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OIl^T (11 ^"
Mrs. SARAH P. WALSWORTH.
Received October, i8g4.
zAcccssions No.^^SZ) ^- Class No.
A
L.ECTURES
v —
FUTURE PUNISHMENT*
BY EDWARD R. TYLER,
PASTOR OP THE SOUTH CHDRCh/SiIDDLETOWN, C0NN„
" Our God is a consuming fire."
' Am I therefore become your enemy, because I tell you the truth.*
MIDDLETOWN, CONN.
PRINTED BY PARMELEE & GREENFIELB.
1829.
£T c-^
^
^
DISTRICT OF CONNECTICUT, SS.
,♦«*<*♦, BE IT REMEMBERED, That on the twenty-
II. s. f eighth day of February, in the fifty-third year of the
1 ' ' I Independence of the United States of America, Ed-
^^*****" WARD R. Ttlkr, of the said District, hath deposit-
ed in this office the title of a Book, the right whereof he claims
as Author, in the words following, to wit :
" Lectures on Future Pumskment. By Edward R. Tyler, Pastor
of the South Church, Middletoicn, Conn.
" Our God is a consuming fire."
" Am I therefore, become your enemy because I tell you the
truth." "
in conformity to the act of Congress of the United States, enti-
tled, " An act for the encouragement of learning, by securing the
copies of Maps, Charts and Books, to the authors and proprietors
of such copies, during the times therein mentioned." And also
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ing historical and other prints "
CHAS. A. INGERSOLL,
Clerk of the District of Connecticut.
\ true copy of Record, examined and sealed by me.
CHAS. A. INGERSOLL,
Clerk of the District of Connecticut.
This volume is dedicated to the South Church and Society, m
Middletown, by their afFectionate Pastor,
EDWARD R. TYLER.
CONTENTS.
^
Page.
LECTURE I.
The Certainty of Future Punishment proved from the
use of Gehenna 5
LECTURE II.
The Certainty of Future Punishment from the use
of Hades 34
LECTURE III.
The Certainty of Future Punishment from Miscella-
neous passages 51
LECTURE IV.
The Gradations of Future Punishment 73
LECTURE V.
The Duration of Future Punishment. ... 91
LECTURE VL
The Duration of Future Punishment. ... 120
LECTURE VII.
The Nature of Future Punishment 142
LECTURE VIIL
The Justice of Future Punishment 167
LECTURE I.
IHE CERTALNTY OF FUTURE PUNISHMENT FROM
THE USE OF GEHENNA.
SIatthew v. 22
ind wliosoever shall say^ thou fool^ sliall be in
danger of hell-fire.
The futiiTR punishment of the wicked is a
doctrine of Christianity. A subject of such
intense interest and practical importance,
canaot be too deeply impressed upon the
understanding and heart. Entertaining a firm
conviction of this, I cannot feel my duty dis-
charged without laying the evidence of the
doctrine before those for whose rehgious views
I am accountable.
I shall first attempt to show, that punish-
ment will be inflicted, leaving the question of
its duration for subsequent consideration.
Gehmria,, the Hoorew word translated hell
n the text, has generally been considered the
2
name of a place of torment in the future
world. It originally signified a valley adjacent
to Jerusalem, in which the Israelites estab-
lished the worship of Moloch, under the form
of a brazen image, to which they offered their
own children in sacrific e. permitting them to
fall from the arms of the idol into a furnace of
fire. After the captivity, the Jews who re-
garded this spot with detestation on account
of the abominations which had been practised
there, threw into it every species of filth, the
carcases of animals, and the dead bodies of
malefactors. To prevent the pestilence which
would be occasioned, if such a mass was left
gradually to decay, constant fires were main-
tained. From this circumstance, the place
afterwards assumed the name of the valley
of fire. Such then is the primary or original
import of Gehenna.
In the time of Christ, however, it had as-
gumed a secondary and metaphorical sense,
being employed as the name of a place of
torment, in which the Jews believed that
demons and the souls of wicked men are to
be pimished in eternal fire. Nor was it used
in any other metaphorical stnse. It always
denoted the valley of Hinnom, or the place of
future punishment. In the Old Testament, it
is found in its original import only, and not, as
some assert, as an emblem of the destruction
of Jerusalem. In the supposed predictions of
that event, recorded in the seventh and nine-
teenth chapters of Jeremiah, Gehenna is mea-
tioned as the theatre of those abominations,
for v/hichthe city was ultimately to be destroy-
ed. But the Prophet does not make it an
emblem of that catastrophe, nor of any other.
