As you have appeared for many years past, by your profession, to be sound in the faith, you have been near to me by long acquaintance, and a number of your brethren. Therefore I feel disposed (learning by your con­ [...] [...]etime past, that you have embraced the prin­ [...] [...] [...]iversal and final salvation of all men) to send you, and those that join with you, the following Epistle.

You remember I told you [...] our conversation, I expect­ed some ministers, of [...] principles [...]ght be tempt­ed, in a strait, to use certain [...] of [...]are, too much as I have heard reported of lawyers using points of law, viz. To try to make the jury [...] it meant what they wanted it to mean, to answer their favorite purposes. But I observed that after the jury had found by law and evidence that a criminal was verily guilty, and delivered their ver­dict that he must be punished with death, it would be great folly for any lawyer to try to make the court believe, the jury did not mean the criminal should die, but be cleared and made free. Agreeable to the forementioned simile, I observed that the LORD JESUS had declared his verdict how he should fare with the nations of the earth, at the day of judgment, according as they had believed and obeyed the gospel, or not. By a parable of a shepherd, having a large flock, consisting of sheep and goats, dividing them apart, [Page]the sheep from the goats, Math.ch.xxv. The close of CHRIST's verdict expressly says, the nations, viz. who had not fed and cloathed him, &c. should go away into everlasting pun­ishment ; but the righteous into life eternal. I asked you what you understood the nations on the left hand could mean, if it was not the souls and bodies of the wicked, false professors, hypocrites, and disobeyers of the gospel, risen from the dead to the judgment, to receive their just punish­ment, or to the same purport.—You said they meant mens' lusts and sins; and added, you could make out by scripture, if I understood you, that our lusts and sins were called men, women, and children. I was sure I had never read any such scriptures. Therefore concluded if it was made so to appear, it must be done by human and mystical reasonings, or casting of figures, which tends to deceive the mind; I mean strange comments upon obscure texts of scripture.

However your mind is bewildered. I expect I shall pro­duce demonstrative evidence to the unprejudiced, by a fair comparison of express scriptures, and undeniable conse­quences drawn from express scriptures, that you and all others are deceived, who believe and testify that Cain and all the old sinners before the flood, Pharaoh and his magi­cians, together with those Isaiah speaks of, that should be brought down to hell, also the strong among the mighty, that should speak out of the midst of hell, Ezek. ch. xxxii. Likewise the reprobate Pharisees, and Judas, a devil, as CHRIST declares he was, and all whoremongers, fornicators, covetous, liars, and abominable idolatous, who have died in their sins and appeared to their exit, [...] of the cross of CHRIST; with their brethren, Gog and Magog. I say, that you, and all others who hold the aforementioned sin­ners (so expressly condemned by GOD and all his inspired witnesses) are saved, you are deceived in a matter of great importance; and I cannot account for it, except it is bro't about by the spirit of sorcery, which St. Paul mentions in Gal. chap. iii. if I understand him, he represents the false teachers as spiritual sorcerors, and their doctrine, spiritual witchcraft. O foolish Galatians, who hath bewitched you, that you should not obey the truth, &c. As sorcerors, by delud­ing the senses, make persons believe they see that which they truly see not; so the spirit of error, by casting a mist [Page 5]of [...] reason before the understanding, deludes it, and makes the person believe that to be truth, which, in fact, is not. Sorcerors make use of dark and unintelligible words, and seem to be assisted beyond their own ability, in their performances. So, erroneous spirits will generally quote the most dark and obscure figures and texts of scripture in the Prophets, and the revelations, whose meaning is diffi­cult, particularly to describe, and seem to be strangely as­sisted in giving a meaning to them, to answer their favor­ite purposes. These things I have observed, to my aston­ishment, among the Shakers, and some deluded persons in the vicinity of Hampstead, some years past. The LORD [...]lp all Christians, who think they stand, to take heed lest they fall.

Having made this introduction, I proceed to consider your answer of what is the meaning of the nations on the left hand, at the judgment-day; which you say are lusts and sins, and not their souls or persons. It looks to me, to talk of the existence and punishment, pain and suffering of sins, lusts, and evil principles in men, when separated from those who have transgressed the law of GOD; for sin is the transgression of law, and their persons made happy, who have sinned, is such a perfect contradiction to express scripture, to sound reason, and so regupnant to common [...], it is difficult to conceive how any honest man can be satisfied with such a meaning, or ever believe what himself advances, allowing him to have his senses. How can we conceive that GOD or men could imprison the crime of wilful murder, try it, and [...]ng it, and at the same time let the person of the murderer be free from imprisonment, condemnation, and death? What would a notorious thief care, if he was proved ever so guilty of the greatest theft, if the judge would only condemn the crime, but justify the person of the thief; and comfort him with the promise that he should never feel a whip, nor hang in a halter, if he should steal all the property of the country in which he lived? How would it sound to reason or common sense to hear the judge say, Cursed be your thievish lust, for it is cruel; send it into everlasting punishment: Cursed be your wicked actions, send them into everlasting burnings. How can a mortal judge, or the judge of quick and dead, pun­ish a crime separate from the criminal? Have mere crimes [Page 6]got eyes to weep, or teeth to gnash with? For, among those nations there is to be weeping, wailing, and gnashing of teeth, which is impossible for mere crimes to perform.

Further, if you, by your comments on figures, can make out that sins or lusts are called men, women, and children, as you imagine, I would ask you if they are called virgins, or slothful servants, or if mere crimes can cry, LORD, LORD, open to us, or if they can do wonderful works in CHRIST's name? All these names and works were among the left hand nations, and if you cannot make out that lusts and sins bear all the aforementioned names, and can perform said wonderful works, separate from the souls and bodies of rational persons, your ideas are false and altogether im­aginary; and appear a flat contradiction, both to the unit­ed testimony of the scriptures, and the nature and reason of things. For it is evident from the words that was de­clared from the unfeigned lips of our LORD and judge, Mat. chap. xxv. that the slothful servants and foolish vir­gins were the souls and risen bodies of hypocrites and false professors, brought to judgment; which CHRIST, in the 5th chapter of John, calls the resurrection of damnation.

Further, consider, Sir, another scriptural idea. St. Pe­ter calls the day of judgment, a time of refreshing to all that belong to the new covenant, Acts iii. 10. You hold, that all the persons in the black catalogue, aforenamed, belong to the new covenant: St. Paul says, Heb. chap. viii. that such as belong to the new covenant, their sins and ini­quities GOD will remember no more. And Peter speaks of their sins being blotted out, forecited Acts ch. iii. How is it possible their sins can be remembered at the judgment, be publicly tried and condemned to everlasting punishment, if all the human family belong to the right hand of CHRIST, as children of the new covenant? Can CHRIST and the A­postles say, and unsay, about the same important point? One time declare their sins shall not be remembered, but be blotted out, another time bring them into everlasting re­membrance, and condemn them to everlasting punishment? Dear Sir, if you have any reason remaining in you, pause and see what contradictions and inconsistencies you have fell into in your mind, and behold how great is that dark­ness in you, which you call light.

[Page 7] Thus I have demonstrated, both from the words of CHRIST, and his Apostles, and from the nature and reason of things, that the nations on the left hand of CHRIST, spoken of, Matt. chap. xxv. cannot mean lusts and sins.— Some of your denomination, being sensible, I conceive, of the absurdity of your ideas, say, that the nations on the left hand of CHRIST, mean devils.

I acknowledge such an interpretation doth not shock common sense, so much as the aforementioned, because dev­ils are capable of punishment, and sins are not separate from the sinner; yet it flatly contradicts every threatning, expressed in the word of GOD, respecting the matter. For it is wicked men are threatened with punishment for their sins, Mat. ch. xxv. not devils. CHRIST says the nations of the earth shall be divided, some on the right hand, and some on the left. Are the devils called the nations of the earth? no, it is a name not given them any where in the scriptures, they are the legion of hell. Are devils called to feed and cloath CHRIST's members? no, they are not under such a law, neither are capable of so doing— But the aforenamed nations, on CHRIST's left hand, were sent into everlasting punishment, for not feeding and cloathing CHRIST, viz. in his members. Hence it is as ev­ident as words can make it, from CHRIST's own account, and the Apostles testimonies, the nations on the left hand, Mat. ch. xxv. consists of the souls and risen bodies of the families of Adam, and they must go into everlasting pun­ishment, as sure as the sentence passed upon them, by the judge of quick and dead, is unalterable.

