judge! A doctrine which is unfavourable to the interefts of morality, by deftroying a fanction of the Divine law, has its origin inscribed upon its forehead in very legible characters.

Mr. Vidler affirms, "That judgment is a mediato❝rial work and founded upon the mercy of God in "Chrift."* Let judgment be founded upon what it may, it cannot be a mediatorial work, for that is a contradiction in terms. To judge, is to determine a cafe according to law. To mediate, is to endeavour to reconcile contending parties. It is therefore im. poffible for a perfon to act in both these capacities, toward the fame individual, at the fame time, while he is mediating he cannot be judging, and while he is judging he cannot be mediating.

The proof that judgment is founded upon mercy is given in these words," However judgment may be "fhewn without mercy during the proper age there"of, yet mercy fhall finally rejoice againft judgment." I fuppofe Mr. V. wishes to be underftood, that the fame perfons may have judgment without mercy, and afterwards find mercy. It is really aftonishing that a writer, in the fame paragraph, fhould venture on fo palpable an abfurdity: Judgment is founded on mercy, and yet judgment may be shewn without mercy! If Mr. V. can reconcile fuch contradictions, he is qualified to prove, that darkness is light, and light darkness. I fuppofe he had an eye to James ii. 13. A little attention to the context will convince any unbiaffed mind that the Apoftle alludes to two forts of perfons. There is a royal law" which the faints are under. It is defined in thefe terms, Thon fhalt love thy "neighbour as thy thy felf." ver. 8. By this law they will be judged: "So fpeak ye, and fo do, as "they that fhall be judged by the law of liberty," ver.

* Dialogues, Note, p. 77.

H

12.

12.

Hence we gather that those who obey this law, by their acts of mercy, will find mercy in judgment, according to Matt. v. 7, "Bleffed are the merciful, "for they fhall obtain mercy." But the wicked, who have "thewed no mercy," fhall have "judgment without mercy." This is clear and confiftent; but I have yet to learn, how thofe who have no judgment but what is in mercy, can notwithstanding have judgment without mercy.

SECTION X.

On SUBJECTION to CHRIST.

ON Ifa. xlv. 23, Mr. Winchester remarks, Mind

"well, EVER Ý TONGUE SHALL SWEAR.-Swearing "allegiance, as every civilian will tell you, implies "pardon, reception, and protection on the part of "the king, and a hearty renouncing of rebellion, "true fubjection, and willing obedience on the part "of the rebels."* Mr. W. has here taken for granted what ought to have been proved, namely, that to fwear to Chrift, intends fwearing allegiance. The following verfe is inconfiftent with fuch an interpretation : 66 Surely fhall one fay, in the Lord have I "righteousness and ftrength: even to Him fhall 66 men come, and all that are incenfed againft Him fhall be ashamed." If to fwear, in this paffage, denotes fwearing allegiance; and if fwearing allegiance, implies a hearty renouncing of rebellion, &c." then the all that are incenfed against Him" will fwear hypocritically; for no man can willingly obey a fovereign, against whom he is incenfed.

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*Dialogues, p. 21, 22.

The

The Apoftle Paul alludes to this paffage in Rom. xiv. 10, 11, 12. Philip. ii. 9, 10, 11. Instead of inferring from it an universal restoration, he quotes it, in the former paffage, as proving an univerfal judgment : "We fhall all ftand before the judgment feat "of Chrift, For it is written, As I live, faith the "Lord, every knee fhall bow to me, and every

66

tongue fhall confefs to God. So then every one of "us fhall give account of himself to God." Philip. ii. 9, 10, 11, must be interpreted as referring to the fame event, to make the Apofile a confiftent writer; for if the words, Unto mé every knee shall bow, and every tongue fall fear, mean, Every one of us hall give account of himself to God, they cannot poffibly refer to willing obedience on the part of the

rebels."

