An Answer to Mr. Winchester.

In March, 1781, we were surprized with a report, that Mr. Elhanan Winchester, who went from hence the autumn pre­ceding, had fallen in with Murray's doctrine. This report he contradicted in letters to some of his friends, which held many in suspense about the matter, till he published a pamphlet upon it at Philadelphia in September. I soon had a glance of it, but no opportunity deliberately to peruse it till February, after which was the first sight I had of Relly's treatise. By compar­ing them together, an essential difference appears betwixt them, though tending to much the same end; for Relly builds upon an imaginary union with Jesus, but Winchester upon the bene­volent nature of the Deity. Relly declares sin to be an infinite evil, deserving of infinite punishment; but Winchester treats it as a natural, and not a moral evil; as a calamity rather than a crime. Relly holds that salvation is already compleat in Christ, so as to exempt men from all future punishment; but Winches­ter denies the need of Christ's blood to appease any wrath in the Deity, and holds it as a medicine to purge away disorders in nature, which are so great as to require the sufferings of many ages before all will be removed. Relly rather takes it for grant­ed that all men are in Christ, than attempting any fair proof of it; but Winchester states plain arguments upon it, and answers objections. Relly's scheme did not permit him to speak of sal­vation for devils; but Winchester's points thereto. Relly glo­ries in his performance as a new discovery, of which he had not seen the like; but Winchester makes no such pretence, it being a collection out of mystic writers; and indeed it is in nature the [Page 21] same with the philosophy and vain deceit of the second and third centuries, which brought on the antichristian apostacy.

Origen, in the third century, went a step further therein than any in our land have yet done, as I have heard of. ‘En­chanted by the charms of the Platonic philosophy, he set it up as the test of all religion.’ Said he, ‘the source of many evils lies in adhering to the carnal or external part of scripture. Those who do so, shall not attain to the kingdom of God. Let us, therefore, seek after the spirit and sub­stantial fruit of the word, which are hidden and mysterious. The scriptures are of little use to those who understand them as they are written.’ One of the errors that this carried him into was to say, ‘that the torments of the damned will have an end; and that as Christ has been crucified in this world to save mankind, he is to be crucified in the next to save the devils ^*.’ From this source came the doctrine of monke­ry, purgatory, prayers for the dead, and all the rest of the corruptions and tyrannies of Rome. Well therefore did the apostle say, to the chaste spouse of Christ, I fear lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. 2 Cor. xi. 3. To admit of a duplicity of meanings in his word, which cannot be learned from what is written, by comparing one place with another, spiritual things with spiritual, raises such mists and clouds in the minds of men, as intercept between them and the light of truth. And when any are resolved to proceed in that way, disputes with them are as vain as it would be to dispute with clouds carried about of winds, or with raging waves of the sea, foaming out their own shame. 1 Cor. ii. 13, 14. Jude 12, 13. It is also forbidden, because it genders strifes; and the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves, &c. 2 Tim. ii. 23—26. No won­der then that an inspired apostle cried, who is sufficient for these things! May all our eyes be to heaven for direction, while we attempt something of this nature.

Ye shall not surely die, said the serpent to our mother Eve: Which the Baptist church in Philadelphia published as an ob­jection against Mr. Winchester's scheme, four months before his pamphlet came out. Yet he passed it over, till he came near to a close, and then said, ‘I hardly think that those who make this objection think it is any thing to the pur­pose.’ P. 53. And after some reasoning upon it he says, ‘ [Page 22]now let the candid unbiassed reader judge, who most imi­tate the serpent, those who believe and teach that all the promises of God shall be fulfilled as they are spoken, or those who explain away almost all their apparent meaning.’ P. 54. This is a proper key, to open the nature of the mystic scheme. All promises that suit them, must be taken as they are spoken; their literal apparent meaning must be carried beyond any re­strictions; and those who would explain and limit the sense, by the precepts they are connected with, or by the historical and prophetical parts of scripture, will soon be censured as not having "candid and unbiassed minds." Of this the reader may take the following specimen.

How could any man talk at this rate, who pretended to regard the truth of scripture, if he was not involved in a great mist of darkness! And since his design led him to say so much about the original of things in general, and of darkness in particular, a few questions that God once put to a better man than he is, call for his notice. Says God, Who is this that darkeneth counsel, by WORDS WITHOUT KNOWLEDGE! Where wast thou when I laid the foundations of the earth? declare, if thou hast understand­ing. Where is the way where light dwelleth? and as for darkness, where is the place thereof? Job xxxviii. 2—19. Such questions brought Job to cry, I abhor myself, and repent in dust and ashes. And may the writer before us soon meet with so happy a change! To promote which, or if not, to hold up light to others, I shall attempt briefly and plainly to explain the nature of this mystery of iniquity. Some may think that what he has written is so ab­surd, that it deserves no notice; and did all see the same as it is, I should be of their mind. But the case is far otherwise. The turning points in both of these pamphlets have caused the greatest controversies that the world or the church have ever been perplexed with.