If what I have written doth not convince you, will you believe, if I can produce the express testimony of JESUS CHRIST; and the wise Solomon, and the learned and in­spired Paul's testimonies, that instead of sins and lusts of wicked men, it is their souls must be punished and lost to all happiness. If these three witnesses are sufficient to gain your credit, and are worthy to be believed, I will produce them respecting the matter. That the LORD who spake to Moses, was the LORD JESUS, I expect you dare not de­ny. He says, respecting certain persons, who dare break his precepts, Exod. xii. 15. That soul shall be cut off from Israel: also, Lev. xxiii. 30. That same soul will I de­stroy. Mark viii. 36, 37. For what shall it profit a man, if [Page 8]he [...] gain the whole world and lose his own soul? Or, what shall a [...] give in exchange for his soul; (not for his lusts and sins.) Solomon says, He that committeth adultery with a woman, destroyeth his own soul, Prov. ch. [...]i. Paul in Rom. ch. ii. has cleared the matter [...] plain as words can express it, particularly, when speaking of the future rewards and punishments of saints and sinners, he testifies,To them, who, by patient continuance in well-doing, seek for glory, and honour, and immortality, eternal life. But unto [...] that are conten­tious, and do not obey the truth, &c. tribulation and anguish up­on every soul of man that doeth evil. Words cannot be more expressive upon the very point. Sir, if these three witness­es will not convince you, with what I have offered before, I query whether you would be convinced, if one should rise from the dead.

However, having a great desire to convince you, and all who are led astray with you, or by your instru­mentality, I will proceed to observe, further, if I am mistaken, with the greater part of the Christian world, re­specting the true meaning of CHRIST'S verdict, pronounced in Mat. ch. xxv. if all Adam's family are to be finally sav­ed, and not one of them is surely to die, as the serpent de­clared to our mother Eve, we may surely expect the kind Redeemer, who is full of grace, and was sent to bear wit­ness to the truth, has some where in his last Testament, told us so from his express word? For he says, The word which I have spoken shall judge him at the last day. Or if he has omitted it, we may justly expect some of his Apostles have declared it. Now, if there is not one sentence in the New-Testament, by a fair comparison of the whole, declares such a doctrine, and on the contrary, if CHRIST, in many places, besides the forecited Mat.ch.xxv. declares the fame truth concerning the final punishment of the wick­ed; and if his Apostles likewise testify the same repeatedly, is it possible for a man, in his reason, who has a mustard-seed grain of true faith, to embrace the absurd and unscriptural opinion, that there will not be one of Adam's family (who have rejected the atonement of CHRIST, disbelieved the gospel, and hated the cross of CHRIST, even to their death) that will finally perish?

Beside CHRIST'S verdict, Mat. ch. xxv. he says, ch. vii. Not every are that saith unto me, LORD, LORD, shall enter into [Page 9]the kingdom of heaven. Hence it is evident that some who cried LORD, LORD, will be shut out. Sins and lusts cannot cry LORD; therefore it must be the persons of some of the children of Adam, ver. 22, Many will say to me, in that day, (viz.the judgment-day,) LORD, LORD, have we not praphesied in thy name, &c. cast out devils, &c. And then I will prosess, I never knew you, depart from me ye that work iniquity.—Dear Sir, lay your hand against your heart, and let conscience speak, can sins and lusts prophesy in CHRIST'S name? or can devils cast out devils? or, can ye that work iniquity, which are cast out, be the works of iniquity? You must know the English grammar too well, not to see the distinction between those that work iniquity, and the iniquity itself; or between the person, and the wicked works of the person. CHRIST further says, which must put it out of all dispute, that, them which do iniquity, shall be cast into a furnace of fire, and at the judgment-day, there shall be wailing and gnashing of teeth, Mat. ch. xiii. Again, Mat. xii. 32. Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. And Mark says, He hath never forgiveness. Luke xvi. 22. The rich man also died and was buried: And in hell lift up bis eyes being in torment, &c. It was not his sins, which have no eyes, it was the person of the sinner, lifting up his eyes and begging for a drop of water; but there was no favor could pass over that great gulph of justice, that is pronounced by CHRIST'S verdict, Mat. ch. xxv. In hell, he that is filthy, and he that is unjust, must so remain, for the word of the LORD hath spoken it. Who, that have their senses, can read those texts I have quoted, with their connections, and yet possi­bly suppose, that there will be no unbeliever, no refuser of mercy, no rich worldling of the nations of the earth, that will be found on CHRIST'S left hand, and condemned to everlasting punishment; when CHRIST expressly declares they shall, from his own sacred lips, forecited Mat. ch. xxv. Further, to strengthen the evidence of the destruction of the souls and bodies of those who belong to the black cata­logue of characters I have before named, which may be all summed up under the term, WICKED, I will quote some of the Apostles' testimonies, which will shew how they un­derstood it will fare with the aforenamed characters, at the judgment-day. 2 Cor. ch. ii. For we are unto GOD a sweet [Page 10] [...] of CHRIST, in them that are saved, and in them that perish. To the one we are a savour of death unto death; and to the other a savour of life unto life, &c. 2 Thess. ch. i. And to you who are troubled, rest with us, when the LORD JESUS shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not GOD, and that obey not the gospel of our LORD JESUS CHRIST: who shall be punished with everlasting destruction from the presence of the LORD, and from the glory of his power, &c. It is evident the last men­tioned texts mean some of the characters before named: for lusts of men, or their sins, are not called to obey the gospel, neither are the devils; for they never had a gospel call.— It is therefore, surely the nations of the earth that CHRIST has condemned in Mat. ch. xxv. Further, 2 Thess. ii. 12. That they all night be damned who believed not the truth, but had pleasure in unrighteousness. I will sum up the Apostle James' witness in his own words, ch. ii. ver. 13. For he shall have judgment without mercy, that hath shewed no mercy: which must mean he shall be punished eternally. St. Peter witnesseth, as plain as words can express, the matter in dis­pute; for he says, 2 Epis. ch. iii. The heavens and the earth are reserved unto fire against the day of judgment, and perdition of ungodly men. Not ungodly lusts and sins, but men. And again, he expressly testifieth, that GOD has reserved the wicked to the day of judgment. For what? To be punished. And, as though he foresaw the error of the Universalists, and meant to prevent every evasion, mistake, and quibble that could be invented, he says, They shall utterly perish in their own corruption, &c. St. Jude testifieth of some false teachers, to whom is reserved the blackness of darkness for­ever. The loving Apostle John, who spake more of the love of GOD, in proportion to the length of his Epistles, than any Apostle, is so far from thinking it inconsistent with the love of GOD, to speak of the future and everlasting punishment of the wicked, he testifieth respecting it more abundantly than any other Apostle. In his first epistle he says, All unrighteousness is sin, ch. v. and, There is a sin unto death; aocordingly he would not give leave to pray for the pardon of it, as I conceive; therefore doubtless he meant the unpardonable sin, that hath never forgiveness.

In the second chapter of his revelations, he speaks of some who overcometh and shall not be hurt of the second [Page 11]death. What he means by the second death, is [...] in ch. xi. where, upon the seventh angells sounding, there was great voices in heaven, because the kingdoms of this world are become the kingdoms of our LORD and of his CHRIST, and he shall reign for ever and ever. I conceive it is evident by what follows, that these kingdoms mean CHRIST'S sheep, spoken of Mat. ch. xxv. for it followeth, verse 18, And the nations were angry, (viz. the goats on the left hand.) and [...] wra [...] says John, is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy [...] &c. and shouldest destroy [...] which destroy the earth. The destruction here spoken of it is evident is consequent on the day of judgment, Mat. ch. xxv. And the destruction of those who worship the beast, &c. (viz. the angry nations,) is described, Rev. xiv. 10, 11. The same shall drink of the wine of the wrath of GOD which is poured out without mix [...] into the cup of his indignation: And he shall be torment­ed with fire and brimstone, &c. And the smoke of their torments ascendeth up for ever and ever, and they have no rest day nor night. In ch. xxi. ver. 8. John testifieth and saith, But the soarful and unbelieving, and the abominable, and mur­derers, and whoremongers, and sorcerors, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death. Mark, dear Sir, it is their persons the revelater says have their part in the lake.

