*

and from the character and government of God, &c. is alike clear, as that after tranfgreffion our firft parents could never ob tain eternal life by the conftitution of innocency. Surely the statutes and declarations that exclude them the kingdom of God and eternal life, and confign them to everlasting deftruc tion, are in as clear, trong, and preremtory terms as the first threatning, and often repeated, and with this obfervable differ ence; there was nothing in that conftitution to render it inconfiftent or impoffible, but that mankind (although forever cut off by that) might yet have eternal life through a mediator and atonement, by another, the conftitution of grace now established. But this door of hope is fhut to the finally impenitent; inafmuch as "Chrift will profit them nothing", " and to them there is no more facrifice for fin." And we have the strongest affurance we can have, that the word of this constitution will not give place to another, but "abide in full force forever." Again, the fame deluding artifice "a pretence of greater good and advantage" attends both fchemes, they difplay their advantages in ftrong affertions and colourings, but with all their art and oratory, they cannot difplay them beyond that "ye fhall be as Gods, knowing good and evil," tranfcendently knowing and immortally happy. No doubt, the indulgence of prefent appetite, with the profpect of fo great an advance of happiness, had great force" as the greater good" upon the deluded imagination of the woman, "when the faw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be defired to make one wife, and took of the fruit thereof and did eat, &c." and to a deluded imagination error is wont to appear more fpecious and taking than the truth of God. But to pafs this artifice without running the parallel of the two schemes in it further, I proceed to a more important remark, viz. both doctrines have the fame ruinous, most fatal tendency. They tend to confound the nature of things-the great and effential difference between virtue and vice, holiness and fin; to annul the diftinction of character between the righteous and the wicked, or render it fmall and unimportant in this world; to mifreprefent the character of God, and exclude all juft ideas of his moral government; and particularly of the great doctrine

Salvation for all men, p. 2. t Gen. 3. 6.

of

to be wicked, turn to God, and be holy in this world, or they cannot be saved and be happy," it is the truth of God, and it will have weight and influence in proportion to the firmness with which it is realizingly believed. But take away this neceffity of it in this life, remove it to the invifible world, and connect with it this affurance "all the wicked of the earth will become virtuous and inherit eternal life," it is an encouragement to licentiouinefs with a witnefs, nor is there a more ruinous error in the world. In one circumftance the fchemes differ. They tell us they take their doctrine from the revelation of God. The devil it feems had not the audacity to do that, but he makes a folemn appeal to the divine omnifcience for the truth of it, in thefe words; "For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye fhall be as Gods knowing good and evil;" which hath like force to induce belief.

On the whole, we fee an evident agreement in the two doctrines, in the effential, fubftantial parts of them---in the infinuation of incredibility against the truth of God--in the fame arguments and way of arguing, whereby both are alike fupported and inforced---in the fundamental error of them, which difelofeth their fandy foundation, viz. both alike excluding the effential terms of life appointed of God to men in this world, and fetting them afide as unneceffar to be complied with in this life to their attainment of eternal life. Both are liable to the fame objections and refutation by the declarations and revealed conftitution of God, and both have the fame deluding artifice of greater good, and the fame ruinous and fatal tendenNow, fince the two fchemes have fuch an evident correfpondence and exact agreement in the fubftantial parts, principal lineaments and characters of them, what may and muft we infer, but that they are substantially the fame, and have undoubtedly one father-the father ofties; who our Lord tells us "is a liar from the beginning and the father of it." Wherefore, with much more truth, juftice and propriety may we retort their own language: If in fact and event the wicked condemned in the laft judgment to everlafting deftruction,

cy.

* Salvation for all Men, p. 17.

fhall

pro

fhall ever be delivered, faved, and enjoy the felicity of the fons of God in heaven, it ought to be honeftly and fairly confeffed and owned, that the plan of the devil is effectually fupported to the overthrow of the gofpel conftitution, the truth, moral character, and government of the Moft High." A conclufion fo full of impiety, horror and impoffibility no chriftian can endure it a moment. Therefore the doctrine which duceth and iffues in it, ought to be rejected with the utmost abhorrence. That "it fhould be as well with the wicked as the righteous" in the final iffue of things, is, at first fight, a most obnoxious, unaccountable, and incredible doctrine. Is it poffible, when the fcripture is fo full, clear, abundant, and decifive in point, that yet no regard should be had to virtue or vice ---to characters formed by the one and the other, in this world, in final retribution for eternity? It is strange men of difcernment do not fee this tenet is fubverfive of all idea of wife, holy, righteous and good government: fubverfive of the moral character and government of God, and deftructive of the first principles of all natural and revealed religion. Are these the bleffed fruits of liberal thinking and a review of early notions? The tenet is fo far from throwing light upon fcripture, and folving knots and difficulties, as is pretended, that it spreads darkness and confufion over the whole revelation of God and all the doctrines of it; and over all the works and difpenfations of God: it robs us at once, consequentially, of all moral diftinctions of virtue and vice in action and character; of all principle of piety, of morality, of fociety and of humanity as all unneceffary, inafmuch as thofe that are abandon'd to the whole in this world, it seems, shall yet have eternal life finally, as well as thofe, who poffefs and exercife them to the beft purpose in this life. All are ingulphed and swallowed up in Mr. White's whirlpool rhapfody "of all things invironed, encompassed, enfolded in the arms and embraces of eternity lying and refting there." What error can be worfe? Is this the way to fupport or to destroy the credit and ufe of the revelation of God? Another