The word arbitrary signifies ‘whatever depends upon one's own will and pleasure, any thing that may be done without giving an account of to another ^*.’ And for men to assume such a power one over another, is very odious and pernicious; and why? because darkness and corruption prevail most terribly in fallen nature. Fury, wrath and anger, make most horrid work in the world; and the ruling powers of the earth have often acted more like beasts than men, for these fifteen hundred years; [Page 25] yea, like the worst sort of beasts; leopards, bears, and lions. Rev. xiii. 2. And who can think of attributing any thing of like nature unto God! Our feeble minds shrink away, and would rather believe almost any thing else, than to entertain such thoughts within us. How can a Being of infinite goodness and love make any creature, who shall be miserable without end? How can any, who receive great favours from the mediation and merits of Christ, be eternally lost? And how can it be just with God to damn men forever for not believing his gospel, when Adam in innocency could have no idea of atonement for the guilty, or cleansing for the filthy? Rather than answer either of these questions in the affirmative, men will rack their invention, and strain their thinking powers to such a degree, that, like our straining our sight by looking upon the sun, we cannot see the plainest objects. This is often the case with mystic writers, and is very conspicuous in Mr. Winchester. And, while he has broken himself against the rock most terribly, many serious persons feel a trembling about the matter, not knowing what will be the consequence.

Having read his text, which is Gen. iii. 15, he says, ‘these words contain the first opening of the glorious gospel day to poor lost man.—In order to have proper ideas of the glorious Deity, we must consider him as a Being possessed of infinite wisdom, power, and goodness.’ But immediately goes on to deny that fury, wrath, or anger, could ever dwell in him; for, says he, ‘wherever fury is found, selfishness, envy and pride; are joined therewith: These are the four elements of hell, or fallen nature, and mutually generate each other.’ P. 3. All this is in one page, at his beginning. But as we must look cautiously towards the sun, if we would enjoy its light and benefits, instead of being so hasty in determining what is not in God, let us look a little into ourselves. Is it possible for a man to love his wife, children or friends, with­out hating the wretch that would murder them? And is it possible for any soul to love truth and goodness, without hating deceit and cruelty? And are not love and hatred acts of will? And when we are enabled to accomplish any work we engage in, are we not pleased with it? Yea, and if the work be right, is it not right to be pleased with it? And, if wicked wretches oppose what is right, is it not right to hate such opposition? How then could a man read those words of God, I will put en­mity, and then go on and assert four times over in his sermon, that there was nothing arbitrary, that is, nothing of will or pleasure in the whole affair! Adam's trial was not arbitrary, the threatening was not arbitrary, the remedy was not arbitrary, [Page 26] and punishment upon sinners is not arbitrary! Immediately after the last of these assertions, he says, ‘Oh, would they consider that the scripture never represents the atonement of Christ, as intended to quench or put out a wrath that was risen in the Deity; but to break the power of death in us, and to overcome the wrath of fallen nature; to raise a new life in our souls, and to bring both fallen nature and creatures back into their first state of purity and perfection.’ To confirm which he says, ‘it was evident when our Saviour died, that his blood had a physical power over nature, by the effects it produced, in causing the earth to shake, the rocks to rend, and the graves to open.’ P. 16. Before this he had mentioned our Saviour's warning against deceivers, who cried, lo, here, or lo, there. Luke xvii. 20, 21. Upon which Winchester says, ‘here Christ himself called the Pha­risees to behold, that the kingdom of God was within them; and if within those, who are elsewhere called serpents and vipers, and threatened with the damnation of hell, then cer­tainly in all mankind. This divine seed is the only begin­ning and possibility of a new life; and unless the means of grace can reach that hidden spark, they can do us no good. And it is also certain, that unless there was a seed hidden in our souls, capable of being raised up by the power and at­traction of Christ, nothing from without could take any effect upon us, or raise up the divine life in us, any more than the sun, air and water, of this world, could cause a flint to vegetate like a corn of wheat, or any other seed.’ P. 8, 9. He is so far from denying that God has a will, that he says he ‘continually manifests a will of infinite goodness towards all his creatures, according to their various circum­stances; seeking their recovery and compleat restoration.’ P. 3. Without which he says, ‘the good news which Christ commanded to be preached to every creature is mockery, insult, and insincerity.’ P. 17.

Here is a lively specimen of mystic philosophy, and mystic di­vinity. And it has two things in it, that are very charming to many. One is, that it is calculated to guard against thinking that either God or man act with bad designs towards each other. The other is, that it raises a hope that they will all be reconciled, and come into perfect agreement and happiness at last; notwith­standing very bad things have inevitably interrupted their peace, and made dreadful works between them, which are not likely to be all removed for many ages to come. If so great a good can be obtained, who would not exert all his powers to promote it, and to guard against things that contradict it, and would ob­struct [Page 27] it? As I take it, these are the principal causes for the prevalence of that system in the world, for so long a time, and to so great a degree; and also why those who appear against it are called noisy curs, and by many other hard names. But when men have done their best, and done their worst, one great difficulty has still lain in their way, which they never could re­move, and it is not likely that they ever will. And that is, that God has said, I will put enmity between the two seeds; and there it remains, in such a fixed manner, that the labours of near six thousand years have not removed it, nor brought the two parties a whit nearer together than they were when the war began. Neither is it within my power to believe, that the enmity will ever be removed to eternity. And I think that Paul was of the same mind. Rom. ix. 13—23. And it ap­pears that the same objections were then made against his doc­trine, as are often made in this day; which all centre to this point, why doth he yet find fault? for who hath ever resisted his will? If he doth his will and pleasure through the universe, and is not obliged to give us any better reason therefor than be­cause so it seemed good in his sight, Mat. xi. 26, then why does he find fault with any for acting as they please? Since these things have perplexed the greatest minds, and puzzled the greatest capacities upon earth, it certainly becomes so poor a creature as the writer is to proceed with great reverence and caution.

