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I efteem this interpretation of Grotius as very ra. tional and judicious, and well supported by fcripture analogy. I am well satisfied with it. :

But I will propose another to the reader, and he may compare them. After the direct and positive proof I have produced from scripture, that the Mc. diator will never deliver up his kingdom to the Fad ther, till the last enemy is subdued; I no more doubt of the final virtue and happiness of all mea than of any thing that is proveable by scripture 'evi. đence. According to St. John, there is a second resurrection to happy life. Our Saviour says that the blafphemy against the holy Ghost fhall not be forgiven, neilber in this world, neither in the world to come : neither in abis age, nor in the next 'age. St. John expressly informs us that some shall be torment. ed in the lake of fire for ages of ages. This is the longest term mentioned in scripture, for the duration of the future misery of any part of mankind..;

And this term is exactly commensurate with the reign of the saints with Christ in the new earth, according to St. John. Now as some of the wicked will lic" in the lake of fire for ages of ages; blasphemers of the holy Ghost may make a part of this number. And, after they have fuffered the pains of hell, and lain in the lake of fire for ages, they may be forgiven, without any contradiction of the literal: expreslions of our Saviour. They have then not been forgiven Keitber' in this world, neither in the world to come, but have suffered eternal damnation. .

This interpretation is as satisfactory to my mind as that of Grotius. But, as the utmost that can happen to the blasphemer of the holy Ghost, is, that he be in danger of eternal damnation; if he muft fuffer this extremity of punilhment, it will be no final bar in the way of his enjoyment of that falvation, that will be absolutely without end.

Our Saviour, according to what we have recorded, was extremely cautious in his manner of expresfion. If he had studied ever so long, he could not have ex. preffed , better his great deteftation of the fin of blasphemy againft the holy Ghoft; and, at the same time, have guarded more effe&ually than he has done against error. He first fays, as Matthew records it," All manner of Gin and blasphemy Ihall be forgiven unto men; but the blasphemy of the holy Ghoft shall not be forgiven unto men."

But least a wrong construction fhould be put upon what he had already said, if he left, it there ; he goes on to an explanation of himself; “And whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh am gainst the holy Ghost, it shall not be forgiven him, neither in this world," or age, “neither in the world,” or age, “ to come. Mark records it thus, “He that shall blaspheme against the holy Ghost, hath never forgiveness, but is in danger of eternal damnation." This verse is juftly rendered thus, " Whosoever fall blafpheme against the holy

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Ghost, hath not forgiveness during an age ; but is guilty of the judgment of an age.”

When it is said, "be hath never forgiveness ;” the words rendered never are eis ton aioona ; and eternal judgment is, ajooniou kriseoos, judgment that is of the duration of an age , as the words may be justly and truly rendered..

Fiqally, the perpetụity of the judgment which the blasphemer against the holy Ghost is appointed to endure, depends solely on the force of the contested, equivocal word ajoonios, which depends solely for its own force on the nature of the subject to which it is applied. So that, at the very last, we have not got one step forward, in determining the certain duration of future misery., :...

Mr. $. uses an argument for the endless punilha ment of the blasphemer agaiņst the holy Ghost, which, I think, is extraordinary for a {cholar, and' a divine. I have sometimes heard old women make use of it; but did not expect to see it introduced into a grave discourse; by a man of learning.

He says, p. 34. *That these words of our Saviour meant a punishment and misery, which thall never come to an end, may be argued from the gospelscheme of recovery. Those who think that it is a reflection on the sufficiency of Christ's atonement, to suppose any fins unpardonable, ought to congder from whence their unpardonablerefs doth arise. It is not from the greatness of those Eins compared with other fins ; nor for want of suffi

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ciency in the atonement of Christ. The holy spir. it hath his part in the work of salvation, and with. out his awakening, convincing, sanctifying operations men will never be saved. They will refift truth and duty, and continue in unholincss."

I desire to know what Mr. S. mcans by this argument for the eternal never ending misery of some Anners. Our Saviour says, " I and my Father are one." God the Father hath declared and fworn, that he is unwilling that any should perila; but that all should come to repentance. St. Paul hath told us expressly, that God our Saviour will have all mea to be saved; and that he hath tasted death for every man. Is it so, that the holy Ghost opposes and obstructs the salvation of some men ? Then there is not union in the Godhead, in the great affair of human falvation. If this be not Mr. S.'s meaning, I see no force in his argument. That it is his mean, ing, I do not affirm.

I have often said that I firmly believe in future punishment of Anners. I have no idea that all men are so wise as to know the things of their peace, and to secure their interest in the next state of being. Some will be found, at the day of general judgment, to be unprepared for virtuous and hely society, and must, therefore, be excluded from it. That this ex. clusion will, or will not, be absolutely endless, is the grand point in dispute. Mr. S'.s texts fhow, plainly enough, that there will be future punilhment and misery ; but this is not the disputable matter.

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That this punishment and misery will be intermina. ble, they do not prove. So that the important mat- ter in controversy is fill undecided, by any passages of scripture Mr. S. hath brought forward.

I should be willing to attend on Mr.' S, and to cite every passage he hath produced, at full length, and comment upon them all ; but I am persuaded it can be of no service to the reader.

To give my reader perfect satisfaction, I will cite one whole section from Mr. S., both the fcriptures, · and his own observations upon them. It is his 10th

sec, beginning on p. 36. “Matt. V. 22. But whosoover hall say, thau fool, jail be in danger of bell fire. Could Christ say this with truth, if he knew that there is no hell fire, and that all men shall be laved ? Matt. X. 28. Fear not them which kill the body but are not able to kill the foul; but rather fear him who is able to deftroy both foul and body in bello 33d. verse. Whosoever Mall deny me before men, bim will I also dem ny before my Fatber which is in beaven. Matt. xvi. 25, 26. For whosoever will save his life, hall lose it ; and whosoever will lose bis life for my fake, shall find it. For wbat is a man profited, if he fall gain the whole world, and lose bimself.

In the 18th chapter of Matthew, he describes the fearful end of the unmerciful servant, who hath been forgiven by his Lord, and then says, yo pall my beavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespafes. Would the Son of God have given this description, unless

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