ness, that misery should exist in this world, why not in the next?

But here our reasoning powers fail. We may imagine, that we comprehend the mystery of existing evil as consistent with the perfections of Deity; but volumes of human arguments and illustrations will not be so satisfactory to the pious soul, nor afford such a resting place for his mind, as this single sentence from the great and precious Immanuel; " Even so, Father, for so it seemed good in thy sight." Matt. XI. 26.

That God should make creatures liable to sin, suffer them to sin, and how sin could enter a pure mind, are questions far beyond the reach of our reason, yet we know them to be facts, "and facts are stubborn things." And it is difficult contending with them. There are secret things which belong to God, and it is our wisdom and happiness to leave them with him. And since man has sinned, whether it be the pleasure of God to save any of the human race, none, or all, we are dependant altogether upon his word for information. "Sound reason," unassisted by revelation, must conclude against the salvation of any; but God has been graciously pleased to reveal to us a Saviour, and that he that believ eth and is baptized, shall be saved."

When a person sees the evil nature of sin, and views it as it is, "exceeding sinful;" aside from revelation, he cannot see how it can be consistent with the justice of God, for him to be saved from everlasting condemnation. His reasonings forbid it. And although he reads of salvation through Christ for the chief of sinners, yet his reason is at a loss with respect to his own escape from endless ruin. But still it is a fact, that "all that believe are justi

fied from all things," or from all their sins. And the true penitent afterward perceives it through faith, and realizes forgiveness, and finally salvation.

Should it be said, that the supposed penitent reasoned erroneously; that by common depravity his reasoning faculties were impaired; it might be answered, so are the mental powers of every one of the human family; and we are as incapable of reasoning from the goodness and mercy of God for the salvation of sinners, as we are of reasoning from our sinfulness, and God's justice and purity, against the salvation of any. It is a fact verified by experience and the testimony of conscience, that we are sinners, and exposed to the displeasure of God; but how to escape is wholly a matter of revelation. What wretched and horrid methods have some taken to appease offended justice! Even to offer the fruit of the body for the sin of the soul !

The Reasonings of Mr. H. will in a measure do for one, who views himself pretty sinless, and is ignorant of the Scriptures; but to one, who sees his vileness, the purity of God's character, and the justice of God in his condemnation, such a plan of salvation will afford but little comfort. The convinced sinner knows, that God is good and merciful; but these views, without faith in Christ, do but heighten his guilt, and often in his own apprehension, render his state more hopeless. To determine therefore from the infinite love and goodness of God, that he will finally save all, is far beyond our discernment; especially as we have conclusive evidence in the word of God against it.

3. Goodness, or mercy (for it seems Mr. H. considers them both as one) must be free and uncontroled. It must not be obliged to show favor, wheth

er right or wrong. The idea advanced, that there is something in the Divine Being, that obliges him to bring all his creatures, however vicious they may be, and however deserving of punishment, to everlasting happiness, embarrasses the mind with respect to free grace in salvation.

If I dared to apply to the great Jehovah, what we should apply to man, I should say, though with great reverence, that according to Mr. H's. idea of goodness, God is influenced altogether by his feelings. Indeed, his feelings can do no wrong, for they are always good; but his glorious character does not wholly consist of them. He has also the attributes of wisdom, judgment, justice, &c. and all in perfection and harmony. And we err as really in ascribing to him nothing but mercy, or in supposing him to be influenced altogether by what Mr. H. calls by that name, as if we were to contend that he was all justice and severity against transgressors. I mean a severity consistent with strict justice, for justice has no cruelty attached to it, there is nothing in it inconsistent with goodness and excellency of char

acter.

As to what Mr. H. charges upon Calvanists and ́ Arminians, as he calls them, of holding that justice and mercy are in opposition, &c. p. 7--13, I shall let pass without further notice.

4. If it be just, that the ungodly should suffer the consequence of their sin, and perish forever on account of it; then it will be no detraction from the goodness of God for him to leave them to their own choice of sin and misery; and for him to manifest his displeasure against sin and the workers of iniquity in their everlasting destruction. Is it right that the wicked should perish forever in consequence of

their wickedness? If so, then God's goodness is acquited in their everlasting condemnation.

It seems, however, that Mr H. and probably many of his brethren, will not acknowledge the justice of God in the everlasting punishment of the wicked; but if God would not be just in their everlasting condemnation, there can be no mercy in their salvation.

Their salvation would be but an act of justice. Then all the blaze about the mercy of God is at once extinguished, is dashed in a moment. Such views tend greatly to lessen the crime of sin, and even to render rather doubtful the justice of God in the extreme sufferings of many in this world.

5. But the truth of this point does not rest on mere human reasoning, but on the testimony of the sacred Scriptures. We cannot think that the Scriptures are silent on a subject of such importance. As Christ came into the world to save sinners, it is to be expected, that they will tell us how the great work is to be accomplished; and whether all, or a part only will be saved. And those infallible writings are decided, that notwithstanding the fullness there is in Christ, and the mercy of God in opening the way of salvation, yet only believers will be saved; and those who reject the gospel, and harden their hearts in unbelief, "shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." On this ground we rest our faith respecting the subject, after we and others have expended all our skill at human argumentation. But what the Scripture saith must be deferred to a followwing part of this work.

SECTION II.

Mr. Hutchinson in the second part of his Apology, Takes a view of the state of man from Adam to Moses, and from Moses to the coming of Messiah, and the state of thousands since." p. 33. He employs several pages in proving, that the heathen were ignorant and wicked; and he supposes, that they were punished in this life according to their crimes;* for he thinks that their punishment could not be eternal, because he that knew not his master's will, shall be beaten with few stripes. Being beaten with few stripes he suggests, does not look like that cruel doctrine, that every offender, who knew ever so little, if he die in his offence, must be beaten with stripes eternally." p. 37. He adds, p. 20, "What reason have we to suppose, that they must be eternally miserable! whereas it is acknowledged, that they lived and died ignorant of the true God."

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Our author allows, that the Jews were greater criminals than the gentiles on account of their having sinned against greater light, and for that reason were beaten with many stripes. Their sufferings were extraordinary, as we read in the sacred history, and in the history of Flavius Josephus." p. 45. He also argues against the eternal misery of sinners since the coming of Christ, from their ignorance of the law of God and of the Saviour. p. 50.

Upon the above statements I observe, 1. That Mr. H's argument in this part of his work seenis to: * Pages 35, 44, 45.