1341. Of the COMPETITION OF MANY PRETENDED REVELATIONS. This that follows from Dr Sherlock [E's line?] the present [xoc] Bp. of London, in his Discourses preach'd at Temple Church, p. 184 &c.] [JE's brackets]

"The question is asked,

 

1342. Of the COMPETITION OF PRETENDED MIRACLES in the heathen world with those that confirm the Christian revelation. Also from the same book of Dr. Sherlocks cited in the last number.

 

1343. UNITY OF THE GODHEAD FROM THE UNITY & CONNECTION OF THE T [see B. 5. N. 976.][JE's brackets]

Cudworths Intellec. Syst. p. 225. Aristot. Metaph. B. 14. chap. 10.

"They who say that mathematical number is the first, & suppose one principle of one thing & another of another, would make the whole T to be like an incoherent & disagreeing poem, where things do not all mutually contribute to one another, nor conspire together to make up one sense & harmony: but the contrary is most evident in the T. And therefore there cannot be many principles but only one"

P. 404. Cudworth cites Plato in Timaeus saying thus "Whether we have rightly affirmed, that there is only one heaven, or is it more agreeable to reason to hold many or infinite? We say there is but one, if it be made agreeable to its intellectual paradigm, containing the ideas of all animals & other things in it; For there can be but one archetypal animal; which is the paradigm of all created beings; wherefore that the T may agree with its paradigm in this respect of solitude or oneliness, therefore it is not true nor infinite, but one only begotten" His meaning is that there [is (om.E;mg)] but one archetypal mind, the Demiurgus or maker of all things, & therefore but one T [finis]

 

1344. LORDS DAY, with respect to these words Ps. 118. 24. This is the day which Thou hast made the words might have been translated This is the day which Thou hast sanctified or consecrated. The Hebrew word is so used, as in 1 Sam. 12, 6. It is the Lord that advanced Moses & Aaron. Gnasha (made, sanctified or consecrated Moses & Aaron) The same word that is used here [finis]

 

1345. Xs RIGHTEOUSNESS that expiates our sins & recommends us to God consists not only in his virtue & his holy behaviour here in this T as that expressed obedience & faithfulness to God his Father but also as a most transcendent exercise & expression of mercy to man<e> Thus are these texts of SS. true in their highest & most important sense. Prov. 16. 6. By mercy & truth iniquity is purged or expiated as the word signifies Jam. 2. 13. Mercy rejoyceth against judgment [finis]

 

1346. NATURAL FITNESS. If God had not regarded fitness & propriety in the affair of mans salvation the whole mediatorial scheme might have been set aside or never have taken place. If free grace exercised in a way of meer sovereignty without regard to propriety was all that was requisite there would have been no need of the means & methods provided for mans salvation in the admirable scheme which infinite wisdom hath contrived. Therein appears the wisdom of this method of salvation viz in the perfect propriety that is observed through [sic] the whole of the complicated scheme & the fit connection of one part with another, or of one part with another, or of one thing with another in every thing belonging to this<A>[that?] great salvation. God saw it necessary that a Mediatour should be provided in order to mans salvation because it was not proper that a sinner should be united to God without a Mediatour. It was necessary that the Mediatour should die for sinners, & if the sinner was saved on his account it was not possible that that cup w should pass from him because propriety required it so God will not bestow the benefits of the Mediatour on them that are not united to him because there is no propriety in it. It is not proper that they should have communion with Christ who have no union with him. And furthermore God will not look on those as in a state of union with the Mediator and treat em as persons united to him who dont cordially receive him & cleave to him but reject him because it is not proper that he should so do. There can be no propriety in looking on intelligent beings capable of act & choice as united to Christ that dont consent to it & while their hearts are disunited therefore active voluntary union is insisted on But neither does this in the least infringe on any possible freedom of grace in the method of salvation

As natural generation

but [?] a descending from Adam by [finis]

[TS: this no. very carefully written. NB: The numeral "1347", xo, appears next, but no number. Rest of p. 182 is blank, as well as p. 183-4. This is apparently the end of the numbers which had numerals put on them by JE]

 

1347 PROPHECIES OF THE OLD TESTAMENT which have been FULFILLED besides the Prophecies of the Messiah & his salvation & kingdom & the prophecies of Daniel.

FIRST THE PROPHECIES OF THE PENTATEUCH

The prophecy of Eve concerning Seth and his posterity that God had appointed her another seed instead of Abel whom Cain slew. Gen. 4. 25. implying that the church of God should be continued in the word [sic: world?] in his posterity & that the Messiah should be from him & [xo?] so the great promise made in the foregoing chapter v 15 See note in loc.

Lamech's prophecy concerning Noah that he should comfort the people of God, concerning their work & the toil of their hands because of the ground which the Lord had cursed Gen. 5. 29. See note in loc. in Blank Bible & also SS. B. 2. N 323. B. 2. [sic]

The prophecies of the flood delivered to noah

The promises given to Noah after the flood that the world should never any more be destroyed by a flood of water &c

Noahs prophecy concerning his three sons & Canaan Gen 9 25---29.

Gods promises to Abraham that he would make of him a great nation Gen. 12. 2. chap. 15. 5. &c.

That Sarahs & Isaacs posterity should be greatly multiplied that nations & kings should be of them. Gen. 17. 16.

That a nation and a company of nations should be of Jacob Gen. 35. 11

The prophecies concerning Ishmael Gen. 16. 12 & 17. 20 & 21.13.

It was told to Rebeckah that two nations were in her womb, & two manner of people should be separated from her bowels, & the one people should be stronger than the other people, & the elder should serve the younger. Gen. 25. 23.

In Isaacs blessing of Jacob it was foretold that people[s?] should serve him & nations should bow down unto him, & that he should be lord over his brethren & that his mothers sons should /p./ bow down unto him Gen. 27. 29.

Jacob foretold concerning Esau, that he should live by his sword, & should serve his brother, but that at last he should break his yoke from off his neck Gen. 27. 40

The promises of the land of Canaan to the posterity of Abraham & Jacob in the books of Moses are so many so interspersed & interwoven every where with the rest of the Pentateuch or the book of the law as we now have it that if the law it self was written before they became possessed of Canaan we must suppose those promises were written also before

These promises are connected & blended with the whole history of Abraham Gen. XI. 27 to the end [sic] XII. 1---7. XIII. 14. to the end XVII to XV <7,> 18 to the end XVII. 8. The whole XXIV. chap especially v. 7. chap. XXII. 20. to the end

And so with the history of Isaac & Jacob Gen. XXVI. 3, 4. The whole XXVIII. chap. especially v. 4 & 13 chap. XXIX> 5, 10, 11,---15 with the whole story in that and the following chapters of Jacobs sojourning in Padan-Aram chap. XXXI. 53. XXXV. 12. XXXVII. 1. XLVI. 3, 4. XLVII. 9 XLVIII. 3, 4, 5, 6, 21, 22

See also Joseph's prediction Gen. L. 24, 25, 26. compared with Exod. XIII. 19, & Josh. XXIV. 32

See the promises in Exod. III. 8. 17. chap VI. 3, 4, 8.

