:,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 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 ;
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
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-
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.
. 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. 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
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 thm 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-
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(
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
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 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
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