It is worthy of remark that, for the word fwear, ufed by the Prophet, the Apoftle fubftitutes the word confefs. The confeffion will confift of two parts, 1. Every one will acknowledge the Lordship of Jefus, or His right to judge: "Every tongue fhall confefs that Jefus Chrift is Lord." No one will prefume to difpute the authority of the court. 2. Every one fall give account of his conduct. "Every tongue fhall confefs to God. So then, every one of us fhall give "account to God." It has been ufual, in courts of judicature to put the parties upon their oath to secure the truth of their teftimony. The Prophet alludes to this cuftom. He must not however be understood literally, but merely as fpeaking with a reference to the truth of the confeffions which men will make be fore the tribunal of God. No impofition will be prac tifed there! Thus the Prophet and the Apofile are reconciled, and the weak fubterfuge of the Univerfa lifts is cut off.

But this confeffion, fays Mr. Winchester, must "imply a willing fubjection to the authority of the "Saviour, brought about by the operation of the II 2 ❝ bleffed

"bleffed Spirit, because no man can fay that Jefus is "the Lord but by the Holy Ghoft."* The Devil confeffed, "I know Thee who Thou art.-The Holy "One of God." Did this confeffion "imply a willing "fubjection to the authority of the Saviour, brought "about by the operation of the bleffed Spirit?" Why then to be fure the devil is already reftored!

"We afk," fays Mr. Vidler, "Are not the effects of judgment here reprefented by every knee bowing "to the authority of Chrift, and every tongue con"feffing his government, fo that the Father fhall be (" glorified ?" + I answer in the negative, and demand proof, if any can be given, of the affirmative.

Mr. V. proceeds, "You feem to think that the refult "of judgment will be only a forced fubmiffion to Chrift, and a forced confeffion of his name; if this be all, it will reft with you to point out the glory, which "is to arife to the Father from fuch constraint.” ‡ That is very easily done. It is univerfally allowed to be the glory of a fovereign to adminifter justice to his fubjects with an impartial hand, fo that not one refractory rebel can efcape being brought to juftice and punishment, nor one faithful fubject lofe his reward. To fay that there is no glory in fuch a conduct because fome of the fubjects do not love their fovereign and his laws, is to make him accountable for their delinquencies, which is perfectly abfurd.

"St. Paul affures us," fays Mr. Winchester, "that though all things without exception are put under "him" (Chrift) in one fenfe; yet, in another he " fays, But now we fee not yet all things put under "him.' But he leaves us not in the dark about the "matter; but fpeaks of that effectual working where"by he is able, even to fubdue all things unto himself,' Phil.

* Dialogues, p. 22.

+ God's love to his creatures, p. 19. ‡ Ibid.

Phil. iii. 21. “And when all things shall be fubdued ❝ unto himself, then fhall the Son alfo himself be “fubject unto him that put all things under him, that "God may be ALL IN ALL," 1 Cor. xv. 28. "Here 66 we plainly find a very necessary diftinétion between "things being put under him, and all things being (6 fubdued unto him; the former is already done in the fulleft manner; and the latter fhall be as perfectly "and as fully accomplished in due time: Because the "creation itself shall be delivered from the bondage"of corruption, into the glorious liberty of the chil“dren of God. For we know, that the whole crea❝tion groaneth and travaileth in pain together until Rom. viii. 21, 22.*

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now,

I admit Mr. W's. diftinétion and believe that Jefus Chrift will fubdue all things unto himfelf; but how does the univerfal restoration follow? When a Sovereign has fubdued his rebellious fubjects, are we to underftand by it, that all of them are reflored to fa 'vour, and that not one of them can be futtering in an exemplary manner? The connexion of 1 Cor. xv. 28, wilt fhew that by, All things shall be jubdued unto Him, is not meant, All things fhall be restored_by Him; for in ver 25 we read He muft reigu till He hath put all enemies under His feet." This then is included in all things being fubdued unto Him. But there would be as much propriety in fuppofing, that when a criminal, with a rope about his neck, is brought to the gallows, that he will certainly be ref tored to civil fociety, as to fuppofe, that when an enemy is under the feet of a conqueror, he must be reftored to favour. The Apoftle here undoubtedly alludes to the custom of conquerors treading_uponthe necks of their enemies. The captains of Jofhua put their feet upon the necks of the five kings: whom they had fubdued; but this was preparatory to

*Dialogues, p. 42,

their