to destroy soul and body in hell, yea, I say unto you, fear
him." And when he delineates the process at the great day, after
declaring that the righteous and the wicked will be separated from
each other, the whole is closed with that solemn declaration--"These
shall go away into everlasting punishment, but the righteous into life
eternal."

To be influenced by promises is no less mercenary than being driven by
terror. And this is also proposed as an incitement to obedience. "God
hath given us exceeding great and precious promises, that by them we
should become partakers of a divine nature."

Every inspired teacher hath called men to repentance in the same
manner, and urged it by the same arguments. Proof is needless. To
pretend that application is not made, by divine order, to the hopes
and fears of mankind, is trifling--Yea to pretend that they are not
urged by the dread of eternal punishment, is to deny the most obvious
truth.

And is there no cause for his fear? Doth God frighten men with vain
terrors? Doth he threaten evils which can never come?

Or if this argument was necessary to be used with man before be fell,
is it needless since he hath fallen?

But _God our Savior will have all men to saved_; and shall not that
which he wills be effected? Can any thing contrary to his pleasure
take place?

Much doth take place in this world, which, is not pleasing to God;
which he doth not will, or approve. This may be predicated generally
of sin. "Sin is the abominable thing which he hates.--He is angry
with the wicked every day." Would he be angry, if all which is done
was pleasing in his sight?

God is holy. Sin is opposition to his nature, forbidden by his law,
and declared to be his abhorrence. To suppose that he should hate and
forbid sin, yet approve of it and be pleased with it, is absurdity and
folly.

God permits sin; but neither wills nor approves it. "Christ pleased
not himself." * Much is permitted under his administration, which he
doth not order, but forbids and abhors. Yea, God orders some things,
as moral governor (in consequence of other things done contrary to his
directions) which are not pleasing to him, considered in themselves.
"He doth not afflict willingly, nor grieve the children of men"--But
finds it necessary to afflict. Grief and sorrow are known under the
divine administration, and ordered out to mortals by providential
dispensation. But these natural evils are always in consequence o