THIS is the important commission given by the blessed Head of the Church to the apostles, the first ministers in his kingdom; and in them to all who should be in future au­thorized to publish the glad tidings of his sal­vation, in all succeeding generations to the end of the world. In these words, the extent of our mission is mentioned—the nature of our errand unfolded,—and the conditions of salvation, we are to publish in the name of our blessed master, are expressly declared. To this divine rule you are then to look, would you know whether we deviate from our commission or not

This Discourse is not designed to prove the truth of the christian religion: It is addressed to those only who declare themselves christians, and profess to believe that the gospel is the on­ly charter of hope to men: It therefore pro­ceeds upon christian principles, takes for granted that the bible is true, and undertakes to shew by scripture what the gospel promiseth to do for men, and upon what terms we may hope for the rewards of it.

The gospel scheme is built upon a sufficient [Page 6] atonement, which is already made to divine justice for sin. The bible informs, that ori­ginally God made man upright, put him un­der a certain law, and declared death to be the award of disobedience to it—that man how­ever transgressed, and stood exposed to the pe­nalty—but that Jesus Christ, the second per­son in the sacred trinity, undertook his restora­tion, and accomplished it by his own suffer­ings and death in the place of the offender.

The generally received doctrine of the christian church is, and has been, that Jesus Christ, having ransomed human nature by paying the price of our redemption, steps forth in his own right, as our Proprietor, King and Judge; enacts laws for us to observe; and offers all the rewards of his purchase upon such terms as to his infinite wisdom seem pro­per. In a word, that the terms proposed are repentance of sin, and faith in the Redeemer.

In conformity to this faith of the Church of God, judging it to be fully and clearly sup­ported in divine revelation: I have constantly maintained, that there is no other name un­der heaven, than that of Jesus Christ, by which men can be saved—that HE hath re­deemed mankind—paid the price of our ran­som; and is become our law-giver and judge— that in consequence of his dominion over us, he has treated us as agents; enacted laws to bind us; and condescended to make a gracious [Page 7] covenant with us in the gospel, in which co­venant he promises to give us his salvation, upon condition that we believe in him, submit to his laws, and repent of our sins—but has threatened to exclude us from the benefits of his purchase, if we continue in impenitence and unbelief—and that we must therefore comply with these conditions, or submit to a miserable eternity.

Many of you are my witnesses, that this has uniformly been the great burden of my in­structions from my youth to the present day. The doctrine has also been universally believed in this society, where, for a course of many years, unless I am mistaken, there has been as perfect an uniformity of religious sentiment, as ever was in any congregation.

Happy, I sincerely believe, it had been for the town at large, and for this society in par­ticular, had the doctrine never been opposed: Of late, however, there are those who deny the human race to be agents—that the gospel is a covenant between God and men—or that it has any conditions of life in it—and who as­sert, that Jesus Christ having paid the whole debt to divine justice, which every human creature had contracted by sin, that a second payment cannot be justly required; and there­fore, however men may live here, the whole human nature must and will be finally happy. This doctrine is in direct opposition to what [Page 8] you have early and ever been taught. It ap­pears to clash with the words of our text; and it opposeth the whole system of the faith, I have ever believed and taught. Can I do less than to examine it candidly by the word of God?

I am now to take my final leave of my country, and of this my charge; upon both which I earnestly wish and implore every di­vine blessing, which may conduce to their comfort here, and their happiness forever. But how can I expect the accomplishment of this wish, unless I leave them established in the truth?—rooted and grounded in the faith and order of the gospel? Should the doctrine I op­pose be found true, I should think it an honor to retract my present mistake; and this dis­position I hope to find in others. However, should the doctrine you all have till of late re­ceived, be found supported by God's word, it must be my duty to call upon you, to hold fast the beginning of Your confidence and hope. My obligation to you as a spiritual instructor, and my higher obligation to the great Head of the Church as his embassadour, conspire to de­mand this of me.

