe 
 words and phrafes do not neceifarily imply uni- 
 verfality, either in the holy fcriptiires, profaAc 
 writers, or in converfation. Matt. x. 22. " 2> 
 Jl:all be hated of all nit n for my name* s fake** ©Td 
 Christ mean that every individual of mankind 
 even his difcij les fhould hate each other for his 
 fake ? Luke xviii. 43. '' And all the people when 
 they f aw it, gave praife to God,** The rulers of 
 the jews wcrcccitainly an exception in this cafe. 
 When Paul faid, " all things are lawful unto me^ 
 
ihe Infinite Benei^lence of Cod. m 
 
 but all things are not expedknt,^* " / ^772 7nade all 
 things to all men.'' Did he mean that all poflible 
 actions were lawful for him, but not one of them 
 expedient ; or that he afibmed every pollible 
 charader in the fight of every individual ofman- 
 kind ? If in converfation the following defcriptions 
 ^ere ufed, " all the town come together — all 
 ** things are in confufion — all men are afleep — 
 " the whole world is at war** would not the com- 
 mon fenfe of the hearer limit the univcrfality of 
 fuch exprefTions w^ithout danger of miflake ? Time, 
 circutnilances, the nature of the fubjeck confider- 
 ed, the confiftency of the writer or fpeaker, and 
 many other things muft determine the univerfal- 
 ity or limitation that is defigned. It is flrange 
 the holy fcriptures fhould be charged with con* 
 tradition on this ground. 
 
 Let the reader turn to Mr. Cruden's Concord- 
 ance of the Englifh Bible, under the heads ally 
 all men, all things, world, whole world, ^c, and 
 examine the various fenfes in which thefe words 
 are ufed in the Holy Bible, and I think he muft 
 he convinced that the argument is loo weak to 
 fupport a dodrine of fuch importance. 
 
 I CONSIDER thefe remarks on the life of the 
 words, world, all, all men, as a fufficient anfwer to 
 Dr. H's argument ; but as the minds of fome tnay 
 be confcientioufly perplexed on this fubjed, I fhall 
 endeavor to give the real meaning of thofe pafla- 
 gcs which the Dodor adduced for proof, and of 
 many others which are fimilar to them, and to 
 fhow that they are peffedly reconcileable 
 Xvith the dodrine of eternal mifery ; alfo that there 
 was no other way, in which infinite wifdom couW 
 cxprefs the truth to men, in the language of com^ 
 mon fenfe, even on the fuppofition that part of 
 them will never be faved. 
 
a 23 Eternal Mifery reconcile able ivith 
 
 Sec. 5. To fliow that Dr. IPs opinion is whot 
 ly unfounded I add — 
 
 Answer 2nd. If we allow that the words and 
 phrafes, worlds all^ all men^ all things ^ Sec, on 
 which he relies ; do really mean all individuals of 
 the human race, there is ftill no proof of univerfal 
 falvation. We mud attend to the relative fituation 
 and moral character of men, to whom the gofpel 
 falvation is OiTcred. Confidering men as fmners, 
 two difficulties occured in the way of their fal- 
 vation. 
 
 lit. The public good required their puniih- 
 nient, and for this reafon, mifery was the appoint- 
 ed penalty of the law. This firft difficulty is re- 
 moved from the way of all men ; if they will 
 comply with the gofpel conditions of forgivenefs. 
 In this fenfe Christ died for all men and all 
 the world ; ftili whether all men and the whole 
 world will be faved, depends not on the amplitude 
 of Chrift's atonement, but on their own temper. 
 
 2. The immoral and unholy flate of finncrs 
 hearts is another difficulty in the way of falvation, 
 and there is no evidence that this will ever be 
 removed from all mankind. To (liow the nature 
 of the firft difficulty, let the following things be 
 confidered. 
 
 The happinefs of the univerfe depended on the 
 true charader of God being brought into view. 
 If he had by his law and government, treated the 
 holy and unholy in the fame manner, it would 
 have hid, both his charader and the nature ;md 
 obligations of the moral fyitem j and thus lellen- 
 ed the happinefs of the whole. I'he manifefta- 
 tion of God's charader was neceilary for the high- 
 cfl: happinefs of the univerfe, bccaufe happincii 
 confided in the fight and enjoyment of God. A 
 difplay of his fenfe of the fmner's temper and 
 condud, was neceilary to manifeft hischaradcr ; 
 
the Infinite Benevolence ofGoD^ 223 
 
 and puniihment was the only means in the nature 
 of things by which he could difplay his fenfe of 
 the finner's charadler. For this reafon eternal 
 mifery was made the penalty of the law. 
 
 Sinners never could themfelves remove this 
 objedion to their forgivenefs. Even if they were 
 by any means to become holy, this would not re- 
 move it j for it would Hill be ftt they fhould be 
 treated according to what they had been and 
 done ; and not to treat them fo, would have been 
 hiding the divine hoHnefs and taking away the 
 object of happinefs. Hence came the necellity 
 that fmners fhould remain unforgivcn and in a 
 ilate of puniflimcnt ; unlefs fome other means 
 could be devifed to anfwer the fame purpofe in the 
 divine government, and in difplaying the nature 
 of God and of the moral fyflem. 
 
 Further, In this cafe, not only the happinefs 
 of holy creatures depended on God's making a 
 true difplay of his charader. But his own hap- 
 pinefs alfo. God is a being of infinite benevo- 
 lence and hath dehght in happinefs. His own 
 happinefs depended on making the greateft happi- 
 nefs around him that can be made. If God's 
 V)wn happinefs depended on making the greateft 
 happinefs around him that can be made ; and if 
 the greateft happinefs around him is made by a 
 difplay of his averfion to fm ; then his own hap- 
 pinefs alfo, as well as the happinefs of his king- 
 dom, depended on fuch a difplay as would be 
 made by the eternal punifhiiaent of fm. Ti^ere- 
 fore the bleffednefs of the univerfc, depended on 
 the penalty of the law being executed ; unlefs 
 fome adequate means could be found to anfwer 
 the fame ends. 
 
 This difficulty in the way of falvation, is remo- 
 ved from the way of all men by the obedience and 
 fufferings of Jesus Chrut, uulefs their own un- 
 
1 5 4 Eternal Mifery reconctleable with 
 
 holinefs prevents. Christ by his obedience and 
 fulferings, has made a difplay of the red^itude, ho- 
 linefs, and all the moral perfections of God ; alfo 
 of the moral fyftem and its obligations on every 
 i^tional mind, equivalent to M^hat would have 
 been by the fuffering of thofe who are faved. At 
 God had no perfonal enmity or revenge againfl 
 the fmncr, he might in juilice to himfelf, his law 
 and government, and in favor to the greateft hap- 
 pinefs, accept of what Christ hath done and fuf- 
 fered, in the Head of fo many as he pleafes to fave. 
 
 On this ground (lands the gofpel command 
 for all men to believe in the Lord Jesus Christ, 
 that they may be favcd. On this ground, the 
 fcriptures reprefent finners failure of falvation to 
 be their own fault. There is no difficulty in the 
 way of their falvation now remaining, but the op- 
 pofednefs of their own hearts to fuch a falvation 
 as is offered. They do not choofe a holy Saviour, 
 law and gofpel, and a holy kingdom. 
 
 It is in this fenfe that Chrtst gave himfelf a 
 ranfom for all — that be ivill have or commands all 
 men to he faved — that he is the Saviour of the world 
 "^that the world through him way be faved — that 
 he is the propitiation for the fins of the whole worli 
 — afid that he ea?ne not to judge the world but to 
 five the world, — It is in this fenfe that a door of 
 mercy is really opened for all mankind. When 
 we fay that a door of mercy is opened for all man- 
 kind, it doth not imply that all will enter. It 
 only means that they may be faved, if they choofe 
 fuch a falvation as is offered ; and that all diffi- 
 culty, foreign to the moral Hate of their own 
 hearts is removed. If they choofe and their love 
 be right, they may be faved ; but if Christ had 
 not obeyed and fuffeied, even though their choice 
 and love had became right, they could not have 
 bccu faved from mifery, without a public injur)'. 
 
the Infinite Bencuolence of God. 225 
 
 It is this, which is «ieant, by all Tinners being 
 brought into a ftate of trial and probation. Eve- 
 ry thing is removed out of the way, but their own 
 perfonal unholinefs ; and when all foreign objec* 
 tions are removed, God places their falvation or 
 deftrudion upon the proof of their own temper 
 and choice. This is meant by the gofpel being 
 preached to all the world, which Dr. H. (page 
 55) ufes as an argument that all men will be 
 faved. Before the provifion of a Saviour, there 
 was a neceflary oppofition between the befl good 
 of the univerfe, and the forgivenefs of any fmnero 
 The wifdom of God in the gofpel hath provided 
 fuch means as reconcile the forgivenefs of every 
 penitent, with the befl good of his kingdom and 
 the greateft glory of his own name ; and no caufe 
 but the fmner's own perverfe heart can frullrate 
 the application. 
 
 This ferves to explain 2 Cor. v. 18. which Dr. 
 H. fays is fo plain in favor of his fcheme that it 
 cannot be any plainer. Who hath reconciled us to 
 hiihfelfhy Jesus Christ^ and hath given io us the 
 minijiry of reconciliation ; to wit^ that God was in 
 Christ reconciling the world to himfelf^ not i^nput- 
 ing their trefpaffes unto them ; and hath committed 
 to us the word of reconciliation. Being actually re- 
 conciled to God, as thofe chriftians were to whom 
 the Apoflle wrote ; doubtlefs means a holy ftate, 
 and a certainty of falvation. By the miniftry of 
 reconciliation given to the Apofile ; is to be un- 
 derftood fuch means, as have a reafonable ten- 
 dency to turn men from fm to holinefs. The 
 means which he principally ufed, were to tell 
 them of God in Christ, reconciling the world 
 to himfelf ; GoD in Christ, reconciling the in- 
 terefts of his kingdom with the falvation of fm- 
 ners j God in Christ reconciling and removing 
 
2 26 Eternal M if cry rrcond/eable with 
 
 all difiiculties out of the way, except the finncr's 
 own enmity. AW will concede, that the finner's 
 enmity mull be laid afide, before he can be actu- 
 ally faved. The phrafes ufed, of reconcil'nig the 
 Ivor Id to In mf elf and net imputing their trefpaffes t7 
 them^ are not in this place, defcriptive of a fact, 
 that the enmity of all men either now is or ever 
 will belaid afKlo; but they are defcriptive of the 
 miniftration of reconciliation, of means ufed, of ar- 
 guments fet before linnera. 'Ihe argument is 
 this. God is in Clirift, ufmg fit means to 
 bring you to fuch repentance, that the punifhment 
 of your iniquity may not be executed upon you. 
 Therefore there is now no dilikulty in the way 
 of falvation, except your own enmity. Lay that 
 afide and be reconciled. But there is not in this 
 place one intimation that all men ever will lay it 
 alide. 
 
 The words of the Apoftle in Col. i. 19 — 21, 
 Dr. II. ufes as an argument. If there be any ar- 
 gument for Univerfalifm, in this pafTage, it lies 
 in the phrafe ^' reconcile all thi?.gs to himfclf^^ but 
 we have before fliowed that the terms 5//, all rncn, 
 all things^ every^ isfc. do not mean every individ- 
 ual, either in the language of fcripture or com- 
 mon fenfe ; and this is conceived to be a fufficient 
 anfwer to the argument from this palfage. But 
 1 would obferve further, it dees not appear that in 
 this paifagc, the ApolLle had any reference either 
 to the limitation or univerfality of falvation, in 
 fad. He was treating of the fulnefs and fuffi- 
 ciency of Chrilt ; and it is allowed, there is a 
 fufliciency in the obeilience and fullering^ of 
 C'hrill, to reconcile all men, if their own hoitility 
 doth not prevent. It is allowed he hath fet on 
 foot a treaty of peace by his death on the crofs ; 
 ]thc treaty is publilhed ; but if it be not ratified 
 by the conlent uf ihc fiund'ci will, the benefits 
 
the Infinite Benevolence of Gob, 227 
 
 propofed will all be loft to him, and he mull en- 
 dure the confequences of his own hoflile heart. 
 Still further, we know that God is ufmg the moft 
 fit and rational means for reconciliation, and 
 nothing more than this is naturally meant by the 
 phrafes oi reconciling the world to hiinfelf^ and the 
 fulnefs that there is in Christ to reconcile. In 
 this paffage things in heaven are mentioned. This 
 doubtlefs is an intimation of a glorious union and 
 communion between all parts of the true church 
 through the univerfe, in Chrift ; who will be in 
 fome fenfe a common head to the whole holy 
 body ; but as this is a point not diredly conneded 
 with the prefent inquiry, no further remarks will 
 be made upon it. 
 
 Dr. H. and all who are in his fcheme of faith 
 make much ufe of i Tim. ii. The paflfages they 
 ufe are thefe. T^hat prayers be made for all men--^ 
 who will have all men to befaved — and to come to a 
 knowledge of the truth — zvho gave himfelf a ranfom 
 for alL The duty of prayer, as it is conneded 
 with the dodrine of univerfal falvation will be 
 confidered hereafter. — The pafTage we now con- 
 fider is this " ivho will have all men to be faved 
 and come to a knowledge of the truth^^ It will not 
 be difputed that compleat falvation includes deliv- 
 erance both from fin and mifery. The exprefT- 
 lonsy falvation and being faved, fometimes mean 
 both ; fometimes one or the other of the two 
 parts ; but moft commonly falvation and being 
 faved mean a deliverance from fm, and where this 
 takes place there will be a deliverance from it^ 
 confequences. 
 
 The will of God fometimes means his deter- 
 mination what fhall abfolutely take place. (Mark 
 i. 41.) " I will be thou clean,'* Here it expreflej 
 God's abfolute determination what fhall take 
 place. Sometimes the word will is ufed as aa 
 
2 28 Eternal Mifery reconcile able with 
 
 cxpreflion of what God knows to be the creature'» 
 duty, as in the following paflages. Rom. ii. i8. 
 ** j4nd knoweft his will^* that is, knowefl the ex- 
 preflion God hath made of thy own duty, i ThefT. 
 V. 18. " hi every thing give thanks^ for this is the 
 will of GoL,'* No one can underlUnd by this 
 that all men do give thanks. Christ alfo faid 
 of Jerufalem " how often I would have gathered 
 *' you, and ye would not." Suppofc, that after 
 God had given the law to Adam or to Ifrael, he 
 had added, it is the will of God that all men keep 
 this law. Would any man in his fenfes, fuppole 
 from this, that Adam or all Ifrael did in fad keep 
 the law. It was God's will, that is, his expreil- 
 ion of their duty that they (hould keep the law ; 
 but the confequence doth not follow that they did 
 keep it. So it is God's will, or his expreflion of 
 men's duty, that they be faved from cheir fms, 
 become holy, and forfake all iniquity ; but this 
 is no evidence that they will in fad forfake and 
 be faved from their fms, for we know that men 
 do innumerable things contrary to their duty, and 
 fuft'er the confcquences. 
 
 " Who gave himfelf a ranfom for aUT It is a 
 fad that Chrifl hath given himfelf a ranfom for 
 all, in fuch a manner that every diiilculty except 
 the finner's own bad heart is removed from the 
 way of falvation. This is all that the words im^ 
 ply, and this undcrilanding of them is perfectly 
 confident with eternal milery. A confideratioa 
 of the circumliances under which Paul wrote to 
 I'imothy will fully explain his meaning. Under 
 the Mofaic difpeiifation, theinfUtutions of reveal- 
 ed religion had been contincd to ihc Jewiih na- 
 tion. By the gofpel thefe religious privileges 
 were given to the Gentiles alfo. Timothy a young 
 Jew was now made a gofpel minifter. I'aul wrote 
 to dircd hira in his duty, and teacli liim thcna. 
 
the Injiniie Benevolence ofGop. 229 
 
 ture of the gofpel difpenfation. That prayer was 
 Xiow to be made for men of all nations. — That 
 God had now placed all nations under equal ad- 
 vantages for falvation — and that Chrift was as 
 much a ranfom for other men as for the Jews. 
 The phrafes of all being faved^ and a ranfom for 
 all^ are placed in oppofition, cot to none being 
 loft ; but to the confinement of falvation to the 
 Jews, in preference to the Gentile nations. Thus 
 it appears, that there are feveral ways of making 
 this paflage confident with the other parts of 
 Paul's writings, without fuppofing a jumble of 
 contradiction. Dr. H. (page 50) endeavors to 
 prove that the inhabitants of ancient Sodom are 
 faved. By attending to Ezek. xvi. from which 
 he takes his proof, it may be feen that it is a mere 
 play of names. There is not in that chapter one 
 word concerning thofe inhabitants of ancient 
 Sodom, who are faid by the Apoftle, to fuffer the 
 vengeance of eternal fire. Eztkiel wrote 1300 
 years after ancient Sodom and its inhabitants were 
 deftroyed, and he fpeaks of Sodom and her daugh- 
 ters as cotemporary with the time of his writing. 
 Verfe 46, " And thine elder fifier is Samaria^ Jhe 
 *' and her daughters that dwell at thy left hand^ 
 *' and thy younger Jijier that dwelkth at thy right 
 *' hand is Sodom and her daughters," The Sama- 
 ritans had no being in the time of ancient Sodom. 
 Thefe were people of whom the prophet fpeaks as 
 then living, on the right and left hand of the 
 Jews. By Sodom and her daughters, is proba- 
 bly meant the Ammonites and Moabites, the de- 
 fcendants of the daughters of Lot and therefore 
 Sodomites by defcent. The bringing again the 
 captivity of Jerufalem, Samaria, and Sodom and 
 their daughters, is a prophecy of that glorious day 
 which is yet future, when the defcendants of all 
 thofe people and the inhabitants of the countries 
 
430 Eternal Mifery reccncilcahle with 
 
 in which they dweh, fhall with the reft of man* 
 kind be holinefs to the Lord. After the prophet, 
 through the greatelt pr.rt of the chapter, had de- 
 nounced judgments which have been long fulhll- 
 ing on the Jews and their neighboring nations, he 
 proniifes a future day when the church of God 
 ihall fill the earth ; but left the Jews ihould ex- 
 pert this reftoration too foon ; he adds, that this 
 fhall not be done '' by thy covenant'' not under 
 the Jewifli difpenfation, but under the gofpel. 
 
 The whole of the xi Chap, of Ifaiah to which 
 Dr. H. refers, is a prophecy of the future profper* 
 ity of the gofpel kingdom, when the vifible church 
 fliall fill the earth ; and there is not one verfe in it, 
 which hath any relation to the fubjed wc are 
 confidcring, unlefs it be part of the 4th, " with 
 *' the breath of his lips Jh ail he flay the ivickedJ^ 
 
 Ezek. xxxiii. 11. '-*' As I live faith the Lord, I 
 *' have no plcafitre in the death of the wicked^ but 
 *' that the wicked turn from his way and live.*' 
 On this alfo Dr. H. relies. Page 51. But what 
 doth it prove ? The death of the fmncr are his fm 
 and mifery. Sin and mifery have both taken 
 place, and God never had any pleafure or delight 
 in either of them. Death means fin as much as 
 it doth mifery, and its being faid, God hath no 
 pleafure in the death of the finner, will as much 
 prove that men never fell, as it doth that all men 
 ihall be faved. But though God hath no pleaf- 
 ure in fin and miiery ; he may ufe them to 
 increafe the iiappintls and holinefs of his own 
 kingdom. He hath begun, and it is probable 
 will continue to ufe 'them forever. 
 
 If God dclio;hted in mifery lor its own fake, 
 the finner could have no rcafon to fuppofe deliv- 
 erance pofliblc. The LoPD hath allured us he 
 doth not delight in de.iiii, fin and mifery, and the 
 jofcoffuch an allurance is; Firft, To teach us 
 
the Injiniie Benevolence of God. 231 
 
 there is room for pardon, on our repentance and 
 faith in Chrill ; Secondly, This very declaration 
 of God, that he doth not delight in mifery, when 
 rightly underflood, is a mod Iblemn warning of 
 danger to the impenitent. For certainly thofe 
 threatnings, which come from a being, who in- 
 flexibly ads on the principle of promoting the 
 general good, are more to be feared, and there 
 is more probability they will be carried into exe^ 
 cution ; than if they came from a being who is 
 capricious and paflionate. The threatnings of 
 God arife from his benevolence to univerfal be- 
 ing, and (landing on this broad bafis, are more 
 terrible to the tranfgrefTor, than if they arofe from 
 particular and private animofity. The benevo- 
 lence of God which prevents him delighting in 
 mifery, and caufes him to love happinefs, makes 
 the fulfilment of his threatnings certain. 
 
 We often hear it faid ; it is incredible that a 
 God who was fo good as to give his fan to die for 
 fmners, fhould after this make any of them forever 
 unhappy. The very remark, fhows that thofe 
 who offer it have not thoroughly attended to the 
 fubjed. The death of Chrill really adds an aw- 
 fulnefs to the threatnings of the law. To fhow 
 this I inquire, what was the obje6i: of that benev- 
 olence in God, which moved him to give his fon 
 to die for fmners ? Men are apt to think it was a 
 particular, private affection to thofe who are faved, 
 which moved God to give his fon to die for them ; 
 but it is conceived this was not the cafe. His 
 wifdom faw it would be bell for the whole, that 
 certain fmners fhould be faved ; alfo that every 
 difficulty, except the corruption of their own 
 hearts, fhould be removed from the way of all 
 fmful men. The good of the whole, including 
 himfelf and his own glory, was his primary mo- 
 tive in faving any fmners j and confequently it 
 
^3* Eternal Mifery reconcileable wlib 
 
 was his primary motive in giving Chrift to die for 
 thofc who arc faved, and the gift did not come 
 from 21 private, partial affection to them in par- 
 ticular. 'I'hcir f.'vation was neceffary for the 
 be ft good of the whole, and therefore it became 
 a fecondary motive with God in giving his fon to 
 die for them. 
 
 Christ himfelf was an example of this truth, 
 the glory of his Father, which is the fame thing 
 as the general pood, was his principal motive in 
 obeying and fullering, and this he often expreffed. 
 His tender affciSlion to indivkJual members of hit 
 fpirilual body, always appeared fubordinate to a 
 greater interclt. 
 
 From this we may infer, that God's goodnefs 
 in giving his fon to die for fmners is ne ev- 
 idence againfl the eternal mifery of fome. If 
 God's benevolence induced him to give his fon to 
 death, to promote the general good ; it will cer- 
 tainly be confident with his benevolence, to pun- 
 i(h forever thofe fmners who dcferve it, if the fame 
 end will be promoted by their puiiifhmeni. A 
 fight ot the crofs of Christ, when the reafons of 
 his fufVcring are juftly viewed, folemnly confirms 
 the threatnings of God's word, and equally man- 
 ifeds the glory of divine grace in forgiving, and 
 of divine juftice in punifhing. The reafon that 
 any fuppofc dliferent, is becaufe they think God 
 was moved to give his fon to die, by a partial and 
 particular affection to the faved ; whereas his re- 
 al motive was a lovp of the greateft guod, which 
 would be advanced by the falvation of a certain 
 part of finners. 
 
 Dr. H. and thofe who are with him in opinion, 
 place groat depcndjince on Rom. v. as evidence 
 in their favor. The palfage is from the 15th to 
 the 18th vtrfe. But not as the cffcnce^ fo alfo'ts 
 the free gift. For if through the ofcnce of ont manj 
 
fh€ Infinite Benevolence of God. 233 
 
 tededd ; muth more the grace of GoDj and the gift 
 hj grace ^ which is by one man^ Jesus CHRisr^ hath 
 libounded unto many. And not as it was by one that 
 ftftned^fo is the'gift .' for the judgment was by one to 
 condemnation^ but the free gift is of many offences unto 
 jufHfication. For if by one man^s offence death reign- 
 td by orie ; much more they which receive abundance 
 xfgtace^ and of the gift of right co ufnefs^ Jhall reigtt 
 in life by one ^ Jesus Chris'J^ : therefore^ as by the 
 ^ence of one^ judgment came upon all men unto condemn 
 nation ; even fo by the right eoufnefs of one ^ the free 
 gift came upon all men untojujiifcation of life. On 
 this paflage I remar k, 
 
 I ft. It hath been fufficiently fhown already, 
 that the phrafe all men, neither in the fcriptural ot* 
 common ufe, neceflarily means all individuals of 
 the human race ; but is very often applied to nu- 
 merous clafles and bodies of men, not meaning the 
 whole of mankind. 
 
 -" adly. It muft be fuppofed that Paul is confift. 
 ent with himfelf in his writings. In the firft part 
 of this Work, I have taken a general view of all 
 his canonical writings, and particularly of his e- 
 piftle to the Romans, from which this paiTage is 
 taken ; and collected a great number of places, in 
 l^hich future and eternal punifhment is aiferted 
 in moft exprefs terms. From the remarks I made 
 on this epiftle, to which I refer the reader, I 
 think it appears that fuch an event is implied 
 through the whole epiftle ; and that it is one of 
 the do6:rines moft clearly told, and a necefTary 
 branch of the fcheme which the Apoftle is endeav- 
 ouring to eftablifii. If we allow this paflage to 
 mean univerfal falvation ; we ftiall find feveral 
 hundred vcrfes in the writings of Paul, which are 
 more irrcconcileablc with univerfal falvation, than 
 this paifage is with everlafting punifhment. If 
 
 F f 
 
'y^ ^ ^' ^'"j 
 
 We were reduced to the alternative, either of fay- 
 Ing this palTage means univerlal falvation j or of 
 faying, we know nothing of its meaning, the lad 
 mufl be chofen to preftrve any cOnfiftency in the 
 writings of this Apoftle. 
 
 3dly. But it is happy we are not reduced to 
 this difEculty. h Itiid attention to the paffage, 
 in connexion with the fubjed the Apoftle is con- 
 fidering, will explain it in confiftency with eternal 
 punilhment to come. After he had ftated the 
 dodlrine of juftification by the righteoulhefs of 
 Chriil through faith, in the fifth and fucceeding 
 chapters, he mentions a great number of benefits 
 which come to juftified perfons by the grace of 
 God through Jesus Christ. In enumerating 
 thefe benefits, together with the greatnefs ana 
 richnefs of them, the paflage under confideration 
 is found. Paul is defcribing the benefits which 
 come to the juilificd ; and it doth not appear, that 
 he had any reference (o the particular number or 
 proportion of mankind that will be juftified. He 
 begins wiih the fifth chapter to enumerate thefe 
 benefits. They are, peace with God ; accefs to 
 him through Christ ; rejoicing in hope of glory 
 with him ; glorying in tribulation, becaufe of its 
 beneficial clTc^ls ; pardon offin and reconciliation 
 to God ; and then comes the pafTage we are no- 
 ticing, and it ii indeed a glorious one. To fhow 
 the infinitude of divine grace in pardoning thofe 
 who believe, lie introduces Adam and Chrift as 
 federal heads. Adam the federal head of all fin- 
 ful men. Chi id th<i federal head of all who bc- 
 liere and are fandified. One olTence, the eating 
 of the forbidden fruit, brought condemnation on 
 thofe whom Adaui reprefented *,. but thofe whom 
 Chrifl: reprcfents, have through him the forgive- 
 nefs of many offences — of a heart and life full of 
 fins. For the judgment was by one offence to 
 
the Infinite Benevolence of God, 235 
 
 condemnation, but the free gift of forgivenefs, is 
 of many ofFences unto juftification. In this cir- 
 cumftance, that many fms are forgiven to the be- 
 liever, confiih the abounding of grace which the 
 Apoftle mentions. The abounding of grace dotli 
 not apply to the number of the faved ; but to the 
 number of the fins which are forgiven to thofe 
 who are faved. If the abounding of grace applies 
 to the number who are faved, the whole defcrip- 
 tion is wrong ; unlefs more perfons in number are 
 forgiven through Christ, than fell through A- 
 dam. Forgiving grace through Christ the fpir- 
 jtual head of all true believers, abounds or ex- 
 ceeds condemning juftice through Adam ; as 
 much as the number of fms forgiven to the be- 
 liever, are more than the one fm by which Adam 
 fell, and brought mifery on himfelf and his pof- 
 terity. It is a matter of importance, that we un- 
 derftand to what the abounding of grace in this 
 paflage applies, for the fubjed which the Apoftle 
 is confidering, and the point to which the aboun- 
 ding of grace applies, are the keys to a right un- 
 derftanding it. The fubje^ is the privileges 
 which are through grace to the juftified ; and not 
 the number of the juftified. The point to which 
 the abounding of grace applies, is the forgive- 
 nefs of many offences to the faved ; and not how 
 great the number of faved ftiall be. In recount- 
 ing the privileges of the juflified, Paul might well 
 mention the forgivenefs of many offences, as this 
 is both a ground of fure confolation to them, and 
 a difplay of God^s infinite love in their falvation, 
 4th. If Paul meant in this pafTage to affert the 
 final falvation of all individuals, the 17th verfc 
 would have been exprelfed very different. For if 
 l;y one man's offence death reigned by one ; much 
 more they which receive abundance of grace ^ and of 
 the gift of righteoufnefsy JMl reign in life by on^ 
 
Jesus Cnpisr, — Ifuniverfal falvation wasm^ant-, 
 there is reafon to fuppofe the Apoflle would have 
 faid, " much more all men receive abuDtiance of 
 *.' grace and of the gift of righteoufnefs and iliall 
 " reign in life," but indead of this, he is careful 
 to fay, *' they wh-.ch receive abundance of grace, 
 ^' &c/' intimating that it is only a part, and not 
 ^11 the human race, who (liall receive thofe bene- 
 iits of juflification which he is defcribing. And 
 in the fingle place where he fays all men, it doubt-» 
 Icfs means all of that great clafs of men, who by 
 a holy faith become federal members hi Christ'^ 
 fpiritual body. 
 
 Considering, that the phrafes, ?vany and all 
 incn are often in fcripture applied to great bodies 
 f)r clalVes of men, not meaning all mankind ; that 
 we muft fuppofe this paflage coiifiilent with the 
 other writings of the Apoflle ; confidering the 
 fubjecl he is defcribing, the privileges and num- 
 ber of the faved, and how pertinently it applies 
 to this as has been, explained ; confidering that 
 the abounding of grace, muft apply to the 
 number of offences forgiven, and not to the num» 
 ber of men who are h\^il^ ualefs we fuppofe more 
 men are faved in Christ, than fell in Adam ; it 
 appears plain the Apoftle did not mean the falva- 
 tion of all men. I'he application of thefe words 
 to the dodtiine of univerfal falvation fliows the 
 danger o^ detaching particular paifages, and con- 
 ftruing them by themfelves, without regard to the 
 fubjtA of the writer. In my former remarks on 
 this Epiflle, mention was made of the care taken 
 by the ApofUe, to limit the abounding of grace 
 which be had mentioned, by very largely dcfai- 
 blng the holy and fandified charadcr of thofe to 
 whom grace abounds ; and if men would reed 
 thcfe parts of his Epiftle with fclf application, i 
 
*^he Tnfiniic Bemvolence of God, 237 
 
 would cut off their vifionary hope from the paf- 
 £age, on which 1 have been remarking. 
 
 Sec. 6. The unholy ftate of Imners hearts, is 
 Av SECOND DIFFICULTY in the Way of their falva- 
 tipn, and there is no evidence that this will ever 
 be removed from all men. The fnmer doth not 
 ehoofe a God, a Saviour and a gofpelof fuch ho- 
 linefs. He could love a God according to 
 his own heart, but for fuch a God as the gof- 
 pel exhibits he hath no love and choice. Christ's 
 character as a Saviour from mifery he perfedly 
 -approves ; as a fanclifier he fees no excellency in 
 it. While he loaths puniflmient ; he delights ii.i 
 his own felfiflinefs, pride, and lufts which are the 
 very things that deferve to be puniflied. With a 
 gofpel, which is inere news^ good iiews^ and no bad 
 news in it, and no law of holinefs in it ; a gofpel 
 that is in all points oppofite to the moral law of 
 holinefs, he will be delighted. On fuch grounds^ 
 he will be ready to love Christ becaufe he thinks 
 Christ loves him. It hath been already ihown, 
 that the firft difficulty is removed from the way 
 of falvation, fo that no men will perifh merely by 
 that obftrudion. The death of Christ was a 
 great governmental tranfadion ; not defigned to 
 make God good, for if he had not been antece- 
 dently good, he would not have given his fon to 
 die ; not making it a matter of perfonal juftice to 
 the fmner that he fhould be forgiven, for he is 
 perfonal ly as worthy of punifliment fmce the death 
 of Christ as he was before thepromife of a Sav- 
 iour. It was a governmental tranfadion, making 
 it confident for God to forgive fuch and fo many 
 fmners as he pleafes ; and the good of the uni- 
 verfe will be the rule of his benevolent pleafure. 
 Hence the neceflity of a renewal and of fandifi- 
 cation by the fpirit of God, which are fo much 
 fpoken of in the holy fcriptures. Though etcr- 
 
hi.i/tui AfjiB/Lf y I i.ku/ti,tn.uun^ yuttt^ 
 
 nal niifery be the threatened punifhment, no man 
 will come to Chrift to efcape it, until he is chan- 
 ged by the Holy Ghoft, and made to love the 
 Saviour's characler. Therefore Chrift faid, " Te 
 'will not come to me that ye ?night have life J* " If I 
 had not come andfpoken unto them they had not had 
 ftn^ hut now they have both feen and hated me and 
 my father.'* The firft objedtion to fmner's falva- 
 tion lay out of themfelves, and arofe from their 
 relative connection with the intelligent fyftem of 
 beings, in which God defigned to produce 
 the greatefl poflible happinefs. This fecond ob- 
 jection lies in the fmner himfelf ; and will con- 
 tinue until he is made a holy creature. 
 
 We know that the firlt difBculty implies the- 
 fecond, and that it mufl be removed before God 
 can confiltently ad to remove the fecond ; but 
 ftill they are of diftindl confideration, and the re- 
 moval of the firft doth not imply the removal of 
 the laft. 
 
 The gift of Chrift, his obedience and fuffer- 
 ings, muft go firft to make it confiftent for God 
 to give the fpirit, by whom fmners are renew- 
 ed and effedually inclined to choofe the gofpel 
 falvation ; ftill the gifts are diftind. The gift of 
 Christ was to remove a general difficulty which 
 lay in the way of all mankind. The gift of the 
 fpirit is to remove a particular difficulty from the 
 hearts of individuals. 
 
 Those to whom he doth not give the fpirit 
 will never leave their fmg ; aiid not leaving their 
 
 fms will never be faved. Of what benefit then 
 
 will the gofpel be to them ? Of no benefit, and 
 through their mifimprovemcnt a great evil. Al 
 Paul faid of the law in his own cafe, that though 
 it was good in its nature and ordained unto life* 
 Aill by means thereof fin became death unto him. 
 So with the gofpel, though ordained unto life to 
 
the Infinite Benevolence of Cod, 239 
 
 all repenting Tinners j to thofe who do not re- 
 pent, it will be the means of an aggravated con* 
 dcmnation, through their own unbelief. In 
 another place this apoflle faith, that it will be 
 death unto death to fome. And Christ fays, if 
 I had not come and fpoken unto them, they had 
 not had fm. Their rejedion of the gofpel by 
 unbelief made them more guilty than if there had 
 been no gofpel. 
 
 Is the gofpel then a difpenfation of goodnefs 
 in God, when it will probably be the means of 
 increafmg the unhappinefs of many fmners ? tru- 
 ly it is not the lefs a difpenfation of goodnefs on 
 this account. The law was a difpenfation of 
 goodnefs; but if there had been no law we had not 
 known fm. The goodnefs of God in his difpen- 
 fations to creatures, is not to be determined from 
 the ufe which they make of them ; for the befl 
 difpenfations may be the worfl improved. God's 
 goodnefs in his difpenfations, is to be determined, 
 Firft, From their influence upon creatures, who 
 make a rational and right ufe of them. Secondly, 
 From their eventual efFed in promoting the great- 
 eft happinefs of the univerfe, which is the ulti- 
 mate objedl: of God in his whole government. 
 
 Sec. 7. It was faid a little back that the fcripture 
 expreifions of Chrift's dying for all men^ the world 
 tffc, were not only reconcileable with the dodrine 
 of eternal mifery, but that there was no other way 
 in which infinite wifdom could exprefs truth to 
 men in the language of common fenfe, even on 
 the fuppofition that part of them will never be 
 faved. And I now put the queftion, how could 
 infinite wifdom have expreffed the truth in all 
 refpeds, more perfedly than is done in the holy 
 fcriptures, even allowing that part of men will 
 never be faved ? Do they fay that Chrift died for 
 m men, and gave himfelf aianfom for the world ? 
 
J- J 
 
 And is not this true r Is it not true that he hath 
 removed evtjry objection, but the choice of men*^ 
 hearts ? When we addrefs rtien, on any fubje£t 
 whatever, exhorting them, and telHng them there 
 is no diflicuhy in the way, doth not this always 
 imply an exception of their own choice and will ? 
 If we tell them there is no objedion in the way, 
 do we not mean to be underltood, notwithfland- 
 m^ what we fay, that their own will may be art 
 objection, and even an infurmountable one ? It is 
 thus in this cafe. Chrifl hath died for all men, in 
 fuch a fenfe that there is no difficulty but thcif 
 own choice, and this may prove an eternal obfta- 
 cle. If it doth, God will not be difappointed, 
 but {how the nature of fin by means of their un- 
 belief, and thus make it the caufe of promoting 
 general happinefs. 
 
 Do not the fcriptures tell us " he that believeth 
 not fliall be damned ?" Do they not give us rea- 
 fon to think that fome will not believe ? They 
 Certainly do. And they affign as a reafon ; that 
 the wickednefs of men's hearts prevents their be- 
 lieving and choofmg fuch a falvation as is oflFered, 
 and going to heaven through the fovereign mercy 
 of God. It is not conceived, how the fcriptures, 
 could in all refpetts, have told us the truth better 
 and more plainly than it is done. Though wtf 
 believe in as diametrical oppofuion to Dr. H. as 
 he fuppofes the law and gofpel to be to each 
 ether ; there is flill no reafon to charge the word 
 of God with being a volume of contradi£bions. 
 Not attending to the relation of the law and gof- 
 pel to each other in GoD*s government, and in 
 his difpenfations to finful men, is the fourcc of in- 
 numerable errors. In this fourcc Dr. H's fchemc 
 begins, which we fuppofe to be a fyftem of error; 
 and that moll of the premifes from which his final 
 conclufion is drawn, are as erroneous as the con- 
 
the Infinite Benevolence of Cod, 241 
 
 clufion itfelf. I have endeavored to fliow, that 
 there is not in any fenfe, an oppofition between 
 the law and gofpel ; and if I have fucceeded, the 
 Dodlor's fcheme falls ; for he tells us, that if his 
 ideas of " the difplay of law and gofpel running 
 " through the whole word of God is without 
 " foundation, his whole argument falls to the 
 " ground." 
 
 Sec. 8. Dr. H. in the mofl important part of 
 his argument, hath made a digreflion concerning 
 the progrefs of light. (From page 35 to 42.) As 
 I mean to follow him in his own order, I fhall no- 
 tice it in this place. He intimates, that the point 
 on which light hath been increafing, is the falva- 
 tion of all men. It is well known there hath beea 
 an increafe of light in the church, but to what 
 hath it tended ? Not to prove that all men fhall 
 be faved. There hath been an increafmg light ia 
 the manner and means of falvation, and in the na- 
 ture of that holinefs without which no man can 
 fee God. From an increafmg knowledge of the 
 nature of holinefs, it hath been becoming more 
 and more apparent that all men will not be faved. 
 The doQrine of future and eternal puniftiment is 
 much more clearly revealed in the New, than it 
 was in the Old Teftament. By an increafmg 
 knowledge of the true meaning of the fcriptures, 
 the evidence hath been growing from Chrifl's 
 time down to the prefent ; and it will continue 
 to grow as the fubjed is examined on fcriptural 
 grounds. 
 
 It is ftrange Dr. H. fhould fay, as he doth in 
 page 39, that the reafon the Jews were fuch ma- 
 licious perfecutors of Chrift, was becaufe he fct 
 the gofpel door open to all the nations. It doth 
 not appear that either the friends or enemies of 
 Chrift, had an idea in the time of his life, that 
 Gg 
 
24* tiernal Mijery reconctleable With 
 
 this would be the cafe; neither was itaflid. No 
 door was opened to the Gentiles, until after the 
 death, refurrection and afcenfion of our bleiTcd 
 Saviour. He told the Syrophenician woman, //7j/ 
 // was 71 'it lawful to take the child runs bread and 
 caji it to the dogs. His miniftration was confined 
 among believers in the law of Mofes. He cx- 
 prefsly faid, I am not f cut but unto the loll Jheep of 
 the houfc of Ifrael, Matt. xv. 24. He diredcd 
 his difciples, Go not into the ivay of the Gentiler, 
 but go rather to the loft fheep of the houfe of IfraeL 
 Matt. X. 5, 6. The caufe alfigned for the perfe- 
 cution of Jesus by the Jews, is directly contrary 
 to known matter of fad. Christ alligns in many 
 places (which a gofpel minifter ought to have no- 
 ticed) the reafons of Jewiih enmity. He reproved 
 their vices — told them truth which they hated— 
 difplayed the character of himfelf and his father, 
 which they did not love — and overturned their 
 felf-rightcous hopes of heaven. 
 
 When the Apoftles of Christ were after- 
 wards perfecuted, it was not for preaching to 
 Gentiles, but for overturning the Jewifh difpen- 
 fation. Glad would the Jews have been, if the 
 Apoftles had gone among the Gentiles never more 
 to return, and threaten the overthrow of the Mo- 
 faic difpenfation. They had no prejudice againft 
 fuch Gentiles as would become profelytes to 
 Judaifm. Chriflianity and not Gentiles was the 
 object of Jewifli enmity. It is eal'y to fee, that 
 Dr. H. fell into this idea of Jewifli prejudice, in 
 order to infinuatc, that pride and a felfifli defire 
 to monopolize, as he exprelVes it, the benefits ot 
 the gofpel, arc the reafons that any dilbelieve the 
 fi«lvation of all men. I think real chriftians 
 wjII not feel any force, either in his argument or 
 defcription. 
 
the Infinite Benevolence of God. 243 
 
 Sec. 9. From the $7^^^ ^^ ^^^ 7 ^^5 P^FJ^ of 
 his book. Dr. H. attempts an argument, from 
 what he calls the nature and office of faith. I 
 moft fincerely wifh if poflible, to fele6t his argu- 
 ment from an extent of words ; and if I have not 
 done it, the fauh is not intentional. 
 
 By feveral quotations, I will endeavor to place 
 his idea of faith and its office before the reader. 
 Page 70. " Faith, agreeably to every juft idea v.e 
 ** can form of it, never had, never can have, any 
 *^ other province than this ; to give fenfe and en- 
 " joyment of an unalterable fad or object, if 
 ** comfortable ; or diftrefs, if the reverfe." Page 
 ^y, " The Apoftles, in all their preaching, com- 
 *' manded every one of their hearers to believe 
 *' faving truth, on pain of damnation, knowing, 
 *' at the fame time, that their behef, or unbelief, 
 *' would not in the lead alter that truth. Yet their 
 *^ comfort in the truth, depended on their belief 
 
 of it." Page 59. " Faith is in the nature of 
 
 things neceffary to an experience and enjoy- 
 " ment of the benefit." Page 102. "He did 
 *' juftify us not as penitent ; but as impenitent ; 
 *' not as believers, but as unbelievers ; not as god- 
 *' ly in the lead degree ; but as wholly ungodly y 
 ** and then brings the knowledge and comfort of 
 *' this previous tranfadion to our fouls, by giving 
 *' us a heart prepared to have light and iiill evi- 
 " dence operate properly upon." 
 
