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easier by artful and insinuating evasions to do away, with such as are ignorant and yet candid, the force of those arguments drawn from the direct passages we have cited, than those which are drawn from the effects we have named. A conscientious belief that such as remain impenitent, will experience an endless punishment, must produce effects which are in some respects peculiar. If the Apostles were believers in this doctrine, it is natural to expect a corresponding line of conduct. It is but rational to suppose that it would lead them to a vigilance and a perseverance which could not be expected from others. Such was the fact. Hear the appeal of the Apostle Paul to the Ephesian elders: "Therefore watch, and remember, that for the space of three years I ceased not to warn every one, night and day and with tears." a Would not this be strange language, and strange conduct in one who did not believe the doctrine in question? It certainly cannot be denied, but that we find many at the present day who exhibit a zeal and perseverance, which bear a strong resemblance to this; but they are not among those who reject this doctrine. These are not the men, who are willing like the Apostles to sacrifice every earthly comfort, and to count not even life itself dear, that they may testify the gospel of the grace of God. b

The argument is still more convincing if we look at the effects of this doctrine on the hearers of the Apostles. They were often filled with fear, and were led to cry out, "What shall we do to be saved!" C. Was there ever an instance...... is it possible there ever can be an instance, where that preaching in which the doctrine of endless punishment was denied, was the means of producing effects like these? This argument may be viewed in another point of light. The Apostles themselves considered these effects, especially when they

a Aets xx 31. 6 Acts xx 24. c Acts ii. 37, and xvi, 30.

resulted in conversion, as undeniable evidence that the Holy Spirit accompanied them, and gave success to their labours. a Considered in this light, these effects are the testimony of the Holy Ghost, to the truth and importance of this doctrine. It is to be expected that the process of conversion, like every thing else, will be counterfeited; still it is true in multitudes of instances, that God has set his seal to the truth of this doctrine, by making it the instrument of powerful and lasting effects on the hearts of men.

We have now given a brief exhibition of the principal arguments, by which the doctrine of future punishment is supported; and if this doctrine be not supported, it is not vain or dogmatic to say, that no doctrine can be proved from the Bible.

Q. Are there not some passages of Scripture, which speak of a future restoration of the wicked, from the prison of hell? A. There are passages which it is thought by many contain promises of this character. To some of these passages the attention of the reader has already been called. (See question whether the present is our only state of probation.) Another passage which is often cited in proof of this point, may be found in the prophecy of Ezekiel. Speaking of ancient Israel it is said, "When I shall bring again the captivity of Sodom and her daughters, and the captivity of Sama_ ria and her daughters; then will I bring again the captivity of thy captives in the midst of them." b This passage, so far from being a promise, is one of the most fearful threatenings in the whole Bible. The destiny of Sodom is recorded in other places. It was uniformly considered as given over to remediless destruction. c To be convinced that this was designed as a threatening, we need only look at the context. "As I live saith the Lord, Sodom thy sister hath not done,

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a Acts xv. 4, 7, 8, 12. b Ezek. xvi. 53, 55, &c. c Jude 7, and 2 Pet.

she nor her daughters, as thou hast done." "Neither hath Samaria committed half thine abominations." Here is a comparison between the sin of Jerusalem and that of Sodom and Samaria; and the result is, the sins of Jerusalem were far the most aggravating. This, it must appear, is a singular reason for giving them a promise of eternal restoration to his favour. "Thou also which hast judged thy sisters, bear thine own shame for thy sins which thou hast committed more abominable than they; yea be confounded in that thou hast justified thy sisters." Then he introduces the passage in question; "When I shall bring again," &c. "When thy sister Sodom and her daughters shall return to their former estate, and Samaria and her daughters shall return to their former estate; then thou and thy daughters shall return to your former estate." This declaration amounts very obviously to the following: "You have uniformly considered Sodom as consigned to hopeless ruin; but your sins are far greater than hers, and I will visit you with calamities from which you will not recover, till Sodom is restored to her former estate." When Sodom, whose ruin is proverbially hopeless, shall be restored to her former state, then, and not till then, may you expect to be restored. Another evidence that these declarations were designed as threatenings, will be seen in the sixti eth verse of the same chapter. "Nevertheless I will remember my covenant with thee in the days of thy youth,-then thou shalt remember thy ways and be ashamed when thou shalt receive thy sisters thine elder and thy younger." This unquestionably contains a promise, and from the particle nevertheless, it must be plain that what had gone before, was a threatening. This particle cannot be used, only where the sense is designed to be changed. The promise contained in the verse last quoted, evidently exhibits the following sentiment: "Nevertheless, though I visit you in your present

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generations with these fearful and fatal judgments, I will not forget the covenant that I made with your fathers, to bring in the Jews, in the latter day, with the fulness of the Gentiles." The conversion of the Gentiles is what we are to understand by their being received as the sisters of the Jews. When they are admitted to the same church, and are considered as belonging to the same family, this promise will be fulfilled. It is now left for the reader to judge whether any support can be derived to the doctrine of final restoration from this passage. Indeed if the whole for which the advocates of this opinion contend were granted-if Jerusalem and Sodom should be recovered to their former estate, what would that amount to, toward a universal restoration? It would not only fail of amounting to any thing like a restoration, but it is in itself impossible. This will be shown in our remarks on another passage, that is often brought to prove the same doctrine.

The

"Whom the heavens must receive until the times of the restitution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began." a The word restitution means to be restored, or brought back to a former condition. It is certain, of course, that the word can never be understood literally, in its application to mankind. whole of our race can never be reduced to one man, and he be subjected to a state of trial, similar to that of Adam. Besides, the passage refers to promises which were spoken by the mouth of all the holy prophets since the world began. If the prophets have told of a final restoration to everlasting life, the passages can be produced. The prophets have foretold, that every thing shall be brought into subjection to the government of God; and in this way the harmony and regularity of the primeval state, will be restored. This is

a Acts iii 21.

undoubtedly what is meant by the restitution, in the passage above cited. Such a restitution will be brought about, when all the enemies of God will be no longer allowed to disturb his kingdom, but will be confined to the prison of hell. Then, God will have put "all his enemies under his feet," and there shall be nothing that shall be allowed to disturb or annoy, in all his holy mountain. On the other hand, if the passage be understood in a literal sense, and we admit that things may be brought back to their primitive state, what will then be gained toward proving a future restoration? Men have once apostatized from primitive innocence, and if they were restored to it again, what security could we have that they would be preserved from apostacy hereafter? The reader is now left to judge for himself, whether these passages afford any evidence of a final restoration; or whether the sentiment be not a delusion, unsupported by the word of God, resorted to for the purpose of soothing the conscience, while the heart is determined to indulge in sin.

Q. Are there not some passages of Scripture, which seem to support the doctrine that all men will be saved?

A. Some passages, if we look at them without any refer ence to their connexion, seem, it is true, to support this doctrine, And it is equally true that there is no doctrine so absurd, that it cannot be supported in the same way. The Bible is to be read and understood as that which is consistent with itself, and of course, in determining the meaning of almost any passage, recourse must be had to its connexion. Many of those passages which are thought to support this doctrine, are promises made to the saints; and the writers of the Bible in addressing them, have made use of such terms as us, every, all, &c. "God hath not appointed us to wrath." a "Every man's work shall be made manifest, &c,-If any

al Tuess. v. 9

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