In the first place I take notice, that the arguments upon this sublime subject are generally from the less against the greater; but that there have been a few in every age, who have argued from the less to the greater; and the latter appears the prefera­ble way to me, especially when I see what approbation my Saviour gave to it. When he was personally upon earth, a Roman captain had a servant that was dear to him, who was taken sick; therefore the captain sent to Jesus for his help, which he was ready to grant; upon information whereof the captain sent again, saying, Lord, trouble not thyself, for I am not worthy that thou shouldest enter under my roof. Wherefore nei­ther thought I myself worthy to came unto thee: But say in a word, and my servant shall be healed. For I also am a man set under authority, having under me soldiers, and I say unto one, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doth it. Luke vii. 6—8. Now it appears to me that the captain, like other rational men, received the thinking reasoning faculty in a natural way; but I am persuaded that he had not so much as the seed of this way of reasoning, till it was given him from above. And the foregoing treatise of Mr. Relly [Page 28] confirms this sentiment; since, as has been observed, after all his high notions of union, he denies the possibility of God's loving any but such as he saw worthy of it. If so, the Roman captain could not have been highly commended by Jesus, for twice over denying that himself was worthy of God's free fa­vours. And I remember that a person of good credit in old times said, O Lord, I know that the way of man is not IN HIM­SELF. Jer. x. 23. And that another, by good authority, called the sinner to forsake his way and thoughts, and to turn to HIM, whose thoughts and ways are as high above ours, as the heavens are above the earth. Isai. lv. 7—9. And, if I mistake not, the very nature of faith carries us off from self, to the truth of another; from trusting in an arm of flesh, to trust wholly in the Lord. And persons of a contrary character see not when good cometh. Jer. xvii. 5, 6.

This was the case with the Pharisees. Though they were at the head of the only church of God then in the world, yet they were ready to listen to the lo, here, or lo, there, of deceivers, at the time when the promised Messiah was within them; or in the midst of them, as others render the words. He was then within that church, perfectly obeying all the laws which God had given to it, and fulfilling the prophecies concerning him. By his kingly power he daily caused the blind to see, the lame to walk, lepers to become clean, the deaf to hear, the dead to live, and the poor to have the gospel preached to them. All which gave offence to those who imagined that they had an inhe­rent power to walk to the temple, to cleanse themselves, to hear and live. Mat. xi. 3—19. If the seed spoken of in the first promise of salvation, meant any intellectual power in every man, no reason can be given for its being called the seed of the woman, the weaker vessel. But when we see Jesus, who was born of a virgin, without the knowledge of man, the words appear full of important meaning. To prepare his way in Israel, all flesh was cried down as fading-grass; yea, as less than nothing, and vanity, before him. And Peter assures us, that souls are born again of this seed. Isai. xl. 6—17. 1 Pet. i. 23—25. The change is wrought by receiving with meekness the ingrafted word. James i. 21. Each metaphor bespeaks and vital union with the truth we were stangers to before ^*. And it might as well be argued, that a woman may bear children without the knowledge of man, or that a rich soil can bear wheat without sowing any therein, as that any soul can be [Page 29] saved without supernatural revelation. The angels of light saw much more of God, after he was manifest in the flesh, than they ever did before. 1 Tim. iii. 16. Eph. iii. 10; 11. What madness must it then be in fallen men, to set up reason against the word of God! But,

1. How can it be, that a God of infinite love should give existence to any creatures who shall be miserable without end? If any ask this question without due fear and reverence, let them turn and consider how they can answer God's questions to them. Isai. xl. 12—28. Rom. ix. 20—23. The command is, let all things be done decently and in order; but this word has often been perverted, to promote the greatest disorders upon earth. Glass is the best medium we have to let light into our dwellings, and fire will penetrate into rocks, and break them to pieces. Therefore these metaphors are made use of to repre­sent the excellency of the word of God. 2 Cor. iii. 18, and iv. 2—4. Jer. xxiii. 29. When the earth intercepts between us and the sun, it is dark in our windows, as well as else­where. And such is the effect, when human inventions, or any earthly object, gets between our souls and the Son of righteousness. The number of the beast is the number of a man; and John saw as it were a sea of glass mingled with fire; and those who had gotten a compleat victory over that number stand­ing thereon, having the harps of God. And they sing the song of Moses, lawgiver to Israel, and the song of the Lamb, who is our lawgiver, judge, and king. Rev. xiii. 18, and xv. 2, 3. Isai. xxxiii. 22. As it were, plainly shews that the words are to be taken in a figurative sense; but the mystics take them literally, for the matter that angels and men were made out of▪ This confounding of matter and mind together, is no little part of mystery Babylon. Though a still more horrid part is, their confounding of creatures with their Creator! Fire, light, and animal spirits, are all objects of sense: Yet the mystics assert, that they are images of the Triune God. P. 4. This is so opposite to truth, that he said to Israel, ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of [Page 30] the midst of the fire; take heed therefore lest ye corrupt yourselves. Deut. iv. 15, 16. Yet men, even to this day, are bewitched with such corruptions. The conceit that divine wisdom was Adam's first wife, and that meats and a woman were afterwards given him to satisfy his lusts, and to prevent worse evils, car­ried many gloomy heads, in eastern climes, away from human society, and the duties thereof, into solitary places, in search after that wisdom. By degrees this was improved into nun­neries, celibacy of the clergy, and their arbitrary prohibition of meats—Canons which were often dispensed with for mo­ney; and meats and women were allowed of, to prevent worse evils. Thus many departed from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy, having their conscience feared with a hot iron: Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them who believe and know the truth. 1 Tim. iv. 1—3.

