LECTURE I. Prophecies of the final Restoration of all men; collect­ed from the Sacred Scriptures. With some brief Observations upon them.

THE next thing that claims our attention after the prophecies of the New Heaven, New Earth, and New Jerusalem, and which is by far the most important subject of prophecy, is, The final res­toration of fallen Intelligences.

This appears to be the very design of God in the new creation, and the descent of the holy city from heaven to the new earth, as has been already shewn:^* and indeed, if this hypothesis is true, and these pro­phecies are to be understood in their plain, literal sense, it will be impossible to gainsay the general restoration, which stands evidently connected with the new creation. For why should the earth, the ha­bitation [Page 4] of men, be renewed, unless it is the pleasure of God to renew and restore mankind to dwell upon it? And to what purpose should the holy city, the habitation of God, and the Lamb, and the saints, descend from heaven, unless with a view to this grand event? The argument drawn from the restoration of the natural and material creation, to that of the rational and moral, is to me highly conclusive and convincing. But in the account of the new creation, God does not leave us to our reason alone, to draw the conclusion of the restoration of men from those premises before mentioned, viz. the Renovation of the earth and heaven, and the descent of the holy city, how rational and conclusive soever such a con­sequence would have been; but reveals in plain terms his glorious design, and the reason why he would have his tabernacle with men, viz. That he might dwell with them, and that they might be his people, and that God himself might be with them, and be their God: and that be might wipe away all tears from their eyes, and forever abolish death, sorrow, crying and pain, (which are the very component parts of misery) and that be might make all things new.

These things I have considered in the two prece­ding Lectures, and I really think, for my own part, that if the Scriptures of divine truth afforded no other conscience of this glorious doctrine, THE UNIVERSAL RESTORATION, than what is found in the two last Chapters of the Revelation of St. John, there is enough to lay a foundation for our faith and hope in this matter, and especially as God commanded those words to be written in particular, and gave them the epithet of faithful and true sayings.

But we have no need to confine ourselves to these chapters, nor to this book; for the times of the res­titution of all things shall come, of which St. Peter informs us, that ‘God hath spoken by the mouth of all his holy prophets since the world began:’ [Page 5] Acts iii. 21. And this glorious purpose of God, being time which he hath had in view from the beginning, and seeing that it is of the highest importance both to the honour of the great Creator, and the happiness of his creatures, we may expect to find the knowledge of it communicated to men through all the sacred writings, beginning with the first display of the light of the gospel, and opening and increasing as that in­creased. For this purpose let us carefully and can­didly survey the prophetic writings upon this subject, beginning with Moses, and coming down to St. John; one leading the van, and the other bringing up the rear. And if we find that the plain sense of prophe­cy bids us look for the restoration of all mankind at last, to a state of subjection to God, and consequent­ly deliverance from sin and its consequences, and a return to holiness and happiness, let us not reject the idea because it has not been generally received by mankind, but rejoice, and give praise to God, who hath revealed it for our comfort and satisfaction.

The first prophecy that I shall mention, and which is the foundation of all the rest, is Gen. iii. 15. — ‘And I will put enmity between thee and the wo­man, and between thy seed and her seed: It (or, He) shall bruise thy head, and thou shalt bruise his heel.’

This was the first intimation of mercy to the pa­rents of mankind after their fall, and may with pro­priety be called, The Gospel preached by JEHOVAH.

Christ is without all doubt the very person intend­ed by the Seed of the woman; and by his bruising the serpent's head, the total destruction of Satan's kingdom, works, &c. must be meant, as I appre­hend; nor can I see how this threatening to the ser­pent can be consistent with the common idea of the greater part of the human race being left to all eter­nity under the power and dominion of the devil. [Page 6] Bruising the serpent's head is certain death to him; and applied to Satan, cannot mean less than the total destruction of his dominion, designs, and influence; and a full reparation for all the damage that he hath done to the human race, and to the person of Christ himself. A bruise of the heel is very painful, but the bruise of the head is mortal. This distinction, which was made by the great Judge himself, implies, that however great the mischief done by Satan to mankind, and Christ as their head and representative, might be, it should be healed; (and consequently the misery occasioned by sin could not endure to all eternity;) and that Christ's victory over sin and Satan should be perfect and compleat. But if sin and mi­sery are to last to all eternity, and hold their dominion over the greater part of mankind, we should be al­most tempted to reverse the text, and say, that how­ever Christ and his religion might bruise the serpent's tail, and give a temporary shock to his kingdom, yet that finally he should recover his strength and domi­nion, and be able to stand against the Prince of princes, and in spite of all his endeavours maintain his usurped authority, and keep possession of his vast empire, and hold his numerous subjects in their state of vassalage.

But as several passages in the writings of the Apostles are the best expositions of this prophecy that ever were written, I shall mention them here, that you may see how the sacred writings agree upon this important point.

Heb. ii. 14, 15. ‘Forasmuch then as the chil­dren are partakers of flesh and blood, he also him­self likewise took part of the same: that through death he might destroy him that had the power of death, that is the devil: And deliver them who through, fear of death were all their life time sub­ject to bondage.’

[Page 7]1 John iii. 8. ‘He that committeth sin is of the devil: for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.’

From these passages it appears evident to me, that one of our Saviour's designs in what he hath done and suffered, and is now doing, and will do hereafter, is to destroy and abolish the kingdom of Satan and darkness, sin, and misery out of the universe, until neither the name nor consequences of evil shall re­main in all the wide creation. For if the devil him­self be ever destroyed, to exist no more as a devil, and sin, which is his work be also totally destroyed by the Son of God, then how can the consequences of transgression endure to all eternity?

But I must dwell no longer upon this first promise, but pass to notice that Gospel which the Scripture preached to Abraham, Isaac, add Jacob, in full ex­pectation that God would justify the heathen through faith, I shall first collect the several passages, with St. Paul's comment upon them, and then make some very brief observations.

When God first called Abram from out of his country, and from among his kindred, he made him several great promises for his comfort and encourage­ment, and concluded with these most gracious words, ‘And in thee shall all the families of the earth be blessed.’ See Gen. xii. 1, 2, 3.

When Abraham had obeyed the voice of God, and had endured that most severe trial of offering up his son Isaac upon the altar, then it pleased JEHOVAH to confirm his several promises made at different times to Abraham with a most solemn oath, and this among the rest. And because he could swear by no greater, he sware by himself, thus giving him the firmest pos­sible foundation for his faith to lay hold upon, ‘By [Page 8] Myself have I sworn, faith JEHOVAH, for because thou hast done this thing, and hast not with held thy son thine only son: That in blessing I will bless thee,’ &c.—‘And in thy seed shall all the nations of the earth be blessed: because thou hast obeyed my voice.’ Gen. xxii. 15—18.

The same glorious promise was renewed to Isaac in these words, ‘And I will perform the oath which I sware unto Abraham thy father; &c. And in thy seed shall all the nations of the earth be bles­sed. Because that Abraham obeyed my voice,’ &c. Gen. xxvi. 3, 4, 5.

And the same was confirmed to Jacob, in nearly the same words, ‘And in thee, and in thy seed shall all the families of the earth be blessed.’ See Gen. xxviii. 13, 14, 15.

It is no wonder that the Apostle calls this, The Gospel, or good news; For if any tidings from hea­ven ever deserved the name of good news, surely those words spoken by God to the Fathers do.

The Apostle's commentary upon the promises made to Abraham may be read in Rom. iv. and Gal. iii. but I shall only recite two passages out of the latter chapter: ‘And the scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.’ ver. 8.

‘Now to Abraham and his seed were the promi­ses made: he faith not, And to seeds, as of many: but as of one, And to thy seed, which is Christ.’ ver. 16.

It is evident that according to these promises all [Page 9] nations, tribes and families of the earth are to be bles­sed in Christ Jesus; who was the son and seed of Abra­ham, as well as the promised seed of the woman. The Apostle Peter informs the Jews that the covenant which Go! made with the fathers, had this most gra­cious; promise included therein, ‘And in thy seed shall all the kindreds of the earth be blessed.’ Acts iii. 25. All nations, families, and kindreds of the earth, appear to me to intend all people and per­sons without any exception.

Their being blessed in ihe seed of Abraham, in­tends their being blessed in Christ Jesus; and their being blessed in Christ most intend their final salva­tion, for I cannot see how they can be blessed in Christ, if they are to be annihilated and wholly de­stroyed out of existence, or, (which is worte) doom­ed to endless misery, woe and pain. They may be under the curse and condemnation, and even punish­ment and misery for age, and yet the promise be at last fulfilled; but if they are to be cursed as long as God exists, I think it would be hard to prove that ever they shall be blessed at all.

All nations have never yet been blessed in the seed of Abraham, still less all kindreds and families; many of whom were totally extirpated, and wholly cut off from the earth before Christ came into the world: but if the scriptures are true that God ‘hath remem­bered his covenant for ever, the word which he commanded to a thousand generations,’ or ages, Psal. cv. 8. then these promises may be fulfilled in the new earth, if not before; for not more than an hundred and fifty generations have passed since the creation.

Let us always remember, that no length of time, distance of place, or change of circumstances in crea­tures, can make the promises of the great Creator void and of none effect. All his words must be [Page 10] fully accomplished at last, how long soever the time may be. But those who imagine that unless the pro­mises of God are all accomplished before the day of Judgment they cannot be fulfilled at all, have but narrow ideas of their vast extent, and amazing impor­tance.

Since then all nations, families, and kindreds of the earth are to be blessed in Christ, but have never yet obtained the blessing, these prophecies yet remain to be fulfilled, and therefore they must be hereafter accomplished; and their full accomplishment in­volves therein the final salvation of all mankind.

This appears conclusive to me, and I do not see how the force of it can be fairly evaded.

The next passages that I shall notice, are those which extend the mercy of God beyond his wrath such are Exod. xx. 5, 6. ‘Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shew­ing mercy unto thousands of them that love me, and keep my commandments.’ See also Deut. v. 9, 10.

These words plainly extend the mercy of God far beyond his wrath, even as thousands are beyond three or four.

Psal. xxx. 5. ‘For his anger endureth but a mo­ment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.’

—ciii. 8, 9. ‘JEHOVAH is merciful and graci­ous, slow to anger, and plenteous in mercy. He will not always chide; neither will he keep his anger for ever.’

[Page 11]Jer. iii. 12. ‘For I am merciful, faith JEHOVAH, and I will not keep anger for ever.’

Lam. iii. 31. ‘For JEHOVAH will not cast off for ever.’

Ezek. xvi. 42. ‘So will I make my fury to­wards thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.’

These and many other texts not only speak of an entire cessation of the anger of God, but even repre­sent the time as short, compared with the duration of his mercy: but there must be some strange additions, to make these passages speak consistent with the doc­trine of endless misery; in fact we must be obliged nearly to reverse them all to make them compatible with that most dreadful idea.

There are more than forty passages of scripture where it is said of the mercy of God, that it endureth for ever. This is the chorus or burden of the song in Psal. cxxxvi. where it is repeated in every verse. Now mercy must be allowed to respect misery, and is the form that love puts on towards the beloved objects, when in distress and misery. It cannot pro­perly be exercised towards those who never fell, nor any more upon them who are already perfectly reco­vered; and therefore fallen creatures, objects of God's love, are the only proper subjects of it. And so long as love endures towards creatures in misery, so long will mercy have place; and this will be for­ever, or during all the ages that misery remains. Mercy according to this plan, will outlive all wrath, pain, and misery, and will reconcile all creatures; and will then return back to its original form and name, Love; in which it will remain to eternity.

But if endless misery be a truth, we must reverse [Page 12] all these passages, and say, that The mercy of God en­dureth but a moment, even for the short term of a man's life, but his wrath endures for ever; follows the sinner to all eternity; and shall never be appeased, nor leave any room for the exercise of mercy!

Moses calls upon the nations to rejoice with God's people, saying, ‘Rejoice, O ye nations, with his people;’ Deut. xxxii. 43. thereby intimating that the designs of God towards the nations of the earth were such as might lay a foundation for joy and rejoicing; and there are several intimations in the five books of Moses of God's favour towards the na­tions the earth, which my time will not permit me to mention.