These promises in the beginning of Exodus are so connected with all the history of Moses's call, & of his bringing the people out of Egypt that the whole history is built on the promises & cant [be (om.E.mg)] separated. They were plainly written together or were originally parts of the same writing. And the whole story of their march from thence thro' the wilderness is as it were a comment on these promises strictly connected & all the transactions of the history have a manifold reference to the promises and imply the promises in them. See Exod. 15. 14---17 chap XVI. 23, 27 t the end XXXII. 13. XXXIII. 1, 2, 3, 12---17. XXXIV. 10---16, 23, 24. Num. XXIX. 32 X. 29---3 [sic] The whole XIII & 14 chapters of Num chap. XX. 5, 12, 24. XXII. 9, 11, 16 to the end XXIV. 8. XXVII. 12, 13. XXXIII 50 to the end. The whole XXXIV. XXXV. & XXXVI. chapters Deut. I. 6, 7, 8, 19 to the end II. 29. III. 18 to the end IV> 1, 5, 14, 21, 22, 26, 37, 38, 40. V. 16, 31, 33. VI. 1, 3, 10, 11, 18, 19, 23. VII. 1--5, 16 to the end VIII. 1, 7 to the end IX> 1---6, 27, 28. X. 11. XI. 8---17, 21, 23--25, 29--31 chap XII. throughout XIII. 12---16 XIV. 21 to the end XV. throughout XVI. 2, 6, 9, 11, 13---18 XVII. 2, 8, 14. XVIII 1--9, 14. XIX. 1--14. XX. 15-18. XXI. 1--8. XXIII. 20. XXIV. 19 to the end XXV. 19. XXVI. 1--15. XXVII. 1---14. XXVIII. throughout XXIX. 22 to the end XXX. 1---10, 18, 20. XXXI. 1--8, 10-13, 20, 21, 23. XXXII. 13, 14, 47 to the end XXXIII. 13--16, 28. XXXIV. 1---3.

In like manner are those promises interwoven with & supposed b & implied in the laws & precepts of the Pentateuch. Exod. XII. 25, 48. XIII. 5, 11. So the ten commandments. Exod XX. 12. /p./ XXIII. 10, 11, 16, 17, 18. chap. XVI. 33, 34. XXXIV. 10---16, 23, 24. Levit XIV. 34, 35, &c. XVIII. 3, 27, 28. XIX. 9. 10, 23, 24, 25, 33, 34. XX. 23, 24. XXIII. 10, 11 &c. v. 22, 39. XXIV. 22. XXV. 2---34, 39 to the end. XXVI. 1, 4, 5, 6, 20, 22, 31, 32, 33, 34, 43. XXVII. 14--25, 30. Num. IX. 14. X. 9. XV. 2. XVIII. 13, 20 to the end And many other laws containd in passages refer'd to in the preceding paragraph concerning the history of the Pentateuch.

These predictions & promises are so blended with the whole of the history & the laws in general that not only is there an express respect to them in very many places but an evident regard to them runs thro' the whole, all manifestly supposes them & is built on a supposition of them so that all together may be looked upon as one great & vastly complicated & variegated prediction of this event.

Many circumstances of the children of Israel's possessing the land of Canaan were foretold.

Preceding circumstances were foretold. as that first the people should be in a great affliction & distress in a strange land, where they should be slaves & should suffer very cruel bondage 'till four hundred years from the time of the prediction should be fulfilled, and that God would then wonderfully appear to plead the cause of his people & to judge & punish the nation that should thus afflict them and that by this means they should come out of that land with great substance & that in the fourth generation they should return to the land of Canaan again Gen. 15. 7---17.

The circumstances of their introduction into the land were foretold. next p. . b.

That it should be by the expulsion & destruction of the former inhabitants. Gen. 15, 16. Exod. 23. 23. & 33. 2. & 34. 11. Levit 18. 28. & 20. 23. Num. 33. 50---53, Deut. 7. 1. 2. & 16 to the end. & 8. 20. & 9. 3, 4. & 12. 29.

That the expulsion & destruction of those old inhabitants should be by war, a war in which Israel must fight with them & that it should be by their conquering them in their war with them Exod. 13, 17. & 23, 22, 23, 27. Num. chap 13 & 14 throughout. & 23, 24 [sic]. & 24. 8, 9, & 32. 6---32. & 22. 50--53, 55. Deut. 7. 1, 2, 16 to the end & 9. 1---4. & 20. 1 with v. 16, 17. & 31. 3---8.

That the inhabitants of Canaan should be greatly afraid before they came. Exod. 15. 14, 15, 16. & 23. 27.

That they should not molest the people in their passing over Jordan nor make any opposition or any attempt to hinder them in their entering the land. Exod. 15, 16.

That Joshua should be the captain under whom they should fight & that he should be their successful & victorious leader in this war. Num. 27. 18. to the end Deut. 3. 28. & 31. 3, 4. /p./ That God should very wonderfully fight for them Exod. 23. 20--23 Deut. 7. 17--23. & 9. 3. & 31. 3. 8. And that it should be by such works of wonder as never had been in the world before Exod 34. 10, 11, compared with Num. 23. 23.

< last p. . e.> That the inhabitants of the land should be exceeding wicked at that time Gen. 15. 16. agreeable to which was the event about 400 years after the prediction <by Deut 9. 4. & 12. 31 & 20. 18 & other places>

That the old inhabitants should not be all driven out at once but should be exterminated by little & little Exod. 23. 29, 30. Deut. 7. 22.

And therefore this prediction was long a fulfilling & was many ages after the prediction before it was compleatly fulfilled it not being 'till David's time.

The bounds to which the settlements & possessions of the people should extend were foretold. Twofold bounds were set in the promise more narrow & more extensive. The more narrow limits are set in Num. 34. 1--12. The land was given them unto these limits in Joshua's time.

And the more extensive limits from the river<R> of Egypt to the River Euphrates. Gen. 15. 18. to the end. Exod. 23. 31. Deut. 1. 7, 8. & 11. 24. compare Josh. 1. 4. This also was fulfilled at last in Davids time, near 900 years after the promise was first made

It was foretold that God not [sic] extend their territories to these<o> large limits at their first settlement in the land but afterwards in process of time Deut. 12. 20. & 19. 8, 9.

That kings should be of Abrahams & Isaacs & Jacobs posterity Gen. 17. 6, 16. & 35. 11. Num. 24. 7. & 17. 18, 19, 20 [sic] The fulfilment of this was not till Samuel's time

The place which God should choose & appoint for the offering their sacrifices was signified to Abraham Gen. 22. 2---14, about 850 years before it was fulfil'd & [wwxo] and about 450 y after Moses wrote this

Jacob foretold concerning the tribe of Reuben that it should not excel Gen. 49. 4. which was remarkably fulfilled It was a tribe of no distinction in famous men or renowned deeds, but on the contrary in these respects of little note and greatly distinguished from the generality of the Israelites by meanness of spirit & behaviour in the time of the war with Jabin & Sisera. Judg. 5. 15, 16.

Of the tribes of Simeon & Levi Jacob foretold that they should be divided in Jacob & scattered in Israel. Gen 49. 7. which was remarkably fulfill'd See the fulfilment as to Simeon in Note on 1 Chron. 4. 24 to the end./p./

Jacob foretold concerning the tribe of Judah that it was the tribe that [should omE] be chief & above all the rest in renown authority & warlike deeds, & the state order & authority of that tribe should last longer than of any other tribes. Gen. 49. 8, 9, 10. next col. d.

Jacobs prophecy concerning Dan his being as an adder in the path &c--Gen 49. 17. was fulfil'd in Sampson & in the Danites that took Laish. Judg. 13. 27.

That in Gen. 49. 19. a troop shall overcome him but he shall overcome at the last, was fulfil'd in what we have an account of in n 1 Chron. 5. 8 [18?]. & 12. 8, 15.

The great fruitfulness large possessions dignity & military prowess of the tribe of Joseph was foretold by Jacob. Gen 49. 22---26.

That prophecy concerning the tribe of Benjamin. Gen. 49. 27. Benjamin shall ravin [sic] as a wolf in the morning he shall devour the prey at night he shall divide the spoils If it be to be understood of temporal things only doubtless denotes great exploits in war which were to be performed by that tribe and in this sense the prophecy was verified. See my Notes in Loc. & also SSS. Or if it has some respect to spiritual things spiritual spoils divided after ravening Gods flock as a greedy merciless wolf & persecuting with great rage the lambs [s?] of God this was remarkably fulfil'd in the Apostle Paul, who by his own account thus persecuted X in his members in his youth but afterwards was the greatest instrument of distributed [sic] the benefits of X. which may be represented as Xs spoils. the fleece yea the flesh & blood of the Lamb. & Xs own infinite riches glorious & eternal possessions which are obtain'd for mankind by his being slain as much /mg/ as much as a kingdom with its riches are obtaining [sic] by destroying the king in war & so is his spoils If this be meant the figure is no more violent than many others used concerning the manner of our obtaining the blessings of the kingdom of heaven such as eating the flesh of the Son of man drinking his blood taking the kingdom of heaven by villence [sic] as soldiers conquering in way &c--

Moses foretold concerning the tribe of Judah that it should be [a om.E mg] tribe eminent for prevalence with God by prayer Deut 33. 7. which was remarkably fulfilled in David Jehoshaphat & others. And also that it should be eminent for power & victory over his emmies Ibid.

