which he gives his promises and himself to all, to the end that they may have the means of being obedient and happy; and with the higher and more fpecific end," that they who live (as juftified by fovereign "died for all men, how came the minifter's commiffion to be fo large? They command men to repent that their fins may be "blotted out, but how can their fins be blotted out for whom "Chrift was not made fin? - Why should they come to that "feaft for whom nothing is prepared? How should they eat and "drink for whom the lamb was never flain? 66 "I argue from the unbelief of men, which is wonderfully aggravated "in Scripture. Through Jefus Chrift there is a real offer of grace made, but unbelief receives it in vain, 2 Cor. vi. 1. "Great falvation is prepared, but unbelief neglects it, HEB. ii. 3. "Eternal reft is promifed, but unbelief comes fhort of it, HEB. "iv. 1. The kingdom of heaven comes nigh to men, but unbe lief draws back from it, HEB. X. 39. GOD himself bears "witnefs that there is life in his Son, even for all if they believe, "but unbelief faith No to it, and doth what it can to make him a liar, 1 JOHN v. 10.-How can those men receive grace in vain, for whom it was never procured? or neglect falvation, for whom it was never prepared? How can they fall fhort of "eternal reft, for whom it was never purchased? or draw back from the kingdom of heaven which never approached unto them? How can there be life in Chrift for those for whom he 66 never died? and if not, which way doth their unbelief give "GOD the lie ?" POLHILL on the Divine Will confidered in its Eternal Decrees, and holy execution of them, p. 282 et feq. There are fome things, even on the fubject of redemption, in which I do not fully accord with this author; "but where there ❝is an agreement in the fubftance and defign of any doctrine,” (to borrow the words of Dr. OWEN, in his recommendatory preface to the above Treatife)" as there is between my judgment and "what is here folidly declared, it is our duty to bear with each other in things circumftantial, or different explanations of the "fame truth, when there is no incurfion made upon the main "principles "fovereign grace, and made alive by virtue derived "from Chrift) fhould not henceforth live unto "themselves, but unto him who died for them "and rofe again." Thus, in a word, Jefus Chrift is, in the plan of DIVINE GOVERNMENT, the appointed and intended Saviour of all men, but, especially, with a decretive infallible fpeciality, of thofe that, through gracious influence, believe.+ "There " is one mediator between GOD and men, the man "Chrift Jefus, who gave himself a ransom for all, "to be teftified in due time." + SECT. principles we own." What the Doctor immediately adds is no small recommendation of the work as to its general merit; "The argumentative part of this book is generally fuited unto the "genius of the age past, wherein accuracy and ftrictness of reason "bare fway." * 2 Cor. v. 14, 15. † 1 Tim iv. 10. ‡ 1 Tim. ii. 5, 6. SECT. VII. Of the rule and procefs of final Judgment. § 1. A final judgment asserted in scripture. § 2. The immediate fubject of this fection. § 3. The rule of final judgment, what. § 4. What the proper object of judgment. § 5, 6. The intereft of equity and fovereignty therein. § 7. The acquittance and remuneration of the blessed ftand on equitable grounds. § 8. The effects and confequences of judgment. $9-12. Remarks on universal restoration. § 13 17. Objections of the defenders of universal refloration anfwered. $ 1. GOD. Shall bring every work into judgment, faith Solomon, with every fecret thing, whether it be good, or whether it be evil. And Jefus commanded us to preach unto the people, fays Peter, and to teftify that it was he which was ordained of God, to be the judge of quick and dead.+- Behold the Lord cometh with ten thousands of his faints, fays Jude, to execute judgment upon all. We shall all ftand, faith Paul, before the judgment feat of Chrift. § "I beheld," fays Daniel," till the thrones were caft down (all "terreftrial kingdoms abolished) and the ancient "of days did fit, whofe garment was white as fnow, " and the hair of his head like the pure wool; his "throne was like the fiery flame, and his wheels as burning Eccles. xii. 14. + Acts x. 42. "fire. A fiery ftream iffued and came forth from "before him; thoufand thousands miniftered "unto him; the judgement was fet and the books were opened. -And at that time fhall Michael "ftand up, the great prince which ftandeth for the "children of thy people; and there fhall be a "time of trouble fuch as never was fince there "was a nation even to that fame time, and at that "time thy people fhall be delivered, every one that "fhall be found written in the book. And many "of them that fleep in the duft of the earth "fhall awake, fome to everlasting life, and fome "to fhame and everlafting contempt. And they "that be wife fhall fhine as the brightnefs of the "firmament; and they that turn many to righte"oufnefs, as the stars for ever and ever."* Who the ancient of days is we learn from St. John, (Rev. i. 13. 16. xx. II -15.) and from truth - itself, (Matt. xxv. 31—46.) § 2. From these paffages of inspiration, nothing can be plainer than the appointment of a judgment to come; but the immediate bufinefs of this fection is not to fhew who are the perfons judged, and who is the judge; nor is it neceffary here to enter on a formal proof of the fecond perfonal coming of Chrift, and the certainty of a final general judg ment at the day of refurrection; † what chiefly demands I Dan. vii. 9, 10. xii. 1—3. + Some of my readers know that there has lately appeared a theological phenomenon (not to fay comet or meteor) in the religious world, portending that there is no fecond coming of our Lord, no laft demands our prefent attention is to inquire what is the rule of final judgment—what is the proper object of it what the respective influence of equity and fovereignty in the whole process and what the effect of all? $ 3. The laf judgment, no refurrection, in the fenfe they have been always understood by the chriftian church. The foundation of thefe tenets, and most of the peculiar doctrines of the New Jerufalem Church, eftablished by Baron SwEDENBORG, is what they term the Science of Correspondences. This once admitted as an inviolable part of their creed, the particulars juft mentioned, with fome other points of lefs notoriety, feem to follow of course. We shall therefore, first, look at the foundation and main pillars of this luminous caftle, from whence the remaining parts of the ftructure may be estimated; and, then, fubjoin a few remarks. 1. The Science of Correspondences. "Correspondence in gene"ral may be defined, the relation fubfifting between the effence "of a thing and its form, or between the cause and its effect: "thus the whole natural world correfponds to the fpiritual world, "the body of a man, with all its parts, correfponds to his foul; "and the literal fenfe of the word correfponds to the spiritual "fenfe. So that wherever there is a correfpondence, there is "neceffarily implied fuch an union between two things, as only "takes place when the one is derived from the other, in the fame manner as an effect is derived from its efficient cause, or as "fpeech is derived from thought, and the geftures of the body "from the affections of the mind; in all which cafes the exterior "forms can no more be feparated from the interior effences, "without lofing their existence, than the body of a man can be "feparated from his foul without death. Such is the nature "and power of correspondences." Mr. HINDMARSH's Letters to Dr. PRIESTLEY, p. 281. "The fcience of correfpondences is now "difcovered, which is the only true key that can unlock the "cabinet of the literal fenfe of fcripture, within which are contained the jewels of its fpiritual and celeftial fenfe. The great "diverfity of opinions refpecting, the letter, of which you are fufficiently |