Though the threatenings in the prophecy of Ezekiel, both against the Jews and other nations, are uncommonly severe; yet they frequently close with this gracious promise "And they shall know that I am JEHOVAH," or something similar; as will evidently appear to those who will be at the pains of examining the following passages in that book. are but few intelligent Christians, but must not purged, thou shalt not be purged from thy in some measure, be able to conceive hopes filthiness any more till I have caused my fury concerning all those to whom the knowledge to rest upon thee. So will I make my fury of God is promised. towards thee to rest, and my jealousy shall depart from thee; and I will be quiet, and will be no more angry." Ezek. xxiv. 13; xvi. 42. Some sins are so daring and presumptuous, as to provoke God to threaten, they shall not be purged away in this life; and, perhaps their malignancy may be so great, that nothing that can be used here is able to subdue them. Thus, when God threat. ened his people, of old, with destruction, they turned his threatenings into ridicule; instead of weeping, mourning, baldness, and girding with sackcloth, to which God called them; there was nothing but "joy and gladness, slaying oxen, and killing sheep, eating flesh and drinking wine. Let us eat and drink, for to-morrow we die. And it was revealed in mine ears, by Jehovah of Hosts, surely this iniquity shall not be purged from you till ye die, saith Jehovah, God of Israel." Isai. xxii. 12–14. Ezekiel, vi. 7, 10, 13, 14; vii. 4, 9, 27; xi. 10, 12; xii. 15, 16, 20; xii. 9, 14, 21, 23; xiv. 8; xv. 7; xvi. 62; xx. 12, 20, 26, 38, 42, 44; xxii. 16; xxiii. 49; xxiv. 24, 27; xxv. 5, 7, 11, 17; xxvi. 6; xxviii. 22-24, 26; xxix. 6, 9, 16, 21; xxx. 8, 19, 25, 26; xxxii. 15; xxxiii. 29; xxxiv. 27; xxxv. 4,9, 12, 15; xxxvi. 11, 23, 38; xxxvii. 6, 13; xxxviii. 23; xxxix. 17, 22, 28. Thus, punishments are designed for the humbling of the proud; but if they fail of answering that purpose, as administered in the present state, they will be continued and increased in future periods, to such a degree, as shall bring all down in due time. Those pains which produced that rage, and blasphemy, which you mentioned, were all poured out on hardened sinners in the present life; and were so terrible and severe as to produce those fearful effects, but not sufficiently so as to produce the contrary. That punishment, to a certain degree, produces rage, but to a certain degree beyond, produces submission, may be illustrated by the following fact, as well as many others, of the same nature. Friend. But does not punishment harden and inflame offenders instead of softening and humbling them? As we read Isa. viii. 21. "They shall curse their King and their God, and look upward ;" and in Rev. xvi. 9-11. "And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues; and they repented not to give him glory. And they gnawed their tongues for pain, and blasphemed the God of Heaven, because of their pains and their sores; and repented not of their deeds." Minister.-Punishment to a certain degree, inflames and enrages, in a most amazing manner; but continued longer, and heavier, produces a contrary effect-softens, humbles, and subdues. When Ephraim of old, bemoaned himself, he said thus: "Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke; turn thou me, and I In the former war between England and shall be turned; for thou art Jehovah my France, there was one Mr. of God." Jer. xxxi. 18. The metaphor here Virginia, who was wagon-master-general in used, expresses in a most lively manner the the army of the Provincials. He was guilty different effects of the same discipline, in its of abusing his power, by frequently striking beginning, progress, and end. When a bul- the soldiers with his wagon whip. Comlock first has the yoke laid on his neck, he plaint being made, a court martial was held, frets, tosses, and rages exceedingly; but by and he was sentenced to receive five hundred a continuance of the discipline, he is subdued, lashes; which sentence was executed upon brought down, humbled and tamed, so as to him. When he first began to feel the lash, become the most useful and gentle of animals. he was exceedingly enraged, and cursed those The sons of Zion are represented as lying "at who had thus sentenced him; swearing that the head of all the streets, as a wild bull in a if he lived to be released, he would kill them net; full of the fury of Jehovah, the rebuke of all, if possible; for that he valued not his life God." Isaiah li. 20. A wild bull, in a net in the least, but would revenge this disgrace, must be a furious creature; so are men when by killing them, wherever he found them; and first they are brought under the Divine cor- much more