He also foretold of the tribe of Joseph that it should be eminent for warlike achievements [sic] Deut 33. 17.

Moses foretold of Zebulun that he should live by the sea & that the tribe should go forth by sea. Deut. 33. 18. Rejoyce Zebulun in thy going out

last col. b.].[JE's] The precise part of the land in which Zebulun should dwell is foretold Gen. 49. 13. Zebulun shall dwell at the haven of the sea and he shall be for an haven of ships, and his border shall be unto Zidon.

Jacob foretold of Ephraim that he should far exceed Manasseh Gen 48. 19. And his /p./ having all the ten tribes under him & so called by his name is agreeable to what is said in the end of that verse "And his seed shall become a multitude of nations." p 707

It was foretold by Moses that the people after his death should shew themselves very prone to idolatry Deut 31. 16 & v 27, 28, 29. & 32. 15---18 And by greatly corrupting themselves in this & other respects they should bring terrible judgments & extreme calamities on themselves Deut. 31. 16, 17, 18.

It was foretold in Moses time that Israels king should be higher than Agag Num. 24. 7. Fulfil'd in Saul

That a [wwxo] & great & illustrious prince should rise out of Jacob, that should smite the four corners of Moab. & should conquer Edom Num. 24. 17, 18. remarkably fulfil'd in David.

It was foretold that the nation of the Amalekites should be utterly destroyed from under heaven & that this should be gradually fulfil'd. by Gods fighting against them in successive ages in his providence Exod 17. 14. & Numb. 24. 20 fulfil'd in what we have an account of in 1. Sam. Chap. 14 & chap. 27. 8 & chap. 30. 1 Chron. 4. 43. & Est. 9. 5--10.

That the greater part should be destroyed Deut. 4. 26 [20?] & 28. 52. & 32. 25, 26. which seems to have [been omE] fulfilled in both their destructions that by the Babilonians & that by the Romans.

It was foretold that their cities should be destroyed & their land laid waste, & the whole be made desolate Levit. 26. 31, 32, 33. Deut. 32. 20 &c.

That the temple should be destroyed Levit. 26. 31.

That they should be carried captive out of their land Levit. 26. 34, 38, 39, 44. & Deut. 28. 41. 63. & 29. 28 with 30. 3

That they should be scattered among the heathen. Levit. 26. 33. Deut 4. 27. & 28. 64. & 32. 26.

That God would thus destroy them by a nation which neither they nor their fathers had known. Deut. 28. 36. And also a nation from a great distance from the ends of the earth whose language they could not understand all these things were true concerning the Assyrians & the Chaldeans & also the Romans

That their destruction should be attended with a great variety & multitude of unspeakable & unparalleled calamities & testimonies of Gods wrath Deut. 32. 21--26. Remarkably fulfilled in their destruction by the Babilonians as appears by the history & especially the Lamentations of Jeremiah but more remarkably fulfilled in their destruction by the Romans Yea 'tis in that place foretold that a vast multiplicity of multiplicity of [sic] extreme unequalled distresses should come upon them attended with the /p./ sword without & terrible destruction within, & particularly famine & great cruelty without regard of any sort of persons destroying the greater part of the nation & ending in a great dispersion at that time when another nation that had been heathen, should be taken in their room. Which was all fulfilled with the last very [?] remarkable circumstance viz their being rejected from being God's people & an heathen people taken in their room in the destruction by the Romans and with most other circumstances in the former destruction by the Chaldeans next col. b.

That they that should be left in the land should be in fear & terror [sic?], & flee when none pursued Levit. 26. 36 which was remarkably fulfilled by the account we have in Jer. 41. 17, 18. & 42. 10---16. & 43. 2---7.

That they should fall <[sic]> when none pursued and should fall one upon another as it were before a sword when none pursued Levit. 26. 36. 37. For the fulfilment see Jer. 41. 2, 7, 10, 12, 15.

That after they were dispersed God would draw out a sword after them Levit. 26. 33. (compare Ezek. 5. 7, 12 & 24. 23 & 15. 7.). In part fulfilled in Jeremiahs time Jer. 44. 7, 11, 12, 13, 14, 27, 29, 30. But more remarkably fulfill'd in the word that pursued the Jews after their dispersion by the Romans. See Miscel B. 5. N. 972. P. 9. b. c.

That they should find no rest among the nations Deut 65. 66. Remarkably fulfilled especially since their dispersion by the Romans

last col. b. That they should eat their own children when distress'd & belieged by their enemies & that it should be thus with some of their finest & most delicate ladies Levit. 26. 29, 20 &c-- Deut. 28. 53---57: fulfilled 2. K. 6. 28 &c. Lam. 2. 20. & 4. 10 and in the time of the siege by the Romans.

That they should be brought into Egypt again Deut 28. 68 [60?] fulfilld literally in the going of some into Egypt in Jeremiahs time. and in the many that dwelt in Egypt in the times of the Grecian & Roman monarchies & fulfil'd in both captivities in that bondage the nation in general were carried into equivalent to the Egyptian bondage

That in the land of their captivity they should serve other gods [1 line space left blank] fulfilled in the obstinacy [sic] & impenitence of those carried into Chaldea as appears by Ezek. chap. 2 & other places and especially by the resolute idolatry of them that went down into p./ Egypt Jer. 44. 25, 26. And there is all reason to think that great part of them worshipped Nebuchadnezzars golden image. See also Ezek. 14. 3, 4, 5, 6, 7 & chap. 20. 30, 31, 32, 39. And this was fulfil'd in the Jews following false messiahs after their captivity & dispersion by the Romans. Of the idolatry of those that were left in the land see Ezek. 33. 25 &c--

It was foretold that when they should be carried captive the land should lie desolate until it had enjoyed its sabbaths Levit. 26. 34, 35, 43. Fulfilled 2. Chron. 36, 20, 21. & other parallel places compared with the history in the two books of Kings & Chronicles.

That yet on their repentance they should be restored again to their own land. Deut. 30. 1--10 & 32. 36, 43

That the restoration to their own land should be on the destruction of the nation that destroyed them which should be with great manifestations of Gods power &c. & mercy to his people Deut. 32. 35--42

That in the end of all Jews & Gentiles should together be the people of God in the enjoymt of the same priviledges. Deut 32. 43.

The conquests of the Assyrians were foretold Num. 24. 22.

The great & extensive conquests of the Macedonians & Romans over all the eastern parts of the world & the dreadful destruction they should make particularly of the Hebrews was foretold Num. 24, 24. which destruction of the Hebrews was fulfilled in Antiochus & Titus & other Roman emperours after him.

p. 705. . a.][JE's] It was often foretold concerning Caleb & Joshua that they only of all the men of war that came out of Egypt should enter into Canaan Num. 14. 24, 30, 38 & 26. 65. & 32. 12. And they not only outlived all the rest of that generation so as to enter into Canaan tho' Caleb was 40 years old when he went to spie out the land yet he had lived six years after they entred into Canaan before he had his inheritance given him in Hebron when he was 85 years old & then he says of himself Josh. 14. 11. As yet I am as strong this day as I was in the day that Moses sent me As my strength was then even so is my strength now for war, both to go out & to come in And Joshua lived 24 years after he entred Canaan.

As God promised concerning Caleb Num. 14. 24. That God would bring Caleb into the land whereinto he went & seed should possess it so punctually was this fulfilled that God gave for a possession t him & his seed that very part of the land which his feet had trod on when a spy and where the giants lived which chiefly terrified the other spies & disheartend them & the /p./ congregation in general & was the occasion of that unbelief discouragement murmuring & rebellion for which they were never allowed to enter into Canaan. See Josh. 14. 9 to the end. [finis]

[TS: Rest of p. 708, all of 709-10 blank. JE must have saved space for additions at this point considering the abruptness of the ending.]

