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“ thee." Here we see that the plain of Sodom lay full in view ; and since we cannot doubt of Abraham's obe. dience to the Divine command, we are warranted in saying, that he took possession of it, by walking over it. But it is certain that neither be nor his posterity have yet enjoyed it: the promise, therefore, remains to be fulfilled.
The promise made to Jerusalem in ver. 61. cann ot well be applied to the persons only ; but if we suppose that the land of Israel with the ten tribes, and the land of Sodom, with the Moabites and the Ammonites, will tben be united with the land and tribes of Judah and Benjamin, under one government, the capital of which shall be Jerusalem, the difficulties will vanish. We can easily see how Jerusalem can receive Sodom and Samaria, and how these sisters will then become her daughters. But if it be still insisted on, that the promise will only be fulfilled in the restoration of the ancient inbabitants of these cities to beaven, I hope we shall be told how Je. rusalem can be said to receive Sodom and Samaria,-how these sisters can be given to her for daughters,
-and how they can all return to their former estate.
Mr. Winchester opposes the vision of Ezekiel, ch. xlvii. to the promise made to Abraham ; because it is there said that the deadly waters shall be healed, and that the lake shall produce an abundance of excellent fish. It would be a very easy task to show that the vision in question cannot be literally realized ; but it is undecessary. Mr. W. grants, that many people will be employed in the fishery, and that the fish will be more useful for food to the inhabitants, than all the vegetables that would grow there.* Supposing this to be the case, the captivity of that present useless lake will then be turned: but people will not be employed in fishing upon the lake, and in drying their nets upon its shores, after the day of judgment. I dare say, that, by this time, the reader will conclude with me, that if the whole cause
* Dialogues, p. 181.
cannot be built upon a better foundation than this prophecy, it must lie in ruins for ever.
On the Strength of the Terms which are applied to Future
FROM observing that the very same terms are usually applied to future happiness, which are applied to future misery, Mr. Whiston gave up eternal salvation with eternal punishment. The modern Uoiversalists insist “ that there are many stronger expressions (even in our “ translation) to set forth the well-being of the righteous, “ than any that are used as connected with the misery of " the wicked."* This is absolutely impossible. The English language does not contain stronger expressions relative to duration than eternal, everlasting, for ever and ever ; and all these are used to express the duration of the wrath to come. Since, however, it has been repeatedly urged, that the promises are much stronger than the threatenings, I have put down in the left band column below, the texts which Mr. Winchester thinks, " will show us that " the felicity of the righteous is promised in much stronger " language than the misery of the wicked is threatened in “the Scriptures ;” and in the opposite column, I have put down the texts which, I think, show that future punishment is expressed in as strong terms as future happiness. By comparing them the reader will see that the two doctrines must stand or fall together.
Israel shall be saved in And the smoke of their Jebovah with an everlasting torment ascendeth up for
* Winchester's Dialogues, p. 29. Vidler's God's love, p. 35.
Wright's Examination, p. 9, 10.
salvation ; ye shall not be ever and ever :
and they ashamed nor confounded, have no rest day nor night, world without end, Isa. xlv. Rev. xiv. 11. 17.
An inheritance, incor- Ye are the salt of the ruptible, and undefiled, and earth : but if the salt bave that fadeth not away, re- lost its savour, wherewith served in heaven, 1 Pet. i. shall it be salted ? It is 4.
thenceforth good for nothing, but to be cast out,
Matt. v. 13. Wherefore we receiving They that go down into a kingdom which cannot be the pit, cannot hope for thy moved, Heb. xij. 7.
truth, Isa. Xxxviii. 18. Neither can they die any
Neither can they pass to more, Luke xx. 36. us that would come from
thence, Luke xvi. 26. I give unto them eternal But he that shall blaslife, and they shall never pheme against the Holy perish, John X. 28. Ghost, hath never forgive
ness, but is in danger of eter
nal damnation, Mark iii. 29. Whosoever liveth and They shall never see light. believeth in me, shall never -Their worm shall not die, die, John xi, 26.
Psalm xlix. 19. Isa. Ixvi. 24, This is the bread that He that believeth not the cometh down from heaven, Son shall not see life, John that a man may eat thereof iij. 36. and not die, John vi. 50. Provide yourselves bags
It is better for thee to en. which wax not old, a trea- ter into life maimed, than to sure in the heavens which go into hell, into the fire that faileth not; where no thief shall never be quenched, approacheth, neither moth where their worm dieth not, corrupteth, Luke xi. 33. and the fire is not quench
ed, If the salt bave lost its
saltness, wherewith will you
season it ? Mark ix. 33-49. For our light affliction, Whosoever speaketh which is but for a moment, against the Holy Ghost, it worketh for us a far more shall not be forgiven him, exceeding and an eternal neither in this world, neiweight of glory, 2 Cor. iv. ther in the world to come, 17.
Matt. xii. 32. Who shall separate us Many, I say unto you, from the love of Christ? will seek to enter in, and Shall tribulation, &c. For shall pot be able. It is imI am persuaded that neither possible to renew them again death, &c. shall be able to unto repentance, Luké xiii. separate us from the love 24. Heb. vi. 4–6. of God, which is in Christ Jesus our Lord, Rom. viii. 35-39.
Because I live, ye shall Wo to that man by whom live also, Jobo xiv. 19. the Son of man is betrayed !
good were it for that man, if
Mark xiy. 21.
kingdom of Christ and of
iv. 30. Eph. v. 5, 6.
abomination, or maketh
a lie : but they which are written in the Lamb's book
of life, Rev. xxi. 27. As the living Father hath Verily, verily I say unsent me, and I live by the to you, except ye eat the Father, so he that eateth flesh of the Son of man, me, eveo be shall live by and drink bis blood, ye me, Jobo vi. 57.
have no life in you, Jobo
vi. 53. Ye bave in heaven a He that soweth to the better, and an enduring flesh, shall of the flesh substance.
reap corruption, Gal. vi. 8. When Cbrist, who is our
Ye shall seek me,
aod life, shall appear, then shall shall die in your sios : ye also appear with him in whither I go ye cannot glory, Col. iii. 4.
come, John viii. 21.
If the common translation must decide this controversy, and it be that to which Mr. Winchester appeals, I feel no hesitation in saying, that every unbiassed mind will be convinced, from the foregning contrast, that eternal punishment is as clearly revealed in the sacred writings, as eternal happioess, and that both doctrines are established beyond dispute. But the common translation is supposed to be full of error on this subject, particularly in the rendering of the words eow and diwvios.
It is surprising what pains the Universalists have taken to explain away the meaning of the word alorios. Mr. Winchester in bis Dialogues, p. 17. says, it intends a hidden period ; in his remarks on Mr. Taylor's Sermon, p. 45. he renders it perpetual, during a hidden period; and again, p. 47. perpetual, unceasing. Mr. Vidler says, it should be rendered age-lasting. In Mr. Scarlett's translation, we read of aionion life, aionion punishment, &c. According to Mr. W., therefore, the word contains in it two ideas, perpetuity, and duration, according to Mr.