Having thus considered the express account given by CHRIST and his Apostles, it appears that their testimonies, although expressed in different words, exactly agree with what the LORD JESUS declares in the so often forecited, Mat. ch. xxv. I remember wh [...] St. Paul was witnessing the great truths contained in the New-Testament, he says, Acts xxvi. 22. Saying none other thing, than those which the Prophets and Moses did say should come. Therefore, to fur­ther strengthen the evidence of the future everlasting pun­ishment of the wicked, I will produce a number of the most noted, Old-Testament witnesses respecting the matter. Job and his friends, by the best account I can get, lived in the days of Moses, or before: And by them we may learn what was the doctrine respecting the punishment of the wicked; and what would become of the hypocrite's hope, as it was taught and received by the people of GOD in their day. They say, What is the hope of the hypocrite, though he [Page 12]hath gained, when GOD taketh away his soul; GOD shall cast upon him and not spare. Yea, he shall perish forever. Joh iv. 9. By the blast of GOD they perish, ch. viii. so are the paths of all that forget GOD, and the hypocrite's hope shall perish.— You say lusts, and sins, they say hope. They say the por­tion of a wicked man from GOD, and the heritage appointed unto him by GOD, is, He shall perish forever, &c. The inspir­ed king of Israel, David, GOD'S anointed, in his first Psalm, speaks expressly of the judgment, and pronounces the pi­ous, blessed; and the ungodly, cursed. He compares the ungodly to chaff, and says, Therefore they shall not stand in the judgment, nor sinners in the congregation of the righteous; but the way of the ungodly shall perish. Again, he says, Upon the wicked GOD shall rain snares, fire and brimstone, and an horrible tempest, this shall be the portion of their cup. He fur­ther says, concerning the ungodly, Thou castedst them down to destruction: which cannot be true, if they are happy. Again he says, Psalm lxxiii. speaking of the porsperity of the ungodly, I could not account for it, until I went (says he) into the sanctuary of GOD, then understood I their end: (which was) thou castedst them down to destruction. The end spoken of with the aforementioned horrible tempest of GOD'S fiery indignation, must mean, in the future world; for if the wicked were happy at death, or judgment, the first Psalm could not be true and this passage would be a perfect de­ception. And how could there be any other end to this destruction, when itself is declared to be their end. St. Paul, speaking of the righteous, says, You have your fruit unto holiness, and the end everlasting life: and as the end of the righteous is everlasting life—the end of the wicked is everlasting destruction, according to the testimony of the Psalmist and St. Paul. Solomon in the first chapter of his Proverbs, testifies, that such as set at nought GOD's coun­cils, he will laugh at their calamity, &c. when their destruc­tion cometh as a whirlwind, although they may call in their anguish, and seek GOD in their distress, he will not answer, neither shall they find him; how then can they be happy? Solomon further says, When a wicked man dieth his expectation shall perish, and the hope of the unjust man perisheth. What words could more fully assert that the wicked after doeth shall be deprived of all good, which is the object of hope. Time would fail, and it would fill a volume, in­stead [Page 13]of a short Epistle, to take notice of all the witnesses in the Old-Testament, respecting the final destruction of the wicked. I will therefore sum them up from Isaiah's time, to Malachi, who speaks of a day that shall burn as an oven, &c. in the words of Isaiah, iii. 10, 11. Say ye to the righteous, that it shall be well with him, for they shall eat the fruit of their doings. Wo unto the wicked! it shall be ill with him; for the reward of his hands shall be given [...]. Here it is ev­ident the righteous and the wicked are set in opposition to each other, with respect to the fruit, and end, of what they do in this world. And whereas the labours of love, per­formed by the righteous, has the promise of endless life and happiness, can the threatnings of the contrary, to the wicked, be any thing but directly the opposite, viz. endless misery and punishment? Let conscience stand judge. If the united testimonies of the Old-Testament witnesses may be summed up in the forecited text, the Universalist prin­ciple, I conceive, to be a full contradiction to them all; for the Universalists say, it shall be finally well with the souls or persons of the wicked as well as the righteous.— How shall we know who bears the true witness? Isaiah in­forms us how we may know, in such a strait, in all matters of importance. In the eighth chapter of his prophesy, he warns every sincere, enquiring soul, instead of seeking un­to them that have familiar spirits, and unto wizards that peep and that mutter, &c. which I conceive to be the spirit­ual sorcery mentioned by St. Paul; for erroneous spirits peep into certain dark passages of scripture, and obscure figures, and say they find wonderful new light in them, and seem to make their ideas look, for a time, as much like truth as the magicians of Egypt, by their sorcery, made their rods appear serpents like unto the rod of Mofes. But as the rod of Moses swallowed up their rods, in the end, so all erroneous doctrines, when tried by the plain, express law and testimony, are swallowed up: Especially the prin­ciple of Universal Salvation, I conceive, contradicts every ex­press account of the day of judgment, spoken of by Daniel, by CHRIST and his Apostles, and thereby their beautiful arguments, and seeming reasons, get swallowed all up.— Therefore Isaiah directs us, ch. viii. ver. 20. to regard the law and the testimony, and says, If they (viz. the promulgat­ors of strange doctrines,) speak not according to this word, it [Page 14]is because there is no light in them. The Prophet Daniel testifies, ch. xii. ver. 2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

Who can read what I have written respecting the final punishment of the black catalogue of sinners, beforenamed, and not be fully convinced that the wicked, who die in their sins will be everlastingly punished? If we had nothing but CHRIST'S own verdict to determine us respecting the matter, it is compleatly sufficient. But I have produced the most noted witnesses in the Old-Testament, with the Apos­tolic, inspired jury, declaring their verdict against the fore­named criminals, and they agree with and corroborate the verdict of the Supreme judge, who is King of kings, and Lord of lords. Their united declarations assure us that the wicked, who die in their sins, will be punished with an evenlasting punishment in a future state. I conceive the holy scriptures give us as full assurance of it, as we have that CHRIST JESUS is the Son of GOD, the Saviour of be­lieving sinners. Verily, I do not conceive how we can doubt the testimonies I have produced respecting the im­portant verdict without calling the whole inspired volume in question. No witness recorded in the Bible has said so much of the future punishment of the wicked as CHRIST himself; and the reason is plain, because no one knew so much about it. We may surely expect our blessed Saviour and his inspired witnesses, when giving in their final verdict respecting of a matter that so nearly concerns all men of every capacity, has chosen words that are most plain and casy to be underftood. Whoever has the daring confidence to assert the contrary, must answer for it at his peril.

I never heard of any sect in the christian world, (except­ing the Universalists) that pretended to put any other meaning to the words, nations of the earth, than what the words plainly express. And, I conceive, if necessity did not oblige them, being sensible that all their comments on other texts of scripture, with all the obscure figures and mysterious metaphors that they press into their service, would be totally confounded, even by that one verdict giv­en by CHRIST, Mat. ch. xxv. they never would have invent­ed such an unscriptural meaning, and so inconsistent to rea­son itself, or ever had the confidence to say, that while they [Page 15]allow the word, nations, on the right hand, means the souls and risen bodies of men, &c. the same word, nations, on the left hand, means sins and lusts, or devils. I con­ceive it might be said, with as much sense and propriety, that the word, nations, on the left hand of CHRIST, means the unelean spirits, like frogs, spoken of Rev. xvi. that came out of the mouth of the dragon, beast, and false prophet, &c.

If the evidence which appears on the very face of these texts, I have produced, is to be confronted with, and set aside by other texts, which the Universalifts must do or give up the point; it is evident they ought to be more in number—their testimony more positive and express—or their meaning more conspicuous, and less liable to misinter­pretation; which I have the confidence to say cannot be done, without procuring another Bible.

Origen, a learned teacher in the school of Alexandria, according to the best account lean get from authentic his­tory was the first promulgator of the doctrine of Universal Salvation, ever heard of in the christian world; which was about the middle of the third century: And to evade the evidence of CHRIST'S express words, and the testimonies of his inspired witnesses against his doctrine, he maintained the necessity of rejecting the literal sense of all scriptures, and so reduced, by his expositions, the whole bible into an Al­legory, to support his principle. A crafty scheme indeed, which would answer better in that ignorant age, than in our day. But, I conceive, he was a man of a distempered brain. For he held that all the fathers of the Old-Testa­ment ages were kept in hell till the death of CHRIST, when he went down into their prison, preached the gospel to them, and carried them with him to heaven. He held the state between death and the resurection, was a state of sleep in one common receptacle, called hades, by the Greeks; where the righteous and the wicked are reposed together promiscuously. Further, he held that the fire of the future world would purisy the damned; so that after a tempora­ry suffering of its severity; in which, however, none could be held longer than 1000 years, all the damned spinits both of men and devils shall be finally delivered from their woes.