to the same purpose. But, be fore rection. But God knows how to correct men, he had received half his punishment, he dein such a manner as to bring them to sub-clared, that he had not the least disposition to mit to him, in due time; and though some lift his hand against them; he saw clearly are so sunk in sin as not to be reformed, by any means in this life: yet that is no argument, that God is not able to subdue and bring down the proud and most rebellious in another state, by means that may be used effectually there, though they could not be used here. God says, by the prophet to Israel, that they had acted right; that he had been entirely to blame; and that his punishment was just. After his correction was over, he was led quietly away, entirely cured of all his rage; from which he was as much freed by his punishment, as ever an effect was produced by a cause. He was healed of his Some time after the war was over, he was passing one day over those mountains in Virginia, commonly called The Blue Ridge; and there he met alone one of the men who had condemned him, in the court martial, to such a punishment. He put him in mind of it; and told him that it was now in his power to retaliate upon him. The other acknowledged that he was in his power; but added, "M, you know you did wrong, and deserved the punishment you received; and if you kill me, I declare, that we did right in sentencing you to be whipped; I should do the same, were it to do again; and so would you have done, had you been in my place." Mr. M– acknowleged the truth of it; and was so far from fulfilling his threatenings, that he suffered him to go in peace, highly commending him for his conduct. Mr. M- may be still living; he was a general in the Ame-ed not at the promises of God, through unberican army during the late war, and acquired great honour, for his valour and good conduct. me, that it cannot be; that it is absolutely impossible that such hardened rebels can be so changed in eternity, as to become willing and obedient subjects; but when faith prevails, it informs me, that the things which are impossible with men, are possible with God; that nothing is too hard for Jehovah; and that he hath said: "Behold I am Jehovah, the God of all flesh; is there any thing too hard for me?" Jer. xxxii. 27. And the example of Abraham has often proved a great support to me in this case; "who, against hope, believed in hope, that he might become the father of many nations; according to that which was spoken, so shall thy seed be; and being not weak in faith, he considered not" the impediments, which, to the eye of reason, rendered the accomplishment of the promises improbable, if not impossible. "He stagger This I think is an argument ad hominem. I have often observed instances of the same nature, in a less degree; and I think it must be admitted, that although a certain degree of punishment will inflame, harden and enrage; yet farther degrees produce quite contrary effeets. Nor is punishment the only thing in nature that produces contrary effects, according to the quantity used; almost all things do the same, thus water with a little salt in it, will cause putrefaction, much sooner than perfectly fresh water; but let it be saturated with salt, and it will preserve bodies that are cast therein. A little salt cast on the earth is good manure, and causes fruitfulness; but a greater quantity produces the contrary effect, by causing barrenness. A little wine refreshes, cheers, invigorates; but taken to excess, stupifies and intoxicates. And, to mention no more instances, a little smattering of knowledge puffs up the mind; but a greater degree, humbles and brings it down: From whence, "Drink deep, or never taste the spring." Friend. But let me ask you when you view the miserable state of fallen men, the inveterate obstinacy of their wills, the total aversion that many have to God, and goodness, their confirmed habits of evil, their amazing love of vice, their opposition to every method taken to reclaim them, and a thousand other dreadful circumstances, which you must have observed; are you not ready to dispair of their recovery; not for any want of goodness in God, but through their total incapacity of ever being made better? Minister. I must confess, this objection has great weight; and I have often been ready to give up my own salvation, on account of the evils of my own heart, which sometimes rise, and prevail in such a manner, as almost drives me to despair; and I can find no relief but by flying to Jesus, as my only refuge, and trusting in his promises; and the case is the same with respect to the Restoration of all men. My weak reason tells lief: but was strong in faith, giving glory to God; and being fully persuaded that what he had