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Heb. ii. 14, that he will be annihilated. Nor can we hold, that all Christ's enemies will be destroyed in the sense now opposed, without holding the annihilation of the wicked, and giving up universal salvation.

Dr. C. endeavours to make out, that if death, the last enemy, do mean temporal death, still the destruction of this death implies universal salvation. "Simple restoration to life," says he,*" is not the thing the scripture means by death destroyed. To be sure the apostle Paul had quite another notion of it.-What is the idea he leads us to entertain of it? Plainly not a bare return to life, but such an one as is connected with a glorious immortality." That in this chapter the apostle speaks of such a return to life, as is connected with a glorious immortality, is granted; because in this chapter he is speaking of the resurrection of the saints only. The Doctor indeed tells us, that it was with him "beyond all controversy evident, that the apostle is speaking here, not of a partial, but universal resurrection." To others however it is beyond all controversy evident, that the apostle is speaking here of the resurrection of the righteous only. Even the Doctor acknowledges, that after the 28th verse the apostle "confines his discourse to the righteous, without saying any thing of the wicked.Ӡ Now this affords some ground of presumption at least, that in the former part of the chapter too, he confines his discourse to the resurrection of the righteous. Nor has Dr. C. given any reason, beside that which has been already examined, viz. That the comparison between the damage by Adam, and the advantage by Christ, lies in this very thing, that the same all men are meant in both parts of that expression, "as in Adam all die, even so in Christ shall all be made alive." So that Dr. C's argument, that from the resurrection of all mankind, it &c. + Page 207.

* Page 211,

Page 211.

follows, that all will be saved, depends on principles, which are neither granted nor proved, and therefore is utterly inconclusive.

He further says, * This second death, strictly and properly speaking, is THE LAST ENEMY, and THE ONLY ONE, that is so." Then surely there will not be a third, a fourth death, &c. &c. for ages of ages. Yet this is taught in other parts of his book; as in the following passage,

They may all-be doomed-to a state of misery, which shall last for an age: in which state some—may be wrought upon to submit themselves to God—others may die in this state stupid-and those who thus died in their obstinacy may again-be put into a place of suffering for another age; in which some may be reduced— and others stand it out still. These others may, in yet another form of existence, be sent into a place of discipline for another age; and so on, till there has been torment for ages of ages." Here the Doctor distinctly mentions three future states of suffering, and supposes there may be others continued in succession for ages of ages, which are so many distinct deaths, as really as the first state of suffering after this life, is the second death, with respect to temporal death. What right then had the doctor to say, and with what consistency could he say, that the second death is the last enemy, and the only one that is so?

II. The other argument of Dr. C. is, that the reward of the good and faithful subjects of Christ is to be bestowed on them in the kingdom of Christ; and therefore Christ's kingdom will not be at an, end, till after they shall have enjoyed that reward for some time at least; and therefore will not be at an end, at the second coming of Christ, or immediately after the general judgment."-This argument wholly depends on the supposition, that at the

* Page 210, 211. † Page 309, 310. Page 222, 223.

time at which the work of salvation shall be completed by Christ he will entirely abdicate all government or superintendency over those who shall be saved by him. If otherwise; if he shall still retain a superintendency over those who shall be saved by him; if he shall still be their immediate head or ruler, and the source of their happiness; though he shall not be the supreme ruler of the universe, nor even of the redeemed; but in this respect he shall resign the kingdom to the Father: he may be said yet to have a kingdom, and to sit on his throne; and to reign, &c. Before the resignation of the mediatorial kingdom, the government of all things, is in the hands of Christ, being delegated by the Father to this government. Or as Dr. C. expresses it, "he will be head over all; he will govern all; he will be all unto all."* Christ during that period acts as the supreme head of the universe. But when he shall have resigned the mediatorial kingdom, the Father will act as supreme head. Still Christ may, under the Father, be the head and governor of his redeemed and saved people. The Father will be supreme ruler, and Christ with his Church united to him, and dependent on him, will receive the benefits of his government. This does not imply, but that Christ himself, in subordination to the Father, will have a government over his saints.

Nor does it imply, but that the Son as one with the Father, as being in the Father, and the Father in him, shall reign after the resignation of the delegated sovereignty over all things. It may be presumed, that no man will say, that the Father does not reign now while the administration of universal government is in the hands of the Son. If he did not now reign, there would be no propriety in speaking as the scripture often does,

* Page 217.

"of him that sitteth on the throne, and the Lamb;" nor any propriety in the promise, John xv. 16; "That whatsoever ye shall ask of the Father in my name, he may give it you;" nor in those words of James, chap. i. 17; "Every good gift, and every perfect gift is from above, and cometh down from the Father of lights." But I need not add texts, to prove this.-For the same reason therefore that the Father now reigns in and with the Son; so after the resignation of the general delegated administration, the Son will still reign in and with the Father. Now the government is conducted in the name and by the immediate agency of the Son: then it will be conducted in the name and by the immediate agency of the Father. Yet as now the Father reigns in and with the Son; so then will the Son reign in and with the Father. Christ now reigns with supreme sovereignty by delegation from the Father. After the resignation of this sovereignty, he will still reign over the saints by delegation from the Father, but with dominion, which shall be subordinate to that of the Father. He will also at the same time reign in and with the Father, in the exercise of a dominion, which shall not be delegated, but which is essential to him as a divine person, and one with the Father; as the Father, by virtue of his divinity, now necessarily reigns in and with the Son.-So that although Christ shall immediately after the general judgment, resign the supreme delegated sovereignty, which he now possesses; still he will reign in these two respects, by a delegated subordinate authority over his saints; and by an undelegated, essential authority, which by virtue of his divinity, he possesses necessarily with the Father.

But whether the true idea of Christ's delivering up the kingdom to the Father, concerning which Divines have greatly differed, have been now precisely exhibited er not; still the scriptures necessitate us to believe,

that in some sense Christ will reign to an absolute eternity. Heb. i. 8; "Unto the Son, he saith, Thy throne, O God, is forever and ever." Rev. xxii. 5; "They" [the saints] "shall reign forever and ever." 1 Pet. v. 4; "When the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away.' 1 Cor. ix. 25; "We do it to obtain an incorruptible crown." Heb. xii. 28; "We receiving a kingdom that cannot be moved." Both these last texts are quoted by Dr. C.* to prove that the righteous shall live and be happy without end: and they equally prove that they shall reign without end.— But the saints are to sit down with Christ on his throne and reign with him: and it is absurd to imagine, that they are to reign after the cessation of his reign; that they are to wear crowns which are incorruptible and fade not away; but that his crown is corruptible and fadeth away. Beside; the kingdom which the apostles and primitive christians received, according to Heb. xii. 28, was not the kingdom of the Father, as distinguished from that of the Son, but was the kingdom of the Son, which he himself had then lately set up. This kingdom is said to be incapable of being shaken or dissolved ; and therefore is endless, as Dr. C. himself believed: otherwise it was absurd for him to quote that text to prove, that the righteous will live and be happy without end-Dan. vii. 14, "HIS" [the Son of man's] "dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." Isai. ix. 7: "Of the increase of his government and peace there shall be no end." Luke i. 33, "He shall reign over the house of Jacob forever, and of his kingdom there shall be no end."-More determinate language could not be used, to express the endless continuance of Christ's kingdom.

* Page 287.

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