"thee." Here we see that the plain of Sodom lay full in view; and since we cannot doubt of Abraham's obedience 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 he 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 then 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 inhabitants of these cities to heaven, I hope we shall be told how Jerusalem 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 unnecessary. 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.

SECTION XVII.

On the Strength of the Terms which are applied to Future Punishment.

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 Universalists 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 hand 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 Jehovah with an everlasting

And the smoke of their torment ascendeth up for

* Winchester's Dialogues, p. 29. Vidler's God's love, p. 35.
Wright's Examination, p. 9, 10.

As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shali live by me, John vi. 57.

Ye have in heaven a better, and an enduring

substance.

When Christ, who is our life, shall appear, then shall ye also appear with him in glory, Col. iii. 4.

:

a lie but they which are written in the Lamb's book of life, Rev. xxi. 27.

Verily, verily I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you, John vi. 53.

He that soweth to the flesh, shall of the flesh reap corruption, Gal. vi. 8.

Ye shall seek me, and shall die in your sins: whither I go ye cannot 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 foregoing contrast, that eternal punishment is as clearly revealed in the sacred writings, as eternal happiness, 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 wv and diarios.

It is surprising what pains the Universalists have taken to explain away the meaning of the word acarios. Mr. Winchester in his 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.