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; afterwards they that are Christ's at his coming. Then cometh 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 feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, All things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son himself be subject unto him that put all things under him, that God may be all in all.' 1. Cor.

XV. 22-28.

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It is evident from the foregoing passage, that the Son will deliver up his kingdom, and become subject to the Father, that God may be all in all.' It is also evident, from what we have before established, that with this kingdom, will expire his Priesthood, and all the subordinate, and only thrones, and dominions, ascribed to his saints.

We shall now, therefore, exhibit some of those Scriptures, in which, notwithstanding they are to come to an end, the duration of these powers is said to be eternal.

And behold thou shalt conceive in thy womb, and shalt bring forth a Son, and shalt call his name Jesus, He shall be great, and shall be

* Who can forbear noticing the extreme, and almost fastidious precision of the apostle, when he uses this comprehensive word all, on important occasions! Is it not also "manifest," that none are "excepted," where he informs us, that "in Christ shall all be made alive!"

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called the Son of the Highest and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever and of his kingdom there shall be no end.' Luke i. 31-33. And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ ; and he shall reign for ever and ever.' Rev. xi. 15. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light and they [the saints] shall reign for ever and ever. Rev. xxii. 5.—“ Thou art a Priest for ever, after the order of Melchisidec.'* Heb. v. 5, 6. In not less than five different places in Hebrews, the priesthood of Christ is said to be aionion, or to endure for ever. But unto the Son he saith, Thy throne, O God, is for ever and ever; sceptre of righteousness is the sceptre of thy kingdom.' Heb. i. 8.

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a

We have now discovered in the New Testament, at least ten instances, in which the expressions, no end, for ever and for ever and ever, certainly mean a duration that is not endless.

At last we have discovered a key, by which we can unlock the expressions, everlasting, eternal, for ever, and for ever and ever. For whenever

these words are used in the New Testament, they ought to be understood in a limited sense; except in two cases. The first exception takes place, when these expressions are applied to things really eternal in their very nature: as, the existence of Jehovah. The second exception is this:

* Who this Melchisidec was, is obviously of no consequence to the present argument.

namely, when these words are applied to things, of which we cannot affirm with certainty, that their duration will be infinite, without presupposing the universal benevolence of God; in other words, without proving that the happiness of all mankind will be truly, and equally eternal.

5. The words "everlasting punishment," (Matt. xxv. 41.) ought to have been, correction for ages.

For, in proof that the original word, [kolasis,] ought to have been rendered chastisement, or correction, instead of punishment, we have the high authority of Grotius and others.*

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Of

Now, since all correction, from its very nature, is compatible with the final good of the offender no correction can be strictly eternal.' course, the compassionate hand of our heavenly Father, will eventually wipe all tears from every

eye.

It is equally foreign to our design, to sacrifice either the justice of God to his benevolence, or his benevolence to his justice. On the contrary, we affirm, that justice and mercy have embraced each other;' that they are one and indivisible,' in the dispensations of God to every man ; like the parents of the human race, in the blissful fields of Paradise, that they walk arm in arm, united in their mutual work, and happy in their mutual aid.' It is conceived to be equally the extremity of madness, to expose ourselves to the terrors unseen, if a happy immortality can be obtained on easier terms; or to be unwilling to

* It is well known, that the terms chastise, correct, and their derivatives, are properly restricted to that kind of punishment, which has the good of the offender for its object.

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drink, even the dregs' of the cup of trembling,' if it be inconsistent with our eternal welfare, and the will of our most wise, and compassionate Physician, that this cup should pass from us.

There is at least a possibility, even from the mere light of nature, that human sufferings extend beyond the grave. The contrary, it must be conceded, is no where advanced in the inspired Writings. The principal, if not the only argument of any force, for the non-existence of future punishment, is the divine benevolence. This argument, however, is one of those which are said to prove too much. For since, notwithstanding the goodness of God, pain exists in the present world, it may also exist in the world to come. To this inference, it has been objected, that the sufferings of the present life are so great that we have no reason to suppose they will be renewed in another world. We reply to all appearance, chastisements do not always, in the present state, complete their benevolent design. There is reason, therefore, to conclude they will be renewed in the world of spirits.

There is also at least a possibility, that the miseries of the eternal world, allowing their reality, may be extremely great-lasting and excruciating beyond conception.

But if we admit the possibility of a future punishment extremely great, it is reasonable, on account of its indeterminate nature, that we should. be as much affected, as if we admitted the certainty of a future punishment, exceedingly, if not equally great. It appears also to be natural, supposing we assent to the possibility of such a punishment, that we should be affected nearly in the same manner, as though we assented with the same force to its absolute certainty. Who then

can prove, that such views of the miseries of the unseen world, when combined with those connected, peculiar, and affecting views of the divine benevolence, so pre-eminently fitted to promote that perfect love which casteth out fear;' are not fully adequate to every salutary purpose of moral restraint?

By divesting religion of the garb of dæmonis, by ceasing to ascribe to the God of compassion, those qualities which we execrate in man; may we not hope that the tribute of our praise to him will be less prone to belie the secret language of the heart?

OBJECTION II.

1. "It is said, in Heb. vi. 4-6, It is impossible for those who were once enlightened, and have tasted of the heavenly gift,' &c. if they fall away, to renew them again to repentance :' now, since it is impossible to renew them to repentance, it is impossible that they can be saved."

2.There is a sin unto death: I do not say that he shall pray for it.' John. It is evident the reason why we are not to pray for those who sin unto death, is because their salvation is impossible."

ANSWER.

First. We begin with the former part of the objection, by expressing our doubts, whether the wretched mariners here described, were more completely shipwrecked, than Hymeneus and Alexander. For some,' says Paul, having put away faith and a good conscience; concerning faith have made shipwreck. Of whom is Hy

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