promised, he was able also to perform." Rom. iv. 18-21. This is the only way I answer this objec tion to my satisfaction-God hath sworn, that to him every knee shall bow, every tongue shall swear, Isaiah xlv. 24. That in the name of Jesus, every knee shall bow, of things in heaven, things on earth, and things under the earth; and that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father, Phil. ii. 10, 11. That it is the mystery of his will, according to his good pleasure, which he hath purposed in himself, in the dispensation of the fulness of times, to gather together, or rehead, in one, all things in Christ: both which are in heaven, and which are on earth; even in him. Ephes. i. 9, 10. And having made peace through the blood of his cross, he is determined to recon cile all things unto himself; whether things in heaven, or things on earth. Col. i. 20. That he worketh all things after the counsel of his own will. Ephes. i. 11. That he will have all men to be saved, or restored, and to come unto the knowledge of the truth. 1 Tim. ii. 6. That the Father loveth the Son, and hath given all things into his hands. St. John iii. 35. And that Christ hath said, "All that the Father giveth me, shall come unto me, and him that cometh unto me, I will in no wise cast out." St. John vi. 37. When I consider these, and many such like promises, which I find in the Scriptures; and that he that hath promised, is able to perform; hath wisdom, power and goodness, sufficient to accomplish all his words, how deficient or impossible soever the matter may seem, to our carnal, vain and weak reason. ing, I cast the whole of my concern upon him, judging that he is faithful, who hath promised, and that, in his own time he will fulfil all his purposes, and all his promises. But I confess to you, that it requires a faith, if possible, more strong than that of Abraham, to believe the doctrine of the Restoration steadfastly, in the midst of so much evil as prevails in the world, and which seems to fore God." Rom. iii. 19. But though judg-away his part out of the book of life, and out ment has its great use in discovering, laying of the holy city, and from the things which open, convincing and condemning: and pun-are written in this book." But I can almost ishment in destroying, subduing, and hum- foresee how you will answer this; that though bling yet the powerful, saving grace of God, the plagues that are written in this book shall and the operation of the Divine Spirit, must be added, yet mercy shall finally rejoice have the glory of restoring, or creating men against judgment; though a man's part may anew: and the blood of Jesus must cleanse be taken out of the book of life, and he, in their souls from the guilt and pollution of consequence, suffer the torments of the second sin. Evil must be destroyed out of them: death; yet, as a time will come, when there this is done by afflictions: and goodness shall be no more death of any kind, neither must be restored: this is done by God's re- sorrow, nor crying, nor any more pain; his newing power and grace. Restoration may be certainly inferred; and though his part in the heavenly city may be forfeited, so that he may never become one of those who shall reign therein, nor yet have a constant dwelling there; he may, nevertheless, enter as a worshipper, and a subject of the great king; and may drink of the water of life; feed on the fruits of the life, and be healed by its leaves; and be one of the happy inhabitants of the earth, which God will create. But the objection may be answered another way, without any of this reasoning by considering the subject comparatively. Thus: as God only is holy; as none are good but he, in an absolute sense; as he putteth no trust in his holy ones, and the heavens are not clean in his sight, and his angels he chargeth with folly; (See Job xv. 15; iv. 18.) and as all intelligences, compared with him, are unjust and unclean; so, those who have lived and died in rebellion against God, and in the pollution of sin, may remain unjust and filthy, compared with the saints, those vessels of honour and glory, who have purged themselves. "But in a great house there are not only vessels of gold and silver, but also of wood, and of earth; and some to honour and some to dishonour. If a man therefore, parge himself from these (sins) he shall be a vessel of honour, sanctified and meet for the master's use, and prepared unto every good work." 2 Tim. ii. 20, 21. Here we may observe, that in our Lord's great house there shall be divers vessels of various kinds, yet all useful, but some more highly so than others: that honour and dishonour are comparative terms: and that the way to become vessels of the highest honour at last, is to parge ourselves from iniquity