C

*This affertion is accompanied with another infinuation, viz.." it is fuperior, more refined and exalted benevolence that induceth them to embrace a doctrine which the mystical Jews cannot bear." This is the fpi

Another infinuating argument is, that the tender feelings. of humanity, of focial, benevolent and parental affections teach their doctrine credible, and the commonly received doctrine, incredible. It is boldly afferted, "a man must be loft to humanity that doth not readily cry out " of their doctrine” this is good news if true." To inforce their conclufion, the common questions are addreffed to us. Would you not wish all men to be faved? fometimes, Would a tender mother throw her child into the fire or water, to be destroyed? if not, are not the tender feelings of humanity, and bowels of parental affection as nothing, but as a drop to the ocean, to the infinite mercies of God the father of the fpirits of all flesh? granted. Thence they infer, that it is incredible "that he should punish the wicked with the everlasting fire and punishment prepared for the devil and his angels" and that all men fhall be faved. We reply, there is an infinite difparity in the two cafes, and their conclufion doth not, carinot follow. As Creator, God is the father of the fpirits of all flesh; but he is alfo their moral Governor and righteous Judge. In this character he reveals himself to us and it was one of the firft inftructions he gave to man, in innocency; by appointing to him an inftance of the trial of his obedience, and inforced it with the awful penalty of death. "In the day that thou eateft thereof, thou fhalt furely die." doth not the tender parent, nor focial, humane neighbour--they have no right to do it. Befides, God is now conducting a difpenfation of moft marvelous mercy to men in this world. Here there is fuch a parity, that to exalt our apprehensions of the fullness and freeness of this mercy, and to incourage our duty in feeking it, there is the greateft propriety and force in our Saviour's addrefs to thefe tender feelings. If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him? § But we cannot in the leaft infer, from all the infinite riches of his grace exhibited in this difpenfation, that

he

So

rit that breaths in Mr. White's felf-admiring tapfody, p. 3, 4, taken in connexion with what he faith of the myftical Jews and grudging fpirit of the world, p. 7 whereas it will be fhewn, in a more proper place, that the highest and strongeft difplays of benevolence ever made in our world, have been made in inculcating, preffing, and enforcing the commonly res ceived doctrine. Salv. p. 2, 3. § Luke 11. 13.

he will fhew any favor" to the veffels of wrath fitted for deftruction" when he fits on the throne of judgment, to render righteous retribution to them; for he hath told us expressly "if his hand take hold on judgment, he will render vengeance to his enemies, and reward them that hate him" and repeatedly, "that his eye fhall not fpare, nor will he have pity." Mercy is fet afide and precluded exercise to them, and juftice will have its course. Humane, focial affections are implanted in us, to ftimulate us to focial duties, and for the good of fociety in this world. Parental affections are to ftimulate us to parental duty, to preserve, cherish, feed, cloath, provide for and bring up our children in the nurture and admonition of the Lord. But the power of their life and death are not put into our hands. Therefore to deftroy them without caufe, without right as propofed in the question against the command of God, the force of confcience, and all the indearing ties of parental and focial affections, and the grand intention of them, would be most enormous wickednefs. No wonder, at the putting of the queftion, the heart recoils against it, with all it's force. But this concludes nothing, what God as moral governour and righteous judge may and will do, in final judgment. For it is to be noted, these focial and parental affections are not implanted in us as a rule and standard, by which to measure out the juftice of God or man. So far from it, that in judging of righteousness between man and man, thefe paffions must be fet afide--and the biafing exercises of them, are exprefsly precluded and forbidden by the ftatutes of God. "Thou shalt not countenance a poor man in his caufe." Thou shalt not refpect the perfon of the poor, nor honour the perfon of the mighty; but in righteoufnefs fhalt thou judge thy neighbour."* And Levi must know neither father nor mother nor the dearest connections in life, when pursuing and executing righteous judgment. And it is well known, in all well-regulated governments in this world, interested judges are excluded judging, in cafes where interested. Now, can it be right to fet up these paffions (fo excluded as a rule in matters of juftice by the laws of God and man) to be the rule, measure and standard whereby to judge of, to receive or reject the infinitely wife maxims and rules of everlasting € 2 righteousness,

If Exod. 23.3.

* Lev. 19. 15.