He strangely balanced his new-sangled gospel, by add­ing that the highest favorite around the throne of GOD was still left liable to fall from all his bliss; and so to be remand­ed [Page 16]back to a new state of trial in an earthly body. And thus the whole celestial choir of men and angels would continue filling up an eternity to come in alternate falls, trials, pur­gations, and restorations, one after another.

I am informed that a number of great men, by Origen's influence, were entangled for awhile with some of his ideas; but in process of time, they began to examine his doctrines by the law and testimony; and Jerome, (who some Univer­salists would signify was of their opinion,) was the very man that detected and publicly exposed the errors of that scheme, and had them judicially condemned by the unan­imous sentence of the Synod of Alexandria, in the year 399. The disciples of Origen were consequently banished from Egypt and Palestine, as enemies to religion, and a nuisance to civil society.

Must it not look strange, even to yourself, dear Sir, and those brethren entangled with you, to think that 250 years should roll round, after the doctrine of CHRIST was preach­ed to a perishing world, declaring that he that believeth shall he saved, and he that believeth not shall he damned; and not one martyr, nor minister of JESUS should find out that all the New-Testament, with its laws and penalties, as well as the Old-Testament, was a mere allegory: And although the judge of all says, that all that are in their graves shall come forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of damnation: that it is not so, it is no more than a sigure of speech. I conceive the Universalists to this day are obliged to make the same miserable shift, having nothing better to support them. If appears to me, if Christians who embrace such unscriptural ideas, are not in a religious delirium, or bewildered with the spirit of sorcery, these cannot be such a thing.

The learned Dr. Chauncey being sensible, I conccive, of the fallacy and absurdity of supposing the nations on CHRIST'S left hand, Mat. ch. xxv. mean either sins, lusts, or devils, acknowledges, (if I understand him,) they mean what CHRIST says, viz. foolish virgins, hypocrites, slothful servants, workers of iniquity, &c. He grants such shall surser the second death. But where as he had formed a scheme finally to save the whole family of Adam, he was aware that it would not do to let the ark of the covenant, nor the testimony stand where the holy scriptures have put [Page 17]them, according to our English translation: And as he could not procure any of the sons of Levi to carry it on their shoulders, as was the divine order under the oecono­my of Moses; neither any suitable milch-kine among the Philistines to remove it where he would have it. Necessity being considered above law, and his need being exceeding great to have the ark removed, or his whole scheme would be lost forever; he has yoked up his grammatical know­ledge of the Greek and the doctrine of purgatory to­gether, and with this novel team and his skill in driving it, it appears to me he has trailed it, having no new cart to put it in, about on the line between the land of Israel and the border of the Philistines, where the tribes of Israel have no divine warrant to assemble for divine worship. But the worshippers of Dagon may draw near, the ark being partly set within their line, if they can but procure a sufficient num­ber of golden emerods and golden mice to make atonement to the GOD of Israel, 1 Sam.ch.vi. they may all be deliv­ered, peradventure, from all their plagues, if they have been in hell ages of ages suffering the second death, and be brought finally to give glory to the GOD of Israel.— Notwithstanding the Doctor's new meaning put to some words, I expect the translators of our English bible have con­strued said words truly: and had the Doctor understood CHRIST'S saying, in John ch. vii. I go unto him that sent me. Ye shall seek me, and shall not find me: and where I am thither ye cannot come, he would have blushed and dropped his pen, and not have undertook by his new meaning, put to some Greek words, to deliver the damned out of hell, and send them where CHRIST is, contrary to CHRIST'S express de­claration.

But to abridge the answer to the new meaning of the English words, eternal, everlasting, forever, forever and ever, and never, &c. which the said Chauncey has put upon them, I will sum it up as follows: The Greek word which is used six times to express the duration of the punishment of the wicked, and translated eternal and everlasting (says a learned divine) is to be found in above seventy places in the New-Testament: and it every where is evidently used to express an endless duration, unless those six places which speak of the duration of future punishment, be excepted. And is not this sufficient to ascertain the meaning of the [Page 18]word, if we had no other way to determine what it is designed to express? This word is Aionios, and is derived from Aion; which is used above an hundred times in the New-Testament, and does not mean any certain, definite, but an indeterminate duration, unless it be limited by the words or subject, with which it is connected. And when the pre­position, eis, is put before it, whether it be used in the sin­gular or plural number, it always signifies an endless du­ration, and is generally translated forever, and sometimes never; of which there are near forty instances, only two of which respect, the duration of future punishment, viz. 2 Pet. ii. 17. Jude ver. 13. and no reason can be given why it should not be understood here, as it must be in other places, where it is used. When the words are doubled, they are more emphatical, and are translated forever and ever. There are twenty-two instances of this, nineteen of which express a duration which is certainly endless. In the remaining three, the duration of future punishment is ex­pressed agreeably to what has been observed. From this state of the case, is it not easy to determine whether these words, which in all other instances are used to express a duration which is endless, mean only temporary, when they are used with a design to let us know what is the duration of future punishment? This expression, forever and ever, is sound twenty-two times in the original, in the New-Testa­ment. It is used eight times in the Epistles of St. Paul and Peter, where they ascribe glory, honor, praise, and dominion to GOD, forever and ever. It is found fourteen times in the book of Revelations, and a number of them is used to mark GOD'S eternity: and the word is used three times in the same book, by the same writer, to de­note the duration of future punishment. Is it possible to mistake the meaning, and think that in these three instan­ces only, these words mean a finite duration? Such a shift is offering violence to the scripture.

As sure as the scriptures referred to, mean in the original, what has been observed, Dr. Chauncey's knowledge of the Greek cannot move the ark; but his scheme is fallen, as Da­gon did of old time, upon its stumps. Likewise, his ideas of damned souls being delivered from the second death and purged by what they suffer, and go finally to heaven, after ages of ages, I think they are altogether unscriptural and [Page 19]imaginary. There is no more express scripture to suppors his opinion, than that there is a place of purgation in the moon to qualify the ungodly for the joys of heaven. The words of father Abraham, as they are set forth by him who is to be judge at the last day, will confound all his arguments for the restoration of the danmed, Luke xvi. 26. And besides all this, between us (the righteous) and you (the wicked) there is a great gulf fixed: so that they which would pass from bence to you, cannot; neither can they pass to us, that would come from thence. This text informs us fully, that there can be no intercourse between glorified saints and damned sinners; but the state of souls, both in heaven and hell is unalterably fixed, as the oath of GOD is unchangea­ble. I have sworn, saith the LORD, that they shall not enter in­to my rest: and damned sinners will never get out of the second death through such a gulf.—Thus it is evident from express scripture, the Doctor nor any of his opinion, can­not remove the ark nor the testimoay from where the LORD has fixed it in its place.

Thus I have finished my examination of the testimony of CHRIST and his inspired witnesses respecting how the foolish virgins, slothful servants, hypocrites, and all unbe­lievers who die in their sins, will be condemned and pun­ished at the great day of judgment. I have mentioned in the foregoing Epistle something concerning the doctrines of devils. And as it is of great importance for us to know the difference between the spirit of truth, and the spirit of error, I shall observe St. Paul informs us, in 2 Cor. ch. xi. of deceitful workers, and says, No marvel; for satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the min­isters of righteousness; whose end shall be according to their works; that is, I conceive, working deceitfully, preaching for their master satan; and perhaps they may be self-deceived, thinking they are ministers of right­eousness: such may appear among all denominations; and that we may know how to distinguish them apart, St. Paul informs us in his Epistle to the Hebrews, ch. xiii. Remember them which have the rule over you, (viz. the Apostles) who have spoken unto you the word of GOD, &c. and adds, Be not carried about with divers and strange doctrines, &c. Hence it is evident every doctrine which is divers and contrary [Page 20]to the express doctrine of CHRIST and his inspired witnesses, is a strange doctrine; which I understand, St. Paul means by the doctrines of devils, that in the latter times, some, by departing from the faith and giving heed to seducing spi­rits, would fall into, 1 Tim. ch. iv. We find the spirit of error is moveable, it is hard to trace it; for one says this doctrine is right, another says a contrary doctrine is right, and all cloaked under a pretence that the scriptures mean as they say. We must observe the devil was to go upon his belly, after he told the lie to our mother Eve, Thou shalt not surely die; that is, he was cursed to be a creeper, never more to dare appear in his own name, and say I am a devil; but always be obliged to creep under the names of great-light, wonderful-truth, and real-friendship to the sons of men, or some other borrowed name or friendly pre­tence. Therefore, to give as plain and short a specimen, or sample of the doctrines of devils as I can, I will say.