while on earth, by obeying the truth. For it must appear evident, from the nature of things, that there will always be an immense difference between those who shall be kings and priests to God, and those who shall be subdued in the ages to come, so as to be subjects, but who shall not attain to that honour and glory which they shall have who suffer with Christ here, and shall be glorified with him hereafter. Friend-Since I have conversed with you I must acknowledge that many things have appeared in a different light from what they did before; and if I do not wholly embrace the doctrine of the Restoration, I must allow that there is much more to be said for it than I could have imagined. But I have still some di.Bculties that I wish to propose. There is a terrible threatening which is indeed the last in the Bible, that I should be glad to hear your thoughts upon, which is thus expressed, (Rev. xxii. 18, 19,) "For I testify unto every man, that heareth the words of the prophecy of this book. If any man shall add anto these things, GoD shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the book of this prophecy, GOD shall take Minister. Yes, my friend: but though this Scripture may be easily reconciled to the plan laid down in these dialogues; it contains such threatenings as are very terrible indeed; and should make us exceedingly careful not to contradict what God hath here revealed, by adding vain interpretations of our own, contrary to the sense of the text: nor in any wise to explain away or weaken, the force of either the threatenings or promises, set forth in this wondrous book. The amazing torments which they shall feel that have these plagues added to them, and the dreadful loss which they shall sustain that have their part taken out of the book of life, and out of the holy city, cannot be even conceived; and it being possible to forfeit this glorious portion entirely, and for ever, made St. Paul warn the Hebrews in such a solemn manner as he doth throughout the whole epistle.-Oh, what affecting advice is the following!" Looking diligently, lest any man fail of the grace of God: lest any root of bitterness springing up trouble you, and thereby many be defiled: lest there be any fornicator, or profane person, as Esau, who for one morsel of meat, sold his birthright. For ye know, how that afterward, when he would have inherited the blessings, he was rejected: for he found no place of repentance, though he sought it carefully, with tears." Heb. xii. 15-17. "Poor Esau repented too late, That once he his birthright despis'd; "How great was his anguish, when told, Thus, though Esau, as well as Jacob, was blessed concerning things to come: (See Heb. xi. 20) yet their birthright, and the particular blessings connected therewith, he lost forever: and so it is possible that we may lose our parts in the holy city, or no such threat enings would ever have been made. For it in glory." Col. iii. 4. "We know, that is a maxim with me-that God never warns where there is no danger to fear: and never encourages us to hope, where there is no possibility of obtaining. As the glorious and universal deliverance of all men from the bondage of sin, and their obtaining an inheritance in the new earth, was clearly pointed out by the great year of Jubilee, under the law in which every servant went out free, and every man returned to his possession, and to his family: (see Lev. xxv. 10:) so, the possibility of being cut off from the holy city, for ever, was pointed out by that notable exception, ver. 29, 30. "And if a man sell a dwelling-house in a walled city, then he may redeem it within a whole year after it is sold: within a full year, he may redeem it. And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it, throughout his generations it shall not go out in the JubiTee." Something similar to this may be found in Rev. iii. 11. Behold I come quickly: hold that fast which thou hast, that no man take thy crown:" and the 5th verse is also worthy of consideration-"He that overcometh, the same shall be clothed in white raiment: and I will not blot out his name out of the book of life but I will confess his name before my Father, and before his angels."