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this bliod sophistry , which best refutes itself . * Let me proceed to ask , Is the final impenitence and consequent destruction of some part of the human race incongruous with the goodness of the Deity ? " Yes , it is / ' some will answer , ** the God of love can never suffer any of his reasonable creatures thus to ruin themselves , and to forfeit that immortality for which they were fitted . " There is some plausibility , I allow , in such a sentiment , but if I
mistake not , no shadow of sound reason . The argument is this ; such a catastrophe is disagreeable to the will of a benevolent being , and therefore to the will of God ; and since he is almighty as well as benevolent , we may conclude he will not suffer it .
Now , to be convinced of the fallacy of this way of reasoning , we may apply it to the question abqut the origin of evil in general ; on which it bears exactly in the same way that it does on the present question . Were we now in Eden , as man was before sin and
evil entered together , we might plausibly enough by this argument persuade ourselves that evil was a thing impossible . Indeed , something very like this was actually suggested in that happy place : but we know by whom , and we know the consequences . The source of difficulty , I conceive , is this : we first form abstract ideas of
infinite power and goodness ; we attach these to the Deity , and then proceed to expect that his conduct will realize them . Whereas we ought to conceive of the Deity by what we actually know of him , as manifested in the world around us , and in the facts and predictions of Scripture .
Now if we do this , we shall never dream of any such Jove or power as will produce pure , unmixed good ; and seeing how much evil and how much punishment actually exists in the present world , we shall feel utterly inco mpetent'to judge to what extent they may go in another . I do not mean that we must be tossed about in
a boundless sea of gloomy apprehensions . Not only what we sfce before us tends , on tin ? whole , to inspire us ^ ith cheerful hones , but Ood haa "lttiself , in liis word , given us certain well-die fined assurances , on which Ave rciay rely ^ and which limit the regions ° f doubt and fear . He has assured w that every man shall find- himself
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treated with justice , mercy and & *>*; Whatever , therefore , U feirly and distinctly implied in this assurance , we may fi rmly believe * But , if I have argued justly , it appears that no man will have reason to think himself either unjustly or unkindly treated , if , after an adequate season of trial , perse * veriqg disobedience hardens itself into final impenitence , and t ] jo boon of immortality is forfeited- In saying this , I seem to rest on natural feeling and common sense . And let it be
remembered , that unless the contrary can le established hi / clear and sound argument ; that is , thai a man so perishing in impenitence will be unjustly or unkindly treated , the whole doctrine of final restitution falls unsupported to the ground . In the mean time , against this doctrine there stands not only an awful and absolute silence
in the word of God , but many express denunciations , which , in my own judgment indeed , are decidedly opposed to it , but which , I suppose , all will allow to be calculated to leave a very contrary expectation on the mind .
I have said enough : your Correspondent writes with friend !} 7 candour , and I trust that he will believe that I also am no enemy to the freest discussion of religious questions - , noteven of that before us , as far as we
have any light to guide us . But as the matter stands , I must regard it as foolish and vain and unhallowed , to attempt to bring to light the destiny of those around whom the Scripture has thrown the blackness of darkless for ever . EUELPIS .
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Sir , August 5 , 1819 . THE following free remarks on * a subject which has been lately under discussion in your valuable pages , are with frankness , but I trust becoming deference , submitted for consideration . .
In inquiries concerning the treatment of offenders under the Christian dispensation , it appears to be of the greatest importance to keep steadfastly in view the grand object and
design of that dispensation . The Apostle Paul , in brief but comprehensive terms , describes Jesus as having ^* abolished death , mid brought life and immortality to light by the gospel "
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On the Desi " gn of Christianity in its Application , to future Punishment . 4 B 5
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yo x ~ xiv . 3 t
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1819, page 485, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1775/page/25/
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