 In the defcription that Dr. H. gives of faith 
 we fee the following things, 
 
 I ft. " That it never had, nor ever can have 
 *' any other province than this, to give fenfe and 
 " enjoyment of an unalterable fad or object." 
 Though Dr. H. fpeaks much of being a Calvinift, 
 his idea of faving faith is eflentially different from 
 the calviniftic, and he leaves out all exercife of the 
 heart and affections. The calviniftic faving faith, 
 
 cc 
 
244 Lternai mtjery reconctieat?ie witb 
 
 includes a holy choice of God, of Christ, of the 
 gofpel and its doftrincs ; and this choice is not 
 grounded on expelled perfonal benefits, but on 
 the excellence and worthinefs of the objects cho- 
 fen. A perfon may have the calviniflic faving 
 faith, and dill have no hope that he hath become 
 a chriftian indeed. The primary office of faith, 
 is rot to give fenfe or enjoyment of the certainty 
 <»f Salvation ; but to form fucli an evangelical un- 
 ion with Christ as entitles to the promife ; and 
 ^vhether the believer hath fenfe and enjoyment of 
 the title or not, his faith is not the lefs effedual. 
 2nd. Dr. H. profefles to agree with us that 
 fmneis are juftified by faith, flill he faith that 
 *' they are juflified not as penitent but as impen- 
 ** itent ; not as godly in the lead degree but as 
 " wholly ungodly ; not as believers but as un- 
 *' believers." So that in his faith there is no 
 penitence, no godlinefs, yea even no believing. 
 The calviniflic idea, is this, that the unholy foul 
 is regenerated, or born again by the holy fpirit, 
 giving a new moral principle, relifh or na- 
 ture. That from this holy principle or nature 
 will fpring the holy exercifes of faith and repen- 
 tance. The calviniflic faith is an exercife of 
 evangelical godlinefs ; but Dr. H's faith hath no 
 godlinefs in it, bccaule we are juflified, according 
 to him as wholly ungodly and impenitent. The 
 calviniflic faith fuppofes a begun fanQificatlon, 
 but his faith fuppofes no fanditication. Enough 
 hath been faid to fhow the nature of his faith, 
 and that it is neither more nor lefs than this, be- 
 Jiei'i?]g that all men Jh all be favcd. Some enthu- 
 fiafls have gone into the opinion that the cfTencc 
 of faith confifls, in thinking that Christ died for 
 them in partieular^ or that they in particular 
 jhali be J'avcd. This does not feem to be the 
 Doclor's notion, for he tells us page 135. " We 
 
the Injiniie Benei^oknce of God, 14^ 
 
 " do not confider afTurance of falvation to be of 
 " the eflence of faving faith, but merely confe- 
 *^ quential even as hath been iifual with protef- 
 " tants. The faith we contend for hath nothing 
 *' immediately and dircdly to do with ourfelves" 
 that is, it is not believing that we in particular 
 Ihall be faved ; but it is believing all men will be 
 faved, and we of courfc as part of all men. Ac- 
 cording to him the office of faith, is to give us 
 enjoyment. " It never had nor ever can have any 
 *' other office but to give us enjoyment" that is, 
 comfort us with the idea that we fliall elcape all 
 mifery, and come to everlafting felicity. 
 
 I DO not find any argument fhowing this idea 
 of faith to be a right one, except the Doclor's own 
 alfertion, that he was a Calvinifl. In page ^^ it 
 is faid " all who hear the gofpel are command- 
 *' ed to believe it — all who believe it have eternal 
 *' life." To thefe maxims we aflent. He adds 
 ^' their belief doth not make the foundation of 
 *' their faith and falvation more true than it was 
 ** before." This obfervation is calculated to 
 miflead. The foundation of men's falvation, 
 and on which a faving faith (lands, is the mercy 
 of God through the merits of Jesus Christ. It 
 is true, that this cannot be made any more fure 
 by the faith of a creature ; but the foundation on 
 which a believer's faith ftands and his own title to 
 falvation, are two things. Faith is neceflary for 
 the title, but doth not lay the foundation, and 
 without faith there is no title. It is only to faith 
 that the promife of juftification is made, and the 
 Doctor's pofition that God juftifies finners, " not 
 " as believing but as unbelieving*' is wholly un- 
 fcriptural. He alfo fays, " all who believe have 
 *' a witnefs of their title to eternal life on their 
 " beheving," this is true or not, according as we 
 underftand the word witnefs. If by witnefs be 
 
meant, that ihey have a knowledge of their own 
 eternal falvation it is not true, for many who have 
 afaving faith, are not confcious of their faith. 
 If by witnefs be meant, there is that in them, which 
 in the fight of omnifcience is evidence of their 
 right to the proniifes, it is true. 
 
 Next follows an argument, which is faid to 
 be founded on i John v. lo to 13. " If we do 
 *' not believe that to be true, the belief of which 
 " centers in a fure title to eternal falvation, we 
 *' make God a liar. But if God had not laid a 
 ^' fure foundation for the fure eternal Ufe of all, 
 *' fome would make him true in not believing, 
 *' and a liar in believing it." 
 
 The femblance of argument in this pafTagc, 
 arifes from a wrong idea of the nature of faith. 
 Through all he fays on this matter, he goes on 
 the fuppofition (though he does not exprefsly af- 
 fert k) that faith is believing all men Jb all be faved. 
 1 his is begging the queftion, or taking for grant- 
 ed the very matter in difpute. All agree that 
 thofe who have faith and believe fliall be faved. 
 Saving faith or believing, doth not confifl: in 
 thinking that I myfelf, or another man, or all 
 will be faved ; but it confifls in receiving and dc' 
 pending with love, on the objedl of faith. The ob- 
 ject of faith, is CiiRisT and the holy truths of the 
 gofpel. 
 
 Let us take Dr. H's argument, and fubflitute 
 receiving with loic^'m the place of the words be- 
 lief ^Xi^ believing. ** If we do not iviih love re 
 ctive that as truth, the receiving of which with 
 love centers in a fure title to eternal life, we make 
 God a liar. Any man in the world docs this 
 ivhodoes not receive with love. But if God had 
 not laid a fure foundation, for the fure eternal 
 life ot all, fome would make him true in not re- 
 ceiving with love^ and a liar in receiving with love,^* 
 
ibe Infinite Benevolence of Gos. I47 
 
 By thus fubflituting a defcrlptlon of faving faith 
 in the place of the words belief and believing, all 
 appearance of argument for univerfal falvation 
 vanifhes. 
 
 Page 4th. " It is clear that neither our faith 
 ** or hope can have any influence on the previous 
 *' objcdt of our faith or foundation of our hope, 
 " both thefe are immutable and eternal." I 
 here perfedly agree with Dr. H. and the confe- 
 quence is this, that his faith and hope that all 
 men fliall be faved, will have no influence to that 
 event. The foundation which he often mentions 
 is this " the Lord knoweth them that are hisJ^ 
 But the queftion ftill returns are all his in a fa- 
 ving fenfe ? Or all his by fandification ? The ex- 
 preflion knowing them that are his^ is a ftrong 
 intimation that fome are not his favingly. The 
 foundation on which all men are commanded to 
 believe, is an atonement that is adequate to the 
 falvation of innumerable fmners. The founda- 
 tion of real falvation to men's fouls, is the renew- 
 ing of their hearts in love and faith ; and God 
 hath nowhere faid, that he will remove a fmful 
 heart from all thofe in whofe way there remains 
 no other difficulty. In order to fhovv the nature 
 of fm in the mod efl?e£iual manner, and to prove 
 that there iis in it, an intentional oppofition to ho- 
 linefs ; it is probable he determined that he never 
 would remove it from fome men. 
 
 Page 57. " Regeneration, fanclification and 
 ** perfeverance to eternal life are as abfolutely 
 " from God as the atonement was." This is 
 doubtlefs true ; but is no evidence that God will 
 give regeneration and fandification to all. The 
 fufficiency ofthe at(;nement is not God's rule in 
 forgiving fm, but the repentance and faith of the 
 fmner. 
 
^4* Eternal I Mtfcry reconcile able with 
 
 Page 59. " They (the Apoflles) excluded 
 ** every thing in man from having the remoteft 
 *' fliarc in the matter of his juftilicationor recon- 
 ** ciHation to God : every thing I fay, good as 
 ** well as bad, grace after the implantation of it as 
 " well as enmity before." Every thing in man 
 ought to be excluded as the meritorious matter or 
 ground of juliitication ; (lill this doth not pre- 
 vent the need of a holy faith, as the means of be- 
 ing entitled to judification. The meritorious mat- 
 ter, is the atoHement of Christ : the means en- 
 titling to judification, are the holy exercifes of the 
 believers heart. 
 
 From Dr. H*s parable in page 60, we learn his 
 idea of faith. That it is believing all men will 
 be faved ; alfo, that the reafon they do not fooner 
 believe, is an apprehenfion that God is their ene- 
 my on account of fome pad fm ; and not becaufe 
 there is a prefent oppofition of their hearts, to the 
 divine chara6ler and law. — Is this confident with 
 what Christ fays, they have both feen and hated 
 me and my father ^^ or is the enmity of the carnal 
 mind of which the Apollle fpeaks, as natural to 
 man, agreeable to this reprefentation ? 
 
 We may further learn our authors notion of 
 gracious exercifes, from what he fays of repent- 
 ance, from page 126 to 134, where he tells us 
 .that the certain falvation of the human kind, may 
 be argued from repentance. He no where ex- 
 prefsly defines repentance ; but the only kind of 
 repentance that is confident with the obferva- 
 tions he makes upon it, is a mourning for Jin be^ 
 caufe it is againjl our own interefl^ and this is not 
 that repentance to which the promifes are mad^. 
 
 Page 128. *' The gift of repentance as well 
 " as faith and every other grace, is only that the 
 " furc pardon and falvation may be enjoyed by the 
 *' foul.*' Here it appears that his repentance, ia 
 
the Infinite Benevolence ofGon. 249 
 
 whatever it confifts, hath the fame office as his 
 feith, to make the perfon know and enjoy the ex- 
 pefbation of being faved. 
 
 He informs us page 128, that the command to 
 repent impUes that repentance is made fure and 
 aji the benefits conneded with it. But why is 
 repentance made more fure by this command, 
 than obedience to the law was ? God's right to 
 comnaand doth not arife from the certainty of a 
 compliance. If a command implies certain obe- 
 dience, there would never have been any fin in 
 the univerfe \ for all lin is a violation of fome 
 command. 
 
 . In page 131, we are told concerning " regen- 
 " eratibn, faith, love, and every good work 
 ♦* wrought in us and exercifed by us, that there 
 " is llridly no propriety in preaching any of them 
 ^* as gofpel, that i^, as truth founded in fad that 
 ** ought to be believed, unlefs all is made true 
 f^ and fure before we have any acquaintance with 
 ^' the tidings or any operation from them.'* 
 The truth is, we have no right to preach any of 
 thefe graces, as news founded in fad, until they 
 really become matter of fad. All thefe graces 
 are gofpel duties incumbent on all men, but they 
 are not gofpel fads until they have an exiilence, 
 by the real love, faith and repentance of men. 
 
 That kind of preaching which reprefents re- 
 generation, repentance, &c. as founded in fad 
 and made fure, and ilill without any operation on 
 men's own felves, will be very agreeable to the 
 libertines of the world. Thefe men v;i)l doubt- 
 lefs be contented with regeneration and repent- 
 ance in Christ, fo long as they can keep per- 
 fonal repentance at a diftance. Though Ur. H. 
 talks much about regeneration, faith, love, repen- 
 tance, and being like other men who were right 
 H h 
 
250 Lternal Mijcry reconuleahle with 
 
 m fentiment, as he fays, yet when he comes \o 
 defcribe thefe graces and their office, it appears 
 that the reality of chriftian hoHnefi; is dropped from 
 his fcheme, and only the name of particular ex- 
 ercifcs retaine^^.. He retains calviniftic names 
 and phrafes without the things fignified by them. 
 
 That my defcription is not uncandid, I think 
 nuifl appear by a quotation from pages 132, 133. 
 ^ They who would make repentance, faith, re- 
 " generation, or any other grace, means necefTary 
 " to our falvation fay right, but they who make 
 " them terms of diltindion in us, to give u? a 
 ** fure title to falvation, put our fafety now on the 
 " fame footing or ground, on which Adam ftood 
 " at firft, as to the general nature and reafon of it. 
 *' Adam muil have had a good heart and a good 
 " life and then he would have been fafe, yet all 
 " would have been of God's grace, or free gift, 
 *' as every body will allow : for his whole being 
 " was fo. New, fay they, we mufl have good^ 
 " penitent^ believing^ and holy hearts^ in a good de- 
 *' ^xtt^all of God's grace^zxidi then we have a ti- 
 " tie to his favor, and not otherwife. We need 
 " not be quite ^o good as Adam muil have been, 
 '• but our fafety itands on the fame general 
 " ground, and i:i a good degree too. The degree 
 '• alters not the nature or ground of our fafety : 
 ''• The general reafon is wholly the fame. Both 
 '' (land on perional qualifications. But the truth 
 " is, Adam Hood wholly on his perfonal quaUfi- 
 *' cations : we (land wholly onthofe of Christ, 
 *' and enjoy the comfort and operation of them by 
 " regeneration, faith, repentance and every vir- 
 *' tue.'' On this palfage I remark : 
 
 id. Dr. H. fpcaksof the benefits received by 
 Adam in a flate of innocence, as the fruits oi 
 grace. He doth not diltinguifh between good- 
 nefs and grace. A favor done 19 a holy creature 
 
ihe Infinite Benevolence of God. 251 
 
 IS goodnefs ; but grace is a kind difpofition, or 
 benefits done, to a creature that is finful and un- 
 deferving. There is no propriety in faying, that 
 grace was exercifed to Adam, in his holy Hate. 
 
 2d. Though Dr. H. ofren mentions regenera- 
 tion, he blends it in with thofe graces that are ex- 
 crcifcs of the regenerated heart, fuch as faith, re- 
 pentance and hope. He certainly knew that di- 
 vinity writers confider regeneration as the im- 
 plantation of a holy temper, and that the chrif- 
 tian graces are exercifes flowing from that temper 
 and conformable to its moral nature. This 
 mingling of names tends to confufion of ideas. 
 
 3d, He tells us that repentance, faith, regene- 
 ration, are not terms of di(lin(5lion in us necelTary 
 to give a title to falvation ; but only to give a 
 knowledge of it ; that is a knowledge that all men 
 will befaved, as he treats the fubjetl. So that a 
 man who, mofl fixedly believes that all men 
 will befaved, is regenerated, is a penitent, is a be- 
 liever, notwithftanding the mofl: abandoned wick- 
 ednefs of heart and life. According to his idea 
 of the chriflian chara<^er, a man may be mofl 
 eminent in wickednefs ; and a mofl eminent chrif- 
 tian at the fame time. This totally abolifhes ho- 
 linefs from the chriflian falvation, and heaven on 
 thefe ideas of the chriflian character, may be the 
 mofl wicked place in the univerfe. If " by1:erms 
 of diflindlion in us" he meant the meritorious 
 ground of falvation, it would be right enough ; 
 but he goes furthe»r, and difcards regeneration 
 and perfonal grace, as ncccflary for a fure title to 
 falvation, and this was neceffary on his fcheme. 
 What kind of repentance, faith and regeneration 
 are neceffary in fuch a fcheme as his ? They need 
 only be fomething, which gives us affurance that 
 we fhall be forever happy ; and the comfort con- 
 fiflsj in fuppofing we lliall be delivered from etcr- 
 
252 JLternal Mijery reconciieable with 
 
 nal torment. Only convince the devils that they 
 will be favcd, and they may have all this comfort 
 and all their malice in union ; without any com- 
 fort in loving God and his law. Would this be 
 chriflian comfort ? 
 
 4th. The argument by which he rejects per- 
 fonal qualifications from being neceffary to a title 
 for heaven, is, that this would make our ftanding 
 fniiilar to the ftanding of Adam. Doubtlefs in 
 fome refpeds the chriftian ftanding is fimilar to 
 the ftanding of Adam ; while in others it is total- 
 ly diiFimilar. It is fimilar in this refped:, that 
 perfonal holinefs was abfolutely neceflary for both. 
 Christ's Heaven requires holinefs as much as 
 Adam's Paradife did j and his lav/ requires holi- 
 nefs as much as the original moral law. The 
 benefits enjoyed by Adam and by the chriftian 
 were both a fruit of divine goodnefs, and to the 
 chriftian a fruit of grace ; but God hath a differ- 
 ent manner of exercifmg his goodnefs ; and the 
 manner of exercifmg, in both cafes required the 
 perfonal holinefs of thofe who are the fubje^s of 
 it. God is a holy being, and the happinefs of 
 the univerfe depended on having the higheft evi- 
 dence of his holinefs. His creature Adam was 
 alfo holy, and fo long as he continued of this 
 chara6ler, there was a fitnefs that God as evi- 
 dence of his own charader, ftiould beftow bene- 
 fits upon him 1 After Adam fell, God did not 
 beftow benefits upon him, not becaufe he delight- 
 ed in mifery or was not good ; but if he had treat- 
 ed him, being now become a finner, as he would 
 have treated him if he had continued holy, it would 
 have taken away the evidence of his own holinefs. 
 
 Though it would not be wife to fay, that the 
 perfonal holinefs of Adam merited happincfs, it is 
 ftill true that his holinefs made it fit God fhould 
 
the Infinite Benevolence of Gob. 253 
 
 treat him as a holt being, and as one holy being 
 will treat another holy being. 
 
 Next, to come to the cafe of the finner. 
 Christ's atonement was necerflary to (land in the 
 place of his eternal mifery and anfwer the fame 
 ends. This atonement was the meritorious ground 
 of his title to falvation. The free and efficacious 
 grace of God the spirit, is the applying ground 
 of his title to falvation. And his own fanctifica- 
 tion or gracious exercifes, are the preparatory 
 ground of his title to falvation. Though Christ 
 purchafed forgivenefs, and purchdfed the fpirit to 
 fandify, this doth not deftroy but confirms the 
 need of perfonal holinefs. It is jufl as fit, with 
 refpedt to the creatures relation to God, and as 
 neceffary in the nature of things, that a fmner 
 faved by fovereign grace fhould be holy, as it was 
 that Adam (landing in divine goodnefs by the law 
 fhould be holy. In the cafe of Adam, perfonal 
 qualifications or holinefs gave a title to divine fa- 
 vor only on the ground of fitnefs, and not on the 
 ground pf merit ; and this is all that can be 
 meant by his title to heaven or (landing in the 
 divine favor, by his own righteoufnefs. There was 
 no reafon againfl Adam's having his makei's fa- 
 vor ; and there was the reafon of fitnefs, but not 
 of merit that he (liould have it. In the cafe of the 
 finner, there is an adual reafon againfl his having 
 his maker's favor, which can be removed only by 
 his union with Jesus Christ ; and it is unmer- 
 ited mercy, in all refpeds, which forms that un- 
 ion. Perfonal or meritorious diflindions in us is 
 not the reafon of its being formed, but folely the 
 good pleafure of God. Still there is as much and 
 the fame reafon, that the creature who hath his 
 maker's favor through the grace of the gofpel, 
 fhould have the perfonal diftindion of holinefs ; 
 as there would be if he had it through the law. 
 
254 Eurnal M if cry reconctkahk with 
 
 The gofpel, therefore as carefully provides for 
 perfonal holinefs, which Dr. H. calls perfonal dif- 
 iinBions in us, as the law did. And though the 
 atonement of Christ is the meritorious ground 
 of mens title to eternal life, in all refpeds, yet 
 perfonal holincfs, regeneration, faith and repent- 
 ance, are as neceflary for a gofpel title to heaven 
 as holinefs was for a legal one. So far as the ex- 
 prefTion/zV/d: to heaven is proper in this matter, the 
 truth is this ; i^.dam's title was in God's good- 
 nefs by holincfs ; and the believer's title is in 
 God's fovereign grace through holinefs. Per- 
 fonal holinefs is in both cafes equally ncceflary, 
 and there is the fame need or fitnefs that the fin- 
 ner Ihould be renewed and have a holy temper 
 given to him, in order for the gofpel falvation, 
 as thifre was that Adam fliould be created with a 
 holy temper in order to be treated as a holy being. 
 The new birth or new creation is as necelfary as 
 the firfl creation w^as. There can be no heaven 
 for fmners without, nor any title to heaven. Dr. 
 H's idea, that the only need of regeneration, 
 faith and repentance is to give us comfort in the 
 apprehenfion wc fhall be favcd, falls wholly ihort 
 of the office of holinefs and grace in the chriftian 
 falvation. God cannot, even through a Saviour, 
 accept the fmner without perfonal holinefs. — 
 Chriftian comfort, is the comfort of enjoying 
 God and Christ ; and for this alfo, perfonal ho- 
 linefs is neceflary. lie is as erroneous in his 
 whole fchcme of the nature and neceility of grace 
 or holinefs in the foul, as he is in his apprehen- 
 fion of future rewards. It is conceived, that in 
 order to eltabliih his doctrine he hath taken away 
 from the gofpel all holinefs and molality of char- 
 afler. Much more of this will be feen in the fe- 
 quel. 
 
the Infinite Bene'voknce cfGoD. 255 
 
 Sec. 10. In the courfe of Dr. H's defign, he 
 found the fcripture dodtrine of eledion, as it hath 
 been commonly underftood by chriflians, ftand 
 dire^bly in his way. For if part of men are e- 
 leded, and part not eleded to eternal life ; the 
 confequence followsthatall men will not be faved. 
 
 To fupport his fcheme, it became neceffary to 
 make the fubjeds of a divine eledion co-exten- 
 iive with the human race. 
 
 Dr. H. gives the following defcription of the 
 divine decrees, " every thing moral and natural, 
 *' every being and mode of being, every circum- 
 " fiance, every connexion and confequence 
 " throughout the whole fcale or fyftem of being, 
 *' did originally, abfolutely depend on ihe choice, 
 *' decree or predeRination of the eternal, irnmu- 
 ** table Jehovah. And all things, in adual be- 
 ** ing, have now the fame entire, abfolute de- 
 ** pendence, and ever will have to all eternity." 
 While I agree with the above defcription of God's 
 decrees ; I can by no means fuppofe that they en- 
 fure the falvation of all men. The firfl fiep which 
 Dr. H takes to eflablifh his opinion, is to fit the 
 meaning of words *to his own purpofe. Page 78. 
 " It is a miflaken apprehenfion in fome, that 
 " eledion, decree, predeflination, &c. neceflarily 
 " implies diftindion. The words do not even. 
 " «^/?/r^//y imply any fuch thing." In feveral pages 
 prcceeding this quotation the Dodor largely infifts 
 that thefe words imply great diftinclion in the 
 worldly flate of individuals and nations, and gives 
 us many examples. But if none of thefe words 
 naturally imply a ftate of diflindion they mud be 
 unnaturally ufed in the fcriptures where they def* 
 cribe fuch diftindions in men's worldly flate. 
 
 In page 78, we find the following. " When- 
 " ever eledlion or predellination, in facred fcrip- 
 ^[ ture, doth diflinguiili one perfon, or one com- 
 
1^0 Eterml Mijery reconcile able wiib 
 
 •' munity, or one dcfcription of perfons from a- 
 *^ nother, it iitver hath the leafl regard to any 
 •' thing beyond the grave, excepting a difference 
 " in degree of felicity." Page 80. " The divine 
 <' will, purpofe, eledion, decree, predefliiiation, 
 *' or by whatever term you would fignify the e- 
 " ternal, immutable plan of Jehovah, does, ev- 
 •* ery where in his word, fully fecure the certain 
 '^ happinefs of all the human race, after death. 
 «' This aflertion is bold the reader may fay, I 
 ** therefore now appeal to God's own word for 
 " the truth of it. The words decree, predeftina- 
 *' tion, purpofe and election (which the learned 
 «' will bear me witnefs, are terms promifcuoufly 
 «^ ufed in tran dating the fame original Hebrew 
 " and Greek) with their derivatives, are brought 
 " to our view one hundred and twenty four times 
 « in the Old and New Teftament." Here is a 
 folemn appeal to the word of God, and alfo an 
 appeal to the learned. Haft thou appealed unto 
 the learned ? Unto the learned, judging from 
 God's word, thou fhalt go. 
 
 Dr. H's aflertion is this, " the words decree, 
 ** predclHnation, purpofe andeledion (which the 
 ** learned will bear me witnefs, are terms promrf- 
 " cuoufiy ufed in tranllating the fame original 
 *^ Hebrew and Greek) with their • derivatives. 
 This is not a fact. To deter7nine or predejiinate is 
 cxprefledby ihe Greek verb c^ila with its com- 
 pounds, fr >m the theme o^cr, which fignihes 
 bounds or iitmts. Thi^ meaning of tht Greek verb, 
 is to fix th^rboundsor limits »f any thing belore«» 
 hand, and vny exadly correfponds with the ling- 
 lidi Mirbs, p red efi if hi n THidprcdctirmine. 
 
 liiE Ing'ifli nounpurjwje meaning a ^xed de^ 
 ^errh: nation or dcrrti\ is e.xprefled by the Greek 
 noun T^olfcr/5-, whi h is derived from the verb 
 r/^vfii. I'his verb ligiiifies to lay the louudationS 
 
the Infinite Benevolsnce ofGoP* 257 
 
 of any fcheme either of counfel or praclice. 
 Words, from one of thefe derivations are ufed in 
 the Greek of the New Teftament, to exprefs the 
 fixed purpofe, counfel, predetermination, or pre- 
 deftination oFGod. The words tranflated ele£t, 
 eleded, and election, are from another theme. 
 They iignify both fixed determination, and choice 
 between two obje(^s. They invariably mean that 
 fome are cbofe?! and others not cbofen. The words 
 ufed in the Greek Teftament for ele^^, ekded^ and 
 eleBion^ are from the compounded verb fxAfyw, 
 which fignifies to colled, choofe, or feparate from. 
 The verb eligo and its derivatives, are ufed in the 
 Latin language with the fame fignification. From 
 the Latin, it hath pad into moft of the European 
 languages, flill with the fame fignification. In 
 Englifti, to eled^ and eledion invariably fignify a 
 determinate choice, by which fome are taken and 
 others left. We hence ufe thefe words for choice 
 to public offices, and defignation to a condition or 
 duties, from which other men are excluded. 
 
 In the Old Teftament, to counfel^ determine^ of 
 furpofe^ in the manner of a decree, with their cor- 
 refponding nouns, are from the Hebrew word 
 yan^atz^ which fignifies to deliberate or determine 
 ^hat to do. The word eledt is little ufed in the 
 Englifh Old Teftament. The Hebrew word cor- 
 refponding to it, is bachar^ and fignifies to choofe 
 by a particular choice, or in the way of feiedion^ 
 Thefe are thefadls, concerning the words predefti- 
 nation, purpofe and eledlion, and the Greek and 
 Hebrew words, from which they are rendered in- 
 to cur language. From which fads, I fuppofe 
 Dr. H. to -be miftaken, when he fays, the words 
 decree, prcdeftination, purpofe and eledion, are 
 terms promifcuoully ufed in tranflating the fame 
 i>Tiginal Hebrew and Greek,— —Dr. H's argu- 
 
 I i 
 
:2 5* LUnuu Mijtry reconctieauie wttit 
 
 mcnt reduced to a fliorc coinpafs ftands thut. 
 JMl things arc predcdinatcd ; eleclion means the 
 fame as predcllination ; therefore all men are e- 
 lected to eternal life. If his afleriion concerning 
 the ufe of words had been right, the confequence 
 of which he is tenacious would not follow ; for 
 as things are prededinated to different ufes and 
 ends, fo it might be with men ; fome appointed 
 to happinefs and others lo punifhment. The ori- 
 ginal and natural fignification of the words, ele£t 
 and election, is that fonie are chofen in fuch a 
 fenfe, as implies that others are not chofen. 
 
 2d. Another of Dr. H's arguments, is taken 
 from the word Ben Adam, which he fays is an ap- 
 propriate name of Christ, either in his own per- 
 fon or in his types. The meaning of Ben Adam, 
 is fon of man ; he tells us that this name being 
 given to Christ, implies he is the eleft head of 
 humannature,orof all theindividuals in the human 
 race. Suppofe that Jesus Christ was in facb 
 called Ben Aijatn or fon of Adam, I do not fee in 
 this, any argument, that he is the ele<^ head of 
 all men. Or if this phrafe, in its flruclurc car- 
 ries evidence of being an elecl head, I fee no rea- 
 fon why the prophet Ezekiel is not the perfon ; 
 for the name Ben Adam or fon of man, is applied 
 to him oftener than to all other pcrfons men- 
 tioned in the fcriptures, and it do»h not appear 
 that he is to be confidered even as a type of 
 Christ, in any other fenfe, than all good men 
 may be thus. On examination, I cannot find 
 that the name Ben Adam is applied to Jrsus 
 Christ in the whole bible. In the Englilh Old 
 Teftament, the phrafe y&/2 of man is ufed in the 
 following places. Num. xxiii. 19. — Job xxv. 6. 
 — XXXV. 8, — Pialms viii, 4. — Ixxx. 17. — cxliv. 
 3. — cxlvi. 3. — Ifaiah h. 12. — Ivi. 2. — Jer. xiix, 
 18. — ii. 43. — Dan. 7. 13. and in a multitude of 
 
the Infinite Benevolence of God* 259 
 
 places in the prophecy of Ezekiel. Ben Adam 
 or fon of man, was the appellation by which 
 God uniformly called his prophet Ezekiel. The 
 phrafe fon of man, hath three correfponding 
 phrafes in the original Hebrew. One is Ben 
 Adavu Adam being a general name applied to 
 the human race, from their common anceftor. 
 Another is Ben JEno/h, iEnofli is a name applied 
 to man, from his being liable to pain and mifery. 
 A third is Bar JEnafi, Bar is the Chaldaic for 
 fon, and -^nafh is of the fame derivation and 
 meaning as -^nofli mentioned above. The only 
 place in the Old Teftament in which the phrafe 
 fon of man clearly applies to Christ, is in Dan. 
 vii. 13. *' I faw and behold, one like the fon of 
 " man, came with the clouds of heaven^ and came 
 *' to the ancient of days, and they brought him 
 *^ near before him. And there was given him 
 *' dominion and glory and a kingdom." In this 
 place, fon of man, means Jesus Christ. The 
 original is Bar £najh and not Ben Adam as Dr. 
 H. alTerts. The meaning of the defcription is 
 this. I faw one like the fon of afflidion, come 
 near to the ancient of days, and there was given 
 him a throne and a kingdom. A mod beautiful 
 defcription of Christ's humiliation, and his 
 kingly dignity that was to follow. 
 
 In the Greek of the new Teftament vios ajv^^wtou 
 is the phrafe tranflated, fon of man. The Greek 
 name of man fignifies by derivation, a creature 
 who walks ered, or looks upward ; and has no 
 relation to Adam. Thus it appears that through 
 the whole bible, Jesus Christ is not called the 
 fon of Adam. The learned to whom the appeal 
 is made are impartial judges. The names by 
 which Christ mod commonly called himfelf, 
 were the fon ^ by way of eminence, meaning the 
 fon of God \ and they^;z cf Man^ intimating his 
 
human nature. When he fpokeofhis fuffcrings 
 or humiliation, he generally ufed the name ion of 
 man ; and it is evident that by the fon, and the 
 fon of man he meant to intimate both his divine 
 and human natures. Our author hath a notion, 
 which to me appears like myilicifm, concerning 
 the famenefs or identity of human nature, as 
 though the human race formed one moral being, 
 of which Chrift is head, jud in the fame fenfe, as 
 the trunk and the branches make one tree. He 
 tells us that becaufe there hath been no inter- 
 marriages with any other order of beings, all hu- 
 man nature is identically one, jufl as much as it 
 was, when all were in Adam ; and that all hu- 
 man flefh is called thy o'-jon Jicjlj^ and all human 
 blood, one blood. I leave the inconfiflencyoffuch 
 a notion for the common fenfe of every reader to 
 difcover j only remarking, that if what he fays 
 were literally triie of men's bodies, it is ftill in 
 no way eflential to the point. It is the fpiritual 
 part or foul of man, that commits fm, and what- 
 ever affinity of body there may be between the 
 defcendants of Adam, their fouls appear to be 
 diftincl exigences, and there is no evidence, that 
 one foul is in any fenfe contained in and deri- 
 ved from another. Fur rher, our author's notion, 
 is diredly contrary to all the feelings of perfonal 
 confcioufuefs, and that diflinft fenfe of moral ob- 
 ligation, and of merit and demerit, which all 
 mankind pofTefs. 
 
 3d. When Dr. H. comes to prove that all 
 mankind are members of Christ's elecl body, 
 he doth not adduce any evidence from the holy 
 fcripturcs which appear to relate to this fubjed. 
 We have an inftance in page 87, of his manner 
 of reafoning on this fubjedl. " The fon of man 
 <' faith, all that the father hath giren me ihall 
 ♦' come unto me, &c. John vi. 36. The qucf- 
 
the Infinite Benevolence of God. 261 
 
 *' tfon is how many ? The anfwer is, he Jloallgi'uc 
 *' the heathtnfor thins inherltnncc^ and the utter^ 
 " mqfi parts of the Earth for thy popjjlon.'* Pfahn 
 ii. 8. iioih queition and anfwer are taken from 
 the fcripture, but on confuhing the context it ap- 
 pears, that the writers were confidering very- 
 different fiibjecls, and the anfwer adduced is no 
 more pertinent to the queilion, than the firfl verfe 
 in the bible would have been. Chrift was de- 
 fcribiiig the certainty that all whom the father 
 had chofen, and given to him, would come to 
 him. Such a difcourfe as we find in this verfe, 
 and tjie context implies that fome will not come 
 to Christ and be faved, as pointedly as if he had 
 afferted the fad: and faid, fome fliall not be faved. 
 If falvation is to beuniverfal, why did not Chrift 
 fay all men^ inftead of all ijubom the father hath 
 given me. The very manner of expreflion im- 
 plies a rejection of fome, as a truth that was well 
 known. Innumerable fuch im.plications are found 
 in the difcourfes of Chrid. it is well known by 
 thofe acquainted with the holy writings, that all 
 the prophets fpoke of a time in the latter days, 
 when the gofpel kingdom fhall fill the earth, and 
 all thofe who then live, fhall be vifible chriftians. 
 The paiTage adduced from the ii. Pfalni, hath a 
 clear reference to that event, and is no anfwer 
 to the queflion, how many of the human race 
 Ihall be faved ? The paffages to which Dr. H. re- 
 fers in the 11, 45 and d^ chapters of Ifaiah have 
 an evident reference to the fame latter glory, and 
 he might have coUeded a thoufand others, which 
 are to the fame purpofe. They prove there will 
 be a very happy and holy future (late of the 
 church on earth ; but are no evidence that Chrift 
 is the eleO: head of all mankind. 
 
 4th. All which Dr. H. tells us of the words 
 elett and elcSion, meaning only diftindions ^nd 
 
202 Eternal Mijcry rcccnctkahk 'with 
 
 differences in men's worldly ft ate, h mere afier- 
 tion ; and his whiole proof is faying it in a pe- 
 remptory manner, and many times repeated. 
 The diltindions made in men's worldly (late, 
 proves that it would be no injuftice to make dif- 
 tindions in their future ftate. The greatefl de- 
 fign of the fcriptures was to teach us concerning 
 another flate, and to limit fuch defcriptions to this 
 world, is fubverting the main end of revelation. 
 To prove that the Dudor's aflertion is wholly un- 
 founded, I have only to refer my reader back to 
 all the fcripture tedimonies, mentioned in the 
 firft part of this work, of the eternal rejedion and 
 punifhment of fome men. All fuch tellimonies 
 are moll pointed proof of a diflinguifliinsr eledion, 
 in the eternal condition of mankind. By careful- 
 ly attending to all the paflages in the Englifh Bi- 
 ble, where the words eled, eleded and election 
 are ufed, it is evident that in moit inRances they 
 have an immediate reference to a flate beyond 
 death ; in thofe inflances where they imply or 
 defcribe different treatment in this world, it gen- 
 erally relates to fuch things as are a neceffary 
 preparation, or particular ads in the divine gov- 
 ernment, that will terminate in a glorious eled 
 kingdom in the world to come, to which fome 
 will not be admitted. 
 
 5th. Dr. H. attempts to fliow, from what Paul 
 fays of God's dealings with the fewifh nation, in 
 the ix. X. and xi. cliapters of Rom. that all that 
 nation fhall be fiived. The whole of his argu- 
 ment depends on the following paffage, chapter 
 xi. 26. '^ And fo oinfracl Jlall be favedr 
 
 To fl)ow the Dodor's mifapplication of this 
 pafH^ge, I would refer the reader back to what 
 was laid on that epilUe in the firfl part of this 
 work ; ir isalfo neceffary to take fuch a general 
 view of God's deaJings with that people, lor four 
 
the Infinite Benevolence of God. i6^ 
 
 thoufand years pafl, as is contained in facred and 
 profane hiflorj -, and of what his future dealings 
 will be, as is foretold in thofe prophecies which 
 have not yet been fulfilled. The prophets of the 
 Old Teftament predided that Christ would be 
 rejefted by the Jews ; and that as a puniihment for 
 their fin, they fliould be difperfed over the earth, 
 ceafe to be the vifiblc church of God, and fuffer 
 innumerable miferies by the hands of the Gen- 
 tiles ; and that after this, in the latter days, they 
 with the fulnefs of the Gentiles fhould be con- 
 verted to the faith of the true Mefliah. The ro- 
 jedioti foretold began to take place foon after the 
 days of Paul, and was compleated afterwards. 
 Their convcrfion hath not yet taken place ; but 
 the figns of the times colledied from holy proph- 
 ecy lead us to fuppofe the event is not far diftant ; 
 when Paul's prophetic promife, all JfraelJJjall he 
 favedy will have its fulfilment ; and the remains 
 of that nation now fcattered over the earth, and 
 kept in a ftate of feparation from other people by 
 the wonderful providence of God, will be con- 
 verted to chriltianity. The phrafe all Ifrael Jhall 
 be favedy doth not mean that all the individuals 
 of that nation, (hall come to final falvation in the 
 kingdom of heaven ; but that there is a time 
 when that whole people fhall become chridians, 
 own Jesus as the IMefTiah, and enjoy chriflian 
 privileges. This is apparent from attending to 
 the courfe of Paul's reafoning. 
 
 The Jews, forgetting the fpirituality of the an- 
 cient proinifes, had applied them to the national 
 pofterity of Abraham ; whereas they ought to 
 have been underftood of his fpiritual feed. This 
 falfe idea of the Hebrews, Paul began to correct 
 in the ii, iii and iv Chapters of this fame epiflle. 
 Chap. iii. 3. For ivhat if fome did not believe? 
 Shall their unbelief make the truth of God without 
 
26. [ EUrnal Mi/try reconcile able with 
 
 effed ? C CD forbid. Ch:ip. ii. 28, 29. For he 
 *is not a ^Jcw ivho is one outwardly ; fieiiher is thAt 
 lircumcifion^ which is circumcljlon in the jlcfh : But 
 he is a jew, that is one inwardly, and thai is 
 circumcifion that is of the heart, in the jpirit, and 
 not in the letter ; whofe praife is not of imn, but of 
 Cod, Chap. iv. 1 2 to 16. For the promife that 
 he Jhould be the heir of the worlds was 7iot to Abra- 
 ham or his feed through the law ; but through the 
 righteoufiefs of fuiih. For if they which be of^hc 
 law be heirs faith is made void and the promife is of 
 none efecl, becaufe the law worketh wrath. There- 
 J'dre ii is of faith, that it might be by grace, to the 
 end the promife might be fure to all the feed, not to 
 that only which is of the law, but to that alfo which 
 is of the faith of Abraham, who is the father of us 
 ell. Gal. vi. 15, 16. For in Chrifi Jefus neither 
 circumcifion availeth any thing, neiihtr uncircum- 
 cifion, but a new creature. And as many as walk 
 by this rule peace be on them, and mercy, and upon 
 the Ifrael of God, Conformable to the above fen- 
 tinients we find in the i:c Chapter of the Epiflle 
 to the Romans the fol'owincr pallage, wKich may 
 be confidercd as the bafis of all he faith concern- 
 ing that people. Verfe 7, 8. Neither becavfe 
 they are the feed of Abraham are they all children^ 
 but in Jfaac fall thy feed b: called ; that is, they 
 which arc the children of thefiejb, thefe are not the 
 children of God, but the children of the prcmife are 
 CO untedfor the feed, * * 
 
 Still further, to illudrate the truth, left we 
 fhould fuppofe all the children cf Ifaac to be faved 
 of the Lord, and the fpiritual Ifrael to whom the 
 promife is made, we fmd in the 1 1 th chapter, / 
 fay then, hath God cafl away his people i* God for - 
 bid, God hath not caft* away his people whom he 
 foreknew. Wot ye not what the fcript are faith of 
 Ell as ^ how kc maketh interccj/ion to God againfl If- 
 
ih Infinite Benevoknce of Goo. 16^ 
 
 ^ael, faying. Lord they have killed thy prophets, atid 
 digged down thine altars, and I am left alone, and 
 they feek my life. But what faith the anfwer of 
 God unto him, I have referved to myfelf feven thou* 
 fand men, who have not bowed the knee to the i?nage 
 of Baal, Even fo at this prefcnt time there is a 
 remnant according to the eleilion of grace. The 
 Apoftle Paul is much guarded, through his wri- 
 tings againfl fuch fentiments as Dr. H. avows^ 
 The true Ifrael, arc all thofe who have the faith 
 of Abraham ; and not all his natural feed. Ja- 
 cob was chofen and Efau left* In the time of 
 Elijah, feven thoufand men were chofen, and the 
 reft left. In the time of Paul, there was a rem- 
 nant according to the eledion of grace ; and the 
 ted of the nation were blinded in hardnefs of 
 heart. After all this, as a prophet of God, the 
 Apoftle affures us ; that in fome future day the 
 pofterity of thofe Ifraelites, who were then left, 
 with the fulnefs of the Gentiles, fhould become 
 chriftians. This is what he means by faying all 
 Ifrael Jhall be faved ; neither is there any obfcu- 
 rity in his reafoning, to thofe who will faithfully 
 follow it through the epiftle. Dr. H*s argument 
 from the topic of election appears totally unfoun- 
 ded through the whole, and the very ground 
 which he afTumes as evidence of univerfal falva- 
 tion, is replete with evidence againfl his dodrine; 
 for there is nothing more exprefsly faid in the 
 fcriptures than this ; that fome men are chofen 
 to eternal life, and others left to the eternal pun- 
 ifhment of their fins. 
 
 Sec. 1 1. Dr.H's next argumentin favof of uni- 
 verfal falvation, is drawn from the nature of the 
 gofpel atonement, and it is one on which he appears 
 to place much dependance. He confiders this fub^ 
 je^, from page 94 to 1 2 1 of his book. No fufEcient 
 Kk 
 
±66 Eternal Mi/ery rewiclkable with 
 
 evidence appears, that the great and good mcfl 
 whom he names, had thofe conceptions of the a- 
 tonement which he advocates. Several of them 
 lived in times, when the rationale of that great 
 iranfadlion in the fchcme of divine grace, was the 
 fubjecl of little inquiry. Neither were there the 
 fame attacks on fcripturc doctrine as are now 
 made; and feeling themfelves fafe againft a mifun- 
 derftanding of their fentiments, they might often 
 cxprefs themfelves incautioully, and without that 
 precifion of words, as is proper on this fubjedl, 
 at the prefent day. At the fame time, if all our 
 chriflian fathers had thought concerning the a- 
 tonement, as Dr. H. reprefents, it would not pre- 
 clude prefent inquiry ; nor if they were wrong 
 in fome of their notions, would it be any argu- 
 ment, either againfl their piety or greatnefs. 
 While error continues to make different attacks, 
 it may drive chriftians, even though there be 
 lefs of the power of religion in their fouls ; to 
 fuch refearchcs, as will cafl: new light, on the 
 rationale of redemption by Jesus Christ. 
 
 My own ideas of the atonement I have already 
 explained from page 148 to 159 of this book ; 
 which ought to be read in coHnedion with what 
 will now be added. 
 
 The following things will be attempted. 
 
 Firft. To ftate Dr. H's notion of the atone- 
 ment. 
 
 Secondly. To fliow that his notion is naturally 
 impoinblc.^ 
 
 Thirdly. That it is morally wrong. And, 
 
 Fourthly. Iiiat the exprellions of holy fciip- 
 ture do not coimtcnance it. 
 
