righteousnefs, by which God now governs the world, and will finally fettle the ftates of all men? If this doth not fully convince and fatisfy, apply this rule to inftances on facred record, and fee the refult. If Adam, the parent of mankind had lived to the time of Noah, and feen the wickedness of his numerous pofterity, and had it in his power; would he uncommiffioned of God, have overwhelmed all the millions of his pofterity then exifting in a flood, except Noah and his family? Surely, he would not. Righteous Lot was vexed with the filthy con verfation of the wicked Sodomites; if in his power, would he unauthorised by God, have burnt up the cities of Sodom and Ghomorrha and all the numerous inhabitants in them, and tur ned his disobedient wife into a pillar of falt? By no means. Would Abraham, who plead with fuch inimitable interceffions for them, have executed fuch deftruction on them? In no wife. What is the conclufion by this rule ? why, against the force of divine record, that the old world never was drowned by a flood, nor Sodom and Ghomorrha confumed by fire from heaven, as is reported to us. It exceeds, all belief, as it is, incongruous with the tender paffions and feelings of human nature, which is fet up as the rule of judging of the divine difpen fations, of what may or may not be done. God's mercies infinitely exceed that of thefe good men, and therefore it must be incredible that he fhould execute fuch deftruction, as they would not. So pernicious is this rule of judging; which is condemned and reprobated by millions of inftances in the divine difpenfations in this world. And fuch an application to the paffions is injudicious, and pernicious; it is condemned by the word and providence of God---by the reafon of man, and the good policy of this world: and it feems can ferve no purpofe, but to blind the mind and pervert the judgment in mat ters of the greatest moment, and in the end, to promote the caufe of infidelity.

It is objected, that the doctrine of eternal punishment is incredible, as being inconfiftent with the end of the creation, which is the happinefs of the creature-inconfiftent with infinite benevolence and goodnefs, and infinitely good govern

ment.

Upon examination, we do not find any thing in scripture or

reafon

reafon---in the end of creation---the nature of things---the conftitution of moral fubjects--nor in the character and government of God, againft this fcripture doctrine; but much, very much to confirm the credibility of it. Scripture faith, Thou haft created all things; and for thy pleasure they are, and were created. Rev. 4. LI. For of him, and through him, and to him, are all things: to whom be glory forever, amen Rom. 11. 36. The Lord hath made all things for himself : yea, even the wicked for the day of evil. Prov. 16. 4. Which fpeak, not indifcriminate happiness to all men, but the contrary.

It is obvious to reafon, that the work of creation in all the wisdom and glory of it, is a fubordinate means to the moral government of God, as a higher end; and the natural and providential government of God, is also subordinate and subfervient to his moral government: and this fubfervient to the brightest difplay of the moral perfections and glory of the Deity; and the highest fecurity and happinefs of all his obedient, moral fubjects, in an infeparable connection, as the ultimate end of the whole. This directly militates against and fubverts their notion, that the happiness of the creature in their fenfe, is the ultimate end of creation. And from this view we infer, this fupreme and eternal government is, and will be fupported by the highest fanctions in nature, those which are eternal. Thefe being apparently the most wife and fuitable; and these only adequate, to the infinite importance of it.

It is perfectly confiftent with the goodness of God, and his defign in creation, that his moral fubjects should be placed in a ftate of dangerous trial; previous and preparatory to the enjoyment of the unutterable rewards of his eternal kingdom : and that they should be dealt with, rewarded or punished, according to their obedience or disobedience, in fuch state of trial, The conftitution of angels, as we learn from the apoftacy and punishment of the fallen angels: the conftitution of mankind in innocency and the conftitution of grace, fubfequent to the fin of our first parents---as facts, are inconteftible proofs of it. But this, is totally inconfiftent with their doctrine that the happiness of the creature univerfally, and without distinction of character, is the ultimate end of creation and the divine government, as is likewife the death denounced in the first threatning

---the

--the calamities, death and deftruction, which hath come upon millions of mankind in their generations, and the future punishment, which they allow awaits the wicked in the invisible world. These inconteftible facts do most strongly witness and evince, that the happiness of the creature without distinction of charaeter, is not the grand object purfued: for if it was, why such dangerous trial, and fuch tremendous punishment of fin, in this world and the future?---why fuch pointed difpenfations of destruction to the wicked for ages of ages, directly oppofing and fruftrating the grand intention purfued, if the happiness of the creature univerfally, was the main object of creation and divine government? yea, why any state of trial appointed ? why are not all on their creation immediately formed and confirmed in a state of immutable and everlasting happiness, and in this way the grand object be fecured, if this be the ultimate end of creation? for what is the defign of a state of trial? or where is the wisdom, fitnefs and goodness of it, but for the forming of characters---difclofing the diftinction of them, and thereby preparing moral fubjects for a state of retribution: and to illuftrate the divine characters and government in the highest poffible glory---both in the conducting the divine difpenfations to them in a state of trial, and in the meet recompences which will be rendered to them, according to the good or evil of them, in an eternal state. But if indifcriminate, univerfal happiness to all, in a final state of retribution, (whatever be their conduct and characters formed in a state of trial) be the grand object, it is all rendered vain; which is impoffible. Wherefore, these divine conftitutions of trial, in their nature and grand intention, and the fubfequent difpenfations of God, pursuant to them, -in the recompences we know he hath rendered to the obedient and difobedient, are as facts, inconteftible proofs, that the doctrine of the indifcriminate, univerfal happiness of all, is not the object and end of creation, and the divine difpenfations: but the moral government of God in it's infinitely important connexions fore-mentioned.