The name or character of God, as proclaimed by Himself to Moses, is beautiful beyond description, end exhibits as grand and lovely a picture of the ami­able perfections of the Deity as any we find in the Scriptures:—

‘And JEHOVAH passed by before him, and pro­claimed, JEHOVAH, JEHOVAH GOD, merciful and gracious, long-suffering, and abundant in good­ness and truth. Keeping mercy for thousands, (of ages) forgiving iniquity, transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the chil­dren, unto the third and to the fourth genera­tion.’ Exod. xxxiv. 6, 7.

And when Israel rebelled against God, and he was just going to swear that the congregation then alive should never enter into the land of Canaan, he never­theless first revealed to Moses his glorious purpose towards mankind, in these blessed words: ‘But as truly as I live, all the earth shall be filled with the glory of JEHOVAH,’ Num. xiv. 21. Which I take [Page 13] to be the fame that is prophecied of by Isaiah, chap. xi. 9. and by Habakkuk, chap. ii. 14. and by Mala­chi, chap. i. 11.

These prophrecies shall all have their accomplish­ment in the time of the Millenium, which shall last a thousand years. But glorious as that period shall be, it will be only a specimen or type of the glory of the new heavens and earth; which I have already considered.

But it is time to pass on to the book of Psalms, and to the writings of the prophets; where we shall find many declarations of God's favour to all mankind, and many prophecies of their being brought at last to a state of subjection and obedience to their great Creator; and consequently into a state of happiness.

The book of Psalms is so excellent and compre­hensive, that there are but few matters of importance but what are touched upon therein; and though at first sight one might think that it was intended whol­ly for the purpose of treating upon subjects of con­templation and practical religion; yet upon a closer inspection we find that it abounds in prophecies of various kinds; a great number of which respect the Redeemer in his various states of humiliation, exalta­tion—the success of his gospel—and the universality of his empire. And it would be strange, if so impor­tant a subject as the universal subjection of men to the Messiah was not mentioned. But so frequently is this great event alluded to in that book, that were I to confine myself entirely thereto, I should find matter enough for this present Lecture, and many more.

In the second Psalm, God says to his Son, ‘Ask of me and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.’ ver. 8.

[Page 14]This request has been made, and the Father hath given all things into the hands of Christ, for the ex­press purposes of their being subdued, humbled, made subject to God, and being brought back again to the service and enjoyment of their great Creator.

Receiving this gift, and thus on his part engaging to bring all back again, the Lord Jesus Christ freely came into the world to do and suffer the will of the Father.

In Psalm xxii. Our Saviour's lamentation on the cross, and his sufferings are foretold, and many par­ticular circumstances of the same described in the most pathetic language; but towards the close of that wonderful Psalm, he is represented as breaking out in the most rapturous manner and joyful strains, when he considered the consequences of his death and sufferings: in which are these remarkable words.

‘All the ends of the world shall remember and turn unto JEHOVAH: and all the kindreds of the nations shall worship before thee. For the king­dom is JEHOVAH'S; and he is the governor among the nations. All they that be sat upon earth shall eat and worship; all they that go down to the dust shall bow before him; and none can keep alive his own soul. A seed shall serve him; it shall be accounted to JEHOVAH for a generation.’ ver. 27, 28, 29, 30.

In these words we have an important prophecy, that in consequence of what Christ hath done and suffered, and what he will do as Mediator, all the ends of the world shall remember, and turn unto JEHOVAH, and all the kindreds of the nations shall worship before him. These expressions are almost as general as words can express, and take in the whole race of men, and the things foretold of them are such as are inconsistent with a state of endless misery, [Page 15] viz. that they shall remember, or think on their ways, lament their iniquities, reflect on the goodness and mercy of God, and the sufferings of Christ; and in consequence freely and heartily turn to JEHOVAH, and worship before him, giving praise and adoration to him that sitteth upon the throne, and to him that suffered upon the cross. For as the kingdom be­longeth unto JEHOVAH, and all men are his creatures, therefore he has a right to their highest praises, and their noblest services; he claims them for his own, and will have them; for who shall withstand the Go­vernor of the universe, who doeth his pleasure both in heaven and in earth?

As all that live are bound to worship God, and shall finally do so, as certainly as they shall eat, so if they die before they have submitted to him, death shall not prevent the fulfilment of the divine purpo­ses; for all that go down to the dust shall bow before him. And as none is capable of keeping alive his own soul, he that has the power of life and death in his own hands, is determined that all shall certainly bow and submit to him whether alive on earth, or gone down to the dust.

Here we find also that a peculiar seed shall serve God, who shall be the first fruits of his creatures, and shall be accounted to him as a chosen generation; not to the exclusion of the rest; for the general sub­mission of all is first mentioned, and then this seed is particularly distinguished. And this distinction of the special and general redemption and salvation, runs through the whole bible, as in intelligent reader may easily perceive.

Psalm xlv. treats wholly of Christ, his church, the success of his gospel, his subduing power, and the spread of his kingdom.

[Page 16]How beautiful and grand are the following words, as addressed by the Father to the Son!

‘Gird thy sword upon thy thing, O most mighty, with thy glory and thy majesty. And in thy ma­jesty ride prosperously, because of truth and meek­ness and righteousness; and thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee. Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre’ ver. 3, 4, 5, 6.

Christ here represented as armed with power and might, wisdom and righteousness, truth and meek­ness, sufficient to subdue and conquer his most stub­born foes, and cause them to become his willing sub­jects.

There is another passage in this beautiful Psalm that has given me a great deal of pleasure, and that is, that not only the royal spouse, the bride of Christ, shall be brought into the king's presence, but. ‘The virgins her companions that follow her shall be brought; With gladness and rejoicing shall they be brought: they shall enter into the king's pa­lace.’ ver. 14, 15. These words appear to me to testify that many others besides the chosen bride shall enter with gladness and rejoicing at last into the presence of their King, and be for ever happy.

The xlvii. Psalm is an excellent piece of sacred poetry, and, I am apt to think, describes the ascen­sion and glory of Christ, and his universal govern­ment over the earth; and the close of it looks forward to that great day when all shall submit to God,— ‘The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is great­ly exalted.’ ver. 9.

[Page 17]These words intimate that as God is the great and rightful proprietor of all, so that finally all the prin­ces of the people shall gather together to adore him. This prophecy shall be partly fulfilled in the Milleni­um, when all nations shall gather together to serve the Lord; but compleatly in the new earth, when the kings of the earth shall bring their glory and honour into the heavenly city; and the glory and hon­our of the nations which they shall govern.

Psalm lxiv. 9. is worth reading in this place, ‘And all men shall fear and shall declare the work of God: for they shall wisely consider of his do­ing.’ These prophecies certainly intimate, that however long men may refuse to fear God, and to be wise, yet they shall all be truly wise at last.

Psalm lxv. 1, 2, 3. ‘Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed. O thou that hearest prayer, unto thee shall all flesh come. Iniquities prevail against me: as for our transgressions, thou shalt purge them away.’

This is a noble and very important prophecy, and includes several grand events therein, especially these three, 1. That the vows which have been so often made to God, and shamefully broken, shall be at last performed to his acceptance. 2. That unto him shall all flesh without exception come, voluntarily dedicating themselves to his service, in consequence of his hearing their cries and granting them deliver­ance, and 3. That although iniquities have great­ly prevailed against mankind, and even the best, yet finally all our transgressions shall be purged away.

Psalm lxvi. 3, 4. ‘Through the greatness of thy power shall thine enemies submit themselves unto [Page 18] thee. All the earth shall worship thee, and shall sing unto thee: they shall sing to thy name.’

This is a glorious prophecy of the universal sub­jection, and humble submission of all God's creatures to him, in consequence of the greatness of his power. And lest any should pretend that only a forced sub­jection is intended, there is not only the expression of their submitting themselves unto God, which imphes a voluntary act, but a declaration that all the earth shall worship God, and sing to him, and his name, which certainly supposes a state of happiness, accord­ing to the plain meaning of the text.

A similar passage is found in Psalm lxxxvi. 9. ‘All nations whom thou hast made shall come and worship before thee, O JEHOVAH: and shall glo­rify thy name.’ If there are any nations and peo­ple whom God hath not made, they are evidently ex­cepted from this prophecy and promise, but else I cannot see why this is not as express a promise of universal worship and adoration being given to God by all nations, and of their coming voluntarily, and glorifying his name by chearful obedience, as we could wish. One would think that nothing need be plainer, and yet many pay no more attention to these express prophecies, than though they were not written.

[...] a most important prophecy in Psalm cxxxviii. 4, 5. that may well be connected with the foregoing,— ‘All the kings of the earth shall praise thee, O JEHOVAH, when they shall hear the words of thy mouth. Yea, they shall sing in the ways of JEHOVAH, for great is the glory of JEHOVAH.’

It is evident this prophecy has never been fulfilled, nor never can be unless the universal restoration of men is true; for the greater part of the kings of the earth have been so far from praising God, and walk­ing [Page 19] in his ways, that they have been the farthest from all appearance of true piety of any of the hu­man race; and have been the greatest rebels against him, and the most obstinate, wicked and tyrannical being that ever existed: and so have lived and died. But if all of them shall be brought to submit to JE­HOVAH, and to praise him with heart and voice, and to hear and obey the words of his mouth, and to sing in his ways, and to behold and delight in his great glory, as this prophecy declares; then who can doubt of the restoration of all the lower classes of man­kind? For if the greatest rebels shall be subdued, cer­tainly by parity of reasoning, much more the less rebellious. And if all the haughty tyrants that ever wort a crown, or wielded sword or scepter, shall hear the voice of God so as to praise him freely and heartily, I cannot see but the universal subjection of all their subjects to the Great King, is proved to a demonstration.

Psalm cxlv. is one of the most beautiful Psalms in the book, and contains excellent sentences, and among the rest, some charming declarations of God's universal goodness to his creatures, and faithful pro­phecies that they shall all praise his name, and sing of his righteousness and goodness:— ‘And men shall speak of the might of thy terrible acts: and I will declare thy greatness. They shall abun­dantly utter the memory of thy great goodness, and shall sing of thy righteousness. JEHOVAH is gracious, and full of compassion; flow to anger, and of great mercy. JEHOVAH is good to all: and his tender mercies are over all his works. All thy works shall praise thee, O JEHOVAH, and thy saints shall bless thee.’ ver. 6, 7, 8, 9, 10.

God is universally good to his creatures, and the time shall come when they shall be sensible of it, and shall praise his name with all their hearts, and with their noblest powers fulfil his blessed commands, and [Page 20] glorify him for evermore. But all these expressions appear to me entirely inconsistent with the doctrine of endless misery. For how can God be said to be gracious, full of campossrom, slow to anger, and of great mercy, good to all, and extending his tender mer­cies over all his works, it he has no designs of grace and salvation all? And how is it possible that all his works shall praise him, if a considerable part of his noblest works shall never be brought to love him, but shall eternally, and while God exists, remain his irreconcileable enemies, blaspheming his name, in a state of endless, unavailing misery?

The book of Psalms abounds with prophecies up­on this subject, many of which I have passed over for the sake of brevity; and the very last verse in the book, though it stands in our transiation in the form of an exhortation or command, ‘Let every thing that hath breath praise the Lord;’ yet it might be rendered, perhaps with more propriety, ‘Every thing that hath breath shall praise JAH. Hallelujah.’ Psalm cl. 6. In this light it is a glorious, certain, and very extensive prophecy: Words cannot be more universal, than ‘every thing that hath breath:’ The word shall implies the certain­ty of the accomplishment of it, and the matter on sub­ject of the prophecy is most glorious, they shall praise JAH; they shall adore their great Creator, with all their hearts and tongues, according to his will, and shall give him the glory which is due to his name. And is not this prophecy absolutely incon­sistent with any of God's creatures always continuing his sors, and remaining in a state of misery during the whole of their existence?

