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[who] speak evil of the things that they understand not, and shall utterly perish in their own corruption." These are called "ungodly men, who were before of old ordained [παλαι προγεγραμμενοι; olim prescripti, that is, of old prescribed, or, of old, before appointed] to this condemnation," Jude Reprobate silver shall men call them, because the Lord hath rejected them." These reprobates are appointed unto wrath; from which appointment the saints are secured: "For God hath not [Ebero, posuit] appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.” These are said to "stumble at the word, being disobedient, whereunto also [Telnov, positi erant] they were [placed or] appointed, 1 Pet. ii. 8. This decree of reprobation or pre-appointment of God, immutably fixes the doom and eternal state of the wicked; as it is written, " And shall cut him asunder and [So, ponet, assignabit shall assign, or] appoint his portion with the hypocrites: there shall be weeping and gnashing of teeth,” Mat. xxiv. 51. This decree, or appointment, is a mountain of brass, that cannot be moved; a mountain that the wicked shall never surmount; and the bottomless pit is a gulph fixed, that can never be passed over, Luke xvi. 26. Therefore "they that go down into the pit cannot hope for thy truth."

2. If it be objected, that God's appointment to wrath, and to a portion with hypocrites, is neither eternal nor immutable; then I ask what shall be

come of the saints? The same word that appoints the reprobate to wrath, appoints the saints to salvation by Christ; and the same word that appoints the sinner's portion with hypocrites appoints the saints to the kingdom. The words are the same in the original, and only vary in the tenses; for the word ETO, 1 Thes. v. 9; noe, Mat. xxiv. 51; and Tenσav, 1 Pet. ii. 8; are all derived from the Greek verb Ton; which signifies to place, or appoint: and the word darin, Luke xxii. 29; is the same verb compounded with a preposition. Now, if this foundation be destroyed, what can the righteous do; Ps. xi. 3. If God's appointment to wrath and destruction can be removed, his appointment to grace and glory may be removed also. A foundation for hope in hell would make the pillars of heaven tremble. But let God be true, and Mr. Winchester a liar. God is of one mind, and none can turn him; and we know that Mr. Winchester would be of another mind if God should turn him from darkness to light. Men may fall, and be ensnared, and broken; but the scriptures cannot be broken. False prophecies shall fail; but not a jot or tittle of the law shall ever fail, nor the word of Christ ever pass away. Therefore they that go down into the pit cannot hope for thy truth."

3. The date or duration, of the eternal torments of the wicked, seems to be another immoveable obstacle in the way of the restoration of devils. The state of the wicked bears the same.

date and duration as that of the just; and both are expressed by the same word. Thus in Mat. xxv. 46,"And these shall go away into everlasting punishment, but the righteous into life eternal.” Here the same word that fixes the date of the sinner's punishment fixes also the life of the saints. The word as is used to describe the everlasting punishment; and the same word is affixed to the saint's everlasting life: xoxo avov, everlasting punishment; wny alwvior, everlasting life. And the same word is again used in Jude 7; "suffering the vengeance of eternal fire," Tugos aws, genitive case. When the everlasting punishment of the wicked, and the vengeance of eternal fire, are ended, the everlasting life of the saints in glory must, of course, end at the same time; for both bear one and the same date. And, as for the restoration and glorification of devils, that is to commence when the Most High and immutable God shall cease to exist, and eternal divinity be no more. The same word that asserts the eternal existence of the one, asserts the eternal chains of the other: as it is written, "For the invisible things of him, from the creation of the world, are clearly seen; being understood by the things that are made; even his eternal [idios] power and Godhead." This is a divine assertion of the omnipotent, eternal, and infinite divinity of our ever adorable Lord and Saviour; and by the same word. is the eternal chains of the infernal criminals asserted. "And the angels [or principalities] which

kept not their first estate, but left their own habitation, he hath reserved in everlasting [adions] chains, under darkness, unto the judgment of the great day." And this word, audios, is only used in these two places in the New Testament. Hence it appears plain that the eternal power and Godhead of Christ, and the eternal chains of devils, are asserted and supported by one and the same word, and both bear one and the same date; so, of course, the non-existence of Christ and the restoration of devils must be at one and the same time, which is but a poor ground of hope at best; for at the time Mr. Winchester sends the devils out of purgatory at the same time Christ must cease to exist, and there will be no restorer to enjoy: and, without Christ, heaven itself would add but little felicity, either to the devils or to Mr. Winchester. The above date of the sufferings of the damned is an undeniable proof of the assertion in my text, that "they that go down into the pit cannot hope for thy truth."

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4. All the race of Adam are not included in the covenant of grace, much less fallen angels. The covenant that God made with Noah differs much from that which he made with Christ; the former reaches to all, the latter but to few. "And God spake unto Noah, and to his sons with him, saying, and I, behold I establish my covenant with you, and with your seed after you; and with every living creature that is with you of the fowl, of the cattle, and of every beast of the earth, with you; from all that go out of the ark to every

beast of the earth. And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. And God said, This is the token of the covenant which I make between me and you, and every living creature that is with you, for perpetual generations; I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth, and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh." This covenant reaches to all, both men and beasts; it secures the world from a flood, but not from being drowned in destruction and perdition: it did not secure Canaan from the curse, nor Sodom from the vengeance of eternal fire. But the covenant of grace with Christ secures from both: it provides a righteousness which justifies from the curse, and it secures from wrath to come, confirmed by the oath of God: "For, as I have sworn that the waters of Noah shall no more go over the earth, so have I sworn that I will not be wroth with thee, nor rebuke thee." The covenant made with Christ does not extend to all mankind, nor to the beasts of the field; but only to the elect of God, called a seed. “A seed shall serve him, it shall be accounted to the Lord for a generation." But then "the children of the flesh these are not the children of God; but the children of the promise are counted for the seed." To these, says the Almighty, "I will