"Men, Brethren and Fathers, hear ye therefore my defence, which I now make unto you". The words of the text prove, that all men shall not be saved by gospel, unless all men shall believe it.—They are the very words [Page 9] of the great Redeemer himself, who has ransomed us from death; and they contain the terms upon which only HE has ordered the gospel to be published

The words are addressed to the apostles; and these first christian ministers are directed to go into all the world, and preach the gospel to every creature; then follow the very words of the gospel they were to publish. He that believeth and is baptized, shall be saved; but he that believ­eth not, shall be damned. When we know the true import of these words, we shall also know what the conditions of salvation are, which Christ has fixed.

To believe and be baptized must signify, not only to believe that Jesus is the Christ; but to repent of our sins, and submit to his govern­ment; for so much Christ hath elsewhere expressly required. So, to be saved, 'as this is Christ's gift,' must intend the enjoyment of his salvation.

And on the other hand, not to believe, must signify, not only to deny Christ before men, but to reject his government: And to be damned must be, to be rejected from the above salvation.

Let the meaning of the word damned be con­demned, or judged, or however you interpret it, it stands in direct opposition to the word saved. And if the unbeliever is not rejected from the salvation to which the believer is admitted, the [Page 10] passage if left without meaning, nor can it be reconciled with common sense. In the passage above, Christ admits the believer to his salva­tion; but he condemns, or judgeth the unbe­liever to be unworthy of his salvation; and this is to reject him from it. Neither does this interpretation rest upon my authority; but upon the authority of the Redeemer himself, for thus he hath explained it. ^* He that believeth on the Son, hath everlasting life; and he that be­lieveth not on the Son, shall not see life; but the wrath of God abideth on him. Christ here de­clares, the unbeliever shall not see the life, which is given to the believer. Christ's salvation is the life he has given to the believer, therefore he has rejected the unbeliever from his salva­tion. He has declared he shall not even see it. Can we have higher evidence that all men shall not be saved by gospel, unless all men shall finally believe it, that is, fulfil the con­ditions of it, than this explicit declaration of our blessed Redeemer and final Judge? But why do I mention conditions, when it is deny­ed, that there are conditions in the gospel? or indeed, that men are agents? or the gospel a covenant between God and men? We will examine these particulars, before we proceed to the principal enquiry; which is, whether all men shall finally believe the gospel?

The first inquiry is, whether men are agents? [Page 11] What we understand by an agent is, a being capable of instruction, or able to understand, and to be governed by laws, or to be influenced by the sanctions of law. The laws and ci­vil constitutions of every country prove, it is, and has been, the common consent of man­kind, that we are such beings; that is, beings capable to learn the meaning of law, and to be governed by the precepts of it; otherwise why were civil constitutions ever framed? To give men laws, is to treat them as agents: that is, as beings capable of government by law, and to acknowledge it proper to enact laws to bind us, is to grant we are agents, or proper subjects of law: but God has given laws to bind us: he therefore has treated us as agents.

Should it be said, though we can obey the laws of men, we cannot obey the laws of God; therefore, though we are agents under human laws, we are not agents, or proper subjects of divine laws. This objection must suppose, ei­ther that God has given us no laws: or that he he has not treated us properly according to our condition▪ We grant (as indeed we ought to do) that in our own strength we are unable to keep even those divine laws on which our sal­vation is suspended: But Christ in the gospel has declared, that the aids of his spirit shall be of equal extent with his laws—that we shall not be tempted above our ability—that his strength shall be perfected in our weakness— [Page 12] and that it shall be sufficient for us. However impotent we are in ourselves, we want no other strength than that which is sufficient for us— and as the gospel promises to give us sufficient strength, though it did not find us agents, it has raised us to that capacity. All who be­lieve God has given a revelation to teach men their duty, must believe them able to learn it: and they who grant that God has given laws to regulate our lives, ought to grant that we are agents, and able to be governed by law.

