which God hath given them; John iii. 19, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." Their fin is unbelief.. -"Of fin, becaufe they believe not on me." All men are lighted and reproved by the Spirit of God. John i. 9, "That was the true light which lighteth every man that cometh into the world." Chap. xvi. 8, 9, 10, 11, "And when he is come, he will reprove the world of fin, and of righalteoufnefs, and of judgment. Of fin, because they believe. not on me. Of righteoufnefs, because I go to my Fath er, and ye fee me no more. Of judgment, because the prince of this world is judged." In these verses it is ftat ed that all men are lighted fo that they fee and know right from wrong. Knowing what is right, the Spirit reproves them of their wrong in rebelling against the light, fhews them the need of a perfect righteoufnefs, and teaches them that for their fin they must give an account to God. Here is the fin they commit,―rebellion against the command of the gospel, which commands them to believe in Jefus. For this they are condemned to die the fecond death, and not because Adam finned, or because they do not keep the law given by Mofes. John iii. 18, "He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." Notwithstanding all men have finned from their youth, and are condemned to die the fecond death; yet God has through the propitiation of Jefus, fent out a proclamation of pardon to all the world; declaring to all men, without exception, that whofoever confeffeth and forfakes his fins fhall find mercy. That whofoever fhall call on the name of the Lord, fhall be faved. That he is no respecter of perfons, but is rich towards all that call upon him. This is recorded in Rom. iii. 25, 26, "Whom God hath fet forth to be a propitiation through faith in his blood, to declare his righteoufnefs for the remiffion of fins that are past, through the forbearance of God; to declare, I fay, at this time his righteoufnefs, that he might be juft, and the juftifier of him which believeth in Jefus." God has not

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only declared this to all men, but has commanded all men to repent immediately. Acts xvii. 30, "But now commandeth all men every where to repent." He has told them if they remain in unbelief and impenitent, what will be the awful confequences at the laft day. Rom. ii. 4, 5, 6, 8, 9, "Or despisest thou the riches of his goodneís, and forbearance and long-fuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardnefs and impenitent heart treasurest up unto thyfelf wrath against the day of wrath, and revelation of the righteous judgment of God; who will render to every man according to his deeds,-But unto them that are contentious, and do not obey the truth, but obey unrighteoufnefs, indignation and wrath, tribulation and anguifh upon every foul of man that doeth evil; of the Jew firft, and alfo of the Gentile: for there is no refpect of perfons with God." Verse 12, "For as many as have finned without law, fhall perifh without law; and as many as have finned in the law, fhall be judged by the law." This ftates every thing plain, and fhews a rational caufe of future punishment. Salvation is made poffible to all men, and the only hindrance to their falvation is their impenitence or difobeying the command of the gofpel. For this unreasonable disobedience, they will be punished with everlasting deftruction. 2 Theff. i. 8, "In flaming fire, taking vengeance on them that know not God, and that obey not the gofpel of our Lord Jefus Chrift, who fhall be punished with everlasting destruction from the prefence of the Lord, and from the glory of his power." "All thofe places which fpeak of Chrift's giving himself a ranfom for all; being a propitiation for the fins of the whole world; being the Saviour of the world, have reference to the atonement, which is of fuch a nature as to open a way to proclaim peace and pardon to all the guilty, which is all the world; and to proclaim to them the acceptable year of our God; and to all who refufe to obey, the day of vengence is declared, in the moft felemn manner.

Having fhewed what the difobedient will be punished før, I now proceed to the fecond thing propofed, viz.

II. What is that death which the difobedient will experience at the last day?

The punishment which God will inflict on thofe who live and die in unbelief, will be at the day of judgment; not before. See 2 Peter, ii. 9, "The Lord knoweth how to deliver the godly out of temptations, and to referve the unjuft unto the day of judgment to be punish

ed."

The punishment, or end of the wicked, will be one of three things; either,

1. A ftate of miserable existence without end; or, 2. A state of misery for a while, and then to be made happy forever; or,

3. An end of their exiftence after they are raised out of their graves at the last day, and judged according to their works.

The last of these three I believe is the truth which Chrift and the apostles preached, and to which, the teftimony of the prophets agree. This I fhall prove from the New-Teftament; viz. That at the day of judgment, all who are found enemies of Chrift, will be deftroyed both foul and body, and be no more.

This I fhall prove from the words and expreffions which are used in the New-Teftament, and in the prophets, where they speak of the END OF DESTRUCTION of the wicked.

