the less numerous, (a diabolical temper of mind in the elect:) besides, how narrow and contractive must such notions of infinite justice and goodness be? Who would imagine that the Deity conducts his providence similar to the detestable despots of this world? Oh horrible? most horrible impeachment of Divine Goodness! Rather let us exaltedly suppose that God eternally had the ultimate best good of beings generally and individually in his view, with the reward of the virtuous and the punishment of the vicious, and that no other punishment will ever be inflicted, merely by the divine administration, but that will finally terminate in the best good of the punished, and thereby subserve the great and important ends of the divine government, and be productive of the restoration and felicity of all finite rational nature. The most weighty arguments deducible from the divine nature have been already offered, _to wit_, ultimate end of God, in creation and providence, to do the greatest possible good and benignity to beings in general, and consequently, that the great end and design of punishment, in the divine government, must be to reclaim, restore, and bring revolters from original rectitude back to embrace it and to be ultimately happy; as also, that an eternal punishment, would defeat the very end and design of punishment itself; and that no good consequences to the punished could arise out of a never ending destruction; but that a total, everlasting, and irreparable evil would take place on such part of the moral creation, as may be thus sentenced to eternal and remediless perdition; which would argue imperfection either in the creation, or moral government of God, or in both. SECTON III. HUMAN LIBERTY, AGENCY AND ACCOUNTABILITY, CANNOT... BE ATTENDED WITH ETERNAL CONSEQUENCES, EITHER GOOD OR EVIL