actually saved from punishment, we answer, 1. We cannot admit annihilation, or a state of unconsciousness, as fact, as the contrary doctrine is plainly taught in the Scriptures. But 2. Allowing it to be proved, the possibility of which we positively deny, it is evident, the salvation from punishment by annihilation or unconsciousness, is not the salvation contemplated or advocated by Universalism properly so called; for it is strenuously asserted, that, not the righteous only, but all the wicked, will be finally and eternally saved into heaven, admitted to a state of perfect, and unlimited enjoyment: -a salvation, surely, widely different from mere deliverance from suffering by a reduction of the soul to a state of unconsciousness or total annihilation.

The four points, above discussed, constitute the pillars of Universalism, as held by the Restorationists, the advocates of a future limited punishment;-without these it cannot stand; and if they are undermined by the authority of the Sacred Scriptures, the whole system or superstructure erected upon them, is overthrown. Now, without arrogance, we may assert, that from the Sacred Oracles and legitimate inferences therefrom, we have clearly shown, that 1. The future state is NOT probationary. 2. That MEANS are NOT used for the restoration of damned Spirits. 3. That the DESIGN of the means, if any, is NOT to prepare the souls of the "lost" for HEAVEN. And 4. That there is NO CERTAINTY of the means, were any used, being effectual for this purpose IN EVERY INSTANCE; but that the punishment of the finally impenitent is strictly

ETERNAL.

The conclusion, to which, from these premises, we are necessarily driven, is,—If Scripture is TRUE Universal Restoration is FALSE-the offspring of "the bottomless Pit"-the "broad road which leadeth to destruction.”

CHAPTER XIII.

PASSAGES EXPLAINED VIZ :—GEN. xii. 3—Ps. xxii. 27.—Ps. Ixviii. 9.-Is. lvii. 16.-Ezx. xvi. 55.-MATT. xvii. 11.ACTS iii. 21.-ROM. v. 18-ROM. xiv 9.-1 COR. xv. 22.1 COR. XV. 24.-1 Cor. xv. 25. 28.-1 Cor. xv. 26.— COLOSS. i. 20.-PHILIP ii. 10. 11.-1 JOHN iii. 8.--REV. v. 13. REV. xxi. 4.-CONCLUSION.

In the preceding pages we have noticed and explained some of the passages of Holy Writ which are perverted from their true Scriptural meaning to prop up the false and tottering system of Universalism:-a few others will now be submitted to the attention of the reader.

The key to all those passages, which either expressly or impliedly affirm, that, God has no pleasure in the death of a sinner, that he wills all men to be saved, that he is the Saviour of all men,—is given in CHAPTER III, so that a particular notice of these or similar passages, in this place, is not necessary.

Genesis xii. 3. is quoted to prove Universal salvation : "In thee shall all the families of the earth be blessed." This verse is explained by Gal. iii. 8. "And the Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed."-Salvation thro' Christ, the seed of Abraham, constitutes this blessedness, "Unto you first God, having raised up his Son Jesus,

sent him to bless you, in turning away every one of you from his iniquities." Acts iii. 26. The meaning of the passage is, God, in Christ, has provided salvation for Jew and Gentile, for all mankind; and it is equivalent to the expression, Christ has tasted death for every man. The actual reception of this salvation or blessedness depends upon a personal compliance with the conditions on which it is suspended. "So then they which be of faith are blessed with faithful Abraham; for as many as are of the works of the law are under the curse." Gal. iii. 9,10. This verse, therefore, does not secure the actual salvation of all men, unless it can be shown that all men, without exception, "are the children of God by faith in Christ Jesus."

"All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before thee." Ps. xxii. 27. "All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name." Ps. lxxxvi. 9. These verses contain a prediction of the universal spread of religion during the latter days. The scene evidently refers to Time and has not yet been realized. "All the ends of the world," "all nations" &c. have not as yet "remembered," and "turned unto the Lord" &c. :-the prophecy remains to be fulfilled, and will certainly receive its accomplishment in the latter day glory, when "the earth shall be full of the knowledge of the Lord, as the waters cover the sea." Is. xi. 9. It is, however, a strange mode of reasoning to attempt to prove from one or both of these verses, that they who remember not God, nor turn unto him, nor worship before him, nor glorify his name, shall be saved! And yet this is the reasoning of Univer

salism!

"For I will not contend for ever, neither will I be always wroth; for the spirit should fail before me, and the souls which I have made." Is. lvii. 16. This is quoted

to show that God will not contend, or be wrath against the finally impenitent forever and that they will be eventually saved. But any other promise given for the encouragement of the truly penitent might as well be quoted for this purpose, as the above; for that this is a promise of this nature the context fully proves. "Thus saith the High and Lofty One, that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, &c." That this has no reference; to obstinate, hardened offenders is so plain as not to deserve further notice.

"When thy (Jerusalem's) sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou (Jerusalem) and thy daughters shall return to their former estate." Ezk. xvi. 55. This passage is looked upon as containing an absolute promise of the deliverance of the Sodomites out of Hell. "It is evident," say the Restorationists, "that the inhabitants of Sodom will be condemned in the day of Judgment, and punished in the lake of fire; consequently the return of their captivity is not to be expected till after the creation of the New Earth."

Their error consists in the supposition that this prophecy will be fulfilled in the original inhabitants of Sodom. But the very language in which the doom of the Sodomites is expressed forbids such a construction. The original inhabitants, except Lot and his daughters, were destroyed, consumed and not, as the context in Ezekiel speaks sent into captivity. Now Lot and his daughters were the only inhabitants of Sodom that survived; and we are informed, (Gen. xix. 37, 38) that the Moabites and Ammorites are the descendants of the children of Lot by his daughters; and are therefore to be regarded as the descendants of the inhabitants of the destroyed city. Hence

the prophecy of the return of Sodom's and her daughters' captivity will be fulfilled in the persons of the future Ammomites and Moabites. Of this event there is an express prediction and promise. "Yet will I bring again the captivity of Moab, in the latter days, saith the Lord." Jer. xlviii. 47. "I will bring again the captivity of the children of Ammon." Ib. xlix. 6. There is also a proinise of the restoration of Jerusalem in its future descendants, "Behold I will take the children of Israel from among the heathen, whither they be gone, and gather them on every side, and bring them into their own land: and I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all : &c. moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will place them, and multiply them, and will set my sanctuary in the midst of them forever more, and the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them forever more." Ezkl. xxxvii. 21-28. From the expressions employed it is evident that this predictive promise, the same as contained in the passage under consideration, remains to be accomplished. But will it be accomplished in Time, or after the Judgment? In Time most assuredly; for the Israelites are to be taken from among the "heathen" and to "dwell in their own land," the "land of their fathers." This then is an established point, Jerusalem, in its descendants, is to be restored in Time and not after the Judgment. Then the question as to the period of Sodom's restoration is also settled :-on this head the Prophet is very explicit When I shall bring again their captivity, the captivity, of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again, the captivity of thy (Jerusalem's) captives in the

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