A spirit can think, speak and act; and the actions or works of God are evidently intended by his back parts, which are plainly seen by believers, though no man can see his face and live. Exod. xxxiii. 20—23. When a creature's thoughts, words and actions, exactly agree together, he exhibits the brightest image of God that we know of; but to talk one thing, while they think and act the reverse, is precisely the image of the devil. A notable instance hereof appears in a company from Europe, with a woman at their head, who began openly two years ago to propagate the above doctrine of devils in the county of Albany, with great power, signs, and lying wonders. 2 Thess. ii. 7—12. They prevailed so far thereby last summer, as to make their head-quarters at Harvard, in Worcester county, at a house where Shadrach Ireland had been at the head of a like delusion for many years before. The doctrine, both of Balaam and Jezebel, was to draw people into sen­suality, and worship objects of sense. To seduce my servants, says Jesus, to commit fornication, and to eat things sacrificed unto idols. Rev. ii. 14—20. The reason why God has so exactly described these, and all other events, in his word, even from the beginning of time, is this, says he, because I knew thee that thou wast obstinate, and thy neck an iron sinew, and thy brow brass. Lest thou shouldest say, mine idol hath done them, &c. Isai. xlviii. 4, 5. In general their idols are their own inventions. Some have gain for their god, others their belly; and, to ease their con­sciences, many have their idol shepherds; trust other men to see for them. Eph. v. 5. Phil. iii. 19. Zech. xi. 16, 17. And the farthest that human invention could ever go in this respect, [Page 31] was to sacrifice their sons and their daughters unto devils. Psalm cvi. 35—39. Mic. vi. 7. And it is a mean piece of dishonesty for any to steal a finer dress than this for human wisdom, from the divine oracles, and then to use the same against the infallible inspiration of the book they took it from. These things being premised, I come to offer a direct answer to the above question.

As the powers of thinking and choice are essential to all im­mortal spirits, they must necessarily desire the knowledge and enjoyment of the best good; and as all finite knowledge is bound­ed by certain limits, they would ever be liable to err, if they had not some sufficient guard against it. And the best guard which we can conceive of, is to have the infinite excellency of all God's perfections displayed before us in the clearest light, so as fully to demonstrate, that every desirable good is to be en­joyed in the way of obedience; and that disobedience to him is infinitely hateful and dreadful. The more deeply these ideas are fixed, and the stronger the persuasion is that he cannot err. and that all his requirements are holy, just and good, the more earnest will be the desire to know and do his will continually. Mutual esteem and confidence constitute the strength and happi­ness of any community. Delusion has often done much this way; but what discord and resentment has ensued, when the deceit has been detected! Who then can tell how strong the bond of peace is, where a full assurance is granted of eternal security against any such thing! As I take it, all the sacred volume, and every event that has ever happened in the universe, have been ordered so by infinite wisdom, as forever to fix these ideas in every believing mind, and the endless torments of the wicked answer the same end; and reason most surely teaches, that none could desire to break God's laws, or to neglect his grace, if they did not imagine to get some good, or to avoid some present evil, by so doing.

2. Since Adam in innocency could have no idea of atonement for the guilty, or cleansing for the filthy, how can his fallen children be justly damned for not believing the gospel? Answer, divine revelation was the only means whereby Adam knew that he ought not to eat of the forbidden tree; and nothing is more contrary to the law of supreme love to God, than a disbelief of his testimony. And in every nation where his gospel has come, he has given sufficient witnesses of its verity; and if we receive the witness of men, the witness of God is infinitely greater. His witnesses, it is true, have long prophesied in sackcloth; that is, men and devils have cast a disagreeable covering over them; but I trust the time is hastening, when it shall be taken entirely off. Permit me therefore to make a little attempt towards so [Page 32] desirable an end. Though many pretend that the doctrine of the Trinity is such as we can have no intelligible ideas of; yet believers know the contrary. For, take away the succession of time, and the mode wherein earthly relations commence, which have no place in the Deity, and we may easily conceive of a Father and Son perfectly equal in capacity and excellency, with such an oneness in nature, and peculiarity of relation, as no others have; and also that they have their breath or spirit by which they act. And when the Jews pretended that Jesus had but one witness, which is not a sufficient proof in law, he an­swered them, by appealing to the works done by him and his Father, which demonstrated his divine mission; and which were done for this end, that all men should honor the Son, EVEN as they honor the Father. John v. 17—37. Those works were all effected by the Holy Spirit, which I take to be the reason why those who, against light, with a despiteful mind, ascribed his good works to a bad cause, could never have forgiveness, neither in this world nor in the world to come. Mat. xii. 24—32. Heb. x. 29, which, by the way, is a most explicit testimony against the conceit of universal salvation.