Will any men then, who acknowledge the authority of revelation, deny that God has giv­en laws to mankind? Who can deny that God gave a law to the first two in innocency, and declared death to be the penalty of disobe­dience to it? Who can deny the Decalogue, and the whole law of Moses, to be divine laws given to regulate the manners of men? Who will deny that God by Moses set life and death before the Jewish nation, and referred it to them which they would chuse, as though they really had the power of choice. Finally, who can deny that faith and repentance are laws of the gospel, designed to bind men, when Christ commands men to repent and believe the gospel, declares they shall be saved, if they do, but affirms they shall not see life, if they do not? The truth is, from the day God made man to the present time, he has uniformly given laws to govern us: he has treated us as [Page 13] beings capable of government by law, or as creatures able to choose and refuse. And this is to treat us as agents. Clearly nothing more can be necessary to make man an agent, than to be able to be governed by laws, inforced by rewards and punishments. God has always given such laws to men. However long we contend therefore, it will follow, either that we are agents, or that God has treated us im­properly. Which side of the alternative shall we take?—we ought not, and we dare not say, God has treated us improperly: We therefore must believe we are agents▪ since God has treat­ed us as such.

But the next point is, whether there are con­ditions of life in the gospel? A condition, is any thing upon which the enjoyment of a favour is suspended. When we do the thing required, we receive the benefit: When we do it not, we are rejected from the favour. The thing thus required is a condition of enjoyment; be­cause the enjoyment is not to take effect with­out a compliance with the condition. Let us examine whether such conditions of life are not to be found in the gospel.

Our blessed Lord came to save men by the remission of their sins When he entered upon his public ministry, he declared the approach of his kingdom, and commanded men to re­pent and believe his gospel. That he requires faith and repentance is clearly legible to every [Page 14] one who looks into his bible: He hath made faith and repentance the terms of his pardon and salvation, and requires them, as the con­ditions of life which himself has fixed. Luke 24, 47. He has commanded repentance and re­mission of sins to be preached in his name,—not remission of sins without repentance, but repentance first, as a condition without which there should be no remission. As repentance is one condition of life in the gospel; so faith is another: Our blessed Redeemer saith, St. John, 3, 16, and 36. God so loved the world, that he gave his only begotten son, that whosoever be­lieveth in him should not perish, but have everlast­ing life. He that believeth on the son, hath ever­lasting Life; and he that believeth not the son, shall not see Life. Christ, the purchaser and giver of life, has promised it to the believer; but declared the unbeliever shall not see life, but shall remain under the wrath of God. Is not faith then a condition of life? Without faith, life is not promised in the gospel;—with faith, it is promissed. Faith is then a condi­tion upon which the enjoyment of life is sus­pended by the gospel. If we expect salvation by Christ, we must look for it in the way in which he has promised it. Christ has not said, we shall be saved without faith: Who dare say we shall? Christ has declared the believer shall receive his salvation; but that the unbeliever shall not receive it: Who dare say he shall re­ceive [Page 15] it? To close the argument:—If the be­liever shall enjoy life, and the unbeliever shall not enjoy it, then faith is a condition of life. Jesus Christ has expressly declared this to be the case: therefore Jesus Christ has made faith a condition of life.

Having proved that there are conditions of life in the gospel, it will soon appear that the gos­pel is a covenant between God and men. A co­venant is an agreement between two or more parties. In this case God is one party, and men are the other. On his part, God promises life to men, upon the conditions of faith and repentance: On men's part, when they take the christian profession upon them, they pro­mise to comply with the above conditions, as the way to enjoy the good things promised. They who take this profession upon them, are said to enter into covenant,—nay, and bap­tism, the rite by which we compleat this a­greement, is called the seal of the covenant. A covenant then there must be, or there could be no seal to it. But who are the parties in the covenant? Unquestionably God and men are the parties: For they are the two parties which agree. Indeed, it is impossible the covenant should be betwixt God and Christ. Tho' there might originally have been a covenant between the Father and the Son; yet this of which we now speak, is not: For we are told, that Christ is the mediator of this covenant. A me­diator [Page 16] is a middle person, and an intercessor: But Christ cannot intercede betwixt God and himself,—nor can he stand in the middle be­tween God and himself: But he must medi­ate between God and his people, the two par­ties who have entered into the agreement. In conformity to this idea, the apostle observes, that Christ is a mediator; but saith, that ^* a mediator is not a mediator of ONE; but God is one,—therefore he tells us, both that ^‖ he is the mediator betwixt God and men, and ^‡ the media­tor of the new covenant. I see not then why it does not follow, with a force of evidence e­qually convincing with a mathematical de­monstration, that since Christ is the mediator of the new covenant—since he cannot be a me­diator of one, nor mediator betwixt God and himself,—but is the mediator between God and men, that the new covenant of which he is mediator, must be a covenant between God and men.