 His opinion feems to be, that there is an ac- 
 tual transfer of fin and guilt to Jesus Christ; 
 and an uQual transfer of his righteoufnefs to the 
 
the Infinite Benevolence of God. ^6y 
 
 finner. Page 98. " The true do6lrine of the 
 ♦^ atonement is in very deed this. A direct, tru« 
 ** and proper fetting all our guilt to the account 
 ** of Christ as our federal head and fponfor, and 
 " a like placing his obe;dience unto death to our 
 •* account. In the covenant of redemption, and 
 ** divine conftitution, God regards both parties, 
 " juft as tho' the fon of man had perfonally done 
 ** all man hath done : and man had done and 
 " fuffered, all that the fccond man hath himfelf 
 ** done and fuffered.*' 
 
 That Dr. H. by the word transfer^ meant a 
 pcrfonal communication of guilt and rightcoufnefs 
 from one being to another, is further evident 
 page 99. " Here fome will cry out and fay, guilt 
 " and rightcoufnefs is of a perfonal nature, and 
 ** cannot be transfered. But I now promife, 
 ** that in its proper place, I will fully demon- 
 ** flrate, that although both thefe are perfonal, 
 ♦* they may be transfered, fully according to rea- 
 *' fon and common fenfe, as well as agreeably 
 ** to the divine conftitution. 
 
 The proper place to which Dr. H. alluded, in 
 which he would demonftrate that guilt and right- 
 coufnefs could be transfered according to reafon 
 and common fenfe, I fuppofe to be from pages 
 107 to 117. The only argument, which he ufes 
 to prove both the poflibility and the lawfulnefs of 
 the thing is that all creatures, their powers, fac- 
 ulties, adions, rightcoufnefs, fm and guilt are 
 God's property, in the moft abfolute and unlim- 
 ited fenfe, and that God may do what he will 
 with his own. Though there appears to me, to 
 be fomething that is unfit in reprefenting fm and 
 guilt as the bad property of God, andin comparing 
 God's bad property as he calls it, to the bad prop, 
 crty of men, and to a den of ferpents in a field ; 
 yet I will let all this pafs, and concede if it be de- 
 
fired, that all the fin, guilt and righteoufnefs in 
 the univerfe are God's property, in the mod ab-' 
 folute fenfe ; as I do not conceive, this will have 
 the lead influence on the argument. The Dr's 
 idea feems to be, that by an act of power, God 
 made the fin and guilt of man, the fin and guilt 
 of Christ; in the fame manner, as if he had 
 perfonaily done all that man did, for this is his 
 expreflion ; and concerning the transfer of Chrifl's 
 righteoufnefs his words are the fame. 
 
 2d. On this notion of transfer, I remark that 
 It is naturally impofTible. 1 he thing is fo plain 
 to common fenfe, that its very plainnefs, renders 
 it difficult to illuftratc. It is hard illuflfrating 
 truths or fads, when none more clear than thofc 
 we would illuftrate, can be found to compare 
 them with. I call on all mankind, to defcribe 
 how it is naturally poflible to make a fm of my 
 commiffion, the fin ©f another man's commiflion. 
 My thoughts, volitions, afFeftions, and mental 
 exercifes are necefiary for my fin and guilt, and 
 without thefe I could have no fin and guilt. 
 Is it poflible to make my thoughts and volitions, 
 the thoughts and volitions of another man f 
 and all thofe mud be transfered with the fm 
 and guilt, becaufc without thefe, there is no 
 fm and guilt to transfer. Can it be made pof» 
 fiblc that my falfehocd or violence commit- 
 ted many years ago, fliould be made the falfc- 
 hood and violence of another being, who had 
 no exidcnce at the time of my committing 
 them. I go further and fay, that the human 
 mind cannot conceive of fuch a transfer. Wc 
 may eafily conceive oi the impoflibility of the 
 thing ; but are wholly incapable of conceiving 
 the poflibility of it. Let the mod acute thinker 
 try to conceive the operation of transfcring the 
 fm and guilt of one to another, and it will elude 
 hii attempt. Let him try to conceive what this 
 
ibe Injinite ISenevolence of uod. 469 
 
 transferee! fin and guilt is, in the charader of a 
 perfedlly holy being, and he will foon find that 
 he is fearching for a nonentity. 
 
 Further, fuppofe that Dr. H's notion of 
 transfered fin, guilt and righteoufnefs, in the cafe 
 of Chrill and the fmner were polilble in the na- 
 ture of things ; flill the following confequencei 
 ^would folIt)w. 
 
 If the tranfjEjrefibr's fin and guilt were all tranf- 
 fered to Chrift ; if they were taken from his 
 charader and placed in Chrifl's charader ; then 
 the tranfgrellbr hath no longer any fin and guilt ; 
 and Chriil died for his own falvation and not for 
 the finner's. If it be replied ; Christ's death 
 was necelTary to purchafe the right of transfer, in 
 which the finncr's falvation doth confill ; then 
 Dr. H's argument of God's right to transfer, a- 
 rifing from his property in all things falls to the 
 ground j for a purchafed right is not a natural 
 right — a right derived from the death of Christ, 
 is not a right derived from property. 
 
 Further, if fm and guilt are transfered to 
 Christ, then there is no grace in any favor done 
 to man fmce the firft transferal. There may be 
 goodnefs but no grace. Grace is the grafting of 
 favor to the guilty and undeferving, but how can 
 a£ls of favor be called grace, when all that guilt 
 which made them undeferving is removed. 
 
 Thirdly. The transferal of fin and guilt, in 
 the manner Dr. H. fuppofcs, would be morally 
 wrong as well as naturally impofTible. I wifh to 
 be fenfible of the deference due to the infinitely 
 wife and holy Jehovah, when fpeaking of things 
 right and wrong in appHcation to him. But 
 doubtlefs it will be allowed, that we may conceive 
 of things, in God's government of the univerfe, 
 which would be doing wrong to himfelf, if he 
 were to perform them, and I willi to take no oth- 
 er ground in this argument^ God hath the high- 
 
cfl: property in his own exiflence, and if the thing 
 were poflible, it would be morally wrong for God 
 to injure his own exiflence and happinefi. The 
 univerfe of created beings is his property — the 
 difplay of his wifdom, goodnefs and power ; and 
 he is happy in the perfection of his kingdom and 
 works. It would be injurious and morally 
 wrong towards himfelf, to mar the perfe£tion of 
 his intelligent kingdom. This kingdom is com- 
 pofed of many individuals, with moral and focial 
 relations and obligations to each other— -each of 
 thefe individuals hath a diflind: perfonality — God 
 hath given them diftind rights which are the 
 necellary appendages of fuch a nature as they 
 have received. — They have diflind merits and 
 demerits, arifing from the moral nature of their 
 diRind: volitions. — Guilt or a defert ofpunifhment, 
 belongs to an unholy volition in the very nature 
 of things. This is that flrufture of nature, out 
 of which moral obligation arifes. Makini^ the fup- 
 pofition, that it were a pollible thing, flill would 
 it not be morally wrong, under thefe circumflan- 
 ces, to transfer a defert of punifhment from an 
 unholy being to one who hath been always holy ? 
 Is it not a falfchood to fay this is a guilty being 
 and deferves punifhment, when in fadt, according 
 to the natural flru£lure of intelligent exiflence, 
 and the moral obligation arifnig out of that flruc- 
 ture, he is not guilty and defcrving of punifh- 
 ment ? Would not this be deflroyuig the benefits 
 which infmitc wifdom propofed to himfelf in giv- 
 ing diflindl perfonality, and a natural capacity for 
 merit and demerit ? It is conceived, that no prop- 
 ofition can be more fclf-evidcnt than the follow- 
 ing ; that the perfon who (leals muft eternally be 
 the thief and guilty perfon; and alfo that if it 
 were polTiblc, to fcparate the fm and guilt from 
 the ad of Healing, it would be morallv unfit to at* 
 
the InJinHt Benevolence of Coif. 27 r 
 
 tribute them to the nature or cbara£ler of one 
 who never Hole. In doing thus, God A^^'ould de- 
 ftroy both the natural and moral fyftcm, which 
 were created by his own wifdom and lor his own 
 glory ; and thus do a wrong to himfelf. To fup- 
 pofe any thing in the divine government, contrary 
 to the laws which God gave in creation, is to fup- 
 pofe him divided againft himfelf, and difhonorary 
 to his charadler. When he created he gave laws, 
 agreeable to his foreknowledge of his own gov- 
 ernment. 
 
 In the cafe of our bleffed Saviour and the fin- 
 ner ; Jesus Christ never was guilty, either by his 
 perfonal adions or an imputed transferal, Thofe 
 whoarefaved,willbe faved asfmners; as guilty and 
 undeferving. The renewing power of God will 
 change their hearts, fo that they fhail fm no more; 
 but the fms they have committed and all the 
 guilt appertaining to them, will as much remain 
 their own fm and guilt through eternity, as they 
 were before forgivenefs. The creature who is 
 once guilty, mull be guilty forever. If any fup- 
 pofe that true believers in Christ, do by their 
 union to him, loofc a fenfe of their own guilti- 
 nefs ; it is to be feared, that fuch perfons are ex- 
 perimentally ignorant of the nature of religion in 
 the heart. 
 
 The notion of a transferal of perfonal guilt 
 and righteoufnefs, is fo alluring to thofe who wifh 
 to hope well of their own flate, and to live ftill in 
 their fms ; that the error becomes extremely dan- 
 gerous. Dr. H. challenges common fenfe as a 
 judge in this matter. Let us fee how common 
 fenfe will judge, in an illuftration which I will 
 propofe. 
 
 Suppose the following cafe. A fon for a mod 
 odious crime is fentenced to fuller death. Gir- 
 cumftances of public good forbid he Ihould be 
 
272 Eternal Mifery nconcikable wUh 
 
 forgiven, without fome means, which will as cf- 
 fedirtilly difplay the nature of the government 
 tranfgrefled, and the character of the legiflator 
 and judge, as the actual death of this wicked fon 
 would do. A venerable father offers to become 
 a ranfom for the fon ; when it is judged, that the 
 lofs of a fingle limb of the parent, will as fully an- 
 fwer all good ends in government and the public 
 weal, as the death of the fon would do. The fa- 
 ther fuffers accordingly. In fuch a cafe, could 
 any one look on the buffering father, and think 
 him to be either a finner or guilty and deferving 
 of punifhment ! conceive the criminal fon, (land- 
 ing by the fide of the fuffering father in the very 
 moment of his pangs \ and every beholder, in- 
 ftead of conceiving that the real guilt is transfer- 
 ed to the father, would probably look on the foil 
 as a more guilty creature than ever he appeared 
 before. In fuch cafes as thefe, common fenfe, 
 common feeling and apprehenfion of fa6t (and 
 fact is truth) do not conceive any transferal of fm, 
 guilt or righteoufnefs. 
 
 Fourthly. The general cxpreflions of God's 
 word do not countenance the opinion which Dr. 
 H. advocates. 
 
 Before we attend to the expreffions of God*$ 
 word, it is proper for me to obfervc ; that to 
 make the fcriptural fcheme of redemption moft 
 glorious and perfedl, there is no need of introdu- 
 cing a fad that appears impoflible in the nature 
 of things. There arc many kinds and branches 
 of evidence for the truth of the gofpel. If it be- 
 came neceffary either to reject the gofpel with all 
 the evidence that fupports it, or believe this thing 
 which appears nat jiilly impoflible, it might b« 
 proper for us to fufpect our own common fenfe ; 
 for on fuch a fuppofition, the whole quantity of 
 gofpel evidence would become evidence of a tranf- 
 \ 
 
the Injinlie Benevolence of God* 275 
 
 feral ; but happily there is no fuch necefTi^ 
 ty. The gofpei can effed all the ends for which 
 it was intended, without this ; and if it had been 
 God's intention to fave all men, he could as well 
 have done this, without a transferal of fin and 
 righteoufnefs. as with it. Men, without this may 
 receive every bleffing that is needed, or that their 
 natures are capable of enjoying. Without this 
 they may be forgiven— »-liberated from perfonal 
 punifhment— entitled to all the bleffings of eterni- 
 ty — fandified, and thus rendered morally capable 
 of enjoying and ferving God forever. Thefe 
 bleflings contain all that creatures have a capacity 
 of receiving; alfo thefe bleflings may be bellowed 
 in a way glorious for God, and confiitent with the 
 higheft good of the univerfe. The fuppofition of 
 a transferal is therefore needlefs ; and it appears 
 highly unreafonable to introduce into the gofpei, 
 any thing which is at once, needlefs, naturally im- 
 polfible, and morally wrong ; efpecially as there 
 is nothing in the holy fcriptures to countenance it. 
 This is the point I fhall next confider. 
 
 The holy fcriptures ufe the word righteoufnefs 
 in various fenfes, and molt generally in one of 
 the two following. 
 
 id. For moral redlitude and perfonal holinefs. 
 In this fenfe the word is applied to God, and in- 
 cludes the whole moral reditude of his nature, 
 and fometimes particular ads of juftice. Applied 
 to men in this fenfe, it means perfonal holinefs ; 
 or that temper which is given in fandification by 
 the fpirit of God, and the practice proceeding 
 from it. In this fenfe of the word all the faved 
 mufl become righteous, or perfonally holy 5 
 though this is not the righteoufodVtjy which any 
 are juftified. 
 
 LI 
 
a 74 Etenial Mifery reconcikabk with 
 
 cdly. The word righteoufnefs, in an appropri- 
 ate golpel fenfe, means that, on account ot which 
 finners are juftiiied, forgiven and by the promife 
 of God entitled to eternal glory. This is the 
 righteoufnefs we are now confidering. That thig 
 righteoufnefs was aded and wrought by Christ, 
 in his obedience and fuiferings, is a matter agreed. 
 The queflion is, whether this righteoufnefs re- 
 mains, and will forevtr remain the righteoufnefs 
 of Christ, and fmners only receive benefits by 
 means of it ; or whether this righteoufnefs, 
 though wrou,n;ht by Christ, is transfcrcd and 
 communicated over to the fmner, fo that though 
 Christ was the author of it, the finner now 
 holds it as his own ; and holds it in fuch a man- 
 ner, that when called to account by the judge, 
 he may prefent it, as a debtor prefents money in 
 payment of a debt, faying, that this righteoufnefs 
 is now mine. If there be a transferal tliis mufl 
 be the cafe. 
 
 Divines have generally agreed in faying, that 
 we are juilified by the righteoufnefs of Chrift ; 
 and 1 fully beheve, that though they have incau- 
 tiouHy admitted fomc expreflions, which will bear 
 another ccnilruclion ; it was flill their idea, that 
 this righteoufnefs was as much the righteoufnefs 
 of Chrift in eveiy fenfe, after the finner's juflifi- 
 cation, and after he had received all pofTible bene- 
 fit from it, as . it was before. In the fcriptures 
 this righteoufnefs is called the righteoufnefs offaiihy 
 Rom. iv. 13, becaufe it is by faith, as a means ap- 
 pointed by God, that fmners are entitled to its 
 benefits. It is calltd the righteoufnefs of God, 
 Rom. i. 17, both as it was appointed by the infi- 
 nite wifdom of God, and as Chrifl the author of 
 it was a divine perfon. It is called the law of 
 righteoufnefs, Rom. ix. 3, or a divine conftitu- 
 tion, by which guilty fmners receive benefits, as 
 
the Infiniie Benevolence of God, 275 
 
 tliey might do if they were perfonally obedient. 
 In none of thefe paflages is there any thing which 
 Jocks Hke transferal. Next let us confider a- 
 nother manner of exprefTion, as in the following 
 texts. The Lord our rightcGufncfs. Jer. xxiii. 6. 
 Who of God is made iinio iis^ wifdo?n, rigbteoifnefs^ 
 fandification and redemption, i Cor. i. 30. Christ 
 is the end of the law for right coufnefs to every one 
 that hdicveth, Rom. x. 4. If any fuppofe thefe 
 paffages favor the idea, that Chrid's righteoufnefs 
 is communicated over to men, they ought to no- 
 tice that a rejection of the figurative meaning 
 proves too much. It is not faid the righteoufnefs 
 wrought by Chrifl is our righteoufnefs, or is 
 made our righteoufnefs, or is the end of the law 
 for righteoufnefs to them who believe ; but that 
 Chrifl himfelf is fo. So that if thefe paffages be 
 not figurative, and are to be underftood literally; 
 it is not the obedience and fufferings of Chrifl 
 which conflitute a juftifying righteoufnefs ; but 
 his the whole Chrifl, in his divine and human 
 natures, with all his perfections, attributes and of- 
 fices ; and the transferal mud be of all his per- 
 fe6lions, attributes and offices, and the juftified 
 believer mufl become God and Saviour to him- 
 felf. Thefe paffages are figurative, and to under- 
 fland them literally will lead us into the great ab- 
 furdity juft mentioned. Their meaning is doubt- 
 lefs this. The Lord who is our juftification 
 through what he hath done and fuffercd, received 
 by our faith. God, who in Chrifl enlightens, 
 juflifies and fandifies. The end of the law is the 
 execution of its penalty. Chrifl hath done that, 
 which anfwers in the place of this execution ; fo 
 that the law doth not forbid the believers juftifi- 
 cation, and his being treated as righteous. In 
 this fenfe Chrifl is the end of the law for right- 
 eoufnefs. 
 
376 Eternal Mifery reconcileabU with 
 
 The words imputed and imputeib^TirtxxiQAin 
 the fcrlptures on this fubjeft. Hence arofe the 
 exprelhon, imputation of Christ* s righteoufnefsy 
 which is not a fcriptural cxprefTion. The words 
 are forenfic, and have relation to a judicial decree, 
 and in this cafe, to the juflifying or condemning 
 fentence of God. To impute fm, means God*s 
 determination by which the fmner is condemned 
 to endure the penalty of the law in his own per- 
 fon. Not to impute fin, or to impute righteouf- 
 nefs is his juflifying ad, by which he pardons the 
 finner, and adjudges to him perfonal benefits. 
 Imputation, in the fcriptural fenfe, cannot mean 
 a transferal either of guilt or righteoufnefs. For 
 in Rom. chapter iv. the believers faith is faid 
 to be imputed for righteoufnefs, and the believers 
 faith cannot be that righteoufnefs of Christ by 
 which we are juftified. This fhows that the word 
 has relation to the juflifying a6l of God : and 
 the meaning of faith being iiiiputedfor righteouf- 
 nefs, is this ; that God adjudges to the faith of 
 a believer the benefits of juflihcation. 
 
 Further, none of the terms ufed in the word 
 of God naturally fignify a transferal of guilt or 
 righteoufnefs. 
 
 The word propitiation, means that, through 
 which God may be favorable or propitious in his 
 treatment of finners ; and for thi*, it is not ne- 
 ceffary Christ's righteoufnefs ihould become their 
 righteoufnefs. 
 
 Ransom and price are vrords ufed. Christ 
 is the ranfom and he paid the price. Thefe wordt 
 mean the obedience and fuflering that is rendered 
 to Cod by the Saviour, to open a door for the 
 fafe exercife of his grace to the guilty, and can- 
 not mean ajiy thing done, adjudged or iransfcrcd 
 to the fmner himfclf. 
 
the hifiniic Benevolence of God. 277 
 
 '■ The words redce?iicr^ redeemed and redemption^ 
 are much ufed in the Icrlptures. They mean a 
 deUverer and deliverance from ibme evil. They 
 are in a great number of pafl'aijes appHed to the 
 deliverance of Ifrael from Egypt, Babylon, and 
 their other enemies, by the power of God. De- 
 liverance from ficknefs, from famine, from tern- 
 poral death, from various earthly troubles, from 
 iniquity, and from eternal punifliment, are in the 
 fcriptures exprefl'ed in this manner, and there is 
 nothing in thefe words that implies a transferal 
 of righteoufnefs to the redeemed fmner. 
 
 CHRIST is called our reconciliation. Both 
 God and fmners are faid to be reconciled. The 
 natural meaning of this word is the making thofe 
 to be friends, who were before enemies ; but the 
 word itfelf doth not imply either the manner or 
 means of reconciliation. 
 
 Atonement is alfo ufed, and it properly fig- 
 nifies the means by which anger or difpleafure 
 are appeafed, whatever thofe means may be. The 
 word purchafed is ufed. The purchafe of falva- 
 tion for fmners, was from God and not from fin- 
 ncrs themfelves ; and therefore doth not imply 
 any transfer of the price of purchafe to them, but 
 quite the contrary. Chrifl is called our facrifice. 
 He was facrificed for our fins. He gave his foul 
 an offering for fin. Ihe natural fignification of 
 the word facrifice, is a thing confecrated and of- 
 fered up to God \ hence we are exhorted to pre- 
 fent ourfelves a living facrifice to the Lord, 
 Many of the Jewifh facrifices were typical of 
 Chrift's de^th. The Jewifli facrifices, on the part 
 of the offerer, fignified that it would be a right- 
 eous thing in God to punilhthe finner eternally j 
 on the part of God who accepted them, they fig*, 
 nified, that there was a way devifed in which he 
 could be propitious to thofe who became obedi* 
 
ly^ Eternal Mi/ery reconcileable with 
 
 cut ; but there is nothing, either In the name or 
 nature of the tianfadion, that intimates righteouf- 
 nefs and guilt to be negotiable from one being to 
 another. The meaning of Chrifl's being a facri- 
 fice is this ; that he oHcred himfelf to God by 
 obedience and fuffering, which offering through 
 the divinity of his nature, made fuch a difplay of 
 moral truth and of the divine character and gov- 
 ernment, that it is fafe to remit the perfonal pun- 
 ifhment of the fandified and believing. In this 
 fcnfe he made himfelf an offering for fm — was 
 bruifed for our iniquities — the chaftifement of 
 our peace was upon him — tafled death for every 
 man — was made a curfe for us — and died for us 
 while we were ungodly and fmners. The mean- 
 ing of all thefe, and many other expreffions fim- 
 ilar to them, is that Chrifl: fuffered under fuch 
 circumflances, as makes it fafe for the divine gov- 
 ernment, and for the general good to forgive re- 
 penting fmners. Common fenfe, judging from 
 the nature and poffibility of things, cannot give 
 any other conftrudion. Aj in the cafe before 
 mentioned of a father fuffering for a fon, all men 
 would fay, that the father was broken for the in- 
 iquity of the fon — that the chaftifement of the 
 fon's peace was on him — that he tafted pain and 
 was made a curfe for the fon ; at the fame time, 
 all men would fay there was no transferal or ne- 
 gotiation of guilt or righteoufnefs. 
 
 Further. The fm and guilt for which Chrift 
 died, are called our fm and guilt in the fciiptures. 
 Guilt means a defert of puni(hment. No man 
 can read the fcriptures, without perceiving that 
 thofe whom God hath forgiven, are ftill confider- 
 cd defervingof punifliment, and his treatment of 
 them is according to his own grace, and not ac- 
 cording to their defert. Sin after it is forgiven, 
 is dill called our fm. 
 
ihe hifinlte Benevolence of God* 2y^ 
 
 The words in 2 Cor. v. 21. are evidently fig- 
 urative. *' For he hath made him to be fin for us 
 •' who knew no fin.** Both the expreflions being 
 madefin^ and knowing nofin^ are figurative, and the 
 latter is defigned to limit and explain the former. 
 If they are to be underflood literally they are a 
 plain contradiclion. Every man who is acquaint- 
 ed with the fcripture may fee the true meaning to 
 be this ; that Jefus Chrifl, who was perfectly free 
 from fin and guilt, fufFered, to open a way in which 
 men who are finners may be forgiven, and that 
 we by the application of fovereign grace, might 
 have the benefits of righteoufnefs. 
 
 Dr. H. tells us page 100, that types do not ad- 
 mit a metaphor. I fuppofe by this he intends, 
 there can be no metaphorical or figurative mean- 
 ing: in them. But if there be not a figurative 
 meaning in them, there is none. All the types 
 of Chrifl: are figures or fimilitudes pointing to 
 him the fubftance. A metaphor in words, is a 
 word appUed out of its natural meaning, flill in 
 fuch a manner as to be intelligible. A metaphor 
 in things or anions ; is a thing or action turned 
 from its natural ufe, to convey fome inflruclion. 
 All types are metaphors or figures, and this is the 
 meaning of the word type, both by derivation 
 and common ufe. 
 
 In the xxi Chapter of Exodus, a fine laid on a 
 man for knowingly keeping a mifchievous Ox, 
 is called the ranfom of his life. Alfo a certain 
 tax for building the tabernacle, is called atone- 
 ment- money. The fine and tax were paid in ne- 
 gotiable money. From the words ranfom and 
 atonement being ufed in thefe cafes, Dr. H. infers, 
 that fm, guilt and righteoufnefs are negotiable. 
 This argument may have weight with thofe who 
 can fee no difference between money, and perfon- 
 al merit and demerit. The following paffage is ia 
 
^8o Eternal Mifery reconctleable with 
 
 John xvlii. 2,7* ^(^ ^^'-f ^^^ ^t^'^-f I torn ^ and for 
 this caufe came I into the world that Ifbould bear 
 wiinefs unto the truths that is, to make a difplay 
 of truth. This was the great end of his incarna- 
 tion, life, preaching, obedience, fufFerings and 
 death. The way was thus prepared, for God to 
 forgive through fandification fo many fmners as 
 he faw would be bed for the glory and happinefs 
 of himfelf and kingdom. 
 
 I HAVE endeavored to (how as was propofed, 
 that Dr. H's notion of the atonement, is naturally 
 impoflible ; if pofTible, that it would be morally 
 wrong ; and that it is not countenanced by the 
 expreilions ufed in the fcriptures. 
 
 Christian divines ought to ufe great care in 
 explaining the do6lrine of imputation, left they 
 lay a foundation for the mod dangerous errors. 
 The word imputation hath been ufed in the three 
 following cafes. The fmfulnefs of human nature 
 through the apoftacy of Adam. — The fuffering of 
 Chrift for fmtul men.^And the juftification of 
 believers by Chrift's righteoufnefs ; but in neither 
 of thefe cafes is there any transferal offm, guilt 
 or righteofnefs. Adam's pofterity, were never 
 guilty of that particular fm by which he apofta- 
 tized. By a divine conftitution, which was found- 
 ed in wifdom, if Adam fell, all his pofterity were 
 to come into exiftence fmful beings. The fm for 
 which they are condemned is their own, the guilt 
 is their own, and not a guilt of their father's ma- 
 king. 
 
 Christ endured fuffering by the father's ap- 
 pointment, and his own choice. He fuffered as 
 an innocent, and not as a guilty being ; and wa* 
 not confidercd as made guilty, by a transfered 
 guilt from thofc who fliould derive the benefits oi 
 his futfering. 
 
the Infinite Bencmle-nce of God. 281 
 
 To the believer there is a remillion of punifh- 
 ment and the poflefTion of great privileges, given 
 on account of Chrift's righteoufnefs, which will 
 forever remain his own righteoufnefs. It is not 
 conceived, that we have either fcripture example, 
 or a right to ufe the word imputation in a fenfe 
 contrary to thefe explanations. 
 
 In page 117, Dr. H. mentions an objection to 
 his fentiment, and endeavors to obviate it. He 
 thus flates the objedion. " Some have imagin- 
 *' ed that this idea of juftification by a true and 
 ** proper atonement, fubftitution or ranfom^ is 
 ** inconfiftent with free juftification by grace fo 
 *' often fpoken of in fcripture." By a true and 
 proper atonement and fubftitution, he means 
 transfered or negotiated righteoufnefs. To ob- 
 viate the objection he tells us, that grace abounds 
 more in this, than it can in any other way ; and 
 fays, that the father's gift of thefon, the fon^s ac- 
 ceptance, his death, the fmner*s pardon, and every 
 ftep in this great work until final glorification are 
 all grace. A little attention to the meaning and 
 juft ufe of words will fhow that the objedion is 
 not obviated by any thing the Dodor hath faid. 
 Goodnefs fignifies benevolence or holinefs. 
 Favors granted either to innocent or guilty crea- 
 tures are a6ls of goodnefj. Grace fignifies favor 
 to the guilty. Mercy fignifies favor and help to 
 the miferable. Juftification is a favor granted, 
 but it is not grace, if all guilt is negotiated away 
 from human nature and centered in Chirft. By 
 attention to the juft ufe of words, it appears that 
 all thofe fcriptures which fpeak of juftification by 
 grace, or of any perfonal application of gofpel 
 benefits by grace, are diredly in point againft Dr, 
 H's reprefentation. 
 
 M m 
 
a Si Etirnal Mifny nconcileefbU with 
 
 The Dr. appears exceedingly attached to the 
 word vicarious. AW know that it is not ufed in 
 the fcriptures, and its appHcation to this fubjcclis 
 human invention. Men who have made the word 
 and its application, will giveita FneanrnjT,as pleafes 
 ihem. It is as applicable to one fcheme as to 
 the other. 
 
 In page 97 Dr. H. fays, if that notion of the 
 atonement which he oppofcs, be true, it fliows that 
 the eternal happinefs of all fmners is made fure. 
 The reafon ailigned is in the following words. 
 " For what will not infinite love joined with infi- 
 *' nite power do, when there remains not the 
 " leafl claim of juftice, or any other divine attri- 
 *■* bute in the way ?*' Further on it is added, 
 ** That the moral nature of God is infinite love 
 *' is mod certain, that this love pleads infinitely 
 *' for fparing every fmner from eternal death he 
 ** hath often faid, and confirmed by folemnoath. 
 " Ezek. xviii. Now w-hat can any defire more 
 " than the folemn oath of God, that his v/hole 
 *' difpofition is infinitely oppofed to the final def- 
 " trudion of any man." On the firfl of thefe 
 paflages I remark ) that according to a true 
 idea of the atonement, the claim of judice remains 
 in full force upon every unfan6lified finner. If 
 the claim of juflice were removed, the danger of 
 punifliment would doubtlefs be removed with it. 
 The only way in which the claim of juftice can be 
 removed, is by repentance, faith and a holy obe- 
 dience, to which the promife of forgivenefs is 
 made. Every fmner, until he believes and re- 
 pents, is under a fentence of condemnation pro- 
 nounced by juflice. The atonement of Chrifl 
 hath no effect upon this fentence, and juflice holds 
 all its claim, until there is ajullifying adl oi God 
 remitting the punifhraent. The pretence of juf- 
 
 <a 
 
the Infinite Benevolence ofGdiK 2 S3 
 
 tice having no claim is unwarranted by the U'ord 
 of God. 
 
 As to the moral nature of Gon, I know that it 
 is infinite love. The greateft general good is the 
 obje£t of infinite love. There is no evidence that: 
 the ^' holy love of God pleads infinitely for fparing 
 *' every fmner from eternal death" or " that 
 " God's whole difpofition is infinitely oppofcd to 
 *' the final deftru^tion of any man" on the con- 
 trary ; if the deftrudion of any be necefTary means 
 of the general good, his whole difpofition will 
 plead infinitely for that punifhment, to which juf- 
 tice will have an eternal claim. But I have before 
 been fufEciently explicit on this point, 
 
 I fhall conclude this fubjed with a fingle re* 
 mark more. The notion of a righteoufnefs trans- 
 fered from Chrifl to the believer, fo as to be his 
 in the fame fenfe, as if he had done what Christ 
 hath done, appears to me inconfiftent with the 
 dodrine of Christ's intcrceflion. Wherefore he 
 is able alfo^ tofave them to the uttermoji^ that come 
 to God by him,Jeeing he ever liveth to ?nake inter- 
 cejjionfor them, Heb. vii. 25. — For Christ is not 
 entered into the holy places made with hands ; but 
 into heaven itfelf now to appear in the prefence 9/ 
 God for us* Heb. ix. 24. It hath been generally 
 fuppofed, that all benefits granted to believers, 
 arc a fruit of Christ's intercefTion with the fa- 
 ther; and that his righteoufnefs prefentcd by 
 himfelf in intercefTion, is the ground on which 
 God beflows. But if Christ's righteoufnefs be 
 transfered by an ad of divine power, to the be- 
 liever, to be his own in the fame fenfe, as if he 
 had wrought it ; what need is there of the divine 
 intercefTor? Or what propriety in Christ's ap- 
 pearing in heaven to folicit for his people, when 
 they have already received that, which is the 
 ground of all benefits beftowed. In the fame 
 
manner it will be found, that the fuppofitlon of 
 transfcred rirrhteoufnefs, fin and guilt, is incon- 
 fiftent with almoll every dodrine in the chriftian 
 fyflem. 
 
 Sec. 12. Another of Dr. H's arguments is 
 cxpreffed in the following words, page 121. "If 
 *' we attend to the threefold otlice of our Sav- 
 *' lour, as prieft, king and prophet ; we fhall 
 *' find the final falvation of every human crea- 
 *' ture, made fure in him.'* Dr. H's ideas of 
 the prophetic, faccrdotal, and kingly offices, feem 
 to be very indiftinft. As proof of what I fay, 
 I will recite a paffage from page 123. " Paul 
 *' reprefents the offices of Christ as co-extenfive. 
 *' Effeftual calling is by virtue of the prophetic 
 *' and kingly office of Christ. Juflification 
 *' pertains to the facerdotal or prieflly office by 
 *' the atonement. The fandification, perfever- 
 *' ance and glorification of fmners refult from all 
 " the offices of Christ alike. This Apoflle tells 
 *' us that where one of thefc offices is exercifed, 
 *' the other two are in every inffance." For 
 proof of this he adduces, Rom. viii. " Whom he 
 *' did predeflinate, them he alfo called ; and 
 '^ whom he called, them he alfo jullified ; and 
 " whom he juflified, them he alfo glorified." 
 
 The feverai parts of falvation which Dr. H. 
 here mentions are effechial calling, (and it is well 
 known that efile£tual callisg, means regeneration 
 and faii6fification,) juiiification, perfeverance and 
 glorification. All thcfe are wrought by hiskinfi;- 
 iy, and folely by his kingly power. As a proph- 
 et he gives dodrinal inftrnction ; but all the in- 
 flruclion in the world will neither regenerate, 
 juffify, nor glorify a foul. As a pricff he hath 
 made an atonement which is fufficient for the fal- 
 vation of all who repent ; and this atonement 
 hath long fmcc been compleat. There is np 
 
the Infinite Bene'aohnce g/God, 285 
 
 power in it either to regenerate or glorify. Re- 
 generation is a work of his kin^^^ly power, chang- 
 ing and making the he^^n holy. Sanclification 
 is a work of his kingly power by his fpirit, in- 
 creafing the hohnefs of his people. Jufliiication 
 is an r,6l of his kingly power as God and Judge, 
 pardoning the fmner, and giving him a right to 
 eternal life. Glorification is a work of his king- 
 ly power, putting the believer in poilelTion of the 
 glory and bleflbdncfs appointed to him by fove- 
 reign wifdom. Predeflination, which was ante- 
 cedent to all thefe, was alfo an ad of God's king- 
 ly and fovereign wifdom, appointing whom he 
 would fave. 
 
 Christ's prophetic office confided wholly in 
 teaching men their duty, and the way of falva- 
 tion. His prieifly office was wholly in ma- 
 king it confident by an atonement, for God to 
 forgive thofe, whom his power ffiould bring home 
 to himfelf. The whole application of falvation, 
 in all its parts is a work of his kingly authority. 
 He was a prophet and a pried, only to prepare 
 the way to fave as a king. If he had not been a 
 prophet and a pried, he could not have confidently 
 aded as a king to fave. Neither dodrinal light 
 nor the atonement, given by him as a prophet, 
 and made by him as a pried, make any alteration 
 in the finner's perfonal date, until he works as a 
 king ; and when he thus works his chofen ones 
 will become willing, and be faved. So that call- 
 ing, or effedtual calling, judification, perfeverance, 
 and glorification, the whole chain of applied fal- 
 vation, which the apodle beautifully mentions in 
 connedion, are all the work of Chrid's kingly 
 power. And by the quotation I made from Dr. 
 H. it appears he thought indidindly on this fuhv 
 jed. 
 
"•J-- J • 
 
 w»»<i^ 
 
 The next quotation I fhall repeat from him is 
 in page 122. ' " Chrift is juft fo far, and as ex- 
 *' tenfively a king over mankind, as he is priefl 
 " and prophet.'' This I conceive to be true if 
 properly underftood, then follows " and as far as 
 *' he doth excrcife thefe offices at all among the 
 " human kind, he doth exercife, and engage to 
 ** exercife them all unto perfedion." This lat- 
 ter claufe needs a particular explanation. 
 
 Christ is king, priefl: and prophet to all man- 
 kind in the following fenfe. Much dodrinal in- 
 ftrudion hath come to mankind in general by 
 Chrifl:'s mediation ; alfo to the angels both holy 
 and apoflatc. Dodlrinal knowledge will be dilFu- 
 fed throughout the univerfe by Chrifl:*s prophetic 
 minifl:ration. Through heaven as well as earth ; 
 through eternity as well as time. Chrifl:*s pro- 
 phetic office is to s^v^t doctrinal or intelledual 
 light and knowledge, which may be poflefled in 
 the highefl: .finite degree, without any holincfs or 
 righteoufnefs of the will and affeftions. In this 
 fenfe, Chrifl: is a prophet to all mankind, and like 
 other prophets his miniflration may be either un- 
 to life or unto death. 
 
 The atonement he hath made is fufficient for 
 the pardon of all fmners, and in this fenfe he 1% 
 a Pritifl for all mankind ; the confequence how- 
 ever vill not follow that all mankind fhall be fa- 
 ved, for foine may rejed fuch a falvation as he 
 offers, and thus cut themfelves off from the bene- 
 fits of his atonement. He is king of the whole 
 earth ; of the good and the wicked. His gov- 
 ernment is over all. It is as much the part of a 
 king to condemn and punifh the wicked, as it is 
 to juflify arid glorify the holy. The exercife of 
 a Vingly power over all, carries no implication 
 that '.ill vwill be faved ; fo that though there is a 
 fenfe in w hich Christ, is king, priefl and prophet 
 
the Infinite Bent'voJence of God. zSy 
 
 for all mankind, this might be the cafe, without 
 the falvation of a fingle creature ; if fovereign 
 mercy and wifdom had not determined, that feme 
 fhould be efFedually called to obedience. With 
 refpedt to the faved, they will love the truth that 
 is taught by the divine prophet ; they will receive 
 and depend on the atonement in fuch a manner 
 as to be delivered from the curfe ; and joyfully 
 fubmit to Chrifl's kingly government in all 
 things. The unholy do not choofe and love 
 fuch truth as Chrifl reveals, nor receive his right- 
 eoufnefs nor rejoice in his government. 
 
 Dr. Huntington reprefents thofe who differ 
 from his opinion, as limiting the regal power of 
 Chrifl. This I conceive to be a mifreprefenta- 
 tion. In what he fays on this fubjed, he alludes 
 to a paflage in Philip, ii. 9, 10, 11. Wherefore 
 God alfo hath highly exalted him^ and given him a 
 name above every name : that at the name of Jesus 
 ivery knee fhould bowy of things in heaven^ and 
 things in earth , and things under the earth ; and 
 that every tongue fhould confefsythat Jesus Christ 
 is lord to the glory of God the father, — On this 
 paffagc I remark, 
 
 ift. The word every ^ may be ufedin this paf- 
 fage, as the words all and all men are in other 
 paffages, meaning all the holy, and not all crea- 
 tures. 
 
 2dly. Chrift will reduce all things, but not 
 in the fame manner. His power will bring fome 
 to a willing obedience, and others will be cruflied 
 under its weight. Some knees will bow with 
 love, and fome with trembling fear. Some high 
 thoughts will be brought down by humility, and 
 others fmk under the weight of punifliment. His 
 regal conquefl will be equal in both cafes. 
 
 3d. The 1 2th verfe immediately follows as a 
 confequence fromverfes lo and n, before rcci- 
 
288 Eternal Mifary reconcikuble with 
 
 ted, which I think fully dlfproves univerfal falva- 
 tion, and (liows the true meaning of the paflage. 
 Wherefore J my beloved^ as yc hai'C always obeyed ; 
 not as in my prefence only^ but now much more in my 
 abfencc ; luork out your oivn falvaticn luithfear and 
 trembling* The exhortation in the 12th verfe, 
 work out your own falvation w ith fear and trem- 
 bling, is introduced as a confequence, from the 
 previous defcription that every knee (hall bow to 
 Jesus, and every tongue confefs that he is Lord. 
 What propriety would there be in faying, all men 
 will be faved, therefore be filled with fear and 
 trembling when you think and aft on this great 
 fubjecl. Is not this much more natural, all men 
 muft bow, either in love, or under the weight of 
 his punifhing juftice, therefore with trembling 
 fear feek a falvation from your fins. 
 
 So "vvith refpeft to his prophetic office, he gives 
 dodlrinal light to all men, and the more dodrinal 
 light fmners receive, the more they will be oppo- 
 fed to it. Their oppofition to the true light is the 
 very ground on which they will be finally con- 
 demned. The enlightening of chriftians is not a 
 difcovcry of new truths ; but of the glory and ex- 
 cellence of truth, that was feen before. The 
 glory or difagreeablenefs of truth depends en- 
 tirely on the moral (late of the heart. A truth 
 which is loved appears glorious ; a truth which 
 is hated appears difagreeable. The fame truth is 
 feen in botli cafes, producing dilierent efl'eds, as 
 the heart and its moral relilh is either good or 
 bad. 
 
 In r Cor. xi. 3, is the following paffage, " the 
 " head of every man is Christ, From this paf- 
 fage Dr. H. infers, page 125 " that in the cove- 
 *' nant of redemption all mankind were given to 
 *' the fecond Adam, as they were once included 
 " in the firfi." Or in other words, that Chrift 
 
ihe Injtnite Benevolence of God • 289 
 
 IS the federal head of all men. To know the 
 meaning of this text we have only to get juft ideas 
 of the word head^ as it is ufed in this place. The 
 >vhole paiTage is this. *' But I would have you 
 •* know that the head of every man is Chrift 5 
 •* and the head of the woman is the man ; and 
 ** the head of Chrift is God. Every man pray- 
 ** ing or prophefying, having his head covered, 
 *' diihonoureth his head. But every woman that 
 ** prayeth or prophefieth, with her head uncov- 
 ** ered, difhonoureth her head, for that is even all 
 ^* one as if flie were fhaven." Now let us fup- 
 pofe that the word head in this place means fede- 
 ral head or Saviour ; then the paflage would 
 run thus. But I would have you know that the 
 federal head of every man is Chrift ; and the fed- 
 eral head or Saviour of woman is the manj 
 and the federal head or Saviour of Chrift is God^ 
 The abfurdity of fuch a meaning is apparent. The 
 Apoftle, in this place, is confidering certain points 
 of decency, that flow from the fubordination of 
 fociety. The headfhip he intends is that of fu- 
 periority and not of a gofpel union entithng to 
 laving benefits. 
 
 In the fame place the following texts of fcrip- 
 ture are mifconftrucd. John i. 7. The fame came 
 for a witnefsy to bear witnefs of the light that all 
 men through him might believe. The witnefs here 
 fpoken of is John the baptift ; and it is through 
 him that all men are fpoken of as believing, which 
 fufficiently teaches us that all men in this palTage 
 cannot mean all mankind. John iii. i6, is alfo 
 mentioned by Dr. H. A careful attention to the 
 context, will abundantly confute his application. 
 Under this branch of argument, and in various 
 other parts of his book, he adduces the prophetic 
 promiies of a future ftate of profperity to the 
 N n 
 
290 Eternal Mifery reconcileable with 
 
 church In this world, as evidence of univerfal fal- 
 vation ; but if men follow his advice, and apply to 
 the fcriptures as they read, there will be no need 
 of ananfwer to difcovcr fuch mifapplicatlons. 
 
 Sec. 13. It is very fingular, that in a matter 
 of infinite importance, Dr. H. fliould place fo 
 great dependence on metaphors and emblems, and 
 even drain them beyond the bounds of judicious 
 application. Page 135. " The univerfal extent 
 *' ol Christ's faving power and grace, is further 
 " taught us by metaphors and emblems which 
 *' the divine fpirit hath made ufe of in the word. 
 *' As that of the dew, the wind and the rain, 
 '' which arc known to be of univerfal extent o- 
 " ver the earth" — " perhaps no emblem is more 
 *' fignincant than that of the fun often made ufe 
 " or in the fcriptures." After many pages to 
 fhow that the natural fun is of fome benefit to all 
 mankind ; the confequence is infered, becaufe 
 God is compared to the fun and Christ called 
 the fun of righteoufnefs, therefore all men fhall 
 be faved. God is alfo compared to a devour- 
 ing and confuming fire — to a man of war — to a 
 deftroying conqueror — to a king ruling with a 
 rod of iron — and many other things of a like 
 nature, denoting his difpleafure againft fin, and 
 the deftrudion he will bring on his impenitent 
 enemies. 1 might from thefe images, as well in- 
 fer that no men (hall be faved. Such images are 
 beautiful and perfedly intelligible, but never were 
 defigned to build fyllems either of univerfal fal- 
 vation or of non-fidvation. 
 