Witnesses are to prove points that are disputed; and ever since the serpent beguiled Eve, the greatest contest has been upon these two points, viz. whether all that God says is true? or if true, how it can be equal? Now the clearest light which has ever been held up in this dark world about these matters, has been in and by the church of God, represented in the old testament by one candlestick, and in the new testament by two. The twelve patriarchs constituted the first, and the twelve apostles the other; and both incorporated together seem to be intended by the twenty-four elders; as the four beasts or living creatures mean their ministers in the four quarters of the earth. This united candlestick stands upon the holy writings; and the apostles appear to be put first, because they explain the pro­phets; which order appears both in the first building of the Christian church, and also in her triumph over mystery Baby­lon. Ep. ii. 20. Rev. xviii. 20. The veil that Babylon has drawn over the nations, has been principally by darkening the truth with old testament figures, instead of explaining them by new testament light. That none can see Christs kingdom without regeneration, and that no striving about who shall be greatest can be allowed of therein, are two of the most essential articles in his kingdom. Every thing therefore of a contrary nature, which any have called religion, has been a veil and covering over the nations, to shut out the light of truth. The Father's love is as free as water, and as beneficial too; and the [Page 33] obedience and blood of the Son demonstrate that it flows to men in a way of perfect truth and equity; and it is the Holy Ghost that discovers and communicates these infinite blessings; these I take to be intended by the three witnesses in 1 John v. 8. And the works of the Father and the Son, wrought by the Holy Ghost, I believe are intended by the two witnesses, and the golden oil, which they empty into the church out of themselves. For it is not by might, nor by power, but by MY SPIRIT, saith the Lord of hosts. Zech. iv. 3—14. Rev. xi. 3—19. And every unbeliever strives against, and resists this spirit; for which therefore the finally impenitent will justly be damned. Gen. vi. 3. Acts vii. 51. For, says God, they hold fast deceit, they refuse to return. Through deceit they refuse to know me. Jer. viii. 5, and ix. 6. They love darkness rather than light. And when a regard to truth and equity is entirely shut out by men in power, the witnesses appear to be killed. Isai. lix. 8.

3. But how can any perish who have received great benefits by Christ's mediation and merits? Can he lose any that he has bought? 2 Pet. ii. 1. This is a text that Mr. Winchester lays stress upon. P. 32. But let him remember that the same word is used in the pro­phetic song of Moses, concerning some who did not escape divine vengeance, which Paul applies to such as sin wilfully and spitefully, af­ter receiving the knowledge of the truth, &c. Deut. xxxii. 6, 35. Heb. x. 26—29. And those whom God saved out of Egypt, and yet af­terward destroyed for their unbelief, are named as a leading evidence against men who turn grace into lasciviousness. Jude 5. Indeed what good is there in this lower world which does not come by the mediation and merits of Christ? By sin every favour was forfeited, and he is the Saviour of all men, especially of those that believe. 1 Tim. iv. 10. The rock which all Israel drank of was Christ. 1 Cor. x. 4, 5. And it was the spirit of Christ that preached in Noah, when the long suffering of God waited upon the old world; who were spi­rits in prison, when Peter wrote his first epistle. 1 Pet. i. 11, and iii. 19, 20. Which words were perverted by antichrist, to prove the doctrine of purgatory, and are now brought to prove general salvation. But Christ assures us, that if any one is not recon­ciled before he be cast into prison, he shall by no means come out thence, till he has paid the uttermost farthing. Mat. v. 25, 26. Com­mon salvations to all, as well as special ones to believers, are all from Christ; and to conceit that the former are to be looked for else­where, has ruined multitudes. We are warned against opposition of science, falsely so called. The conceit, that science for time, and science for eternity, are opposite things, is a most fatal delusion. 1 Tim. iv. 7—9, and vi. 1—21. Do not err, my beloved brethren, every good gift comes from the Father of lights. Jam. i. 16, 17, and iv. 13—17. The prince of darkness could not touch a hoof of Job's cattle, nor of the Gadarenes swine, without divine permission; and that was exactly limited, and also over-ruled for great good. [Page 34] Job i. 10, 12, and xlii. 10—12. Luke viii. 32—39. What fools then are all they who yield to deceit and cruelty (which is worship­ping the devil) to obtain any earthly good! In the second and third centuries he prevailed with Christian teachers to adopt it as a max­im, that it was a virtue to deceive and lie for a good end. And in the fourth century Constantine was drawn into this scheme; when they added, that it was a virtue to inflict temporal penalties, and cor­poral tortures, for the same end. And this veil has been spread over the nations ever since. Indeed it would have spoiled the de­sign, to have proclaimed it to all the people. Much pains were taken to keep it as a secret, betwixt civil and religious officers. But the terrible shakings that have lately taken place, in earthly states, and religious communities, have discovered this deceit, and caused mens hearts to fail them. For if a man may lie for a good end, he must necessarily be the judge of that end; therefore when it is perceived that he acts upon such a principle, others never know when to believe him, nor how to trust him. And what distress does this now cause through the world! This leads me to a glo­rious promise, which Mr. Winchester builds much upon, in his arguments against us, viz. death shall be swallowed up in victory.