-O, what promises are made to overcomers! That they shall eat of the tree of life, which is in the midst of the Paradise of God: shall have a crown of life and shall not be hurt of the second death: shall eat of the hidden manna: shall have a white stone, and a new name, which no man knoweth, saving he that receiveth it: shall have power over the nations, &c., even as Christ received of the Father: shall walk with him in white: shall be esteemed worthy to be companions and friends of God: shall be clothed in white: shall have their names enrolled among the followers of the Lamb, as called, chosen, and faithful: shall be confessed by the Son of God, before his Father and the holy angels: shall be made pillars in the temple of God, and shall go no more out: shall have the name of God written upon their foreheads, and the name of the holy city, New-Jerusalem, and Christ's new, heavenly name: shall sit with him upon his throne, even as he overcame, and is set down with the Father, upon his throne: shall inherit all things: shall be called the sons of God. See Rev. ii. 7, 10, 11, 17, 26, 27; iii. 4, 5, 12, 21; xvii. 14; xxi. 7. The apostle assures us, that If (we are) children, then (we are) heirs: heirs of God, and joint heirs with Christ: if so be that we suffer with him, that we may be also glorified together." And then adds-" For I reckon that the sufferings of the present time, are not worthy to be compared to the glory which shall be revealed in us." Rom. viii. 17, 18. "When Christ, who is our life shall appear; then shall ye (his saints) also appear with him when he shall appear, we shall be like him: for we shall see him as he is." 1 John iii. 2. But let none of those who believe themselves the heirs of this kingdom, &c., dare to indulge themselves in sin, under a notion that God can never cast them off: as some do. A preacher whom I once knew, encouraged this wickedly presumptuous disposition so far, as, openly to say: "God cannot damn me: He can as soon cease to be God, as he can cast me off: even though I should sin ever so much. If I should kill a man, he could not damn me: nay, if I should kill all the men in the world, he cannot damn me." This man was rigid in trifles, religiously scrupulous in frivolous things, such as dress, &c., yet he made traffic of the human kind, engaged in war, and performed acts of cruelty and outrage with as little tenderness as may be imagined! He long bloated himself with a notion of God's peculiar favour-but near the close of his life, the displeasure of the Almighty coming visibly upon him, the rhapsodist changed his tone, and exclaimed, that God had forsaken him! I would advise all men, of that bold, presuming, self-confident spirit, to read and consider well those words, in Jer. xxii. 24: “As I live saith JEHOVAH, though Coniah, the son of Jehoiakim, king of Judah, were the signet upon my right hand; yet I would pluck thee thence." Consider, first, who speaks: Jehovah. He not only speaks, but he confirms his threatening with an oath; and because he could swear by no greater, he sware by himself, by his own life; "As I live, saith JEHOVAH, though Coniah, the son of Jehoiakim, king of Judah," though he is of the family of David, with whom I have made an everlasting cove nant, ordered in all things, and sure; and though he is anointed king over my people; I will not spare him; yea, though he were the signet upon my right hand; yet would I pluck thee thence." Signets, upon the hands of ancient Persian monarchs, were those seals with which their decrees were sealed and confirmed; so that no man could reverse them. Now, God declares, that if this man was ever so dear, and as necessary to him, as the signet on the right hand of a king is to its owner; that though he was not able to govern his kingdom without his assistance; though he had been the dearest and most useful thing; he would entirely cast him off, for his transgression. And how much more so, if it be considered, that no man is necessary to God; that man cannot be profitable to him; that neither our wickedness can hurt him, nor our righteousness benefit him; (See Job xxii, 2, 3; xxxv. 6, 7, 8; Psal. xvi. 2, 3.) And he threatens to punish the only family that he had known on the earth, for all their iniquities. Amos iii. 2. What have not those to fear, who have been placed in high stations, entrusted with precious treasures, great abilities, opportunities, &c., and have abused them! Let such read and seriously consider Luke xii. 42-48; Matth. xxiv. 45-15; 21ed with myself, that the second death must Pet. ii. 20-22. Friend. These considerations are, on one hand glorious and sublime, beyond conception; and, on the other, terrible beyond description. But some say, that if they are only admitted into the kingdom of God, and are not cast into the lake of fire, it is the highest of their ambition; that they never aspire to be kings and priests; nor to obtain a crown, throne, sceptre, &c. And others say, that if they are ever, to all eternity, to be delivered from their misery, that it is a matter of little consequence to them whether they are followers of Christ here, or not. Minister. These kind of reflections are frequently thrown out by the enemies of the Restoration, to cast an odium upon the doctrine. But if they were to hear a man say; "If I am just suffered to