more.

What shall we say of that doctrine, that teaches us the endless duration of evil? So far is the endless sin and misery of the wicked from being inferred from the endless holiness and selicity of the righteous, in the kingdom of the Father, that every proof and demonstration of the latter, concludes equally against the for

mer.

One of the first arguments that ever began to take hold of my mind, and to bring me to think seriously of the system of the Restoration, was, what I read in a little book upon the subject, called The Everlasting Gospel, &c. and is there thus expressed.

"It is as impossible that there should be two endless contrary things, as that there should be two real contrary Deities, a good God and a bad one, or two sorts of contrary creatures, both of truly divine original, some being made good by God, and others bad. For an absolute and merely infinite duration, which has neither beginning nor end, is, according to the confessions of all divines, yea, of every reasonable man, a property peculiar to the uncreated Being only. But such an infinite duration, which, although it has a beginning, yet shall have no end, can only be the property of those creatures that are of divine original. For as these, according to the language of the scripture, are of divine origin, and therefore are rooted in God, or in his almighty creating power, which has no beginning, they can also be everlasting, their existence or duration can also be without end in God. But whatsoever has not its eternal root in God, or in his eternal creating power, but is

sprung up in the creature in this world, by its voluntary turning away from God,& against his holy will, and consequently is an admonition and displeasure to the Most High, and is only suffered by him, such as sin, and the punishment depending thereon, these things cannot possibly be of an absolute endless existence and duration, or remain so long as God shall exist; but must of necessity once cease and be annihilated. For as God is a Being to those creatures which he created good, and which exists through his will, wherein they may subsist and be preserved without end; so he on the contrary, to iniquity and sin, (which against his will, is sprung up in and sticks to the creatures) is a consuming fire, whereby all sin and perverseness in the creatures must be at last consumed, annihilated, and separated from them in the highest degree, in order to restore them to their primitive purity; in the same manner as the fire doth not consume and destroy the gold, but only the dross, and that which is impure."

We will now state some of the arguments in favor of the endless continuance of the happiness of the saints, in the kingdom of their Father: and those which prove that the state of misery shall come to an end.

Christ hath promised, that the happiness of the saints shall have no end; because his life shall have no end, and he is their life.

The misery of the wicked shall end, because the kingdom of evil shall end.

The power of God stands engaged to preserve and keep those who commit themselves to

him; and thus, their union with him shall always continue.

The same is engaged to destroy that covenant with death, and the agreement with hell, whereby sinners are held in subjection to Satan, and thus to take the prey from the mighty, and the captives from the terrible.

The subjects of Christ are his natural subjects; he is their rightful sovereign: but Satan's subjects are slaves led captive by him at his will; he is an usurper, and all that are in bondage to him belong to Christ, who will finally draw them all to himself.

Those that are in bliss shall be eternally attracted by him, and shall always choose that which is good; but when evil is broken, its influence shall no more prevail over those that are captivated by it; and they shall feel the consequences of sin in such a manner as to loathe it; and they shall heartily return, and swear allegiance to their rightful King.

There shall be no influence to draw the saints in bliss from Christ, and thereby dissolve his kingdom; but all the influence of God and goodness, shall tend to dissolve the kingdom of darkness, and to put an end to the thraldom and misery of its unhappy slaves.

Thus, I might go on with a long train of arguments upon this subject; but these may suffice.

Friend. Your arguments would seem very conclusive, for the entire subjection of all things, if you could prove that the word ALL, intends literally and mathematically, the whole, without exception; but this I doubt, will be difficult for

you to do, as you must know that it is very frequently used in common language for a part; and sometimes for only a small part of mankind.

Minister. I acknowledge this is the case in common conversation, and in such parts of the sacred history where we are in no danger of being misled by it, being well informed by the context, or some other passages, or from the nature, or from the circumstances of the facts, that we must take it in a limited sense; but I do not recollect any passage, where any point of doctrine is spoken of,in which the word ALL is used in that uncertain and undeterminate manner; and it is necessary that it should not be used in that way, in matters of importance; because we might be Jed into confusion and great uncertainty thereby; not knowing whether to understand it universally, or partially.-Wherefore I lay down this plain rule, viz. when the word ALL is used in any passage of Scripture, and we are not necessarily obliged, either by the context or some other text, or the nature and circumstances of the case, to understand it partially; and especially where any important point of doctrine is spoken of, we are always to understand it universally, without exception.

Friend. But can you prove from the writings. of the apostles, that they used the word ALL in this large and universal sense?

Minister. Yes, my friend, very easily, and in the most unexceptionable manner. Hear what the author of the Epistle to the Hebrews says upon this matter: "Thou hast put ALL things in subjection under his feet; for in that he put ALL

in subjection under him; he left nothing that is not put under him." Heb, ii. 8.

It is evident, that the apostle's reasoning would be very inaccurate, if not entirely false, upon the supposition that ALL things did not intend ALL, in the largest sense; for how would this conclusion naturally and necessarily follow, "For in that he put ALL in subjection under him, he left nothing that is not put under him;" unless it be premised, that ALL is used in the universal sense of the word.

Friend. But hath not the same apostle made an exception, when he used the word ALL, in some other of his writings?

Minister. Yes, truly; but it is such an exception as justifies this sense of the word, more than a thousand arguments: "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." 1 Cor. xv. 27. Here God the Father being alone excepted, proves all other beings to be included in the words ALL things; and that in so convincing a manner, that I am astonished that I did not perceive it long before I did.

Friend. It is true, that nothing can be plainer, than that ALL things in these places, must mean ALL beings except God; but then, perhaps, St. Paul only meant, that they should be subject to his control, and not brought willingly to obey. If you can prove this point as clearly as you have the other, and from the same authority, it will seem to put the matter with me beyond dispute.