or justice of future, endless punishment. Let him not foreclose the discussion in his own mind by say ing that it is unreasonable and unjust, and therefore that it cannot be in the Bible. Rather let him first ascertain whether it be taught there, and then if he will, let him debate with himself whether, finding it there, he will or will not receive the Bible itself.

In considering whether the Scriptures teach that the punishment of the wicked will be without end, we will see if the following proposition can be maintained:

II. REDEMPTION BY CHRIST IS REPRESENTED AS HAVING FOR ITS OBJECT SALVATION FROM FINAL PERDITION.

If upon the failure of all which is done in redemp tion to save men, they are to be subjected to another probation after death, there are powerful reasons to think that the surest way to effect their recovery, is, to let them know beforehand that God will give them a second trial.

For this is manifestly the way in which God proceeded with the Hebrew people whose reformation in this world, and whose allegiance, he was seeking to secure. In foresight of their apostacy and punishment, they were told beforehand that they should have a second probation. The following words are an explicit declaration to this effect, and are an instance of divine wisdom which man would never have devised, from fear of consequences. After telling Israel of the happy fruit which would attend their obedience, and the direful effects of their

apostacy, instead of leaving them in doubt whether they will have a second probation, God expressly tells them that they shall be again restored: "When thou art in tribulation and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God and shalt be obedient unto his voice, (for the Lord thy God is a merciful God,) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto thee." Deut. iv. 30.

It might have been argued with much plausibleness that such an announcement would be inexpedient; that it would have a direct effect to make men careless and presumptuous. But infinite wisdom judged otherwise, and proceeded at different times to say, "If his children forsake my law then will I visit their transgressions with the rod; nevertheless my lov ing kindness will I not utterly take from them." And again: "If my covenant be not with day and night, then will I cast off the seed of Jacob; -for I will cause their captivity to return, and have mercy upon them." Again, "I will for this afflict the seed of David, but not forever."

What principle in moral natures is there which makes this announcement, to sinners, of future clemency and restoration, wise and expedient? The obvious answer is, Hope. Whether or not there can ever be repentance without hope, it is certain that hope is a powerful means of repentance. "How many hired servants of my father have bread enough and to spare, and I perish with hunger. I will arise

and go to my father, and say unto him, Father, I have sinned." The promise of a future trial, the explicit avowal of relenting in his displeasure, with a view to the final recovery of the transgressors, was deemed by the Most High to be essential in the exercise of his administration in ancient times. The admixture of hope in his threatening, the line of light in the horizon below the coming tempest, was regarded by Jehovah as a necessary means of effecting the ultimate restoration of the Jews, so that to this day provision is made for hope to fasten its hands upon exceeding great and precious promises the moment that the thought arises of turning to God. He would have the sinners think in their deep distress under the chastising rod that He would be found of them if they returned and sought him, and that He made provision for hope even while the terrible blow was about to descend.

In offering pardon and salvation to men through the sufferings and death of Christ, and in setting forth the consequences of neglecting so great salvation, if God does not intimate that, nevertheless, the wicked shall not be utterly cast off, surely it is not because it would be inconsistent with the principles of his moral government thus to mingle hope with chastisement. We have seen that intimations of future mercy were made to men who were abusing the most signal acts of divine favor; and that to secure their future repentance, God judged it wise and prudent to prevent the ill effect which wrath and punishment might have upon them, by so ordering it that they

should recollect amidst their punishment that even long before the moment of descending wrath, he remembered mercy, and that, accordingly, when about to cast them off, he said, "How shall I give thee up? my heart is turned within me, my repentings are kindled together." And the anointed prophet said in his name, "He will return, he will have mercy upon us; and thou wilt cast their iniquities into the depths of the sea." All this, it will be remembered, was not a sudden relenting; it was part of a plan announced so long beforehand as to give evidence of special design.

We, therefore, say, that if no such foretokens of far distant mercy and forgiveness are now made to those who reject Christ, it cannot properly be argued that it would be unsuitable, and that wisdom and prudence forbid. On the contrary, such promises would be in accordance with those former dealings of God with men in which he has manifested the most peculiar love for transgressors. It would be analogous to his former conduct should he intimate in immediate connection with his threatnings, that if we neglect our present opportunity and means of salvation, and subject ourselves necessarily to a long and fearful discipline of sorrow, nevertheless the time will come when he will return and be pacified toward us for all which we have done. If no such intimations are given, we have strong presumptive evidence that it is because the condition of the wicked at death is final.

For, as we read the threatnings against Edom, and

Babylon, and Egypt, and Tyre, we find no words of promise mingled with the predictions of their doom. Probation for them is past; hence, when God is declaring his vengeance against them, not one word is uttered which in the hour of their downfall would come to their memories as a ray of hope. The utter ruin and desolation of these kingdoms show the reason for withholding every promise of future mercy; it was intended that their destruction should be final.

But it may be said, Is God under any obligation to disclose all his future purposes with regard to the wicked? Surely not; but certainly he will not deceive us; he is not obliged to tell us any thing; but if he tells us a part, he will not make false impressions.

But some will say, It may now be wise in God to vary his plan, and suffer the wicked to " Depart❞ with the full expectation that their doom is forever; and then he may interpose and save them. Who will deny that this is possible?

It is evidently the object of the Gospel to save men here from their sins and to rescue them from future misery, limited or endless. Is it honest, or, would it not be like "false pretences," to make the impression that there is to be no further probation after death, if the idea is utterly inconsistent with the character of God! We know what is thought of one who offers his wares as positively the last, and then produces more. The question is simply this: Would God seek to save men by making them