But besides these and many other prophecies, the very exhortations with which the book of Psalms abounds, to all people, nations, and tongues, to praise and magnify, adore and bless God, are strong arguments to prove the Universal Restoration: For, [Page 21] why are those exhortations given, if they are never to be complied with? And why are all exhorted to praise God for his goodness, love, mercy, kindness, and compassion, if they are not all to share in the same? Many other passages might be produced, and arguments advanced out of this divine book to prove the glorious doctrine true. But my plan will not suffer me to enlarge. The hints I have given are sufficient to shew that it is by no means overlooked among the great variety of noble and important sub­jects treated of therein.

I come next to consider some of the prophecies of Isaiah upon this very interesting subject; and as he is commonly called, The evangelical Prophet, we may expect if this great event was revealed to any of the prophets, it was to him: And as St. Peter declares that God hath spoken of it by the mouth of all his boly Prophets, since the world began, Acts iii. 21. we may be sure of sinding it in his prophecy.

But I must not think of reciting all the intimations that God has been graciously pleased to give us by the mouth or pen of this sublime prophet, of his merciful designs towards the whole human race; but consine myself to a few of the most important.

The first I shall quote, is, chap. xxv. 6, 7, 8.— ‘And in this mountain shall JEHOVAH of hosts make unto all people a feast of sat things, a feast of wines on the lees; of fat things full of marrow, of wines on the le 3 well resined. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. He will swallow up death in victory; and Adonai JEHOVAH will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for JEHOVAH hath spoken it.’

[Page 22]This is a very extensive and important prophecy: it began to be fulfilled at the commencement of the gospel dispensation; is now fulsilling; and will be more fully accomplished in the time of the Milleni­um, when the knowledge of God shall be universal. But its compleat accomplishment seems to be re­served for that dispensation of which I have already treated, the new heaven and earth, when the New Jerusalem shall descend, and the tabernacle of God shall be with men, and he will dwell with them; and they shall be his people, and God himself shall be with them, and be their God; and when God shall wipe away all tears from their eyes; when there shall be no more death, neither sorrow, not crying, neither shall there be any more pain; for the former things shall be passed away; and all things shall be made new. It is evident that lsaiah and St. John soake of the same time or period, and nearly in the same words. The Gaspel feast is a rich and noble feast, and the blessings of it are free for all, and de­signed for all, as God has a regard for all, and Christ died for all; and the darkness and ignorance shall be removed from the minds and hearts of all people and nations; death, even all kinds of destruc­tion shall be swallowed up in victory; tears shall be wiped away from all faces, by the kind and powerful hand of God, who alone can perform a work so great and glorious; all weeping, sorrow, and rebuke shall forever cease. This the mouth of JEHOVAH hath spo­ken; and it cannot fail of being accomplished.

Then shall be fulfilled another glorious prophecy spoken by the same prophet, chap. xl. 5. ‘And the glory of JEHOVAH shall be revealed, and all fleth shall see it together: for the mouth of JEHO­VAH hath spoken it.’ This prophecy like the other is of great latitude and extent: it began to have us accomplishment, at our Lord's coming forth to the work of the ministry, but it cannot be said to be fully accomplished till all flesh, or men, have not [Page 23] only beheld the glory or salvation of God, but have seen it together, which cannot be but in the new earth.

Then, when Christ shall have entirely finished his work as Mediator, all flesh shall behold the glo­ry of God together, and be made partakers of his salvation.

The next passage that I shall mention out of this divinely inspired prophet, is one that I am persuaded is foundation enough to build the important doctrine upon, even though no other of equal force could be found in scripture. Chap. xiv. 22, 23, 24.

‘Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear. Surely shall ^§ saw, In Jehovah have I righteousness and strength: even to him shall come; and all that are incensed against him shall be ashamed.’

In this glorious prophecy there is first a general invitation given by Jehovah, (whom I take here by the parallel passages in the New Testament, to be the Son of God, the Saviour of mankind) to all peo­ple, [Page 24] to look to him, and be saved: The ends of the earth are invited, and salvation is promised to all who truly look to the glorious Saviour for such a blessing.

If the common Arminian system was the whole truth, no more need to have been added; it would have been enough to have said, ‘There is a general provision made for all men; and all the ends of the earth are invited to look to me, and such as look shall be saved; and as for the rest they shall have their choice, and I shall exert myself no far­ther in their behalf.’ But the words go much be­yond an invitation, for that might be given, and yet take no certain effect upon the greater part, as we frequently see. But the great Saviour being deter­mined to put an end to all rebellion, and bring every creature to a state of subjection and obedience, hath not wholly rested the matter there, but to put it out of all doubt, hath in the most solemn manner sworn by Himself, and sent forth the word from his mouth in righteousness, never to return void, but to accom­plish his glorious purposes in the most absolute man­ner. His fixed resolution is, that every knee with­out exception shall bow to him as their Lord; and every tongue shall swear allegiance and fealty to his righteous and just government^*.

Every knee and every tongue, are words of the most ample signification, and if they do not intend all persons without exception, it is impossible to express [Page 25] that idea by any words in our language. And I be­lieve all allow that the expressions here are absolute­ly universal and the only dispute is what the expres­sions, bowing the knee, and swearing with the tongue intend. Some suppose that they intend no more than being brought before the bar of Christ, and giving up their accounts to the great Saviour and Judge of all men: and it must be confessed this is evidently included; and the words are cited by St. Paul in his epistle to the Romans in that light:— Chap. xiv. 10, 11, 12. ‘But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judg­ment seat of Christ. For it is written, As I live. saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God:’ This was sufficient for the apostle's purpose in the subject he was then upon; and we all know from the Scriptures that the dispensation of judgment must pass upon all men here or hereafter: And I suppose, and think I have made it evident, that the judgment of those who do not hearken to the invitations of the gospel, is one of the means by which the Saviour of mankind will bring his soes to submit to him; and if so, then the quotation of this text by St. Paul; [Page 26] in the fore cited passage of the epistle to the Ro­mans, is so far from being contradictory to the ideas I have of the text, that it is perfectly consistent there with. But St. Paul by no means supposed that be­ing brought to judgment, and giving account of our­selves to God, was the whole meaning of the pro­phet; for he has cited the same passage in a much fuller manner in the epistle to the Philippians, in which he makes it signify much more than being judged, even to comprehend hearty submission, ado­ration, and the most noble and free confession, for the most important purposes; for the glory of God the Father, and the honour of the great Redeemer, and I may add, for their own happiness, according to the language of the prophet. Because Jesus so humbled himself as to make himself of no reputation, to take upon him the form of a servant, and to be made in the likeness of men, and being thus degra­ded as to be found in the fashion of a man, he hum­bled himself still more, and became obedient unto death; yea, that his humiliation might be the great­est that was possible, he submitted to death in its most painful and shameful, yea, and most accursed form, the death of the Cross; a punishment inflicted by the Romans only upon slaves, in case of the most atro­cious crimes. ‘Wherefore God also hath highly exalted him; and hath given him a name which is above every name; That at (or in) the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.’ Phil. ii. 7—11.

Here the expressions are very full and particular, every knee in heaven, earth, and under the earth, shall bow, and submit to Jesus; they shall bow in his name, and pay him implicit homage and adora­tion; and every tongue shall do more than give an account to the Judge—they shall confess that he is [Page 27] Lord—even their Lord—to the glory of God the Father!

Every word here used seems to imply a willing and not a forced subjection, as bowing in the name of Jesus, and confessing him to be Lord of all, to the glo­ry of God the Father. There is not the least intima­tion of any exception, all shall bow and confess, and in the same manner, even in the name of Jesus, and for the same design and end, the glory of God the Father. I can see no difference in the text with respect to this subjection and obedience, between those in heaven, those on earth, and those under the earth; either all are willing and free, or none, for any thing that appears in the text. And indeed I am astonished that any can imagine that God can be pleased and glorified, and Christ rewarded and satis­fied, with a forced subjection, what would not even please an earthly monarch. I might say in this case as God did respecting offering the blind, lame, and sick, ‘Offer it now unto thy governor, will he be pleased with thee, or accept thy person? saith JE­HOVAH of hosts.’ Mal. i. 8. God always requir­ed the most excellent things to be offered to him, and in the most free and willing manner; and as he re­quires the whole heart, mind, and strength, to be free­ly dedicated to him, it is not likely that he will ac­cept of a nominal, unwilling, and forced subjection and service.

To return to the prophecy of Isaiah.

Whatever be the meaning of the words, ‘unto me every knee shall bow, and every tongue shall swear;’ they shall certainly be accomplished in the very sense which he intended; yea, they must, or the oath of God is made void at once, which would be horrid to suppose. Even concerning his word he saith, ‘For as the rain cometh down, and the snow from heaven, and returneth not thither, but water­eth [Page 28] the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.’ Isai. iv. 10, 11. And if the word of God shall certainly accomplish his intention at last, none can imagine that his most solemn oath shall be void. The bowing of the knee implies both submission and adoration; and swearing fealty and allegiance, sup­poses pardon, reception, and protection, on the part of the monarch; and a hearty returning from rebellion, renouncing all other jurisdiction, true hearty subjection, allegiance, and obedience on the part of the rebel. And however kings of the earth may be deceived, and imposed upon by false oaths, feigned submission, and forced unwilling subjection, it cannot be the case with the great Supreme.

If this be allowed to be the true meaning of the text, I think the doctrine of the universal restoration is evident. And if we read and consider the fore­going and following words, we shall find that salva­tion and not damnation stands connected with this promise and oath of God; he doth not swear that they shall always remain his enemies, but on the con­trary that they shall become his subjects; and that every tongue shall not only swear, but shall surely say, "In JEHOVAH have I righteousness and strength:" which surely is inconsistent with endless damnation, but perfectly consistent with salvation. God does not say, They shall never come, but on the contrary, To him shall come; and all men are understood, by every knee, and every tongue; they shall all come to him, and own him their Lord, and declare that in him is their righteousness and strength: and if this doth not imply their salvation, I know not what doth; for if looking to him is sufficient to save them, certainly coming to him can do no less; and if any [Page 29] doubt remained, the universal declaration of every tongue, that, "In JEHOVAH have I righteousness and strength;" would be, I think, fully sufficient to set it aside, and shew that all should be made parta­kers of salvation. And as for that expression, that all that are incensed against him shall be ashamed; which many suppose intimates that some shall be left out, who shall not be delivered, but always remain under the power of sin and shame; this may be easily, explained by a similar passage in Ezek. xvi. where God promises to Jerusalem, that he will remember his covenant, that he made with her in the days of her youth, and that he will establish unto her an everlasting covenant, which is certainly a state of salvation and happiness beyond all dispute; yet he immediately adds, ‘Then thou shalt remember thy ways and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters; but not by thy covenant: And I will establish my covenant with thee; and thou shalt know that I am JEHO­VAH; That thou mayest remember and be con­founded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith Adonai JE­HOVAH.’ ver. 60, 61, 62, 63.

Here it is plainly seen that a certain sense of shame and confusion of face, in those who have been guilty of high rebellion against the God of love and good­ness, when they come to be made sensible of it, and to have a manifestation of pardon and forgiveness, is perfectly consistent with a state of happiness and re­conciliation. Thus a sense of shame, is so far from making salvation void, that it is consistent with God's being entirely pacified towards them for all that they have done, and with their being joined to him in an everlasting covenant.

I might add much more upon this important pro­phecy [Page 30] of Isaiah, but having dwelt long upon it, I must pass on, to other passages, deserving our notice.

This same inspired writer makes the death of Christ and his justifying grace of equal extent, ‘JE­HOVAH hath laid on him the iniquity of us all;’ even all of us who like sheep have gone astray, and have turned every one to his own way. ‘He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many (or the many); for he shall bear their iniquities,’ Chap. liii. 6, 11.

It is plain that our Lord will not finally lose his labour, nor shed his blood in vain. The Prophet declared as positively that he should justify the many, as that he should bear their iniquities. And what the Prophet foretold, the Apostle confirmed in that prophetic chapter, Rom. v. which may be consider­ed as the best comment upon this text that has ever been written. Therein he declares that, ‘As by the offence of one, Judgment came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men to justifica­tion of life.’ ver. 18.