Glad tidings, glad tidings, rejoice all ye sons of Belial, shout aloud ye workers of iniquity, join all ye that contemn experimental, heart religion, and real piety, who are puff­ed up with pride and drowned in wantonness, with all that hate the daily cross of CHRIST; like wise all the children of disobedience of every character, even all that have blas­phemed against the Holy Ghost, and have done despite to the spirit of grace, I have glad tidings to proclaim to you all. You shall not surely die, that is, finally. This is scrip­ture. You may read it asserted in Gen. iii. 4. and if you doubt it because a fallen angel said it, you may observe he did not lose his light and knowledge of things, although he left his beginning. It is evident from express scripture, he several times spake the truth, and why not in the fore­cited text: but if you are not satisfied, I can produce you abundant proof from the sayings of CHRIST and his Apos­tles, and you may judge whether it does not plainly declare the same sense with the forecited text. CHRIST says, he did not come into the world to condemn the world, but that the world through him might be saved. Can you think he will fail of answering the end he came for!—Again, it is written, he tasted death for every man, and is a propitia­tion for the sins of the whole world. Do not these texts sully prove what was declared to our mother Eve, in the sorecited texs, Gen. iii. 4.? Are they not sull to the point [Page 21]as I have quoted them? Judge for yourselves. Be not frighted by a parced of sniveling priests, trying to scare you to death by fire and brimstone, that that eternal hell which has been so often a terror to you, and sometimes restrained you in your wild career, and often embittered your golden cup of pleasure, is now no more. We have got a discov­ery in this age of reason, of true scripture light, and find that hell and damnation is to take place only on your sins and lusts. Our antient and modern divines have made a mistake, and misapplied it as Job's friends in another case did concerning him. Cheer up ye sinners of every charac­ter, your precious souls and risen bocties are all to be glo­ritied in heaven forever, after the day of judgment; for CHRIST has been lifted up upon the cross, has bore the curse and put an end to sin, and declared with his own blessed lips, he will draw all men unto him. This damna­tion of hell and everlasting punishment that has been sound­ing in your ear-drums from every pulpit for ages past, a­mong all denominations of Christians, excepting us the universal friends, of all men, we have found to be mere priest-craft, or at least, a great mistake among the best of them. The LORD JESUS never intends finally to execute any threatnings contained in the New-Testament, against any person or persons whomsoever. For it is written, He tasted death for every man: And if you want all I have said proved, read 1 Tim. ii. 4. Who will have all men to be saved and come to the knowledge of the truth. Now judge, all ye jovial sinners, of every character besoronamed, if I have not proved to a demonstration, that what was told our mother Eve in the garden, forecited Gen. iii. 4. is exactly ac­cording to the declarations of CHRIST and his holy Apostles.

In this sample of the doctrines of devils, you may see what St. Paul calls deceitful working, 2 Cor. ch. xi. or us­ing subtilty, as he says the serpent beguiled Eve, ver. 3. I have took as much of a sentence of scripture as served my purpose, designedly, leaving out that part which would have made a distinction; and by a fair comparison of oth­er scriptures, which speak particularly respecting the final destruction of the characters beforenamed, would have al­together changed the sense I have put upon them. Thus by handling the word of GOD deceitfully, in the several texts I have quoted, I have seemed to prove that the dev­il, [Page 22]who is recorded a liar from the beginning, John ch. viii. and the holy Son of GOD, who is the way, the truth, and the life, with his holy Apostles, have unitedly bore one and the same restimony, respecting mens' final end. Whereas it is evident from a fair comparison of express scriptures, as I have already manifested, in examining the united verdict of the inspired witnesses of both Testaments, there is no more concord between their testimonies respecting the mat­ter, and the declaration of the devil, than there is between heaven and hell.

I have not so much as mentioned any necessity of believing in JESUS, in order to be justified; nor any need of repenting of sin, or obeying the gospel that our sins may be blotted out, nor any need of forsaking all our carnal delights, taking up our daily cross, and following the LORD JESUS in keeping his commandments; this would have spoiled my joyful sound, in the sample, and overthrown all the glad tidings I proclaimed, in the sense I proposed them. Nevertheless, it is a truth too serious and important for me to forget, and I pray GOD that all Christians may ever remember it. The LORD JESUS has said, without faith, repentance, and taking up the daily cross, aforementioned, we cannot be his disciples: And what mortal dare contra­dict the judge of the quick and the dead, as it were, to his very face? I think none but the ministers of satan, who are led blindfold at his nod, would dare creep under the sweet name of glad tidings, and leave out the aforemen­tioned truths. For every experimental Christian must know, he can no more enjoy fellowsaip with the Father, with the LORD JESUS, and with the living brethren; nor have his calling and personal election made sure to him­self, without possessing and practising the aforementiomed truths; than a sinner can truly see the kingdom of GOD, in its spiritual beauty, without being born again, or from above. The one cannot, is as certain as the other, for the mouth of the same LORD hath spoken it.

I have put a false sense upon every text I have quoted in the sample, and the consequences are false accordingly; so that the whole sumple is one continued compound of lies in the sense I have proclaimed it to the asorenamed characters. For, according to the sense I have put upon several texts, I have denied the execution of any thread [Page 23]nings, declared in the New-Testament, against any un­godly sinner whatsoever, finally; for I have not except­ed them that have committed the unpardonable sin, which CHRIST has particularly excepted, three times, in his last will; and declares it never shall have forgiveness. Yet I have seemed to prove it, to an inattentive mind, and espe­cially to those who would be glad to have it so.

Thus I have given you my ideas how the devil appears like an angel of light, to sinners who are under the power of a fleshly mind, and how his ministers appear like ministers of rightcousness.

Sir, if you, who in years past could, as it were, have giv­en me your eyes, will not now count me your enemy be­cause I tell you the truth, I will yet speak, and further say, that I conceive the sample, forecited, is what I can make appear by several publications of the Universalists and their catechise, to be the very doctrine they proclaim for the true Apostolic gospel; as to the general sense of it: and they have put the same general sense upon the texts I have quot­ed in the forenamed sample, if I understand their writings. Perhaps you will say they do not proclaim their gospel in the bold, plain manner that I have. I grant it. But the only difference, I think, is this, viz. creeping on the belly, and leaving that part of revealed truth, or perverting of it, that does not sinit their favorite purpose, and making, as it were, any thing, and every thing, of texts, where the letter of thern seems to sound suitable to their minds, frequently separating them from their connexions. Whereas, in the forenamed sample, I have set the doctrines upright upon their proper foundation, as I conceive, viz. the lie spoken of, forecited, Gen. iii. 4. I have exposed the belly of the doctrines, instcad of being hid in the dust, or under leaves, grass, or bushes. And I honestly say, as in the fear of GOD, I see no other real difference between the doctrines contained in the sample, and the principles of the univer­salist, but my want of ability to communicate the matter in such a masterly manner as some universalist may be a­ble to do. Yet, let it be observed, I do not say any uni­versalist perverts the aforecited texts, or any other design­adly, as I have done in the sample.

I expect, that you, Sir, and many others, think you are doing GOD service, while you are preaching and doing [Page 24]many things, as I conceive, contrary to the name, author­ity, and express verdict of JESUS CHRIST and his inspired witnesses, respecting the day of judgment, and the necessi­ty of becoming holy here in time, without which, GOD's word testifies, no man shall fee the LORD. Likewise, your denying that the penalty of the law of CHRIST is finally executed upon any soul of man, instead of every soul of man that doth not obey the truth, but doeth evil, as the apostle testifies.

