consistent with the moral Attributes of God, to punish them for a Year, or a Day; it will be so still, to punish them for ever, if they themselves, and all the Reasons of their Punishment, remain the same for ever: Which is according to the Supposition.

There are but two things, as far as I can discern, that can be objected to this Account. One is, that the Supposition itself of their incorrigible Wickedness, or incurably wicked Temper, is unreasonable; since all intelligent Beings, sooner or later, will probably return to Order. The other is, that allowing the Supposition, that free Beings can thus fix themselves in a State of Incurable and endless Wickedness and Misery, it is not consistent with the Perfections of God, who must know and foresee this, to create them. I must speak more particularly to the first Point, when I come to examine what they call the System of the Restoration, or Re-establishment. I only say now in general, that the Case supposed, may possibly be a real one. We cannot from any clear Ideas prove, that such final incurable Perverseness and Depravity is impossible, in the nature of things. And we know an instance, in fact, of Beings, who have continued in such a State of moral Disorder, for upwards, it may be, of six thousand Years. They may continue the same for six Millions more, and so on for ever. For length of time signifies nothing towards producing a real Reformation, which is not an Event that comes to pass of course; but serves only to confirm their evil Temper and Habits, and ingraft them more deeply in their very Frame and Constitution. However, as I said before, this is the Supposition, on which the Doctrine of eternal Punishment proceeds.

It is in vain therefore to say, how they would be dealt with in case they repented, and became really virtuous; for there is no such Case supposed. They have render'd themselves incapable of it, by their own free and deliberate Choice; and the Means and Opportunities of it are no longer afforded them. Compare No. XII, XIII, XVI, XIX, XX, XXI, XXV, CI. And what is advanced under each.

But it is said, that this Supposition is inconsistent with the Divine Perfections ;-it is inconsistent with the Wisdom and Goodness of God, so to form and constitute the Human or Rational Nature, that it should be possible for it to degenerate into incurable Depravity: or, if he would so frame it, it ought at least to have been with this Reserve, that when it once came to that Extremity, it should return to nothing. In short, no Creatures ought to be exposed to the terrible Risque of eternal Damnation: They would have reason to upbraid the Creator for giving them Existence.1

I am satisfied, for my own part, that Men who talk thus, talk they know not what; and throw some words together, without any clear Ideas. God must not form or constitute the human or rational Nature, so as it shall be capable of degenerating into a State of incurable Wickedness. But it should have been

1 Burnet ubi sup. p. 291. and the Introduction to some Letters on this Subject, at the end of a Book entituled, The World unmask'd; or the Philosopher the greatest Cheat. Translated from the French, and printed 1736.

2 "Others there are, who have presumptuously taken upon them to argue, that, according to their Notions of the Divine Goodness, all Creatures should be made capable of Happiness only, and none of them liable to fall into Misery. But then it would follow, that God had no right to create any rational or

clearly proved, that such a Capacity as is here mention'd, is not implied in the very nature and notion of a free Creature; such as human or rational Beings are. These must have a power of chusing evil; that is, of making a wrong Choice. And, possibly, they may make it so obstinately, and so long, that at last they cannot, or will not, make any other. Must God then, to prevent this accidental Consequence, or Abuse, of Liberty, create no free Beings at all? That would be hard; would rob him of his Glory, and Millions of Creatures, (who make a right use of their Liberty,) of their Happiness. Well, but if this be the Case, and free Agents must be created, who, as such, may wilfully render themselves incurably wicked; it should be, however, with this Condition, hâc saltem lege et modo, that when they once arrived at this pitch, they should fall back again into nothing. But what if this Project too, should be a Violation of the Nature of things? What if God created all human, and all rational, Beings, eadem lege et modo; all equally incapable, the wicked as well as the virtuous, of falling back into nothing? Is there anyfree Agents at all. For where-ever there is Freedom, (except only in God himself, who is by nature essentially and immutably good; where-ever else, I say, there is Freedom,) in whatever proportion and degree it be, there must be accordingly a power of choosing Evil as well as Good; and where there is no possibility of Disobedience, there can be properly no Obedience neither; nor any Virtue, where there is no room for Vice. Sufficient it is, that God, the supreme Judge and Governour of all, will deal with every one proportionally according to their respective Circumstances; and will finally punish even incorrigible Wickedness itself, not arbitrarily, but according to its just Deserts; and in such manner as shall appear to become him, who is all-wise and good as well as all-powerful, to act in his Government of the Universe." Dr. Clarke, Sermon on

Matt. xxv. 46. Vol. VII. p. 409.

thing unjust in this? Any thing, but what is highly congruous, uniform and proper? Must different Men, the good and the bad, have Souls of a different nature? The Souls of the good, under God, naturally immortal; while those of the incurably wicked, should have a natural Tendency to slide back again into nothing? This is absurd, contradictory, and impossible. The Souls of Men must be all of the same Nature and Order. And Dr. Burnet himself has excellently proved, in his second Chapter, that they are naturally immortal. This therefore is the Constitution which God has actually establish'd; and is therefore again, we may be sure, the best. Still, however, it is in the power of God to annihilate them; tho' they have no Tendency in their own nature to fall back into nothing. But is God Almighty obliged to do this? Yes, says Dr. Burnet, the Honour of Providence cannot be maintain'd without it. That is, the Honour of Providence cannot be maintain'd, unless by arbitrary Interpositions of mere Power, it acts contrary to the original Constitution, and Nature of things; unless it reverses its own Laws; and in favour of its greatest Enemies, reduces into nothing, Beings created naturally immortal, capable of eternal Happiness, and who once stood a fair and equal Chance for it, but voluntarily render'd themselves incurably wicked, and miserable. To say, as is said, that these Beings can be of no use, is saying a great deal more than

1 Both by Dr. Burnet, p. 290, and Mr. Whiston, p. 19. Tho' this last Gentleman once talk'd as if they would be a most useful Spectacle, (their place of Torment being the Atmosphere of a Comet, revolving in the sight of all the Inhabitants of our Air, and of the rest of the System,) to the rest of God's rational Creatures; and would admonish them above all things to preserve their Innocence and Obedience; and to fear him who

any Man knows. However, this is certain, they can be of little use after they are annihilated; and the Example perhaps, if known, might be of ill consequence to other Creatures, (if any such there should be,) in some future States of Probation; besides that it is contrary to the nature of things. I doubt not but we should find, if we could comprehend the whole Scheme and Conduct of Providence, that it always acts uniformly, agreeably to the Nature of things, and its own original Constitution, and Appointment, in the Creation. Beings created naturally immortal, that is, to exist for ever, with the ordinary Influence and Concurrence of God, will never be destroy'd preternaturally by the Power of God. They must abide by the Consequences of the Nature which God at first implanted in them. But being thus exposed to the terrible Risque of eternal Damnation, they will have reason, it seems, to upbraid their Creator for giving them Existence. Why so? He not only gave them Existence, but all the necessary Means of rendering that Existence happy, thro' the whole Extent of its endless Duration. Was this an ill Gift? It proved so, you'll say, in the Event: But was that the Creator's fault? Must he create them necessarily happy, without Liberty, or Virtue; without any Probation? We see he has not done this; the Constitution which he has establish'd in fact, is of a contrary kind; and there is no arguing against it, but upon the Principles of Atheism. We are all of us yet in this probationary State; and consequently exposed to the terrible Risque of eternal Damnation; that is, we may incur this Doom, if we will. But is there any room for Complaint upon this Head? Any

is thus able to destroy both Soul and Body in Hell. Astronomical Principles of Religion, p. 156.