 If Dr. H. fuppofcd fuch metaphors to be all- 
 comprehending arguments, he ought to have 
 proved that there is rain in Kgypt ; which is a 
 natural emblem of the fpiritual igypt, on which 
 none of the refrefliing iniluenccs of the divine 
 
the Infinite Benevolence of God. 291 
 
 fpirit fall ; alfo that the fhining fun cheers the 
 deferts of Barca and Arabia. 
 
 Christ is. the fountain ofreHgious do£lrinal 
 inftruftion to mankind, and on this account com- 
 pared to the natural fun. k is probable that all 
 men have received fome degree of doclriual light, 
 either diredly or indire6:ly from the fun of right- 
 coufnefs. But what is the confequence ? not 
 furely that all men flaall be faved. Christ tells 
 us, this is the condemnation that light is come into 
 the world, and men choofe darknefs rather than 
 lights Doctrinal light will not fave men. The 
 law was full of light ; the gofpel hath followed 
 with greater light ; but the doctrinal light of both 
 law and gofpel will not fave men. The light in- 
 ftead of faving will increafe their condemnation, 
 unlefs God is pleafed to fandify ; for the more a 
 man knows of his duty, the more certainly and 
 juftly he will be condemned for not doing it. 
 
 The following paifages from page 141 fhowDr. 
 H's ideas of the nature of light, and that he made 
 no diftindion between doctrinal and faving light. 
 *^ All mankind have fome religion, which come 
 *' to them through Christ ; though many have 
 *' never heard of his name. All people know 
 *' the truth in fome degree. All are orthodox 
 *' in fome points, and right in fome meafure. 
 " God manifefls himfelf and gives knowledge 
 " and inftrudion of all kinds to the inhabitants 
 *' of this world, and indeed to all intelligent creat- 
 *' ures, only in and through Christ. All com- 
 " mon fenfe, all extraordinary endowments of 
 *' mind, all fcience and learning, all new inven- 
 " tions of every kind, all acquaintance with 
 " moral and fpiritual things, arc by Christ. 
 *' Hence he is called the word of God ; becaufc 
 " as men convey knowledge and inftrudion by 
 " their words, fo doth God by the mediator. 
 
TQ1 
 
 r.iernai iviijery reconaieaoie wit/y 
 
 *' When man fell he was then immediately in to^ 
 *' tal darknefs, as to any impreilions on his mind, 
 *' or mental exercifes that might profit him. 
 The mediation of Chrift began that very moment. 
 •' The guilty pair were immediately put in better 
 *' circumflances by the fon of God than other- 
 '* wife they would have been.'' ** None have 
 *' been nearly fo bad as if there had been no me- 
 " diator. Common grace, as we term it, having 
 *' always been an unfpeakable favor to all the fall- 
 *' en race, and this is as really and truly by and 
 ** through Chrift as eternal falvation is." Thus 
 far Dr. H. In this paflage, natural, intellectual 
 and moral powers, qualities and attainments are 
 thrown into one common mafs, and the diftinc- 
 tion between holinefs and unholinefs entirely bro- 
 ken down. 
 
 I AM not difpofed to deny that doclrinal light 
 may come to every creature in the univerfe 
 through Jefus Chrift, but this is quite afide from 
 the queftion. The queftion is, doth holineff 
 come to all men through Chrift, for without ho- 
 linefs there is no falvation ? The apoftacy did not 
 deftroy the powers of natural underftanding, wit, 
 memory, and invention. All thefe powers arc 
 retained by thofe apoftate fpirits, who have no 
 benefit by the mediation of Chrift. He might as 
 well have faid that our rational exiftence is agof- 
 pcl benefit. It is doubtlels true that all things in 
 this world, and the ftate of all individuals are 
 fubordinatcd by the controuling wifdom of God, 
 to the grand fcheme of gofpel probation. The 
 exerciie of intclledlual powers, even in thofe who 
 are loft, may difter in many refpeds, from what 
 it would have been without a gofpel ; ftill there is 
 no propriety in defcribing men's natural powers 
 and faculties as gofpel blefllngs. If men had not 
 polTciied theic powers and faculties, they could 
 not have been proper fubjeds of gofpel revelation 
 
the Infnntc . Benevolence of God* 293 
 
 and command. Dr. H's idea that common grace 
 as we term it, is as really and truly through Chrifl 
 as eternal falvation, doth not prove any thing 
 on this fubjed ; for dodtrinal Hght, God's power- 
 ful reftraint on men's vicious temper and adions, 
 and placing them in a fituation that they might 
 do their duty if they were difpofed, do not im- 
 ply holinefs. Satan hath knowledge enough to 
 do his duty if he v/ere difpofed ; and men may 
 if they pleafe, call his knowledge and reftraints, 
 common grace, and thence infer that he will be 
 faved ; ftill it is conceived, that fuch reafoning 
 would be thought inconclufive. 
 
 Page 141. "None have been nearly fo badj 
 *' as if there had been no mediator." This is an 
 aflertion that cannot be proved. To form and 
 then apply a fcale of wickednefs, to men left with- 
 out a mediator, and thofe who are in a flate of 
 probation is impoflible. It h probable that God 
 in fubferviency to his own defigns, and to preferve 
 the world in fufficient peace ifor a ftate of trial, 
 hath reflrained the excefs of vifible iniquity more 
 than would have been, if hehad not defigned grace 
 for fome ; ftill this is not fufficient ground to de- 
 termine, that all men are lefs wicked than they 
 would have been without a mediator. An in- 
 creafe of do£lrinal light by the gofpel, increafes 
 the wickednefs of mens unholy temper ; and 
 God who looks on the heart, may fee much more 
 wickednefs in fome, than if no Saviour or gofpel 
 had been provided. 
 
 Another of Dr. H's aflertions which needs to 
 be explained, is the following. Page 141. "All 
 *' mankind have fome religion that comes to them 
 " through Christ. All people know the truth 
 *• in fome degree. All are orthodox in fome 
 
 " points, and right in fome meafure." On 
 
 this I obferve j what ij religion ? If religion meana 
 
; 9 4 Eternal Mi/cry reconcile able wtth 
 
 fonie degree of moral conformity to the divine 
 hollnefs, then tliere are many who have no reli- 
 gion. The fame obfervations may be made up- 
 on, kncuuimg the truths being orthodoxy and being 
 right in feme things^ which are applied to all men. 
 A doiflrinal rightnefs of the underflanding doth 
 not imply any moral rightnefs of the heart ; nei- 
 ther is there any power in an increafe of doflri- 
 nal light to change the will and aftedtions. Wick- 
 ed beings will forever grow in knowledge, unho- 
 linefs and mifery ; and an increafe of knowledge 
 will be the means of their increafmg mifery. 
 
 In all the Doctor's remarks on this fubje^t, there 
 is no diflinclion made between dod'rinal or fpec- 
 ulative light, and faving light. I am ready to al- 
 low, that all receive from Jesus Christ, either 
 diredly or indire<5lly, fome degree of dodrinal or 
 fpeculative Hght, and to illuflrate this fa6l, Chrift 
 is called the fun of righteoufnefs ; but all men do 
 not receive faving light. It may be here proper 
 to defcribe the difference between them. 
 
 ift. Doctrinal light, is a natural or rational 
 knowledge of truth. I will exemplify, in the di- 
 vine perfection of juftice. A dodrinal knowledge 
 of the divine perfedion of juftlce, confifts in fee- 
 ing what juftlce is, and that God adlually poflefles 
 it, in the mod perfed degree. This will be feen 
 by all creatures, both good and bad. Both good 
 and bad poffefs natural reafon and underflanding, 
 by which the thing called jullice, its nature, and 
 in what it eonfiils, are feen. Both have the means 
 to know what jullice is, and will have them eter- 
 nally ; and God will doubtlefs through all dura- 
 tion to come, fct the nature of juitice, and in 
 what it confifts, as fully before the minds of the 
 puniflied, as he will before the minds of the blef- 
 Icd. They will know what the duties of holinefs 
 arc J that they ought to perform them 5 and alfo 
 
the Infinite Benevolence of God, 295 
 
 the righteoufnefs and wifdom of God, m punifh- 
 ing them for not performing. It is by this light, 
 that the devils now believe and tremble, and that 
 awakened men, in contemplation of their own 
 chi^rader, are afraid of God's future judgments. 
 An increafe of do£i:rinal light, will increafe happi- 
 ncfs or unhappinefs ; holinefs or unholincfs, juft 
 as the moral flate of the heart happens to be. 
 And perhaps the mofl: direct method, which infi- 
 nite power can take, to increafe the mifery of the 
 wicked, will be to increafe their doQrinal light or 
 knowledge of himfelf, his law, and his holy king- 
 dom ; without giving them any faadification, or 
 laying any reftraint on their paflions. God hath 
 not inftituted the means of gaining dodrinal or 
 fpeculative light in this world, expeding they will 
 make men either happy or holy, if all the influen- 
 ces of his fpiiit be denied. It is God's ufual 
 method, when men are ferioufly faithful, in ufmg 
 the means of doctrinal inftrudicn, to give his 
 fpirit alfo ; and on this, depends our encourage- 
 ment to ufe what we call means; but in thefc 
 means of inftrudion or light, there is no direft ten- 
 dency or power to change the heart. 
 
 2dly. Saving light fees the fame truth, as is 
 feen by dodrinal or fpeculative light ; but with 
 this difference. Speculative light fees the objed 
 or truth with its nature, and in what it confifts, 
 without any perception of its beauty 3hd excel- 
 lence ; but in a faving light, both the objed iifelf 
 and in what it conliits are feen, together with a 
 fenfe of its beauty and excellence. A faving light 
 fees whatjufliceis, and the infinite beauty of juf- 
 tice. God's charader, and the infinite beauty of 
 that charader. — The law, with its excellence.^ 
 The eofpel with its moral glory. — 1 here may be 
 a fight of truth and in what it confifts, without 
 any delight or happinefs to the mind, and perhaps 
 
296 Eternal Mifery reconcile able vjith 
 
 with Tuifery. It is a fight of the moral beauty of 
 truth, and not of truth itfelf, which gives pleafure 
 to the good heart ; and a faving light is that 
 which difcerns the beauty and excellence. 
 
 3dly. Hence it appears, that the difference 
 between dodrinal or fpeculative, and faving 
 light ; arifes not from the truth feen, nor from 
 the evidence, nor from the means ufed \ but folely 
 from the moral flate of the heart, will, or affec- 
 tions. It is the heart which difcovers, moral 
 beauty, amiablenefs, and excellence. Two per- 
 •fons may look on the fame truth, through the 
 fame means ; one difcovers an infinite beauty ia 
 the truth, and by this beauty is drawn to it ; the 
 other fees no beauty, but the contrary, and wifhes 
 to retire from it. In this cafe, the difference 
 arifes entirely from the different flate of thofc per- 
 fons hearts. One is holy, and his holy tafle ena^ 
 bles him to fee beauty in a holy objedl ; the other 
 is unholy, and fees no comelinefs in it. It is 
 thus that unholy men fee nothing in God that is 
 amiable. With refped to all moral objeds, the 
 heart of the perfon who beholds them, folely de- 
 termines whether they appear beautiful, excel* 
 lent, and glorious ; or the' contrary. Thefe ob- 
 fervations, concerning moral tafte and difcern- 
 ment, might eafily be illuflrated by natural and 
 animal tafle and difcernment. The animal taftc 
 of one, pAceives goodncfs, in that which the tafte 
 of another loathes. 
 
 4thly. Through the whole Bible, ignorance, 
 blindnefs, not feeing, want of perception, want of 
 underftanding, want of knowledge and wifdom, 
 are attributed to unholy men. Their fm is re- 
 prefented as confifting efl'entially in this. This 
 is faid to be the caufe of God's anger againfl 
 them — the ground of their guilt — their mifery 
 &c« -The things of which they are ignorant? 
 
the Infinite Benevolence of God. ^97 
 
 are the moral beauty and glory of God's character 
 and of the truth. All the doclrinal inftrudion 
 \n the world cannot give them this hght ; becaufe 
 dodrinal inftrudion doth not change the heart. 
 A man may fit forever at the feet of Gamaliel, 
 and not have this light ; unlefs he fits at the fe'et 
 of Jesus alfo, who by his fpirit, changes unholy 
 hearts ; and when changed the light of the 
 knowledge of the glory of God, in the face of 
 Jefus Chiift, will fhine into the mind. This want 
 of light is a fin, becaufe it arifes wholly from a 
 fmful flate of the heart, a love to that which is 
 wrong, and hence that which is wrong appears 
 beautiful to the evil mind. In the great day of 
 judgment, God will need no other evidence that 
 fmners deferve to be condemned and punifhed, 
 but this, that they fee no glory in his charader, 
 law, and government ; but difcover a beauty ia 
 fm. This proves their hearts to be wrong, and 
 fuch as a holy law condemns. — When unholy 
 creatures, for felf exculpation and to quiet con- 
 fcience argue within themfelves, God cannot be 
 fo hard as to condemn me for that which appears 
 to me fo excellent and pleafing ; they argue di* 
 redly contrary to what God will in that day. 
 The very circumllance, on which they depend \o 
 exculpate, will criminate them in his fight. He 
 will fay, the more pleafing thefe perfons fins ap- 
 peared to them, and the more beauty and excel- 
 lence they perceived in a finful life and objeds ; 
 the more wicked their hearts are proved to have 
 been — the more remote they were from a love of 
 God and their duty — the more remote from that 
 temper which makes heaven — and therefore the 
 more worthy to be call out of heaven. 
 
 Hating defcribed the different nature, and the 
 different fource of dodrinal or fpeculative, and of 
 O o 
 
faving light ; I now return to Dr. H. When he 
 fays that all men have fome light, feme knowl- 
 edge ; it can be true only that all men, have fome 
 doctrinal or fpeculative light and knowledge. 
 But as the ereateft quantity of this, will not fit 
 or bring a man to heaven, or enable him to enjoy 
 it, if he were introduced there ; as this is com- 
 mon to the angels of glory, and the angels of the 
 miferable world ; I do not fee, how all men's ha- 
 ving fome dodrinal light through Chrifl:, is any 
 evidence of the final falvation of all. The whole 
 which it proves, is that thofe who mifs of falva- 
 tion will be more miferable, than if there had 
 been no gofpel, and this I am very ready to con- 
 cede. 
 
 Let us now alfo go back to Dr. Huntington's 
 argument, " that Chrifl is called the funofright- 
 " eoufnefs, being compared to the natural fun ; 
 *' and as all men derive fome benefit from the 
 ** natural fun, fo all men will be faved by Chrifl." 
 The healthy and founa eye is made happy, by be- 
 holding the natural fun ; but to the difeafed, 
 wounded eye it giv^s the moit extreme pnin, and 
 is a caufe of milcry. — Such an eye cannot behold 
 the light without afilidion, and it will continue 
 thus, until the eye is cured. Such a perfon can- 
 not fay, " truly the light is pivcet^ and a plcafant 
 thin^ it is far the eyes to behold the fun'^ but the 
 fun is the moft wounding objeft which can be 
 fcen. So viith refpedl to Chrifl the gofpel fun. 
 The heart is difeafed, and fo long as this remains 
 the cafe, the perfon is wounded and made mifera- 
 ble by the doctrinal light which Ihines from him. 
 Where the gofpel doth not give comfort by its 
 regenerating power, forming the foul to behold 
 the moral glory of God, it mud give pain by 
 prefenting fuch truths as are difpleafing to an 
 unholy heart. 
 
the Infill ie Benevolence of God. 29^ 
 
 • I HAVE no doubt but many, not attending to 
 the diftinclion that hath been flated, depend on 
 their dodrinal or fpeculative knowledge, as evi- 
 dence of their being in a fafe ftate ; and though 
 they are under all that ignorance and blindnefs, 
 which the fcriptures defcribe to be men's fin and 
 mifery, when they read fuch defcriptions, apply 
 them to others ; either to the heathen who never 
 had doctrinal light, or to other peribns in chrillian 
 lands, whofe dodrinal ignorance is very great. 
 Concerning the fpiritual ignorance or want of 
 faving Hght, I n>ay add, 
 
 5thly. That it is always in proportion, to the 
 finfulnefs of the heart. The morefinful a man's 
 temper and difpofition are, the more blind he be- 
 comes, and the greater his diftance is from feeing 
 any beauty, glory or excellence in God. If he 
 fpeaks of God as a glorious being, he only means 
 that God is a great and terrible being ; and his 
 apprehenfionisfuch as difpofes him to retire from 
 the light. But when a chriftian fpeaks of God 
 as glorious, in his apprehenfion, there is beauty 
 iind excellence united with greatnefs. A great 
 intelled, or great dodrinal attainments, will not 
 give the Icafl degree of faving light, or knowl- 
 edge of the beauty of hoiinefs. Hence, eminent 
 genius— -an underflanding enriched with earthly 
 fciencc — thofe whom the world call the greatefl of 
 men — politicians— -heroes — and the leaders in 
 valt earthly fcenes, may be perfedly ignorant, 
 through an unholy heart, of the light of the 
 knowledge of the glory of God, in the face of Je- 
 sus Christ. If Satan have the greateit intelle£t 
 of any mere creature in the univerfc, though his 
 dodrinal knowledge be doubtlcfs very great by a 
 long obfervation of what God is doing ; hje is 
 Hill the mofl blind fpiritually, of any being in the 
 univerfe. ' It is on this account, that many who 
 
300 Eternal Mifery reconcileabte ivifb 
 
 have the bed advantac^es, appear to hare no fen fc 
 of the reah'ty, importance, and truth .of that Teli* 
 gion in the heart, which is given by the fpirit of 
 God. Therefore it is very natural for them to 
 give the name of enthufiafm, to the efi eels of a 
 fpifitual enhghtening ; and the more blind they 
 are, the more fafe they feel concerning their own 
 condition. 
 
 6th ly. It is this faving or fpiritual h'ght, which 
 completes the chriflian's evidence, that the holy 
 fcriptures are a fcheme of truth direcily from 
 God, and every way worthy of him. We there- 
 fore fee chriftians, who have fmall intelled — little 
 power of reafon — few advantages for knowing— 
 and but a low degree of doctrinal knowledge, 
 {landing firm againft all the attempts which are 
 made to bewilder them, and fliake their faith. 
 They often meet cavils and objedions againft 
 their belief, which they cannot anl\\er, and ftand 
 fiienced before their adverfaries ; while their 
 faith is not in the leaft fliaken. In fuch cafes, 
 the reafofi ot the firmnefs with which ihey Rand, 
 is their fight of the fpiritual beauty and glory of 
 truth ; and they cannot offer this in argument to 
 thofe who never faw, and have no conception of 
 it. When they are poorly able to defend their 
 dodrinal fentiments, a fight of the glory of truth, 
 convinces them it is all they need for bleflcdnefs 
 in time and through eternity ; that the God of 
 this glorious character, is the true God ; and that 
 what they have received as his truth, is every way 
 worthy of him. On the other hand, fpiritual ig» 
 norance or not feeing the glory and beauty of 
 truth, as it is feen by a good heart, expofes many 
 who have once had a rational conviction, and a 
 right education ; to fall into error. Error is 
 more? pleafing, and they have not that evidence 
 which comes to the mind, from difcerning the 
 
the hijinile Benevolence afGoD, 301 
 
 glory of truth. According to this idea, weal- 
 ways find a multitude of dochinal errors, fpring- 
 ing up in the church, when experimental religion 
 and vital piety, are declining. 
 , Sec. 14. As further evidence that I do not 
 mifreprefent Dr. H. let us attend to what he fays 
 concerning a diiUndion of charaQer in refpe6t 
 of perfonal holinefs, between the bed and word 
 of men. We have his opinion of thofe whom he 
 fuppofed the molt wicked men, from page 14410 
 151 of his book. — Of good men, pages 193, 194, 
 5104 &c. — He begins with acknowledginor the 
 total depravity of human nature. But obferve 
 how ! It was in the firft man, that human nature 
 was deftitute of all moral good and as bad as the 
 fallen angels. But it does not feem, that he fup- 
 pofed any other man fince Adam was in a ftate 
 of perfonal, total depravity, for he tells us, page 
 144. " That the mediation of Christ, in favor 
 *' of all human nature, began the moment after 
 *' the fall," and that then all human nature was 
 included in Adam. And in confequence of this, 
 that no men have been half as bad as they might 
 have been. He gives as much approbation to 
 Cain, Judas, and other mifcreants of the human 
 race, whom he mentions, for not havinci been 
 more wicked ; as he doth to the mod jufl: and 
 pious for the holinefs they poffefl'ed. On the 
 other hand, he takes pains to lower down the 
 holinefs of the mod eminent faints, and the way 
 he takes, to bring their holinefs to a level with 
 the wickednefs of Judas, and others, is defcribing 
 their own fenfe of remaining fin, page 198. 
 *' Much is faid about being fit to die. There is 
 " one fitnefs and but one, and that is by no 
 *' means perfonal ; but in the perfect charader 
 *' of a covenant head, a vicar or furety." — Here, 
 ^d in what follows in the fame page, the perfon* 
 
302 Eicrnal Mi/cry rccoicUeahk with 
 
 al Hollnefs of chriflians is excluded from giving 
 any fitnefs for death ; from which it is eafy to 
 fee, that the Dr. fuppofed what hath commonly 
 been called grace or hollnefs given to the hearts 
 of men by the fpiritof God, is not effentially 
 different from the mod abominable fm. Hl tells 
 U8, page 145 " none in this hfe, arc ever found 
 *' without fome degree of grace and favour from 
 " the mediator, fuch as preventing goodnefs, 
 " retraining grace, checks of confcience, hu- 
 *' manity and kindnefs to their fellow men." 
 He, alfa fays, that though" this unrenewed grace 
 may be felfifli, and worthy of damnation in point 
 of deficiency, and fpecifically different from re- 
 newed grace ; yet there are fo many particulars 
 in which they agree and are the fame, that the 
 excellency of the one above the other, doth not 
 in the lead, militate againfl his argument. 
 
 Dr. H. hath no where given an exprefs de- 
 finition of holinefs, grace in the heart, depravity, 
 total depravity, or what felfifhnefs is, or what the 
 conceded fpecilic difference is between the grace 
 of a renewed and an unrenewed heart. Though 
 he readily grants, page 148, that, " there is a 
 ** fpccific difference between common and faving 
 *•' grace, or that grace which the renewed have 
 " and that which is common to men." In the 
 very fame page he goes on 10 fay, " there arc 
 " innumerable good things of a nature fpecific- 
 *' ally different, that are equally the gift and grace 
 " of the mediator, as wifdom and wealth ; health 
 *' and a good name, and all the five fenfes." 
 
 We here have a guide, to find what Dr. H. 
 means by fpecific dillcrence, that is, not the fame 
 things, and this is ^// that he appears to mean by 
 it. Who ever fuppofed that fclfidmefs, holinefs 
 and the five fT.nfes were the fame things ? Ac- 
 cording to his meaning o{ fpecific dilfercnce^ 
 
ihe Infinite Benevokyice of God. 303 
 
 there is a fpeclfic difference between faith and re- 
 pentance ; lor they are not the fame thing. And he 
 gives us no reafon to fuppofe, that there is not as ^ 
 much fpecific (difference between repentance and ^ 
 faith, as their is between repentance and felfiflr- 
 nefs, for they are all three different things. 
 
 Further, whcie he allows, that his refloring 
 grace, and checks of confcience, are merely from 
 felfifh motives, defiituta of moral goodnefs ; and 
 tha' there is fin in them worthy of damnation ; 
 he is careful to add, that this worthinefs of dam- 
 nation, is in regard to deficiency ; and doubtlefs 
 he would allow that rcpent^mce and all holy ex- 
 ercifes are worthy of damnation, in regard to de- 
 ficiency. 
 
 Dr. H's fcheme of total depravity and of grace 
 in the heart feems therefore to be this. That hu- 
 man nature, or all men becam.e totally wicked in 
 Adam. That God began immediately to reclaim 
 all men in Adam. His words are " the mediation 
 " of Chrifl in favour of all human nature, began 
 *' the moment after the fall. In Adam and Eve 
 *' was all human nature included, or in Adam 
 *' alone ; for the woman was from him" — that 
 God gives different degrees of grace, but all have 
 foiue — to fome the r^race or holinefs of a renewed, 
 and to others that of an unrenewed heart — to fome 
 the grace of faith, repentance ^d hope — to fome 
 the graces of checks of confcience, which though 
 they be felfiili, and worthy of damnation in point 
 of deficiency, yet are grace, becaufe they prevent 
 men's being and doing worfe. — To fome the grace 
 of wealth and the five fenfcs. — To Cain the grace 
 of not murderin^^ his paren^i as well as his broth- 
 er — to Judas the grace oi not naiHng Jefus to 
 the crofs after he had becrayed him — and to all 
 men, the grace of being lefs wicked than they 
 might have been. Between all thefe graces, there 
 is a fpecific difference, that' is, they are not the 
 
fame thln;r<^. Having flated what appears to ht 
 Dr. H*s Iclieme, I (hall make foine remarks which 
 are due to the truth. 
 
 ift, 1'hough all men have received fome ben- 
 efits from God, this is no evidence that all men 
 ihall be iaved. The object of the divine govern- 
 ment in this world, is as much to bring into view 
 the nature of fm, as it is to fave fome^ God hath 
 removed every difficulty from the way of ail men, 
 except the unholinefs of their own hearts. The 
 atonement of Chrill laid as compleat a foundation 
 for the tryal of all men, as it did for the final faU 
 vation of a part. The love of God hath a gene- 
 ral object, the good of the whole. He hath no 
 love to individuals oppofite to this. Health, 
 wealth, the five fenfes, doctrinal inftru6tion, and 
 checks of confcience, will all eventually appear 
 to be goodnefs to the whole ; but this is no evi- 
 dence they will be eventual benefits to thofe who 
 receive them. All thefe things, may be called 
 favours or benefits in their own nature ; that is 
 their natural tendency is to promote the happi- 
 nefs of thofe who improve them rationally and 
 wifely; but if improved unrcafonably, they be- 
 come caufes of mifery. Intemperance will make 
 the five fenfes inlets of mifery — wealth may be 
 the means of pain — checks of confcience may be 
 a torment — The reflraints of piovidence may fill 
 the foul with didreffing rage. 
 
 We fhall find this to be the cafe, with all Dr. 
 H's graces of the unrenewed heart. Whether a 
 holy God defigns to ufe them as means of fandi* 
 fication, or as means of fliowing how finners will 
 aft, remains yet to be known by us ; and he can 
 probably make as good ufe of them in the latter, 
 as in the former way. Things which are in their 
 nature bleilings, or have a tendency to promote 
 happinefs by a reafonable improvement, will be 
 
 I 
 
the Infinite Benevolence of Got* 305 
 
 continued to fmners through eternity. Thii> is 
 the cafe with their exillcnce, reafon, underftand- 
 ing, and confcience. A fight of God*s charader 
 is the greatefl: of all bleffings, but through the fin- 
 ner's temper it is a caufe of mifery to him. Let 
 not fmners therefore think, becaufe bleffings are 
 granted to all men fmce the apoftacy, this is any 
 evidence they fhall be faved. 
 
 2. Notwithstanding all Dr. H*s endeavors 
 to make the charader ofgood-and bad men a- 
 like,it remains true, that holinefs and fin are efien- 
 tially oppofite in their nature. There is no de- 
 gree of holinefs in the unrenewed finner, neither 
 is there any thing that approaches towards it. 
 He allows, that his unrenewed grace is all felfifh ; 
 and this is granting all I wifh, and all that he 
 could concede. There never was, nor ever will 
 be in the manfions of eternal mifery, any thing 
 worfe than felfii]mefs,or capable of greater crimes, 
 or of more black enmity and refiftancc to God. 
 Satan tempted, Adam fell, Cain murdered, Judas 
 betrayed through felfiflinefs, and th:: human mind 
 is not capable of any vice that doth not concen- 
 ter in a fclfifh temper. Whatever pieafing names 
 may be invented for mens felfifh difpofitions and 
 adions, in order to quiet confcienre, thev ere all 
 fin. Holinefs, in its nature, is diametrically op- 
 pofite to felfiftinefs. The glory and happinefs of 
 God and the good of his kingdom, are the only 
 motives to action and the only raeafure of dch'ght, 
 with which holinefs is acquainted. There is no 
 fuch motive to action or mcafure of delight m fin- 
 ful men, before their hearts are renewed by the 
 fpiiit of God, and for this reafon we fay they are 
 totally depraved. The implantation of a holy 
 temper is the new birth ; the new creation ; the 
 being renewed by the fpirit ; fo much fpoken of 
 P P 
 
^o6 Eternal Mifery reconcileahle with 
 
 by Christ and his Apoflles, as being nccefTary 
 for falvatior.j and v/ithout which men cannot in- 
 herit the kingdom of heaven. 
 
 3d. I HAVE here a remark to make on the ex- 
 ^xtiTiowrfJb'ii'niino^ grace. The Dodtor ufes this 
 •plirale, but he^did not invent it, for it has been 
 100 long in the church. It is not afcriptural ex- 
 preflion, and it tends to convey fome very falfe 
 ideas. Gracfc ibmctimes means the exercifeof 
 God's goodnefatothe guilty. — Itfometimes means 
 that real hohnefe or goodnefs in the creature'5 
 heart, which is produced by the divine fpirit. 
 The exprelFion, rejiraining gmcc, has been ufed 
 by fome, meaning a divine reftraint on mens 
 wicked pallions and adions. This doth not im- 
 ply any holinefs or goodnefs in the perfon ref- 
 trained, but only a curb on the apparent exercife 
 of that depravity with which his heart is filled. 
 Neither doth it with any certainty imply, that the 
 j-citraint is any eventual benefit to the reflrained 
 perfon. It may be folely an exercife of goodnefs 
 to God's own kingdom, and thofe who compofe 
 it. The devils are doubtlefs under reftiaint. 
 Reflraint is no indication of a beginning holinefs 
 in the reflrained individual, or that God will fi- 
 nally give him holinefs. This very reftraint, 
 may be the means of exciting his highefl: rage, 
 and all the inward torment of hell. 
 
 4thly. As to what Dr. H. fays, concerning the 
 impcrfedion of good people, and the mixture of 
 fm there is with their grace ; if he had faid it to 
 humble them, to make them more watchful, or 
 to extol the grace of God in fparing ungrateful 
 backfliders, his conduct would have been com- 
 mendable. But when he does this, with a defign 
 -to remove the diitindion between holinefs and 
 vnJiolincfs, I cannot commend him. 
 
the Infinite Benevolence of God. 307 
 
 That chriftians have a great degree of remain- 
 ing fin, and are very unlit for heaven, no true chrif- 
 tain will deny. They are always ready to confefs 
 this imperfection before God, and to acknowledge 
 it to man iii a prudent way. When fuch exprel- 
 iions of unworthinefs are improved to argue away 
 the reality of the chriftian temper, it becomes us 
 to inquire, what chriftians mean by their acknowlr 
 edgement of fm. They do not mean that felfifh- 
 nefs and holincfs are the fame thin^ ; or that they 
 liave not a principle of grace in their hearts, which 
 is elfentially difi-erent and in all refpects oppofite, 
 to what was their reigning temper before they 
 were renewed. One of the fm's of which they 
 fpeak, is a depcndance on their own vifible dudes 
 and attainments, which are the fame as the goodr 
 nefs of fmners. The fin confeiTed by the qnfaac- 
 lifted, when their confciences crowd them to con- 
 fefs, is hating God, enmity to his law and oppo- 
 •fition to his government. ' The ftnmofl: com- 
 anonly meant by chriilians, in their confelllon, is 
 a want of more love to Gao, more delight in his 
 iaw, and a more perfect pleafure in his govern- 
 ment. I faid mott commonly, for I am fenfijjle 
 chrillians may backHide into pofitivediibbedlence; 
 but when this is the cafe, we can hardly expect to 
 hear them making any aeknowledgement of ftn. 
 No chriftian arrives to perfect hoiinefs iu tjiis life, 
 Perfedion contains two things ; hrd, a freedonx 
 from exercifes of pofitive fin, fuch as enmity ; 
 fecondly, aflrength of holy exercifes, proportion- 
 ed to the natural capacities of the mind, andtp 
 the advantages under which it acl:s. The chrif- 
 tian may be imperfecl: in both thefe refpects. • He 
 may have exercifes of pofttive fin, and in thefeei- 
 ercifes there can be no holinefs. Alfo all his godd 
 exercifes may bcdeticient in llrcngth and degree. 
 liis love, faith ^nd repentance may be lefs than 
 
305 Liernal JVlijery reconcueable imib 
 
 they ought to be. An exercife of the heart may 
 be holy, and flill be defective becaufe it is not 
 more holy. I make this remark to prevent the 
 notion of fome, (and I prefume this was Dr. H*s 
 notion) that the lame exercife may be in its nature, 
 part holy and part pofitive ftn. — That in the unre- 
 newed, unholinefs almoft entirely preponderates, 
 though there may be a little that is right, which 
 is his grace oi checks of confciencc or not doing worfe, 
 —That in a better fort of people, the holy part 
 of the exercife comes nearer to preponderation, 
 and at a certain point of increafe the perfon be- 
 comes renewed. Such apprehenfions as thefe to- 
 tally confound the nature of holinefs and unholi- 
 nefs ; and are as unphilofophical as they be in- 
 confiflent with the purity of moral virtue. How- 
 ever impeife^ chriftians may be, holinefs or grace 
 in the heart remains entirely different in its na- 
 ture from fm. Sin cannot by any melioration 
 of its nature grow into holinefs ; and uhen any 
 heart becomes gracious, it pofTefl-^s moral quali- 
 ties of a new kind, and of which there was no 
 degree before. Hence arifes the necellity of re- 
 generation by the jp'.rit of God, 
 
 From page 151 to ^^k Dr. H. attempts an ar- 
 gument from the tendcnc) oi his fcheme to ex- 
 clude all hoLiJli'ii^, I remark on thefe pages, not 
 becaufe they contain any argument, nut to call 
 the reader's attention to his notion both ofhufiian 
 nature, and of holinefs. He tells us, ''^^ood diJl'niC' 
 iiom^ are the only things of which men boafl or 
 are proud, and if thefe are confered upon them in 
 the way of mere grace, they feel more pride than 
 if they come by their own efforts." This was 
 defigned, to inform us that the tendency of par- 
 ticular clc<5ling and fandifying grace is to make 
 men proud ; and that the only dired way Gop 
 can take to preferve hi« creatures from pride, is 
 
the Infinite Benevolence cf Gos^ 309 
 
 to fave them all. Inpr.ge 152 he fays " that the 
 pride of family, genius, beauty and other natural 
 %^t^^ arifes from the confideration that fo great a 
 being as God, has fmgled out the poffeflor as a 
 fpecial favorite/' This is entirely a new difcovr 
 ery ! We did not know before that thofe who are 
 proud of their faces and purfcs, were thinking fo 
 much about God, the giver. The old faihioned 
 opinion has been, that family defcent, and the 
 purfe and face themfelves were the objecls of 
 pride ; and that the ground of pride was becaufe 
 they are mine and not another* s. Future experi- 
 ments in human nature, mull determine between 
 the two opinions. 
 
 We readily allow that peculiar difiinclion is one 
 thing promotive of human pride ; but it is becaufe 
 pecuUar di{iin<^ions advance felf, and not becaufe 
 God or any other being is the author of thefe 
 dillindions. 
 
 Having noticed Dr. H's difcovery concerning 
 human nature, let us next obferve his notion of 
 grace in the heart. Page 1 54. " You will fay 
 '' then, that from this view of things, eminent 
 " advances in grace and favor in this life are 
 " ftrohg incentives of pride, in the mod exalted 
 *' faints on earth, lliey are fo. They ahvay-s 
 *^ were and always will be, fo long as any moral 
 ** depravity remains." The argument brought 
 to prove that grace in the heart is an incentive to 
 pride, is the buifeting of Paul left his abundant 
 revelations ihould exalt him above meafurc. \^^^ 
 the incautious fliould be deceived by this repre- 
 fentation, I obferve — The revelations made to 
 Paul were not grace or holinefs. The gift of 
 prophecy was fometimes given to unholy men. 
 King Saul was among the prophets. The proph- 
 ecies of Balaam, who was a wicked man, are ful- 
 filling until this day. Knowledge of future 
 
3 1 o Eternal Mijery recovcileablc with 
 
 events In whatever way it be obtained, is not ho- 
 linefs. Ilolinefs hath its feat in the heart and 
 •not in the underftanding. A prophet may diilike 
 that truth, which he utters. ^ It hath been God's 
 ufual way to ufe good men as his prophets, though 
 fometimes he hath improved bad men. When 
 good men wer-e employed, the gift of prophecy 
 v/as no part of their holinefs. It was the remain- 
 ing fm of Paul, and not his grace which expofed 
 him to be exalted above meafure, through an 
 abundance of revelations. If he had been more 
 good than he was, and God had more diitin- 
 guifhed him than he did by fanftihcation ; there 
 would have been no need of his being buffeted. 
 Grace ahvays humbles men, and mortifies pride, 
 and there is no tendency in it to felf-exaltation. 
 By the real grace of God in the heart, creatures 
 are emptied of themfelves and brought to the 
 deepefl abafement, on a comparative view of 
 themfelves with God and their brethren. 
 
 It is only xho'it ^ood dijii n^r tons ^ which, arc Dr. 
 H's graces of an unrenewed heart that feed 
 pride ; and even thefe have in themfelves no 
 natural tendency to pride, for it is the unrenew- 
 ednefs of the heart which caufes tiie efiVcl. Thefe 
 graces of the imrenewed hcurt do indeed need 
 buffeting, and for this very end the iniferies of e> 
 ternity are prepared* 
 
 He felt a diiliculty on his own ideas of grace, 
 how to keep pride out of heaven, but endeavours 
 to efcape it, by telling us that *"■ the fuel ior pride 
 will then all be taken away." This is however 
 a retreat and not an anfwer. For holinci's in 
 heaven and in earth are doubtlefs of the fame na- 
 ture, though not in the fame degree ; and it the 
 grace of the mod exalted faints on earth has a 
 tendency to pride, heaven will unqueftionably b^ 
 ihc molt proud place in the univerfe. 
 
ihe Inftrilte Benevolaice of Ga&, 
 
 ij 
 
 • In page 134, we find the following. " It is a 
 *' further fy mptoin that the way of life I am pleail- 
 *' ing for, is agreeable to the gofpel ; that believ- 
 " ing in it will certainly Eaake us hate all fin.'* 
 Dr. H. tells us abundantly that his ideas of the 
 gofpel are entirely like other men, only they think 
 it includes the falvation of part and he of ail men. 
 The thing then that is to make us hate fm is a 
 belief that ail men will be faved. But why do 
 men love fm ? Is it becaufe they think that part 
 of men fhall be puniihed for it ? If this be not the 
 caufe that men love fm ; it is not feen how a be- 
 lief that all men will efcape punifhment, can have 
 any peculiar tendency to make man hate fm. 
 
 Men love fin becaufe it is agreeable to their 
 temper and tafte. Let conunon fenfe then deter- 
 mine, whether, if they will not turn from it whea 
 puniPnment looks them in the face,- they v/ill turn 
 and repent on being told there is no punifliment. 
 
 Dr. H. fays page 134, " I'he infinite loveli- 
 *' nefs of God and falvation by grace through Je- 
 " sus Christ, are elTential objects of the faith I 
 *' maintain. This wholly agrees with theoldCai- 
 "• viniflic doctrine of faving faith." When the 
 fmner confiders God as a being, who he thinks 
 will make him eternally happy, the divine chaiac- 
 ter will doubtlefs appear lovely on this account. 
 But what is this different from the fin Christ re- 
 proved, •' If ye love them that hvc you^ ijuhai rtt* 
 " ward have you ? Do- }iot even the publicans the 
 ^'^ faineV^ That fenfc of lovelinefs in the divine 
 charai^ter, which attends tnie holinefs, doth not 
 arife from thinking that he will mal^e us in par- 
 ticular or all men happy. 'J'he infinite holineii 
 of his character is the objecl of alfcclion, and the 
 chriitian fwallowcd up in the view of what Goo 
 is in himfelf, thinks little wliether all men or even 
 whether he himfelf fliall be eternally faved. It i$ 
 
J 
 
 1 2 Eternal Mi/ery reconcileable with 
 
 prefumcd that tliis is the fenfe of lovelincfs in Cod 
 with which heaven is filled, and which is the only 
 preparation for heaven that can be attained in 
 this world. Thinking God is lovely, becaufe he 
 will make us or all men happy is not true holinefs. 
 
 From page 155 to I58,alf0 195 to 198, Dr. 
 11. alTures us that his fchcme hath a tendency to 
 produce practical holinefs, and efteems this an ar- 
 gument in his favour. He alfo fuppofts, (pages 
 2c6, -07,) himfelf to be right on this ground, be- 
 caufe fear and torment have no tendency to change 
 the heart ; but on the contrary excite more ha- 
 tred againft the being who inflido them. His 
 argument to prove that his fcheme hath the bed 
 tendency to promote pmdical virtue, is, that t'fts 
 of benevolence have more influence than objeds 
 of fear have to make men holy and gco<^^ and that 
 this arifes from the nature of the human mind. 
 
 Respecting this matter it may be faid, that 
 neither ads of benevolence nor objeds of fear 
 will ever change the human heart, or make a 
 wicked man turn from fin, without a divine fanc- 
 tification. The objeds both of fear and hope, 
 are motives to thofe who ad rationally to turn 
 from fm to God. The misfortune is, that fmners 
 hearts lead them to choofe and ad irrationally ; 
 and neither hope nor fear will change their hearts. 
 No one fuppofcs that the fear of punilhment will 
 make men love God. The experience of ages 
 hath proved the contrary ; and the fame experi- 
 ence hath alfo fhovved, that benefits from God, 
 inflead of renewing the heart have often been 
 improved as the means of licentioufnefs. When 
 the threatenings ofGoD are not fpeedily execu- 
 ted, and his long-fuifering bellows favors, the 
 hearts of men are mod fully fet in them to do 
 evil. \Vc hence find, that times of profperity are 
 times of the greatefl vifible wickednefs, if the 
 
the Infinite Benevolence of God. 313 
 
 fan^tlfying influences of God's fpirit are denied. 
 The do6lrine of imiverfal falvation, will therefore 
 be fo far from leading men to repentance, that 
 it will be the means of hardening their hearts. 
 God hath not threatened punifhment, with any 
 expectance that fmners difpofition and tafte will 
 be hereby changed ; ftill there may be good rea- 
 fon for the threatening. The paflions of hope 
 and fear are implanted in the human mind — In 
 the divine government, there are objedls calcula- 
 ted to a£l upon them ; but the confequence doth 
 hot follow that either hope or fear will chang^ 
 the moral tafte of the heart. Even Dr. H. al- 
 lows that fear hath an excellent influence in pre- 
 venting vifible crimes, and preferving the peace 
 of the world. Certainly this is an important ob- 
 ject to be obtained. Fear alfo teaches the fmner 
 his need of a Saviour, though it will not mak^ 
 him love a holy God and law. It is the means 
 of his acquiring fuch do61:rinal knowledge, as is 
 necefliary for the exercife of a holy heart after 
 God is pleafed in fovereign power and mercy to 
 give it. With refped: to future punifhment ; 
 though as Dr. H. fays, " Ages of torment will 
 *' not have the leaft tendency to change one 
 " heart" there may ftill be reafons for it. The 
 punifhment of another world will not be defigned 
 to change hearts, as the period of forgivenefs 
 will be paft. The end propofed will probably be 
 to keep up an eternal manifeftation of the divine 
 charader and his oppofednefs to fin, and the gen- 
 uine nature and eftecls of an unholy temper. 
 