But perhaps some might say, This is only general provision, and there is no certainty that they shall ever become actual partakers of it. To prevent this, and to testify the universal restoration in the plainest manner, he adds, ‘For as by one man's disobedi­ence many were made sinners, so by the obedi­ence of one shall many be made righteous.’—ver. 19 Here he asserts, not only that all who be­came corrupted and condemned by the offence of one, have a provision made for their justification and happiness in Christ, but that they shall as certainly become righteous at last, as they have been actually sinners. So God hath greatly purposed, and his will must be done. And to confirm us, if possible, [Page 31] still more in this idea, the great Apostle says, ‘Moreover the law entered, that the offence might abound. But where sin abounded grace did much more abound.’ ver. 20. Here the Apostle speaks like a Prophet, in the same grand and glorious stile; he speaks of things not yet come to pass, as though they were already fulfilled, to shew the absolute cer­tainty of their accomplishment, So God spake to Abraham, ‘A father of many nations have I made thee.’ Gen. xvii. 5.—Rom. iv. 17. Though at that time Isaac was not born; but he was a father of many nations ‘before him whom he believed, even God who quickeneth the dead, and calleth those things that be not, as though they were.’ So Isaiah says, ‘Unto us a child is born, unto us a son is given,’ &c. Isai. ix. 6. And hundreds of passages might be found of the like nature in the sacred writings, which we must never interpret by mood and tense, and such-like little criticisms.

The Apostle to the Hebrews says, ‘Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.’ Heb. ii. 8. And the same reasoning may be applied to the super­abounding of grace over sin; it is done in the sight of God, it certainly shall be compleatly performed at last, but we do not yet behold it; far from it; sin has hitherto abounded much more than grace; but the scale will turn, and grace shall abound much more than sin ^†.

[Page 32] But as though St. Paul was determined that none should remain ignorant of the matter that should read this epistle, he farther adds, ‘That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord.’ ver. 21.

Many will allow that Christ's redemption is so far for all men as to give them the blessing of temporal life; but St. Paul here declares that grace shall reign to eternal life, even as sin hath reigned unto death: and none will deny but sin hath certainly reigned unto death over all men: (however differently they may explain the word death) then grace must reign through righteousness, unto eternal life, over all men.

Christ must see of the travail of his soul, and must be fully satisfied and contented; and who can tell how capacious the soul of Christ is? He will not, must not, cannot lose the souls of men, whom the father gave him; whom he redeemed with his own precious blood; and whom he hath engaged to bring back to God again. For such is the will of the Father that sent him, and it must be done at last.

If it can be proved from Scripture that the Father hath not given all the race of men into the hands of Christ, and that he hath not shed his blood for all; then I will give up the restoration of all; but other­wise [Page 33] I cannot, unless I renounce the present ideas I have of the prophecies; and I have no reason to do that from past events; and I shall rest a while to see how things go on, before I give up, what I trust I have learned from the holy scriptures. I cannot think otherwise but what God will fulfil the prophe­cies that are yet to be accomplished, in the same man­ner as he has those which have been already brought to pass.

I shall notice but one more prophecy in the book of Isaiah, in favour of the Universal Restoration; and that (one would think) is enough to convince any unprejudiced mind, that wrath towards all God's creatures, is limited, and must at length have an end.

‘For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.’ chap. lvii. 10

Here is a general declaration, that God will not contend for ever, neither be always wroth; and for this he gives a plain reason, founded in his love and pity towards the works of his hands; the spirit should fail before me, and the souls that I have made.

I shall treat very briefly upon this text, because I have dwelt so long upon those which I have already considered.

Some may say, that God only speaks of his pecu­liar people, that he will not contend with them for­ever, nor be always wroth with his chosen. But it is evident that he speaks of such who went on frow­ardly in the way of their own hearts; whose ways he saw, and promised to heal them, and to restore com­forts unto them, and to their mourners. And the reason he gives why he will not contend for ever, nor be always wroth, is general, and founded upon the relation that God stands in to his creatures as [Page 34] their Creator and Father. And as he is the Father of all spirits, and Creator of all souls, the same reason in this respect subsists towards all alike. And it is worthy of our notice, that no reason is given in this text, why he will not contend for ever, not be al­ways wroth, but what equally applies to one as well as another. And I say now, as I have said more than once in my writings, ‘Those who venture to contradict their Maker in this assertion, and say, that he will contend forever, and will be always wroth, ought to be able at least to assign as good a reason for it, as he has to the contrary, and conse­quently prove him not to be the universal Maker and Father of mankind.’ This would be doing the work effectually, and would lay such a firm foun­dation for the doctrine of endless misery, as could not easily be overthrown. But as this can never be done by Scripture. I think we may affirm with the utmost certainty, according to this prophecy, that God will not contend with his creatures for ever, nor be always wroth with them; lest the spirit should fail before him, and the souls which he hath made. And this text concludes as strongly against annihilation or de­struction, as it does against endless damnation: For in either case the spirit must fail for ever of attaining to the end for which God designed it, and it crea­tion would be in vain, and to no purpose.

The Truth is, that God will subdue All; bring every knee to bow, and tongue to swear; and thus as all shall submit to him, become reconciled to his government, and obedient to his laws, all contention shall cease; which cannot be the case till all creatures yield to their Creator, as he will never give up any of his rights.

‘Thy mercy, O JEHOVAH, endureth for ever: forsake not the works of thine own hands.’ Psalm cxxxviii. 8. It is a great consolation to think that God's mercy endures for ever; and that he will have [Page 35] a desire to the works of his hands, and will not for­sake them, until he hath performed all his pleasure, in them and for them; which shall issue in his own glory, and their felicity.

I shall dwell no longer on the prophecy of Isaiah: for though there are many other passages therein that intimate the Universal Restoration, some of which I have noticed already in this work, yet as other parts of Scripture demand our attention, I shall pass to mention some of the most material prophecies that are yet to be considered respecting this most impor­tant event. For though I consider the texts already cited as sufficient of themselves to prove the doctrine of the Restoration true, yet it must give great pleasure and satisfaction to the friends of this glorious system, to see a point of this amazing magnitude confirmed by a great number of passages.

The prophecy of Jeremiah has not very much in it that appears to me directly to relate to this subject. He may be called, The mourning prophet. His book is chiefly filled with accounts of black crimes, and dreadful judgments; nevertheless there are four or five chapters that contain many very gracious promi­ses; yet as they chiefly and most directly relate to the happy state of Judah and Israel in the time of the Millenium, and have been considered in that light, I shall pass them over here. For as the Millenium itself shall in many instances be a beautiful type and figure of the New Earth, and final happy state of mankind, and the glorious recovery of the twelve tribes shall be a picture of the general restoration, the same promises that confirm the former may in many instances be applied to the latter event.

That declaration of God by Jeremiah, Chap. iii. 12, ‘For I am merciful, saith JEHOVAH, and I will not keep anger for ever:’ has been already men­tioned among other passages of the same nature; and [Page 36] well deserves a place here, for it is like the sun shin­ing out of a cloud.

And something of the same kind appears in the book of lamentations, where we should least expect it. ‘For JEHOVAH will not cast off for ever. But though he cause grief, yet will he have compassion according to the multitude of his mercies: For he doth not afflict willingly, nor grieve the chil­dren of men.’ Lam. iii. 31, 32, 33.

These words appear to me, to be without limita­tion of time, or persons. God never afflicts willing­ly, nor grieves the children of men in any stage of their existence. Why then doth he afflict and grieve them at all? The answer is, It is necessary for their good. This, if admitted as true, settles the point at once; for if God always afflicts the children of men for their good and never merely for his own pleasure then the doctrine of the Restoration is true. And would it not be absurd to say, That although God doth not willingly afflict and grieve the chil­dren of men in this life, but doth all for their good; yet as soon as they depart into another state of exist­ence, he afflicts them in the severest manner, willing­ly, and takes pleasure in putting them to the utmost torture, without having the least eye to their advan­tage? But if it be universally true, that he will not cast eff for ever; but although he may cause grief and sorrow for a time, yet finally he will have com­passion, according to the multitude of his mercies, then there is a glorious design, even in his judg­ments, and that design can be no other than the re­claiming and restoring his fallen creatures.

There are several threatenings and promises made to the some people and nations in the prophecy of Jeremiah, that I could never reconcile together upon any other plan than the general Restoration: If any person can do it, I am ready to receive light. I will [Page 37] just mention them, and shew wherein the difficulty lies, and leave them to your consideration.

Jer. xlviii. 42. ‘Moab shall be destroyed from being a people, because he hath magnified himself against JEHOVAH.’ This seems to be a threaten­ing of their total destruction from off the face of the earth: and this is repeated more particularly, and confirmed in the most solemn and awful manner by God, in the prophecy of Zephaniah, chap. ii. 8, 9. ‘I have heard of the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border. Therefore as I live, saith JEHOVAH of hosts, the God of Israel, surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and salt-pits, and a perpetual desolation.’

This threatening has been executed, and neither the name or nation of Moab or Ammon is to be found on earth, having been totally destroyed, This is consistent with Jer. xlvi. 28. ‘Fear thou not, O Jacob my servant, saith JEHOVAH:: for I am with thee: for I will make a full end of all the nations whither I have driven thee; but I will not make a full end of thee, but correct thee in measure;’ &c. Here you see the distinction be­tween Israel and other nations, they were to be whol­ly cut off, to be utterly destroyed: a full end was to be made of them, not to Jacob; a seed and remnant had a promise of being spared and preserved.

But these same nations of Moab and Ammen that are thus threatened with total and final destruction, and who do not exist on earth at present, are promi­sed a restoration, and return of their captivity in the latter days, ‘Yet will I bring again the captivity of Moab, in the latter days, faith JEHOVAH,’ Jer. xlviii. 47.— ‘And afterwards I will bring again [Page 38] the captivity of the children of Ammon, faith JEHOVAH.’ chap. xlix. 6.

The same threatnings and promises are made to Elam, ‘I will cause Elam to be dismayed before their enemies, and before them that seek their life; and I will bring evil upon them, even my fierce anger, saith JEHOVAH: and I will send the sword after them, till I have consumed them.’ chap. xlix. 37. Here is a full declaration of their being totally consumed from the face of the earth.

‘But it shall come to pass in the latter days that I will bring again the captivity of Elam, saith JEHOVAH.’ ver. 39.

Now if any can shew how the captivity of nations that long ago have entirely perished from the earth can be returned in the latter days, unless the system of the new earth and the restoration be true, I should for one be glad to be informed of it. In the mean time, as I cannot see how these promises can be ful­filled respecting Moab, Ammon and Elam, (as it is evident they never yet have been) unless their resto­ration in the manner I have laid it down is true; so I can see no reason why these three nations should be distinguished from the rest that have in like manner perished; and therefore I conclude that they are men­tioned as specimens and examples, and that the whole shall be sharers together of the future restoration and deliverance, even as they have shared together in punishment and destruction.

But the most remarkable prophecy of this kind is found in Ezekiel, chap. xvi. where God speaks of the sins of Sodom, and her daughters, the cities of the plain: and mentions that he took them away, as he saw good, by fire and brimstone from heaven; which was a fact well known through the world at the time it happened, and was a dreadful warning to [Page 39] all nations to avoid sin. The sins of Sodom and her daughters, are compared with the sins of Jerusa­lem and her daughters, and the crimes of the latter are found far to exceed, both in number and malig­nity, and being committed gainst greater light and love, were much more aggravated. Yet God pro­mises to bring again the captivity of Sodom and her daughters, the cities of the plan; Samaria and-her daughters, the cities of Israel; and Jerusalem and her daughters, the cities of Judah, at the same time, and that they should embrace each other in the arms of love and sincere affection. And akhough the idea of the restoration of the persons of Samaria and Jerusalem might be evaded, by saying that the re­turn of their descendants was intended, yet no such evasion can be used respecting Sodom and her daugh­ters, as they were wholly destroyed by fire and brim­stone, and none of them escaped, and consequently not one of their descendants is now on earth. The restoration of those very persons of Sodom. &c. who were destroyed, being here intended, (for what else can possibly be meant?) we are obliged to under­stand the return of the captivity of Jerusalem and Samaria here mentioned, in the same manner, for the restoration of those very sinners of those cities, who were destroyed and cut off for their great trans­gressions; or else how can they know, receive, and delight in each other?