enter into this kingdom, and am not condemned as a rebel, it is all I wish; I desire neither the riches, honours, pleasures, conveniences, nor even the necessaries that many of the inhabitants enjoy; all I ask is to be exempted from the pain and shame of public punishment;" and another was to add "I can see little or no difference between being made heir apparent to the crown, possessing all the privileges, honours, dignities, &c., of a prince of the blood; and being hanged, drawn, and quartered, for high treason; since even the punishment, painful and shameful as it is, must come to an end;" I ask, would they not esteem both these men in a state of insanity, or worse; entirely devoid of all sense and reason? Yet, this unreasonable language, is not worthy to be named in the same day with that which you mentioned. The difference is so great I cannot find language to express it. I therefore consider all such persons as madmen, with whom it is not worth while to reason; who understand not what they say, nor whereof they affirm. end either in the Restoration or annihilation of those who were cast therein; for there seemed something in endless misery, that surpassed my belief, at times. But I could not satisfy myself whether the wicked would be finally restored to some degree of happiness, or totally destroyed; and was apt to think the latter, as it seemed a strange figure of speech to call destruction, Restoration.Pray, have you ever thought upon this matter? Minister. There are but three possible things that can befal those that are cast into the second death; either endless misery, total annihilation or Restoration; a fourth cannot be thought upon; and but one of these can be true. Now, where there are only three possibilities, of which only one can be true, and one must be true; there are these two ways of discovering the truth; first, if two of the propositions are proved to be absurd, the third must stand: 2dly, if one be proved true, the others must fall to the ground of consequence. I have taken the second method; and having shewed that the doctrine of the Restoration is not absurd, and therefore that it is true; consequently, the others are false.-But, besides this way of arguing there are three circumstances which prove to my satisfaction, that annihilation is not a truth. 1. That at the very time that the wicked are destroyed, they are said to be tormented with fire and brimstone; and that they have no rest, day, nor night, and the continuance of this is for no short time, (as would probably be the case if the intention of God was only to destroy them out of being) but for the age of ages. Rev. xiv. 10, 11. 2. They are put to shame and perish, that they may know the Lord as I have noticed before. See Psal. xxxiv. 16, 17; lxxxiii. 1618-and the observations I have made upon these passages in the dialogues. 3. But that on which I dare venture the whole cause, is, that God hath absolutely promised to restore and bring again those whom he hath utterly destroyed. Friend.-Can you prove that? For if you can, it will settle the whole controversy. Minister. I trust I can, in many instances. But I will fix upon one that is full to the purpose, and is unexceptionable; and that is the case of Sodom, and her daughters, Gomorrah, Admah, and Zeboim; who, "giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.” Jude 7. Friend. So they appear to me. But the system you have laid down appears equally calculated to check presumption and despair, and to cure all such spiritual madness; provided that they will attend to it.-But what will you say to the doctrine of annihilation? That may not be liable to the same objections as endless damnation; and so the wicked may be punished with everlasting destruction, and destroyed, soul and body, in hell; and yet, at last, all beings that are in existence may be made happy. The Scripture seems, in many places, to favour this idea; and the works of nature seem to confirm it. For instance; many fruits and animals perish, before they arrive at perfection; and why may it not be so with the souls and bodies of men? They As they are set forth for an example in are no where said to be raised to corruption, their punishment, so also in their restoration; or immortality; but to be destroyed, to be for we may certainly argue, that if any of the east into the lake of fire, to be burnt up, root human race shall be annihilated, the inhabiand branch; to be consumed, devoured, burnt tants of Sodom, Gomorrah, &c., will be; as up as chaff, thorns, &c. I need not mention they were condemned with an overthrow, and particular texts; because the general part of made an example to those who should after the threatenings in the Scriptures run in that live ungodly. 2. Pet. ii. 6. But these |