 

ETERNITY OF HELL TORMENTS. objections against it

1348. OBJECTIONS of modern LIBERTINES against the SS.

1[TS: This & succeeding large sec nos. added by Jr., as also "1348"] evidences of future punishment taken from a [xoc] <an anonymous c> pa[m]phlet on that subject lent me by Mr. Bellamy [xoc] printed 1720.

The word Gehenna signifies only the Valley of Hinnom. That fire was said to be everlasting, because it was kept burning night & day.

The word Ever & everlasting [c's lines?] the Greeks understand for an age.

The word everlasting [c's line] is commonly used in the law of Moses for a limited time.

That fire is said to be durable, or everlasting, that goes not out till the fewel is consumed.

The fire that consumed Sodom & Gomorrah is called eternal fire.

If the fire be everlasting it will not follow, that that which is cast into it is everlasting. <But c> the wicked are compared to chaff & stubble which is quickly burnt up.

The SS. often uses very hyperbolical expressions.

2 THE OBJECTIONS OF MR. WHITSTON as mentiond in Dodwell's Sermons in answer to him. [¶?] Several of them are the same with those mentiond above.

That the words in the N. T. translated everlasting & eternal [c's lines] are sometimes used concerning things of a temporary duration.

That the use of the same word in both cases viz. <in c> both the future reward of the saints & punishment of the wicked, does not imply the equal duration of the punishmt of <the c> reward. Because some of the precepts of the law of Moses are called everlasting, that are moral, & shall continue to the end of the T. others <[s by c?]> are so called, using the same word, that were only to last till the Xtian chh. should be set up.

That if the words eternal & everlasting do signify a proper eternity, when applied to the punishmt of the wicked; it may mean only an everlasting privation of being.

That the fire & smoke & worm &c may be eternal, & yet the pain not be eterna; because the wicked may be consumed & so their pain be at an end.

That X speaks of them that blaspheme the H. Gh., or those that shall not be forgiven in this T nor in the T to come, implying that others shall be forgiven in the T to come.

That X went & preached to the spirits in prison. i.e. preached the gospel to departed souls of the wicked, in order to their salvation.

That in the N. T. signifies an age, that signifies ages of ages.

That is used for a limited time, /p./ when in Jude 6, the devils are said to be reserved in everlasting chains; where [Rem.; when?] the chains spoken of last no longer than till the d. of judgmt.

That some shall be beaten with many stripes; others with few: which most naturally signifies that some shall suffer longer than others.

The eternity of punishment is inconsistent with the divine attributes, & that [xoc] therefore cant be proved by any pretended revelation.

That <the c> eternal misery of sinners can be no advantage to God, to themselves or to others.

That it is inconsistent with Gods mercy.

That it is inconsistent with justice to punish men eternally for their sinning, during this short life.

That the threatning such a punishmt will do no good, because if men wont be deterred from sin by the expectation of a great temporary punishmt, neither would they by the expectation of eternal misery.

3 EVIDENCES OF THE DOCTRINE

The word everlasting [c's line?] is used in the very sentence of the Judge at the last day, whom we cant suppose to use rhetorical tropes & figures.

The punishmt of the devil doubtless will be eternal. But the wicked shall be sentenced to the same everlasting fire.

See argum. from Matt. 12. 31, 32. p. 8. 6 &c--

The wicked that are finally impenitent, are represented as wholly cast away, lost, made no account of &c.-- which is quite inconsistent with their punishmt being medicinal & for their good & purification & to fit them for final & eternal happiness.

"The words used to signify the duration of the punishmt of the wicked, do, in their etimology, truly signify a proper eternity; & if they are sometimes used in a less strict sense when the nature of the thing require it, yet that can never pass as any reason why they are not to be understood absolutely, when the subject is capable of it. The are terms the most expressive of an endless duration, of any that can be used or imagined. And they alwaies signify so far positively endless, as to be express against any other period or conclusion, than what arises from the nature of the thing. They are never used in SS. in any other limited sense, than to exclude all positive abolition, annihilation or conclusion, other than what the natural intent & constitution of the subject spoken of must necessarily admit. --- The word , which is the word generally used by the sacred writer<s, c> is, we know, derived from the adverb which signifies forever, and cannot without force be used in any lower sense. and particularly this is the word, by which the eternal & immutable attributes of the Deity are several times expressed". Dodwell, Sermon[-s?] in Answ. to Whiston, p. 15, 16. /p./

Those words of X concerning Judas are a demonstration of the eternity of the misery of hell. --- "Good had it been for that man that he had not been born", Matt. 26. 44.

On the supposition that God intends finally to deliver all mankind from misery, & make all intelligent creatures at last eternally happy, & that to suppose the contrary (viz. the everlasting continuance of the torments of hell) be so extremely derogatory to Gods moral character, & represents him such black & odious colours, & as so cruel a Being; why have not X & his apostles who have revealed a future & eternal T so clearly <to light [xoc?]>, & brought life & immortality to light; I say why have not they declard this doctrine, when speaking of future punishment & clearly revealed this glorious doctrine of such an universal eternal salvation, so much more evangelical & agreeable to the office of X as a Saviour & the /mg/ the design of his coming into the T?

4 Here place the axioms in p. 810 . &c . p. 812 . 990 &c.

5 ARGUM.[xoc] If the damned after many ages suffering extreme torments in hell, are to be delivered & made perfectly & eternally happy; then they must be in a state of probation during this long season of their confinement to such extreme misery.

If they are not in a state of probation, or on any trial, how they will behave themselves under these severe [? Rem.] & terrible inflictions of wrath; but are to be delivered & made eternally happy at the end of a certain period; then what restraints are they under from giving an unbounded loose and license to that<eir c>[the? xoc] wickedness in expressions of enmity against G., in cursing & blasphemy & whatever their hearts are inclined to?

And if they are in such a state of <as c>[? as (w. med. s)? xoc]/mg/ this, wherein they are thus left to unrestrain'd wickedness & every curb to their most wicked inclinations is taken off, being nevertheless sure of deliverance and everlasting happiness; how far is this state fit to be a state of purgation of rational creatures and moral agents from sin, being a state wherein they are so far from means of repentance, reformation & entirely reclaiming & purging them from sin, that all manner of means are rather removed, and even [ever? xoc] so much <is c> every restraint [s?] taken off, & <that c> they are given up wholly [to (omE)] sin; which instead of purifying them, will tend above all things that can be conceived, to harden them in sin & desperately [<? so>Rem.] establish the habits of it.

A state of purgat<tion c>[?touched up c] of moral agents, that is, a state to bring sinners to repentance & reformation, & not a state of trial is a gross absurdity / Here add 988 . d. &c. /p./

But if it be so that the damned are in a state of trial let it be considered how unreasonable this is

1. If they are in a state of trial then they must be in a state of liberty and moral agency as these men will doubtless own. and so according to their notion of liberty must be under no necessity of continuing in their rebellion & wickedness but may cast away their abominations & turn to God and their duty in a thorough subjection to his will very speedily and then seeing the end of their probation & the severe means God uses with them to bring em to repentance is obtaind, how unreasonable will it be to suppose that God after this would continue 'em still under hell torments for along succession of ages But if not so God should speedily deliver 'em on their speedy repentance how are the threatnings and predictions of their everlasting punishment fulfill'd in any sense according to the sense even of these<o c> who deny the absolute eternity of the misery of hell & hold that the words everlasting & forever &c. when applied to this misery are not to be taken in the strictest sense They yet allow that they signify a very long time a great many ages

