scheme, is manifest at first sight; it is infinitely less. And that it is far less, nay infinitely less than the wicked deserve, is manifest by what Doctor C. as well as his opponents allow, that all who are saved, are saved by unbounded grace. Therefore, if the damned be finally saved, as they are saved by unbounded grace, they are punished infinitely less than they deserve. Also, that according to Dr. C's scheme, the wicked are to be punished with a disciplinary punishment suited to the good of the subjects, is manifest from his whole book. Now that this punishment of the wicked does comparatively encourage vice, may be illustrated by an example. It is generally agreed that murder deserves death. But suppose a law should be made, by which no murderer should be punished with death, or with any other punishment to be continued longer, than till he should repent. Would not such a law as this, compared with the law as it now stands, naturally and directly tend to encourage murder? I need not make the application.

Doctor C. seems to think that his doctrine of future punishment even more powerfully restrains from sin, than the doctrine of endless punishment, because his doctrine is more credible to men in general. But are we to inquire what is most likely or most easy to be believed by men in general, to determine what is most likely to restrain from sin or to be the real truth of God? Then certainly the doctrines of the divine character and mission of Christ, of his miracles, resurrection, ascension, etc. in short the doctrines of christianity in general, are not so likely to restrain men from sin as the doctrines of mere natural religion. Or if it be said that those doctrines are capable of such proof, as will satisfy and convince all candid inquirers; the same is said of the doctrine of endless punishment.

I have now finished my reply to Dr. C's answers to the arguments in favor of endless punishment; and having before considered his arguments in favor of his own scheme, I shall now proceed to some arguments in confirmation of the doctrine of endless punishment.

CHAPTER XVI.

IN WHICH SOME DIRECT ARGUMENTS ARE PROPOSED, TO PROVE THE END

LESS PUNISHMENT OF THE WICKED.

I am sensible that my book is already protracted to a considerable length. Therefore to relieve the patience of the reader, I shall endeavor to crowd this part into as narrow a compass as possible. Indeed if the answers already given to the objections to endless punishment be sufficient, the less needs be said in way of direct proof.

The various texts always brought in discourses on this subject, come now with full force, in proof of this doctrine. As Matt. 18: 8, "It is better for thee to enter into life halt or maimed, rather than having two hands or two feet, to be cast into everlasting fire." Chap. 25: 41, "Then shall he say unto them on the left hand, depart from me, ye cursed, into everlasting fire prepared for the devil and his angels." Verse 46, "These shall go away into everlasting punishment." 2 Thess. 1: 9, "Who shall be punished with everlasting destruction from the presence of the Lord and the glory of his power." 2 Pet. 2: 17, "To whom the mist of darkness is reserved forever." Jude 13, "To whom is reserved the blackness of darkness forever." Rev. 14: 10, 11, "And he shall be tormented with fire and brimstone, in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torments ascendeth up forever and ever." Chap. 19: 3, " And again they said, Alleluia: and her smoke rose up forever and ever." Chap. 20: 10, "And the devil that deceived them, was cast into the lake of fire and brimstone, where the beast and the false prophet are, and [they] shall be tormented day and night, forever and ever."

The evasions of these texts have been particularly considered, and it is hoped, sufficiently answered.

The Greek words used in these texts are, αἰῶνιος, εἰς αἰῶνα and εἰς τοὺς αἰῶνους τῶν αἰώνων. From an inspection of every text in which these words and phrases are used in the New Testament, it has been found, with regard to the first, that quite contrary to Dr. C's account, it is almost perpetually," i. e. in the proportion of sixty-six to two, used in the endless sense; setting aside the places in which it is applied to the punishment of the wicked. With regard to the other two phrases, it has been found, that they are without exception used in the endless sense.

Nor does the Greek language furnish any word more determinately expressive of endless duration; and notwithstanding what Dr. C. says to the contrary, it appears that they do as properly and determinately express an endless duration, as the English words eternal and eternity. If therefore these words be explained away to mean a mere temporary duration, it is impossible that any words be used, which would not suffer the same treatment from the same hands.

The texts concerning the sin against the Holy Ghost still remain a clear proof of endless punishment. They are Matt. 12: 31, 32, "The blasphemy against the Holy Ghost, shall not be forgiven unto men. Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world neither in the world to come." Mark 3: 29, "He that shall blaspheme against the Holy Ghost, hath never forgiveness; but is in danger of eternal damnation." Luke 12: 10, "Unto him that blasphemeth against the Holy Ghost, it shall not be forgiven."

So long as the gospel rejects every idea of the salvation of men without forgiveness, so long will these texts confute the salvation of all men.

