the duration of future mifery, do not neceffarily mean endless, for they are all of them applied to things that have ended, or muft end. As, everlasting in Gen. chap. xvii. ver. 7, 8, and 13. Here the land of Canaan is called, an everlasting poffeffion, and the covenant of circumcifion, an everlafting covenant; but will any body infer from hence, that the land of Canaan will not be burnt up at the conflagration? or that circumcifion will be practifed to endless ages? We may remember here, that the everlasting covenant of circumcifion is, in the New Teftament, declared to be abrogated.

The fame word is ufed of the hills, Gen xlix. 25, and to the Aaronical priesthood, Exod. xl. 15, and to the yearly faft of expiation, Lev. xvi. 34. And yet the everlasting hills fhall be diffolved, and our Lord has changed the everlasting customs that Mofes delivered. I could add many more places.

For ever. Jonah was in the whale's belly for ever. Jonah ii. 6.

The leprofy of Naaman was to cleave to Gehazi and his feed for ever, 2 Kings v. 27. And Rehoboam might have made the Ifraelites his fervants for ever, which can mean only during his life, or theirs at most. I might add above fifty more places, where for ever must be taken in a limited fenfe.

For ever and ever. Even this phrase is used in a limited fenfe, Ifa. xxx. 8. Here is mention made of a book which is to last for ever and ever, yet at the

conflagration all books will be burnt. And in Jer. vii. 7. the land of Canaan is faid to be given to the fathers of the Jews for ever and ever. And again, Jer. xxv. 5. yet the Jews have been many ages caft out of the land, and if ever they are restored to it again, they cannot poffefs it endlessly.

As for the word eternal, it is the fame in Hebrew and Greek, that we tranflate everlasting, and therefore of the fame fignification; our tranflating it fometimes eternal, will afford no argument for affixing the idea of endless duration to it. Now if the above words are used in a limited fenfe in Scripture, as we have feen, they cannot neceffarily convey the idea of endless duration. It follows, therefore, that the doctrine of endless punishment cannot be proved from the use of these words.

If it be objected that the Scripture uses the fame words to exprefs the happiness of the faints, and even the duration of God, (which is granted) both of which must be endlefs, (which is alfo granted) then, it will follow, that the Holy Ghoft having used the fame words to exprefs both limited and unlimited duration, the fubject only can determine in which sense they are always to be taken.

But it is contended, that they ought not to be taken in an endless fenfe, when connected with future punishment; because there is nothing in the nature of that fubject, which can be given as a reafon why it fhould be of endless duration.

It

It is evident that the reason which is generally given, why it should be endless, is not fcriptural, viz. Because when the wicked are fentenced to • their punishment all temporal things shall be at an end. Time itself, ages, periods and difpenfations, fhall have ceased.'

If fo, it fhould follow, that there is nothing but proper eternity, in which to execute the punishment of the wicked. But I would ask, are not day and night portions of time? And do we not measure ages, periods, and difpenfations, by the revolutions of day and night? Now it is exprefsly faid, even of fuch who worship the beast and his image,

they shall

have no reft day nor night, Rev. xiv. 11. Their punishment is also faid to be as awvas awvwv, for ever and ever, or rather to the age of ages. And however long this age of ages may endure, yet day and night are mentioned as exifting with it, consequently these ages will all pafs away before day and night come to an end, which I understand they will do, Job xxvi. 10, when He that fitteth upon the throne fhall have made all things new, when the earth fhall have no more fea, and confequently there will be no need of bounds fet to the waters of it as now, and there will be no more death among men, neither crying nor forrow, nor any more pain, for the former things fhall be paffed away. Compare the above paffage in Job with Rev. xxi. 1-5, and verse 25.

II. Befide which, I can but think, that I meet

with promises of an univerful refloration; and that I plainly fee there are times, not merely a time in the fingular, but periods, yea ages, to perform it in. For the mystery of the will of God, which he hath purposed in himself, is, that in the difpenfation of the fulness of times, he might gather together in one, all things in Chrift, both which are in heaven, and which are in earth, even in him.

The word αναχεφαλαιώσασθαι rendered gather together in one, fignifies to recollect, and arrange under one head, as fcattered foldiers under a general, and is beautifully expreffive of the accomplishment of that purpose by the Father before mentioned, when all in heaven, and in earth, and under the earth, fhall bow the knee to our Jefus, and confefs that he is Lord, to the glory of God.

Though there are xpovwv, times, fixed in the Divine purpose for this great work of the Mediator, the exact number of thefe times, is not expreffed; but what I would notice is, that there is a fulness of times, and that this fulness is only bounded by the gathering together of all things in Chrift: confequently, that the Lord Jefus fhall retain and exercife his mediatorial power, till this great work is done. For it hath pleased the Father that in him fhould all fulness dwell, that having made peace by the blood of his crofs, he might reconcile all things to himself, whether they be things in earth, or things -in heaven. Coll. i. 19.

The fame thing I understand is meant by Christ's putting down all rule, and all authority and power; putting all things under his feet, and fubduing all things unto himself; which, when he hath done, his mediatorial reign fhall end, and he shall deliver up the kingdom to God even the Father, that God may be all in all.

Whatever the bleffed God was to all his creatures before fin took place, and rent them from him, that, at leaft, he shall be to them again; before Chrift hath finished his glorious work: For he was manifested to deftroy, the works of the devil. Surely, Sir, you will not blame me, as thinking I afcribe too much to Chrift. I know you love to glorify the Saviour, I love to do so too. And I fincerely think that the above fcriptures, and many others which I could mention, ought, in honour to Chrift, to be taken in their fullest fenfe.

You fee that my view of the Restoration doth not fuppofe that it will be effected, independent of the death of Chrift:' For it is founded exprefsly on the blood of his crofs, which was fhed that he might reconcile all things to the Father.

As for punishment of all degrees and duration, I believe it to be a mediatorial work, and that its foundation is mercy, as is intimated in James ii. 13. "For he fhall have judgment without mercy, who hath fhewed no mercy, and mercy rejoiceth against judgment.' And in Ffa. lxii. 12. Also unto thee O Lord

belonget!