2. If the devils & damned spirits are in a state of probation and have liberty of will, and are under the last & most extreme means to bring 'em to repentance, & consequently the greatest means, having the highest tendency of all to be effectual; I say, if thus,then it is possible, that the greatest part, if not all of them, may be reclaimed by these extreme means, & may be brought to thorough repentance before the day of judgment. Yea, tis possible that it might be very soon. And if so, how could it certainly <be c> predicted concerning the devil, that he would do such & such great things in opposition to X & his chh, from age [to age (omE)]; & that at last he should be judged & punished, & have God's wrath more terribly executed upon him <as c> <Rev. 20.10. "& the devil that deceived them was cast into the lake of fire & brimstone, where the beast & false prophet are & shall be tormented day & night forever & ever".> And how is it said in SS that when he fell, he was cast down from heaven & reserved in chains of darkness unto judgmt? The expression seems naturally to signify strong & irrefragable [Rem; irrestrageble???] bonds, which admit of no comfort or hope of escape. <And besides a being reserved in chains unto judgmt, is not consistent with the appointment of another time of trial & opportunity to escape the judgmt or condemnation.> /p./ <Tis said Jude 6. "They are reserved in everlasting chains under darkness unto the judgmt of the great day."> And if any of the separated souls of <the c> wicked, that are in the case that the soul of the rich man was in, when he died & life [sic] up his eyes in hell being in torments, should repent and be delivered before the day of judgment; & so should appear at the right hand among the righteous at that day; then how could that be verified, 2 Cor. 5. 10. For we must all stand before the judgmt seat of X, that EVERY ONE may receive the things done in his body whether good or bad? And we have reason to think, that this time of standing before the judgmt seat of X, which the Apostle has a special respect to, is the day of judgmt, if we compare this with other SS; as that[xoc?] that of the same apostle Act. 17. 31. "He hath appointed a day in which he will judge the T in righteousness by that man whom he hath ordained". And many other places.

And how does their being in a state of trial, many of them for so many ages after death before the day of j., during all which time they have opportunity to repent, consist with those<e> words of X Mark 8. 38 "Whosoever therefore shall be ashamed of me and my words in this adulterous & sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels".? How is their continuing in a state of trial from the time of that generation, and from the end of their lives to the day of j., consistent with its being declared to 'em from God beforehand, that they shall certainly be condemned at the day of judgment? or <with c> x X<'s c> certifying them beforehand, that whatever trial they shall have, whatever opportunity God should give em for repentance & pardon, for so many ages, all would be in vain; which in effect is passing the sentence?

We may argue in like manner from these<o> words Matt. 10. 14, 15 "And whosoever shall not receive you nor hear your words,--- verily I say unto you it shall be more tolerable for the land of Sodom and Gomorrah in the day of j., than for that city"? So Matt. 11. 21, 22, "Wo unto thee Chorazin; wo unto thee Bethsaida; ---- I say unto you, it shall be more tolerable for the land of Sodom in the day of j. than for thee". Two things may be noted in these sayings of X. (1.) Tis here declared what the state of those<e> obstinate unbelievers should be at the day of j., for their wickedness here in the body, with an asseveration, I say unto you. [JE's line?] And sentence indeed is passed beforehand upon them by their Judge, concerning the punishmt that shall be executed upon them at the day of j. The de-/p./claration is made in the form of a solemn denunciation or sentence. Wo unto thee Chorazin Wo unto thee Bethsaida &c--. [JE's line?] And is it reasonable to suppose, that the very Judge, that is to judge em at the end of the world, would peremptorily declare, that they should not escape punishment at the day of judgmt; yea solem[n]ly denounce sentence upon them dooming them to the distinguished punishmt they should then suffer for their obstinacy in their lifetime; & yet appoint another time of trial of a great many hundred years, between their death & the day of judgmt wherein they should have opportunity to escape that punishmt?.

(2). 'Tis here also to [be (omE)] observed that the wicked inhabitants of Sodom & Gomorrah should be condemned to misery at the day of judgmt. Tho they had already been in their purifying flames & in a state of probation under the most powerful means to bring 'em to repentance already, for 1900 years, & should be after that for more than 1700 years.

So we may argue from Rom. 2. 3.---12, 16. where the Apostle speaks of mens treasuring up wrath against the day of wrath & revelation of the righteous judgmt of God, [JE's line?] by their abusing the day wherein god exercises towards them the riches of his goodn<ness, c> /mg/ forbearance & long-suffering which should lead 'em to repentance: plainly intimating v. 6 that the Judge in that day would render every one according to his deeds. To them who by patient continuance in well-doing &c-- eternal life. But to them who are contentious &c-- tribulation & wrath &c-- And that as many as sinn'd without law, should perish without law; and that as many as have sinn'd in the law, should be judged by the law: which hand, if there were [? Rem: was] an opportunity given for millions of others to obtain that priviledge.

3. If that<it c>[this? xoc] should be supposed, (however unreasonably) that <if c> it were[xoc] <be c> already declared as it were [xoJE?] by a peremptory sentence of the Judge, that all sinners continuing obstinate during this life should be condemned at the day of judgmt; <still this c;mg> is consistent with their being in a state of probation, in order to escaping condemnation during the space between death & the general judgmt: yet the account the SS. gives of that day, in several of those forementioned texts, is inconsistent with men's being in a state of trial during that space. for if they are in a state of trial during that space. for if they are in a state of trial during that space, then they are accountable for their ill improvemt of that space, and the proper subjects of judgmt & condemnation for their wickedness during that space, & so those works would come into the account when they appear at the great judgmt, as well as those committed[xoc] <done c> in the body, which were[xoc] <would be c> no more committed[xoc] <done c> in a state of probation than these. This is not consistent with every one's receiving of things[xoc] according to things done in the body, or in proportion to the guilt that every one contracted then. Tis inconsistent with the description X gives of the D. of judgmt in the 25 of Matth. where X says <not only says> to them at the right hand, "I was hungred & ye gave me meat" &c-- & [by c?] the good works are all such as are done only in this T; but all the wickedness which those are condemned for, who /p./ who [sic] are at the left hand, is such as is committed in this life only.

4. It may be proved, that the day of man's trial, and the time of God's striving in the use of means to bring him to repentance, and waiting for his repentance under the use of will not be continued after this life, from those<e> words, Gen. 6. "My Sp. shall not alwaies strive with man for that he also is flesh: yet his days shall be 120 years". Tis as much as to say, 'tis not fit that the day of trial & opportunity should last alwaies to obstinate, perverse sinners. Tis fit some bounds should be set to my striving & waiting on such as abuse the day of my patience; and [? Rem] those[xoc?] <that c> merciful means & gracious calls & knocks should not be continued without limits, to them that trample all means & mercies under foot, & turn a deaf ear to all calls & knocks & invitations, & treat em with constant contempt. Therefore I will fix a certain limit; I will l set his bounds to 120 years; when if they repent not, I will put an end to all their lives, & with their lives shall be an end of my striving & waiting. This which in Genesis is called God's Spirits striving, [JE's line?] is by the Apostle Peter expressed by <waiting of the c> long suffering of God its waiting [JE's line] 1 Pet 3. 20. But according to the doctrine we are opposing, instead of Gods striving & using means to bring those wicked men to repentance, waiting in the use of strivings & endeavours for so long [&c xoJE] 120 years, or to the end of their lives & no longer; he has gone on still since that for above 4000 years, striving with them in the use of more powerful means to bring 'em to repentance, & waiting on them, & will continue so afterwards for so long a time, that the time is often called everlasting & represented as enduring forever & ever.

5. Those words of Christ, "I must work the works of him that sent me, while it is day: the night cometh wherein no man can work" Joh 9 4. do prove that there is no other day of trial after this life. Christ having undertaken for us & taken /p./ on him our nature, and appearing in the form of a servant, & standing as our surety & representative, he had a great work appointed him of God to do in this life for eternity. He could not obtain eternal life & happiness for himself no[xoc]<any c> other way, than by doing that work in this life, which was the time of his probation for eternity as well as outs. And therefore his words imply as much as if he had said, I must do that work which God has appointed me to do for eternity, as[er? xoc?] that great service which must be done as I would be eternally happy, now while the day of life lasts, which is the only day appointed for the trial of our[? xoc or E?]<mans c??] fait[h]fulness in the service of God, in order to his being accepted to eternal rewards. Death is coming which will be the setting of the sun, & the end of this day, after which no work will remain, nothing to be done that will be of any significance in order to the obtaining the recompense of eternal felicity.