The above observations shew, that men are agents, because God treats them as such—that the gospel is a covenant between God and men, that it contains conditions of life—and that faith and repentance are the conditions of this covenant. It will from hence follow, that we must fulfil the conditions of the covenant, or not expect the rewards of it. As we are agents, we are accountable to God for the improvement [Page 17] of the powers he has given us. As gospel pro­mises are conditional, we must comply with the conditions, or not inherit the promises. Jesus Christ has paid the price of our ransom: We are his in right of purchase: and he has an undoubted authority to dispose of us as he shall judge proper.

Christ has promised his salvation to the be­liever: he has rejected the unbeliever from it. In the text he declares, he that believeth shall be saved; and he who believeth not, shall be damn­ed. If we disagree in the meaning of this last word, our Lord has declared it signifies, not to see or enjoy the life he has given to the be­liever. These are his words: He that believeth on the son, hath everlasting Life; he that be­lieveth not the son, shall not see Life. These are the words of our final judge, and they abso­lutely exclude the unbeliever from the life which is given to the believer; they declare he shall not see or enjoy it. The life here promised to the believer is Christ's salvation. Christ's sal­vation is eternal life: For speaking of his sheep, he saith ^* I give unto them eternal Life. The salvation then, which is given to the believer, is eternal life; the unbeliever is rejected from the salvation given to the believer; he there­fore is rejected from eternal life; and this too by the declaration of the judge himself.

It follows, either that we must acknow­ledge [Page 18] the final unbeliever is rejected from eter­nal life, or deny the positive, clear and ex­press declaration of our Redeemer and Judge.

Moreover, this sentence of the judge will be executed upon the final unbeliever in the great day of retribution. For judgment is then to proceed according to the gospel: And the bu­siness of that important day is only to execute the promises and threatnings of the gospel. As the unbeliever is totally excluded from eternal life, it will follow, either that all men will not be finally happy; or that all men will finally believe; Since without faith no one can be happy, no one can please God, or enjoy him.

We therefore enquire whether all men shall finally believe, or fulfil the conditions of the gospel? That all men do not fulfil these con­ditions in the present life, may be thus argued. St. John observes, that without (or out of the kingdom of Heaven) ^‡ "are sorcerers, whore­mongers, murderers, and idolaters." Had these men obeyed the gospel in this life, they had not been excluded from Heaven: but would have taken part of the inheritance given to him who overcometh.

The same thing may be argued from the case of Dives and Lazarus. Lazarus died, and was carried by Angels into Abraham's bosom— a place of joy and comfort. The other died, and lift up his eyes in torment. Why is this [Page 19] difference made betwixt the two? The only reason which can be given is, the one had fulfil­ed the conditions of life, and the other had not. The one had faith, the other had it not. Had Dives in this life fulfiled the conditions to which Christ had promised his salvation, we now should not find him in torment, and hear him beg in vain for releif; but we should find him with Lazarus in a place of comfort. These instances are a demonstration, that all men do not fulfil the conditions of the gospel in this life, because we find some men excluded from the rewards of it at death.