God being the fountain of life, the first sense of the word death is loss of union and communion with him. Three points are most strongly asserted of his character, which are, that it is impossible for him to lie, to deny himself, or to entice any into sin. 2 Tim. ii. 13. Heb. vi. 18. James i. 13. Every thing that happens of this nature proceeds from fallen angels, and fallen men, who are much alike. The second sense of the word death is the dissolution of our bo­dies, including the means of it, as disorders in ourselves, and vio­lence from others. Murder and lying form the character of the devil and his children. John viii. 44. And the infliction of just punish­ment therefor, compleats the full sense of those dreadful terms, death and hell, as they are used in scripture. And the indulgence of known deceit and cruelty appears to be the covenant with death, and agreement with hell, that scornful men in power have often imagined to secure themselves by. Such have frequently treated the warnings of truth with mockery; and thereby the bands of many have been made strong. They reason thus, is not the Lord among us? none evil can come upon us. From a negative proposition they form a positive conclusion. For any soul to profess that Christ is in him, and that he has the witness of it in himself, this they cannot endure, and why? because, if that be necessary and attainable, I am con­demned without it, and in neglect of it. Self-defence, therefore, moves them to oppose such things, and to say, when the overflowing scourge shall pass through, it shall not come unto us. But God has promised to establish the mountain of his house above all such pow­ers, and to make a glorious feast there. Even a feast which shall cause many nations to flow thereto, as freely as the waters ever [Page 35] ran; with this language, come and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us of HIS ways, and we will walk in HIS paths. The effect whereof will be the turning of swords into instruments of agriculture, and bringing wars to an end. The covering and veil over the nations shall be destroyed, and death swallowed up in victory. 1 John ii. 21, and iii. 14. Prov. viii. 36. Isai. xxv. 6, 7, and xxviii. 14—22. Micah iii. 11, and iv. 1—5. The only lawful use of the sword before is to defend the injured against those who would hurt or destroy. Isai. xi. 9, 10. Rom. xiii. 1—10. To the redeemed death will then be entirely swallowed up; their enemies all be disarmed and subdued, and their sorrows turned into joy. Mal. iv. 1—3. 1 Cor. xv. 54—58. But at the same time God will lay judgment to the line, and righteousness to the plummet, in such a manner, that impeni­tent scorners will have neither covering nor rest; but a perpetual vexation, only to understand the report. Which report plainly intends the gospel that they rejected. Isai. liii. 1. Rom. x. 16. Victory and triumph mean honor and joy to the victors; but when were the words ever used, either for the annihilation or for the happi­ness of all enemies? Can such a sense of those terms be found in language? If not, it is arbitrary with a witness to impose such a sense upon the word of God. See 2 Cor. ii. 14—17. Col. ii. 15. Psalm xlvii. 1—3, and lxviii. 18. If Isai. xxviii. 14—22, be com­pared with Mat. vii. 24—27, it appears, that while believers who hear Christ's sayings, and do them, will enjoy eternal security, all that are of the opposite character will be overthrown by the storm.

The misery of fallen men lies greatly in this; they first set up the idol in their heart, and then come to enquire of God. This was the error of Balaam. But if we were willing to learn of Jesus, and to do his sayings; to take all our ideas from the word of truth, and to act accordingly, how happy should we be? Christ calls us this day to work, as much as ever Moses did; but the latter stipu­lates the price for it; the other promises the soul that it shall receive what is right, he being the judge. Debt is a reward promised for a certain service; and which may be claimed when the service is performed, whatever difference there may be in value betwixt the service and the reward. God, as the moral Governor of the world, never fails to pay all his debts; that is, to reward every one for any service that is in any sense good; but man would claim more, and, like Cain, are often filled with wrath, because others are accepted and they not. But in the great day he will stop every mouth with this question; Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Mat. xx. 1—16. All the contest turns upon that point. To name such a thing as his chosen, or his elect, as intending a certain number of the human race that he will save, while he inflicts deserved punishment upon the rest, this many cannot endure; and why? because if his will, [Page 36] his choice, must determine the whole matter, it is infinitely dan­gerous for me to set up my will against him. And it is also certain from hence, that if I do so, I cannot possibly succeed; and when I am entirely defeated, it will lie wholly with him whether he will shew me any mercy or not. Dreadful thought! Who can bear it! Any thing must be listened to rather than this. In July, 1780, I heard Mr. Winchester preach in Boston, from Rom. x. 4; when he spake against universal salvation, and observed, that if men ran to such horrid extravagances as they did, in times when it was not disputed but that such as died in sin would have endless misery, what would they do if they were taught that every one should finally be saved? Among the many objections that he has now attempted to answer, I think he has passed this over in silence, which is no clear proof that he thought it could be answered. But if God is continually seeking to make every creature happy, why does he not do it? If obstructions thereto have arose that he did not foresee, where was his wisdom? If he foresaw them, and could not prevent them, where was his power? And if he could have prevented them, and did not, where was his goodness? A fair answer to these ques­tions will settle the whole controversy.

A clear right to property, and a good right to govern, are two very plain ideas. And it is also well known, that property cannot be holden, nor government maintained, without some token of acknowledgment is paid, by the tenant and the subject. For this token from Adam, God reserved but one tree to himself; therefore by eating of it man rebelled against heaven, and seized upon the earth for his own. And when God had used such other methods as he pleased, he sent his only begotten Son, to demand his due; but the tenants said, this is the heir, come let us kill him, and let us seize on his inheritance. Mat. xxi. 38. And the same disposition of rob­bery and violence is visible through the world to this day. And now it is openly declared, that God did not act arbitrarily in those affairs. If he could have had his own will and pleasure, he would never have put man to such a trial; and does not arbitrarily inflict punishment upon him, poor creature, now he has fallen, and has got into such a terrible labyrinth! However, he intends yet to deliver him before he quits his pursuit, though it will be "ages of ages before the work is perfected!" If this does not discover an infinite malignity in sin, what can it be!

