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are in their graves shall hear his voice, and come forth; they that have done good, to the resurrection of life ; and they that have done evil, to the relurrection of damnation." In the words of our Saviour, there is fomething very observable in confirmation of our interpretation of the expression in St. John, but the reft of the dead lived not again until the thousand years were finished. Our Saviour does not allow that the wicked are raised to life, though they are raised from the grave. “They that have done good, to the refurrection of life ; and they that have done evil to the resurrection, not of life, but “of damna, tion,” or death; they are raised in order to die the second death.
This passage of our Saviour affords us a plain and positive answer to our present inquiry, What does St. John mean by a first resurre&tion ? plainly, a resurrection to life.
It was the first resurrection to a happy and glorious reign with Christ in the new earth. And well did St. John call him blessed and boly, or separated and distinguished, who hath part in the first resurreation. Such are admitted to a great and honorary privilege. Now, if we allow St. John to have spoken intelligibly, and with propriety ; there is another resurrection to be expected. Those who are cast into the lake of fire, which is the second death, may rise to happy life, of the same kind with that which those of the first resurrection enjoy. We have already anticipated the answer to our 6th.
inquiry, Who we are to understand by Gog and Magog ? They are wicked men who are suffering the fecond death.
I have been long on this paffage of fcripture ; but as brief as I could well be, cong ftently with a full exposition. And I really think we have had things of very great importance under consideration.
We have seen a rational and intelligible, as well as scriptural, account given of beaven and hell, We have also seen that the martyrs, and all the saints, all righteous persons in this life, shall fit on thrones, with judicial power in the general judg. ment. That there shall reign a thousand years with Christ in the new earth, without any attempt from fatan, or from wicked men, to break their peace; and afterwards for ages of ages. We have also seen that the wicked dead, though raised from the grave,
Thall not live again, or live a happy life until a thousa · and years after the oneral judgment. We have seen
that the martyrs and all whose names are in the · book of life, li cujoy the first resurrection to a hapi lid; and that the first relurrection to happy life, encourayis us to expect another, and, perhaps, many others, of the same kind. We have finally seen that satan and wicked men will attempt to dil. turb the peace and to interrupt the happiness of the saints in the new earth ; but that fire froin God out of heaven shall destroy them. A most joyful conGideration to every pious, virtuous mind, that the en
emies of the faints, in the new earth, shall not succeed against them. They shall be destroyed. The peace of the new Jerufalem Thall not be broken nor in. terrupted.
BEFORE I enter upon the business of answering objections, I wilh to make some preliminary observations.
1. I entertain no idea that any fon or daughter of Adam will, or can, be happy without holiness. So long as any person is unholy, that person must unavoidably be miserable. No text of scripture, therefore, that tends to prove the necessity of holi, ness in order to happiness, is any objection against that scheme of universal salvation which I adopt.
2. I have no idea that all men will be virtuous or happy, at the resurrection and general judgment. No new testament writer hath extended his ideas sa far into the resurrection world as St. John. He hath plainly informed us, that but a part of man. kind shall be so bleffed and boly, as to have part in the first resurrection to happy life ; and that a vaft multitude, at the close of the general judgment, will be cast into the lake of fire, which is the second death. So that no passage of scripture, that goes to prove that some will die wicked and unholy; or rise from the grave unholy; or be condemned by the judge, and sentenced to a state of misery, at the close
of the general judgment; contains any obje&ion against my scheme of the eventual salvation of all men,
3. No scriptures, which speak of the future mise. ry of the wicked as very great, or of very long duration, afford any objection against the final falvation of all men.
4. Any passage of scripture whichi expressly declares, that it is not the will of God that all men should be saved , or that fixes a positive eternity to the duration of the future misery of the wicked, and no other, is a valid objection against my scheme of universal salvation. If God be unwilling that all men should be saved ; or, if he hath any where declared, that the future misery of the wicked shall be interminable ; I will readily concede that all men cannot be happy.
With these preliminary obfervations, I will en ter on the examination of Mr. S.'s scripture proof of the eternity of future misery. And I wish the reader would be so kind, as to keep the foregoing observations in view, whilft he is reading the exami. mation of Mr. S.'s scriptures.
The xyii. chap, of John, which is one of his fcrip. tures, we have already considered ; and, as I think, fhown undeniably, not only that Mr. S. hath treated that passage with great unfairness, and disingen. uity; but that the passage is an excellent proof of the final salvation of all men. The reader, by turning to p. 63, will find the entrance on the examina. tion of this scripture,