As all men do not fulfil gospel conditions in this life, it remains to be done after death, if it is ever done. But surely it cannot be done between death and the resurrection. For our blessed Lord [...] us, death is a ^§ night in which no man can [...]. And the apostle, that we are to be judged, for the things only which are done in the body. Soul and body are separated at death, and will remain in a separate state till the judg­ment shall commence:—then they will be re­united—not for a second probation however; but to receive the just award of the deeds done in the body before its separation from the soul. Hence the apostle, ^‖ we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. So in the [Page 20] description of the final judgment recorded by Sr. Matthew, our blessed Redeemer awards those on his right hand to happiness, because they had fed the hungry, &c. Things which could be done no where but here in the body: and he also sentences those on the left to mise­ry, for no other reason than because they had neglected to do such good deeds upon earth.

I know it has been said, that devils only are on the left hand, and all mankind, bad and good, on the right: But this interpretation destroys the great design, both of this passage, and of the gospel at large. For doubtless the design of both is, to encourage virtue, and dis­courage vice, by the different awards they should receive at this grand period: But place all men, good and bad, on the right hand, and adjudge them indiscriminately to happiness, and this great design is totally lost. It contains no motive to virtue, or discouragement to vice; nor can you reconcile it with the wisdom of God, or the reason of men. Besides, the crime for which those on the left hand are punished, does not agree with devils, but with men. Men are expected to feed the hungry; I never knew that devils were: Nor is this the crime for which they are to suffer. The apostle tells us, that "God spared not the angels which sinned, but cast them down to hell" They sinned before they were cast down; and they are reserved in chains to the judgment of the great day, be­cause [Page 21] cause they rebelled against God in Heaven;— not because they did not visit the sick upon earth. ^†

From the above observations it clearly fol­lows, that the judgment of the great day is the award of the things done in the body, and only of the things so done. This award is made according to the terms of the gospel.— For the apostle testifies, ^* that God shall judge the secrets of men by Jesus Christ, according to the gospel. It appears further, that all men do not fulfil the terms of the gospel in this life— that between death and judgment they cannot fulfil them, because in this period nothing can be done for which we are to be judged: And it must follow, that as some men are not within the conditions of life at the time of judgment, they must then be rejected from salvation.

The conclusion is unavoidable. The word of God is express, that the sentence of the last judgment is given according to the gospel, for those things only which are done in the body. The gospel has in plain words rejected the un­believer from salvation. Some men die unbe­lievers. At this period they therefore must be [Page 22] rejected by the judge; because the gospel has already rejected them, and judgment is only the execution of the gospel sentence.

We have now arrived at the period of the general judgment. We have found that some men at this period have not fulfiled the condi­tions of life—that in consequence they are, and must be, rejected from Christ's salvation by this judgment. It also appears that Christ's salvation is eternal; that they therefore are re­jected from eternal salvation by the last sen­tence of the judge; because they have not ful­filed the conditions of life. These conditions then remain to be fulfiled after the general judgment, when the sentence of rejection from eternal life is passed, or they never can be fulfiled. But after the general judgment there will be no gos­pel conditions; therefore there can be none to fulfil. Judgment is the last act of gospel. It is to fix the condition of those who have been tryed by the gospel—to reward its friends and punish its enemies. It is to put all things in subjection to Christ. And when this is done, gospel has accomplished its whole design, and must cease.

As judgment is the execution of gospel pro­mises and threatnings, it cannot take place till the end of the dispensation. It is not time to reward or punish men by gospel, till they have been first proved by it. Therefore the judg­ment of the last day cannot commence, till [Page 23] all those have stood their trial by gospel, whom the wisom of God hath decreed to try by it. first to inflict gospel punishments upon men, and after this to put them under tryal by the gospel, would be like punishing a man for a breach of law which was never given him; and after this putting him under the law, to try if his future disobedience would not merit the unjust sentence already executed upon him:

In the nature of the thing, we must begin with probation, and end with judgment, and thus God has represented the judgment of the great day. ^*So shall it be in the end of the world, saith Christ; the Angels shall come forth, and sever the wicked from among the just. In the parable of the tares of the field, our blessed Lord being the interpreter, the harvest, or judgment, is the end of the world: And the representation is, that as the reapers do not be­gin harvest till the corn is fully ripe; so judg­ment shall not commence till all the subjects of it have finish'd their probation, and are ripe for the award. Hence judgment is also repre­sented as a work of the last day. ^‖ He that re­jecteth me, and receiveth not my words, hath one that judgeth him: The word that I have spoken, the same shall judge him IN THE LAST DAY. The sentence Christ has pronounced against the un­believer shall condemn him in the general judgment, the last day, the winding up and [Page 24] conclusion of the gospel dispensation. "The last enemy to be destroyed is death:" And this enemy is destroyed by the resurrection: Judg­ment follows, and puts all enemies under Christ's feet. Devils and wicked men receive their fi­nal doom. And then the apostle saith, the end cometh: then Christ will deliver up his kingdom, as mediator, into the hands of the father. The second death is not the last enemy here intended. The second death must be de­stroyed before the final judgment, or never— It must be destroyed by the effect the gospel has upon our lives. If we believe, it has no power over us. If we believe not, we shall be hurt of the second death. For thus saith God, ^* He that overcometh shall inherit all things, and I will be his God, and he shall be my son: But the fearful and unbelieving, and the abominable murderers, &c. shall have their part in the Lake which burneth with fire and brimstone, which is the second death.

Reason and revelation unitedly declare, that judgment is the last act of gospel, the conclu­ding scene of the dispensation. When the gos­pel ceases, the conditions of it must cease. Judgment shuts up the gospel: It therefore must shut up the conditions of the gospel. Faith is a condition or law of the gospel. Judg­ment closes the gospel. After judgment there­fore, faith is not rewardable by the gospel, be­cause it is not required by it.

[Page 25]The sum of all is, that there can be no pro­bation under the gospel after the general judg­ment, because gospel itself is then at an end, and ceases to command. Between death and judgment nothing can be done to alter our state. Nothing can be done for which we are to be judged; for judgment only takes cogni­sance of the things done in the body. It fol­lows, that if we ever fulfil the conditions of the gospel, it must be in this life, while we are in the body. We have adduced several instances, which prove incontestably that some men do not fulfil these conditions in this life, and as they cannot be fulfiled after death or judg­ment, it must follow, that some men, at the final judgment, must have the sentence of re­jection executed upon them; and that they be­ing filthy must remain filthy, and the wrath of God abide upon them. Where then is uni­versal salvation? It is not found in the gospel, the last act of which excludes some men for­ever from a possibility of it.

We will answer a few objections, and close the subject▪

The first objection is, that Jesus Christ has paid the whole debt which we had contracted by sin; and that justice cannot demand a second payment.

Christ has indeed ransomed us from the pe­nalty of the law of innocence. He has paid the whole debt to this law, and redeemed us [Page 26] from the curse of it. If we are condemned therefore, it will be by another law. Christ has redeemed us from the Law; but has he redeemed us from the Gospel too? If we are under no obligation to the law, who dare say we are under none to the gospel? The gospel was given to us: But why was this done, if we are under no obligation to obey it? Tho' the law has been fulfiled, Christ who did ful­fil it, has placed us under the gospel which is not fulfiled, and has threatened to exclude us from his salvation, if we do not comply with the conditions of it. If we are finally condemned then, it will be by the gospel, from the laws of which Jesus Christ has never excused us. Our Lord could neither believe nor repent. Inno­cency foreclosed him from repentance; and infinite knowledge from faith:—These two are the leading terms of the gospel,—Terms adapt­ed only to sinners, and beings of limited know­ledge—which can be fulfiled only by such be­ings;—and as they are required of us, will remain a debt upon us till we comply with them; and if we do not comply, we may be condemned by the gospel, without the charge of a second payment.

The next objection is, that punishment is a medicine, designed by God for the cure of offence; and that it will have its effect either in this, or in some future trial. We grant, the punishments of this life are designed to [Page 27] purge from offence; but that this is the case with the punishments of the future state, is not a doctrine of the gospel. In the book of God, the punishments of the future judgment are uniformly represented, not as the cure, but the award—the proper wages and desert of sin, as a judicial recompence which the justice of God is concerned to execute upon the offender. Thus the apostle ^*"The wages of sin is death." And in the last day Christ is to appear ^‖ in fla­ming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with ever­lasting destruction from the presence of the Lord, and from the glory of his power.