We must deny that there is an infinite dignity in the person of Jesus, or else allow that there was an infinite merit in his death. And to deny his right to bestow the fruits thereof upon whom he pleaseth, would be to deny him that right to property, which is claimed by every freeman upon earth. To say that he owes us those fruits, is the height of madness! And he declares to all what will be the issue of the contest, with those who say, we will not have this man to reign over us. Luke xix. 14—27. Let all wake up then, [Page 37] and see where we are! The whole dispute that we have been upon is about the extent of promised salvation. Who has promised any such thing? Answer, all the promises of God are in Jesus Christ, yea, and in him amen, to the glory of God, by his church. Did why prince ever issue a proclamation of grace to rebels, without any restrictions? And was it ever thought among men, that it was in­consistent with justice, truth or mercy, to give exact descriptions of some particular characters of rebels, and to except such out of the general act of grace? and was it ever called mockery, insult, and insincerity, to call all the rest to come in, with a free promise of pardon and life, if they came in by the certain time that was see? Is not justice and truth as much concerned in vindicating the rights and honor of government, by exemplary punishment upon the con­temners thereof, as in shewing mercy to penitents? And can there be any dependence made upon what Christ has said, if he has not except­ed some sort of sinners out of his gospel proclamation? yea, and declared that such will have a much sorer punishment than sinners against the light of nature, or the law of Moses? Luke x. 11—16. Heb. vi. 6, and x. 28, 29, and xii. 25, 26. No pardon was ever promised to men who presumptuously and despitefully acted against the light. Num. xv. 27—31. Psalm xix. 13. Mat. xii. 31, 32. And the cause why Paul obtained mercy was his sinning ignorantly, and not presumptuously. 1 Tim. i. 13. Now it has been proved, that to expect and claim promised blessings, in a way of disregard to his precepts, is presumption, and tempting of God. Concerning such, he swore that they should not enter into his rest. A chief leader in this way said to Moses and Aaron, all the congregation are holy, every one of them; wherefore then lift you up yourselves? But the command to the people was, depart from the tents of these wicked men, and touch nothing of theirs. Num. xvi. 3—26. Which things are recorded for a warning to all. Jude 11.

Fury in men often operates unreasonably; of this there is nothing in God. And his debates with his vineyard are in exact measure, and to purge away sin. But withered boughs will be cast into the fire; for it is a people of no understanding; therefore he that made them will not have mercy on them; and he that formed them will shew them no fa­vour. Isai. xxvii. 4—11. This appears to be the only place in the bible where fury is said not to be in God; while the word is ap­plied to his righteous vengeance upon the wicked near fifty times therein. And though Winchester has referred us to above sixty places, to prove that the words everlasting, forever, &c. are used in a limited sense, p. 37, 38, yet all but two of them are in the old testament, when they were under shadows which were to end, while the substances they typified were to continue. And his two proofs out of the new testament are these, viz. Paul speake to Philemon of receiving his servant forever. But how? not now as a servant, But as a beloved brother; and will that relation ever end? Again, in [Page 38] Rev. xiv. 6. the word everlasting is evidently connected with the word gospel, and not with the preaching it upon earth; and is not the gospel of an endless nature? These are his only proofs from the new testament, to limit the sense of those words. And his party are forced to confess that the duration of misery, and the continu­ance of happiness, are both expressed by the same Greek word in Mat. xxv. 46. And if the words used in Rev. xx. 10, to express the continuance of punishment in the burning lake, do not mean endless duration, Dr. Doddrige says, it is hard to say what words can do it. And by suffering sinners, in various ways, to exert themselves as far as creature power can possibly go, how will their defeat and confusion demonstrate the folly of not following divine direction entirely! And while their defeat, confusion and misery, are ever visible to the blessed, what reverence, esteem, joy, and praise to their God and Saviour, will it ever excite in redeemed souls! And angels will join their song. Isai. lxvi. 24. Luke xiii. 27—29. Rev. xiv. 10, and xix. 1—6.

In a word, if any one of the human race is finally lost, the scheme we oppose must be false. And he who cannot err says of one of them, good were it for that man if he had never been born. The way Winchester takes here, is to prove that Job and Jeremiah wished that they had not been born, whose sufferings were light and short to what Judas's will be. P. 42, 43. But will he lift up his head, and argue again, that because good men were mistaken, that there­fore Christ was also! In the next page he mentions what Solomon says, about an extraordinary long life, and large family, to a wicked man; and that an untimely birth would be better than his. Eccl. vi. 3—6. From whence he argues, that Christ's meaning was, that if Judas had died in the womb, it would have been good for him; that then ‘he would have been at rest, where the wicked cease from troubling, and where the weary are at rest.’ But as certainly as the Bible is true, all things do work together for the good of all the objects of God's love. Rom. viii. 28. Therefore if Judas had been an object of that love, it would have been good for him to have been born, and to go through all that he did; as it real­ly was for Job and Jeremiah, though they once thought otherwise. Till a fair answer can be given to this argument, I think it need­less to follow my opponent any further. And shall close with naming a few plain scripture rules of decency and gospel order, with some motives to enforce them.