This glorious return of their captivity as described in this chapter, I refer to the new earth; after the judgment, and conflagration, and the ages of punish­ment are past. Then all the nations of the old earth still become inhabitants of the new, and their long captivity under the worst of tyrants, sin, death, hell and pain, shall be returned in the highest and best sense of the words; which is indeed the only fair and reasonable sense, as far as I can see, that can be put upon the words.

[Page 40]I might say much more here, but as my design is to discourse upon these very remarkable predictions of Ezekiel respecting Sodom, Samaria, and Jerusa­lem, and their daughters by themselves, I shall say no more upon that subject now, but shall refer you to the words of the prophecy. Ezek. xvi. 44—63 And if after reading and attentively considering the matter, you can make any thing else to be the mean­ing of the words so as to hold and run through the whole in harmony and perfect consistency, then you will perform a task to which I have never yet found any person equal, whether by word or writing; and, from what I have seen hitherto, I am ready to judge is morally impossible.

Ezekiel has many wonderful passages, wherein the greatest mercies are promised to succeed the most terrible judgments, and many wherein it is expressly intimated that the end and great design of God in all the destructions threatened is, that they might know JEHOVAH; and this being a salutary and saving knowledge, I take all those passages as proofs of the final restoration of those who are thus destroyed on purpose, seemingly, that they might know the Lord. (See in this light Psal. ixxxiii. and the observations which I have made upon the same.)

But as I have taken notice of many of these pas­sages already in the course of the Lectures, and as this discourse has been already long, and I have some­thing yet to add to it, I shall take my leave for the present of this excellent Prophet, whose prophecies have afforded me abundance of delight and improve­ment.

Daniel's prophecy is the next that we come to: he speaks of the kingdom which Christ shall receive of the Father, ‘And there was given him dominion and glory, and a kingdom, that all people, nations, and languages should serve him; his dominion [Page 41] is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. The saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High; whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.’ Dan. vii. 14, 18, 27.

The Prophet declares that all people, nations and languages shall serve the glorious Messiah, when he shall come in glory, and that the saints shall posses the kingdom for ever, or for an age, which shall be in the Millenium, when they shall reign with Christ a thousand years; even for ever and ever, or for ages of ages; these periods carry us far beyond the Mille­nium, even to the new earth, where Christ and his saints shall reign together for ages of ages, before the kingdom shall be delivered up to the Father, that God may be all in all. And during the conti­nuance of this kingdom, all adverse powers must be brought into subjection, for Christ must reign till all his enemies are put under his feet. See Rev. xxii. 5. compared with 1 Cor. xv. 24—28. And as the design of this kingdom of ages, after the judgment, is to restore and make all things new, (as I have shewn,) therefore these prophecies of Daniel must be understood to reach to that glorious period when God shall be all in all, and all dominions shall serve and obey him. And this to me appears to include their return to God and goodness, and consequently to happiness.

Hosea is a wonderful prophet to reconcile Judg­ment and mercy together; the most dreadful threat­enings are denounced against the same people and persons to whom afterwards the greatest promises are made. This in my opinion, can only be reconciled [Page 42] upon the supposition that judgement shall be finally succeeded by mercy. To one that never read the prophet Hosea with this view, his writing must ap­pear a continued chain of contradictions.

In the first chapter God says, ‘I will no more have mercy upon the house of Israel. Ye are not my people, and I will not be your God.’ ver. 6, 9. Yet directly after it is added, ‘And it shall come to pass that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.’ ver. 10.

By the threatenings we should conclude that no mercy could possibly reach them, but when we turn our attention to the promises we see cause to change our mind.

In the second chapter God promises to betroth those to him for ever, whom before he declared that he had cast entirely off, yea, to betroth them in righteousness, and in judgment, and in loving-kind­ness, and in mercies; yea, even to betroth them to himself in faithfulness, and to give them to know him, whom to know is life eternal: And farther he says, ‘And I will have mercy upon her that had not obtained mercy; and I will say to them who were not my people, Thou art my people, and they shall say, Thou art my God.’ See ver. 19, 20.23. And the apostle explains this as constituting them heirs of salvation, and vessels of mercy, on whom he would make the riches of his glory known, though before they had been vessels of wrath: and to this purpose he quotes these very passages, saying, ‘As he faith in Osee, I will call them My people, who were not my people; and her Beloved, who was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called The [Page 43] children of the living God.’ Rom. ix. 25, 26. And consequently those same persons who were re­jected shall become heirs of salvation.

In chap. iv. 17. it is said, ‘Ephraim is joined to idols, let him alone.’ This looks dark, as though God had left Ephraim to himself to be eter­nally undone.

In the vth chapter, it is said, ‘And the pride of Israel, doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them. They shall go with their slocks and their herds to seek JEHOVAH; but they shall not find him; he hath withdraw him­self from them.’ ver. 5, 6. There would ap­pear little or no hope of the recovery of those who shall fall in their iniquity, and who shall seek JEHO­VAH and shall not find him, from whom he hath withdrawn himself. And the threatening is expressed in a still more terrible manner towards the close of the chapter, ‘For I will be unto Ephraim as lion, and as a young lion to the house of Judah: I even I will tear and go away, I will take away, and none shall rescue him’ ver. 14. Who would not be ready to conclude from this verse, that certainly these people were undone and lost for ever? and especially since God by the same prophet says, ‘Yea, woe also to them when I depart from them!’ Chap. ix. 12. Inevitable and eternal destruction, would seem their portion, and that God once departed in such an awful manner, would never return again. But the 15th verse of the vth chapter, changes the scene, declares the intention of God in withdrawing himself, and shews plainly that it is only for a time, till the divine purpose therein shall be fulfilled. ‘I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.’ This passage dispels the gloom, and shews thst God has a design in all his [Page 44] judgments, even to bring offenders to feel and ac­knowledge themselves guilty, and to seek his face; then his mercy shall be displayed, and he will return to them again with his loving favour.

This is the constant tenor of the book, all the way through: but I must only mention some of the most striking passages.

Chap. vii. 13. ‘Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me,’ This passage (as well as most others in this prophecy) represents them as the most wicked apostates, and abandoned sinners, and that destruc­tion was their certain portion; and in chap. x. 8. the Lord says, ‘And they shall say to the moun­tains, Cover us; and to the hills, Fall on us.’ And yet, O how kindly does God speak of this same people in chap. xi. even when he had their basest transgressions full in view? ‘And my people are bent to backsliding from me: though they called them to the Most High, none at all would ex­alt him.’ This was very grievous, and highly provoking; but what are the next words? ‘How shall I give thee up, Ephraim? how shall I deli­ver thee, Israel? how shall I make thee as Ad­mah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kind­led together. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God and not man; the Holy One in the midst of thee.’ ver. 7, 8, 9.

In Chap. xiii. God sets forth his loving kindnesses towards them, then their great ingratitude and rebel­lion, and then he threatens them in the most severe and dreadful manner, and then immediately promi­ses to help, heal, recover, ransom, and restore them.

[Page 45] —‘Yet I am JEROYAH, thy God, from the land of Egypt, and thou shalt know no God but me: for there is no saviour beside me. I did know thee in the wilderness, in the land of great drought. According to their pasture, so were they filled, and their heart was exalted; therefore have they forgotten me. Therefore I will be unto them as a lion: as a leopard by the way will I observe them. I will meet them as a bear bereaved of her whelps, and will rend the caul of their heart. and there will I devour them like a lion: the wild beast shall tear them.’ ver. 4, 5, 6, 7, 8. Words can hardly be more terrible: the threatenings are of the most dreadful kind, and we should be apt to think it impossible that any help or deliverance could ever be found for a people so sinful, and whom God seems engaged utterly to destroy, and that without remedy. Yet the very next words, are kind expres­sions of grace and mercy, and afford hopes of help and salvation, ‘O Israel, thou hast destroyed thy­self; but in me is thine help. I will be thy king: where is any other that may save thee in all thy cities?’ ver. 9, 10.

Now how are these promises consistent with the threatenings immediately before, unless the doctrine of the restoration be true? how is it possible that both can be accomplished upon any other system? yet both most be fulfilled, one as well as the other; or else they are not equally alike true.

The state of Ephraim is again represented as most desperate and deplorable, insomuch that death and hell, or entire destruction, must be their inevitable portion; ‘The iniquity of Ephraim is bound up; his sin is hid. The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the break­ing forth of children.’ ver. 12, 13. Nothing can be more finely imagined to set forth the misera­ble [Page 46] condition of those who are confirmed in their sins, and who have trifled away their time, and foolishly neglected the season of grace, wherein they might have been delivered, and as it were borne out of sin and misery, into a state of peace and selicity; they are compared to children who have come to the birth, but who by not coming forth in time, perish and die without remedy. Yet even this state of Ephraim shall not frustrate the divine counsels; though death and hell have swallowed them up as their lawful prey; and they to all human appearance are gone for ever, beyond the reach of mercy or hope. But what says God? ‘I will ransom them from the power of the grave,’ (or hell, the original word being the same for both) ‘I will redeem them from death: O death, I will be thy plagues, O grave, (or hell) I will be thy destruction: repentance shall be hid from mine eyes.’ ver. 14.

Here we find that instead of death and hell de­stroying Ephraim for ever, as we might have ex­pected from the preceding words, God declares that he will finally ransom Ephraim from the power of hell, and will redeem them from all that bears the lateful name of death; and to put the matter cut of all doubt, and to shew that it is his intention to de­liver all from these tyrants, he promises, to destroy them without repentance, that so they may never be able to receive or hold any more captives. When this prophecy shall be fulfilled, ‘There shall be no more death, neither sorrow, nor crying, neither shall there be any more pain:’ all things shall be made new, and God shall wipe away all tears from off all faces, and death of every kind shall be wholly swallowed up of victory. See Rev. xxi. 4, 5. com­pared with Isaiah xxv. 8. 1 Cor. xv. 54, 55.

Then God shall say of Ephraim, ‘I will heal their backsliding, I will love them freely: for mine anger is turned away from him.’ Hosea xiv. 4. [Page 47] O glorious period, when wrath shall no more be known: when the boundless ocean of the free love of God shall overflow all his creatures, even those who have been the most stubborn and rebellious!— ‘Who is wise, and he shall understand these things? prudent, and he shall know them?’ ver. 9. These are things worthy of being understood and known; are of the greatest importance to all mankind, tend to the declarative glory of God, and the comfort and consolation of all that love their fellow creatures.

Thus far I have just run over the larger prophecies on this most blessed subject. I think enough has been advanced to prove the certainty of God's inten­tion finally to restore all mankind; and though much more might be added, I shall for bear at present, and conclude with the beautiful words of the prophet Micah, chap. vii. 18, 19.—

‘Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his an­ger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.’

LECTURE II. New Testament prophecies in favour of the doctrine of the Universal Restoration.

IN the last Lecture I ranged over the prophecies of the Old Testament in favour of the General Restoration, as far as the prophecy of Hosea. I had intended to give a sketch of it from the wri­tings of all God's holy prophets, by whose mouth St. Peter assures us, that God hath spoken of the Restitution of all things ever since the world began. Acts iii. 21.

But passing over the rest of the minor prophets, without any observations upon what they have said respecting this important subject, I shall come im­mediately to the writings of the evangelists and apos­tles of our Lord, and attend to what they and their Master have declared on this head. But let me here advertise you, that you are not to expect that I shall consider all that the New Testament writers have advanced in favour of it, but only those passages which I consider is propherical, to which I shall briefly attend.

[Page 50] The first prophecy that we meet with on this sub­ject, is St. Matt. i. 21. ‘And she shall bring forth a son, and thou shall call his name JESUS, for be shall save his people from their sins.’

