their deftruction, not to their restoration. See Jof. X 24-26. Mr. W. feems to lay much ftrefs upon the words "That God may be all in all." It must be remembered however, that it is faid Chrift now "filleth all in "all," Ephef, i. 23: and again, it is written, "Chrift " is in all," Colof. iii. 11. Both thefe texts are in the prefent tense: And if Chrift be now all in all, and yet many are now in mifery, then the fovereignty may be transferred into the hands of the Father, that He may be all in all, and yet many may ftill remain miferable. Rom. viii. 21, 22, is cited to prove that all things fhall be fubdued to Chrift; but it fpeaks of deliverance, not fubjection. Some have thought that this paffage relates to deliverance out of hell; but a little reflection will convince any unbiaffed mind that the Apoftle refers to the irrational creation. For, 1. He fays, "The creation was made fubject to "vanity, not willingly." Now the rational creation was made fubject to vanity, or trouble, willingly; for the fin of our firft parents was certainly wilful. If it be objected that their pofterity are fubjected to trouble not willingly, I anfwer, that the Apoftle, by the word was, evidently refers to the period when vanity was firft introduced into the creation; and it can be true of the irrational creation only that, at that time, it" was made fubject to vanity not willingly." 2. The Apoftle obferves, that "The whole crea❝tion groaneth and travaileth in pain together un. ❝ til now." And what are they groaning and travailing for? To be delivered from the bondage of "corruption, into the glorious liberty of the children of God." This is true of the irrational creation. But no one pretends that the whole of men and devils had groaned and travailed until the Apoftle's time, to to enjoy the glorious liberty of the children of "God." 3. Rational creatures in this paffage, are diftinguished from the creation. "For the earneft expec"tation of the creature (Tns loss creation) waiteth "for the manifestation of the fons of God. Becaufe "the creature (creation) itself shall be delivered from "the bondage of corruption into the glorious liberty of "the children of God. For we know that the whole "creation groaneth, and travaileth in pain together ❝ until now : And not only they, but ourselves alfo, "which have the firft-fruits of the Spirit," &c. 4. The time of this deliverance is unfavourable to the reftoration out of hell. The creation is waiting for, and earneftly expecting the manifeftation of the fons of God: when this event fhall take place, therefore, their fufferings will terminate. Now the fons of God will be manifefted in that day when I (Jehovah) "make up my jewels. Then fhall ye return and "difcern between the righteous and the wicked; be"tween him that ferveth God, and him that ferveth "Him not," Mal. iii. 17, 18. The wicked will be exifting then, as diftinguished from the righteous; which could not be, were an univerfal restoration to take place at that time. The groaning of the rational creation is not for the redemption of their fouls out of hell, but for "the redemption of their bodies," from the grave; which happy event will precede the judgment and punishment of the ungodly. "If it be obferved," fays Mr. Vidler, "that "putting under the feet of Chrift is not expreffive of 66 grace, but of wrath, we anfwer, This is an Hebrew "mode of fpeech, and evidently expreffive of grace, In for the temple itfelf as typical of the church is "called God's footftqol," 1 Chron. xxviii. 2. * 1 Cor. xv. 25, to which paffage Mr. V. I prefume, alludes, God's love, p. 27, 28, alludes, we read, "For He muft reign, till he hath 66 put all enemies under His feet." All men being put under the feet of Chrift is expreffive of His authority over them; but the way in which His authority will be exercifed, muft be gathered from their moral characters. The gracious exercife of His authority over the church is inferred from the covenant relation in which He ftands to it, as a holy church, and not from the circumftance of its being under His feet. But in the text under confideration, the Apostle is not speaking of the church, but of enemies; and it furely requires a vast ftretch of imagination to suppofe, that when enemies are under the feet of a victor their fituation is expreffive of grace. It is impoffible to attach fuch an idea to Joshua x. 24-26. xvii. 51. Ifa. lxiii. 3. 1 Sam.. Mr. V. proceeds, "If it be faid that to be fubdued to Chrift is expreffive of wrath, we then observe, "that whatever method may be used to fubdue fin66 ners, yet their being fubdued implies a ftate of 66 grace and favour, for we are exhorted to be fubject "to the Father of fpirits, and live. And the bodies "of the faints will be changed at Christ's fecondcoming, by that power whereby He is able to subdue all things unto himself. And even our Lord, when he fhall have fubdued all things unto himself, "will then be fubject to the Father."* The remarks made above contain a fufficient reply to this paragraph. It is really astonishing that a fenfible man fhould talk at this rate. The faints are affured that if they continue in a ftate of fubjection to the Father they fhall live; therefore all conquered enemies must reap life everlafting! The bodies of the faints will be railed by the power of Chrift; therefore all fubdued enemies must be raifed to glory! Jefus Chrift will be fubject to the Father; therefore all deftroyed enemies muft God's love, p. 28, Who does not feel the force of must be restored! When Mr. V.'s hand was in this work, it is a wonder he did not attempt to prove from Luke x. 17, that the devils arc already restored. "And the seventy "retured again with joy, faying, Lord, even the "devils are fubject unto us through thy name." He might have argued thus; The words are in the prefent tense; and " we obferve, that whatever method 66 may have been used to fubdue them, yet their being "fubdued, implies, a ftate of grace and favour, for 66 we are exhorted, &c." Meffrs. Winchester and Weaver, to fhew that future fufferings are intended to fubdue and purge finners, lay confiderable ftrefs upon Ifa. xxii. 14. This iniquity fhall not be purged from you till ye die." When Job affirms, "Till I die I will not remove "mine integrity from me," he certainly meant that he would never remove his integrity from him; and by parity of reafon, the prophet meant, that the iniquity fhould never be purged away. Thus we fee the weapons of our adverfaries are turned again themselves, SOME SECTION XI. Of SIN in HELl. POME of the advocates for endlefs punishment have afferted, that the inhabitants of hell will be finning continually, by which means the quantity of their guilt will be continually increafing the longer, therefore, they remain in hell, the further they will be from fuffering what their fins deferve: their punishment, nifhment, confequently, muft be eternal. To this it has been replied, that the Scriptures no where speak of punishment for any deeds except thofe done in the body, and to attempt to juftify eternal punishmeut on the ground of finning in hell, is to admit that it would be unjuft, if inflicted, for the crimes committed in this world. This is Mr. Wright's argument. * But Mr. Vidler affirms, "A rational crea"ture cannot be without law, either in heaven, "earth, or hell." + If Mr. W.'s fentiment be adopted by the Univerfalifts, Mr. V.'s must be rejected. For if the inhabitants of hell be under law, they must have moral liberty; if they have liberty, the law may be broken and if the law be broken, the tranfgreffor ought to fuffer for it. The Scriptures reprefent punishment as being proportioned to deeds done in the body, and are entirely filent about laws by which the inhabitants of hell are to regulate their conduct. They may be incapable of moral obedience through the lofs of moral liberty. That moral liberty may be loft, through the ftrength of finful habits, I-prefume none will deny; and that God is obliged to restore it as often as a creature is pleafed to deftroy it, I think an inhabitant of hell has fcarcely temerity enough to affert; and to fay, that the obligation to obey remains after the power to obey is loft, is to fay, in other words, that an impoffibility ought to be done, which is an abfurdity. 6.6 "We fee," fays Archbishop King, "that our bodies may be maimed for ever, and our limbs. "diflocated and distorted to fuch a degree as to become totally incapable of thofe functions for which nature defigned them. Why fhould we not have "the fame opinion of the mind, viz. that by depraved "elections, paffions, and affections, it may be fo far "diverted *Examination of Ryland's Sermon, p. 42.. |