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least, before any one can consistently bring the doctrine of eternal torments as an objection to the Christian system, he must prove that the scriptures contain it.

I am, my Christian brethren, so fully persuaded of your catholicism, that I conceive no apology on my part is necessary for explicitness. I feel the relation between you and me too sacred to admit of disguise. A love of truth, a sense of duty, an ardent desire to present Christianity clearly to your minds in its true light, a system perfectly consistent with the perfections of God, and altogether adapted to the nature of man, constrained me to lead your reflections to the subject before us. For myself, I freely declare, that, from a diligent examination of the New Testament, I am satisfied it does not contain the doctrine of punishment endless in its duration. I as fully believe that the sanction of the divine law will be inflicted. Every individual who becomes an incorrigible sinner under the dispensation of the gospel, may be assured that on him the punishment, denounced by Christ and his apostles against the transgressor, will be executed.

The belief that future punishment will be of limited duration, is not peculiar to modern times.— Some of the most celebrated of the Christian fathers held this opinion. Many other early professors embraced this doctrine. Some writers, indeed, boldly assert, that the opinion of endless punishment was not received among believers till philosophers introduced into their schools metaphysical dis putations about time and space.

Many, who disbelieve the doctrine of eternal punishment, are afraid to avow their opinion, lest it should weaken the restraints of religion. This is not my fear. The certainty of merited punishment operates more powerfully on the human mind, than the threat of punishment, evidently disproportioned to crimes committed. The threatening will either be disbelieved, or a persuasion will be entertained that it will never be executed. Our duty is diligently to study the scriptures, and honestly to declare the truths of revelation as we understand them.Consequences we may leave to the overruling providence of God.

SERMON XXVII.

ON THE DOCTRINE OF UNIVERSAL RESTORATION.

2 THESSALONIANS i. 7, 8, 9.

When the Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.

OUR general subject is the punishment allotted to the wicked in a future world. In the last discourse I proposed to consider the opinions enter. tained on the doctrine of future punishment, under the following propositions, viz.—

1. The punishment of the wicked in a future world will be endless in duration.

2. The punishments of a future state, being disciplinary, will, sooner or later, bring sinners to

repentance, and ultimately the whole human race will be made the subjects of salvation.

3. Future punishments will be of limited duration, and terminate in the annihilation of the wicked.

The first proposition has been discussed. Without repetition, I pass to the second, viz.—

2. The punishments of the future state being disciplinary, will, sooner or later, bring sinners to repentance, and ultimately the whole human race will be made the subjects of salvation.

The scheme of universal restoration was adopted by Origen, one of the distinguished fathers of the Christian church, who lived in the third century.— It has been embraced by numbers in every subsequent age; and many, who adopt it at the present day, give evidence by their lives that they possess the spirit of the gospel.

The Rev. Dr. Chauncy, a celebrated divine of our own country, may be considered as an original writer on this subject. He has stated the scheme in the clearest manner, added greatly to the arguments of its earlier advocates; and though we may not be induced by a perusal of his works to adopt his opinion, we shall be constrained to pay a tribute of respect to his learning and piety, his assiduity and

candour.

Dr. Chauncy endeavours to prepare the minds of his readers without prejudice to attend to his arguments, by observations like the following:"The scheme before us exhibits the Deity in so amiable and interesting light, and reflects so much glory on the mediatorial undertaking of Jesus Christ,

that every man, one would think, should beforehand be disposed to wish that it might be well supported from the scriptures. Can the thought be displeasing to any son of Adam, that the whole human race shall finally have entrance ministered to them into the kingdom of heaven, to partake there of joys, that flow forever at God's right hand? Where is the man so destitute of benevolence, so bereft of humanity, as not to bid God speed to an attempt intended to establish it as a revealed truth, that this, before the scene of providence is finally shut up, shall be the portion of men of every nation, of every character, colour, station or condition? It is not to be supposed, that any should be so filled with envy, or soured by rancour, hatred or malice, as not to hope that so benevolent a plan may be found, upon the strictest inquiry, to be true."

The advocates for restoration profess to support it by reason and revelation. Natural arguments in its favour are drawn from the perfections of God, especially from his goodness, which is apparent in all his works and ways; and from the evident design of affliction and chastisement in the present state. God, it is said, is perfect in himself: he is over all, blessed forever. Creation, therefore, must have originated in benevolence. Man was designed for happiness. The purpose of God will stand, The end of human existence will be accomplished. All men will ultimately be happy.

Abstract arguments drawn from the benevolence of the Deity, when applied to the future happiness of all men, are not conclusive. At least, I never could perceive their force in this application. Ad

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