This all-benignant prophecy is a counterpart to Gen. iii. 15. We find one at the beginning of the Old Testament, and the other at the beginning of the New. These two passages are the foundation stones of the great doctrine of salvation; and all other prophecies respecting this matter, are but larger comments and explications of them. We see by comparing these texts together, that the Seed of the Woman, and the Virgin's Son, are the same person, and JESUS is the Saviour's name. One prophecy declares that He shall bruise the Serpent's head, or de­stroy the devil and his works: and the other, that He shall save his people from their sins.

If all men are his people, and the sheep of his pasture, and the purchase of his blood, and were given to him by the Father, then this prophecy is plainly and fully to the purpose, and clearly proves the final restoration and deliverance of all men from their sins, and of course from their miseries; and shall as certainly be absolutely fulfilled as any predic­tion was ever justified by its corresponding event.

Need I spend time here, to prove that all men are the people of our Lord and Saviour, in all these res­pects? ‘All things were made by him; and with­out him was not any thing made that was made. He was in the world, and the world was made by him, and the world knew him not.’. St. John i. 3.10.

‘God created all things by Jesus Christ.’ Ephes. iii. 9.

‘For by him were all things created, that are in heaven, and that are in earth, visible, and invisi­ble, [Page 51] whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.’ Col. i. 16.

‘God hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he constituted the ages. Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.’ Heb. i. 1, 2, 3.

It appears to me from these passages, that if crea­tion and preservation can make it proper for Christ to call all mankind his people, then they all are his people, in these respects, at least.

And if this be denied by any who think lower of JESUS than I do, and who may say, that the works of creation and providence ought not to be ascribed to him in any sense, yet they will allow that the Father was proprietor of all things; and if he gave, or giveth them to his Son Jesus Christ, they are nevertheless truly and properly his. Let us view the Scriptures on this head, and we shall have reason to acknowledge that all men are certainly the people of Jesus; and consequently he shall save all mankind from their sins.

‘All things are delivered unto me of my Father.’ St. Matt. xi. 27. St. Luke, x. 22.

‘The Father loveth the Son, and he hath given all things into his hand.’ St. John, iii. 35.

‘Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God.’ chap. xiii. 3.

[Page 52] ‘As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.’ chap. xvii. 2.

These passages all relate to the same thing: there is indeed some little difference in the expressions: but as the words delivered and given, are perfectly sy­nonymous, as all must allow, there can be no differ­ence in the meaning. All things are given into the hands of JESUS; they were presented to him by the Father, and he hath universal power over them. All men are certainly included in the expression all things; though all things may include much more than all men.

So that all men are the people of JESUS, as they are given him by the Father, and delivered into his gracious hands for the best of purposes and as he has power given him over them all: as he himself says, ‘All power is given unto me in heaven and in earth.’ St. Matt. xxviii. 18.

All men are Christ's people, inasmuch as he took part of the common flesh and blood of all; and thus the birth of Jesus was good news to all, and was so proclaimed by the angel. ‘Fear not: for behold I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, who is Christ the Lord. Glory to God in the highest, and on earth peace, good will towards men.’ St. Luke ii. 10, 11, 14.

If all men were not interested in the salvation of Christ, how could his birth be good news of great joy to all people?

But there is another sense in which all men are the people of JESUS. He died for all, and purchased them with his own precious blood, which he freely [Page 53] shed on the cross for their redemption; as is evident from the following plain texts.

Christ having bought all men with his own blood, they are not their own, they belong to him, who died for their sins, and was raised again for their justification.

All men are the people of JESUS, forasmuch as he maketh intercession for all, is engaged in their cause, and interests himself in their behalf.

Thus in all these instances all men are the people of Jesus, and therefore if this prophecy be true, he shall save all men from their sins.

[Page 54]He shall save his people from their sins. But all men are his people: Therefore he shall save all men from their sins.

I have taken some pains in the consideration of this prophecy of the angel, as it is very important; and if I have proved my premises, the consequences are evident.

The next prophecy that I shall notice under this head, is that of our blessed Saviour, who was the greatest Prophet that ever spake to men; and whose words are all words of the greatest truth, and cannot fail of being accomplished at last.

St. John, vi. 37, 38, 39. ‘All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will who hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.’

It hath been before proved, from the plainest texts, that all things were given to Christ and delivered to him of the Father; and here he declares that all shall come to him in such a manner as not to be cast out. And that as the Father, on the one hand, hath given him all, so on the other hand, he hath en­gaged to bring all back to God again, according to his will. And he assures us that the will of the Father is that of all which he hath given to his Son, he should lose nothing; and as the Saviour came down from heaven to perform this will of the Father, there can be no doubt but it shall be accom­plished at last.

As for the small variation of the words from given to giveth, of which some would fain take advantage, [Page 55] as though Christ did not mean just the same here, by giveth, as where he used the words given and deliver­ed, it is nothing to the purpose; for as the sense is perfectly the same, and differs only in the timing of the verb, it shews the weakness of the cause which depends upon such criticisms. For whether the words, giveth, hath given, or shall give, are used, the sense is the same; for the prophets frequently substitute one tense for another, as has been shewn in many instances; the present for the future, and the past for the present, &c.

This prophecy of our Lord, is very important and interesting, and certainly holds forth great things, and to me appears sufficient to establish the doctrine of the Restoration. God's will is, that all men shall be saved, and come to the knowledge of the truth. i Tim. ii. 4. This will of God our Saviour came to perform: and it shall finally be accomplished, however long it may be resisted, and apparently frus­trated. All things and consequently all men, belong to Christ, being given to him by the Father; and all that the Father giveth to Christ shall come to him in such a manner as in no wise to be cast our, and shall therefore be saved by him.

The next prophecy of our blessed Saviour that I shall consider, is that which is written in St. John xii. 32. ‘And I, if I be lifted up from the earth, will draw all men unto me;’ our glorious Re­deemer, that great Prophet, had often before pro­phesied of his death, and of the manner and circum­stances thereof: He had foretold that he should be betrayed into the hands of sinful men, and that they should mock, scourge, and crucify him; that he should suffer a violent death, and the third day should rise again. These things he had frequently mention­ed: But in this text he utters a grand prediction of what should be the consequence of his being thus lifted up, as Moses lifted up the serpent in the wil­derness; [Page 56] viz. that he should certainly at last draw all men unto himself. This was a part of the joy that Was set before him, and for the sake of which he en­dured the cross, despising the shame. He beheld in prospect Satan's empire fallen and destroyed; and all brought back again to God, being drawn by him in due season; for as he ‘gave himself a ransom for all, to be testified in due time;’ (1 Tim. ii. 6.) so he will draw all unto himself in the fulness of the ages: for ‘he shall see of the travail of his soul, and shall be satisfied:’ He shall justify the multi­tude whose iniquities he hath borne. Isai. liii. 11.

This is the reward which he was to have for all his pain and sorrow. And who that loves Jesus, would wish him to be deprived of that infinite and inconoeivable pleasure which he must have in seeing all men come to him, and obtain eternal life, through his sufferings and death?

It was for this reason that he had power given him over all flesh, that he should give eternal life to all, without, exception, whom, the Father had given him; St. John xvii. 2. And if any thing can be proved from express words of Scripture, it is plain that all things were given into his hands for that very purpose.

There are two or three ways that those who are averse to the doctrine of the General Restoration en­deavour to evade or destroy the force of this pro­phecy which I am now upon; but the attempts are so weak they are hardly worth notice. One is this, that all doth not intend all without exception. But this is answered by St. Paul, Heb. ii. 8. ‘Thou hast put all things in subjection under hit feet. For in that he put all in subjection under him, ME LEFT NOTHING THAT IS NOT PUT UNDER him.’ So that having the judgment of such a [Page 57] reasoner as St. Paul on my side, I shall be very little concerned at this evasion.

Others say, that nothing more was intended by our Lord in this prediction, but that if he was lifted up on the cross, a great multitude of people would be drawn together to behold him. This is a pretty conceit indeed! so suppose our Lord just having heard a voice from heaven, should comfort himself with this consolation tending so greatly to mitigate his sufferings! What should we think of our Lord if we could receive this as the meaning of the text? We should always take care not to indulge low and unworthy, mean and little ideas of the words of Christ. Would you not think a man bereaved of his reason, or exceedingly hardened and trifling, who being doomed to suffer a cruel and very shameful as well as painful death, should console himself with the thought, that a vast number of spectators should be present to behold him suffer? The idea is too ridi­culous to dwell upon.

There are others who say the meaning of the words must be that Christ will draw all men before his judgment seat. But why was this connected with his suffering death on the cross? The words must intend a kind of drawing of all men that could not have taken place unless he had suffered that kind of death; and also such an event as gave him the high­est possible pleasure, and encouraged him to bear his sufferings for the sake of seeing its accomplishment. Now both these ideas meet, if Jesus shall draw all men without exception to himself, to be saved, but not else.

For it is through (or in consequence of) his death upon the cross that men shall be drawn to him to be saved; and this shall afford him the highest plea­sure. In consequence of his thus humbling himself, and becoming obedient unto death, even the death [Page 58] of the cross, he hath the highest glory, honour, and power given to him as Mediator; and shall have the pleasure of drawing all to himself, of saving all from their sins. And in his name every knee shall bow, of things in heaven, and things in earth, and things under the earth; and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Fa­ther. Phil. ii. 10, 11. And as ‘no man can say that Jesus is the Lord, but by the Holy Ghost.’ 1 Cor. xii. 3. and as all shall truly confess him Lord, to the glory of God the Father, it follows that all shall so come to Christ as to be saved by him; which was the thing to be proved. Thus he that was lifted up on the cross shall attract all men to himself, for the most glorious purposes; and shall reveal the glory of the Lord to them, "And all flesh shall see the salvation of God." St. Luke, iii. 6.

‘Behold the Lamb of God, who taketh away the sin of the world!’ St. John i. 29. ‘For God so loved, the world, that he gave his only begot­ten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his son into the world to condemn the world; but that the world through him might be saved.’ Chap. iii. 16, 17.

‘We know that this is indeed the Christ, the Sa­viour of the world’ chap. iv. 42.

This is a most glorious view of the sufferings of Christ; and considered as necessary in order to draw all men to him to be saved, they are highly impor­tant.

There are many other sayings among the words of Christ savourable to the doctrine of the universal restoration; but as the three prophecies I have al­ready considered are very full and plain to the pur­pose, I shall leave them to your meditation, and pro­ceed [Page 59] to mention a few of those prophetical sayings written by the Apostles upon this head.

The only passage I shall notice in the book of Acts, is chap. iii. 20, 21. ‘And he shall send Je­sus who before was preached unto you; Whom the heavene must receive until the times of the restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.’

The restitution of all things is a truth, or there could be no times and seasons appointed for it. The restitution of all things includes the restoration of man. This is one of the great subjects of prophecy. God hath not only revealed it in general, but hath spoken of it by the mouth of all his holy prophets since the world began. Therefore it is revealed in the old testament as well as in the new. It was spo­ken by the prophets, and confirmed by Christ and his Apostles, and is a subject of the greatest impor­tance of any in all prophecy, since God hath declared it from the beginning, and it hath been revealed to all his prophets. It is very clear that it doth not re­ser to any thing that hath already taken place, since our Lord and Saviour must come from heaven to perform the important work. Restitution of all things is bringing every thing back to as good a state, at least, as that wherein they were placed at first by God. It is most certainly a change for the better, and never for the worse. This important work is not to be done instantaneously, but in times, seasons, and ages, and every thing in its proper order.

These propositions appear to me naturally to rise out of the text, and many discourses might be writ­ten from them.

Some have said, that the Restitution of all things in this passage cannot mean what I have supposed it [Page 60] doth, and only refers to the dispensation of grace in the present time before the second coming of Christ, because he must be retained in the heavens until the times of Restitution of all things are past; (as they would explain the words:) But as no such idea is proved from the text, the general testimony of scrip­ture gives me authority to say that Christ shall be re­tained in the heavens until the times, ages, or seasons of Restitution arrive, or commence; but by no means till they end; as such a proposition would be entire­ly contrary to the whole system of prophecy

The next prophecy in order upon this great sub­ject is Rom. v. 18, 19, 20, 21. But this I have al­ready considered. Let none say that this is no pro­phecy: for the expressions, ‘so by the obedience of one shall many be made righteous;’ are as true and positive a prophecy, as it is a melancholy fact, that ‘by one man's disobedience many were made sinners.’ If one be a true history, the other is of consequence a true prophecy. ‘Where sin abound­ed grace did much more abound:’ is a glorious prophecy that puts the past tense for the future, to shew the absolute certainty of its fulfilment, as though it was already done. It must be confessed to be a prophecy, for there never yet was a time when grace abounded as much as sin, far less much more.

