It is evident that everlasting, evermore, for ever, and ever and ever, are used to fg iify the duration of things that have ended, or muft end; as thus,

Canaan was given to Abraham, and his feed, for an everlasting poffeffion. Gen. xvii. 8. again Gen. xlviii. 4.

The covenant of circumcifion was given as an everlafting covenant. Gen. xvii. 7. 13, and -19.

The priesthood of the fons of Aaron was an everlafting priesthood. Exod. xl. 15. Lev. xvi. 34Numb. xxv. 13.

And the hills of Canaan were called everlafling hills. Gen. xlix. 26. and Heb. iii. 6.

And yet the land of Canaan, with the hills thereof, fhall be diffolved in the general conflagration. The everlasting priesthood of Aaron is fuperceeded by the priesthood of Chrift. And the everlasting covenant of circumcifion is abolished; nor is it poffible in the nature of things that that rite fhould be endleffly prac tifed.

The phrafe for ever, is ufed with the fame limitation. Gen. xiii. 15. Exod. xii. 14. 17. 24. chap. xxi. 6. and at above fifty other places which might be named.

C 2

Even

Even the phrase for ever and ever, by which the mifery of the wicked is three times expreffed in the book of Revelations, is used in the fame limited sense as in Ifa. xxx. 8. Jer. vii. 7. and Jer. xxv. 5. And as for the word which we render eternal, Mark iii. 29, it is the fame which we render everlasting, in Mat. xxv. 46, and elsewhere; and I have already fhewn that it is used for limited duration.

If it be objected, that when the words and phrafes in queftion are applied to things of this world, they do mean a limited period; but when applied to things of another world, they mean endless.

Then I obferve, Firft, That this is granting, that these words do not naturally and neceffarily convey the idea of endless duration.

Secondly, It is also granting, that it is the subject which muft determine the meaning of the words, and not the words which determine the duration of the fubject.

Thirdly, That the idea of endless damnation from the mere ufe of thefe words and phrafes, is actually given up. And then it follows, that those who hold the fentiment of endless mifery, ought to give a reafon, taken from the nature of the thing itself, why it fhould be endless; and, this Sir, I cordially invite you, or any of the preachers in your connection, to

do

do, as it would greatly tend to fet me right, if, as you think, I now am wrong.

I trust, I have nothing but truth in view, and fhould rejoice at its progrefs, though you should make it appear that in this inftance I was mistaken. And I am the more emboldened to requeft this piece of friendship of you, because in the fermon which gave occafion to this friendly address, you faid, that ‹ the idea of deliverance from hell was a lie upon the very face of the Scriptures.'

FIFTHLY. I cannot believe endless mifery, because I read of the times of the reftitution of all things which God hath spoken by all his holy prophets, fince the world began.' Acts iii. 21. And I alfo read, that this is the mystery of the will of God, according to his good pleasure, which he hath purposed in himfelf; that in the difpenfation of the fullness of times, he might gather together in one, all things in Chrift, both which are in heaven, and which are on earth, even in him.'

Now I take it for granted, that all things, are really all things, and that when all things are reftored there will be nothing left in fin and mifery; because fin and mifery were not the original state of any of God's creatures. And I think, that when all things are gathered together in Chrift, then there will be no creature but what will be in union with him.

But

But if you can prove that all things mean only a few things, our Calvinist brethren will probably be much obliged to you for it, as they have failed in the proof of that matter hitherto.

Surely it must appear, upon the face of this controversy, that the Univerfalifts afcribe much more to the blood of Chrift, than you do. The public in general, and the Methodists in particular, will therefore judge of the juftice of the charge which you have brought against them, That they put hell fire in the place of the blood of Chrift.'

LASTLY. I think that the doctrine of endless mifery is contrary to the bolinefs of God. The Scriptures teach me that God hateth fin; that he hath been at an infinite expence to make an end of it, in the death of his own Son. Dan. ix. 24. But notwithstanding this, you teach that millions and millions of his creatures will be eternally under the power and curse of fin; that he will punish, and they will fin the more; that he will punish yet more, and ftill they will rage and fin yet more horribly! that the ftrife will go on toGod only knows what height !!!-But that it will endleffly increafe !!! Ah, dear Sir, confider of the difhonour of this fentiment to the Almighty God, and his adorable Chrift.

If fin be not wholly and finally made an end of, it must be either from the want of will, or the want of

power

power in God to do it :-But who will difpute his power? or who will question his will to do it, that believes Chrift has made a full and all-fufficient propitiation for the fins of the whole world?

I hope it appears from the whole, that the charge which you have brought against us, arose from your ignorance of the views of the Univerfalifts. I therefore heartily forgive it. May God forgive you also.

I have no intention of giving offence in any thing which has been faid, and I hope no offence will be taken; I have, indeed, used freedom of speech, but think it is fuch as becomes the Gospel. Give me leave, therefore, with great confideration and goodwill, both to you and your connection, to subscribe myself,

Your affectionate brother in Christ,

WILLIAM VIDLER.

OCT. 2, 1796.