6. And doubtless to the same purpose is that in Eccles. 9. "Whatsoever thy hand findeth to do do it with thy might. for there is no work (or no man can work) nor device nor knowledge nor wisdom in the grave whether [sic] thou goest". as much as to say, after this life no thing can be done, nothing invented or devised in order to your happiness, no wisdom or art will serve you to any such purpose, if you neglect the time of the present life. Tis unreasonable to suppose the wise <man c> means only, that we should <in this life c> do all that we can in temporal concerns & to promote our temporal interests in this life, [xoc] & that nothing can be done towards this after this life; not only because this <it? c?> would be an observation of very little importance: to observe this [xoc?] <it would be c> as flat and impertinent, as if he had said, Whatever your hands [sic; xoc?] finds to do this year, do it with you might. for nothing that you do or devise the next year, will signify any thing to promote your interest & happiness this <year: c> But also because the wise man hims. in the conclusion of this book informs us, that his drift through the whole book is to induce us to do a spiritual work, to fear God and keep his commandments, in order not to happiness in this life (which he tells us thro' thro' [sic] the book in[xoc] <is c> never to be expected) but in order to a future happiness & retribution in consequence of a judgmt to come. Chap. 12. 13, 14. "Let us hear the conclusion of the whole matter. Fear G. /p./ & keep his commandmts: for this is the whole (i.e. the whole business the whole concern) of man. For God will bring every work into judgment, whether it be good or whether it be evil."

7. If the wicked in hell are in a state of trial, under severe chastisement [-s Rem.] as a means in order to their repentance & obtaining the benefits of Gods favour in et. rewards; then these things will follow; 1. That they are in a state of that freedom that makes em moral agents, & the proper subjects of judgmt & retribution. & 2. It will also follow <seeing> that the torments of hell which they suffer, being the last <[Rem.; best?]> means Gods uses, or such as will be effectual after all other means have faild & proved utterly ineffectually, [xoc?] so that it appeard in vain to use em any longer, so that there was no other way left, than to have recourse to these severe means, which will finally be effectual with every one, will bow all their hearts & thoroughly purge their minds & bring 'em to repentance: .I say if this be the case, then it is evident that these terrible chastisemts are made use of as the most powerful means of all, more efficacious than all the means used in this life, which prove ineffectual, & which proving insufficient to overcome sinners obstinacy & prevail with their hard hearts, G. is as it were [xoc?] compell'd to relinquish em all, and have recourse to these<o> <torments c> as the best [??Rem.: last] means, the most effectual & powerful.

[N.B. These things should be set at the beginning of the discourse as positions. METHOD.]. [xo JE]

And again 3. If the tormets of hell are to last a very long time, ages of ages, the torments of the sinners of old T till the end of the T & after that so long that the time is often & almost constantly represented figuratively as everlasting, lasting forever & ever; then it must be because sinners in hell all this while are obstinate, & tho' they have liberty [are (be? om.E)] free agents as to this matter, yet wilfully & perversely refuse even under such great means to repent, forsake their sins & turn to God. <If the end of their torments is to bring em to repentance, tis unreasonable to suppose that <they c> will be continued under their torments after they are brought to repentance.> They [Rem adds: therefore must] forwardly go on in their rebellion, enmity & opposition to the great God, whose power they feel in their misery; who continues not only with the greatest peremptoriness to com/p./mand em to forsake their sins & submit to him immediately without delay; and withall adding severe chastisements & terrible torments to bow their wills & bring em to compliance; yet they willfully & obstinately refuse & chuse to go on in their rebellion, tho they feel the dreadful effects of it, & know that they must be continued many ages under them if they refuse; yet they resolutely go on in their strong & desperate enmity & opposition.

And 4. It must be further supposed, that all this is while they not only suffer these dreadful chastismts for their obstinacy, & know they must suffer till they comply; tho it be never so many millions of ages; but also have the offers of immediate mercy, & [& by c?] deliverance and admission to et. hap made to 'em if they will comply.

[In order to the most convenient METHOD of discourse these 4 particulars should have been set at the beginning of /mg/ as POSITIONS or AXIOMS see next p. col. 1. 2 ][JE's]

Now if this be the case, and they shall go on in such wickedness & continue in such extreme & desperate obstinacy & pertinaciousness, for so many ages ( as is supposed, by its being supposed their torments shall so long continued) how desperately will their guilt be increased? How many thousand times more guilty at the end of the term than at the beginning? & therefore <they will be c> so much the more proper objects of divine severity, deserving of[xoc] his wrath, & still a thousand times more severe or longer continued chastisements than the past; & therefore tis not reasonable to suppose, that all the damned should <all> be deliverd from misery & received to Gods favour, & made the subjects of eternal salvation & glory at that time, when they are many thous. times more unworthy of it, more deserving of continuance in misery, than when they were first cast into hell. Tis not likely, that the infinitely wise G. should so order the matter And if their misery should be added to & still lengthend out much longer, to atone for their new contracted guilt; so they must be supposed to continue impenitent, till that second additional time of torment is ended; at the end of which their guilt will still be risen higher & vastly increased beyond what it was before. and at this rate where can there be any place for an end of their misery? /p./

8. It further appears from what was observed under [xoc?] above, that the sinner continuing obstinate in wickedness under such powerful means to reclaim him, for so long a time, will be so far from being more & more purged or brought nearer to repentance; that he will be as it were infinitely further from it. His [xoc?] wickedness will be vas [xoJE?] in his heart will be vastly establishd and increased. For it may be laid down as an AXIOM that the longer men continue wilfully in wickedness, the more is the habit of sin established, and the more & more will the heart be hardend in it. & [xoc] again it may be laid down as another AXIOM, that the greater & more powerful the means are that are used to bring men to reform & repent, which they resist, and are obstinate under; the more desperately are men hardened in sin, & <the more c> the principle of it in the heart <is c> confirmed. And it<I c> may be laid down as another AXIOM, that especially does long continuance in perverse & obstinate rebellion against any particular kind of means, tend to render those particular kind of means, tend to render those particular means [-s touched up c] vain, ineffectual & hopeless.

< see last p. col. 1. e.> For the most convenient method these three positions or AXIOMS should also be put at the beginning of the discourse, or some particular part of the treatise METHOD.][JE]

After the damned in hell have stood it out with such prodigious and devilish perverseness & stoutness, for ages of ages, in their rebellion & enmity against God, refusing to bow to his will under such constant, severe, mighty chastisements, attended all the while with offers of mercy; what desperate degree of hardness of heart & fixed[ness (mg; see prev. xo ww.)] & [xoc] strength of habitual wickedness will they have contracted at last, and <how c> inconceive<ably c> [-ver? altered c] further <will they be c> from a penitent humble & pure heart, than when first cast into hell! And if the torments should be lengthened out still longer, and their impenitence continued as by the suppose[sic]<ition c> one will not end before the other does; still the further will the heart be from being purified. And so at this rate the torments will never at all answer their end, & must be lengthend out to all eternity.

9. Matt. 5. 25, 26. "Agree with thine adversary quickly while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. verily ' say unto thee, thou shalt not come out thence, 'till thou hast paid the uttermost farthing". These words imply, that sinners are in the way /p./ with their adversary, having opportunity to be reconciled to him but for a short season, inasmuch as it is intimated, that they must agree with him quickly or they will cease to be in the way with him, or to have opportunity to obtain his favour any more. But if they will be continued in a state of probation after death to the end of the world, and after that for as it were endless ages; how far, how very far, are these words of X from representing the matter as it is?