Sin hath reigned unto death: this is certain; so shall grace reign through righteousness; not only so far as to make eternal life possible to all, but certain for all, or else the reign of grace would not be so ex­tensive and powerful as that of sin.

I come next to that very grand and glorious pro­phecy, Rom. viii. 21. ‘Because the creature it­self also shall be delivered from the bondage of corruption into the glorious liberty of the chil­dren of God.’

[Page 61]I shall take the liberty of reading the foregoing and following verses and the brief remarks which I made upon them in my fermon, called, The Gospel preached by the Apostles.

Ver. 19—23. ‘For the earnest expectation of the creature, (or the creation) waiteth for the ma­nifestation of the sons of God. For the creature (or the creation) was made subject to vanity; not willingly, but by reason of him who hath subject­ed the same in hope: because the creature (or the creation) itself shall be delivered from the bondage of corruption, into the glorius liberty of the children of God. For we know that the whole creation groaneth, and travaileth in pain together until now: and not only they but ourselves also, which have the first-fruits of the Spirit; even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.’

'I would observe, on this text:

‘1. That it is evident, that the whole creation stands here distinguished from the sons or children of God, who are spoken of apart.’

‘2. That the creation is now subject unto vanity, misery, pain, death, and destruction: that under this burden it groaneth and travaileth in pain to be delivered from the same.’

‘3. That the creation is only subjected to this state of misery for a time, and hath hopes of deli­verance; and, therefore, waiteth for the manifesta­tion of the sons of God, with earnest expectation.’

‘4. That a time shall certainly come, when the creature itself (or the whole creation) shall be de­livered from the bondage of corruption; from sin, with all its concomitants and consequences, into [Page 62] the glorious liberty of the sons of God; which can­not imply less than a total and final deliverance from sin, guilt, pain, sorrow, misery, destruction, and death of every kind; for all these the sons of God are freed from.’

‘5. If the whole creation is thus delivered, the souls and bodies of all men (the children of God except­ed, who are spoken of apart, and are the patterns and first-fruits) must be necessarily included; as also all intelligences. For who can rationally sup­pose, that the inferior parts of the creation shall be delivered, and the more noble and valuable parts be left under the power and bondage of sin and corruption, while God exists?’

‘6. We evidently see, that the children of God, who have the first fruits of the Spirit, who now bitterly groan for deliverance from sin and its con­sequences, for perfect and compleat redemption, both of soul and body, which none can attain till the morning of the resurrection, shall be first de­livered; and be the patterns and first-fruits of that general deliverance and liberty, which shall be fi­nally given to the whole creation.’

‘Thus, if the whole creation shall at length be delivered from the bondage of corruption, into the glorious liberty of the children of God; we that have the first fruits of the Spirit, may draw conso­lation from that source; For surely, if God designs to deliver the whole creation, much more will be deliver us, to whom he hath already given his Spirit: and we shall become a kind of first fruits of his creatures.’

‘Lastly, We may observe, that those who have the first-fruits of the Spirit, wait for the adoption, to wit, the redemption, resurrection, or change of this earthly body. As the Apostle says to the Phi­lippians;’ ‘[Page 63]For our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself;’ Phil. iii. '20, 21.'

Rom. xi. Is a wonderful chapter, and is full of grace and truth, and contains promises of great mercy and favour to the reprobate part of the nation of Israel, whom God hath shut up in unbelief, that he might have mercy upon them all; But as I pur­pose to discourse particularly on that chapter, I shall pass over it at present; only I recommend to you to read it attentively, and see if it does not appear evidently favourable to the general restoration: for if the Jews that were cut off, shall be grafted in again, and are concluded, (or shut up) in unbelief for purposes of mercy and grace, can we think that all other nations that die in unbelief must remain so to eternity? Will God make so great a difference between those whole cases are so nearly alike?

The next great New Testament prophecy of the final subjection, and as I believe, restitution of all things, is in 1 Cor. xv. 22, 23, 24, 25, 26, 27, 28.

‘For as in Adam all die, even so in Christ shall all be made alive. But every man in his own or­der; Christ the first fruits; afterward they that are Christ's at his coming. Then the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power. For he must reign till he hath put all enemies under his seet. The last enemy that shall be destroyed is death, (or, Death the last enemy shall be destroy­ed.) For he hath put all things under his feet. But when he faith, all things are put under him, [Page 64] it is manifest that he is excepted who did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself, be subject unto him that put all things under him, that God may be all in all.’

This passage seems to contain in miniature the whole great and glorious plan from beginning to end. The loss that we sustained by our connection with the first Adam, shall at last be fully repaired by the second Adam. Some reckon that loss greater, and some loss; but this prophecy applies unself to all according to their ideas: for whatever life we lost in him, we shall regain in Christ. But this renova­tion shall be carried on in the most beautiful order imaginable. At the coming of Christ all his saints shall be entirely renewed in body as well as spirit, and shall be totally delivered from all the consequen­ces of sin: and in due time the creature itself also, or the whole creation, shall in like manner be de­livered from the bondage of corruption, all moral and natural, evil, into the glorious liberty of the children of God, as you have heard; for Christ must reign until all shall submit to him, and all that bears the name of death shall be destroyed. Then shall he deliver the kingdom to the Father, that God may be all in all. This great event is the closing scene, as far as divine Revelation carries us; and I design to close this course of Lectures on the prophecies with a discourse on this very sublime subject, and shall therefore pass it over for the present.

Three passages in the epistles of St. Paul that have long appeared to me as grand predictions of the uni­versal subjection, reheading and reconciliation of all things, are Ephesians i. 10. Col. i. 20 and Phil. ii. 9, 10, 11. Perhaps there may be some who will not like to consider them in the light of prophecies; but if declarations made by divine authority of great things not brought about at the time when they are [Page 65] spoken of, are prophecies, then these are so to all intents; for the things therein declared have not yet been fulfilled; but that is no argument that they never shall be. I shall therefore consider them as glorious prophecies, not yet accomplished.

In the last of these passages, which I had occasion to consider in the former Lecture, the apostle men­tions and enumerates all intelligences in the most particular manner—every knee, and every tongue, of things in heaven, and things in earth, and things un­der the earth. If these do not comprehend all intel­ligences in the universe, I do not know what expres­sions can be used to convey that idea. And their bowing in the name of Jesus, and confessing him Lord, to the glory of God the Father, to me evident­ly implies, or rather, plainly expresses their submis­sion and willing obedience to him, and their adora­tion of him.

And in the first of the before-mentioned passages, the apostle speaks to the Ephesians, that God, that great and glorious Being, who worketh all things after, or according to the counsel of his own will, had made known to them the mystery of his will, according to his good pleasure which he hath purpo­sed in himself, ‘That in the dispensation of thé fulness of times, he might gather together in one, (or re-head) all things in Christ, both which are in heaven, and which are on earth; even in him.’ This great event is spoken of as certainly determined by the divine will, and it was therefore revealed or made known, though the actual and full accomplish­ment of it was future, yea, and at a great distance of time; even in the dispensation of the fulness of times. This cannot therefore refer to any thing that actually took place at the ascension of Christ, (as some would have us believe) but to what shall be performed before he shall deliver up the kingdom to the Father. Every thing must be re-headed in Christ; his whole [Page 66] army shall be brought back again from all their wanderings and rebellions, and shall willingly rally, and range themselves under the standard of their great leader and head. And as it is impossible for them so to do until their league with hell and death is broken, and they are delivered from the love and power of sin, which can have no connexion with the holy Lord; therefore I conclude their final restoration from this text.

The other passage, Col. i. 20. in its connexion appears to me as luch a strong proof of a real uni­versal reconciliation taking place throughout the universe, between all creatures and their God, and also among themselves, that I almost wonder how it should ever be explained away, as meaning little or nothing. It is so extensive that there can be no ex­ception; and surely all things being reconciled to God, is inconsistent with any of them being misera­ble to all eternity!

I shall present the text before you in its connexion, and some remarks which I made upon it in my ser­mon before mentioned.

‘The Apostle, in the first chapter, having men­tioned Jesus Christ, and redemption through him; goes on to tell the church, who Jesus was, what he had done, and would do, in these words;’ ‘Who is the image of the invisible God, the first-born of every creature. For by him were all things created that are in heaven, and that are in earth, visible and invisible; whether they be thrones, or dominions or principalities, or powers: all things were created by him, and for him. And he is before all things, and by him all things consist. And he is the head of the body, the church; who is the beginning, the first-born from the dead: that in all things he might have the pre-eminence. for it pleased the Father, that in him should all [Page 67] fulness dwell: and having made peace through the blood of his cross, by him to RECONCILE ALL THINGS UNTO HIMSELF; by him I say, whether they be things in earth, or things in heaven:’ Col. i. 15—20.

‘If the Apostle had known, that the intention of God, actually to reconcile all things to himself by Jesus Christ, who had made peace through the blood of his cross, would have been disputed, he could hardly have expressed himself, in a manner more calculated to destroy the very foundation of the dispute for ever. He informs us plainly, what he means by all things, viz. all the things or be­ing that were created by Christ, whether in hea­ven, or in earth; whether to us visible or invisible; whether thrones or dominions, or principalities, or power: all these being created by him, were also created for him, for his glory and parise; he was head over them all. Some of them fell; thereby the whole glorious chain and connexion was bro­ken: God's wrath was revealed agaist sin, his just indignation burned as a fire. Fallen creatures hated God and goodness, as also all those of their fellow creatures who were still attached to their Creator: consequently, a fierce war was waged, between the two armies that before were one. In order to lay the foundation of a firm and eternal peace, Christ came and suffered, and hath made peace by the blood of his cross, and hath opened a way for actual reconciliation to take place. He is now en­gaged in the great work of subduing his foes, which he will finally compleat, and thus reconcile all things again to God; both celestial, or those that were created in heaven; and terrestial, or those that were created on earth: And as they shall all be reconciled to God, so also to each other; and thus all shall be restored to their original harmony, beauty, and perfection. Now, who does not plain­ly see, that the final extent of this reconciliation must be as large as creation itself, since the Apostle [Page 68] evidently use the same form of expression in des­cribing the one as the other? And this idea is never contradicted. Now, by the some rule that you will say, that the all things that shall be recon­ciled to God by Christ, both in heaven and in earth, are only some things; one may tell you, that he only created some things, and have just the same reson for his assertion. And besides, What are those things in heaven, that need reconciling to God—if they are not the very things that the the Lord Jesus created in heaven, and who kept not that first estate? It is plain then, that St. Paul, without giving us the least notice of any design that he had of varying the meaning of the expression, all things; hath applied it both to the creation and reconcilia­tion of intelligences, without the smallest apparent difference: And can any rational person suppose, that a man of his character as a writer, and divine­ly inspired with the Holy Ghost, should deal so unfairly in a matter of such infinite importance, as to use an expression in an unlimited sense, four or five times, as though he would fix that idea in our minds; and then, in a moment without giving the smallest hint, should make use of it in a very different and partial manner, and condemn all as heretics, that should not understand that he did so: even though it was impossible for any one to perceive, either by the subject or manner of expres­sion, that he used it in a different sense, and that he would never condescend to explain it?—They that can think so, must; I cannot.’

The declaration of St. Paul to Timothy, if it has not the form, has all the substance and essence of a prophecy. And it may be observed that the epis­tles to Timothy abound with great and important prophecies. He foretels in his first epistle the apos­tacy of the church of Rome in the plainest manner; chap. iv. 1, 2, 3. And in the second, he speaks no le's plainly of the defection of the protestant churches, [Page 69] and the state of mankind in these latter days. chap. vi. 1—7. These two important, though melan­choly prophecies were delivered with great serious­ness and certainty, and have been remarkably fulfil­led, and are fulfilling in these days. It is however matter of great consolation to find that St. Paul's character as a prophet is hereby so firmly established, that we may safely believe what he declares to us as the will of God, respecting the final salvation, or restoration of mankind.