Doubtless, Sir, there is a query arises in your mind, that if I have perverted the true sense of a number of texts, to make out my proclamation in the forementioned sample, I ought to give the scriptural, consistent sense of them.— I will endeavour to do it—according to my ability.

It is evident from the scriptural account given us, that the bar which was in the way of the salvation of any one of mankind, was the broken law of GOD; in order there­fore to have saved Abel only, the law must have been com­pleatly fulfilled, justice satisfied, the Deity atoned, and every divine perfection harmonized: so that peace and good will might take place upon Abel, consistent with GOD's highest glory. In point of merit, therefore, CHRIST has fulfilled the law, and answered every demand GOD the Father could call for, by virtue of it. Accordingly, the Father has committed all power in heaven and upon earth into his hands, as Mediator, to kill or make alive, to wound or heal at his pleasure. He has in this respect saved all the family of Adam from the penalty of the law falling upon them, immediately; so that if a sinner should live an hundred years, and then die accursed, the long re­demption from the grave and hell, would be owing to the redemption of CHRIST, with all the mercies, more in num­ber than the hairs of his head, that he had received in his life time.

There must have been as much done to harmonize the divine perfections in saving Abel, as to save all Adam's family. Had it not been for the ample atonement made by CHRIST, the sins of men had barred the way of their salvation, and mercy could not have been extended to them. CHRIST, in making atonement for the transgression of the law, has received power, as Mediator, over all flesh, yea, all power in heaven and in earth is given unto him. [Page 25]In this sense, which is a scriptural and proper sense, He has tasted death for every man, and is the propitiation for the sins of the whole world. This sense opens an easy, plain, and important meaning to the passages aforenamed in the sam­ple, and to all other texts of like import in the new-testa­ment. In this sense, he bought them which bring in damnable heresics, even denying the LORD that bought them, and bring upon themselves swift destruction, 2 Pet. ii. I. In this sense, the reprobate Jews, after all things were ready, were invited, there being sufficient provision, and to spare, in point of righteousness and merit, the aforenamed bar being removed, and nothing hindered but the bar of their unbelieving hearts and proud wills, despising and making light of the heavenly invitation, which was the cause of their never being admitted to taste of the supper. In this sense, he gave himself a ransom for all, he died for all, &c.

Perhaps you will draw this consequence, as many others do who are not of your principle, viz. If CHRIST died for all men, then all will be saved, or else he died and shed his blood partly in vain. I answer that it does not follow, but is an unscriptural and imaginary consequence. The immediate fruit and effect of CHRIST'S death, is not the actual discharge of any person from guilt, but as CHRIST himself has assured us, that whosoever believeth on him should not perish, but have everlasting life, John iii. 16. Our salva­tion is considered in scripture in a two-fold view, viz. as it is wrought by CHRIST'S merits, and as it is applied by the spirit to the believer through the word. In the sirst in­stance, a foundation is laid for our deliverance; in the last, we experience, through faith, actual and personal de­liverance. It is as true as the bible, that many are re­deemed by price, as before observed, who are not redeem­ed by power, I humbly conceive. David speaks of such as had experienced the power in Psal. cvii. Let the re­deemed of the LORD say so, whom he hath redeemed out of the hand of the enemy. Those are the redeemed who shall ob­tain gladness and joy, and from whom sorrow and mourning shall flee away, Isa. li. 11. They who are bought by price in the sense before mentioned, but not by power, who repro­bated themselves by denying their LORD, are spoken of foreci­ted, 2 Pet. ii. It would fill a small volume to quote all the texts that testify the fact and makes the distinction I [Page 26]have observed. In 1 Tim. iv. 10. St. Paul makes the dis­tinction I have been observing, as plain as words can ex­press it. For he says, GOD is the Saviour of all men, specially of those that believe. It is only the blood of CHRIST, as ap­plied by the spirit, which effects the personal forgiveness of sins, Col i. 14. purges the conscience of the believer from dead works, Heb. ix. 14. If you still object, that if CHRIST has satisfied law and justice, they can have no claim on the sin­ner. This objection only befits such as hold eternal justifi­cation; notwithstanding it is made the resort of numbers of different descriptions. But if divine justice has no de­mand against sinners for whom CHRIST has tasted death, as before described, then such were never personally chil­dren of wrath, nor under the curse; neither can there be any personal deliverance from ruin, to which they were never personally exposed. If reasoning according to the objection be just, the testimonies of scripture, and spiritual illumination are mere deceptions of the senses, as philoso­phers say of colours. But to answer the objection. If a creditor should exact a just debt of a number of insolvent debtors, and they were both unwilling and unable to pay, and must immediately suffer the rigor of the law. Provid­ed a surety answered all demands to the honor of the law, and took the insolvent debtors into his hands, are not the debtors, according to all law and equity, in the power of the surety? and to be dealt with by him according to law, or mercifully to have his or their debts remitted, in such a way as the surety shall propose? How repugnant to rea­son and common sense would it appear to hear the debtors say, they were clear of all their debts; for a surety had paid them: although they had not paid said surety a far­thing, nor had thanked him, nor received any discharge from him. Thus, I conceive, JESUS the surety of the new covenant, Heb. vii. comes to sulfill his Father's will, Heb. x. pays the debt of duty and sufferings which man could ne­ver pay, and thus tasted death for every man; and thus buys not only Jews, but the heathens also, with the inhabitants of the uttermost parts of the earth. GOD the Father re­cognizes his right—all power respecting the family of A­dam devolves upon him—he is anointed as mediator with the oil of gladness above his sellows, Psal. xlv. The 2d Psalm describes this subject very clearly. The Father says, ask [Page 27]of me (and not a destined number of individuals only) but I shall give thee the heathen for thine inheritance, and the utter­most parts of the earth for thy possession; but those, who refuse his rule and government, he will break with a rod of iron, and dash in pieces like a potter's vessel, ver. 8 and 9.

Thus I have shewed a scriptural sense to all those texts asorementioned, respecting CHRIST'S dying for all, and being a Saviour of all men, &c. This plain account of the end, and immediate effect of our Saviour's sufferings, obedience and death, for which he was crowned with resurrection, glory and honor, Heb. ii. 9. furnishes a full answer respecting CHRIST'S being listed up and drawing all men unto him, John xii. 32.— for he spake it concerning the manner of his death. Occasion was given by being lifted up upon the cross unto death, to give testimony unto all men of his power to raise him­self from the dead; and that he will by the same power raise the whole family of Adam from the dead, Acts xvii. 32. and will draw all men unto him to judgment; that is, he will gather together all nations, Matt. xxv. St. Paul so fully clears up this sense of the forecited text, in the 15th chap. of his ist epistle to the Cor. it needs no other comment.— I proceed to consider the meaning of the last mentioned text in the sample, viz. 1 Tim. ii. 4. who will have all men to be saved and come to the knowledge of the truth. I intimat­ed in the sample, that the word WILL was GOD's decree­ative, intentional, authoritative will, that never can be al­tered nor disobeyed. If the text means so, it would be as unalterable as the verdict aforementioned, and would be as full a contradiction to the testimony of CHRIST and his inspired witnesses, respecting the end of finally impenitent sinners, as nay is to yea. Therefore, in order to reconcile this text with all of like import, and shew its agreement with the aforementioned verdict, I must consider some scriptural ideas respecting election, or GOD's decreeative will: which would not be difficult to describe, if there had not been heretofore such straining, racking and crowning with thorns, and even crucisying of several texts of scrip­ture, as far as can be done, I conccive, to answer favorite purposes. While one sect says, GOD's decreeative will, ac­cording to the scriptures, is to save all Adam's family, and no more. Others say it means to save all the fallen angels. Others say in means to restore all things, even the whole [Page 28]creation of beasts and creeping things, &c. Others say it means a remnant of the human family only, who have been already brought forth by the womb of time, since the crea­tion: But they further say GOD's will is to regenerate millions in the latter end of time, during a number of ages, so that when the general judgment shall take place, there will be more saved than will be lost in perdition. If equal credit may be given to all the asorementioned opinions, what a variety of unalterable wills exists in the Deity; and how different their intentions and extent. All the aforemen­tioned opinions are agreed in one thing, viz. that GOD's decreeative will respecting these matters was before­time. Others, with equal confidence say, concerning sin­ners salvation or damnation. GOD's decreeative will determines nothing before they have a day of visitation: and if they, in said day, chuse GOD for their portion, then GOD chuses them for his inheritance. Hence we may learn the consequences of undertaking to look into the se­cret things which belong to GOD only to know, and bring to pass. Such, I conceive, would do well to learn what that meaneth, where GOD smote fifty thousand three-score and ten of the inhabitants of Beth-shemesh for looking into the ark, 1 Sam. ch. vi. How many thousands of professed christians have been smote with death, in a religious sense, and have caused divisions and contentions contrary to the plain doctrine of CHRIST and the law of brotherly love, through the christian world, by peeping and trying to look into such secret things as are not particularly explained in the holy scriptures, and making them mean what they would have them, by their artful reasonings and consequen­ces. Hence arises the confusion of opinions aforenamed, with many heretical principles of different sects. Some holding the justification of sinners from eternity, having no regard to the moral agency of men; but drown all our ideas in the decreeative will, both concerning the salvation and damnation of the souls of the family of Adam. Others, by their reasonings and consequences make the same de­creeative will a mere nullity. Indeed, the confusion of ideas is so great, as to what is the meaning of GOD's decreeative will, that if one man should ask another what religious prosession he was of, and he should answer, I am a sincere believer that JESUS CHRIST is the Son of GOD, I am fully [Page 29]perswaded that unless a man be born again, or of the spi­rit, he cannot see the kingdom of GOD in its spiritual beau­ty, it consisting in righteousness, peace, and joy in the Ho­ly Ghost; and trust through grace I have experienced it; and prosess to be an honest, apostolic christian, fully believ­ing all the principles of the doctrine of CHRIST, as express­ed in the New-Testament; and find myself bound, and willing to obey the laws and ordinances enjoined therein, according to my ability: how should we know by all he professed whether he is sound in the faith? We could not judge but little about it, according to the opinion of many, because he had not declared in what sense he understood GOD's decreeative will, or election; that being the great criterion by which he must be deemed sound, or heterodox.