1. Christ is head of all principality and power, and the church is compleat in him; and every soul who truly receives him, re­ceives him as such; and is commanded to walk in Christ as he received him, as he has been taught. Therefore we are required, not to let men or angels intrude their commands or judgments be­twixt the believer and his glorious head. Gal. 1.8, 9. Col. ii. 6—23.

2. In admission of members, let every church be careful that [Page 39] they receive none but such as give a personal credible profession of a saving union to Christ by faith. Luke vi. 45. John i. 12—14. Acts ii. 47. Rom. x. 10.

3. Let all teachers endeavour to use sound speech, which cannot be condemned; words easy to be understood, and which give a dis­tinct and certain sound; and be as willing that others should judge, as they are to speak. 1 Cor. xiv. 7—40. Titus ii. 7, 8.

4. In public communities, let men ever have the lead and govern­ment; so that when women are heard, and all due regard is paid to them in their places, it may be done in such a manner, that it shall still be evident that they are not heads and governors of public assemblies, but under covert. Luke ii. 38. 1 Cor. xi. 3—16, xiv. 34, 35. 1 Tim. ii. 11, 12.

5. Exclude all striving about who shall be the greatest, and by love serve one another. Let due esteem and assistance be given to offi­cers in their places; while all are subject one to another, and be cloath­ed with humility: For God resisteth the proud, but giveth grace unto the humble. Luke ix. 46—50. Heb. xiii. 7, 17. 1 Pet. v. 1—5.

6. Let all be upon their guard against teachers who are fond of addressing the passions, and putting animal nature into motion, without enlightening the understanding, convincing the conscience, and establishing the judgment. Jer. iii. 15. Acts xxv. 18. 2 Cor. iv. 2. Eph. iv. 14—16. Heb. xiii. 9.

7. Be not slothful in business, but fervent in spirit, serving the Lord; and indulge not the disposition of eating any man's bread for naught. Rom. xii. 2 Thess. iii. 6—12.

With regard to this last rule, two great extremes have long served to uphold each other. Ministers who have been supported by tax and compulsion have frequently eat other men's bread for naught. Seeing of which has carried many into the opposite extreme. Some have gone so far as to elect pastors, and to partake of the fruit of their labours from year to year, without thinking themselves under obligation to support them in their work, or to reward them there­for. Neither honor nor conscience would have permitted either party to act as they have done, if it had not been in religious affairs. When believers view the glory and authority of their Lord and Saviour, it moves them most freely and faithfully to attend to the duties of their station, be they in office or out of it, in church or state. They choose the things that please him; and to fill up their places with duty and usefulness is their greatest concern; knowing that such labour cannot be in vain in the Lord. But violence has so long been connected with authority, on one hand, and licen­tiousness with the word freedom on the other, that it is not an easy matter to separate them in the minds of men. But what worship must it be, that can influence any to lay such a claim to the goods or labours of others, as truth and equity between man and man will not give! Much light in these things is already granted in our land, [Page 40] and it is hoped that a greater reformation is before us. To promote which, the following considerations may be serviceable.

1. Only by pride cometh contention, and the love of money is the root of all evil. Prov. xiii. 10. 1 Tim. vi. 10. Which evi­dently are imaginations that we can do better for ourselves, than God would do for us, if we were entirely directed by him; and that we have a better right to power and property, than our neighbours have. But how great is this delusion! When souls are reconciled to God, and act in union and communion with him, their greatest trials and afflictions work together for their everlasting good. Whereas each man who regards self above God, all that he gets in that way increases his misery: For the more he has got of a separate interest of his own, the more he has to take care of and defend, both against God and man; a woful task indeed! The great events of a seven years war now hold up a striking demonstration of this truth to all the world.

2. Self-condemnation of all things is the most opposite to happi­ness. And though men have various ways to blind or bribe their consciences now, in violating the golden rule, yet the day is hasten­ing that will remove all such coverings forever. It will then be said, to such as die in their sins, remember that thou in thy life-time receivedst thy good things; but now—a great gulf is fixed. How much she hath glorified herself, and lived deliciously, so much torment and sor­row give her. Luke xvi. 25, 26. Rev. xviii. 7. And never will they be again able either to conceal their shame, or to be insensible of their guilt. In vain do some pretend that the rich man had a good seed within him, because he was so earnest that his brethren might not come to that place of torment; which, they say, is con­trary to the temper of devils. For the devils are deceived, as well as men; and pray as earnestly as they against torment, when in their immediate view. Luke viii. 28—31. And it is as vain to argue, that there cannot be different degrees of punishment, if hell-torments are without end.

3. Every soul now is either a slave to sin, or a servant of righ­teousness; either under the bondage of corruption, or in the liberty of God's children, in a greater or less degree. Rom. vi. 16, and viii. 9—21. Our present as well as eternal welfare is therefore what immediately concerns this present argument. The more we can ob­tain of victory over corruption, and of real conformity to the will of God, the happier we are here. Great peace have all they who love his law, and nothing shall offend them; but they who walk after their own lusts, are murmurers and complainers. Jude 16. Could it therefore be possible, that the torments of the damned would have an end, yet we are certainly as safe as our opponents; but, on the other hand, what a risk do they run in their way! If reason can be heard, it will make every one in earnest to know and live to GOD.