 Sec. 1 5. I HAVE now confidered Dr. H's prin- 
 cipal arguments, and endeavoured to fhow them 
 unfcriptural, and inconfiftent with reafon and fafti 
 —That his notion of oppofition between law and 
 gofpel is wholly unfounded — his ideas of the at- 
 
3 1 4 Eternal Mifery nconcileable ivttb 
 
 onement impoflible — his faith and graces not ho^ 
 ly — and that his whole plan totally dellroys the 
 necellity of holinefs, and confounds moral virtue 
 vith fin. If my remarks have been juft, his 
 fcheme falls to the ground, and there is not in. 
 ftriclnefs, need of faying any thing more for his 
 refutation. But as he appears very perfevering 
 in his defign, and hath drawn into the queftion a 
 great number of circumftances and topicks, which 
 really have very little or no connexion with the 
 fubject ; and as his manner of writing hath a 
 certain plaufibility, of its own kind, calculated to 
 allure the incautious and thofe who wifh to be- 
 lieve in him, it may be proper for me to purfue him 
 further. On a fub}e6t fo important it is better to 
 
 fay too much than too little. Dr. H. repre- 
 
 fents, page 158 to 161, the prayer and preaching 
 of thofc who think different from him to be con- 
 tradidory. He fays, " We all agree in thefe 
 " particulars. We in the name of Christ, offer 
 *' falvation to all on the purchafe of his blood. 
 " In the name of Christ we command all to 
 " believe. We tell all men that they have a 
 '' good warrant to believe. That a fufHcient 
 " foundation is laid for them all to believe ; and 
 " and that if they do believe they ffiall certainly 
 " be faved ; and that not at all on the merit of 
 " their faith, but the merit of Christ" — '- In 
 " the name of Christ, we promife them full 
 *' pardon and life eternal when they repent and 
 " believe and obey the gofpel : and this not in 
 " the lead for their repentance faith and obedi- 
 
 *' ence." The reader will obferve that this 
 
 quotation is Dr. H's own words, and not fcrip- 
 ture. If we allow him to allix his own ideas to 
 thefc words, they will doubtlefs be inconfiftent 
 with eternal puniihment. But even the Dodor's 
 own manner of preaching here expreffed, allow- 
 
ibe hifinite Benevolence of God* 315 
 
 ing the common fenfe of mankind to be a fuffi- 
 cient judge of the meaning of words, would not 
 perhaps be thought inconfiftent with a belief of 
 future mifery. As a proof of what I fay, I may 
 adduce the people among whom he minillered. 
 They are refpeclable judges of the meaning of 
 language, and great numbers of them know the 
 principles of God's word. For thirty years they 
 heard this manner of preaching the gofpel with- 
 out any general fufpicion that the preacher was a 
 Univerfaiifl. Is not this a fufficient proof that to 
 make fuch expreflions inconfiftent with the doc- 
 trine of eternal punifhment, there mufl he a la- 
 tent meaning to them, different from what is com- 
 mon in the churches, and among thofe who fpeak 
 of gofpel truths. It now appears fmce our fufpi- 
 cion is awaked, there is a fmgular joining of words 
 in Dr. H's fpecimen of gofpel preaching, to ac- 
 commodate it to his own plan. 
 
 I WILL therefore tell in my own words, what 
 I conceive to be the common method of preach- 
 ing the gofpel^ which is not in the leafl: inconfift- 
 ent with final punifhment. We in the name of 
 Christ offer falvation to all, telling them this 
 falvation means holinefs, as the firfl thing by 
 which they can be partakers in it. We tell them, 
 that by the offer of falvation is meant, there is no 
 difficulty in the way of their eternal happinefs but 
 the moral ftate of their own hearts, their own 
 choice, their own love; the death of Christ 
 having put every other difficulty from the way of 
 all men. We entreat them to believe in the 
 Lord Jesus Christ ; and we explain believing 
 in him to be, a receiving of him, his law and 
 kingdom with love. — That if they do thus believe 
 they are pardoned. — That if they do not thus be- 
 lieve, the wrath of God abideth in them. — We 
 tell them that faith and repentance are not the 
 
310 JLteniai mijery reconciieavic wittj 
 
 meritorious ground of acceptance, but necefl'ary 
 in the nature of things and by God*s fpecial ap- 
 pointment, to give any title to final falvation. — 
 We tell them that a rejedion of the holy gofpel 
 by unbelief, will leave them in fin and evcrlalling 
 mifery. — That the fm of their own hearts is the 
 only thing which can prevent their being faved. — 
 That fin cannot be its own excufe, and tlierefore 
 a failure of falvation will be their own fault. — 
 We plainly let them know God is under no obli- 
 gation to renew their hearts, and that they are in 
 the hands of a fovereign God, who will do to 
 every individual as is bed for the whole. 
 
 At the fame time we tell them, though they 
 are in the hands of a fovereign God, there is 
 more probability of his giving them a new heart, 
 in one way than in another. — It is more probable 
 the contemplative, convinced fmner will be fan6li* 
 fied by the fpirit of God, than the finner who is 
 profane, thought lefs, and infenfible that his heart 
 is oppofed to his duty. We urge on them the 
 ufe of means, as being in the nature of things ne- 
 ceflary to inflrud them in the natural enmity of 
 their own hearts ; and alfo to aflilt in the exer- 
 cife of grace when God is pleafed to give it ; at 
 the fame time, we caution them againlt thinking 
 that means render them more worthy of divine 
 mercy. I need not fpend time to fliow this man- 
 ner of preaching the gofpel to be perfectly confid- 
 ent with the eternal mifery of fome. 
 
 Dr. H. tells us, we pray for all men, and feems 
 to think this an argument in his favour. Others 
 before him have ufed it ; and if there be an argu- 
 ment it arifes from fome falfe ideas of the nature 
 and duty of prayer ; and in what fcnfc we pray 
 for all men. The duty of praying for falvation, 
 arifes from a divine permilTion and command. 
 We ought not to pray for any event, that i« di- 
 
the Infinite Benevolence of God, 317 
 
 recily contrary to what God hath told us fliall 
 take place. We have no right to pray that every 
 man, from Adam down to his lafl born child, 
 fhall be faved ; becaufe God hath told us, they 
 fhall not all be faved. When it has been conceded, 
 that we ought to pray for all men, this was not 
 meant. Many arc dead and their (tare is fixed, 
 and by conceding that we fhould pray for all men, 
 thefe were never intended. When Paul to Tim- 
 othy, dire<^ed that fupplication fhould be made 
 for all men, all kings, and all in authority ; it is 
 very evident he meant men of all nations and not 
 Jews only, as I have before explained. Christ 
 tells us there are fome for whom he did not pray. 
 The Apoftle John tells us fome have committed 
 the fm unto death, and releafes us from an obli- 
 gation to pray for them. So that we have no 
 right to pray for the falvation of all men, from 
 Adam to his lad born child. 
 
 FuRTtiER, in prayer there is always an implied 
 limitation to the requefl, and this limitation is, if 
 the thing requefted be agreeable to the will and 
 defigns of God. All our requeds in prayer, 
 ought to be under this limitation. If there be 
 any event which God hath told us fliall not take 
 place, there would be high impiety in praying for 
 it. When a rational believer in divine revela- 
 tion, in his prayer for falvation, ufes the expreif- 
 ion all 7nen^ this limitation is implied. In pray- 
 ing for deliverance from ficknefs, war, or any 
 other evil ; we mean if it may be agreeable to 
 God's council and for his glory. Prayer for the 
 falvation of all men,' thus limited and underflood 
 is mod fit. It is an exprefTion of the benevolent 
 feehngs of our own hearts, and that it would pleafe 
 us to fee all we know, and all who now live made 
 holy and happy, if the infinite wifdom of God 
 fees bed. In this way, doubtlefs, chridians often 
 
3 1 8 Eternal Mifery reconcileable with 
 
 pray for the falvation of thofe, who never will be 
 iaved. Not becaufe their benevolence is greater 
 than the benevolence of God ; but they pray in 
 ignorance of what his infinitely wife benevolence 
 will determine to be beft for the whole. If they 
 had God's knowledge the very benevolencewhich 
 now caufcs their prayer, would prevent their pray- 
 ing ; and there are many reafons, which deter- 
 mine itbcfl they fhould beheld in this ignorance 
 during their earthly life. 
 
 The fame remarks hold true refpeding our 
 defire for the falvalion of men, which Dr. H. 
 mentions page 200 ; for prayer is only the cx- 
 prefTion of our defires. If God hath faid falva- 
 tion fhall not extend to every individual of man- 
 kind, we have no right to defire fuch an event. 
 Theperfed, holy, and wife will of God ouglit to 
 limit our defires. Benevolence, from its very na- 
 ture, defires the greatell happinefs to God and 
 hisuniverfe; and if the falvation of all men will 
 abridge this happinefs, fuch falvation is not an ob- 
 ject of holy defire. 
 
 Dr. H. frequently infinuates, that thedodrino 
 of eternal punifhment implies the lawlulnefs of 
 hatred ; but this is mere iiifinuation. Every 
 man who will attend, is able to fee the difference, 
 between an approbation of mifery jufily inflicted 
 as punifhment to promote the general happinefs ; 
 and a delight in mifery on motives of private and 
 perfonal refentment. The firft of thefe is benev- 
 olence ; the lad is hatred, and is unlawful in all 
 cafes whatever. 
 
 From page 161 to 164, Dr, H. informs us the 
 ground of his own comfort. No one is dilpofed 
 to difpute his knowledge of himfelf, or to dilbe- 
 lieve that his comfort was built on the grounds he 
 fuppolld. At the fame time, he had no right to 
 afcribc the comfort of others, fome of whom he 
 
the Infinite Benevolence of God* 3 1 9 
 
 hath named and fome are pointed out by the pe- 
 riod in which they lived, to any fuch fyAem as 
 that he hath publifhed to the woild. He fays 
 concerning thofe worthies among our fathers, 
 *' that they could make no foundation of hope 
 " in all that God had wrought in their fouls, but 
 ** praife his glorious name that he had been 
 " pleafed, in mere, fovcreign mercy, to work thus 
 " effe(!:l:ually on them, only to lead them to the 
 ** fenfe and comfort of what was Immutable truth 
 *' before, viz. the all-fufficiency of Christ for 
 *« the chief of fmners." Doubtlefs Dr. H's real 
 fentiments were as much difguifed from many of 
 our venerable fathers now in the grave ; and alfo 
 from many of the refpe£lable, furviving clergy 
 who furrounded him, as they were from the peo- 
 ple of his charge ; and on this account they may 
 not have ufed that pointed caution in converfation 
 with him, which they would otherwife have cho- 
 fen. Yet as to all thefe fathers and chriftians, 
 public teflimony avers, that their fentiments and 
 profefled grounds of comfort were as follows. 
 The fovereign mercy of God through the merits 
 of Jesus Christ, was the foundation of their 
 hope. That itwas God who had fan^lified them by 
 Jiis gracious power, and this fanctification did not 
 merit eternal life. Still they fuppofed the efFed- 
 ual working of God on their fouls was neceilary 
 not only to give them fenfe and comfort of the 
 truth, but alfo as preparation for heaven, and a ne^ 
 ceffary means of their title to heaven. That they 
 could have no title, without a faiih and repentance, 
 in their nature holy. In confiftency with this, 
 they uniformly taught that no man had a right 
 ,10 hope for falvation, until renewed by the fpirit 
 of God, and that many will finally be ihut our 
 from the kingdom of heaven. 
 
32 Q EUitial Mifery reconcile able with 
 
 From page 170 to 178 of Dr. H's publication, 
 he attempts to fhow " that it is evidential of the 
 *' truth of this doctrine of free fovcreign grace 
 *' as iUuflrated" by him " that there is no polli- 
 " ble danger in believing, and livinpr according 
 *' to the genuine didates of it." This will be 
 denied. The reafons afligned for the fafety of 
 believing and living according to the dictates of 
 it, are the two following. Firfl, that he believes 
 like other orthodox people, in all points, except 
 the number of the faved ; and fecondly, that con- 
 cerning the number of the faved, there hath been 
 €jreat difference of opinion in the chriftian church. 
 With refpe^l to the firlt of thefe reafons, it hath 
 been fhowed, that his fmgularity of fentiment is 
 not peculiar to the number of mankind who fliall 
 be faved ; but alfo concerning the manner of fal- 
 vation and man's title to it ; and that he hath de- 
 parted from that fcheme of faith and holinefs 
 under which he ranks himfelf. 
 
 As to what he fays of the difference of opinion, 
 that hath been concerning the number which 
 will be faved, and the duration of the millenium, 
 it onlv amounts to this ; that becaufe other peo- 
 ple, who believe on the exprefs ted imonv of God, 
 that part of men will be loft, cannot agree in o- 
 pinion, when attempting both without right and 
 evidence, to tell how great a part that will be ; 
 that it is therefore as fafe for him to fay none will 
 be loft, as it is for them to difagree concerning the 
 proportion. 
 
 My reafons for fuppofing, there is the higheft 
 danger in believing and living according to Dr. 
 H's fcheme, are thefe. 
 
 ift. To make out a' regeneration, repentanc6 
 and faith, which will reach all mankind, he hath 
 kft holinefs out of thci mature ; alfo, his law and 
 
the Infinite Benevolence ofBos^ 321 
 
 gofpel are placed at fuch variance, they cannot be 
 reconciled. 
 
 2d. It is alfo believed, that the eternal punifh- 
 ment of feme finners is exprefsly declared in the 
 word of God. There is every reafon to fuppofe 
 danger in difbelieving what God hath revealed, 
 and in living according to that difbelief ; even 
 though we are wholly unable to fee how the dan- 
 ger arifes. 
 
 3d. Considering what human nature is, the 
 tendency of this dodrine will be to promote vice, 
 and make men carelefs concerning their own fal- 
 vation. I do not think any obedience which 
 flows from fear to be holy. It is eflentially de- 
 fedive, and is no evidence men are in a fafe (late* 
 The obedience of chriflians flows from love; 
 ftill it is true, that chriftiansare in a flate of great 
 imperfedion, and in their deep backflidings often 
 need the fame kind ofaddrefs, as is proper for 
 linners who never had a holy love of God. 
 Though a fear of punilhment is not in its 
 nature holy ; it ftill ferves an excellent purpofe 
 in Christ's mediatorial government of men, in 
 fuch a ftate as we now are. The Apoftle faith 
 the law is afchoolmafter to bring men toCHRisT. 
 It is by the law, the penalties of the law, and the 
 real danger of fuffering thefe penalties ; that fin- 
 ners know their need of a Saviour. Thus they 
 are made confiderate, convinced and tremble. 
 We allow all this is not holinefs, yet it is neceflary 
 to bring the minds of men into fuch a ftate, as 
 experience teaches God will ufually have them to 
 be, before he beftows holinefs by his renewing 
 power. This is alfo neceflary to prepare them to 
 improve holinefs after God is pleafed to give it. 
 Take away all fear of mifery from men, and you 
 bring them into a perfed fecurity, and it hath not 
 R r 
 
32r2 Eternal Mifery reconcile able icHb 
 
 been God*s ufual way to make fuch perfons the 
 ))artakers of his fpirit by a holy regeneration. 
 God did not reveal the future punifhment of un- 
 godly men to gratify our curiofity. It was to an- 
 fwcr an important purpofe in the work of falva- 
 tion, and therefore it is not fafe to live in the dif- 
 belief of it. 
 
 Sec. i6. From page 164 to 170, and in many 
 other parts of his book, Dr. H. fays, that all have 
 endured eternal and everlalting fufFerings in 
 Christ, as their vicar, fubftitute or head. To 
 prove this wc find the following argument in 
 page 165. " The obeying, and fufFering human 
 *' naturc,-was as much united to all the attributes 
 *' of Deity, as to any one of them ; to Deity in 
 *' all his infinite perfections ;, to the eternity of 
 *' Deity as much as to his omnifcience, almigh- 
 *' tinefs, or any other attribute. And the fuffer- 
 *' ings of Christ arc eternal fufferings, juft in 
 
 ** the fame way that they are infinite." Now 
 
 what is truth in this cafe ? The truth is that the 
 fufFerings of Christ were neither infinite, nor 
 eternal ; almighty nor omnifcient. It was only 
 the finite, human nature of Christ that fuffered. 
 A finite nature cannot endure an infinite quantity 
 of filtering in the ihort time of his paflion. His 
 fuffeiings were extreme. So great as infinite wif- 
 dom faw to be beft, and fufficient to anfwer the 
 whole purpofe for which they were intended ; but 
 they were not infinite ; neither were they eternal. 
 Eternal, means duration without end. Christ's 
 fufFerings have long fmce had an end, and there- 
 fore they are not eternal fufFerings. The efficacy 
 of Christ's fufFerings did not depend on their 
 being either infinite or eternal ; but on their ha- 
 ving an infinite value in them to promote the end 
 for which they were intended. Herein was the 
 manifold wifdom of God, that he could find fut- 
 
tke Infinite Benevolence ofGoD. 323 
 
 ferings of infinite value which were neither infi- 
 nite in quantity nor eternal in duration. The 
 ufe of the fmner's fufFering,if he had fuffered eter- 
 nally ; alfo the value or ufe of Christ's fuffer- 
 ings, I have already explained. The mediator's 
 fulienngs were in his human nature, which was 
 capable of fuffering ; the value of them was de- 
 rived from his divine and infinite nature. So 
 that there is no fenfe in which it is proper to call 
 the fufferings of Christ either infinite or eternal. 
 If the fufferings of Christ be in no fenfe eternal, 
 then the denunciation of God, thefe (hall go a- 
 way into everlafling punifhment, remains yet to 
 be fulfiiledjonthofe unhappy perfons who remain 
 in unbelief. If Christ never fuffered eternal 
 punifhment, it is certain they never fuffered it in 
 him, and mufl endure it in their own perfons, or 
 the word of God will fail. 
 
 Dr. H. makes two attempts to explain into a 
 confiflency with his fchcme, Ch fust's defcrlption 
 of thefolemn procefs in the day of judgment, re- 
 corded in Mat. xxv. One is in pages 167, 168. 
 ^* God will fhow infinite approbation to the char- 
 ** ader of his own Son, the Son of Man, as fed- 
 *' eral head in union with his redeemed crea- 
 " tures ; placing it at his right hand ; a phrafe 
 *' denoting approbation and honor, — and he will 
 ^' manifeft infinite wrath, indignation and ven^ 
 ** geance againfl: the evil character of man, pla- 
 *' cing it at his left hand. The place of his Son 
 " will on that day be at his right hand, as it al- 
 
 " ways was and always will be." Had our 
 
 author forgot, when he wrote the above, that the 
 Son of God is to be the judge, and that his idea 
 involves not only the abfurditv of judging charac- 
 ters without perfons ; but alio that of the j^dge 
 placing himfelf at his own right hand. 
 
324 Eternal Mifery rUoneikable with 
 
 His other attempt to explain away Christ's ac* 
 count of the lafljuJjrment is from page 66 to 68. 
 And here he feems to labour heavily under his 
 own argument, in order to bring it to a conclufion 
 agreeable to his belief. After having told us 
 that all mankind will appear in two charaders 
 before the bar of God ; in their own which is 
 infinitely guilty, and in the charader of Christ 
 which is infinitely worthy, — That in their own 
 chara^er all jfhall ftand on the left hand, and in 
 the character of Chrift all on the right. After 
 having defcribed all as fentenced both to eternal 
 happinefs and eternal mifery,he raifes the queflion 
 which fentence fhall take place. His own words 
 are, " They are defignated both ways, and op- 
 *^ pofite ways — they can go but one, and they 
 *' are all to go together — Which fhall get the 
 '' vidory ? — Which voice or fentence fhall tri- 
 " umph ? Which fhall reign ?" To this queflion 
 he anfwers. But where ftn abounded grace did much 
 more abound^ that as fin hath reigned unto deaths 
 evenfo might grace reign through righieoufncfs to 
 eternal life ^ by Jefus Chrijl cur Lord, Rom. v. 20. 
 This is Dr. H's anfwer. I have another anfwer 
 to give, which is alfo the voice of the infpired 
 man. Theyjhallbc tormented with fire and brim- 
 flone^ in the prefence of the holy angeb^ end in the 
 prcfence of the Lamb : and the fmoke of their tor- 
 ment afcendeih up forever and ever. Rev. xiv. 1 o, 
 II. Both thele anfwers are from the word of 
 God, and the queflion flill returns which fliall 
 get the victory ? But I think the reader mufl by 
 this time be fenfible, that Dr. H*s paraphrafe 
 hach not changed the old afpecl of Christ's def- 
 cription of the day of judgment. 
 
 From page 178 to 182, Dr. H. attempts to 
 raife an odium on thofe who think different from 
 him by reprefenting that they think the greateft 
 
the Infinite Benevolence of God* 325 
 
 part of mankind, will be a thoufand times more 
 miferable, than if there had been no gofpcl, and 
 only a few individuals will be exalted,' at the ex« 
 pence of a much greater number who are eternal- 
 ly wretched. 
 
 Such reprefentations as he makes, are very 
 apt to take hold of mens prejudices againfl: the 
 fovereignty of tlie divine government. Refpecl- 
 ing the numuer of the faved we give no opinion. 
 Of the pToportion between the faVed and the loft 
 we are utterly ignorant, and are willing to reft the 
 matter in the determination of a God, who is the 
 infmite fncud of happinefs, and knows how to 
 produce th^:: f,Teateft degree of it in his univerfe. 
 We efteem the anfwer of our Saviour to the cu- 
 rious inquirer, whether only a few would be 
 faved, a fufficient check to our own curiofity on 
 the fame fabjed ; but we learn from it that fome 
 will not be faved. 
 
 Notwithstanding the dark afped in the 
 prefent age and generation, through the preva- 
 lence of infidelity and its natural offspring, the 
 denial of vital piety and experimental religion ; 
 we hope that the faved will be vaftly more nume- 
 rous than the loft ; and firmly believe there will 
 be more happinefs in the creation of God, than if 
 fm and mifery had never entered. Refpeding 
 thofe who are loft, we believe they will be treated 
 as they deferve — That they will appear to be very 
 wicked beings, deeply in love with their own fin, 
 and of a moft odious character ; and niH as Dr. 
 H. reprefents, a number of honeft, .worthy and 
 laborious people made miferable for the fake of 
 aggrandizeing a few unworthy favourites. 
 
 He tells us page 182, '' Afermonis not made 
 " up of contradiftory parts, if it be \Vholly a gof- 
 *' pel fermon. Now, the dodrine I plead for, is 
 " the only plan that ever was exhibited, as con- 
 
3^6 Eternal Mifery reconcileable zvUi 
 
 <* fiftent with itfelf." On this I remark, muft 
 not a fermon be made up wholly of contradidions 
 on Dr. H's plan ; for he tells us both law and 
 gofpel muft be preached in every fermon, and that 
 thefe are diredtly contrary and oppofed to each 
 other. 
 
 In order to prove the con trad iclormefs of the 
 beft preachers fince the reformation, he defcribes 
 their doelrines in the following words. Page 1 84. 
 *' God hath eieded to eternal life a part of man- 
 *' kind, and Christ made an atonement for that 
 *' part only ; which part are elected to the end, 
 ** and to all the necellary means and qualifica- 
 *' tions ; which God will bellow upon them in 
 *' his own way and time. All the reft of man- 
 •' kind fhallas certainly perifh, and that juftly, 
 " the fault being all their own. Now we invite 
 *' and command every one to beHeve in Christ 
 *^ to falvation, every one alike : for in him there 
 *^ is a fulnefs for all. 
 
 Any man will fee, that the above reprefentation 
 is contradiftory. The reader muft remember it 
 is in the Doctor's own words, and formed by him- 
 felf to anfwer his own purpofe. How fomc have 
 preached, and what inconfiftencies they have held 
 up, I pretend not to fay. Good and learned men 
 may fall into inconfiftencies, of which every gen* 
 eration furnifties new evidence. 
 
 Wrong apprehenfions of the atonement have 
 been the fource of innumerable other errors, and 
 none have been more fruitful in error, than Dr. 
 H's own apprehenfion ; which fuppofes there was; 
 anadual transfer of the tranfgreflor's fin and guilt, 
 fo that they became the fin and guilt of Jesus 
 Christ, and that in this fenfe he fufFered for 
 them. 1 have already attempted to fliow that 
 fuch a transfer is both morally wrong and nat- 
 urally impoflible. The contradidion arifcs from 
 
the Infinite Benevolence of God, 327 
 
 the following paflag€S in Dr. H's dating, " God 
 *' hath eleded to eternal life a part of mankind, 
 •* and Christ hath made an atonement for that 
 ** part only" — " Now we invite and command 
 " every one to believe in Christ to falvation, 
 ** every one alike, for in him there is a fulnefs 
 *' for all." The error of this ftating, is in faying 
 that Christ made an atonement fuiiicient only 
 for a part ; and the contradiction is in dircding 
 all to come, when th«re is provificn made only 
 for a part. 
 
 But it hath been fhown this idea of the atone- 
 ment is erroneous, it being in its nature as fuffi- 
 cient for all as it is for one, and that the want of 
 coming is the only caufe of deRrud;ion. Dirc6l- 
 ing men to come ta Christ, is the fame as di- 
 redling them to be holy, and however fufEcient 
 the gofpel atonement is,. if they will not be holy, 
 they cannot be faved. Thofe, who have preached 
 that there is an atonement fufficient only for a 
 part of mankind, if there be any fuch, ought to 
 make very ferious inquiry whether they have not 
 preached wrong. 
 
 Having removed the charge of contradidion, 
 which arofc from a mifreprefentation of the atone- 
 raent ; I will now propole, and attempt to anfwer 
 a queftion, which though it be not diredly men- 
 tioned by Dr. H. may occur to fome minds. 
 
 ^ejiion. How is it reafonable to dired them 
 to come to Christ, who are not eledted to eter- 
 nal life, and to whom God will never gftnt his 
 renewing and fandifying grace^ 
 
 I SHALL not evade this queftion, by faying 
 the preacher doth not know whom God will fanc- 
 tify and whom he will leave in fm, and may 
 therefore intrcat all to believe. It is doubtlcfi 
 the duty of thole whom God will never fandify, 
 10 lovci him and embrace the gofpel ; and all mea 
 
328 Eternal Mifery reconctleable iviib 
 
 may be exhorted to the whole of their duty. 
 The two following remarks, it is fuppofed, will 
 give a juft anfwer to the queflion. 
 
 iff. God might have left all mankind to per- 
 Ifh in fin, without any injuftice to them. If he 
 might juflly have left all to periih, he certainly 
 may with the fame juftice leave a party if he fees 
 it to be thebeft manner of governin^^ the univerfe 
 thus to do. His fele61ing choice, was made from 
 motives of public good. Hechoofesand he pafles 
 by from the fame motives ; to advance the gene- 
 ral intcrefts of the intelligent fyllem ; and thofe, 
 who are pafled by, have no more and no other 
 reafon to complain of their treatment, than all 
 mankind would have had, if a Saviour had not 
 been provided for any. The removal of all dif- 
 ficulty from the way of impenitent finners, except 
 their own will ; lays God under no obligation to 
 remove that alfo. 
 
 2d. The obligation to come toChrift doth not 
 arife from the afliftance, which God gives by his 
 fpirit in coming. God gives his fpirit to afTirh 
 the finner in complying with a previous obliga- 
 tion, and not to create the obligation. This will 
 appear plain, if we attend, to what is meant by 
 comrng to Chrift. Coming to Chrifl is loving 
 his charadler — delighting in his moral qualities 
 and perfections, which are in their nature excel- 
 lent — obeying and choofing him as our Lord, 
 and his law as our rule. All this is as much the 
 linnei^s duty before he comes, as it is afterwards ; 
 and if the affiftance of the fpirit be never granted, 
 his duty is not hereby changed or lelfened. Ob- 
 ligation arifes from the moral filnefs of the thing 
 commanded ; and ii is fit Chrifl fhould be loved. 
 "Whether fmners hearts be right or wrong, duty i« 
 the fame. 
 
the Infinite Benevolence of God. 329 
 
 It is reafonable a fmful being (hould be told to 
 love God, becaufe the moral exceli'ince of the 
 divine character is the ground of obligation ; and 
 the obligation is as much on thofe who oppofe, 
 as it is on thofe who delight in him. The bu(i- 
 nefs of the preacher is to tell men to do their duty, 
 to love God, and come to Jefus Chrift, whether 
 the fpirit be granted, or whether he be denied. 
 There is every rcafon to fuppofe, that after the 
 day of judgment, when it will become certain the 
 fpirit will be granted no more to the impenitent, 
 fmners own confciences will preach to them the 
 duty of loving God, in more decifive language 
 than man ever uttered ; and a conflidt between 
 their hearts and confciences will be no fmall in- 
 gredient of mifery. 
 
 Sec. 17. There is, faith Dr. H. page 187, a 
 fentimcnt or impreflion on the hearts of all men 
 concerning the dead, favouring his argument, 
 and that on the death of the vilefl fmner, it would 
 wound our feelings to hear it faid, he is certainly 
 gone to an eternal hell. 
 
 It is readily allowed, fuch a conclufion con- 
 cerning any one is unwarranted. The flate of 
 individuals'is nowhere revealed, neither is there 
 any fufficient evidence for a certain judgment of 
 their condition. God may fandify and forgive 
 the mod vicious, in their lafl: moments ; taking 
 them as brands out of the burning, and it would 
 be very rafh in us, to fet any other bounds to his 
 fovereign aci:ing, than he hath fet to himfelf, that 
 many Jb all feek to enter and not be able. The bed 
 confolation, on the lofs of friends whofe conduct 
 hnth been unhopeful, is this ; they are in the 
 hands of a God who can and will do right and 
 bell. Dr. H. makes mention of the tender affedion 
 of parents ; but this is merely an addrefs to the 
 
 S f 
 
330 tLiernai mtjcry reconciieavie wnt) 
 
 fclfifh paflions ; and by thefe the* world will not 
 be judged. In page 189, he reprefents it ex- 
 ceeding flrange, if there be a flate of punifli- 
 ment after death, that the fcriptures have not 
 given us information of particular perfons who 
 were configned to it. 
 
 Men often think it flrange that the fccrets of 
 olivine government are not revealed to them. 
 But what could be the benefit to mankind, of fucli 
 information as he mentions ? Would it make 
 them better to have fuch a warning ? Our Saviour 
 hath decided this, for li they hear not Mofes and 
 the prophets^ neither will ihcy he perfuaded though 
 cue rcfe from the dead. The evils from fuch a 
 revelation would be many. To mention no other, 
 the allli£lion of friends would often be extreme. 
 Society cannot be maintained in fuch a flate as 
 this, without natural affedion ; and there is no 
 reafon to make this principle an inlet of forrow, 
 when the alternate rifing of hope and fear will 
 more powerfully affifl: the furvivors in their own 
 preparation, than a certain knowledge either of 
 the glory or mifery of their departed friends. 
 
 Dr. H. hath taken much pains in pages 189, 
 190, 280, 28T, to (how that Judas hath come to 
 a good end. I think there is much in fcripture 
 againil his opinion, and fee but little flrength in 
 his remarks to fupport it, at the fame time, if it 
 could be proved tiiat Judas were now in blelTed- 
 nefs, it would very litde diit^ the evidence for 
 eternal punifliment. Bat as fome appear to think 
 thiscircumftancean important one, I will remark 
 upon ir. In page c8i, Dr. H. tells us the text 
 in Mark xiv. 21, which is tranflated *'^ good were 
 u for that man if he had never been I'orn, ought to 
 have been thus, good were it for hi?n, if he had not 
 been born that man^' and then he appeals to the 
 learned that he is ri"ht. I think the learned need 
 
the Infinite Benevolence of God, 331 
 
 not be troubled, for every fchool boy in Greek, 
 knows whence the variation arifes, and that it 
 doth not alter the fentiment. The words of a 
 fentence in different languages ftand in different 
 order of location. No two languages agree in 
 this ; and the different placing of words in a fen- 
 tence is one thing which makes the peculiar idiom 
 of particular languages ; flill this doth not alter 
 the meaning of the lentence, to thofe who have 
 :*, knowledge of both languages. In the prefent 
 inflance, the tranflators of the Bible, have placed 
 the words according to the Englifli manner of 
 placing words in a fenieuce* In Dr. H's tranfla- 
 tion, he hath placed the words according to the 
 Greek manner of placing words in a fentence ; but 
 the meaning is the fame. 
 
 To be born, means coming into exiftencc. 
 According to the tranflators it is, * " // were goad 
 for that man if he had never come into exijience,** 
 According to Dr. H. following the Greek pla- 
 cing of words, it i-s. Good were it for hi?n if not 
 come into exiftence that man. I afk what is the 
 difference of fentiment, in thefe cafes ? I think 
 none. In both forms, exiflence is reprefented to 
 be an evil to the pofleffor, but exiftence cannot 
 be an evil to the poffeflbr, on any condition but 
 that of endlefs mifcry. An eternity of happinefs 
 following after any limited duration of mifery, 
 will overbalance it and make exiftence a blefting. 
 
 In page 191, i Cor. viii. 11, is mentioned as 
 an argument, the words are, '• And through thy 
 knowledge Jhall the weak brother pcrijh for whom 
 Christ died,'' He fays, the word pri/h means 
 eternal mifery as much as damnation doth, and 
 that it cannot mean eteriial mifery in this place. 
 
 And what is the confequence ? Not furely that 
 it never means eternal mifery. Words are often 
 limited by the fubjeft and connected fentimeats. 
 
332 Eternal Mifery reconci!eab!s with 
 
 I do not think that the word perifh means eter- 
 nal mifery in this place ; at the fame time, I can fee 
 no abfolute proof that it doth not ; for there is a 
 fenfc in which Chrifl died for thofe who perifh 
 eternally. 
 
 What Dr. H. fays of infants in pages 192, 193, 
 doth not feem to contain any argument, and cer- 
 tainly was an infertion in his book ufelefs to his 
 fubject, unlefs it was meant to infmuate that thofe 
 who differ from him condemn all infants to a 
 future punifhment. 
 
 Concerning the flate of infants I have little 
 to fay. They are in the hand of a good and wife 
 God, and the Redeemer is their judge. The 
 mofl rigid in fentiment, with whom I ever con- 
 verfed, go no further than Dr. H. doth ; that 
 God might juflly make all the human race mif- 
 erable, und infants are part of the human race. 
 There are thoufands of dying adults, whofe de- 
 parture would ^e lefs gloomy than it is, if there 
 were half the ieafon to hope well for them, as 
 there is to hope for dying infants. 
 
 Sec. ^ 8, Beginning at page 208 to 217, Dr. 
 H. endeavours to fhow, that unlefs all men are 
 favcd, Satan will ohtam a vi<5lory over Jefus 
 Chrifi: 5 and that the etermi mifery of fome,Tep^ 
 refents the Son of God and Satan as mainly uni- 
 ted in: defign. 
 
 The principles he afl'umes to prove this, may 
 be feen in the two followinj.^ quotatioiis. Page 
 212. " On the part of the adverfary, the matter 
 " contended for, is the entire, complete, eternal, 
 *' univerfal mifery of nil mankind ; the Son of 
 ** God does fully, and flatly oppofe Satan, in thia 
 '' very thing ; otheivvife there is no war between 
 " them, i. e. if the Devil is driving at one thing, 
 *' and the Saviour oppofmg another. But the 
 <* oppofition is direct and full." Page 213. 
 
the Infinite Benevolence cf Cod. m 
 
 ** Satan never fo much as hoped ; or in the leaft 
 ** aimed to obftrucl the happinefs or glory of 
 " God ; for he always knew it was utterly im- 
 *' pofTible for him to do it, in the lead degree. 
 *' The compleat, eternal mifery of all mankind 
 " was the fole point he aimed at."' On Dr. H's 
 defcription of this matter I remark ; 
 
 Firit. It is fo worded as to reprefent the Son 
 of God engaged with one of his apoftate crea- 
 tures in a mere matter of will^fuch as often take;* 
 place between guilty men. 
 
 Secondly. He tells us that Satan had no defign 
 to obftrudt the glory of God, and the reafon af- 
 figned tofliowhehad not, is this; that he knew 
 he could not injure it. 
 
 What Satan's knowledge in this matter was, 
 no man can tell, but fuppofe he had fuch knowl- 
 edge. Did not our author know, that an unholy- 
 mind wifhes and attempts things againfc knowl- 
 edge ; and that herein confifls the folly of fin. 
 Doth not the murmurer know that he cannot alter 
 the ways of providence ? Doth not every finner, 
 who tranfgreiles againft the divine government, 
 know that he cannot overcome omnipotence? It 
 is not a rational profpect of overcoming and pla- 
 cing himfelf on the throne of the univerfe, which 
 makes a wicked being to fm ; but it is becaufe he 
 loves fui and felf. Creatures adions will flow out 
 in conformity to their hearts, whether they fuc- 
 ceed or fucceed not. If all wicked angels and 
 men knew, that by a divine overruling, their ef- 
 forts would increafe the glory of God, they 
 would dill endeavour to difhonour him, and grat- 
 ify themfelves. 
 
 If a knowledge that he could not fucceed, hath 
 prevented Satan from aiming againft the glory of 
 God ; why hath not a knowledge of Dr. H's 
 fcheme of univerfal falvation, long fince prevented 
 
334 Eternal Mifvry reconctleable wiib 
 
 him carrying on this war with the mediator ? It 
 is natural to fwppofe that a defpair of fuccefs, 
 would be equally efficacious in both cafes to re- 
 move his depravity and refiftance. 
 
 Man was the creature of God, made by him 
 and for his own glory. Satan had no caufe of 
 quarrel with man, but what arofe from a previous 
 enmity againfl his maker, his kingdom, and his 
 glory. To countera(Si: the counfels, will, govern- 
 ment, kingdom and glory of God, and to gratify 
 his pride were his motives in fsducing. What 
 knowledge this apoltate had of the improbability 
 of fuccefs, in the beginning of his rebellion, is not 
 for us to fay. Doubtlefs before this, he hath a 
 full conviction that he lliall be confounded, and 
 under this belief he trembles ; (till this conviction 
 hath no tendency either to reclaim or reftrain 
 him. The heart will purfue meafures didated by 
 its own enmity and felf-love ; and fmful beings 
 will a<^ as much againfl reafon^ as thofe do who 
 are in the deepeft diftradion or idiotifm. It is on 
 this account, that fools and folly are names ufed 
 in thefcriptures to defcribe fmners and their fm. 
 
 2. Jesus Christ will have a complcat victory 
 over Satan, though part of mankind are loll: ; and 
 his triumph may be greater than if all were faved. 
 That which makes God mofi: glorious and blef- 
 fed, and produces the greatefl: happinefs and holi- 
 nefs in his kingdom, will make the Saviour's tri- 
 umph the moil compleat and perfed that it can 
 be. Satan's defign againii; man, was accefl'ary to 
 his more impious defign againlt God and his 
 kingdom. Christ's defign was to make God 
 and his kingdom mofl glorious and bleffed. In 
 this confilted his compleat oppofition to the de- 
 fjgns of Satan, and not in faving every individual 
 of the human race ; for God hath wifdom enough 
 toconfciund Satan more compleatly by the lofs ct 
 fume, than he would be by the falvation of all men. 
 
the Infinite Benevolence of God, 
 
 .-):>:> 
 
 >>ATAN will fee God more glorious in liie eyes 
 ©fhis holy creatures ; more fervently loved ; and 
 more faithfully ferved by them ; than if an apof- 
 tacy had not taken place. — All the divine perfec- 
 tions will be brought into the view of creatures by 
 thefe means, and happinefs be thus greatly advan- 
 ced. — Though fome are loft, there will be more 
 holinefs and happinefs among tlie children of A- 
 damthan if none of them had fallen. — Satan v^ill 
 fee human nature greatly exalted above him, 
 and the Son of Man will be his judge. — 
 He will fee fo many of mankind as fovereign 
 mercy is pleafed to fave, compleatly taken out of 
 his hands, and made more glorious and blefled 
 than if he had never tempted them. — He will 
 know that God could have faved all men in the 
 fame manner, if infinite wifdom had not referved 
 them for the confufion of his defign. — He will fee 
 himfelf and thofe who are with him, left as a 
 conftant experiment and difplay of the bafenefs 
 and unreafonablenefs of a fmful temper. — His 
 reafon and natural confcience will condemn what 
 his heart loves. — While he hates the kingdom of 
 God, he will know that the manifeflation of his 
 ov;n wicked temper, is the very means of inftru^i:- 
 ing the fubjeds of that kingdom, in the excel- 
 lency of holinefs ; the unreafonablenefs of fm ; 
 the iitnefs of the divine law ; the glory of God 
 in giving fuch a law ; and he will be fenfible thnt 
 his continued hatred of God's kingdom, only 
 makes it more glorious ; fo that he mult: be the in- 
 voluntary means of Arengthening, through eterni- 
 ty, the caufe that he wiflies to deftroy. He will find 
 loft men, who fell through his means, now be- 
 come his tormentors (for there is as much reafon 
 to fuppofe that wicked men will torment him, as 
 there is that he will torment them.) He will 
 ftnd himfelf a more miferable being than if he 
 
33^ I'Jernal Mijery reconcile able with 
 
 had never feduced the human race. His confii- 
 fion will be in proportion to the difplay that ii 
 made of the nature of fm. The final impenitence 
 of fome men, in the face of gofpel mercy, will 
 give the highefl manifedation of the total bafenefs 
 of fin, that can be made. So that the finners 
 whom he hath feduced, will ferre as a glafs, to 
 reflecl back the bafenefs of his own principles in 
 his own fight, and in the fight of the holy uni- 
 verfe, more brightly than it could appear by look- 
 ing on him alone. Thus the lofs of fome men 
 will add to Satan's confufion, and to the difap- 
 pointment of all who continue united with him 
 in defign. In this way, Christ's vidory over 
 Satan will be a more compleat one, than if all 
 men were faved. — This is meant by Christ's de- 
 ftroying the works of the Devil, and his being 
 the plague and deflruclion of death. There will 
 be more holinefs and happinefs in the univerfe, 
 than if fin and mifery had never entered ; and 
 all the defigns of God's enemies ^x'ili be turned on 
 their own heads ; partly by the exercife of fove- 
 reign mercy, and partly by the execution of juf- 
 tice. God will fhow that he can conquer, both 
 by forgiving and by punifhing, and make his en- 
 emies the footilool, by which he afcends a glori- 
 ous throne of love. Even when he punifhes, he 
 can exercife more love, than if he had never pun- 
 ifhed. In the jufh punifhment of thofe who choofc 
 fin, there will be as lull evidence that God is 
 love, as there is in the praifes of Heaven. 
 
 In page 217 Dn H. fays, " That though fin is 
 •' an infinite evil, we cannot in the leafl hurt God 
 •' by it, or infringe on his infinite and uninter- 
 *' ruptcd happinefs." And he feems to think 
 this an argument againfl: eternal punifliment. Here 
 he niillakes in two points. For firft, it is conceiv- 
 ed thai no argument arifes from this confidcration. 
 
the Infinite Benevolence ofGoD. 337 
 
 Secondly if there were any argument, it would be 
 againft the evil of fin, which he has juft faid to be 
 infinite, and not an argument againft the punifli- 
 ment of it. If there be an infinite evil in fin, as 
 is conceded, it is juft it fhould be eternally 
 punifhed, whether God be hurt or not. Page 
 220 he adds on the fame fubjed. That fin be- 
 longs to the pure, wife, holy and good govern- 
 ment of God ; and therefore becaufe it belongs 
 to his government, God need not punifh poor 
 finners to retrieve any harm done to him. 
 
 I ALLOW with Dr. H. that fin belongs to 
 the infinitely wife plan of the divine government. 
 I allow that it will never harn> God ; but the rea- 
 fon it will never harm him, is becaufe eternal 
 punifhment is alfo part of the fame plan. If eter- 
 nal punifliment was not part of the fame plan, 
 fin would do harm both to God and his kingdom. 
 Whatever hides the divine character, will effen- 
 tially harm the univerfe of creatures ; for their 
 happinefs depends on a true knowledge of the 
 God who governs them. For the fupreme gov- 
 ernor not to punifh fin would hide his chara&er, 
 and thus leflen the general happinefs of the uni- 
 verfe. And whatever diminifhes the general 
 happinefs of the univerfe of creatures, would di- 
 rectly militate againft his own happinefs, which 
 confifts in making the greateft poflible blefledneft 
 around him. The only reafon that fin can do no 
 harm to God, is becaufe that punifhment is part 
 of the fame infinitely wife plan. 
 
