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For thus faith the Lord ,God, I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant. Nevertheless, / will remember my covenant with thee in the days of thy youth, and I will establish unto thee an ever" lasting covenant. Then thou shalt remember thy ways end be ashamed, when thou shalt receive thy sift er sf thine elder and thy younger: and I will give them unto thee for daughters; but not by thy covenant. Ani I will establish my covenant with thee $ and thou shalt know that I am the Lord. That thtu may est remember and be confounded, and never open thy mouth any more, because of thy Jhame, when I am pacified towards thee for all that thou haft done, faith the Lord God."

In order to understand this passage of scripture, we must know where the scene of those great events predicted in it is to be laid; whether in this world or in the next, before or after the general resurrection and judgment. And I think it is plain, from several notes in the passage itself, that the great scene of the restoration of Sodom, Samaria, and Jerusalem, is to be carried forward into a future state. Of the Sodomites it is said, " they were haughty and committed abomination before me: therefore I took them away as I saw good." Those very persons, whom God took away for their wickedness, by sire and brimstone rained out of heaven, or the atmosphere, upon them, shall return to their first estate. This cannot be without a resurrection; consequently Sodom will not

return to her first estate till after the resurrection.

And

And Samaria^ and Jerusalem /ball not return to their' first estate, before Sodom Jhall return to her first estate. V. 55, of the forecited chap, of Ezek. "When thy sisters, Sodom and her daughters,_/&*// return to their former e/late; and Samaria and her daughters jhall return to their former estate; then thou and thy daughters Jhall return to their former estate." Thus we see it to be absolutely necessary, in the very nature of the things to ba done, to carry forward, and lay the scene of the return of Sodom, Samaria, and Jerusalem, in the resurrection world* Further as to Israel, it is expressly said that they shall be restored to a virtuous temper, before their return to their former estate. V. 63, before cited. "That thou jmayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified towards thee for all that thou bast done, faith the Lord God."

The reader now plainly sees it to be demonstrate ed from scripture, that there will be repentance, restoration to a virtuous temper, and return to the divine favor, after the resurrection and general judgment. And if some of the greatest sinners that have ever been in the world, the Sodomites, the Samaritans, and rebellious Israelites, shall be restored to a virtuous temper and ' to the divine favor; why not all mankind?

The reader now seesj in the clearest light, that no passage of scripture, which speaks of future misery, declares it to be great, and of long continuance, is

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any objection against the sinal restoration of all men to virtue and happiness. No ons will doubt the return of Sodom, Samaria, and Jerusalem, means a return to the divine favor, when it is Considered that it is expressly said, that God (hall be pacisied towards Israel, as in the last verse of the forecited xvi. chap, of Ezekiel.

We will now go on with the further consideration of Mr. S.'s scripture proof of eternal misery.

He says, sec. 5. p. 23. "Several of Christ's parables seem to be spoken on purpose to place this subject beyond all doubt." The subject, the reader will observe, is the absolute eternity of future misery. He sirst recites the parable of the tares { and then makes this observation, "To prevent all possibility that the parable should be explained away, or misunderstood, our Saviour explained it in ihe following words. It will be sufficient for us, if we cite only our Saviour's exposition of the parable of the tares. He that foweth the good seed is the son of man j the sield is the world : the good seed are the children of the kingdom, but the tares are the children of the wicked onej the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As, therefore, the tares are gathered and burnt in the sire; so shall it be in the end of the world. The Son of man shall send forth bis angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of sire; there shall be

R. wailing wailing and gnashing of teeth. Then shall the right-eous shine forth as the fun in the kingdom of their father.'' That, by the children of the wicked onei, wicked and sinful men are intended, no one wishes to deny. I wonder what kind of universalists Mr. S'. is contending with? He fays, p. 25. "If all the universalists in the world with the most critical* Knowledge of the powers of language, should attempt to express the proposition, that all men will be saved*;, they could not do it in more desinite and pointed language, than Jesus Christ hath expressed the contrary proposition, that at the day of judgment men shall be separated, and part of them go into a stateof the most extreme misery." That a part of mankind'will go into a state of the most extreme misery, after the day of judgment, is not, in any sense, contrary to this proposition, that all men will be saved. That some men, at the day of judgment, Will go into a state of extreme misery that will absolutely have no end, is indeed a proposition contrary to this, that all men will be saved. And this is the very contrary proposition-that Mt. S. ought to support.' But not a single word yet hath he produced in support ef such a proposition.

Mr. S. proceeds to assert a proposition that is most undeniably destitute of all truth; And I admire that a gentleman of his abilities would assert such a proposition, and let it come abroad. Speaking of the future misery, he says, p. 25. "A misery, which is pictured to us by theFstrongest expressions^ #ons, which the nature of our present state will admit us to understand." What makes it plain that tylr. S. has reserence to the perpetuity, as well as to the greatness of the future misery is, what he fays (elsewhere, p. 33. "The description of this misery is expressed by a vast variety of words, and expressions, denoting perpetuity without end, as much as language can do if." J would alk Mr. S. to take his .Greek Testament, and turn to Heb. vii. 16. He will there find the Greek epithet, which is rendered pndlejs, joioed to life $ if he will sind the passage where this epithet is applied to the death or future misery, of the wicked, I shall readily acknowledge that he hath done something very important indeed, towards proving that future punishment will be endless. Immortal, incorruptible, are words of our language, and used in the new Testament j and J. should not be afraid to submit it to Mr. S. himself, as a scholar, whether they do not signify perpetuity without end, much more clearly than any words our saviour halh used, to express the continuance of future misery. The next passage of scripture Mr. $. cites is Matt. xxii. 11—1,4. "And when the king came in to see the guests, he saw there a man which had npt on a wedding garment: and he said unto him, friend, how eamest thou in hither, not having a wedding garment ? .and he was speechless. Then said the king to the servants, bind him hand and foot, and take him away, and cast him into outer darkness: theie shall be weeping and gnashing of teeth, For many are called: but sew are chosen."

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