1. A principal word ufed in the New-Teftament to def cribe their end is DEATH.

The fcriptures mention two deaths; one before the refurrection, the other after it. The first death refpects the body only; the fecond extends to the body and foul. The firft death is limited by the refurrection. The fecond is unlimited. The first death all men experience, except those who are tranflated. The fecond none will feel but the wicked. The first death is called fleep in many places, because those who die are to live again at the refurrection. The other is called the SECOND DEATH, without any comparison whatever. The first death is brought on all men in confequence of Adam's tranfgreffion. Romans v. 12, "Wherefore, as by one man fin

entered into the world, and DEATH by fin; and fo death passed upon all men for that all have finned."

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I Cor.. XV. 21, For fince by man came death, by man came also the refurrection from the dead.” The death which comes on Adam's posterity by him, is the death of the body; this is plain from the above text. This death no one of Adam's children are, or can be to blame for. Jefus Chrift, the fecond Adam, will bring as much life. to all Adam's family, as Adam brought death. This is plain from the fcriptures. 1 Cor. xv. 22, "For as in Adam all die, even so in Christ shall all be made alive.” This is explained in the verfe before; "Since by man came DEATH, by man came alfo the refurrection from the dead." How all men will be at the refurrection of the dead, Chrift has told us in John y. 28. 29, “Marvel not at this, for the hour is coming in the which all that are in their graves shall hear his voice, and fhall come forth; they that have done good unto the refurrection of life, and they that have done evil unto the refurrection of damnation." At the refurrection, that death which came by man, (by Adam) will be deftroyed and be no more. "The laft enemy that fhall be destroyed is death." The second death, which confifts of the death of the foul and body, will be after the refurrection. This will be the wages of fin, or the punishment which every finner will receive for difobeying the gofpel of life and immortality. That this death has reference to the foul and body, is plain from the fcriptures. It is a commonly received opinion, that the foul is immortal, and confequently cannot die. If the foul is immortal, it cannot die. There is not one place in the Bible which fays the foul is immortal. The word immortal, and immortality, is never applied to any thing but that which was once mortal. It always refers to the body and not to the foul. This I will fhew from the New-Teftament where life and immortality are brought to light. Jefus Chrift is called immortal, because he was once mortal; or had a body which could and did die. 1 Tim. i, 17, "Now unto the king eternal, IMMORTAL, invifible, the only wife God, be honor and glory forever and ever. Amen.” Paul has

told us in chap. vi. verses 14, 15, 16, of this epiftle, who he means by this immortal King. "That thou keep this commandment without fpot, unrebukable, until the appearing of our Lord Jefus Christ, which in his times he fhall fhew, who is the blessed and only potentate,the King of kings,and Lord of lords; who only hath IMMORTALITY." It is plain here that Jefus only hath immortality in himself. The meaning of this must be,that he only has immortality to give to mortals; for all who are tranflated are immortal, having received it from him. The word immortal is not mentioned but once in the whole Bible that I can find; and then it is applied to Chrift. See 1 Tim. i. 17: The word IMMORTALITY is mentioned five times, and is applied first to Chrift, in 1 Tim. vi. 16; fecond to the bodies of the faints Rom. ii. 7, "To them who, by pa.. tient continuence in well doing, feek for glory, and honour, and IMMORTALITY, eternal life." I Cor. xv. 53, 54, "For this corruptible must put on incorruption, and this mortal must put on IMMORTALITY. So when this cor ruptible fhall have put on incorruption, and this mortal fhall have put on IMMORTALITY, then shall be brought to pafs the faying that is written, Death is swallowed up in victory." 2 Tim. i. 10, "But is now made manifest by the appearing of our Saviour Jefus Chrift, who hath abolished death,and hath brought life and IMMORTALITY to light in the gospel." It is plain from thefe places that the word immortality is applied to the body, and not to the foul. What people mean by the immortal foul is, that there is a living principle in the foul, fo that it must exist forever in happiness or mifery. If there is a living principle in the foul of an unbeliever, why is life as well as immortality brought to light in the gofpel? Accord ing to the New-Teftament there is neither life in the soul, nor immortality in the bodies of any but believers. And death will never be fwallowed up in victory only in thofe who are raised to the refurrection of life. Paul fays, 1 Cor, XV. 54, "So when this corruptible fhall have put on incorruption, and this mortal fhall have put on IMMORTALTY, then shall be brought to pass the saying that is written, Death is swallowed up in victory." The wicked