 Page 221. Dr. H. fpeaking of the divine de- 
 crees faith, " What our hearts revolt at, is the at- 
 *' tributing fuch decrees to God, as are contrary 
 ** to his nature. God is love. Attribute no de- 
 " crees to God but thofe of infinite love, in har- 
 ** mony with all the perfedions of Deity, and 
 T t 
 
33S Eternal Mtfery reconcile able with 
 
 " they will fet eafy on our minds." 1 vvldi to 
 
 attribute no decrees to God, but fuch as are con- 
 fident with the characler of love, infinite and un- 
 caiifed. If the produclion of the greatell happi- 
 nefs in the intelligent fyllem be a work of infinite 
 love, the dodrine now vindicated is fuppofed to 
 be confident with it. The grcatefl happinefs of 
 the whole, and not thegreatefl happinefs of every 
 individual, is the objed of infinite love, and the 
 only one that can be worthy of it. To fay, that 
 the highed happiiiefs of the whole and alfo of ev- 
 ery individual can be united, is faying more than 
 man knows. This is a point which can be de- 
 termined, only by that wifdom which inhabits 
 the praifes of eternity. 
 
 Page 222. Dr. H. makes the following fuppo- 
 fition, " that if Jehovah was in all things elfe as* 
 *' he now is; but only had a difpofition to infi- 
 *' nite malevolence, as he now hath to infinite 
 *' love and benevolence, poor fuffcring creatures 
 *' could not even then impeach his judice fimply 
 " confidered : for their whole beings and all the 
 *' pain and all the comfort that could ever afled 
 *' them, would be God's own abfolute property, 
 
 *^ to difpofe of, as he pleafed.*' In remarking 
 
 on thii) paflage, I cannot refrain calling the read- 
 er's attention to our author's idea of judice. 
 He doth not feem to conceive that it is a part of 
 benevolence, or that its txcc^llency arifes from its 
 being an excrcife of benevolence ; for he here ex- 
 prel'sly fays, that an .exercife of infinite malevo- 
 lence might be jud. Is pet this making power 
 the rule of right ? On thefe principles may not a 
 kingdom of infinite malevolence be. as jud as a 
 kingdom of benevolence ? Judice is always love- 
 ly, and on thefe principles may not a kingdom of 
 infinite 'malevolence be Tnfiyitely lovely ? On 
 thefe principles would ooC Satan be as jud a being 
 
the Infinite Benevolence of God, 339 
 
 as Jehovah is, if he had power without any hon- 
 efty on his fide, to give him the vi6lory ? Or how 
 are the cruelties of this world to be called unjuft, 
 for there hath been power on the fide of thofe 
 who committed them. This is fetting all princi- 
 ples of juflice afloat, and is very congeni^' with 
 the palTions of the age. My author having paf- 
 iionately exclaimed to his readers, oh the charac-, 
 ter of a God punilhing fin " Is this your God.", 
 Suffer me to reply, is this your God, who woi^Id 
 be asjuft by the torments of infinite malevolenpe,. 
 as he now is by a government which beaevolently 
 feeks the greatcft happinefs of the whole. 
 
 Page 222 of Dr. H. " We are taught, in the 
 " word of God, that all our backwardnefs in be- 
 " lieving to the falvatiofi of our fouls, lies in the 
 " enmity of our hearts: at leaft, if this was al J 
 ** removed, we fhould, under gofpel ligl^t, read-. 
 *' ily believe.'* In the next page he informs us, 
 in what this enmity ccnfifts. " When we hear. 
 *' the pure dodrines of free grace, our hearts 
 " fay " this is too good news to be true". man--, 
 ^' kind in a (late of nature,, ftnd no fuch difpofi- 
 " tion in themfislves ; and they do, and will im- 
 " agine, that God is in this regard " altogether 
 
 " fuch as themfelves." 1 recite, this pafTage 
 
 to ihow the Dodor's notion of that fih in the 
 human heart, which keeps th'em from gofpel obe- 
 dience. That it confifts in thinking fuch new5 
 as the gofpel hath bi'ought us " is too good to 
 be true." The event will determine whether his 
 apprehcnfions are jufL If thcfe who receive his 
 doctrine, from this time forward, fliow themfelve^, 
 the mod holy, pure, humble men in the world ; 
 if they are devoted to God and religion^ deny all 
 evil lufts and appetites, and appear to begin a 
 heaven of holinefs while they are here on earth "^ 
 it will be fome evidence in the Dbdlor^s favor. 
 
34° Eternal Mifery reconcileable with 
 
 But if they are not more eminent in gofpel obe- 
 dience than other men, it will be evidence that 
 there is fome caufe of difubedience, befide think- 
 ibg the gofpel news " too good to be true." 
 
 Sec. 19. In page 225, Dr. H. begins an argu- 
 ment, which with his iliuftration of it, is contin- 
 ued to page 245. His words are thefe " This 
 " dodrine of infinite, fovereign, and univerfal 
 " grace, flowing wholly out of the nature and 
 •' difpofition of God to mankind, is wholly con- 
 ** fiftent with his rewarding every man according 
 " to his works ; and is the only dodrine of fal- 
 ** vation that is fo.'* Further on, fpeaking of 
 thofe who differ from him, he fays. " They 
 ** have always underftood this doctrine as rela- 
 ** ting, not only to the different degrees of hap- 
 ♦* pinefs among the faved, and the different de- 
 *' grees of mifery among the damned ; but alfo 
 ** principally to the great difference in the eter- 
 ** nal world, between all who are faved and all 
 ** who are damned : Each defcription being com- 
 " pared with the other, or the faved compared 
 ** with the damned." In the fame page by way 
 of proof he adds. That no one " will pefume to 
 ** fay, that believers in this world, are as much 
 ** better than other fmners, as Heaven is better 
 ** than Hell ; or that there is, or ever was, fo 
 '* great difference in moral charadler, between 
 •' any two men on earth, as there is between 
 ** Heaven and Hell." In the above pafTage Dr, 
 H. totally miftakes the opinion of thofe who are 
 oppofed to him. They believe that men will be 
 rewarded according to their deeds in the follow- 
 ing fenfe. That the degree of punifhment in 
 miferablc individuals, will be in exa6l proportion 
 to the quantity and degree, which the fm of one, 
 bears to the fm of another ; alfo that the happi- 
 ncfs of the faved, in comparifon with each other, 
 
the Infinite Benevolence of Cod, 341 
 
 will be in proportion to their refpedivc graces : 
 But they do not believe that the rewards of falva- 
 tion and of damnation, bear the fame proportion 
 to each other, as the moral character of faints and 
 fmners do to each other in this world. Dr. H's 
 reprefentation of what hath been the common 
 opinion in this matter, is as novel in the Chriftian 
 church, as his whole fcheme is ; and what he af- 
 ferts, cannot be gathered from a fmgle author of 
 any refpedability. I will firft, defcribe what is 
 meant by fmners being rewarded according to 
 their deeds. Secondly, what is meant by the 
 faints being rewarded accordin? to. their deeds. 
 Determining thefe points juftly will give the an- 
 fwer that is needed. 
 
 I. TxME word of God defcribes fmners as being 
 deftitute of all hoHnefs. Thofe things in them, 
 which may be for the benefit of fociety in this 
 world, arife from their felfifhnefs and pride, and 
 are not holy or morally good in the fight of an 
 omnifcient fearcher of hearts. The character 
 and actions of fmners are wholly unholy, though 
 not equally fo. The comparative degree of pun- 
 ifhment inflicted on different finners, by a rule of 
 the mod ftridt juftice, will be proportioned to their 
 different degrees of fin ; and juftice without any 
 mercy will make the apportionment. 
 
 2dly. The word of God reprefents thofe to 
 be faints, who are renewed, and in whofe hearts 
 a work of fandification is begun, by the fpirit of 
 Christ. Still the fandification of real chriflianfc 
 in this life is far fhort of perfection. There is 
 much pofitive fin remaining in them. Their mod 
 gracious affedions are deficient in degree, and in 
 (Irength of exercife. If they were to be reward- 
 ed by fuch a rule of juftice, as is ufed in meeting 
 out the punifhment of finners, they alfo muft be 
 miferable. But the reward of faints is of free- 
 
342 Eternal Mifery rcconcikabJc with 
 
 grace or mercy, granted through the merits of 
 Christ. In the comparative appointment of 
 happinefs, it hath generally been fuppofed, infmite 
 wifdom will have a regard to the degree of fanc- 
 tification in this life, and that the fcriptures inti- 
 mate this will be the cafe. A God of fovereign 
 wifdom may, if he pleafeth, make a rule to him- 
 leU in the apportionment of unmerited favours. 
 There may be a propriety in having fuch a rule, 
 and the rule mentioned may be the moll fit ; (till 
 if the fame perfons were to be rewarded, on the 
 fame principles that unbelieving finncrs are, and 
 by the fame rule of apportionmentjit would forever 
 exclude them from happinefs. Thus it appears 
 that Dr. H's argument, from mens being reward- 
 ed according to the comparative quality of their 
 deeds ; is fo far from proving univerfalfalvation; 
 that if there be any force in it, it proves none 
 will be faved. 
 
 When he afks "Whether there is, or ever 
 *' was fo great a difference, in moral character 
 '^between any two men on earth, as there is be- 
 ** tween heaven and hell ?" I readily anfwer, 
 there never was or will be, and the faved, if they 
 •were to be rev.'arded in juftice according to their 
 moral character in this world, would doubtlefs 
 fail of falvation. 
 
 I WILL further obferve on this fubje£l, that a 
 very critical limitation of the divine conduct, in 
 the apportionment of rewards is not wife. The de- 
 fign of God in hi^; word, feerr.s to be to give us 
 fomeidea of the rule that will be obferved in the 
 day of judginent, and in the commencement of 
 mens happinefs or mifery. As juflice requires 
 that commencing mifery fhould be proportionate 
 to the degree of fin ; fo fovereign grace is plcafed 
 to encourage, that the happinefs and glory of the 
 faints, fhall be in proportion to the degree of their 
 
ihe Infinite Benevolence of God, 343 
 
 holinefs in this life. At the fame time, it is not 
 conceived to be inconfificnt with any reprefenta- 
 tions of God's word, to fuppofe, that fome, both 
 of the holy and unholy, may in that world make 
 more rapid advances in holinefs and fm than wnll 
 be made by others. We fee it to be thus ip this 
 'world, and nothing that we know, forbids it 
 fhould be thus in the world to come ; and in fuch 
 a cafe, it is reafonable to fuppofe, the exifling re- 
 ward will bear a propoition to the holinefs or un- 
 holinefs of charader. 
 
 The reafon, why Dr. H. depended fo much 
 upon this argument, comes plainly into view by 
 his attempts to enforce it* Though he fpeaks 
 much in the courfe of his book, of regeneration, 
 faith, repentance, of chriflians and good men, as 
 diftinguifhed from the bad ; it is (iill apparent 
 that all he meant by thefe words, is, that fome are 
 lefs wicked than others ; and though he fpeaks 
 of a fpecific difference or difference in kind, be- 
 tween fm and grace in the heart, his meaning is, 
 *"hat different degrees of wickednefs are not the 
 fame thing. — As wealth and the five fenfes, are 
 fpecifically different. 
 
 He therefore tells us, page 234, " When we 
 " fpeak of the good heart of believers, and of 
 " their good and holy lives, and when we find 
 *' thofe epithets in fcripture, they are never to be 
 *' underllood in (IriQnefs of fpcech ; but only in 
 *' a comparative fenfe, i. e. lefs wicked in the ex- 
 ** ercifes of their hearts, as to the matter of thofe 
 " exercifes, than unbelievers are, or than they 
 *' themfelves were in a flate of unregeneracy." — 
 *' But it is certain that in flricl propriety of 
 *^ fpeech, no pofitivc goodnefs belongs to any 
 
 " charadler on earth." If Dr. H. had told us 
 
 there is no perfedion in this life, it w^ould have 
 been readily granted. Perfedion is not neceffary 
 
344 Eternal Mifery reconcile able with 
 
 to entitle a believer to the promlfe of falvatlon. 
 Pofitive goodnefs is entirely different from per- 
 fedbion ; denying any pofitive goodnefs, is deny- 
 ing the reality of fanclification in the people of 
 Christ and removing all diftindion between fm 
 and holinefs. May there not be pofitive fwect- 
 nefs to the natural tafte, without perfcdl fweet- 
 nefs ? May there not be pofitive love, without its 
 being perfed, or fo great as it ought to be ? And 
 with refpecl to all holy exercifes in the heart, may 
 they not be realities, while the ftrength of exer- 
 cife is deficient. It is in the fenfe of deficiency 
 that the moft holy exercifes of believers are fup- 
 pofed to be finful, and not from a total want of 
 pofitive goodnefs. 
 
 On Dr. H's idea, the following quefiion with 
 innumerable others, will become very difBcult to 
 anfwer. What are that regeneration, love, faith, 
 and repentance, which have no pofitive goodnefs 
 in them ? 
 
 The long comparifon between Paul and Pha- 
 raoh, was doubtlefs introduced to difprove the 
 real holinefs of chriflians. Though I find myfelf, 
 Very unable to determine the comparative quan- 
 tity of fin and guilt in different perfons ; I am 
 ready to grant, if it be required, there was more 
 fm and guilt in Paul than in Pharaoh. The 
 queflion, as it refpeds final falvation, is not who 
 hath mofi: fin, for God can forgive the greatefl 
 finners. But the queflion is who hath any holi- 
 nefs ? If Pharaoh had no holinefs, he was certainly 
 lofl. If Paul had fome holinefs, for which we 
 have the cxprefs teftimony of God's word, he 
 was certainly faved. To gratify and give the ful- 
 left fcopcto Dr. H's argument, 1 will even allow, 
 that the finalleft vice in Paul's heart after his 
 convcrfion, contained more fin and guilt than the 
 whole wickcdncfs of Pharaohs life. Still nothing 
 
the hifinite Benevolence of God. 345 
 
 is proved by this. Paul, with his lin, had fome 
 holinefs in his heart, and his fin and holinefs were 
 entirely diftind: and difFerent in their moral na- 
 ture, hence he compared his inward life to a war- 
 fare ; but Pharaoh with his fm, had no holinefs — 
 he was all fin. As Dr. H. fays " The atonement 
 Jlands by itfelf alone and unmixed^' as the merito- 
 rious ground of falvation ; ftiil our perfonal ren- 
 ovation by the fpirit of God, is neceffary to make 
 men partakers of its benefits, and this renovation 
 doth not appear to take place in all men. 
 
 Sec. 20. In pa^e 245, Dn Huntington fays, 
 " The doctrine I plead tor, has a great tendency 
 '* to afford believers adoring and fabmiflive exer- 
 *' cifes of mind, m view of all the fm and calam- 
 
 " ity they find in the world." —That all men 
 
 ought to adore and fubmit to the divine govern- 
 ment even in its moft affliding difpenfations, is 
 iinqueftionably true. If ignorant men cannot fee, 
 how the fin, mifery and judgments that have 
 been in the world are necelfary for the beft and 
 niofl wife government ; this is no evidence they 
 are not fo, or any reafoh againft fubmiflion. The 
 wifdom of God is higher than the wifdom of man. 
 It doth not appear by what Dr. H. hath faid, that 
 
 he helps this point in the lead degree. -God 
 
 is love, and he will invariably purfue that difpen- 
 fation in the governhient of creatm-es, which will 
 produce the greateft: happinefs and glory. This 
 is all the reafon for rejoicing and fubmiffion which 
 a good mind needs. The Dr. in all that think- 
 ing upon this fubjed: which he defcribes to us, 
 doth not appear to have attained to the following 
 truths. That the greatcfl happinefs is the objeft 
 of benevolence, and that the jufl mifery of fome 
 may be a means neceffary for this end. If his^ 
 fcheme affords any peculiar argument for con- 
 TJ u 
 
34^ Internal M if cry reconcile abb with 
 
 tentmcnt and fubnilflion, it is the felfifh one, I will 
 be contented and fubmit to God, becaufe he will 
 make ine a very great and blefled being. He par- 
 ticularly mentions believers, though he need not 
 have confined it to them ; for this argument will 
 alio make Tinners fubmit, fb far as it goes in their 
 iavor ; and if a little addition could be made to it, 
 that every one of them in particular (hall be great- 
 cit in the kingdom of the univerfe, and their proud 
 and felhfh . wills be gratified in all refpecls, it 
 would give them perfecl lubmifTion. 
 
 From 251, to 254, of Dr. H's book, he hath 
 an eulogium upon the charitablenefs of his own 
 
 Jcheme. If charity confifls in bringing fm and 
 
 holintfs to a common nature, without allowing 
 between them any diftindion of pofitive quahies j 
 then doubtlefs his fcheme tends greatly to charity. 
 So true is he in his confequence, that if his ideas 
 of the chriitian and the fmful character are uni- 
 verfally received, all terms implying moral dif- 
 tlndion will foon be dropped from the language 
 of mankind ; and the world will be charitably uni- 
 ted, in thinking that the poflelFion or the want of 
 pcrfonal holinefs is a matter of no confequence 
 for another world. 
 
 The argument which is drawn, page 254, to 
 258, from the inltitution and ufe of chriftian or- 
 dinances^ it is fuppofed totally mifreprefents their 
 nature and defign \ and that in this view of them, 
 inlteid of beinu called, means of increafing grace, 
 as they have often been denominated, they ought 
 to be called means of fmking mankind into a 
 deep fccurity, under afolemn profelFion of holy o- 
 bedience, when no fuch thing is intended. On 
 Dr. H*s opinion of divine grace in the heart- 
 that there is no pofitive goodnefs in the beft faints 
 — that a fanctified temper is in no fcnfe neceffary 
 for a title to heaven^-that a!l the difference is 
 
the Infinite Benevolence of God, 
 
 JH-/ 
 
 fome are pofitively more wicked than others — 
 that the ordinances are only Teals of univerfal fal- 
 vation and not of any perfonal hohnefs in thofe 
 who ufe them ; we might confiflently baptize 
 thofe who never heard of a Saviour, for they will 
 as certainly be faved as thofe who have had the 
 information. Alfo we might commune with the 
 inebriated Corinthian church, which Paul anath- 
 ematizes, thinking thefe men are only a little 
 more wicked than others, for there is no pofitivc 
 goodnefs in any. 
 
 In page 258, Dr. H. fays, " That no ?nan^* on 
 the principles of thofe who oppofe him, " can do 
 *' his duty ; even if his whole heart and difpofttion 
 <« were perfectly right,'* The method he takes 
 to prove his alfertion is this, " // is our duly to 
 '' acf^uiefce in God's will in every event ; but an 
 *' holy heart cannot do this infuch an event as his 
 ^' own eternal damnation^ or that of any of his feU 
 " low men " If any man feels himfelf perplexed 
 by the above, I will endeavor in a few lines to 
 
 help him out of the difficulty. It is our duty 
 
 to acquiefce in God's will in every event. It is 
 GoD*s will that holy beings be happv, and fmful 
 beings miferable, and this is a molt righteous and 
 benevolent will, which the good of the univerfe 
 requires Ihould be carried jnto execution. All 
 good and benevolent creatures will acquiefce in 
 this purpofe of God. Take fuch an one as Dr. H's 
 fuppofirion mentions, whofe whole heart and dif- 
 pofition is perfectly right. It is the will of God 
 that fuch be happy, fo long as they remain holy, 
 and in this they can certainly acquiefce. Suppofe 
 this holy being fhould be informed of his own 
 future apoftacy, when his whole hearr and difpo- 
 fition will be perfedly wrong. He would ftill 
 fay, it is God's will that when I am become per- 
 fedly wrong I fhall be miferable, and as his will 
 
34^ Eternal Mifery reconcilcahk with 
 
 is right and for the general good, I acquiefce in it ; 
 — he will continue to fay thus while he is holy ; 
 but the firft moment he is perfedly wrong, he 
 will become a difputer againft the punifhment of 
 iin. A creature who is perfedly right or holy, 
 is willing that all beings fliould be treated accor- 
 ding to their moral character, and doth not wifli 
 to make his own cafe an exception to the rule. 
 
 In page 262, Dr. H. tells us that if all the hu- 
 man race were to pafs in fucceflion before a good 
 man, he would fay, and pray with all his heart 
 
 let every individual be faved. If God had 
 
 given no intimation to the contrary he doubtlefs 
 would ; but when the contrary is exprefsly re- 
 vealed, his defirc and prayer for every individual 
 would be with this limitation ; if it be confident 
 with the infinitely wife and good will of God, 
 who beft knows how to govern the univerfe. We 
 have no right either to dcfire or pray for an event 
 that is known to be againft the divine will. 
 
 The prayer of our Saviour on the crofs " Fa- 
 ther forgive them for they know not what they 
 do'' is fundry times mentioned by Dr. H. as fa- 
 voring his fcheme ; but it is not feen that in this 
 prayer there is even a diflant intimation of his 
 dodrine. In the 17th of John he tells us ex- 
 prefsly there are feme for whom he doth not 
 pray ; and if the prayer on the crofs had been 
 expreffed in the moft general terms, which is not 
 the cafe, flill the prayer in John would ferve to 
 limit our underftanding of it. Christ's p r^Aer 
 on the crofs was defigned for two things. Firft, 
 to (how that his heart was free from enmity and 
 hatred againfk his unjuft murderers, thus difplay-. 
 ing for our imitation the chriftian temper, h 
 was an cxpreflion of the nature of benevolence^ 
 and to fliow us that a good being can fuffer with- 
 out revenge ; and not any expreifion of the num- 
 
^bs Infinite Benevolence of Goi>. 349 
 
 ber that were to be favedby his fufferings. Sec- 
 ondly, fome of his crucifiers were afterwards 
 brought to repentance ; and if that prayer is to 
 be confidered as (tridly interceilory, it doubtlefs 
 meant thofe pcrfons whom he knew would be re- 
 claimed by the fandifying grace of God. Though 
 Dr. H. feems to think that Christ's crucifiers 
 were fo much more wicked than other men, that 
 if any of them were faved, all the relt of mankind 
 certainly mud be ; there is no evidence they were 
 niore fmful than men of the prefent day, who a- 
 gainft greater light, crucify Christ afrefh and 
 put him to open lliame, by their immoral lives or 
 by denying thofe truths which he laborioufly in- 
 culcated. 
 
 When Dr. H. alter ts page 263, " that all the 
 f' divine attributes will be more glorified in the 
 ^' falvation, than in the perfonal damnation of 
 ^^ any fmner" and that therefore all will be faved, 
 he takes that as granted \yhich is denied. Alfo 
 when he fays " that we derogate from the glory 
 " of the plan of redemption, in the fame propor- 
 *' tion as we hold, that any number be they more 
 " or lefs, are peifonally loft ;" he afiferts that of 
 which he hath produced no proof. There is not 
 a fmgle intimation in the fcriptures, that the 
 glory either of God or of the gofpel plan confifts 
 in faving every individual. The glory of God 
 and the bleflednefs of his kingdom, will be molt 
 promoted, by bringing the divine charader and 
 all his perfections, into the fulleft poflible view of 
 creatures ; and nothing appears but that the eter- 
 nal punifliment of fome is as neceflary for this^ 
 as the eternal falvation of others. 
 
 An argument of Dr. H. page 264, is In the 
 following words. " That doctrine which repre- 
 ^' fents all fin, all moral evil, in the moft odious 
 V aud abominable afped, has thence one evi- 
 
350 Eternal Mi/ery reconcile able with 
 
 " dence of being a true dodrine." To this 
 
 propofiiion I agree. And there is no event in 
 the univerfe will give fo odious and abominable 
 an afpecl to fin, through all eternity, as the im- 
 penitence of fome fiiiners in the face of gofpel 
 commands. To fee them continuing in fm, when 
 all difficulty befide their choice is removed from 
 the way of falvation, above all other things will 
 fhow the implacable malignity of unholinefs. The 
 contraft, between the offers of redeeming love 
 and the refufal of impenitence, will be the highefl 
 conceivable difplay of the exceeding fmfalnefs of 
 fm. This view of the nature of fin, will illuftrate 
 the excellence of holinefs, and the lovelinefs of a 
 holy government, thus increafing the happinefs 
 of God's holy kingdom. There is much room 
 to fuppofe, this is one reafon why God fuffers 
 fome to be loft. 
 
 Sec. 21. Page 267, " No man on earth can 
 •' ever obtain affurance of his fafe eftate, or any 
 •' good hope towards God, on any other foun- 
 *' dation than the real and univerfal grace of 
 *' God." This is allowed to be true on Dr. H*s 
 
 notion of the chriflian character. Aftrr he 
 
 had removed all holinefs from the hearts of good 
 people, he might well fay there is no polfihle 
 ground for affurance, except in the doctrine of 
 univerHil falvation. The hope of affurance in 
 thofe who attain it, arifes from a knowledge of 
 thofe gracious affe»i:tions in their own hearts, to 
 which the promife of God is made. A rational 
 hope is in exact proportion to the evidences of 
 pcrfonal holinefs. Neither is there any reafon 
 mens hope of heaven fhould be greater, than 
 their confcioufnefs of a beginning preparation for 
 it. The contrary would be attended with the 
 moft mifchievous effeds, rendering them fecure 
 in evil. Let all finncrs have Dr. li's affurance of 
 
the Infinite Benevolence of Gob, 551 
 
 falvation, and the unbridled exercife of their lufts, 
 would foon convince mankind, that whether this 
 doftrine be true or falfe for another world, it is 
 very unfafe for the prefent pcdce of fociety. 
 
 Dr. H. apprehends page 268, his fc heme would 
 foon remove from the world, vifible deifm and 
 
 oppofition to the books of divine revelation. 
 
 I am of the fame opinion. But how would op- 
 pofition to the fcriptures be removed ? Not by 
 making men better. It would be removed by 
 lowering down the requirements offcriprure, and 
 denying the exiflence of that holinefs, which 
 hath been fuppofed neceflary while we are here, 
 as a preparation for compleat falvation to come. 
 Let men be brought to believe, that the gofpel, 
 promifes eternal felicity to all however vicious 
 their Hves are — that this gofpel is only news of 
 happinefs and hath no law of holinefs in it — that 
 there is no pofitive goodnefs or holinefs in the 
 bed, and all the difference to which we are ex- 
 horted in fcripture is being lefs wicked than w^e 
 have been ; and they will readily receive the 
 fcriptures, and even confider them as a warrant 
 for the fafe practice of vice. How readily would 
 men fly from natural confcience to fuch fcriptures 
 as thefe, and love Christ abundantly becaufe he 
 had made it abundantly fafe for them to fm. 
 Deifm, is an oppofition to the revealed truth of 
 God, and is natural to the unholy heart. Many 
 who do not profcfs, feel and live under its influ- 
 ence. Deifm doth not arife from mens different 
 imderftanding of fcripture ; but their difl^erent 
 underftanding of fcripture, in a great meafure 
 arifes from a natural deifm of the heart, or op- 
 pofition to the holy truths of divine revelation. 
 In this cafe. Dr. H. hath miftaken the effed for 
 the caufe. Wlien men find the fpirituality of 
 God's word difagreeablc, they endeavour either 
 
352 Eternal Mifery reconcileahle with 
 
 to put fome new conftruclion upon it, or to rejecc 
 it, and while their hearts are agreed in a diHike 
 of holinefs, they take difi'erent methods of avoid- 
 in^^ it. From hence arifes a diverfity of opinions 
 iounded in the natural corruption, felfifhiiefs, and 
 pride of the human heart. 
 
 Dr. H. was doubtlels acquainted, that one ar- 
 gument which has been urged againft his fcheme, 
 is its tendency to deftroy the ufe of all means, 
 and make men negligent in the performance of 
 prefentduty. He therefore attempts to turn this 
 argument in his own favour, page 27 1. " There 
 " is no other doctrine of giace, that will fo en- 
 " courage the ufe of all the means of grace and 
 <' falvation, and fo enforce upon our minds, the 
 " fitnefs and propriety of all the inflitutions of 
 
 " the gofpel.'* Let us inquire on w^hich fide 
 
 of the queftion this argument hath weight, He 
 afligns a reafon for his opinion in the following 
 words. " The greater our hope is in the ufe of 
 " means to obtain any important end, the greater 
 " will be our exertions in every cafe, without 
 " exception. Full allurance of fuccefs will ex- 
 *' cite the greateft exertions of all, provided we 
 ** know that fure fuccefs is only.in this way." — 
 Looking over this argument, the error appears to 
 be in the following claufe. " Piovided we know 
 " that fure fuccefs is only in this way." In the 
 prefent cafe, fuccefs means the obtaining of final 
 falvation ; and according to Dr. H, this fuccefs 
 doth not depend on the Vi'it of any mean^^ while 
 we live. The man who ufes no means, and lives 
 the mod abandoned and impious life, he fuppofes 
 will be regenerated and have repentance and 
 faith piven him bv death. Every creature may 
 fee in this cafe, that fuccefs doth not abfolutely 
 depend on any means we ufe while living. Un- 
 holy men willVay, thcfe means of religion are dif- 
 
the Infinite Benevolence ofGos. 353 
 
 agreeable to me, and I can omit them if I choofe. 
 Death is alfo difagreeable, but that I cannot cf- 
 cape ; therefore let death do the whole — let it 
 come in the place of all this prayer — reading of 
 the fcriptures — meditating upon a God, a law, 
 and an eternity that are difagreeable to me. This 
 will certainly be the determination of all thofe, 
 who do not delight in the fervices of religion for 
 their own fake. The fallacy of Dr. H's reafon- 
 ing lies in the claufe I mentioned " provided we 
 *' know that fure fuccefs is only in this way" for 
 according to him., fure fuccefs may not only be in 
 this way, but alfo by the way of death, a way 
 from which no man can efcape. Let the unholy 
 once think, that falvation is as fure as death, and 
 they will remain very quiet in vice. 
 
 Dr. H. often fpeaks of the powerful induce- 
 ments to religion, afforded by his univerfal grace. 
 But what are they ? The principal one which he 
 mentions, is this; the more religious mcnareinthis 
 life, the greater their reward, their comparative 
 dignity and glory will be in another world. This 
 rs wholly a felfifh motive. It is deftitute of holi- 
 nefs, and amounts to nothing more than this j I 
 have determined to compound with God, and re- 
 ftrain fomeof my mod audacious lufts. He hath 
 promifed that in the fame proportion, as I live re- 
 ligioufly in this world, he will make me a very 
 great and glorious creature in the world to come. 
 It is a good bargain, I will therefore make it. 
 Very little doth the Do61:or tell us, of a delight in 
 God, a pleafure in his glory, or happinefs in com- 
 plying with moral obligation. So long as a per- 
 fon's prevailing motive to perform religious duty, 
 and to abftain from vice, is his own perfonal ex- 
 altment in the future fociety of heaven, it proves 
 that he hath not even the beginning of a heavenly 
 W w 
 
■S ■% 1^ M^H,I l*l^t ^TJ.tli,l J I 
 
 V L t/>tfc'»l'b i«l/i(. i^iHJ 
 
 teiitper. The faints, in that world, will doubtlefs 
 be free from this felf-exalting difpofition. To 
 exalt God will be their defire, and it will give 
 them as much pleafure to fee him exalted by the 
 fervice and dignity oi others, as by their own. A 
 love of the general good will fill their hearts, and 
 if they fee that mofl: promoted by their taking the 
 lowcfi place in heaven ; then the lowefl place 
 will be their choice. If a higher place is given to 
 them, their pleafure in it will not be, becaufe it is 
 given to them, but becaufe Gon and his kingdom 
 are moit benefited thereby. The pleafure ihey 
 will take in rifing above fome and falling below 
 others, \A\\ be the fame in kind and degree, and 
 from the fame motive, and without any thing, in 
 either cafe, that isfelfifh. 
 
 In page 274, is the following. " It is another 
 " token of true gofpel faith, and truly evangelical 
 " principles;, that, in the cxercife of them good 
 " people find themfelves happy in their own 
 
 " lot." Let us fir It determine whom Dr. H. 
 
 calls good people. Doubtlefs he will allow that 
 ree^enerated ptople are good people ; and who 
 regtneiated people are we find from a claufe in 
 the next page. " 1 am very fenfible that no man 
 ** will, or ever can fully and cordially believe in 
 *' fuch a character of Gou, and fuch a falvation, 
 *' without the fpecial energy of divine power and 
 " grace, which is fitly called regeneration." Re- 
 -^encration is therefore belie\ing in his fcheme 
 of falvation, that is, in univerfal falvation, and 
 thofe who thus believe, he doubtlefs did allow to 
 be good ptrople. And wherein conlifls the fingu- 
 lar virtue of a man, in being happy and contented 
 wiih his own h^t, as it refpeds another world, 
 when he fup})ofes that blifs eternal is in his path, 
 ana there is no pollibility o^ miiling it. But let 
 us trv this contented univerfal believer, who hath 
 
the Infinite Beyiemoleiice of God. 2)SS 
 
 no pofitive holinefs in his charader, with pain. 
 Ignominy and fuch extreme diftrefl'es as men of- 
 ten meet — try him with fuch croffes as Christ 
 tells his people mufl be their portion in this lire ; 
 and it would not be ftrange to fee his contentment 
 vanifh. To make a holy contentment, it is be- 
 lieved there mufl be fonie pofitive good in the 
 heart, and fome love of God, for what he is in 
 himfelf; and that it cannot be produced merely 
 by being a little l-efs wicked, or believing in an af- 
 ter lalvation. 
 
 Interspersed between pacre 277 and 282, Dr. 
 H. hath many obfervations on the impoflihility of 
 mens rejoicing in the divine fovereignty, unlefs on 
 the plan of univerfal falvation. Ihe argu- 
 ment, if there be any, is fo dlffufely exprelfed, 
 that it is difficult to be coUeded ; but by the cur- 
 rent of his difcourfe, I fuppofe it to be as follov/s. 
 The law of nature is as much the law of Gop^ as his 
 word is. By the law of nature all men defire hap' 
 pinefs^ a7id God will ?2ot in his government do any 
 thing to counteraSl or crefs his own law in us^ which 
 is a defire to be happy. If this be not the argu- 
 ment intended, I fee none ; if this be the argu- 
 ment, the following reply is fuppofed to be fuffi- 
 cient. When God gave the law of nature defir- 
 ing happinefs, he alfo gave a moral law direding 
 the. only way in which happinefs can be obtained. 
 Both by reafon and revelation he hath enabled 
 the creature to underfland this moral law. He 
 alfo informed the creature, that a departure from 
 the moral law, would difappoint the law or defire 
 of happinefs. If now the creature as a free agent, 
 and with full underffanding on the fubje<51, difap- 
 j)oint8 the law or defire of nature for happinefs, 
 by his chofen tranfgrefTion ; this doth not imply 
 any oppofition between the laws of God ; bur 
 only proves that the creature by departing from 
 
350 Lternal Mtfery reconctkablc witb 
 
 one law of God, hath loft the benefit of another 
 law of God. Sin will never make a creature 
 happy, and when he linds himfelf unhappy by 
 tranfgrcflion ; inftead of thinking the laws of 
 God in nature and in his word are contradictory, 
 he ought to think that he is himfelf counteracting 
 both. If God did not make the fmner miferable 
 by puniihment, the natural law of happincfs and 
 moral law of duty, would indeed be contradicto- 
 ry ; but now they are harmonious. So that the 
 defire of happlnefs in all creatures, which Dr. H. 
 calls a law of God, proves that the threatenings of 
 the moral law will be carried into eternal execu- 
 tion on the impenitent. 
 
 In a number of remarks beginning at page 284, 
 Dr. H. intimates his expe£tati©n, that all the 
 fallen angels will alfo come to aftateof happinefs, 
 
 though he knows not the manner how. It is 
 
 not ftrange, that thofe who can read the falvation 
 of all men in the word of God, fhould alfo believe 
 the falvation of fallen angels ; but as their iateis 
 ■wholly difconneded with the fate of men, and as 
 there is not a fingle intimation, in the word of 
 God, that any of them will ever be faved, further 
 obfervations will be ufelefs. 
 
 Still more to conlirm his dodrine, Ur. H, 
 hath introduced an argument in page 292, of the 
 following import, that his fchemc " exhibits God 
 ** to our view, as conducting the aftairs of our 
 <' falvation analogous to all his other condud." 
 A little further on, fpeaking of the temporal en- 
 joyments we receive from God, it is faid, "• Yet 
 *' he gives us all things, in a way fuitable to our 
 *' natures, as rational creatures and tree moral a- 
 *' gents, by theexercife of our minds and bodies, 
 *' that we may have at all times proper exercife ; 
 
 *' for this is wholly necelfary to our felicity."^ 
 
 But how do the Doctor's fentinients correfpond 
 
we injimte nenevoience oj uob, 35^ 
 
 with each other ? Firft, that there is an analogy, 
 in God's manner of beftowing, temporal bleHings 
 and eternal bleifings. Secondly, that all tempo- 
 ral bleflings are given in the exercife of our bodies 
 and minds. But thirdly, that eternal and the 
 TJchefl: of all bleflings, will be given by death, to 
 thofe who never through their whole lives have 
 exercifed a fmgle faculty, either of body or mind, 
 in religion. Such he fuppofes to be as certain of 
 heaven, as thofe who have exercifed all their fac- 
 ulties in religion, through their whole lives. The 
 Doclor's argument appears to confound itfelf. 
 
 Dr. H. feems to fuppofe page 295, that his 
 plan helps us to the beft folution of the queilion, 
 Vv'hich fo often arifes among men " Why did God 
 " ever bring moral evil into his eternal plan, or 
 " fuffer it to exiil ?" —It doth not appear that he 
 hath cad any new light on this fubjed. He fup- 
 pofes that it was done, to increafe happinefs on 
 the whole ; and we who oppofe him think the 
 fame. We alfo fuppofe, for this reaCon, there 
 will be the fame need of the eternal continuance 
 of natural and moral evil in the univerfe, as there 
 v/as for their firft exiftence ; and we have confi- 
 dence in God's eternal wifdom and goodnefs, 
 that he will admit no more of either than are ne^ 
 ceflary for the greatefl: good. And even Dr. H. 
 fays, page 317, that if this be the cafe, "we 
 " ought to" acquiefce in fuch a fearful event, 
 ^.' yea even to wiih for it." 
 
 Sec. 22. From page 296, to 301, Dr. H. at- 
 tempts to fliow, that univerfal falvacion '* is fup- 
 " ported, by the doftrine of God's unlimited 
 *' wifdom and power" and that the contrary be- 
 lief is fuch a limiting of the divine perfeclions, as 
 is inconfiftent with the nature of an infinite being. 
 
 The following extracts, I think will place his 
 Sfrgument in a point of view more forceable, than 
 
C( 
 
 <c 
 
 355 hiernal Mijery reconcileable with 
 
 it now flands with his interfperfion of words. 
 All uill allow, that if all the gond ends could 
 have been anfwered and accompliflied, without 
 the eternal mifery of a multitude of mankind, 
 *^ that then it had been better, and that God 
 
 *' would have chofen it.'* " To fuppufe that 
 
 *' God could not have anfwered all thefe glori- 
 *' ous ends, without this eternal mifery of fo 
 " many creatures, is to fuppofe that he was lim- 
 
 " itcd by the very nature of things." " But 
 
 " pray what is the nature of thinj^s ? And whence 
 *' doth the nature of things originate ? Certainly 
 *' from God and his attributes only. For in that 
 *' period of duration when there was nothing ex- 
 " ilfent btit God, where was the nature of things, 
 *' or the nccellity of nature, but in God only." 
 
 " This lays a limitation on the mod high, 
 
 " arifing from the nature of his attributes." 
 
 The Dr. then goes on to fay that thofe who differ 
 from him " Suppofe God hath formed a fyftem 
 ^'' as full of happinefs as was pofTible, and a glo- 
 " rious fyflem on the whole. That he would 
 *' have kept out of this fylfem, the eternal mifery 
 '^ of any creature, if he had been able, but was 
 *' not able through the necefTity of his own at- 
 ^' tributes fo to do, therefore formed the bell 
 *' fydem he could.*' 
 
 Dr. H. was fenfible his argument as much dif- 
 proves the exiftence of temporary evil, which be- 
 ing matter of fad cannot be denied, as it doth the 
 exiftence of eternal evil, and therefore he adds, 
 *' It is in vain to fay here, that thisarguaient would 
 *' equally exclude out of the fyftem, all the moral 
 *' and penal evil, that ever did exift, or ever will. 
 *' Becaufe, on the gofpel plan, according to my 
 " fcnfc of it, all the evil of every kind that hath 
 " exided, or (liallcxift, is real good in the whole 
 '' conne£lion ; not only to the fyftem in general. 
 
we injimte nenevoience oj LrOB. 359 
 
 " but to every iRdividual in it, capable of happi- 
 " nefs." 
 
 In remarking on this argument I will endeavor 
 Firft, To fhow, that this argument, as the Dr. 
 forefaw would be objeded ; does exclude out of 
 the fyftem, ail the moral and penal evil, that ever 
 did or will exift ; as much as it doth eternal evil. 
 We know evil hath exifted and therefore the ar- 
 gument is a falfe one. And the Dr. hath afligned 
 no fufficient reafon why it is vain to object this 
 againfl his argument. Secondly, I will make 
 fome remarks upon " the limitation of the molt 
 " high arifnig from his own attributes." 
 
 Firft. We may by the fame argument prove, 
 that moral and penal evil have never been i'ccn 
 and fejt by mankind, and we will take the fame 
 argu ment. j^II will allow ^ that if the fame good both 
 to the ivhole and to individuals^ could have been ef- 
 fected^ "ijoithout the pafl fi:< thoufand years of pain 
 and fin ^ it would have been better^ and God would 
 have chofe it. To fuppofe^ that this could not have 
 been the cafe^ is to fuppofe that God is limited by the 
 nature of things. But this nature of things origna- 
 ted from God and his attributes. This lays a lim- 
 itation on God from the nature of his attributes ; 
 fo that he could not make the whole, and every 
 individual in the whole the moft happy, without 
 the pad fix thoufand years of pain and fm. But 
 fuch a limitation cannot be on God from the na- 
 ture of his attributes ; therefore there hath not 
 been any pain or fm. We fee that Dr. H's reafon 
 againft turning the argument in this manner is no 
 reafon at all. And the argument will as readily 
 prove, there hath been no fm and mifery, as that 
 there will not be both eternally. 
 
 I SHOULD not have paid fo much attention to 
 this argument, if I had not often heard it urged, 
 with much more logical precifion and force than 
 
300 iLternai Mtjery reconctieaoie "iVtw 
 
 !t is ftated by Dr. H. and with lavifh praife as 
 though it were invincible. 
 
 2dly. I WILL make fome remarks, upon the 
 limitation of the moft high, arifing from his own 
 attributes ; which 1 hope will lay this cloud of 
 dull. The fallacy of Dr. H's argument lies in 
 fuppofmg that it implies imperfedlion in God, to 
 fay, that he is limited in the exercife of his gov- 
 ernment, by the attributes of his nature. A lim- 
 itation on God by the attributes of his own na- 
 ture, is fo far from implying imperfedion ; that 
 it is abfolutely neceffary for infinite perfedion. 
 Unchangeablenefs, is reckoned among God's at- 
 tributes ; and what is this but a limitation againfl 
 change, arifmg from the very nature of his infi- 
 nite and holy exifi:ence ? — By the plenitude of 
 his holinefs, God is limited againO: fin. — By his 
 truth, he is limited againll breaking his promife. — 
 By his benevolence, he is limited againfl making a 
 univerfe lefs happy, than the greatefl: pollible 
 quantity of happinefs. If there was not from the 
 very nature of his attributes, a limitation on his 
 agency, in the exercife of government, we could 
 have no firm expedation of the eternal happinels, 
 cither of all or a part of mankind. 
 
 It is therefore evident, that a freedom from all 
 limitation implies imperfedion. This may he 
 illuflrated in natural as well as in moral fubjeds. 
 As an infiance ; God is limited and cannot make 
 a thing to be, and not to be, at the fame time. 
 If this were poflible, it would be no perfedion in 
 him, and would only imply a power of making ex- 
 iflence and happinefs, and defiroying them by 
 the fame volition. Limitation, in creatures fome- 
 times implies imperfedion ; but in God as it 
 arifes from the attributes of his own nature, it 
 implies the infinite and eternal plenitude of his 
 perfedion. A good man is by his truth limited 
 
the Infinite Benevolence ofQos, 361 
 
 againft fpeaking falfe, and while he remains true, 
 he cannot be falfe. A benevolent man, by his 
 love, is h'mited againft doin^ lefs good than it is 
 in his power to do ; and this limitation, is the 
 excellence of his charader. In the fame man- 
 ner, God by his infinite benevolence, is limited 
 againft making every individual happy ; for it 
 would, on the whole, be doing lefs good than he 
 can do in another way. 
 
