10. We do not believe that punishment will be endless; because punishment is salutary.—It is a great error into which multitudes have fallen, that punishment opposes salvation. Instead of this, punishment is a mediatorial work; it is a means of grace by which many will be reclaimed. St. Paul says, "God chastens us for our profit, that we may be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless after ward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." Thus is punishment designed to humble and reform. Hence we read, "Zion shall be purged and redeemed with judgement." Punishment, tho in a future state, has the same glorious end. The apostle, in reference to the judgement, says, "Every man's work shall be made manifest; for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire." Punishment is here represented to be salutary in the highest degree. The same fire, by which men are to suffer loss, and by which their evil works are to be burned, will be the means of saving them.He himself shall be saved, yet so as by fire. This is the principle on which God's judgements are founded. He punishes the creature only for his emendation. But "the Lord will not cast off forever; but though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly, nor grieve the children of men."§ We should call that parent a monster, who should punish his children for other any than to reform them. Aud shall

purpose

*Heb. xii. 5-11. + Isa. i. 27.-iv. 4. 1 Cor. iii. 13, 14, 15.

Lam. iii. 31, 32, 33,

we ascribe that to the Father of mercies, which would disgrace a sinful mortal? Surely not; for God is more compassionate than any human parent. I might easily enlarge here, but my limits will not permit. I shall therefore, dismiss this particular, relying upon the divine declaration, "whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth."

2.

11. We do not believe in endless torment; because the probation of man does not cease at the death of the body, but continues as long as the mediatorial reign.-There are many considerations which teach this truth. 1. There is nothing in scripture, which limits the offers of mercy to this world. The gospel is a proclamation of mercy to mankind, without distinction of time or place. Since the gospel is not restricted to the present state, we feel authorized to apply it also to the future. God is merciful to sinners in this world, and is unchangeable; therefore he will be merciful to them in the future. The God of this world is the God of eternity. We are under the government of the same Being in a future state, that we are in the present. Certainly the creature is no more criminal the moment after death, than he was the moment before; and as God is merciful the moment before death, it follows that he will be merciful after death. The mercy of God is declared to be everlasting, to endure forever, &c. in numerous passages in the Bible. Now altho these words have various meanings in the scriptures, they are allowed on all hands, to take an endless sense, when applied to the Deity. Since God's mercy is strictly endless, it must extend to men in a future state. But our opponents will probably attempt to retort this argument upon us. "God is just in this world, and is immutable; therefore, he will be just in a future state." This conclusion is readily admitted. But we have already shown that the justice of God requires universal obedience, and conVOL. VI.

6

sequent happiness. This objection therefore, strengthens our position.

3. There are many passages of scripture, which plainly teach future probation. St. Peter has informed us,* that Jesus Christ, after his crucifixion, went and preached to the spirits in prison, who were disobedient in the days of Noah. And he has also told us that this preaching was designed to lead them to repentance; that "they might live according to God in the spirit." Since the gospel of repentance was preached to men in a future state, it is evident that their condition was not unalterably fixed. The same doctrine is taught in 16th chapter of Ezekiel. The prophet there asserts that Sodom shall be restored. It is clear that by Sodom the prophet means those wicked inhabitants who were destroyed by fire from heaven; for their crime and overthrow are both mentioned in the context. Now Sodom's destruction was long before the prophet's day, and her restoration was then future; hence her restoration must be in a future world. Again; the apostle says, "God commands all men every where to repent." As men in a future state are commanded to repent, it necessarily follows that they are in a condition to comply. Many other passages and considerations might be adduced to prove the point we are upon. Thus under our last general head, it was shown that all punishment was disciplinary. Punishment and probation then, are inseparably connected; and if punishment be extended into a future state, probation must attend it. passages which go to prove the "restitution of all things," are so may arguments in favor of a moral change after death, as many do not come to the knowledge of the truth in this world.

All

The most strenuous opposers of this doctrine, are

* 1 Peter iii. 18, 19, 20.—iv. 4.

compelled to acknowledge it on their own system. There is no denomination of Christians at the present day, but that will admit the salvation of some infants, if not all. The sacred penmen expressly and unitedly inform us that none can be saved, except by faith in Christ.* And the apostle Paul assures us that "faith cometh only by hearing the word of God." Now infants are not capable of hearing the gespel, and exercising faith in this world; and as they can be qualified for heaven only by being instructed, it is evident that a knowledge of the gospel must be imparted to them after death. The same may be said of the heathen and idiots. The former do not, the latter cannot obtain a knowledge of the gospel in this world. If, therefore, any of either of these classes be made happy, it must be done by instructing them after death. Once more; the greatest saints are imperfect as long as they continue in this world, and unless a moral change take place after death, they must remain imperfect to eternity.

12. We do not believe that the misery of the wicked will continue as long as the happiness of the righteous ; because it is not so strongly expressed in the scriptures. We read that the righteous shall not be ashamed nor confounded, world without end." Our Savior says of the righteous, "they shall never die ;" "they shall never perish" "neither can they die any more." The apostles assure us that the saints shall inherit an enduring substance, and a kingdom which cannot be moved—that they shall receive an inheritance and crown which are incorruptible, undefiled, and will not fade away-that they shall be made incorruptible, and immortal, shall not be hurt of the second death, but shall receive a weight of glory exceeding an eternal by far-and that

* 1 Cor. iii. 11. Acts iv. 12. Isa. xlv. 17. || John xi. 26.

Heb. xi. 6.

John x. 23.

+ Rom. x. 17. ¶ Luke xx. 36.

neither life, death, nor things to come can separate them from the love of God.*

These and many other phrases which are applied to the happiness of the righteous, are much stronger, much more expressive of duration without end, than any term applied to the misery of the wicked. Where is it said of the wicked, they shall not enjoy happiness world without end; neither can they live any more, &c.? Such passages cannot be found. Now if it were the intention of the sacred writers to represent the misery of the wicked as continuing as long as the happiness of the righteous, why have they used the strongest terms and phrases in relation to one, and entirely omitted them with regard to the other? While the scriptures assert that the righteous shall be immortal and incorruptible, they assure us,t that the wicked shall reap corruption, that they shall be as stubble, chaff, and a withered branch. These figures express what is perishable, and not what is durable and permanent. The terms which are applied to the duration of happiness and misery, lead us directly to the conclusion that the former will be endless, and the latter limited.

13. We do not believe that any of God's creatures will be left in irrecoverable ruin; because some of the vilest offenders have already been forgiven.-David committed abominations, at the thought of which human nature shudders with horror. Saul of Tarsus was a

He says himself, he was

cruel persecutor and murderer. the chief of sinners.‡ I need not tell you that Moses was a murderer, that Lot, Solomon, and others were guilty of the grossest improprieties. It is in vain to attempt to palliate these offences. They were certain

1 Pet. i. 4.- -v. 4.

*Heb. x. 34.--xii. 28. xv. 53. Rev. ii. 11.-xx. 6. 2 Cor. iv. 7.

1 Cor. ix. 25.— Rom. viii. 38, 39.

1 Cor. iii. 12.

John xv. 6. Matt.

+ 1 Tim. i.15.

† Gal. vi. 8. Mal. iv. 1. iii. 12.