SERMON CLXVII.

THE REMOTER CONSEQUENCES OF DEATH.-THE PUNISHMENT OF THE WICKED.-ITS DURATION.

MATTHEW XXV. 46.—And these shall go away into everlasting punishment.

IN the last discourse, I gave an account of the final Judgment, and of the sentences pronounced upon the Righteous and the Wicked. The next subjects of consideration are their future allotments. I shall first consider that of the Wicked. This subject naturally divides itself into two parts; its Nature, and its Duration. The latter of these will be the subject of discourse at the present time. In the text it is asserted, that impenitent sinners shall go away into everlasting punishment. Christians have very generally regarded this declaration of Christ as intending in the strict sense a punishment without end. But there have been multitudes of persons, styling themselves Christians, particularly in modern times, who have decided otherwise; and insisted, either that there will be no punishment beyond the grave, or that it will be temporary. In support of this opinion, and in opposition to that, which has been generally received, they have advanced various arguments, and objections, which they professedly consider as having great weight, and to which, apparently, they yield their own assent. A teacher of systematical Theology seems obliged, therefore, to examine this subject; to meet such objections and arguments; and either to refute them, or to acknowledge that he is unable to answer them.

As the abettors of this scheme blend their objections and their direct arguments together and as they are too numerous to be examined in every instance separately, in a single sermon; I shall not feel myself obliged to discriminate very solicitously in this respect; but shall take the liberty to follow, in some measure, the path which my opposers have trodden.

Before I begin the investigation of this subject, I shall make a few observations, for the purpose of removing, or, if that cannot be done, of lessening, a prejudice, (the strongest, perhaps, cherished by the human mind) against the doctrine in question. The subject is immeasurably awful, and beyond all others affecting. Few persons can behold it in near vision with a steady eye. The very preacher, who teaches the doctrine to others, cannot but know, t unless certainly assured of his own salvation, (a case undoubtedly

very rare) that he may, at that very time, be alleging arguments, which are to affect himself, and to evince his own final destruction, as well as that of others. If his heart is not made of stone; he cannot contemplate the subject, as it respects his fellow-men, without overwhelming amazement. The destiny of one immortal mind is an object, whose importance no finite thought can conceive, no numbers estimate. How vast must be this object, when the number of such minds becomes so great, as to reach the lowest limit, to which the most enlarged charity will be compelled to extend it! How entirely overwhelmed must he be who contemplates it, when he remembers, and beholds a melancholy experience verify, the declaration of our Saviour, that, Wide is the gate, and broad is the way, that leadeth to destruction, and many there be who go in thereat!

At the same time, the subject is unquestionably perplexing, as well as distressing. There are, I know, persons, who speak concerning it with an air of cool self-complacency, as being, in their view, easy of investigation, and free from embarrassment. I am inclined, perhaps uncharitably, to give them little credit for candour, clearness of intellect, or soundness of character; and greatly doubt whether the doctrine has been investigated by them, either to such an extent, or with such a spirit, as might furnish them with just views of its nature. There are others, who discourse of it, in the desk, in the phraseology, the style, and the utterance, belonging to vehement eloquence; such as we often find attached to a strain of powerful invective, or vigorous controversy. Something may here be allowed for the strong impulses of ardent minds; something to the influence, unhappy as it may be deemed, of controversial feelings; and something to mistaken apprehensions of duty. In this manner we may in some measure excuse, but cannot justify, this unfortunate conduct. Were such persons to remember, that they may, at this very time, be pronouncing the final doom of their own parents, brothers, sisters, wives, children, and even of themselves; I cannot but believe, that their mode of address would be essentially changed; would lose all its violence, and exaggeration; and would become deeply humble, solemn, and affectionate. Every Preacher ought to remember, that the latter of these modes of addressing a Congregation, on this subject, is incomparably better fitted to produce the best effects on those, who hear him while the former will usually terminate in awakening mere horror concerning the subject, and mere disgust at the Preacher.

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But painful and perplexing, as this subject is, it is often exhibited in the word of God. Whatever doctrines He has declared concerning it are true; and unfold with absolute certainty a part of the future destiny of man. They cannot, therefore, fail of being supremely interesting to us. To know, and to feel, 'heir proper import, may be the very means of turning our feet into the path of life. To disbelieve them, or to be ignorant of them, can, on VOL. IV.

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the other hand, be of no possible use to us and may easily prove fatally injurious. Were there no escape from this dreadful 'allotment published to us during our probation; we might, indeed, as well remain in ignorance of the evils, to which we were advancing. But, as a knowledge of our danger may prove the most effectual means of our escape, the importance of gaining this knowledge cannot be measured.

The punishment of the wicked is, as you well know, often asserted in the Scriptures to be everlasting, to endure for ever, and for ever and ever. The objectors, whom I have mentioned, insist, that all words, and phrases, of this nature, denote a limited duration; and are never used to signify an absolute eternity. The meaning of all language is to be learned, only from those who use it. If the manner, in which they understand it, is clearly discoverable from their writings; we may by critical attention become possessed of its meaning: if not; we are left without a remedy. Let us, therefore, in the present case, have recourse to the writers of the New Testament; the only persons, from whom we can expect to derive explicit views concerning the subject in hand; that we may, if possible, determine this point in a satisfactory manner. It is to be observed, then,

1. That the words and phrases, which have been either mentioned, or alluded to, appear to be used in the Scriptures, to denote the longest period, of which the subject mentioned in each case, is capable.