 After all, I am fenfible that what I have faid 
 will not fatisfy the unholy and repining heart. 
 Such a heart will fay, I wifh a God who would 
 make all individuals happy. — Such a God would 
 appear to me much moie excellent and perfect. 
 This is not doubted. While fin appears excel- 
 lent to any mind, neither the Goo who exifts, nor 
 his government will appear excellent. The rifing 
 of mens hearts againft the dodrines of revelation 
 is no evidence they are not true, or that God 
 will not govern according to what is written. 
 
 Sec. 23. In page 301 Dr. H. endeavours to 
 fliow, that he alone is on that fcheme of free 
 grace, which Paul preached, and that on the opin- 
 ion fupported by others, '' Men are faved by their 
 *^ own merit, fo far as we can have any notion 
 " of merit in a creature." Further on he fays ; 
 *• All the idea we can pofiibly have of merit in 
 *' creatures, is the following : that there is fome- 
 *' thing good in the creature, which God con- 
 *' fiders as a condition of his falvation ; and 
 *' which in the order of nature, precedes his fe- 
 
 " curity of eternal life.*' In reply to this, it is 
 
 only necelfary to defcribe what Paul meant by 
 grace or free grace, and I conceive it to be this. 
 That the finner is wholly undeferving of every 
 favor, and the fovereign, felf-moved mercy of 
 Cod is the fource of all his bleflings. In felf* 
 X X 
 
302 tiernal Mijery reconcile able with 
 
 moved grace God chofe his people to eternal 
 life — In the fame grace he efTedlually calls or re- 
 news them — In the fame grace he jufUfics, com- 
 pleats their fanctification and glorifies them. The 
 gifc and aclual pofTeilion of effectual renovation, 
 ivhich is the firlt blelling received in the heart, 
 gives them no right ofworthinefs to cUim the fecond; 
 or the fecond to claim the third. The continuation 
 of bleflings flows as much from God's felf- moved 
 grace, as the firfl blefling did. After the firft 
 bleffing is graiired, a£ling on the principles o^juf- 
 tice to the fmner, God hath the fame right to 
 deny a fecond, as he had to omit granting the firft. 
 
 When the unfandified finner becomes a chrif- 
 tian by the renewing of his heart ; he hath no 
 right to fay, my character is now become fuch, 
 that I have right to expect further bleflings on 
 the ground of my own worthinefs ; for on this 
 ground, he hath no more right to exped a con- 
 tinuation of God's blefTmgs, than he had to claim 
 a renovation by the holy fpirit, when he was in a 
 flate of total fm» Self- moved grace in God, ex- 
 ercifed through the merits of Christ is the fource 
 and caufe of all the bleflmgvS, that wiP be granted 
 to thefaved through eternity. The chriftian's ex- 
 pectation of falvation, is not from any worthinefs 
 which his graces gave him to claim a reward ; 
 but from the fovereign promife of God. Goi> 
 hath been pleafed to exprefs his own purpofes in 
 the form of a promife. The promife is made ta 
 faith and repentance, not becaufe thofe graces 
 give a right of worthinefs to the perfon poflcfling 
 them, but for other wife reafons. 
 
 TfHs I conceive to be Paul's apprehenfion of 
 free grace in eledion, efle6lual calling or fandifi- 
 caticm, and in the final glorification of the faints. 
 Still the confequence doth not follow, according 
 to Dr. H's idea, that thefe graces are not necef- 
 
the Infinite Benevolence of God. 363 
 
 fary m the order of nature to give the chriftian 
 iecurity of eternal life. Thefe are necefTary, both 
 in the order of a divine appointment, and in the 
 order of nature, as the whole BiSle declares. In 
 the order of a divine appointment, as the prom- 
 ifes {how ; becaufe God who grants in fovereign 
 and free grace had a right to prefcribe his own 
 manner of granting. In the order of natuic alfo, 
 becaufe a holy Heaven cannot be enjoyed by an 
 unholy foul, as all fouls are without the renewing 
 of the fpirit of God ; fo that without perfonal 
 fanctifica'tion free grace cannot fave a fingle lin- 
 ner. 
 
 By the law of Mofes there were a number of 
 ritual uncleannefl[es,for vvhirh the purificadonwas 
 wafhing and remaining unclean until even. Dr. 
 H. page 205 tells us evening time means death, 
 and that becoming clean at that time, teaches us 
 all men will be cleanfed and made fit for heaven 
 by death. I will endeavor to explain this matter. 
 Thofe ritual uncleannefFes, were dpubtlefs typical 
 of mens moral uncleannefs by fin. The purga- 
 tion of wafliing was typical of fandlification 
 by the fpirit of God ; and being unclean 
 until even, or the time of the offering of the 
 daily evening facrifice, reprefented clcanfmg 
 by the blood of Christ. The daily evening 
 facrifice was typical of Christ's facriftce ; 
 fo that the whole meaning of the tranfaftion was 
 this ; that the moral pollution of man is removed 
 by fandification and believing in Jesus Christ; 
 and it had no more relation to the day of death, 
 than it had to the day of mens birth. 
 
 He alfo infers the fandifying power of death 
 and corruption, from /owing feeds ^ mentioned in 
 the law of Mofes, being clean in certain cafes, 
 v/hich if dcflined to another ufc would have been 
 unclean. His reafon for this is, that Paul, fpeaks 
 <jf the bodie? of faints as fown in corruption and 
 
364 Eternal Mi/try reconcile able with 
 
 raifed in incorruptlon. But here the type ac- 
 cording to his own application is diredly againfl 
 him. For he tells us that the " Body goes into 
 •' the grave an awfully polluted thing : bur does 
 •* not arife fo.** In the cafe of thefe fowing 
 feeds they are clean fown, and if there be any ar^ 
 gument, it is that there mud be a cleannefs by 
 fan£Ufication before the day of death, in order to 
 be raifed in incorruption. 
 
 Dr. H. mentions, page 32^, the following paf- 
 fage in Rev. v. as another reafon of his belief. 
 And I beheld^ and heard the vciee cf many angels 
 round about the throne, ^sfc^ — And every creature 
 which is in heaven, and on the earth, and under the 
 earth, and fuch as are in thefea, and all that are in 
 ihem heard I, faying, blejftng and honour andghry 
 and poivcr , be unto him that fit teth upon the throne^ 
 and unto the Lamb, forever and ever, I fuppofe, 
 the argument, from thefe words, is, that all crea- 
 tures are reprefented blefllng God, and therefore 
 are in a happy ft ate. But we muft obferve, that 
 this vifion of St. John, defcribes the very begin- 
 ning, and not the conclufion of the great fcheme 
 that was reprefented to him, in a fuccelTion of 
 vifions. The caufe of their joy wai that the 
 Lamb, had prevailed to open the feals. And as 
 the feals were opened, the mofl awful fin and re- 
 bellion againft God were difclofed ; and the dil- 
 clofure ends, with an account of the final judg- 
 ment, by which many were fentenced to eternal 
 death. So that by every creature in heaven, 
 earth and fea, in this pafliige, cannot be meant all 
 creatures who ejyft , and the generahty of the ex- 
 preflion, every creature, only intends the great 
 number of holy beings who rejoiced, and the 
 harmony of their feelings in the caufe of Godu 
 
 Dr. H. in many places, brings the charge of 
 prejudice againil thofe who differ from him. As 
 in the following, page a6i. " If it were pofTible 
 
the Infinite Benevolence of God. 365 
 
 " for people to divert: themfelves of the long, 
 ** deep, and rooted prejudices arifing from the 
 
 *' liniitarion fcheme.*' He hath many fimilar 
 
 cbfervations. I do not mention this to retort the 
 charge. To cry out prejudice, in thofe who 
 think different from us, hath no good tendency, 
 and can neither enlighten the underflanding, nor 
 fweetcn the heart. All men, of ail parties, are 
 liable to prejudice ; and thofe who think them- 
 felves exempted are very felf-ignorant. In the 
 cafe of differing opinions, on any queflion, we 
 ought not to fay, you are prejudiced^ becaufe you 
 think different from me ; but candidly tO' examine, 
 on which fide of the queftion, the danger of prej- 
 udice lies. 
 
 There are two fenfes, in which the word prej- 
 udice is modern'y ufed. The firft, which is the 
 moil natural and original meaning of the word, is 
 judging v/ithout an examination into the evi- 
 dence. The fecond, is judging contrary to evi- 
 dence, through fome felfifh inducement. 
 
 Is there reafon to think thofe who believe end- 
 lefs mifery, are peculiarly expofed to prejudice, in 
 either ot thefe fenfes ? Who can fay they do not 
 examine ? Is not the evidence before them ? Have 
 they not the fame inducements to examine ? And 
 in maintaining their opinion, do they not appeal 
 to evidence for its fupport ; frankly owning, that 
 their own bold affertions are of no weight in the 
 point, unlefs fupported by the word of God. 
 
 Or if we take the word prejudice, in the fec- 
 ond fenfe mentioned, yw<yg-/«^ contrary to evidence^ 
 through fomc felffh inducetnent^ on which fjde of 
 the queflion doth the danger of prejudice lie ? 
 Men of both oj'inions are creatures liable to prej- 
 udice, and Vvhcre is the flrongell temptation r 
 Where the greatefl: temptation is ; there is the 
 probability of finding the mod prejudiced men. 
 
366 Eternal Mifery reconcile able with 
 
 I will ftate the point, and leave every reader to 
 judge for himfelf, on which fide of the qucHion, 
 the danger of prejudice through a felfifh induce- 
 nitnt arifes. The point is this ; if all men are 
 faved I am certainly fafe ; but if part of men are 
 forever miferable, I may be one of the number. 
 Which opinion will felfifhnefs incline a man to 
 take ? 
 
 But it may be faid, have not men a pronenefs 
 to continue in the cuftoms, pradices and opinions 
 of their fathers ; and is not this a prejudice, in 
 the prcfent inflance, againfl the dodrine of uni- 
 verfal falvation ? 
 
 I ANSWER, men through a refpedfor the opin- 
 ions of their fathers, may be prevented from ex- 
 amining ; but it is conceived there is no fuch rc- 
 fped for their fathers, as will make them believe 
 both againfl their intereft and againfl evidence, 
 when it is fet before them. In the prefent point, 
 we do not retreat from examination — we feek ev- 
 idence — we call for it — fhow that the word of 
 God intends this, and we will believe it. I do 
 not know a fmgle univerfalifl:, whom I do not 
 think candid enough to own the following. That 
 by far the greateft part of mankind, in the pref- 
 ent day, would widi to believe univerfal falvation, 
 if they could find evidence for it in the holy fcrip- 
 tures. What then doth it fignify, to tell of big- 
 otry, prejudice and fuperflition. Let all parties 
 remember, that all men are liable to prejudice, 
 and inflead of fixing the charge on thofe who 
 difler, examine whether they are not themfclves 
 the prejudiced perfons ; and fcrioufly attend to 
 the fubjedjthat they may find on which i^deof the 
 quefHon, the danger of prejudice lies. 
 
 Sec. 24. I HAVE now taken notice of the prin- 
 cipal things mentioned by Dr. H. as arguments 
 for univcrJal falvation. The attentive reader wiU 
 
 1 
 
ibe Infinite Benevolence of God, 3G7 
 
 cbferve, that his arguments are few in number, 
 but very frequently repeated and placed in many 
 points of view ; which may to fome give them 
 the appearance of a multitude of arguments. — 
 This hath made it neceflary for me, in a number 
 of places, alfo to fall into repetition. Much of 
 his book is an addrels to the paflionSjinterfperied 
 with certain paflages of holy writ, which appear 
 to be his favorite proofs. The following I con- 
 ceive to be a fummary of his fcheme. That the 
 gofpel is news, mere news, all news, and hath no 
 law in it. — That law and gofpel are diamet- 
 rically oppofite. — That thefe two difpenfations of 
 God, oppofe each other from beginning to end. — 
 That a God all vengeance and delighting in tor- 
 ment, would have as jull a claim to our obedience, 
 founded on the right of property, as a God of 
 rational benevolence. That property according 
 to men's ideas of it in the things of this world, is 
 the ground cf moral obligation. That righteouf- 
 nefs, fin and guilt, may by the will of God be 
 negotiated, and transfered from one being to a- 
 nother, in the fame manner, that the alienable 
 and material properties of this world are between 
 man and man. — That Christ became a finful 
 and guilty being. — That the righteoufnefs of 
 Christ actually becomes the righteoufnefs of 
 men. — That Christ adlually aflumed not only 
 human nature, but alio the fin and abominable 
 wickednefs of human nature. — That Christ was 
 eternally punilhed. — That as all fell in Adam, fo 
 in Christ, long before they had an exiftence, a 
 work of fandification hath been adually going on, 
 in fome kind of myfterious, feminai fenfe, in ev- 
 ery individual From the time of the firll promife. 
 That regeneration, faith, love and repentance do 
 not imply pofitive goodnefs ; but only a lefs de- 
 gree of wickcdneiis, — That the fpecific difference 
 
368 Eternal Mifery reconcilcahk with 
 
 between fin and hoUnefs, in the regenerate and 
 unregenerate, is only fuch a kind of difference ; 
 as there is between, holinels, wealth and the five 
 ftiifes ; that is, not the lame thing.-— That faith 
 is not neceffary to give a title to falvation ; but 
 only to make men know they fhall be faved. — 
 Hence it follows, that a faving faith confifts in 
 believing all men fhall be faved ; and that the 
 only office of what have been called the chridian 
 graces, is to give men peace of mind under the 
 threatningsof thelaw. — That there is no fuch thing 
 as fitnefs for death by a fanclificationof the fpirit, 
 and that thofe peculiar diftinclions which have 
 been called perfonal holinefs in men, naturally 
 tend to produce pride. — Together with many 
 other fentiments and maxims, which it is con- 
 ceived fubvert holinefs, and reduce it to a com- 
 mon moral nature with the corruption of the hu- 
 man heart. 
 
 These appear to be leading fentiments in Dr. 
 H's fchenie, and from many paflages both in his 
 introduction, and in the body of his work, he 
 feems to fuppofe that a period of new light is 
 breaking on the world, and that all men will foon 
 become of his opinion. The following pailages 
 (how that he wrote with fuch an apprehenfion. 
 Page 16. "I am well aware, that fuch an open 
 " advancing ftep, to pour light into the minds of 
 *' men ; though it is no other, in the nature of 
 *' it, than what has been many times done, may 
 *' as in fonncr times, in all probability, be an oc- 
 " cafion cf great alarm, in the minds of many 
 " pious, good people." — '^ When he who ruleth 
 *' the fpirits of all men, is determined to rr. ike it 
 " appear to the world, he always makes the truth 
 " prefs fo hard on the human mind as to find 
 *' vent, Witnefs the cafe of Elihu, Jeremiah, 
 *• Paul and many otherii. The mod of thofe, 
 
tbe inpmte mnemienee oj uod. ^tg 
 
 *« whom God has made inflruments, to give ad- 
 *^ ditional light and guidance to his church and 
 *' to the world, have felt much reluctance on the 
 *^ part of human nature, and worldly confidera- 
 ** tions, from Mofes to the prefent day. But al- 
 " mighty God always finds an eitedual way to 
 " draw out of their fouls, whatever he is pleafed 
 " to pour in with fpecial defign for the benefit of 
 " mankind.'' Page 40. " I'here have been re- 
 •' markable aeras, in which fomething like a flood 
 *' of light has poured into the world." Sundry 
 other palTages fimilar to the above may be found ; 
 and I make no doubt but^ the Dodor fuppofcd 
 himfelfthe dcfigned inilrument of great enlight- 
 ening to the church on this fuhjecl. Imaginations 
 of this kind are not uncommon. Every age hath 
 produced inflances of thofe, who fuppofed that un- 
 common light was poured into their minds, with 
 a fpecial defign for the benefit of mankind. While 
 we pafs their zeal without crimination ; we (till 
 fuppofe their fentiments, mud be judged like the 
 fentiments of other men, by fuch rules as are fur- 
 niflied in nature and revelation. When thofe 
 preffures of mind to enlighten mankind, which 
 Dr. H. mentions, as in the cafe of Paul and oth- 
 ers, have come from God ; he hath generally 
 enabled them to work miracles, or given fome ex- 
 traordinary fign in providence, as a witnefs that 
 the preflure was from the fpirit of truth and holi- 
 nefs. 
 
 Sec. 25. It appears to me, by carefully attend- 
 ing to Dr. H's book, that his notion of the atone- 
 ment, and a deficient idea of the nature of holi- 
 nefs, were the two principal things which led him> 
 into his fcheme. His lateft idea of the atonement, 
 implying an adual transfer of all the fin and guilt 
 of men to Christ y fo as to make them his own, 
 Yy 
 
57 o £sjcr7iai ivitjery reconateaoie uiw 
 
 as n-.uch as though he had committed the fin per- 
 fonally, 1 have endeavored to difprove. But it 
 appears from what he fays, that previous to this 
 he had an apprehefion, which is believed to he 
 crro!ieous ; ai.d feeing the dcfcft of that led \ im 
 into his lalt opinion. His ini) idea of the atone- 
 ment, we learn from feveral places, but particu- 
 larly from the introduclicm, where he ftates the 
 difHcuhies in his own mind, which finally led him 
 to embrace the fentiment of univerfal ialvation, 
 page 1 1, fpeakij g of his own preaching, and the 
 number of tht. faved. " 1 can very wiUinojy let 
 ** aione the number and the names ; that fits 
 " cafy on my mind. But what fhall 1 do with 
 *' the principles I have advanced, as things re- 
 *' vealed and belonging to eveiy fnmer in the 
 *' world ? How can 1 on thefe principles, thtfe 
 "^ revealed dodrines, invite and command every 
 *' firmer to believe to falvation, and in the name 
 *' of Chrit too, tell every one, without excep- 
 *' tion, that Christ has laid a foundation for 
 *' this univerfal faith and falvation ; when I be- 
 ** lieve he did, in his death, lay a foundation only 
 " for a part ; that only a part are given to him, 
 " and that other foundation can no man lay than 
 " that which is liid, which is Jtsus Christ." 
 It appears, the Dodor's previous conception was 
 this. That a part of men were given to Christ. 
 That he came and made an atonement for thefe 
 only. How then i$ it fmccre to invite ihofc tor 
 whom he never made an atonement ? Whereas, 
 his conception ought to have been this. A part 
 of n^en were given to Christ. — The atontment 
 he made was as fufficient in its nature for all men, 
 as for thefe. — It opened fuch a door for the re- 
 turn of all men, that nothing but their own un- 
 holinefs can prevent them entering. — The atone- 
 ment did not remove unholinefs either from the 
 
the hifijiUe Benevolence of Gqb. 371 
 
 faved or the lofl:. The obligation to return by re- 
 pentance doth not arife from the atonement ; but 
 from God's nature, the nature of fm, of men, and 
 their relation to Ood ; fo that it is as much a 
 duty of the finally impenitent to turn to God, as 
 it is of thofe who do really return. There is as 
 much propriety in telling the difobedient, as there 
 is in telling the obedient to do their duty. — I'he 
 atonement, at this moment, bears the fame rela- 
 tion to the man who will repent and believe a 
 year hence, as it doth to the man who will never 
 believe and repent.— It hath done as much for 
 one as foi the other ; and in fight of this atone- 
 ment, there is the fame duty incumbent on both, 
 the immediate duty of repenting and believing > 
 and of courfe they are both to be invited and en- 
 treated in the fame manner. To what then re- 
 lates the truth, that a particular number are given 
 by the Father to Christ, or is it not a truth? 
 It is a truth, but hath no particular connexion 
 with the dodrine of atonement, in the confider- 
 ation of this fubjedl. All whom the Father hath 
 given to Christ he will efFeftually fandify ; and 
 the reafon he doth not etfedually fanclify the re- 
 mainder of finners, is not becaufe there is a defi- 
 ciency in the atonement ; but becaufe the gene- 
 ral good requires them to be left, and it is alfo 
 judice to them to be thus palfed by. 
 
 If the Dr. had entertained thefe ideas of the 
 atonement, he would not have met that difficulty, 
 which he mentions, as a principal caufe of turn- 
 inor from his ancient fentiments ; but would have 
 found himfelf at liberty without any deceit, and 
 even in contemplation that fome of them would 
 be loft, ftill to tf 11 them. Here is a door open for 
 falvation^ f the Jlate of your hearts rjoill permit you 
 to enter. The atoneimnt of Christ is as fiifficicnt 
 for a^l mcn^ as it is for a part* God is ufing mca;u^ 
 
37-2 tternal Mijcry rcccnciUavle zvith 
 
 'which ha'ue a rational tendency Po reconciliaticn. No 
 objenion now remains hut thai %i)hich you find in 
 your ozun temper. It is rcafonable yju jhould lo'vc 
 this Cod, Saviour^ law and gofpeL Their excellent 
 character and nature, and the relation you bear to 
 ihem, are the origin of this reafonailcnefs. As 1 
 ought to exhort you to all reafonable duties, I may 
 exhort you to receive God, Chjrist and his gofptl 
 zvith love ; and receiving them in this manner is that 
 faith, ivhich will entitle you to falvation. But if 
 you do not receive, you muji he lojl through the un- 
 holinefs and unbelief of your own hearts. This is 
 all that a gofpel minifler haih a right to preach, 
 and this may be faid, without that difficulty, which 
 the Dr. reprefents in his own way. 
 
 If any iuppofe that Christ made an atone- 
 ment fufficient only for a part oi men ; I do not 
 fee the propriety, of their exhorting all men to re- 
 pent through him ; and Dr. H. was right in feel- 
 ing the difficulty, that arofe from his firft appre- 
 henfion of this fubjecl. But there was no need 
 of his going from this, to another extreme ; an ac- 
 tual and applicatory atonement to all men, by 
 means of a transfer of his righteoufncfs to human 
 nature generally. This idea of a transfer, is fo 
 contrary to nature, right, and reafon, that if it 
 were admitted, it would make more inlidels than 
 imiverfalifls. A few perfons would become uni- 
 verfalifls ; but is probable that a greater number 
 would be ready to fay, this transfering of merit, 
 demerit,, righteoufncfs, fin and guilt, is fo unnat- 
 ural and impoflible in the prefent fyllem o' be- 
 ing, that on this account, 1 mult reject the whole 
 revelation in which it appears to be a main pillar. 
 
 Another thing which appears to have led 
 the Dodor into his belief, was a defective idea oi 
 the nature of holinefs. When mens apprehcn- 
 fions of the nature of holinefs once become right. 
 
it harmonizes (heir conceptions of the law and 
 gofpel, in all their precepts and do&ines, and 
 the ufe God makes cf them in the government 
 of mankind. The Dr. ufes Calviniftic words and 
 phrafes, and in fundry of the definitions with 
 which he began, appeared fair to carry him- 
 felf through a Calvinift; but before his whole 
 fyfiem is divulged, it is evident he ufes thefe 
 words, in a fenfe totally different from what they 
 have been underftood by Calviniftic writers. 
 He might with much more truth, have titled his 
 Book, Calvinifm overturned, than Calvinifm im- 
 proved. Indeed, I conceive, his opinion of final 
 falvauon, to be lefs dangerous, than fome other 
 things he hath advanced. He begins with allow- 
 ing the total depravity cf human nature, and that 
 this depravity confiffs in enmity againfl God ; 
 but afterwards fays, that the caufe of fmners en^ 
 mity againfl God, is becaufe they think he is their 
 enemy, or in a flate of enmity againfl them,, 
 i^lfo, that this depravity began immediately on 
 the promife being made to Adam, to be feminal- 
 ly or federally removed ; that no man fmce, hath 
 been half fo unholy as total depravity is. It is 
 only therefore, in a relational connexion with 
 Adam, that human nature and all men are total- 
 ly depraved. The depravity began to be remo- 
 ved long ^before they had an exiftence. It is not 
 feen how, on this reprefentation, any man fmce 
 Adam can be charged with fuch a depravity. 
 
 Further, Healfo fpeaks of regeneration, and 
 of God's grace communicated to the heart. Buc 
 what is this ? There is no pofitive goodnefs, and 
 of courfe no holinefs in it, for all moral good- 
 nefs is holinefs. 
 
 From thefe confiderations, it appears, that his 
 notions of holinefs and unhoiinefs in men, were 
 fuch as Calvinids mufl call very deficient. 
 
374 JLicrnai iviijery reconcucaoic ivii/J 
 
 To confirm this it may be obferved ; that he 
 fays very little of the agency of the divine fpirit, 
 in the great work of mens falvation ; and ^^feen 
 he mentions the holy fpirit, appears to conceive 
 his influences to be rather reftraining than fancti- 
 fying. A work on the underf landing and con- 
 fcience, rather than a work on the heart giving a 
 new moral lafle and relifti, and producing a real 
 Cv)nformiiy to the moral pertecti^^ns of God. So 
 that I conceive, in order toeftablifti univerlal fal- 
 vation, L»r. H. has exploded the elfentials of the 
 Calviniftic underdanding of the holy Bible, and 
 only retained names and phrafes with his own 
 meaning to them. The venerable Calvin, Owen, 
 Hooker, Edwards and others, on whom he fre- 
 quently calls, as vouchers for the truth of his fen- 
 timents, were as different fronj him in their ideas 
 of depravity, holincfs, and the way of a title to 
 falvation ; as they were on the queflion, whether 
 all men will be faved. 
 
 TiiERi- are periods, in which particular doc- 
 trines are much the fubjecl of popular inquiry ; 
 and whether all men will be faved, is the inquiry 
 of the piefent. But many, who are not in the 
 opinion of univcrfal falvation, embrace fentir 
 ments, which are as dangerous to themi'elves pcr- 
 fonally, as this would be, allowing it to be talfc. 
 Such are all thofe, who do not think, there is any 
 depravity in men dircdly oppofiie in its nature, to 
 the holiiiefs of God, of his law, and of heaven. 
 Who think there is no higher principle than felf- 
 loveor felfifhnefs, by which rational minds can be 
 influenced. Who think that regeneration is 
 nothing more, than fome fuch reformation, as 
 men may make from a regard to their own fafety ^ 
 and not a change in the moral laftc of the heart. 
 Who deny the fpecial work of the divine fpirit, 
 in awakening and fanctilying men. Thefc fen- 
 
ihe Infinite B^nevokncs of God» ^j^ 
 
 timcnts are more prevalent than univerfalifm, and 
 very near akin to that, in the effeds, they will 
 have upon mens opinion of their own perfonal 
 ftate and danger. Thofe who embrace thefe len- 
 timents, are by them, fortiticd againft the theat- 
 enings of the law.— They will not fearch their 
 own hearts. — They are not the Tick ones who feel 
 the need of a phyfician. — When confcience ac- 
 cufes they quiet it by fome little leformation. — 
 Though they believe that fome men v/ill he mif- 
 crable, not feeing their own hearts, nor knowing 
 their own need of a change of heart ; they can- 
 not think that they are themfelves the perfons. 
 Thus they live as quietly, as unguardedly, As much 
 without felf-examination, prayer and thinking of 
 another world ; and as much without any prepa- 
 ration for it, as they would do, if they fuppofed 
 all men going diredly to heaven. As I before 
 cxpreffed. Dr. H*8 reprefentation of unholinefs 
 and holinefs, are as dangerous by nurturing thefe 
 notions, as they be by inculcating, the univerlal, 
 fanditying power of death. It is principally for 
 this reafon, that I followed him in his remarks 
 on regeneration, faith, repentance, and the nature 
 of grace in the foul ; and not becaufe I fuppofed 
 that what he fays on thefe topicks, would be con- 
 fidered as availing arguments, in his principal 
 fubjed. 
 
 JhHovAH is a holy God, and heaven is a holy 
 place. If the gates of heaven were thrown open 
 to all the univerfe of creatures, and an invitation 
 made to enter; none could abide the holy pref- 
 ence, or wilh to remain in it, but thofe whofe 
 hearts delight in holinefs. Holinefs in creatures 
 is like to the holinefs of Deity. It is a benevo- 
 lence, which is oppofed to felfifhnefs, and make* 
 the general good and glory its objed of fuprcme 
 liciight. Neither will the nature of heavenly hap- 
 
37^ Eternal Mifery nconcileable with 
 
 pinefs alter, for it is unchangeable, as the nature of 
 the God who forms it. Why then fliall we try to 
 form thefe unavailing hopes of heaven, which are 
 not founded, in the thorough fanclification of our 
 own hearts? Why fliall we think lightly of a 
 holy fpirir, and his divine work on the heart ? Or 
 amufe ourfelves with grace from God, when we 
 do not find its prefent effeds, aflimilating our dif- 
 pofition to the temper which appeared to be in 
 Christ, and to the fcriptural reprefentations of 
 praife and vi^orfliip, with which heaven is perpetu- 
 ally filled. 
 
 I HAVE now fmifhed my propofed remarks on 
 Dr. H's publication, and have endeavoured not 
 to mifreprefent him. I fuppofed, that juflice to 
 the truth, required of me to remark as freely on 
 his feniiments, as though he had not been my 
 particular friend in life. 
 
 Let him who reads, remember that God is the 
 fupreme judge of men and of truth ; and endeav- 
 our to obtain a very real fenfe of that eternity, 
 into which all the living will very foon be remo- 
 ved. 
 
PART IV. 
 
 Aferious Addrefs to the reader on the fuhjed; offu* 
 ture punijhment. 
 
 THE fubje6l on which I addrefs you is of in* 
 finite importance. To lofe eternal happi- 
 nefs and fufFer eternal mifery, is an evil which 
 
 furpafles all defcription. If there be thofe who 
 
 are forever miferable, their exiflence will be an 
 eternal evil to themfelves ; and the mifery will 
 doubtlefs exceed in degree any thing that is now 
 conceived. The progreflive improvement of the 
 mind in knowledge, is a fufficient proof that the 
 degree to which that mifery fliall arife, will ex- 
 ceed prefent apprehenfion ; as eternity does time* 
 Such is the nature of the human mind, that it ad- 
 mits aconftant increafe of happinefs or mifery, and 
 to what a great degree of each, will an eternal 
 increafe arrive ! This is one confideration, that 
 will fwell above all account, the happinefs or mif- 
 ery of creatures who have an eternal duration of 
 exiflence. It mud be a growing happinefs or a 
 growing mifery. We can follow it in imagina- 
 tion, until v/e are aflonifhed by the quantity ; 
 but are no nearer to the true amount than when 
 we began the eflimate. 
 
 Through this eternity we are all to exift, and 
 the quellion is, whether it will be a happy or a 
 miferable one ? If it be happy the happinefs will 
 be our own ; or if it be miferable the mifery will 
 be our own, and when it overtakes us cannot be 
 efcaped by anv polfible means* Certainly we 
 Zz 
 
^7^ Eternal Mifery reconaleable with 
 
 ought to dwell on this idea until our mind« arc 
 dtcply affected with it. He mud be partially 
 delirious who places fuch an intereft as this, at 
 thf^fmalleft riik. If there be but one chance in 
 a million of our falling into a miferable eternity, 
 and there be any means by which that chance may 
 be leffened, he is an infatuated man who doth not 
 attend to them. What is the longed life, ever 
 enjoyed by a mortal, compared with the endlefs 
 duration that is to follow ? If a whole life of the 
 mod extreme mifery, were the means by which 
 we mi>^ht avoid one chance in a million of being 
 eternally miferable, v/ifdom would choofe the 
 pr. fent, to avoid the future ; but that good God 
 in whofe hands we are, does not require prefent 
 dilirefs, to avoid future mifery. Wifdom's ways 
 are pleafantnefs and her paths are peace, as much 
 fur this \\^€^ as they be for the life to come. True 
 rehgion which fecurcsa bleffed eternity, fecures al- 
 fo the greateft happinefs in this world ; but it is 
 to be obtained only by believing the truth, and 
 performing the duties enjoined in God's word. 
 To have the pieafures of religion in either world, 
 we mud be religious. It is the greated abfurdi- 
 ty, to think that a life fpent in fin, will end in 
 the happinefs of a holy and religious life. Ex- 
 peding any thing of this kind; isexpeding againft 
 the cuurfe of nature, as much as it is againd what 
 we conceive to be the predidions of God's word. 
 
 ShC. 2. The following quedions are propofed 
 with candid feelings, and ought to be conddercd 
 W!:h candour and ferioufncfs by every reader j 
 f )r every reader is as much interedcd in them as 
 the writer is. 
 
 DcviH not the prefent defirc to believe, if pofli- 
 b'e, the hnal falvation of all men, arife in a great 
 me lure from a fear of punidiment ? Is not the 
 eager attempt to feek evidence againd the doc- 
 
the Infinite Benevolence of God. 379 
 
 trine of future mifery, made with a defign to quiet 
 confcience, and to render the pleafures of the 
 prefent world reconcileable with future Hifetv ? 
 Can thofe who believe, or try to beheve in uni- 
 verfal falvation, folemnly place themfelvcs before 
 God, and fay, my motive for feeking evidence of 
 this doctrine is more to promote thy glory, than 
 it is to make my own confcience eafy in a ftate 
 which I know to be dangerous, unlefs all men arc 
 faved. Or would they, if they knew their own 
 ftate to be perfedly fafe, be fo eager to give much 
 praife to Goo for faving all men ; before the 
 event has proved that he requires any fuch praife 
 to himfelf ? I charge no man with being moved 
 by fuch motives as are here intimated ; and am 
 fenfible that all have a perfed right to form an 
 opinion for themfelves ; but ftill in a queftion 
 circumflanced as the prefent is, we ought all to 
 fearch our own hearts, and find whether our pafT- 
 ions, our fears, and that love of fin which is nat- 
 ural to all men, do not prejudice us and make 
 that appear to be evidence which is no evidence ; 
 and that appear to be rational, and promotive of 
 divine glory, which would tarnifh the holincfs 
 of his government. 
 
 Sec. 3. Before any man decides pofiiivly a- 
 gainfl; a dodlrine, which hath been the general 0- 
 pinion of the church,and of innumeraole good men 
 who have had the fcriptures in their hands and 
 have fearched them diligently ; he ought to make 
 deep inquiry into the (late of his own heart — into 
 his motives for differing from the vaft numbers 
 who have judged before him — into the nature of 
 his fears — into his love or diflike of that fcheme of 
 dotlrine, which is molt intimately conneded with 
 the doclrine of eternal mifery. 
 
 The man, who fuddenly and pofitively judg<^s, 
 different from the opinion of thoufands who have 
 
33o Eternal Mifery recsncileable with 
 
 gone before him, perfoHS, who in many refpccls, 
 have had better advantages for judging than he 
 has hinifeli, difcovers the railinefs of prejudice. 
 
 I AM feiifible there is a progrefs in the opening 
 of truth — that new truths are difcovered — and 
 errors both of fentiraent and praciice deteded ; 
 but it muft alfo be allowed, there are new 
 errors, and old errors often come forward in a 
 new drefs ; and no wife man will fuddenly and 
 without very weighty evidence difcard what has 
 been long thought to be truth, and important to 
 be known, for human hapnhiefs. Though we are 
 not to call any man mailer in refped of opinions, 
 or build our faith upon the judgment of others ; 
 there is (till a defFerence due to what hath been 
 the general opinion of the deHberate, ftudious 
 and pious, for thoufands of years. 
 
 An infallible church on the one hand ; and on 
 the other, a total difrefped to the opinions of great 
 and good men ; are two extremes equally dan- 
 gerous, and equally forbidden by common fenfe. 
 It is a well known facl, that the e^^neral opinion 
 of the chriftian world, with an open Bible before 
 them, for nearly two thoufand years, has affirmed 
 the doctrine of eternal mifery. There have been 
 only fome foHtaryinflances,incomparifonwiththe 
 whole of men, who have doubted it. Thefe, feem- 
 ed to be permitted by providence, as a means of 
 ftirring up inquiry ; and inquiry hath always 
 ended in giving more clear convidion to mankind 
 in general, that there will be future and eternal 
 mifery, I do not mention thefe fads as a proof 
 of the dodrine, but only to fhow that it is unwife 
 to rejed without great deliberation, whathath been 
 fo long, and fo generally received as truth. 
 
 Sec. 4. I KNOW it is faid by fome, that the 
 clergy and many others are intereftod in eftabliflv 
 
the Infinite Bene vole nee of God. 381 
 
 ing this truth, and that by keeping alive the fears 
 of mankind, their craft is fupported. 
 
 This is the fame outcry that hath been in the 
 mouth of infideHty from the beginning. It is an 
 eafy cry to make, and ferves an admirable purpofe 
 for thofe who have much voice, and little argu- 
 ment. The v/riter with refpecl to himfelf, can 
 hear this with the utmoll indifference ; and no 
 one is fit to minifler in Christ's fcrvice, who 
 cannot hear it without any emotion except it be 
 that of pity. The only reply tliat he wifhes to 
 make to fuch an infinuation, is this. 1 hat it 
 Ihows in thofe who make it, a very great igno- 
 rance of human nature, and of the means by 
 which a priefthood, may promote their own tem- 
 poral intereil and pleafure in the world. 
 
 So long as natural confcience is in the human 
 mind, there will be an order of men, devoted to 
 the fludy and inftrudion of that, which is called 
 religion. We find it in all places, ia all nations, 
 in all fchemes of religion, even the univerfalifts 
 
 themfelves purfue the fame track. This fhows, 
 
 that the chriftian inRitution of public teachers is 
 confonant to the nature of fociety, and a thing 
 which the common fenfe of mankind deems to be 
 for public benefit. It is not the preaching of e- 
 ternal mifery, but common feeling and natural 
 confcience which preferves a prieflhood, and en- 
 forces this law of Christ in the chriftian world. 
 Were all of the facred profefTion to be at once put 
 into their graves, men would inftantly make a 
 race of fucceflbrs ; and it will continue to be fo, 
 while there is a natural confcience in tirj human 
 mind. Thofe who think there will be a time, when 
 the priefthood will be abolifhed ; with all the wif- 
 dom and philofophy which they boaft of poflelf- 
 ing, (how a moft extreme ignorance of human 
 nature. Let irrehgion prevail, ten times more 
 
3^2 Einnal Mifery reconcile abU with 
 
 than ever it yet hath, the confequence would not 
 be the abolition of a priefthood'; but the in'roduc- 
 tion of one fo corrupt as to be worfe than none. 
 It is this which the church fears, and not the ab- 
 olition of public teachers. So far as the prieft- 
 hood wifh to promote their own temporal intcrefl 
 and pleafure, their temptation is to hide the awful 
 and fin reproving dodrines of God's word, and 
 not to overteach them. Ail who have been con- 
 verfant in the bufincfs ot a mini(ier*s life, know 
 that the worldly temptation, is to teach things too 
 fmooth, and too complying with the notions of a 
 finful world ; and not the things that are too ter- 
 rifying. If the prieilhood confulted their ov^-n 
 temporal intcrefl: or pleafure, they would cover 
 all thofe fin reftraining truths, and foothe humaiTi 
 vice ; and this would be the dired way to anfwer 
 purpofes that are merely worldly. Through the 
 power of natural confcience, few men dare or 
 ever will dare, to live without fomething which 
 they eiteem the vifibility of religion — they choofc 
 a clergyman to commend their lafl: hours to God, 
 — to commit their duft to the earth, and as a kind 
 of reluge, to whom they may fly when the terrify- 
 ing providences of GoDawake up their confcienccs. 
 The man who will do thefe things, and at the 
 fame time flatter them in an eaiy and prayerlefs 
 life, has a much fairer opportunity tolerve his own 
 worldly ends and interefts ; than others have, who. 
 purfue the oppofite courfc. So great is the 
 temptation of the prieflhood to prophcfy fmooth 
 things, and fuffer mens confciences to lie at eafc ; 
 that confidcrlng the corrupt nature which they 
 poffefsin common with their brethren, it is flrangc 
 they are fo faithful as they be ; and it proves the 
 mighty power of God ; who, though he has fin- 
 ful men to fcrve him as inflrumcnts, will caufc 
 his, truth to be fpoken. It really (hows a grciif 
 
the Injinlfe BenevolenGe of God, 383 
 
 ignorance o^' human nature, to pretend that it is 
 prieflcrafr which keeps alive the dodrine of eter- 
 nal miiery ; and thofe who are thoroughly ac- 
 quainted wiih the nature and feelings of men, 
 \khether they be of the prieflhood or not, will 
 never pay any regard to fuch an infnuiation. 
 
 Sec. 5. When men fearch the fcriptures to 
 obtain evidence of the fmal falvation of all, it im- 
 plies that the fcriptures are fufficient to determine 
 the point ; and that the truth of this fubjed is 
 there contained, if we can but difcover it. I 
 therefore aik ; Is it not incredible to fuppofe, that 
 almoft the whole chriftian world, with the bible 
 in their hands, (hould have been miftakcn in their 
 underftanding of this point, and that the truth 
 was refcrved for the difcovery of men at this late 
 day ? The great defign of the fcriptures is to teach 
 falvation, with the way and means of giving it to 
 finners ; and when this is the great objed for 
 which the holy fcriptures were written, can it be 
 fuppofed, they are fo written as never to give a 
 general apprehenfion that all men will be laved, 
 but quite the contrary ? God is certainly able to 
 cxprefs the truth, fo that it would be generally 
 underftood ; it has been generally underflood ; 
 but in a manner totally different fro n^ the univer- 
 falift faith. 
 
 How comes this to happen ? Has God expreC- 
 fed his word with ambiguity ? How has the great 
 truth, which he meant to exprefs, that all men 
 will be laved, been almoft univerfally overlooked, 
 until this favored period ? Has there been any 
 new guide to an underftanding of the fcripture ? 
 Did God mean that the world ftiould be in the 
 dark until now ? Are the men who have made 
 the difcovery people of more piety, more prayer- 
 ful, of more holinefs in their lives, greater parta- 
 kers of the directing influences of the Ipirit ? more 
 
384 Eternal Mifery reconcileable ivith 
 
 clofe and painful and learned examiners of the 
 bible, than fifty generations of our fathers have 
 been ? No fuch thing appears with refped to the 
 prefent character of men of any party ; nor is it 
 credible that a book coming from God, on pur- 
 pofe to teach falvation, fliould be fo exprefi'ed, as 
 that only one in a hundred thoufand underfland 
 it aright, and all others underfland it directly the 
 rcvtrrfe. 
 
 Much has been, and much may juflly be faid 
 concerning a progreffive increafe of knowledge in 
 the world and in the church ; but what is faid 
 on this fubjedt, ought to be faid widely. By an 
 increafe of knowledge ; the confiftency, the har- 
 mony and the glory of the gofpel, and of the di- 
 vine government will doubtlefs be refcued from 
 mifconception ; long received truths will be bet- 
 ter explained and reconciled ; and the agree- 
 ment between nature, providence, reafon, and di- 
 vine revelation will be difcovered ; but we have 
 no reafon to fuppofe, that any eflential truth of 
 the gofpel, or of the divine government of ration- 
 al bemgs has been generally hid. None but 
 novices in facred fcience can think this is the cafe. 
 The very general agreement of mankind, that a 
 great number of men will be eternally loft, is an 
 evidence that the thing is plainly revealed in 
 fcripture. 
 