Should it be said, God is not a Being of pas­sion: The reply is, he is a Being of justice however; and has told us, if his mercy does not reclaim us, his vengeance or his justice shall pursue us; that there shall be no remedy or escaping.

As the position, that future punishment is purgative, is unscriptural: so the hope of a second trial under gospel is merely vissionary and ideal. For it has been proved, that after judgment there can be no trial, because gospel is then closed. Indeed, that after the separa­ration of soul and body there can be none—for judgment takes cognisance only of the things done in the body. It therefore follows, that this life is the only time of probation under the gospel, [Page 28] and that NOW only is the accepted time and day of salvation, agreeably to the express words of scripture.

Lastly, it is objected, that we are finite be­ings; our crimes therefore must be finite; but the punishment of them is represented to be infinite, and must exceed the weight of the offence. No being knows the weight of of­fence so perfectly, as he who has adjusted the punishment to it: This being hath declared that ^* that servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes—but he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes, for unto whomsoever much is given, of him shall be much required.— ^‡ Take therefore the talent from him, and give it unto him which hath ten talents, For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away, even that which he hath. And cast ye the unprofitable servant into outer dark­ness: there shall be weeping and gnashing of teeth. If the offender remains an offender forever, it is as just to continue his punishment, as it was at first to inflict it. Whether any shall conti­nue offenders forever is then the question.— Were men machines, the punishment God in­flicts in this life, would infallibly reclaim the vicious. But as we are agents, the conclusion will not follow. The punishments inflicted upon Pharaoh were by infinite wisdom adapted [Page 29] to the cure of his proud and stubborn heart; they did however prove ineffectual. Experience teaches, and the word of God declares, that the longer habits of vice are continued, the more inflexible they grow. The truth is, all men are not reclaimed in this world, either by human or divine punishments. Every man must be reclaimed in the time of his trial, or never. It has been proved, that this life is the only time of trial: for judgment takes cognisance of the things only which are done in this life: and after judgment there can be no time of trial under gospel: for the gospel itself is then closed. It follows then, that some men are not reclaimed by gospel in the only time of trial under it, and therefore must forever remain offenders against it. And surely it is as just to continue as to begin to punish an offender. It has been proved that judgment is the last act of gospel. As men must be first tried, before they can be judged by gospel, they who plead for a time of probation after judgment, plead for a thing clearly impossible under the gospel: because at this period, there will be no gospel to prove us.

If these future trials are supposed to be un­der some future dispensation of grace, the gos­pel knows nothing of them: nor will I con­cern myself further with the hypothesis than to observe, that though it may be ingenious, it hath nothing but conjecture to support it. To suppose gospel has told us of such future [Page 30] trials, is to suppose it militates against itself, and has rendered its own motives feeble. They therefore who build their hopes of happiness upon such conjectures, are removed from the hope of the gospel, and place their expectations only in cunningly devised fables, built upon mere dream and enthusiasm.

It has been proved, that we are probationers, that faith and repentance are conditions of the gospel—that our redeemer and judge has ex­cluded us from his salvation, if we refuse to comply with them—that judgment must pro­ceed according to the conditions of the gospel, that all men do not, in this life fulfil these conditions—that after death they cannot be ful­filed, till gospel is finally closed—audit there­fore follows, that all men shall not be finally saved by gospel,