In one instance the word, for ever, seems to signify merely a long period. One generation passeth away, and another cometh, but the earth abideth for ever. If the destruction of this world, mentioned in the Scriptures, denotes the annihilation of its atoms, as well as the ruin of its form and structure; then the earth can be said to abide for ever, with a limited meaning only; to wit, that it will endure for a long time, compared with a period of a human generation. But, if the elements are to survive this destruction, and become the materials of the new earth, wherein righteousness shall dwell, then the term is used in a literal sense, and denotes an endless duration.

In such other cases, as I have observed, this word is employed to denote the longest period, of which the subject, united with it, is capable. Thus a servant for ever, is a servant during the longest period, in which he can be a servant; that is, during his life. An ordinance for ever, is an ordinance, continuing through the longest time, in which it can be an ordinance; that is, throughout the whole continuance of the Dispensation, of which it is a part; viz. the Mosaic Dispensation.

In the same manner, the everlasting hills, and the everlasting mountains, denote hills and mountains, enduring throughout the longest possible period, which is predicable of them; to wit, while the earth endures.

It will be observed, that I have here mentioned the English words, and phrases, and not the corresponding ones of the original languages. The reason of this is, that, so far as I know, the original words are acknowledged on all hands to be correctly

translated.

But, if these words, when applied to the continuance of things in the future world, are used in this manner, they unquestionably denote an absolute eternity. For, with respect to these things, such a duration will then evidently be possible.

2. The phrase, ss TYS DIVAS TWN HWVWv, commonly rendered for ever and ever, is used, if I mistake not, eighteen times in the New Testament. In fifteen instances it is applied to the continuance of the glory, perfections, government, and praise, of God. In one, Rev. xxii. 5, it is said of the Righteous in the future world, that They shall reign for ever and ever. In one of the remaining two, it is said of the impenitent, that is, of those among them who worship the beast and his image, that the smoke of their torment ascendeth up for ever and ever. In the remaining instance, it is said of the Devil, who deceived the nations, of the Beast, and of the false Prophet, that, In the lake of fire and brimstone, they shall be tormented, day and night, for ever and ever.

Now let me ask whether a man, even of moderate understanding, could be supposed to write with scrupulous integrity a system of Theology, and employ this phrase sixteen times to denote an absolute eternity, and twice to denote that, which was infinitely different while these were the only instances, in which the phrase was applied to a given subject, and that of immeasurable importance to those for whom he wrote. But, if such a man cannot be supposed thus to use language, nor vindicate it when used in this manner, can such conduct be attributed safely to the Spirit of God?

3. In the text, the Greek word, avios, is applied to the future happiness of the Righteous, and to the future misery of the wicked. On this application, I have two Remarks to make.

The first is, that it is applied to both these subjects in exactly the same manner; without any mark, or hint, of a distinction in the use of the word. Plainly, therefore, we are not warranted to suppose any such distinction, unless we are taught it elsewhere in the Scrip

tures.

It is to be remarked further, that the same word is generally, and, so far as I have observed, always, applied in the same manner, without any appearance of an intentional distinction.

My second remark is this, that the word is employed in the text to denote a duration, which commences, after what we commonly intend by time, is ended. If, then, a limitation is not found elsewhere; we shall be unwarranted, since it is used here in the absolute manner, to believe, that the duration, which it expresses, will have any limits. The longest duration, which will then be

possible; the longest which may be predicated of the enjoyments of the righteous and the sufferings of the wicked; will certainly be eternal.

4. The terms, in which the sufferings of the impenitent are spoken of in other passages of Scripture, leave, so far as I can discern, no hope of their termination.

The following examples will sufficiently illustrate this observation. In the second Epistle of St. Peter, it is said of the wicked, that they will utterly perish in their own corruption. It cannot be denied, that the destruction, spoken of in this passage, is declared to be absolute, and must be either annihilation or eternal wo. But annihilation cannot be that long-continued suffering, to which the abettors of the doctrine, here opposed, acknowledge the wicked to be consigned in the text.

In Mark ix. 43, the immediate means of suffering, to the impenitent, are styled by our Saviour, the fire, that never shall be quenched. In several passages of the Scriptures, particularly in the text, Dan. xii. 2, Matth. iii. 12, Matth. xiii. 36, &c. the happiness of the righteous and the sufferings of the wicked, are exhibited to us in what may be called a parallel manner; and yet no intimation is given, that the duration of the one will not be equally extended with that of the other.

In Mark xiv. Si, our Savior says, Wo to thai man, by whom the Son of man is betrayed. Good were it for that man, that he had never been born. If Judas should be miserable through any limited duration, however long, and should afterwards be happy through the eternity, which would lie beyond it; this position must, with mathematical evidence, be seen to be untruc.

In Luke xvi. 25, the Rich man is informed by Abraham, that in his life-time he had received his good things; as Lazarus had likewise received his evil things. Lazarus had received all his evil things. The Rich man must clearly, I think, be considered as having received all his good things. Especially will this be evident, when we remember, that the declaration is made as a conclusive reason, why he could not receive a single drop of water; the only good thing for which he asked.

In the 50th Psalm, which seems plainly to be an account of the last Judgment, we have, in the 22d verse, subjoined to this account, the following awful monition: Now consider this, ye that forget God; lest I tear you in pieces, and there be none to deliver.

In Matth. xviii. 23, &c. we have the parable of the servant, who owed ten thousand talents, and had nothing to pay. This servant his lord ultimately commanded to be thrown into prison, and there confined until he should pay the debt. How evident is it, that this man could never pay the debt, and therefore must for ever remain in prison!

In John iii. 36, our Saviour says, He, that believeth not the Son,