question which relates to the inquiry, Whether our condition in a future world is immutable? To do this, would require a volume instead of a few pages. It would so multiply topics of consideration, also, as to have a tendency rather to distract and confuse the mind, than to enlighten and satisfy it in the most simple way.

I purposely avoid, therefore, all remarks here on objections against the doctrine of endless future punishment, drawn from considerations respecting the divine benevolence, which the minds of many men appear to entertain, in consequence of reasoning abstractedly, and independently of the Scriptures, about the nature of God and the desert of sin. To settle the question, whether endless punishment is possible, before we come to the Scriptures for investigation; and then to search them merely to see whether we cannot find something to confirm our views, or to remove the dif ficulties which the Bible throws in our way; is virtually to renounce the Scriptures as our guide, and to set up our own conclusions and reasonings in the place of them. But how are men to answer to their own consciences, and to that God who is the author of the Bible, for so doing? And after all, what is to be the ultimate rule of the divine proceedings, in regard to us? Are we at our own disposal? Or are we in the hands of an almighty God? Are our views and conceptions to be the rule of his dealings with us; or are his own views of right and wrong, of merit and desert, to guide his disposal of us and ours? Supposing, then, that with the utmost confidence we cherish and advocate principles, in regard to the administration of the divine government, which in the end turn out to be inconsistent with the statutes of heaven as contained in the Bible; what influence will our belief and opinions have on the eternal Judge, in the great day of retribution? Can they have any? And if not, of what avail is it for us to argue and decide, independently of the Bible, and to risk our eternal salvation, on conclusions which are made out in this manner?

I would hope that such considerations as these, may have a tendency to check the proneness of some minds, to indulge in a priori speculations on this great subject; and may help in persuading them, to lend a listening ear to any serious and impartial attempt, to describe the real state of Scripture testimony in regard to it.

For the subject of the present investigation, I have chosen only one word) or (more correctly perhaps) only one species of words, used by the writers of the New Testament. It is in the New Testament, that life and immortality are brought to light;' and it is there too, that we may of course expect the state and duration of

either reward or punishment in the future world, to be most fully and clearly revealed. I seek not doubtful evidence. I aim to exhibit that which is, or ought to be, convincing. At least, I intend to exhibit that, which my own mind is unable to resist; and which, I would therefore fain believe, may assist others in their inquiries and belief relative to our subject.

The words that I have selected for present investigation, are alov and aiovios, commonly translated forever, ever, eternal, everlasting; specially so translated, when they are connected with objects that relate to the invisible world. I have been induced to select these words, because I have, at various times, and specially of late, met with not a few speculations and criticisms on them, which are singular, and, in my view, widely departing from the sober rules of legitimate interpretation. I have seen, to my deep regret, many remarks on this awful subject, which seem to betray much levity and inconsideration of mind; and not a few, also, which disclose a resolute determination, (come what will of the laws of exegesis), to support notions on the subject of a future state, that have been adopted independently of Scriptural inquiry, and seem to be maintained in spite of all which the Bible has declared.

I hope I shall not expose myself to censure here, by speaking thus respecting criticisms of this nature. I would not treat with disregard any opinion in theology or criticism, which appears to be the offspring of serious investigation and real effort to seek after the truth, although its author may have greatly mistaken the path of truth. But when I see rash and adventurous criticisms thrown out before the public, which are evidently the offspring neither of patient investigation, nor yet of a serious desire to know what the Bible has decided, but intended only to remove the difficulties which the Scriptures throw in the way of opinions entertained by the authors of such criticisms, and to lull the consciences of men who are uneasy about the subject of future punishment, I feel constrained at least to make an effort, to bring before the public a full investigation of the meaning of the words in question, and to afford them, if it be in my power, more easy and ample means of judging in regard to the criticisms above named, than is afforded by any of the popular works now generally read.

I must advertise my readers, that in order to do this, I cannot confine myself to a merely popular exhibition of the evidence with regard to the words in question. Their importance in respect to the great subject of a future state, all must acknowledge who have any good acquaintance with the Scriptures. They form, indeed, the leading

testimony in regard to the evidence which respects the duration of future punishment. But then, let it be remembered also, they are far from constituting the only testimony of the Scriptures, in respect to this subject. I desire that this may be very explicitly understood. It is not my design, for the present, to aim at adducing all the evidence, relative to future punishment, which the Scriptures afford; but only to examine one important part of it: and this, because it has, of late, been so often drawn into question.

It will be easily seen by every intelligent reader, that I cannot appeal to the Scriptural usage of the words alov and aiovios, in such a way as to make the investigation a fundamental one, without a reference throughout to the original Scriptures. These are the only legitimate source of ultimate appeal, in all controverted subjects of religion. It is to these, indeed, that such of the advocates of universal salvation, as are able to do it, profess to make an appeal. I must take the same ground, therefore; and yet, while I do this, I would hope to make myself intelligible, in most cases, to all welleducated readers, although they do not possess a knowledge of the original. A few things must, in an investigation like the present, necessarily be without the circle of their apprehension. But I would fain hope, that this will not detract from the general impression and object of this essay.