To these I may add the following texts: 1 John 5: 16, "If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life, for them that sin not unto death. There is a sin unto death. I do not say that he shall pray for it." So that we are not to pray for those who sin unto death. Why not? evidently because their salvation is impossible. If their salvation be possible, I presume no sufficient reason can be given, why we should not pray for it. If it should be said that we are not to pray that the salvation of such should be immediately accomplished, but that it may be accomplished in due time; the answer is at hand, that we are not at liberty to pray that any man may be saved out of due time; and in this sense we are prohibited to pray for the salvation of any man.

Heb. 6: 4-6, " For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come; if they shall fall away, to renew them again unto repentance." Since it is impossible to renew such to repentance, it is according to Dr. C. as well as the scripture, impossible that they be saved. Of like import in Chapter 10: 26, 27, "For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries."

If there remain no more or no longer a sacrifice for sins; then neither will the man whose character is here described, be able by his own sufferings to make a sacrifice or satisfaction for his sins, nor will the sacrifice of Christ be longer of any avail to him. And if the judgment and fiery indignation which shall devour the adversaries, remain for him, he must suffer them without a possibility of escape, either by the sacrifice of Christ or in consequence of his own sufferings.

The woe denounced by Christ on Judas also seems to remain a demonstrative proof of endless punishment. Matt. 26: 24, and Mark 14: 21, "Woe to that man by whom the Son of Man is betrayed; good were it for that man if he had never been born." Let Judas suffer a temporary misery of ever so great duration, it must be infinitely less than an endless duration of happiness. So that if Judas were finally to enjoy endless happiness, he would be an infinite gainer by his existence, let the duration of his previous misery be what it might. It was therefore on the supposition of his final salvation, not only good, but infinitely good, that he had been born; which is a direct contradiction to the declaration of our Savior.

In connection with this passage, I shall introduce the following: Luke 6: 24, "Woe unto you that are rich; for ye have received your consolation." consolation." On the supposition of the salvation of all men, the rich do by no means receive in this life their consolation; but they are to receive infinitely the greatest consolation in the future life. Ps. 17: 14, "From men of the world, who have their portion in this life." Plainly implying that they are to have no portion in the future life. Luke 16: 25, "Son, remember that thou in thy life time receivedst thy good things." If all shall be saved, the rich and the men of the world in no other sense have their portion in this life, than the rest of men. They have some good things in this world, but infinitely the greatest part of their happiness is to be enjoyed in the world to come, and what they enjoy here, is nothing in comparison with what they are to enjoy hereafter. More than this, cannot be said of any man.

Mark 9: 43-49, "If thy hand offend thee, cut it off; it is better for thee, to enter into life maimed, than having two hands, to go into hell, into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off; it is better for thee to enter halt into life, than having two feet, to be cast into hell, into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out;

it is better for thee to enter into the kingdom of God, with one eye, than having two eyes, to be cast into hell-fire; where their worm dieth not, and the fire is not quenched." Matt. 3: 12, "Whose fan is in his hand, and he shall thoroughly purge his floor; and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire."

John 3: 36, "He that believeth on the Son, hath everlasting life; and he that believeth not the Son, shall not see life; but the wrath of God abideth on him." If all are to be saved, then all will see life and enjoy it. Should it be said, that the meaning of this text is barely, that he that believeth not, shall not see life, while he remains an unbeliever; it may be observed, that this sense of the text will admit the idea, that unbelievers may all become believers, at death, or at some future time in life; as it holds forth no more, than that a man while an unbeliever, shall not be admitted to life; and says nothing but that all unbelievers may become believers in this life, or at death; and therefore may attain to life and salvation in heaven, just as soon as those, who are now believers. But can any man bring himself to believe, that this text was not designed to teach us, but that unbelievers will attain to the life and salvation of heaven as soon as believers? If that be the true sense, this text teaches us no more concerning unbelievers, than is true concerning all saints in this state of imperfection. It may on this supposition be said, with equal truth, and in the same sense, that no imperfect saint shall see life, as that no unbeliever shall see life. It is plain, that this text was meant to exhibit some privilege of the believer above the unbeliever. But if the construction, now under consideration, be the true one, and universal salvation be true, what is that privilege? The believer has the promise of an endless life; so has the unbeliever in common with all mankind. The believer cannot perhaps be admitted to the inheritance of that promise, within less than ten or twenty years. Within the same time the unbeliever may be admitted to the same inheritance, whether he be admitted to it at death, or in consequence of some discipline in hell, by which he is led to repentance and faith. The believer has the present comfort of anticipating his future happiness; there is on the plan of universal salvation, abundant foundation for the same anticipation to the unbeliever. It is true, the unbeliever is not yet prepared for the possession of heavenly happiness; neither is the believer during his present imperfection.

Luke 16: 26, " And besides all this, between us and you there is a great gulf fixed; so that they which would pass from hence to you, cannot; neither can they pass to us, that would come