Moreover, it is certainly confiftent with infinite benevolence and good government, that fin and mifery should exift in the dominions of God for ages of ages: for it is an indifputable fact, that fin and mifery hath already existed in fubjects paft an

numeration

ages

numeration in earth and hell, for a very long period, almost fix thousand years; and that it will continue to the day of judgment; and as they allow, in the finally disobedient, for of ages after that day, God only knows how long: And yet they will not, cannot deny God is infinitely benevolent, and his government abfolutely perfect. Therefore, their doctrine of indifcriminate happiness to all, as the end of creation and divine government, ftands condemned by facts open to all the world, to all the univerfe, in these atteftations from God, "that verily there is a reward for the righteous, but a strange punishment to the workers of iniquity." And from the fame facts it is very evident, that in the nature of things, it is not inconfiftent with infinite benevolence and perfect government, that in the finally disobedient, fin and mifery should remain and be perpetuated to all eternity. For God may righteously punish fin with fin in them: the fin of obftinacy with a final dereliction, and giving up to hardness and utter deftruction, as he hath fometimes done to finners in this world; of which Pharoah and others are instances. And for what they or we know, the wife ends of his government may render it in the highest degree neceffary and important. And that ideal goodness which fupposes it inconfiftent, is evinced, by plain facts, to be unfcriptural and falfe. There is no difputing against facts which speak in a language unequivocal and decifive. And to attempt to fupport their vifionary theory, against fuch plain, immoveable, inconteftible facts, by arguments a priori or any others, is utterly vain and as abfurd as it would be for a man to attempt to demolish a brazen wall of a thousand feet thickness with the breath of his mouth or the throw of a feather against it. The objection feems fully overthrown by what hath been adduced, and might be more fo, by fhewing the abfurd and pernicious confequences which would follow, which I wave as needlefs. But to evince the credibility of the fcripture doctrine we contend for, many arguments may be added.

Doth the Moft High God fet up his moral government and kingdom to be the end and glory of creation, and all his works to be a monument of praife to him throughout the universe and to eternity? Reason dictates the motives and fanctions to fupport it; and to fecure the fubjection, obedience and happiness

of

of his fubjects, will be fuitable to his immenfe wisdom and majefty--to his infinite authority---and to fo great and eternal a defign. Confequently, the good of obedience will infinitely furpass what with truth and reafon can be fuggested to induce a revolt: And the evil and terror of difobedience, be fuch as his creatures cannot avoid; and fhall infinitely exceed what the power of creatures can inflict or threaten with, to turn them afide. So that unerring truth and reason fhould dictate "the rule of our duty and happiness, under this infinitely good government, is one and the fame;" having infinitely more to hope or fear from God, as obedient or difobedient, than all creation, and all that creatures can do. Now fuch, precisely, are the motives and fanctions, promifes and threatnings, rewards and punishments held forth in the revelations of God. And our duty urged upon this ground; "it is a fearful thing to fall into the hands of the living God."* The terror and evil of it infinitely exceeds that of all which creatures can do. So in that addrefs of the infinitely benevolent Saviour, to fecure the fidelity of chriftians in the moft fiery trials and terrible perfecutions," and I fay unto you, my friends, be not afraid of them' that kill the body, and after that have no more that they can do." Here is the utmost of creature power; but our Saviour arms us with a fear infinitely beyond it; adding, "but I will forewarn you whom you fhall fear; fear him, which, after he hath killed, hath power to caft into hell." § As Matthew expreffes it, is able to destroy both foul and body in hell." "I fay unto you, fear him." Which words afcertain the deftruction of apoftates, foul and body, in hell; or our Lord would not have threatened it: he was infinitely above dealing in vain, fuperftitious terrors. If we confult the nature of things, we find virtue and vice, holinefs and fin, are effentially and eternally different: the one, the object of divine compla.. cency and rewarding goodness; the other an object of infinite abhorrence to the holiness and juftice of God, and of his vin dictive wrath. And why may not the one as well as the other, be eternally illuftrated accordingly, in the final retribution of an infinitely good and righteous God? Yea, why is it not neceffary in a government abfolutely perfect? Further, rewards § Luke, 12. 4, 5•

Heb. 10, 31.

and