 It is common for perfons, who ihink they 
 have made a difcovery from the fcriptures, con- 
 trary to general opinion ; to fuppofe a ptriod of 
 new ai}d great lii^ht is commencing, and that they 
 and their coadjutors in fentiment are deflined to 
 illuminate the globe, and fct mankind free from 
 the fliackles of error and fear. — A thoufand fuch 
 expectations have failed. — The cnthufiafm of infi- 
 delity has burnt down to the fnufF and expired, 
 as often as the enthufiafm of fanatical believers. 
 
the hifinite Bene'volence of Gob. 385 
 
 «— And it will appear after all, that great and ef- 
 fential truths have been long known, and that 
 men have ever had evidence for fuppofing, there 
 will be eternal mifery in the univerfe. The con- 
 fidence of a few who think contrary, may be 
 much fooner fufpeded, than either the perfpicuity 
 of the fcriptures, or the common fenfe of millions 
 of men, who have examined into this fubjed with 
 much prayer, and great apparent honefty and 
 goodnefs of heart* 
 
 Sec. 6. Suffer me, in the next place, to aflure 
 thofe who are making themfelves eafy in the 
 dodrine of the falvation of all men ; rhat this 
 dodrine will not give them peace in death or en- 
 able them to face it with boldncfs. Many have 
 an idea, that if they can find evidence of this 
 dodrine, it will enable them to meet any event 
 with calmnefs ; even death itfelf ; but this is a 
 great miflake. And if thofe in this belief die in 
 peace, their peace is owing to fome other caufe 
 befide their fmgular belief in this matter. It is 
 hot in the power of any fpeculative opinion to 
 make men die happily. The chriftian is not made 
 happy in death, folely by the dodrines which he 
 fpeculatively believes ; or by a dodrinal hope of 
 being in a fafe (tatCi That which enables a chrif- 
 tian to be happy in death, is an approving con- 
 fcience, and his prefent enjoyment of a holy God 
 and of the truth. Speculative opinions may make 
 men eafy in fcenes of worldly quietnefs, and when 
 there are no worldly evils near them ; but mere 
 opinion is a miferable fupporter under trials, or 
 when danger looks us in the face. Suppofe a 
 perfon on his death bed, and expedting eternity to 
 open on him every moment. Suppofe, in this 
 lituation he has a lively view of the holincfs of the 
 divine nature, the infinite reftitude of Jehovah, 
 A a a 
 
3^6 Eternal Mifery reconcileahle zvtlh 
 
 of his government, of his law, and the moral pu- 
 rity of that heaven to which good people go. In 
 this (late let his confcitnce be awakened to fee 
 himftlf — to compare himfelf with a huly God— a 
 holy commandment — and the fpotlefs holinefs o£ 
 thofe pure creatures who furround the throne of 
 God. When he fears death, tell him all men 
 will be faved, or fuppofe he is a perfon who has 
 been in that opinion ; it will not remove his fear. 
 Tell him God has promifed it, and read to him 
 the fuppofed promife. Neither will this make 
 him happy. Confcience within tells him that he 
 is bafe — that his temper is bad— he feels that he 
 ought to be condemned and to be punifhed. 
 This inward conviclion will be higher evidence 
 there is danger, than he ever can have that there 
 is any pron>ife from God all men (hall be faved. 
 When his own confcience fo pointedly condemns 
 him, he cannot fuppofe that a God of infinite rea- 
 fon and holinefs will approve. Or even go fo far 
 as to fuppofe, that contrary to the convidion of 
 his own confcience, God fhould approve him 
 while he condemns himfelf. Still this will not 
 make a heaven- There can be no heaven with- 
 out an approving confcience. All other ingredi- 
 ents, without this, will not make on€. His con- 
 demning confcience within hiai, is a gnawing 
 worm, that will gnaw eternally unlefs removed by 
 fuch righteoufnefs and holinefs of heart as purifies 
 the confcience. Confcience is not the opinion, 
 which we have of the judgment that God will 
 make concerning us ; but is our own judgment 
 concerning ourfelves. One who ha^ never been 
 told that God makes any judgment, may flill have 
 anaccufing confcience arifing from a knowledge 
 of the evil nature of his temper and adions. 
 The fpeculative dodiine of the falvation of all 
 men, can never therefore of itfelf give firmnefs 
 
we mjimte rsencvounce oj iaoj), 337 
 
 in death ; becaufe it cannot give a good confcience. 
 It is on this account, that lo many who live fe- 
 curely with fome kind of reliance on this opinion, 
 die in fear. 
 
 Sec. 7. But it may be enquired, is it not the 
 promife of God's grace through Jesus Christ, 
 on which the chrillian dies triumphantly, and 
 can he thus die wiftiout a promife ? It is allowed 
 the promife is one thing neceflary for a happy 
 death ; but it is far from being the only thing. 
 A purified confcience or confcioufnefs of fanclifi- 
 cation begun is as necefTary as the promife. If 
 the dying chriflian hath not fome knowledge of 
 his own fan6lification ; if his own confcience 
 doth not bear a witnefs of fome holy difpofition* 
 and graces in him, he cannot have evidence of 
 forgivenefs. His fandification is his only evi- 
 dence of a right to the promifes. When he feels 
 in himfelf a beginning holinefs, wrought by the 
 power of God's fpirit, it enables him to rely on 
 divine grace for the forgivenefs of pafl fms, and 
 the removal of prefent imperfedion ; but if he 
 feels no prefent efficacious help from the gofpeJ, 
 it mud be difficult for him firmly to rely on fu* 
 ture deliverance. 
 
 Sec. 8. From what has been fald, it appears 
 that it is not in the nature or power of a fimple 
 promife, and a fpeculative knowledge of it, to 
 give happinefs. The foundation of happinefs and 
 mifery are laid in the mind itfelf. It is not the 
 threatnings of the law without fm which make 
 the fmner miferable ; but his own temper. Nei- 
 ther is it the gofpel promifes without holinefs, 
 which make a chrillian happy. Suppofe all threat- 
 nings of the law to be repealed, and the denun- 
 ciation of an eternal hell to be taken away j this 
 would not make the fmners of this world happy 
 beings. The fin that is in them makes them 
 
wretched— *cnvy frets them — enmity bites them — 
 an empty heart folicits them — unfulfilled expcd- 
 ations difappoint them — and a condemning con- 
 fcience burns up all peace, and leaves only the 
 bitter afhes of remorfe. — This condemning con- 
 fcience does not arife from the threatnings of the 
 law, but from their own knowledge of the nature 
 and fitnefs of things, and thcTelations of fociety. 
 Some feem to have a very millaken idea, that if 
 they can fly away from all legal threatnings, and 
 take refuge in a gofpel promifmg falvation to all 
 men, they have gained the point they wifh ; but 
 this is wholly miftake. A threatning law cannot 
 be a fource of mifery to any creature, unleis he 
 hath fm. Neither can a promifing gofpel, make 
 the creature happy without holineis. 
 
 We hence fee it was not pofTible, that falvation 
 ftiould be brought forward by the wifdom and 
 goodnefs of God, upon any other fcheme than 
 that of a heart renewed and fanclified by his 
 fpirit. The original nature of things, of minds 
 and of rational fociety, have cor^neded holinefs 
 and happinefs — fm and mifery. This nature of 
 things is to continue through eternity, and God 
 did not mean to change it by a gofpel of grace. 
 He did not mes^n to alter and accommodate the 
 nature of things to the reign of fm ; but through 
 grace by Jesus to forgive the guilt of all pad fms^ 
 to thofe who fhould be rei^ewed and made holy 
 by the fame grace. There is no pollible way of 
 removing the mifery of a fmful being, but by re- 
 moving his fin, or annihilating his exiitenrr . 
 
 Sec. 9. On this ground ftands the gofpel of 
 Jesus Christ. The law condemns fmners ; but 
 it is their own fm and not the law which makes 
 them miferable. The gofpel begins their deliv- 
 erance from mifery in a renewal by the holy 
 fpirit. The iirft efficacious thin g, which the gof- 
 
 %r 
 
pel does for finners is to fandify them. I fay the 
 firft efficacious thing ; for all the dodrinal knowl- 
 edge — all the means ufed with men tinder the 
 gofpel difpeniation — and all that God has been 
 doing from eternity, in this great defign of grace, 
 is not efficacious to give peace and remove guilt ; 
 or in other words to make a heaven in the foul ; 
 until a renovation <JF the heart takes place. This 
 quenches that hell, which already burns in the 
 fmful mind, and ^\\\ continue to burn without a 
 reftored conformity to God and his law. If the 
 fmner's mifery confided only in an apprehenfion 
 of eternal puniihment, God might remove it by 
 faying he would never inflid the penalty ; but 
 fuch an apprehenfion, even if we make the moft 
 of it, is but a circumflance of mifery, and not the 
 effential part of it. The eflential part of it, is the 
 unchangeable effe£ts of fin arifing in the mind, the 
 firfl: moment it begins to be unholy, and which 
 will continue fo long as it remains unholy. What 
 additional puniihment God may ufe, beyond that 
 arifing from the nature of fin with which we are 
 now acquainted ; it is not for us f© fay. The 
 fcripture plainly intimates there will be fome ad- 
 ditional judgments ; but if there be none fuch, 
 the fourccs of mifery now open, are fufficient to 
 make a flate of mifery beyond what we are able 
 at prefent to comprehend, fo that it will forever 
 
 appear fm puniihes itfelf. On the other hand, 
 
 Christ faid to his people, the kingdom of heaven 
 is within you, and this is the kingdom of happi- 
 nefs. The fources of heavenly happinefs are o* 
 pened in the foul, the firft moment of its renova- 
 tion to holinefs. An increafe of holinefs will 
 make a more blelfed heaven, than any faint on 
 earth did ever yet imagine. 
 
 Sec. 10. On thefe ideas, what doth the be- 
 liever of the falvationof all men gain for himfelf 
 
j^'^ J^ti-t /tut ^TAfjcrj I ct,^,'rtttt{iuutc 'imhij 
 
 by his new cfpoufed dodrine ? Has he removed 
 himfelf one flap away from mifery, and towards 
 bleflednefs ? Though his belief may have fwept 
 away, in his opinion, the threatening penalties of 
 the law, which ufed to arife and frighten him in 
 the hour of fm ; has it fwept away the corruption 
 of his heart, which was his real mifery ? Has it 
 made him refemblea holy G6d, and love a holy 
 law, which are the fourccs of heavenly happinefs ? 
 Has it altered his nature in any refpeft ; and is 
 he not as fmful, as miferablc as ever he was ? 
 Has he not yet to go through the fame procefs, 
 the fame means, the fame departure from fin, 
 the fame abhorence and loathing of fin ; that 
 he mud experience if he ftill fuppofcd fome 
 finners would be eternally miferable ? Is falva- 
 tion made an cafier bufinefs than it was before ? 
 Does he find it more eafy to refift temptation ? 
 Are his appetites better governed ? Have his fin^ 
 ful pafllons ceafed ? Does he find himfelf, walk- 
 ing more like the example of Christ, meek, ho- 
 ly, heavenly, undefiled by the world and feparatc 
 from finners ? No ! In none of thefe things is he 
 changed by his new faith ; but is the fame man, 
 the fame finful man, and confequently the fame 
 miferable man. In fliort his dodrinal belief is a 
 thing which has no operation in his own fandlifi- 
 cation, and does not make it more eafy to refifl 
 any fin, or perform any duty. It does not make 
 fin any more reafonablc, nor reconcile the judge 
 of the univerfe to it. It does not break the eter- 
 nal, the unchangeable connexion between fin and 
 mifery. The only alteration in his own cafe, by 
 his new do6lrine, is this. He would formerly 
 fay, I am now miferablc and do not know but I 
 Ihall be fo eternally. But he would now fay ; 
 though mifery is yet upon me j 1 cxped hereaf- 
 ter to be freed from it. 
 
the InfinUe Benevolence of Gov. 39 f 
 
 Sec. u. Here an important queftion arifes* 
 Does this certain expedation of being hereafter 
 freed from mifery, give men any advantage in ef- 
 caping it ; and does not the opinion, as human na- 
 ture is conftituted, rather tend, to fix them in that 
 fin which is the real caufe of their mifery ? 
 
 In determining this queftion, it mud be kept 
 in view, that all mifery is the effed of fin and 
 made by it, and that we are miferable fo far and 
 fo long as we are finful. — Therefore the fame 
 things, and only thofe things that affift us in ef- 
 caping fin, will affift us in efcaping mifery ; and 
 then the queftion comes to this. — Does the cer- 
 tain expectation of being hereafter freed from 
 mifery, give us any afliftance in efcaping fin. — — 
 I think we need not paufe a moment to anfwer 
 this queftion. There is no truth or fad better 
 known than this, that a fear of puniftiment is fo 
 far from promoting crimes, it is one of the beft 
 means of preventing them. It would be a hard 
 thing to convince the civil government of any 
 flate in the world, or the common fenfe of man- 
 kind, that to remove the fear of puniftiment would 
 prevent thofe fins which the laws of men forbid. 
 A fear of puniftiment is one of the moft certain 
 reftraints on a finful temper. I am fully fenfible, 
 a holy obedience muft arife from higher motives 
 than a fear of punifhment. But it is true that a 
 fear of punifhment reftrains the excefs of fin, 
 makes men ferious and confiderate, and puts them 
 upon the ufe of fuch means, as God is often 
 pleafed to accompany with his fandifying grace. 
 Remove a fear of punifliment, and fin becomes 
 exceffive— depravity matures rapidly — the pafr 
 fions and appetites of corrupt nature flame out 
 without a check — men forget God through amufe- 
 ment and temptation, and forgeting him, they 
 ^nnot fcrve him. Forgeting him they abound 
 
j92 Eierrial Mifery reconcileable with 
 
 in vice, and it is more diilicult to efcape thofc 
 fins, from which mifery necefl'arily fprings. Hu- 
 man nature is fuch in this world, and daily expe- 
 rience evinces it, that the certain expe<!lation of 
 there being no puniflunent for finners in the 
 world to come, promotes corruption inftead of 
 giving any afliftance in efcaping it. So that the 
 certain expedation of all nien being happy here- 
 after, is fo far from giving any aflillance in leav- 
 ing fin, that confidering human nature as it is, it 
 increafes the difficulty. The very perfons who 
 rejoice in this new dicovcry, mud own one of 
 thefe two things ; either they expecl to be made 
 happy and faved in their fins ; or the falvation 
 they expeft,and of which they profefs to be cer- 
 tain, is made more difficult by their knowledge, 
 than it would have been by their ignorance ; and 
 for this plain reafon, their belief of the falvation of 
 all men, has removed one of thofe means, by 
 which fm the infeparable caufe and companion of 
 mifery is prevented. 
 
 Sec. 12. Suppofe it (hould be anfwered ; we 
 have no expeQation of being faved in our fms, 
 and thofe who exped the falvation of all men, 
 believe as much as any others do, the need of 
 fandification in order for falvation. To this I 
 reply. If this be the cafe, what (till have you 
 gained by this new belief, and how is falvation 
 placed more within your reach than it wasbetore ? 
 If you fuppofe a renewal of your hearts, a fan6li- 
 fication of your whole mind, and a dej^nrture 
 from all fm, to be the necelfary means of falva- 
 tion ; this is all which thofe who differ from you 
 require. To thcfc conditions we fully agree fal- 
 vation is promifed. On our ideas of the gofpel, 
 when you have atttained this, you are fafe from 
 eternal mifery ; and on your own ideas you are 
 miferable until this is attained* So that your 
 
the Infinite Benevolenee of God. 393 
 
 new faith has not made the way of falvation any 
 eafier than before ; fin is as contrary to your hap- 
 pinefs as ever it was —there is no alteration in 
 duty, and you have only attained to a dry fpecu- 
 lation which gives you no affiflance in practice, 
 and leaves the work of falvation as hard and diffi- 
 cult for finners as it was before. On every view 
 •f this fcheme of belief, nothing is gained by it in 
 removing men from mifery and bringing them to 
 happinefs. 
 
 Sec. 13. By tracing the fubjed we have come 
 to the following conclufions. — That a mere fpec- 
 ulative belief of the falvation of all men will never 
 enable any one to die in peace. — That it cannot 
 purify the confcience, without which no creature 
 can be happy. — That fandification muft go with 
 the promife to produce happinefs ; and a knowl- 
 edge of the nature and effeds of his own initial 
 fanclification^ is what comforts the chriftian, and 
 aiTures him the gofpel hath any fafety for finners. 
 — That the happinefs of falvation grows out of the 
 holinefs of falvation, and can be made in no other 
 way. — That the continuation of fin is the contin- 
 uation of mifery, and mud always be fo. — That 
 thebelief of univerfal falvation can give no allift- 
 ance in efcaping fin. — And confequently, that if 
 it were true it would give no afliftance to any man 
 in making his calling and eledion fure. — Alfo, if 
 a fear of punifhmcnt tends to reftrain crimes, the 
 difcovery, if it were true, would be a dangerous 
 one. It then becomes us to make the following 
 inquiry ; whether a love of fin and fear of its con- 
 fequences be not a principal thing, which makes 
 the dodrine fo pleafing ? I do not mean in this 
 inquiry to call: any retledion on thofe who pro- 
 fefs a belief of fuch an event, for it would un- 
 doubtedly be as pleafing to millions of others as 
 it is to them. While all men hate mifery they 
 Bbb 
 
394 Eternal Mlfery reconctleabJc ^ivUh 
 
 naturally love that fin "which is the caufe of mlf- 
 ery. A fear of mifery is a principal reftraint on 
 thofe who are not gracious. The threatenings of 
 the law harafs them, and when their hands are 
 fhetched out to pluck the forbidden fruit, con- 
 fcience whifpers fee thou touch it not, lefl thou be 
 forever mifcrable. This inward controverfy be- 
 tween a love of fm and a fear of mifery is one 
 caufe of unhappinefs. And when men hear a 
 propofition for the falvation of all, it delufivcly 
 feems to them as though they have now found a 
 way to reconcile that fm which they love, with 
 the fafety which they wi(h. Their feelings vill 
 naturally be thefe. '' I am now relieved from my 
 *' fear of puniflimefit. The Kveetnefs of a w^ rld- 
 *' ly life, was conftantly mared by my appre- 
 *' henfions of fonie future ill. 1 was called upon 
 " to live for eternity ; but fmce I find that my 
 ** eternity is fafe, I may now live wholly for 
 " time. I was afraid my unholy heart would 
 prove dangerous, by cutting me ofl' from hap- 
 pinefs in another life ; but fince 1 find future 
 happinefs to be fecure, this unholinefs appears 
 
 dangerous to me no longer." If there be 
 
 in the human heart a natural love of fin and 
 dread of mifery, thefe mull be the feelings of men 
 in confequence of dilbelieving future mifery. — It 
 is natural it fhould be fo, and nature will take its 
 courfe. — All errors are not equally dangerous in 
 their practical effecfs. Thofe who oppofc the 
 doclrine of univerfal falvation, fuppofe it to be 
 one of the moff dangerous which was ever broach- 
 ed, both to the happinefs of fociety in this world, 
 and to the final falvation of finners. — That it re- 
 moves a principal rcRraint from a finful world — 
 opens the Hood gates of vice — and leads unpar- 
 doned finners to neglefl the ufe of thofe means, 
 which God hath inftituted to inllrud us, and 
 which he is pleafed to accompany with the re- 
 newing and fancUfying influences of his fpirit. 
 
the Infinite Benevolence ofGoih 395 
 
 Sec. 14. To bring the matter to a trial by our 
 own confcieiices, whether a love of fin and fear 
 of its confequences, be not a principal thing 
 which makes this doctrine fo pleafmg, 1 will def- 
 cribe two methods of preaching it, with their 
 probable effeds on the minds of men. 
 
 The firll method is this. The time (hould be 
 fpent in defcribing " the amazing love of God 
 **• in giving his fon to redeem fmners. — -The love 
 " of Christ in dying for all men — That every 
 " fon of Adam, in confequence of his death, is 
 '' delivered from the penalties of the law.— r-That 
 " glory, and nothing but glory awaits every 
 " creature. — -That we (hall all come to higher 
 *' glory, at death, than if we had never fmned.-— 
 *' That as fm abounds, fo grace will^much more 
 " abound. — That nothing is to hd feared after 
 " death, and God will take care when we leave 
 " this world, we be bleflcd enough." Yea, fup- 
 pofe the preacher in a moment of enthufiaftic uni- 
 verfalifm fhould break upon his auditory, with 
 the pleafmg news, " they had no fms — that 
 *' Christ had taken them all upon him.felf — a- 
 ":' toned for them all — and that if fm is to be 
 *' confidered as belonging to any one, it is to the 
 '> Son. of God."— T — 'What would the probable 
 etfeds of fuch preaching as this be upon a fmful 
 world, for it is to a fmful world, preachers of ev- 
 ery denomination have to fpeak. — If men could 
 bring their own confciences to believe the doc- 
 trine ; if they could, in the face of plain declara- 
 tions in the holy bible, think the preacher was 
 right, and a fafe guide ; we might expe<5l a cloud- 
 ed, an applauding auditory ; and every man 
 would leave his feat delighted, becaufe he had 
 heard good things concerning himfelf. Should 
 thefe hearers, go from their religious fervice into 
 a fcenc of temptation, the vidory over theui 
 would be eafy. After the enemy of fouls had 
 
<c 
 
 396 Eternal M if cry reconcile able with 
 
 thrown out his bait, he would need only repeat 
 the fermon to make men fwallow it. 
 
 Or fuppofe, the following method of preach- 
 ing this dodrine fhould be adopted. " Though 
 *' you are all to go to heaven in the end, remem- 
 *' ber thr:reis a mighty and a moft holy God. — 
 *' Though he has fuffered you to rebel againft 
 *' him, he will through his powerful grace in Je- 
 '* sus Christ, make you mourn bitterly for the 
 *' rebellion in which you now are engaged. But 
 ** while I tell you, that you are all to go to heav- 
 *^ en; be allured the temper which is now in you 
 *' is entirely contrary to heaven. — You are lin- 
 " ners by nature. You have joined with fataa 
 the great enemy of God. Thcfe fmful prac- 
 tices in which you live, your love of the world 
 the flefh and its lufts, your want of love to 
 God, and the pure, fpiritual duties of a holy 
 " life, are highly difpleafiHg to the Lord. And 
 •' though he intends by his power and grace to 
 " fave you in the end, and thereby bring great 
 *' glory to himfelf, it is certain he is now oppof- 
 " ed to your whole temper. He abhors your 
 *^ fins, and is angry with you every day. There 
 *' is no excufe for your prefent temper and vices. 
 ** — That tafte, by which you relilh them now, 
 " is moll unreafopable, and all good beings in 
 •' the univerfe, though they wilh you well, abhor 
 ** your difpofitions. It is jull you fhould be pun- 
 " iflied, now and forever. Though we hope 
 " better things of you in fome peripd oF eternity 
 " to come, nothing can be faid as yet, but that 
 *' you are of your father the devil, and you de- 
 *' light to be like hira. According to your ca- 
 *' pacitics, you are as odious and wicked as he 
 *' is. It is your duty to become of another char- 
 " after, and wholly leave the fnis you now love. 
 *' Though we expect in future, through the pow- 
 •* «r of God to call you brethren in Christ Je- 
 
the Infinite Bencvolcjice of God, 397 
 
 «' sus,we cannot call you fo now. — Turn from 
 *' all your fins which are very many, and very 
 " great. — Mourn, mourn bitterly for them.— 
 " Confefs you have aded a viie and un^^r^ueful 
 " part, agalnll; the God who made you, and the 
 " Saviour who has died to bring you to heaven. 
 " Love God, think of him, and meditate upon 
 " his law. — Take much pains in fearching out 
 " the corruption of your own hearts. — Spend 
 " much time in reading God's word and mcdita- 
 " ting upon the holy life of Jesus. — Learn to 
 " view the world, its fms, its interefls, its lufls 
 " and its amufements, as you will view them 
 " when you come to judgment and to heaven ; 
 *' and hate fin from this moment forward, as much 
 " as the Son of God hated it when he died on 
 " the crofs to banifh ft from the univerfe. Be- 
 " take yourfelves to youi clofets, fpend much 
 ** time in prayer, and Hve in all refpecls in t .at 
 " felf-denying manner Christ did, when he 
 ** came to be your example. 
 
 This is a fpecimen of the fecond method of 
 preaching univerfaiifm. And I now appeal to 
 the confcience of fome of thofc, who have re- 
 ceived the dodrine, and to an innumerable num- 
 ber of others who wifh to receive it but dare not ; 
 whether this laft method would be agreeable to 
 
 them. 1 prcfume that many have franknefs e- 
 
 nough to own, this lad method would be as dif- 
 agreeable as the common manner of thofe who 
 are oppofers of the dodrine. The reafon is plain 
 enough. — The fir ft fpecimen which I offered, 
 leaves mens fmful and guilty character out of 
 fight.— —It does not open to them the plague of 
 their own hearts, alarm their confciences, call 
 them to behold a fm hating God, or to forfake 
 their fms. It calls them to look on glory and 
 bleffednefs, tells them thefe belong to all of you, 
 and overlooks that holinefs and repentance which 
 
39 S Eternal Mi/ery reconcileable with 
 
 are the only means by which men can come to 
 blefTednefs ; and thus foothcs them in a finful and 
 eafy Wic, A man may be a hearer of the firfl 
 fpecimen his whole life, and never feel reproved j 
 or led to look on the odioufnefs of his finful char- 
 a6ler and the repentance and reformation which 
 prepare for heaven. But by the fecond fpeciraen 
 of univerfaHfm, a bad heart is charged on men ; 
 GoD*s hohnefs and the holinefs of heaven is af- 
 ferted ; the bafenefs of human nature, and our 
 need of a total change are aflerted. The rieceflity 
 of an immediate forfaking of every fin, and per- 
 forming all religious duty is declared. The hear- 
 er's confcience is brought to condemn himfelf, 
 and to feel the necclTity of parting with the fin 
 which he loves,; and if he be an unfandified 
 hearer, tho' eternal falvation be promifed, he does 
 not want the promife on fuch conditions. Here 
 the truth of this bufinefs comes out. The hu- 
 man heart is very deceitful. We often think we 
 are honefl inquirers, when an unobferved defire 
 to unite ultimate fafety with the fin which we 
 love, or to delay religion, are at the bottom of 
 our opinions. In all fuch cafes, a love of fin and 
 dread of its confcquences arc the caufe of mens en- 
 deavors to make this dodrine a true one ; and 
 while they think benevolence to men, and a de- 
 fire of glorifying God it their fole motive, a fclf- 
 ifli love of their own fin is the real caufe. 
 
 Perhaps fome, who fuppofe holinefs is necef- 
 fary for falvation, may be biafed by a prefent love 
 oi fin, through the defire of debying a religious 
 life. When they know that they mull be holy 
 to enjoy heaven, they wifh not yet to commence 
 a life of firid religion. But if fome men are not 
 iaved,one day's delay may be infinitely dangerous 
 to them. Here there is a firong temptation to re- 
 ceive the dodrine, if pofTible, that they may qui- 
 etly neglect that life of ftrid religion, which their 
 
the Infinite Benevolence of God, 399 
 
 own confclehces know to be proper, and the real 
 preparation for glory to come. Confidcring the 
 bias men have to fm ; their unwillingnefs to part 
 with it ; and the trouble an apprehenfion of fu- 
 ture mifery gives them ; it is really flrange, that 
 after all the pains which are taken to difl'cminatc 
 this dodlrine, and all the pains men take to con- 
 vince themfelves of its truth, there are not more 
 converts to it than we find ; and this circumflance 
 proves there is glaring tedimony to the contrary, 
 in the holy fcriptures. 
 
 That method of preaching the gofpel, will be 
 difagreeable to many, which opens the fountain 
 of iniquity in the heart, and declares the Lord a 
 juft and glorious God in punifliing it, and the 
 necefTity and wifdom of immediately leaving all 
 fin and becoming holy as God is holy. This is 
 the thing, with which corrupt human nature con- 
 tends, and even the dodrine of univerfal falva- 
 tion, might be fo preached, that avaft proportion 
 of mankind would not wifli to hear it. When 
 the preacher gives fuch a faithful description of 
 the nature of fm and the need of leaving it, that 
 the hearer through the accufations of confciencc, 
 feels more unhappy by contemplating his own 
 guilty felf, than he is pleafed with thinking he 
 iha'd be a very great and happy being, in fome 
 diftant period of futurity ; then he will condemn 
 the preacher as being too rigid in his opinions, and 
 wh<^ther he declare the falvation of all men, or 
 the contrary, his miniflration will become difa- 
 greeable. Of whatever denomination among 
 chriftians a man be, he is not worthy to be a 
 preacher of the gofpel of God ; unlefs he can pa- 
 tiently take on himfelf,that odium which he knows 
 to come from fuch a caufe, and calmly abide all 
 the confequences, as a wife God may fufFer them 
 to take place. 
 
 Sec. 15. Perhaps fome will fay, though we 
 are now unholy we really take delight in niedita. 
 
4oo Eternal Mifery reconcile able with 
 
 ting on a holy falvation to come. But fuffer 
 
 me to inquire, whether fuch a (late of the heart, 
 be not impoflible ; and I think there is no difEculty 
 in making it appear to be fo. Doubtlefs thofe, who 
 fay, they are p leafed with the thought of efcaping 
 mifery and being forever happy are fmcere ; for 
 they may be pleafed with this from the prin- 
 ciples of fm ; but they are not pleafed with a holy 
 falvaiion. A holy falvation confifls in loving 
 God for all that he is in himfelf. — In loving his 
 law — in loving our neighbour as ourfelves — and 
 in loathing ourfelves for all the evil things we 
 have ever done. 
 
 Can anY man, when he looks upon his neigh- 
 bour and hates him, honeflly fay, 1 now hate this 
 man mod fincerely and am determined to do him 
 all the hurt in my power ; but I rejoice in the 
 doctrine of univerfal falvation, becaufe it allures 
 me, that a Ihort time hence, I fhall love^him as I 
 do myfelf, and do him all pofTible good. 
 
 I NOW love this vice, and am determined to con- 
 tinue in it for the fake of my love to it ; but I re- 
 joice in the doctrine of univerfal falvation, becaufe 
 it affures me, in a very fhort time 1 fliall hate and 
 detefl it with my whole heart. 
 
 I NOW love this fm and cannot bear to be part- 
 ed from it ; but I triumph in the doclrine of uni- 
 verfal falvation, for it allures me, I fliall in a fhort 
 time, lookback with deteflation upon what I am 
 doing, and loathe myfelf that I have done it. 
 
 I CANNOT now bear to behold God, becaufe 
 his pure nature is contrary to my heart ; at the 
 fame time, I delight in the do^lrine of univerfal 
 falvation, becaufe it affures me I fliall foon hate 
 every thing that is now in my heart, look upon a 
 holy Gou with delight, and devote myfelf both 
 in body and fpiiit to his fervice. 
 
 Are not thefi^ things contradi£lions ? Can they 
 ke found in the heart together ? We therefore 
 
ihe Infinite Benevolence of God. 401 
 
 conclude, that when unholy pcrfons rejoice fo 
 much in the idea of the falvation of all men, it is 
 not becaufe they are delighted with the thought 
 of univerfulholinefs ; but they conceive the doc- 
 trine as making fm more fafe, and its confequen- 
 ces lefs dreadful than have been fuppofed. 
 
 I MAY further add in this place, that no unholy 
 perfon wifhes for fuch a heaven as the fcriptures 
 promife. The heaven which God has promifed, 
 is the completion of a holy temper and holy en- 
 joyments ; and I think it is very inconfiftent to 
 fuppofe, when m.en cannot bear the little begin- 
 ning of heaven, there is in afholy life in this world, 
 that they fhould at the fame time wifh the indnite 
 fulnefs of it. When thofe who are now unholy, 
 think they really intend to be holy in fomxe future 
 time, it is one of the delafions of a corrupt heart. 
 That they intend and wifh fomething we know ; 
 but to be holy is not the thing which they intend. 
 They intend to avoid mifery — they may intend t6 
 make fonie vifible alterations in their condud:— 
 they intend, when they come to heaven, to con- 
 form as well as they can, on their own principles, 
 to the nature of the place ; but they do not in- 
 tend to love that which they new diflikc. The 
 notionof an unholy heaven of perfect happinefs, 
 is fo inconfiftent with nature as well as with reve- 
 lation, that few will own they have any fuch ap- 
 prehenfion, left it fliould make them ridiculous ; 
 flill their hearts would choofe fuch a heaven, "if 
 they could be freed from the fear of punifhment. 
 
 One very good way of trying our own hearts 
 on this fubjeiSt, is to examine wkat our ideas of 
 heaven are. What do you mean by heaven ? Do 
 you mean any thing more by heaven and falvation 
 than freedom from mifery and the poflefTion of 
 happinefs ? Which is the moft pleafmg to us, in 
 contemplation of univerfal falvation j either this, 
 C g c 
 
40 2 Eternal Mi/cry reconcUeable zu!tb 
 
 that there uill be no more fm and all will be holy, 
 or that there will be no more mifery ? The fcrip- 
 tural heaven is defcribed as a place, flate, and con- 
 dition of mod perftct holinefs. Every obje£l and 
 event will bring a holy God into view. To fee 
 him continually, and in every thing, will be the 
 biefl'ednefs of the place ; and to praife, worflnp, 
 and adore him will be the employment. Is it in 
 contemplation of this flate — all devotednefs to 
 God — all obedience to a mofl holy law — all felf- 
 abafcmcnt and humility — all conlecration to di- 
 vine glory and the public good, that the doctrine 
 of univerfal falvation appears fo pleafing ? The 
 fcriptures give no repreientatlon of heaven differ- 
 ent from this, and if we cannot meditate wath 
 delight on fuch a flate, and feel as though the 
 bleffednefs of heaven confided in its holinefs ; it 
 is evidence diat a love of fm, is the ground of joy 
 in the doctrine. 
 
 Sec. 1 6. I have no doubt that a part of thofe 
 who think ail men will be faved, believe the holy 
 fcripture ; flill fome who call themfelves univcr- 
 falifls, often exprefs themfelves in the following 
 manner : " If 1 believed the fcripteres taught the 
 " doclrine of eternal punifhment, I never could 
 " receive them as the word of God. I once 
 " difbelievcd the fcriptures, but fmce 1 find the 
 " falvation of all men promifed, I can freely re- 
 " ceive them as the word of God." Is it not 
 alfo common to find many, who allow the fcrip- 
 tures to be in part the word of God, and in other 
 parts incredible. What is this, but to fet up rea- 
 fon as a more fure guide than revelation ? Can 
 revelation be any guide of faith and pradice, if 
 all the men of this world, may fet afide its divine 
 authority, when not conformable to their tade, 
 and to their notions of the bell way to govern a 
 imiveifj ? Is it fuppofeable after God had given n 
 tevelulion, that he would fuller it to be fpuriouf- 
 
the Infinite Benevolence of God. 403 
 
 ly intermixed with the opinions of men ? In fuch 
 a cafe, the intermixture would wholly defe^it the 
 whole end of revehition, as we could not tell 
 which is from God, and which from human cor- 
 ruption. Or do thofe perfons, who fuppofe that 
 part of the holy fcriptures i's true, and part fpu- 
 rious, conceive they are capable of deciding for 
 mankind ? What evidence can ihey give us that 
 •they are able for the tafk ? There is an evident 
 likenefs between thofe who call themfelves uni- 
 verfalifls of this kind, and infidels. One clafs are 
 difbelievers, depending on reafon alone ; and the 
 other are difbelievers in a new drefs, with a mixed 
 dependence on reafon and revelation; but allowing 
 to reafon the fovereign prerogative of determin- 
 ing what It is fit God fhould reveal and do. The 
 leading feature of likenefs between infidelity and 
 this kind of unlverfalifm, is highly worthy of no- 
 tice, and Is really fuch an attack on divine revela- 
 tion, as when carried to its whole lenuth will ban- 
 ifh chriftianity out of the world. Doubtlefs many 
 who believe the fcriptures, have been amufed, 
 hoping to find this fentiment in them ; but they 
 ought to be warned on what dangerous ground 
 they are walking ; and how eafy it v/ill be to 
 Aide into the mod grofs infidelity. Thoufands 
 have travelled the road, who began only in doubt- 
 ing the plainly revealed do^lrine, of eternr.l mif- 
 ery for the impenitent ; and ended in difbelieving 
 the whole fcripture of God. There Is no medi- 
 um between believing the whole fcripture and re- 
 je6ling the whole. God has all power and can 
 direct events as he pleafes. Is it fuppofeablc, he 
 would give us a revelation attefted by the moft 
 remarkable fignsfrom heafen^sand command us to 
 believe and obey It ; and at the fame time,fu(rer a 
 fpurious intermixture to be incorporated with his 
 own word, and handed down to future genera - 
 dons ? Either this, which is incredible, muft be 
 
4©4 Eternal Mifcry reconcileable with 
 
 the cafe ; or we are under obligation to receive 
 the whole Bible as an authoriiaiive revelation. 
 When men begin to judge between the parts of 
 revelation, and fay, let this be fct .iown as truth, 
 becaufe I can fee its fitnefs — it is according to my 
 reafon and agreeable to my rellfh ; but let this be 
 rejected, and I will not own him for my God, 
 who would fay and govern in this manner ; they 
 have afl'umed the place of infinite wifdom, and 
 are not far from the mod grofs Deifm and per- 
 haps Atheifm. I enlarge on this, becaufe it is 
 become fo common to hear people own this thii-g, 
 which is only with a little more appearance of 
 modefty hanging out the colours of infidelity ; 
 and the people who do it are either infidiouliy 
 artful, or ilrangely beguiled by the pride of hu- 
 man reafon. When they have had confcience a 
 little longer in the fchoolof an unholy heart, they 
 will probably deny the whole fcripture. They 
 have already placed the books of revelation on a 
 footing with all other books ; containing fome 
 truth and fome things that are incredible ; and 
 on this ground, it is noc feen why they fliould be 
 reverenced more than any other writings. 
 
 Skc. 17. Through the weaknefs of human 
 reafon, and mens corruption of heart, the beft 
 things arc liable to abufv\ Freedom of inquiry 
 is to be indulged, and will forever end in a more 
 full eflablifhment of truih. But freedom of in- 
 quiry gives no right for iicentiouhicfs of fen- 
 timent. Mens right to inquire and tiiink ior 
 themfelves, gives them no right to think wrong. 
 That liberty of opinion which is the boall of the 
 day y is by fome miilaken, for a liberty of think- 
 ing any thing that is agreeable to their own tafte 
 and wiihes, and of judging mod pofitivcly, what 
 God can, may and will do in the eternal govern- 
 ment of a univerfe of creatures. In things that 
 relate to the character and government of an inh- 
 
the Infinite Benevolence of God, 405 
 
 nite G0D5 free inquiry ought to be conducled in 
 a mod ferious and reverent manner ; and with a 
 humble fenfe, how unable we are to fearch out 
 the deep counfels of the Lord, and jadge of iiis 
 W'ifdom and righteoufnefs. There mud forever be 
 the greatefl conceivable didancc between inlinite 
 and linite. Though we may inquire, we arc not 
 to fit as judges with God ; what is beft to be 
 done, or how far he may go in puniihing hn ; 
 but our inquiry is permitted, folely for our own 
 advantage, that we may know our duty, our dan- 
 ger, and the glorious object of our molt hwmble 
 adoration. There hath been a day in the world, 
 when freedom of inquiry was prevented by civil 
 tyranny, and inquiiitorial torture. Thanks be 
 to God ! Thofe impediments to knowledge have 
 been in a great meafure removed. The folly of 
 men is apt to go from one extreme to another ; 
 from adoring a wooden crucifix, to a denial of 
 God's infinite right to govern the univerfe as he 
 fees to be beft. The bigotry of ignorance, and 
 licentioufnefs of opinion, are in the fame degree 
 unfriendly, to piety and the happinefs of men. 
 New thinkers, are apt to fuppofe they can think 
 right on every thing, and by the decifion 01 their 
 ov/n reafon will determine pofitively on the e- 
 vents of an eternity to come, and place themfelves 
 on a level with eternal wifdom. Jehovah gov- 
 erns a univerfe — the immenfity of this univerfe 
 is inconceivable — the nature and character of the 
 governor is incomprehenfible — the prefent is the 
 beginning of an eternal duration — God looks on 
 the whole — he knows what is beft for the whole 
 — and who befide him can tell ? Is it not pre- 
 fumpiion in the fmlul children of men, to fay 
 what is belt and what is right in the eternal gov- 
 ernment of God ? Frail child of dult ! Who art 
 but of yefterday, and haft feen but a point in the 
 valt kingdom of that God who made thee ! Thou 
 
4o6 Eternal Mifery reconcileabJe with 
 
 knoweft not the heart of a fingle creature that is 
 around thee, and but very httle of thine own 
 heart! How often art thou incapable of judging 
 rightly in the Httle concerns of this world ! Thou 
 knowefl not what is for thine own good for an 
 hour to come ! And doft thou fit in judgment on 
 the great Jehovah and his ways ? Doit thou take 
 on thee to fay what is for the higheft good of the 
 univerfe ? Art thou able to appoint the penalties 
 of a law, that is defigned for the eternal direction 
 of all beings? Canft thou fay, how far and how 
 long mifery itiay be ufed ? What need there is of 
 it, and what good may come out of it ? Doft thou 
 know the infinite chain of connections, dependen- 
 ces, and influences that take place between being 
 and being ; and which arife from a fight of the 
 various charaders and rewards that are appointed 
 to them ? Can it be for thee, to reje(ft any part 
 of the fcriptures becaufe they are not according 
 to thy prejudiced tafte ? Feeble creature [ When 
 God fhall bring the to the bar of univerfal judg- 
 ment ; with myriads of intelligences fuperior to 
 thee in intelled — When all around thee fliall 
 fwarm with rational life, of which thou hadft no 
 conception, how wilt thou be furprifed at the 
 vannels of the Lord's dominion ! ;\nd if there 
 ■were no other fin lying on thy conlcience, this 
 rafhnefs, in limiting the righteoufnefs of God, 
 would by thy feli-convidion fentence thee to the 
 mifery which thou now denied to be jull. 
 
 Sec. i8. I may alfo addrefs univerfalifls and 
 thofe who are endeavoring to make themfelves 
 fo ; on the ground of prudence. If your opinions 
 arc right, we who oppofe you are certahily fafe. — 
 On your principle;?, we fliall be faved ; and the 
 niiflake under which we labor, will not impede 
 our happinefs in another world ; but if our opin- 
 ion be right, you are in a moft endangered ftate \ 
 lor the lentiments you embrace, will naturally 
 
the Infinite Benevolence of God, 407 
 
 keep you from ufmg the means of deliverance. 
 Unlefs you have arrived to infallible certainty, in 
 this matter, you muil allow thofe who differ Iroin 
 you to be the mofl-fafe and prudent. If you are 
 right they run no rilk. If there be only one 
 chance in many millions, that they are right, there 
 is the fame proportion of rilk, that you will loofe 
 eternal happinefs and fall into eternal mifery.— 
 And O how awful ought the thought to be, that 
 fuch a thing is pofTible. Can you pretend to in- 
 fallibility iii^this point ? If not, and it is fuppofed 
 none will pretend to it ; you cannot acl: a pru- 
 dent part, unlefs you do in all rcfpeds condudt 
 like thofe who think different from you, and en- 
 deavor to make your falvation fure, on the fame 
 grounds they expe£t to be faved. Of what avail 
 to you then are your peculiar fentiments, if you 
 muff give them up in practice to be prudent men. 
 If you acl prudently, they do not Ihorten your 
 way to heaven, or make it any more eafy to get 
 there. 
 
 Sec. 19. The principal things, intended in the 
 beginning of this addrefs, have been fet before 
 you. The writer beUeves many of them to be 
 "worthy of moft ferious confideration, before any 
 one comes to a final conclufion, that the doctrine 
 of eternal punilhment, is the fidlion of interefted 
 ecclefiaftics and gloomy minds. Whatever 
 the truth may be, he is confcious of none but 
 honeff motives, in endeavoring to defend what 
 he believes to be the doctrine of the holy fcrip- 
 tures ; and hopes that in the end it will appear, 
 he was moved by a love of God's glory and the 
 good of men. He concludes, with mentioning 
 the danger of being given up to judicial blindnefs, 
 by a long refiftance, of what God hath determin- 
 ed to be fufficient evidence of the truth. What 
 if God ffiould take the doubting, at their own 
 word, and fay concerning them. I will grant no 
 
4o8 Eternal Mifery reconcUeable with, ^c. 
 
 more light. 1 have warned them in my word- 
 in my fanctuavy — by my providence and by the 
 courl'e of nature. 1 have warjied them by their 
 own confciences, and the fecret admonitions of 
 my rpirit. They had rather enjoy a few days of 
 earthly eafe, believing I have prepared no punifh- 
 ment for my impenitent enemies ; than to feek 
 me in the way of holinefs. — Therefore let them 
 have their way. Let them fee and perceive not 
 — let confcience ileep and become feared — let 
 death continue to fweep the earth, their turn will 
 foon come, and in that war there is no difcharge 
 — let nature go on in her courfe and all her laws 
 be facred — let holinefs and fm meet the end pre- 
 pared for them — let the holy, be holy ftill ; and 
 the filthy, filthy ftill — let time roll, until all its 
 years are fwallovved up in eternity ! That eterni- 
 ty, where every creature will come before his 
 judge — let this be the cafe, and though they are 
 loft, God is glorified — though they are miferable, 
 God hath a holy and glorious kingdom in which 
 he will be praifed forever and ever. 
 
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