10. If sinners after the day of j. are to have another state of time of trial then it will follow that after their trial there must be another judgmt & so that the judgment of t that great & last day is not the last judgment the sentence that will ["be" here? ck:ms] then [be (om.E)] w pronounced will not be the final sentence. Which seems to disagree with many things in SS. particularly with Heb. 9 27, 28. And as it is appointed to men once to die a & after this the judgmt so X was once offered to bear the sins of many and to them that look for him shall he appear the second time without sin to salvation Which<w> plainly implies that as it is appointed to men once to die in consequence of their sin and after death is but one judgment but one sentence of condemnation, so X died but once & by once dying removed that one final condemnation & procured that instead of that he should come at the last day to pronounce a final blessed sentence on them that look for him. These things imply that there is but one judgment after death & that the great day of judgement that shall be at the end of the T shall be decisive & final both with respect to sinners & saints & not to be succeeded by another trial & another judgment

ARG 10. [xo & numb by c?] That some even in this T are utterly forsaken of God, and given up to their own hearts lusts, proves that these men will never be purified from their sins. That God should use great means to purify em & fit em for eternal happiness & glory in the enjoyment of himself is not consistent with <the supposition that c> his having[xoc] after the use of great means & endeavours /p./ <he should c> given [xoc] em up to sin, because of their incorrigibleness & perverse obstinate continuance in rebellion, under the use of great means, & so leaving them to be desperately hardend to sin, & to go on & increase their guilt, & multiply transgressions to their utter ruin; which is agreeable to manifold SS [xoc] representations[-s? touched up c] <of Scripture. c> This is not agreeable to the scheme of such as suppose, that God is all the while, both before and after death, prosecuting the design of purifying & preparing them for & bringing them to eternal glory <[consider Prov 16. 4. & see note on that text. [Consider Prov. 16.4. <(quote) c> & see my note on that verse [both xos JE?] also here observe. Ps. 92. 7. <(quote) c> These places shew that God has no merciful design with [those (omE; mg)] whom he gives up to sin.> [JE's brackets]

ARG. 11. <xo & num. prob. c.> The Apostle in Heb. 6. 4, 5, 6. says, "It is impossible for those, who were once enlighten'd & have tasted of the heavenly gift &c-- if they fall away, to renew them again to repentance; seeing they crucify to thems. the Son of God afresh, & put him to an open shame" &c-- The Apostle speaks of their renovation to repentance, as (at least) never likely to be on that account, that they have proved irreclaimable under such great means to bring em to repentance, and have thereby so desperately hardend their hearts & contracted such great guilt, by sinning against such great light & trampling on such great priviledges. But if so, how much more unlikely still will it be, that they should ever be renewed to repentance after they have gone on still more & more to harden their hearts, by an obstinate willful continuance in sin, many thousand years longer, under much greater means, and have therefore done immensely more to establish the habit of sin, & increase the hardness of their hearts, & after their guilt is so vastly increased, instead of being diminished? If it be impossible to bring em to repentance after they <have c> rebelled against such great light & knowledge of Christ and & [xoc?] the things of another T, as they had in this life; how much more impossible, when added to this they have had that infinitely greater & clearer knowledge of [sic; xoc] <& c> view of these<o> things, which they will have at the day of judgmt, when they shall see X in glory of his F. with all his holy angels; shall see his great majesty, shall see /p./ the truth of the things of the word of God, & know the truth of its promises & threatnings, by sight & experience, & shall see all those ineffable manifestations of the glory of X, of his power, omniscience, strict inflexible justice, infinite holiness & purity, truth & faith<fulness c> & infinite mercy to penitents; & the evidences of the dreadful consequences of rebellion & wickedness, & the infinitely happy & glorious consequences of the contrary withal, even at this [?Rem.; that?] time having the offers of mercy <& c?> made to em [xoJE] if then they [xoJE?] deliverance from that dreadful misery, & the enjoymt of the favour of that great Judge, & a [xoJE?] participation of all the happiness & glory of the righteous, which they shall see at his right hand, if then they will throw down the weapons of their rebellion, & repent & comply with his will; and they still from the greatness of their enmity & perverseness obstinately & wilfully refuse; yea & continue still thus refusing, even after they have actually felt the terrible wrath of God, & are cast into the lake of fire; yea after they have continued there many ages, all the while under offers of mercy on repentance; I say if it be impossible to renew em to repentance after their rebelling against & trampling on the light & knowledge & means used with them in this T, so that <it c> is not to be expected because of the degree of hardness & guilt contracted by it; [sic] how much less is it to be expected <at the day of judgment, c> after all this &[xoc]<after c> all the[xoc]<is c> obstinacy manifested & hardness & guilt contracted, at the end of all? [xoc]

If guilt be contracted by despising such means & advantages as the Apostle has respect to in this life, that it may be compared to guilt that would be contracted by crucifying Christ afresh; how much more, when added to this, they shall so openly have despised X, when appearing to them in all the terrours & glories & love [Rem.; power?], that shall be manifested at the day of /p./ judgmt, in their immediate & most clear view, & all is offered to them, if they will but yield subjection to him., And their enmity shall have appeard so desperate as rather to chuse that dreadful lake of fire, & shall have continued in their choice even after they have felt the severity of that torment without rest day or night for many ages?

ARG 12. [xo & num by c] That all shall not be finally purified & saved is manifest from that Math 12. 31, 32. with Mark 3. 28, 29. & Luke 12. 10. 1 Joh. 5. 5. 16 <quote all these c> From each of these places it is manifest, that he that is guilty of blasphemy against the holy Ghost, shall surely be damned without any deliverance from his punishmt [mt by c?] or end to it. But the various expressions that are used serve much to certify & fix the import of others. In Matt. 12. 31. It is said, I say unto you all manner of sin & blasphemy shall be forgiven unto men but the blasphemy against the holy Gh. shall not be forgiven unto men. The negative is general & equally respects all times. If this sin should be forgiven at a remote time, it would be as contrary to such a negative as this, as if it were forgiven immediately. But to determine us that X has respect to all times, even the remotest, & that he means to deny that he shall be forgiven at any time whatsoever, in Mark it is said, "He shall NEVER be forgiven. or hath NEVER FORGIVENESS"; and lest this never [line by c?] should be interpreted never as long as he lives, or never in this T, tis said in Matt. 12. 32. "It shall not be forgiven him neither in this T nor in the world to come." And least it should be said, that altho' he never is forgiven, yet that dont hinder but that there may be an end to his punishmt; because he may suffer all that he deserves in suffering a temporal punishmtnt [sic?], or punishmt of a limited long duration; and he that is acquitted on paying all his debt is not said to be forgiven his debt; another expression is used in Mark, which shews that the thing that will shew, that he shall never be forgiven, is, that he shall ever suffer damnation & never have deliverance from his misery. "Hath never <forgiveness, c> but is in danger of eternal damnation." and the foremention'd expressions of, he shall <never c> be forgiven; he hath never forgiveness; shall not be forgiven in this T&[xoc] <nor c> the T to come, shew the meaning of the word eter-/p./nal [c's line] here to be such as absolute [sic] excludes any period, any time of favour, er [xoc] wherein wrath, condemnation & punishmt shall have ceased. And what the Apostle John says of such as commit the unpardonable sin, confirms the whole, & proves that he that has committed [xoc]<s c> this sin, remains under No[?xoc] <no c> dispensation of mercy, & that no favour is ever to be hoped for from God for him, & therefore tis not our duty to pray for favour for such 1 Joh. 5. 16. If any man see his brother sin a sin which is not unto death he shall ask & he shall give him life for them that sin not unto death There is a sin unto death I do not say he shall pray for it or I give you no direction to pray for life for them that sin that sin unto death.

