highly absurd to have read, eternal prophets, or prophets which were from eternity; and have therefore rendered it "of old" though it is a stronger word than grad, which they have translated "eternity." Isa. lvii. 15. Many other instances of the like nature might be brought; but these are fully sufficient to convince any unprejudiced mind, that nothing can be concluded in favor of endless punishment, from the word aionien being used to set forth the duration of it, as well as the duration of that life which our Saviour promises to the righteous. But upon the supposition that our Saviour intends no more by the "life eternal," in the 46th verse of the xxvth of St. Matthew's gospel, than he doth in the 34th verse, by "the kingdom prepared from the foundation of the world," (which it would be hard to prove) then an answer might be given without all this labor, in this manner, viz. that as the Father hath appointed Christ a kingdom, so he hath also appointed his saints a kingdom; (see St. Luke, xxii. 29, 30. Rev. ii. 26, 27. iii. 21.) but as the kingdom which the Father hath given to Christ, as a Mediator, and as Judge, shall end, when he shall have subdued all things, and put down all rule, and authoriity, and power; (See 1 Cor. xv. 24, 25, 26, 27, 28) so, of consequence, that kingdom which is given to the saints or overcomers, to subdue the nations, shall also end, when they all shall be subdued, and brought to submit. But as the glory of Christ shall not be lessened but increased, when God shall be ALL in ALL; So the happiness of the saints shall be so far from ending or being diminished, at that period, that it shall then arrive at the summit of perfection; but shall never close nor decrease while JEHOVAH endures. Some time ago, a woman came to hear me, and I happened to mention in my sermon, that Christ's mediatorial kingdom was called everlasting or aionion; but that it must come to an end, when the kingdom should be delivered up to the Father, when he should have put down all rule, and all authority and power. After sermon, she was asked how she liked? She answered, "Not at all: he says the everlasting kingdom of Christ shall end; and I never heard of such a thing before in all my life; and I am sure it must be contrary to Scripture." The person who asked her, told her, that there was such a text somewhere, she could not tell exactly where to find it. But the woman persisted in it, that there was no such text; and went away full of prejudice. Now, had this passage of Scripture been in the book of Revelations, it would not have been so much to be wondered at, that she had never heard of it; but when we consider, that this is expressed in that part of the 15th chapter of St. Paul's first epistle to the Corinthians, which is in the burial service-what shall we say? Thus, if Christ's kingdom shall end, much more Satan's! If rewards, as such, shall cease, how much more punishments! If the everlasting kingdom of the saints, which they shall possess forever and ever (See Dan. vii, 18, 27) shall end, or be swallowed up in that kingdom of boundless love, where God shall be ALL in ALL; how much more, shall all sin, pain, sorrow and death, cease, and have no more a name in God's creation! Friend. But supposing the doctrine of endless misery to be a truth, how would you expect to find it expressed in the Bible? Minister. I should have a right to expect, in the first place, that there would be no promises in the Scripture to the contrary; no such passages as these: "For I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return; that unto me every knee shall bow, and every tongue shall swear; " Isaiah xlv. 23. Mind well EVERY TONGUE SHALL SWEAR. Swearing allegiance, as every civilian will tell you, implies pardon, reception and protection, on the part of the king; and a hearty renouncing of rebellion, true subjection, and willing obedience, on the part of the rebels. Kings of the earth may be deceived, but God cannot; he will never accept of any feigned subjection; and, therefore, all that swear, shall swear in truth and rigteousness;-so shall rebellion cease, and disobedience be no more. The apostle St. Paul, seems to quote this passage of scripture with some variation, in his epistle to the Phillippians, Chap. ii. 9, 10, 11; where, speaking of the sufferings of Christ, and the consequences of the same, he says, "Wherefore God also hath highly exalted him, and given him a name which is above every name; that at (or in) the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth; and that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father." Now this confession appears to me to imply a willing subjection to the authority of the Saviour, brought about by the operation of the blessed Spirit; for the same apostle saith, "Wherefore, I give you to understand, that no man, speaking by the Spirit of God, calleth Jesus accursed; and no man can say that Jesus is the Lord, but by the Holy Ghost." 1 Cor. xii. 3. Then the argument thrown into a syllogistical form, will run thus: If every knee shall bow, of things in heaven, and things in earth, and things under the earth; then shall all rebellion cease.. But the first is true; therefore also the last. If every tongue shall confess that Jesus Christ is Lord to the glory of God the Father; and no man can say that Jesus is the Lord, but by the Holy Ghost; then shall the Holy Ghost work effectually in every man. As the major is proved by Phil. ii. 11, and the minor by 1 Cor. xii. 3, the conclusion must be evident to a demonstration. Friend. I acknowledge, that in the present state, no man can say that Jesus is the Lord but by the Holy Ghost; but when they shall stand before his bar, they shall confess him Lord, to the glory of God the Father by force. Minister. But St. Paul speaks generally, "That no man can say that Jesus is the Lord, but by the Holy Ghost." He does not mention time or place, but represents the matter impossible; beside every expression here used, implies a willing, and not a forced subjection; as bowing in the name of Jesus and confessing him to be Lord of all, to the glory of God the Father. Friend. But we are sometimes told, that God is as much glorified by the eternal damnation of some, as by the eternal salvation of others. Minister. I have, indeed, heard some assert the same. But as the glory of God is the ultimate end of all that he doth, we may properly ask, why he should take any pains to save mankind? But, above all, there is one objection that may be brought against this idea, which is hard to answer; and that is, God hath said, "For I have no pleasure in the death of him that dieth, saith the Lord God. Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way, and live; turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?" Ezek. xviii. 23. xxxiii. 11. It is evident to me, that God must take pleasure in what glorifies his name; and as he hath sworn that he takes no pleasure in the death of the wicked, it must be set down for a truth, that punishment, without having the reformation and subjection of rebels for its end, is unworthy of the Being we adore; and even now, it is called "his strange work," and his strange act." But to proceed: If endless misery were a truth, I should not expect that the mystery of the will of God, which he hath made known unto his chosen, according to his good pleasure, which he hath purposed in himself would be," That, in the dispensation of the fulness of times, he might gather together in one (or rehead) all things in Christ, both which are in heaven, and which are in earth," Ephes. i. 9, 10. Far less should I expect to find, that "it pleased the Father that in him |