If the man had said, I am a Lutheran christian, or a Calvinistic christian, an Arminian christian, a Methodist, a Universalist, or an Hopkintonian christian, he would have been understood. If he had owned either of the aforenam­ed leaders opinions, doubtless he would be pronounced sound in the faith, by one sect, and perhaps condemned as erroneous by all the others. But from whence arose the puzzle? Because the man professed the apostolic christian­ity, and did not distinguish his principles by any modern name. Hence we see what a confusion the present gene­ration of christians are in, by hearkening to those popular leaders of modern date, and paying more attention to some of their mystical and allegorical reasonings, and comments upon certain texts of scripture, than to the scriptures them­selves fairly compared with each other. Can any chris­tian deliberately judge, that what was necessary to be known, to teach men GOD's will and our duty, in order for our happiness here and glory hereafter, should be taught by the Holy Ghost in such an unintelligible manner, as it were to the halves; and want hundreds of modern teach­ers to finish it. I think the entertaining of such a thought, would be an impeachment of the holy scriptures, and re­pugnant to reason itself. Let it be observed, that I have not mentioned the confusion of opinions about election, or GOD's decreeative will, because I would make light of it, or oppose the doctrine: GOD forbid. I fully believe what the scriptures say concerning it. I only oppose the strange comments that many have made thereupon. It is plain, [Page 30]I think, from scripture, whoever makes election and pre­destination blanks in their creed, had as well renounce the Bible itself: For if there is no election there is no elect JE­SUS nor any grace. Therefore I will examine what the scriptures say concerning the main leading ideas that GOD has been pleased to reveal.

The first time I remember the word, elect, is mention­ed concerning redemption and salvation, is in Isa. xlii. 1. Behold my servant, whom I uphold; mine elect, in whom my soul delighteth, &c. Read to the tenth verse, and you will learn what GOD chose him for, and what he was to do.

Secondly, we read which way GOD chose to save sinners, viz. according to the election of grace, and not of works, read Rom. xi. 5, 6. You will find it more particularly explain­ed in Rom. ch. ix. where, under the types of Esau and Jacob, the Apostle illustrates the difference of works and grace. Saying ver. 11, For the children being not yet born, neither hav­ing done any good or evil, that the purpose of GOD according to election might stand. Mark what purpose, the purpose of saving sinners. How? Not of works but of him that calleth, viz. the LORD JESUS, the wisdom of the Father, who saith, To you O men I call, &c, Thus it appears GOD's choice in saving sinners is in the way of grace, and not of works.

Thirdly, we read by what rule, viz. Elect, according to the fore-knowledge of GOD the Father, through sanctification of the spirit unto obedience, &c. And again, St. Paul informs us Rom. xi. 2. God hath not cast away his people which he fore-knew; but further testifies, Eph. i. 4. that his choice was existing before the foundation of the world. And tells his Ephesian brethren, they had obtained their inheritance, [...] trusted in CHRIST, being predestinated according [...] the purpose of him who worketh all things according [...] the council of his own will, &c. The general language [...] scripture, when speaking of GOD's decreeative will, may be summed up in the testimony recorded, Isa. ch. lv. where GOD saith, his ways and thoughts are as much higher than ours, as the heavens are higher than the earth, and causeth the rain and snow, without our leave, to answer his designs, So shall my word be that goeth sorth 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 where to I sent it, ver. 11.

[Page 31] Thus I understand GOD's intentional, decreeative will, is eternally and unalterably the same. And what can any sinner know respecting his personal election, by all that I have quoted, and by all the scriptures further say about it? It is evident he can know nothing in this way; neither did GOD mean he should. The way to know our personal e­lection, is to look into what GOD's preceptive will says. By GOD's preceptive will, I mean that part of GOD's will which is plainly and particularly revealed, by way of pro­clamation, commands, precepts, promises, and threatnings to men, as moral agents, and accountable beings. Which preceptive will, contains every essential point, necessary for us to know, in order to obtain salvation, personally and in­dividually; or it would not properly be a revelation. For as GOD corresponds with man only by his conscience, respecting his salvation or damnation; so the Apostles, bringing a divine revelation, suitable to all capasities, did not address mens passions by the insinuating art of human reasonings, or an artful chain of philosophic arguments; but they considered men as intelligent, moral agents; and declared GOD's preceptive will to every man's conscience. They entered into no parley with mens reasonings; but pressing forward to their consciences, placed them before GOD, and conversed with them there. All the commands, precepts and institutions of the New-Testament, are direct­ed to consciences of men, as moral agents. There is no doubt but GOD can make any of his creatures whatever he pleases, consistent with his purposes. But as it has pleas­ed GOD to make men moral agents, they are thereby ac­countable for their conduct. But without the power of moral agency, they could not be obedient to GOD precep­tive will, nor disobedient; and consequently not accounta­ble for their actions, nor the subjects of rewards or punish­ments on the account of them. It is worthy to be observ­ed, that GOD's decreeative will never justifies nor [...] the conscience of any sinner, as an absolute decree. If a minister was to preach an hundred years, upon GOD's de­creeative will, it could not reach the conscience of any sin­ner; said decrees being the same before creation existed that they are now, and ever will be. Therefore the surety aforc­named, to whom all power is committed, has revealed a part of his will and purposes, by way of commands, pre­cepts, [Page 32]promises and threatnings. And this part of his will respects the moral agency of rational beings; and in this view, GOD says come let us reason together. And altho the original creditor could not forgive the least transgres­sion of his law, nor admit of any repentance or reforma­tion of the rebel sinner; but annexes a curse upon the least fault. JESUS CHRIST, the surety, can forgive sins, and ad­mit of repentance; if we are willing to receive him as pro­claimed in the gospel. He testifies in his great commission, that repentance and remission of sins can take place through his name; and has promised for our encouragement, that he that believeth in him, shall be saved. But if any despise, disbelieve, and make light of the gospel, it is evident divine justice does not now proceed against the sinner according to the covenant made with Adam (as it is called by many) but according to a new denunciation of wrath, under the Mediator's government, viz. He that believeth not shall be damned. Also, Whosoever loveth not our LORD JESUS CHRIST, let him be anathema, maranatha. Adam knew nothing of such a denunciation of wrath upon the footing he stood in his innocency. St. Paul says, Tit. ii. II. The grace of GOD that bringeth salvation hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live sober­ly, &c. This is a great gospel truth, and GOD's precepts expressly declare it to be his will, that all men, viz. who hear of this grace, should come to the knowledge of the truth, upon the footing of this gospel grace, and be saved; according as it is revealed in the New-Testament; this is GOD's preceptive will. Accordingly he commands all men every where to repent, Acts xvii. 30. I conceive that St. Paul, knowing when he wrote the second chapter of his first epistle to Timothy, that it was the express com­mand and preceptive will of our Saviour, who is GOD, that the gospel should be preached to all men, that they might come to the knowledge of the truth and be saved; unless they should obstinately reject it; therefore, in this sense, the text under consideration, was properly expressed. This is a scriptural easy and consistent sense, and perfect­ly agrees with the many texts that testify the eternal de­struction of all, who in this life, reject the gospel. This sense of the text agrees with the aforementioned unaltera­ble verdict, Mat. ch. xxv. This preceptive will of GOD [Page 33]can be, and has been broken, from the time that GOD wrote part of his will, with his own singer on tables of stone, Exod. ch. xxxi. until now. It was GOD's will that Israel should not worship idols; but how often did they commit idolatry.