Thus it is evident, that all wicked men will have <not c> an end to their damnation; but when it is said, they are in danger of eternal or everlasting damnation, the word eternal is to be understood in the strictest sense and sense ["and since"??][sic; xoc] the<T c?] same terms are used concerning all impenitent <sinners, c> all that die in sin, that they shall be sentenced to eternal punishmt, & shall go into everlasting punishmt &c--that their worm dieth not, & their fire is not quenched; & that they shall be tormented forever & ever; & such terms <are c> used after this T comes to an end, and also [also by c?] when they that have committed the unpardonable sin & others shall be sentenced all together to an everlasting fire, in the same terms; tis unreasonable to suppose, that the punishment of some will be everlasting in an infinitely different sense from the [xoc?] others jointly sentencd; [d by c?]<& c?> that the duration of the punishmt of one, shall be perfectly as nothing compared with the duration of the punishmt of the other, infinitely less than a second to a million ages. And tis unreasonable to suppose such a difference also on this account, that there can not be such a difference in the demerit of them that commit the unpardonable sin, & the demerit of the sins of all other wicked men, some of which[xo c]<whom c> are exceedingly & almost unconceivably [sic] wicked. There cant be a truly infinite difference in their guilt, as there must be a properly infinite difference between the dreadfulness of those tormets, that have an end, however long continued & however great, and the torments of a truly & strictly everlasting fire. /p./

ARG.[xoc] <13. c> If the damned in hell shall all finally be saved, they shall be saved <without X. c>. Tis in it self unreasonable to suppose, that since God has done such great things for the salvation of mankind, things that are celebrated in such a manner in SS, in both old T. & new, expressed every where in such exalted terms; things that the prophet and apostle from him <says c?> "Eye had [sic] not seen, nor ear heard, nor had<ve c or JE?] it entred into the heart to conceive [xoc] from the beginning of the T;" I say, since God has done things so transcendently great for the salvation of sinners, to open a door for their escape from misery; tis unreasonable to imagine, that[xoc] when this<ese c> joyful tidings is[xoc] <are c> proclaimd to sinners & this glorious Saviour & great salvation are offered to 'em, & they fail of being saved by X only through their willful obstinacy & contempt, that after all God would put em into such a state, that they shall be[xoc] have salvation offered to 'em at any time, whenever they (being left to the freedom of their own wills.) [-s by c?] see cause to repent & subject themselves to God without Christ, or any concern in that sacrifice he has offered for sin.

The SS. teaches us, that there is no remission of sin without sacrifice to atone for sin; that without the shedding of blood there is no remission. But since God has provided so great a sacrifice for sin as that of his only begotten Son, the Creatour & Ruler & great Judge of the universe; surely tis unreasonable to expect, that any other will be appointed in the room of this for sinners salvation, because they obstinately reject this. Besides, that <"Besides that" meant to be xo?> there is salvation in no other, & no other name <is c> given under heaven by which men<a> must be saved; & <that c> he is the true light that lighteth every man that ever is inlightend; that life & happiness for men<a> is[xoc] <are c> in him & him only; that he only is the way to the Father, and that his one sacrifice is the only sacrifice for sin; as [? by c? (at mg)] is abundantly declared in the epistle to the Hebrews. That [xoJE?] <Scriptures c> the Levitical priesthood long, but finally gave place to that of X. but tis [xoc?] X gives place to no other; is not to be succeeded by another sacrifice, by which the damned that have rejected this, shall at last be saved. For by the oath of God he is a priest forever. he hath an /p./ everlasting priesthood. by the word of the oath he is consecrated forevermore [xoc?]. Tis plainly implied in Heb. 8. that God finding fault with the antient priesthood & sacrifices removed em, as not making any thing perfect, not compleating the designs of God's holiness, wisd. & grace, to make way for the priesthood and sacrifice of X, which therefore God establishes with a design never to remove it, or introduce any other: But that this should continue for ever, as an unchangeable priesthood, and therefore X by the word of the oath is consecrated forevermore. In Heb. 10. 26, 27. The Apostle sayd, "If we sin willfully after we have received the knowl. of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgmt & fiery indignation, which shall devour the adversaries. By which two things are manifest;. (1.) That without a sacrifice for sin, there is no deliverance from punishmt. & (2.) that there is no other sacrifice for sin, by which sinners can be delivered, but that of X.

But now I come to observe, that the damned in hell never will be saved by X or thro his sacrifice. This is implied in that Heb. 9. 27, 28. "As it is appointed to man<e> once to die, and after this the judgmt; so X was once offered", intimating that if after death there was not to be a final & decisive judgment, but still there was to be a door open'd for sinner's salvation by X; there might be more reason to suppose it needful, that he should be offer'd again. <because X tabernacled with men in the T, was united to them & conform'd to them, only to save men in this T, or in this present mortal state.> But the Apostles drift plainly supposes, that this will not be; but that final judgmt will be passed after death, & no door opend for salvation any more; & so no occasion for any further sacrifice, or this sacrifice being offerd again.

And further, 'tis manifest, that Xs saving work will be at an end at the day of judgment. In that as X has a twofold office, that of the Saviour of the world, the other the Judge of the T; so the business of the latter office properly succeeds the former, & tis not fit, in the nature of things, that he should come into the T and appear openly in the character & work of universal Judge, to decide man's state, in consequence of the trial there has been, for making their state better [? Rem] by his salvation, till that trial is over and all its effects compleated, and [xoc?] when no more is to be hoped as to altering mens state for the better by his salvation. then is the proper season for him to clothe hims. with his other character, & /p./ appear in his other character, that of a Judge, to decide & fix mens final & everlasting state. Therefore Christ at his first coming appear'd to save men from condemnation & a sentence of et. misery, & not to judge 'em as he tells <us c> Joh. 12. 47. "If any man hear my words & believe not, I judge him not. for I came not to judge the T, but to save the T." see also chap. 3. 17 & 8. 15. But the great business he will come upon at his second coming, as is abundantly declared, is to judge the T.

And further, 'tis manifest, that Xs saving work will be at an end at the day of judgment. In that as X has a twofold office, that of the Saviour of the world, the other the Judge of the T; so the business of the latter office properly succeeds the former, & tis not fit, in the nature of things, that he should come into the T and appear openly in the character & work of universal Judge, to decide en's state, in consequence of the trial there has been, for making their state better [?Rem] by his salvation, till that trial is over and all its effects compleated, and [xoc?] when no more is to be hoped as to altering mens state for the better by his salvation. then is the proper season for him to clothe hims. with his other character, & /p./ appear in his other character, that of a Judge, to decide & fix mens final & everlasting state. Therefore Christ at his first coming appear'd to save men from condemnation & a sentence of et. misery, & not to judge 'em as he tells <us c> Joh. 12. 47. "If any man hear my words & believe not, I judge him not. for I came not to judge the T, but to save the T." see also chap. 3. 17. & 8. 15. But the great business he will come upon at his second coming, as is abundantly declared, is to judge the T.

And tis also exceeding<ly c> plain, that X's saving work<ld c> will be at an end, at the day of judgmt. because we read that all power was given him in heaven & earth, that he might give eternal life to as many as God had given him. he was exalted at Gods own right hand, to be a prince and a Saviour. <He c> had a commission given him of the F. to possess [xoc?] & [xoJE but replaced?] govern the kingdom & manage the affairs of it by an universal dominion over heaven & <earth, c:mg> that he might order all in subservience to the great design of accomplishing the salvation of men.<a> he was made <head [c;mg]> over all things to the chh. But we read 2. Cor. 15. that <at c;mg> the end of the T he will deliver up this kingdom. he will resign this commission; which proves that the work of salvation, which is the design of it, will be at an end, when all his enemies, all that rejected him & would not have him to rule over em, & so have faild of his salvation, shall be made his footstool, <shall be c> <condemned & destroyed,> instead of <being c> the heirs of salva. He shall come in flaming fire to take veng.<eance c> on them that know not G., & obey not the gosp of J.X, who shall be punished with everlasting destruction, &c- when he shall come to be glorified in his saints: and admired in all them that believe. 2 Thes. 1. 8, 9, 10.

ARG.[xoc] <14. c> If the damned, after they have suffered a while, are to be delivered and to have eternal life; then the present dispensation of Gods [xo?<om pen> grace and life to the fallen children of men, that was introduced by X and his apostles, after the ceasing of the old Mosaic dispensation, is not the last. But another is to be introduced after this ceases, & with regard to them, with whom thro' the flesh or thro' their sin & corruption it has proved unprofitable & ineffectual. A new method must be entred upon of Gods gracious dealings with sinners and as we must suppose, [see further p. 970 ][JE's note] [finis]