After the most critical examination, in the fear of God, I sincerely believe these conclusi­ons are fairly drawn from undoubted princi­ples, if the clearest and most positive declara­tions of God's word are granted to be un­doubted principles. And indeed the capital arguments are founded upon the express decla­rations of our blessed Redeemer and judge. Can it be denied, that our Redeemer has re­jected the unbeliever from his salvation? as judgment takes cognisance only of the things done in the body. Can it be denied that judg­ment must execute the above sentence of the [Page 31] Redeemer upon all who die in unbelief? Can it be denied that we are bound to obey the con­ditions of the gospel, though Christ has an­swered the demands of the law of innocence? Can it be denied that judgment is the last act of gospel, as it is designed only to reward or punish those who have had their trial under it? Can it then be denied that after judgment all probation under gospel must be at an end? Can it be denied that judgment takes cogni­sance of the things only which are done in the body, and executes sentence according to the conditions of the gospel? And can it be denied that Dives and others have died destitute of the conditions of life? But if there is one person rejected from salvation by the gospel, there may be more, and must be as many as die in impenitence and unbelief. ^*One instance at least has been adduced. Universal Salvation must therefore be rejected.

From the above reasons it appears, that the ancient doctrine of the Church of God is the true doctrine—that the doctrine we have op­posed is destitute of gospel support—and that faith and repentance are conditions of the [Page 32] gospel which we must fulfil, or be rejected from the hope of the gospel.

As the doctrine I have here attempted to maintain, is (at least in my own judgment) founded in truth, and supported by the word of truth; but has lately, however, been warm­ly opposed by some, I shall publish the argu­ments adduced in support of the ancient doc­trines of the Church, and leave the world to judge of the validity of them. I do this the rather, in testimony of affection to my coun­try; and particularly to the respected people of my charge, to whom I shall leave this Discourse as a legacy. Let me entreat them all, let me entreat you in particular before whom I have walked from childhood to this day, to consider seriously, and examine impartially the arguments here advanced. I claim this as due for long and unremitted friendship. I claim it as your instructor for many years, and one who has never failed to attend you, and take a part with you in every distress; and I claim it as a messenger from God, an ambassador of the blessed Jesus. I believe the doctrine op­posed in this Discourse to be contrary to God's holy and eternal truth, and subversive of the great design of the gospel of Christ; and how can I bid you a final adieu, while I fear any of you, by imbibing this doctrine, may be re­moved from the hope of the gospel. I am clear in it, that faith and repentence are necessary to [Page 33] gospel salvation. Imbibe this doctrine, both in theory and practice, and then I have autho­rity in the name of my blessed master, whose I am, and whom I serve, to promise you com­pleat and endless happiness. But as I expect salvation upon no other terms myself, I dare not encourage you to hope for it in any other way.

This, probably, is the last time we shall meet in a united assembly, till we meet before the awful tribunal of the final Judge. Let us then examine for truth with such care and im­partiality, that we all may be rooted and grounded in the faith and order of the gospel, that when we meet again, we may adore God, and congratulate one another, in the blessed victory and triumph we have by the blood of Christ gained through faith.

How happy, happy should I be, my bre­thren, at that important hour, could I with assurance, say to my infinite Judge, "Lo, here am I, and the spiritual children thou hast given me! Here is my whole flock; they have washed their robes, and made them white in the blood of the lamb: therefore are they before the throne of God, and stand ready to serve him day and night in his temple." That this may be [...]or happy lot, let the clear sense, the most express decla­rations of God's word, regulate your faith. Examine candidly for truth, and imbrace it when fairly found. In this way, we may [Page 34] "all come in the unity of the faith, and of the knowledge of the son of God, unto a per­fect man;" and be builded together, "upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone."

Should we meet once again upon this blessed foundation, our joy must be full. In hope of this happy event, with the most affectionate entreaty to you to stand with your [...]ps burning, and earnest prayer to God to prepare you for glory, by a steady belief of the gospel, and a faithful obedience to it, I now deliver up my charge of your spirital concerns—beg­ging that God, who causes men to be of one mind in an house, to grant you to be like mind­ed, that you may with one mind and one mouth glorify God—may be established in the faith of the gospel—and enabled to grow up into HIM in all things who is the Head, even Christ.

"Finally then, my Brethren, Farewell: be perfect, be of good comfort, be of one mind, live in peace, and the God of Love and Peace shall be with you"—shall "make you perfect to do his will, and present you faultless before his presence with exceeding and eternal joy." Which God Almighty grant may be the hap­py portion of us all, through Jesus Christ.

AMEN.