The preceptive will of GOD, made known by the law, and all the prophets, as interpreted by our LORD JESUS, consists in loving GOD with all our heart, and our neigh­bour as ourselves. I need no more proof of the matter, than to ask the consciences of every moral agent, under the light of the gospel, whether they have not broken this will of GOD, viz. this law of love. To sum up a cloud of scrip­ture witnesses, by one instance, I will quote Mat. xxiii. 37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not, &c. Here is the same word in the Greek, says a learned author, as in the text, 1 Tim. ii 4. translated WILL; and in this passage WOULD, and might have been rendered in our English language, How often have I willed together thy children, &c. It is evi­dent in this text, CHRIST represents himself as willing the salvation of the inhabitants of Jerusalem; and it is equally evident they prevented his will taking effect, by their obsti­nate refusal of his kindness. CHRIST had made full pro­vision, in point of merit, for their salvation; and publicly proclaimed his will, by an invitation for them to come, de­claring all things were ready for their refreshment; and had they accepted it, they would have been saved; but not­withstanding this, they perished because they would not comply with his invitation. Thus it is evident the text, in 1 Tim. ii. 4. is so sar from affording the least evidence of the actual salvation of all men, that it exactly agrees with the united verdict of CHRIST and his inspired witnesses, that numbers of the children of the kingdom, viz. the ob­stinate Jews, were cast into outer darkness, &c. And CHRIST testifies they never should taste of his supper.

Thus I have shewed, that all the texts I have pervert­ed the sense of, in the sample, will bear a scriptural mean­ing, with the verdict of CHRIST and his inspired witnesses, respecting the everlasting punishment (not of the works of iniquity) but of the workers of iniquity themselves, in their [Page 34]risen souls and bodies, at the day of judgment For want of considering the scriptural distinction, I have observed between the intententional, decreeative part of GOD's will, and the preceptive part, as it respects moral agents, I con­ceive it is, that all the consusion aforementioned hath taken place. In every instance, where the apostles speak of per­sonal election, it was to them only, who, having believed the gospel, made their personal election sure; by keeping the faith and a good conscience; or, as St. Peter expresseth it, 2 Pet. ch. i. such who give diligence, to add to their faith, virtue, knowledge, temperance, godliness, &c. Such persons have the spirit witnessing with their spirit, that they are the elect children of GOD.

The knowledge of GOD's purposes being unchangeable, is of great service to such, to support them under persecu­tions and trials; in this sense, the Apostles speak of it to comfort and strengthe the saints. This secret of GOD is only with the righteous, Prov. iii. 32. they only can read their new name in the white stone, which no man knoweth saving he that receiveth it. The Psalmist expresseth it full and clear, Psal. xxv. 14. The secret of the LORD is with them that fear him; and be will sheen them his covenant. They are such individuals, who can take comfort in the belief of GOD's unchangeable, decrecative will and purposes, claim­ing, through grace, their right in the exceeding great and precious promises; which may be summed up in the words of our LORD JESUS, John xiv. 19. Because I live, ye shall live also. And it was GOD's purpose to save every one, that ever was, or will be saved, through the sanctification of the spirit and the belief of the truth, 2 Thef. ch. ii. Accord­ingly, GOD calls them by the gospel: And upon tru­ly believing the record GOD has given of his Son, any one may know his personal election: and GOD has revealed no other way for any sinner to have knowledge of it, any more than if there had not been one word written, that ever GOD had any absolute decrecative will, or not.

Therefore, it ought to be carefully observed, whenev­er the scriptures speak of GOD's decrees, as ordaining men personally to eternal happiness, or misery, they have always reference to them, under the characters, to which the pro­mises and threatnings are made, by GOD's preceptive will, For instance; GOD promises to justify the believer, to par­don [Page 35]the penitent, and will glorify the perservering saint.— So he decreed from eternity, to justify, pardon, and glori­fy such: And on the other hand, he as absolutely ordain­ed from eternity, that the finally unbelieving, impenitent, disobedint sinner, as such, should be punished with everlast­ing destruction, 2 Thef. i. 9. This state of the case cannot be denied by any, without giving the lie to a considerable part of the New-Testament scriptures, which speak of those important points. This being a scriptural fact, I conceive it is presumptuous, and very daring, for any mortal to un­dertake to preach, or write his ideas respecting the decree­ative part of GOD's will, when he is at best a mere guesser; and by his mystical reasonings, to assert many things which expressly contradict the preceptive part of GOD's will, which is plainly revealed by the word which shall judge us at the last day, as surely as CHRIST's testimony is true, John xii. 48. The word that I have spoken, the same shall judge him in the last day. Yea, boldly deny the express testimonies of CHRIST and his inspired witnesses.

Where, Sir, do you get your commission and authority to proclaim to a world of sinners, the intentional, decreea­tive part of GOD's will, first? when it is evident as words can express it, that CHRIST commissioned his Apostles to go and preach the preceptive part of his will to every crea­ture; first witnessing to every man's conscience, that if they believed their testimony, they should be saved; if not, they should be damned. They further testified, that the penal­ty fixed by CHRIST, the great surety, aforenamed, for all such as did not repent and obey the gospel, was everlasting destruction from the presence of the LORD.

I pray you to remember that the scriptures do not say, in one instance, that ever CHRIST repented for any sinner, or credited his own record for any, hoped or obeyed the gospel for any sinner: These are acts of a moral agent, and as necessary, in order to our personal knowledge of our election, as that the elect JESUS should atone the deity, to pre­pare a way for our return to GOD's favor.

He obeyed the law for sinners, it is true, but we must credit it, each one for himself, in order to be personally justified; and each one obey the gospel, or perish; as sure as the word which will judge us at the last day, is true.

[Page 36] Please, Sir, to pause one half hour, and consider whether you do not preach your gospel wrong end foremost; testi­fying to sinners, that their names are all written in the white stone, by GOD's intentional, decreeative will; whether they have received it, or can even, read it, or not, you are perswaded their names are all there.

And now, if sinners will but pin their faith upon your guess, or only believe your opinion of the scriptures, they may find rest to their souls, immediately, whether they take CHRIST's yoke upon them, or the devil's, for the present, no matter; all will be finally saved. O astonishing! If such doctrine is not sewing pillows to all arm-holes, and trying peace where GOD says no peace, I know of no way it can be performed.

I can speak the truth in CHRIST, and lie not, my con­science bearing me witness by the testimony of the Holy Ghost, that the Aposties did not preach their gospel in such a manner, but contratiwise. I leave it as my dying wit­ness to this generation, and to them who may be born in ages to come, if they should read these lines, that there is not one text in the Bible, that says GOD's intentional will, is to save the souls or persons of all Adam's family, and punish their crimes only. Neither is there a sentence that can properly bear such a meaning, excepting the lie told our mother Eve, Gen. iii. 4. Our great judge, with his inspir­ed witnesses, have testified the contrary; and surely no ap­peal can be made from our Saviour's decision.

May the LORD grant you, and all that are entangled and bewildered with you, candidly to consider the scriptural tes­timonies I have offered to your consideration. So, wishing you, with myself, and all of every denomination, wherein we are mistaken, in any religious point, may experience the blessing recorded in Isa. xxix. 24. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.—