In pursuing the inquiry about the Scriptural meaning of alov and aiovios, (for ever and everlasting), I propose to investigate,

1. The meaning of these words, among profane Greek writers. 2. Their meaning in the New Testament.

3. The meaning of the corresponding words in the Old Testament, which have been translated by alov and aiovios, and also the meaning of these last words in the Septuagint.

4. I shall endeavour to present a brief view of the bearing, which the testimony exhibited in respect to these words has on the duration of future punishment; and,

Lastly, Make some remarks on the abuse of these words, and on some mistaken criticisms with regard to them.

I. The classical use of the words in question.

Respecting this, there can be but little or no doubt. Aiov means, (1) Length or space of time; and so, time of life, age of man, age considered as a space of time. (2) Long time, eternity, long indefinite space of time. These are the usual significations of the word, as given by those excellent lexicographers, Schneider and Passow. There is a third unusual meaning sometimes attached to the word, viz. mark, which has no bearing on our present inquiry,

and seems to have arisen from a mistaken derivation of the word from diw, to notice, to mark.

The word alovios, as defined by Passow, means, long-continuing, everlasting, eternal; and with this Schneider agrees.

Most of the shades of meaning which these words have in the classics, are also given to them in Scriptural usage; and along with these, some others also, which are peculiar to the writers of Hebrew Greek. No one acquainted with the nature of this Greek, will wonder at this. A great proportion of the Greek words, employed in the New Testament and the Septuagint, are used in a similar manNot only do they bear many senses foreign to classic usage, but many of them are employed in a manner wholly foreign to the Greek, classical authors. If any one desires proof of this-overwhelming proof-he has only to inspect a few pages of Schleusner, or of Wahl's Lexicon of the New Testament, which will solve all his doubts.

ner.

II. The meaning of the words in question, as employed by the writers of the New Testament.

On this inquiry, of course, depends substantially the issue of the question before us. I must beg my readers, therefore, to have patience, and bear with me while I endeavour to conduct them, step by step, through every instance in which the words air and aióvios are employed in the New Testament.

There are shorter methods of despatching the subject in hand; and these are, either to decide it by affirming positively in regard to it, and substituting this for a laboured process of proof; or by producing a few instances, which may seem to support the theory advanced by a writer, and neglecting the rest; or, lastly, by conjecturing what the words in question ought to mean, instead of proving what they do mean.

But as I have engaged in the severe task of endeavouring to make a thorough examination, I cannot knowingly adopt either of these methods. I have endeavoured to take a view of the whole ground for myself; and I am now desirous to submit the results of this labour to the inspection of others, who are willing seriously and laboriously to inquire, what they ought to believe in respect to the momentous subject before us.

If there be any future punishment, it belongs, of course, to a fuOur first inquiry, then, will ture state, i. e. to the invisible world. naturally be, In what sense are the words alov and airios em

ployed, when used with reference to the things of the invisible world? AUG. 1829.

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I omit all those cases, in which these words are connected with the subject of punishment, for the present. I shall inquire, first of all, how they are employed in regard to all other things belonging to the invisible world, i. e. all other objects which exist there, or transactions, or occurrencies, or condition, or circumstances, belonging to that world.

1. Αιών.

As the most common and appropriate meaning of alov, in the New Testament, and the one which best accords with the corresponding Hebrew word Diy, (which the Septuagint nearly always renders by aiov), and which therefore deserves the first rank in regard to order, I put down,

(1) An indefinite period of time; time without limitation; ever, forever, time without end, eternity; all in relation to the future.

As to the various instances now to be cited, the reader will see, that some one or other of these shades of meaning applies to all. If he be accustomed to philological and exegetical studies, he will also perceive, that so far as the simple idea of the word alov is concerned, the sense of it is substantially the same, in all the cases now to be designated; and that the different shades by which the word is rendered, depend on the object with which air is associated, or to which it has a relation, rather than on any differences in the real meaning of alwv itself. The idea which this word preserves through the whole, is that of unlimited, indefinite time; which, in one case, in consequence of its connection, must be rendered ever, (joined with a negative, never); in another, forever, etc., in all the various ways already mentioned above.

To the following instances I now make the appeal, in confirmation of what has just been stated.

(a) I begin with those which have reference to God, to what belongs to him, or is rendered, or will be rendered to him, and which (from his nature and the nature of things) cannot be supposed ever to have an end, or ever to cease from existing, or being rendered, etc.

Rom. 1: 25, the Creator, who is blessed forever, ɛis rovs aiavas surely, not merely for a period which is to have an end!

Rom. 9: 5, God over all, blessed forever, eis tovs alwvas plainly in the same sense as above.

Rom. 11: 36, to whom be glory for ever, sis tovs aiavas.