I cannot but consider that grand passage in his first epistle, chap. ii. 1—8. taken altogether, as such a foundation for the doctrine I am now upon, as never can be overthrown by all the art of man. First, he exhorts us to make supplications, prayers, interces­sions, and giving of thanks for all men; for kings and for all that are in authority: &c. for which he gives this reason ‘For this is good and acceptable in the sight of God our Saviour (or Restorer); who will have all men to be saved (or restored), and to come unto the knowledge of the truth.’ It is therefore good and acceptable in the sight of God our Saviour to pray for all men, because he will have all men to be restored, and as a mean thereto he will have them to come to the knowledge of the trurh; and therefore there is the highest en­couragement for us to pray for all men, which other­wise there could not be. Now since it is the will of God that all men should be saved or restored, and come to the knowledge of the truth, and it is also plain, that he worketh all things after the counsel of his own will; and doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? and his counsel shall stand, and he will do all his pleasure: (See Ephes. i. 11. Dan. iv. 35. Isai. xlvi. 10.) What can possibly prevent the salvation, or restoration of all men?

[Page 70]Some will not allow the words to be read, who will have all men to be saved, but that he willeth that all men should be saved; and some would insinu­ate as though God had two contrary wills, one being his revealed will, that all men should be saved, and the other his secret and efficacious will, that many should be finally lost. While others say, that it is in­deed the will and pleasure of God, and what would be agreeable to him, that all men should be saved, but that they being moral agents have power to frus­trate the will of God, But though I freely grant, man is a moral agent, otherwise he could not be a subject of rewards and punishments; and I also al­low that his will may for a time suspend the will of God respecting his salvation, yet it cannot finally frustrate it; for God's will must be done, And tho' man's being a moral agent, is the true reason why he is wrong at all, or continues so a moment, yet that can be no proof that he shall be able to all eternity to withstand the will of God, and if that be done at last it is enough to save the credit of the prophecy. If a parent has a stubborn child, and he corrects him with a will to reclaim him, though he stands out for a long time, yet if he be brought at last to yield, the parents will, as to the design, shall be as truly ac­complished as though the child had resigned the first minute. Thus it is with respect to the will of God, he will never yield the point until his pleasure shall be fully performed.

After St. Paul has declared what the will of God is, respecting the final restoration of all men, he proceeds to set before us the foundation there is laid for its accomplishment.

‘For there is one God, and one Mediator be­tween God and men, the Man Christ Jesus; Who gave himself a ransom for all, to be testi­fied in due time,’ (or, a testimony for its proper season)

[Page 71]Many arguments might be drawn from these words in favour of the universal restoration; as from the consideration of there being a God of infinite wisdom, power, and goodness, the Father and Creator of all, whose determinate will and counsel it is that all men should be saved, and come to the knowledge of the truth. And the more effectually to perform this will, he hath ordained as a Mediator, the Man Christ Jesus, the Anointed Saviour, who being a partaker of both natures, is well qualified to perform the great work: and who for that purpose gave himself a ransom for all: and although this hath been long hidden from men, yet it is a testimony for its proper time and season, and shall be made known and be­come efficacious to all.

Then the Apostle goes on to tell Timothy, that he was appointed an Apostle to the Gentiles, and a preacher of this doctrine, and that in faith and verity, and that he testified the truth in Christ, and did not lie nor deceive. And then to close the whole, and to connect our practical duty with the belief of this great truth, he adds, ‘I will there­fore that men pray every where, lifting up holy hands, without wrath and doubting.’

As much as though he should say,

‘Since it is the will of God that all men should be saved, and come to the knowledge of the truth, and that Christ Jesus is the great Mediator appoint­ed to bring about this purpose of God, and he hath already given himself a ransom for all, to be testified in due time; and I am appointed to pro­claim this good news; since these things are so, it is my desire and wish, that men would pray every where for the accomplishment of these divine pur­poses, lifting up holy hands without wrath, and without doubting.’ And as it is impossible to pray for the salvation or restoration of all men without [Page 72] doubting, unless we believe that all shall be restored, and as St. Paul has commanded us to pray for it without doubting, it is evident that we ought to believe it firmly; and as we ought not to believe any thing unless it be true, it seems infallibly to follow, that all men without exception shall be restored, and shall come to the knowledge of the truth.

In this same epistle, chap. iv. 9, 10, 11. the Apos­tle writes thus, ‘This is a faithful saving, and wor­thy of all acceptation. For therefore we both la­bour and suffer reproach, because we trust in the living God, who is the Saviour of all men, especial­ly of those that believe. These things command and teach.’

This passage confirms the idea that we drew from the other, viz. that God will have all men to be sa­ved, and to come to the knowledge of the truth, He is the great restorer of all men, especially of those who now believe in him. But if he is the Sa­viour or Restorer of believers only, why is it said, especially of those that believe? These stand distin­guished from all men, of whom he is the Saviour or Restorer. These things the Apostle preached, and exhorted Timothy to command and teach them. This fully answers those who wish to have them kept secret. But is it not strange that those who believe God to be the Saviour or Restorer of all men, and trust in him as such, should suffer reproach for so do­ing? Yet thus it was in the days of St. Paul, and so it is now. Yet it still remains a faithful saying, and it is worthy of all acceptation: and equally concerns all, as all are interested therein.

In the epistle to the Hebrews, there is a passage which must be considered as a prophecy not yet ful­filled; for the Apostle assures us that we do not yet see it, and therefore as it must be seen, it remains to be accomplished.

[Page 73]Heb. ii. 8. ‘Thou hast put all things in sub­jection under his seet. For in that he put all is subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.’

This text is another specimen of the manner of the sacred writers in speaking of things that are to come as though they were already accomplished, to shew their certainty: But lest any person should sup­pose the event actually done, and that nothing more was designed to take place than what has already been, he says, ‘But now we see not yet all things put under him.’ All things must yield to him, without exception; for all includes the whole, and nothing shall be lest. This reasoning of the apostle respecting the word all, is a key to all those impor­tant places of Scripture, where the same word is used, where the redemption of mankind is treated of, or any doctrine of importance; for unless the word all was used in its proper natural sense in all such passa­ges, we should be frequently led thereby into error and uncertainty, and into great mistakes. The uni­versal subjection here spoken of, is something that hath not yet taken place, and is consistent with hap­piness, since all things are to be thus brought into subjection: But all things cannot be miserable, though all may be happy; and since all alike are to be put in subjection, the text evidently implies uni­versal happiness. And to open a way for this, Jesus Christ, by the grace of God, tasted death for all. And as all are purchased by his blood, so he hath power over all, to give eternal life to all whom the Father hath given to him; who are all, without any exception.

And the apostle says in this same epistle, chap. x. 12, 13. ‘But this man after he had offered one sa­crifice for sins, for ever sat down at the right [Page 74] hand of God: From henceforth expecting till his enemies be made his footstool.’

The glorious Saviour who hath died for all, will finally subdue all; and his greatest enemies shall sub­mit to him, and humble themselves before his feet. He will abase the proud, and bring every knee to bow to him, and every tongue to swear; and then he will resign the kingdom to the Father, that God may be all in all.

I must now draw towards a close, and passing over the short epistles of St. James, Peter, John, and Jude, as I did most of the minor prophets in the Old Tes­tament, I shall come down to the book of the Reve­lation of St. John. And having already discoursed largely upon the new heaven, new earth, and New Jerusalem, and the gracious designs of God in the new creation, &c. I shall have the less to remark upon the contents of that sacred book, and the seve­ral passages therein which are in favour of the gene­ral restoration.

It is worthy of notice, that our Saviour Jesus is frequently stiled in this book The Alpha and Omega; the beginning and the end; the first and the last. Chap. i. 8.17. xxi. 6, xxii. 13. These words appear to me to intimate, that as he was with the Father before the world began, or before the beginning of the cre­ation, and consequently before sin, misery, pain, and death existed; so he shall remain when they have no more being. They shall all be destroyed by his power; he shall outlive all enmity, and shall conquer all his foes: Death the last enemy shall be destroyed; and if the very last of all be destroyed, there can be none left in existence. ‘And there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.’ chap. xxi. 4. If we may venture to believe these words generally and literally to be [Page 75] a ture prophecy, the controversy is settled at once; for if neither any thing bearing the name of death, neither sorrow, nor crying, nor pain shall be found in being, then most certainly none of God's creatures can be miserable to all eternity.

The distinction which is made in this book be­tween the elect or sealed ones, and the great multi­tude whom no man could number, of all nations, and kindreds, and peoples, and tongues, who yet were saved though they stood in a different order, gave me a most wonderful turn of mind, when I first observed and seriously considered it. I saw that the many should be finally saved, though only the few in the first degree. I beheld these as two distinct bodies; their number, situation, and songs were clearly different; one was a small certain number, the other an innumerable multitude; the one stood with the Lamb on Mount Sion, the other before the throne; one sung a new song that no man could learn but the hundred forty and four thousand, who were redeemed from the earth, and from among men, saying, ‘Thou art worthy; for thou wast slain, and hast redeemed us unto God by thy blood, out of every kindred, and tongue, and people, and na­tion: And hast made us unto our God, kings and priests; and we shall reign on the earth:’ And the other, ‘Salvation to our God, who sitteth up­on the throne, and unto the Lamb.’ See chap. xiv. 1—5. chap. vii. chap. v. 8, 9, 10.

Time will not permit me now to enter minutely into the consideration of these and several other pas­sages in this book: but there is one text that must not be passed over without some remarks, as it con­tains a most glorious vision of a scene charming be­yond description, which St. John heard and saw, and which shall finally be realized:—

Chap. v. 13. ‘And every creature who is in [Page 76] heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.’

These words are so plain and full, that very little need be said upon them. It is obvious that the ex­pressions are as universal as possible; every creature in heaven, on earth, and under the earth, and such as are in the sea, and all that are in them, must compre­hend all intelligent beings throughout the universe; and their unseigned and joyful ascription of Blessing, and honour, and glory, and power to him that sitteth upon the throne, and to the Lamb for ever and ever, not only shews them to be willing subjects of God and the Lamb, but that they shall at that time be compleatly happy under his government, and shall praise him with thankful hearts and chearful voices. ‘Every thing that hath breath shall praise the Lord. Hallelujah.’ This is so inconsistent with endless misery, that it is impossible they should ever stand together: for either every thing that hath breath shall never praise JEHOVAH, or an end must be put to sin and misery.

But as nothing can be plainer than that all crea­tures without exception shall praise God, and ascribe to him the glory due to his name; therefore I con­clude with the highest degree of moral certainty that sin, sorrow, misery, pain, and all kinds of death must have an end, and all rational intelligences be reclaimed, and restored to the favour and enjoyment of God; and shall praise him through all ages, in the noblest strains of gratitude and love.

I shall conclude this Lecture with the words of the pious and ingenious Mr. Brooke, in his elegant and entertaining work, called THE FOOL or QUA­LITY.

[Page 77] ‘And thus, on the grand and final consumma­tion, when every will shall be subdued to THE WILL OF GOOD TO ALL, our JESUS will take in hand the resigned chordage of our hearts; he will tune them as so many instruments, to the song of his own sentiments, and will touch them with the finger of his own divine feelings. Then shall the wisdom, the might, and the goodness of our God, become the wisdom, might, and goodness of all his intelligent creatures; the happiness of each shall mlutiply and overflow, in the wishes and participation of the happiness of all; the universe shall begin to sound with the song of congratula­tion; and all voices shall break forth in an eternal hallelujah of praise, transcending praise, and glory, transcending glory, to God and the Lamb! There shall be no lapse thenceforward, no falling away for ever; but God in his Christ, and Christ in his redeemed, shall be a will and a wisdom, and an action and a mightiness, and a goodness and a graciousness, and a glory rising on glory, and a blessing rising on blessedness, through an ever be­ginning to a never ending ETERNITY.’