Nor have I discovered, that the Jews at any pe-
riod were accustomed to express severe tem-
poral calamities by a metaphorical use of this
name. The only secondary sense attached to
it in the time of Christ, is that which is adopt-
ed by all sound interpreters of the bible. But
the most important point, in determining its
import in the New Testament, is the manner in
which the sacred penmen employ it, or those
circumstances of narration, which contribute to
unfold its meaning. This must always be the
most satisfactory mode of settling the signifi-
cation of terms, since the same word may be
used by different writers in very different
senses. No one, however, is allowed to de-
part from common usage without explaining
the nevj sense of his terms. Such an explana-
8
tion we shall, therefore, find in the texts where
Gehenna occurs, or else it must be consider-
ed a place of torment in the future state.
This view of the case throws the burden of
proof upon those who deny it this sense in the
^ew Testament. It devolves upon them to
prove that Christ departed from popular
usage.
With these explanations respecting the
meaning of Gehenna both in its original and
secondary applications, I proceed to show
that in nearly all the passages where it occurs,
it can mean only a place of future misery. It
has the same metaphorical sense in the New
Testament which it had acquired before the
christian dispensation commenced.
The text is introduced for the sake of teach-
ing the sinfulness of bad passions and mali-
cious language. Such sins are no less worthy
of punishment than those overt acts of disobe-
dience which are commonly acknowledged to
be proper subjects of retribution. *' Ye have
heard that it was said by them of old time ;
tliou shalt not kill, and whosoever shall kill
shall be in danger of the ji>dgment ; but I say
unto you that whosoever is Af/'n-?-?/ with his bro-
ther without a cause, sliall be in daui^cr of the
judgment, and whosoever shall say io his
brother, Raca, shall be in danger of the coun-
cil, but whosoever shall say, thou fool, shall
be in danger of hell fire." The judgment,
it should be remarked, was a court established
in each town to take cognizance of offences
within its own limits, but having its decisions
subject to an appeal to the council or Sanhe-
drim, the supreme tribunal of the nation.
This then appears to be the sense of the text.
Whosoever is angry with his brother without a
cause^ deserves such a punishment as the judg-
ment is empowered to inflict^ and whosoever shall
express his anger in loords of contempt deserves
the vengeance of the Sanhedrim ; hut whosoever
shall say thou miscreant, deserves hell-fire. That
this last expression points to the displeasure of
God in the next life is highly probable, because
the severest capital punishments peculiar to
the Jews were pronounced by the Sanhedrim.
And from the manner in which Christ teaches
the sinfulness of evil thoughts, it appears that
he applies the name hell-fire to some punish-
ment which actually follows disobedience. He
admits the propriety of punishing men in these
various ways and with various degrees of se-
verity, but contends at the same time, that
2*
10
they deserve these penalties, not for overiL
offences only, but far unlawful words and
feelings. He teaches them the spirituality of
the law by asserting that the threatening? di-
rected against wicked deeds, respect also
the state of the heart, and will actually be exe-
cuted against the unholy desires and feelings
of the mind, of which human law can make
no account, and which men are prone to
think God will not regard. In doing this he
could properly name such punishments only,
as were known to be denounced against overt
transgression. To illustrate the evil nature
of sin in its incipient and immature stages,
he would not mention a punishment not
known to have been threatened against
the most open and flagrant wickedness. It
is therefore my firm persuasion, that Christ
intended to carry the illustration through
all the threatenings denounced against sin.
He would say to his disciples, you acknow-
ledge that certain actions justly expose men
to punishments in this life and in that whicii
is to come, but I tell you that these wicked
actions merely conceived in the heart or ex-
pressed by the lips, expose them to the same
penalties. But there are additional reason?^
for supposing that reference is made in the
text to future punishment. In proof of this I
would refer to the following passages m it&
immediate neighbourhood, •• Whosoever,
therefore shall break one of these least com-
mandments and shall teach men so, he shall
be called the least in the kingdom of Heaven,'"
that is, shall be excluded from the bliss of the
Redeemer's kingdom. '-For I say unto you,
that except your righteousne-^s shall ex-
ceed the righteousness of the scribes and
pharisees ye shall in no case enter into the
kingdom of Heaven." '' Agree with thine
adversary quickly, whilst thou art in the way
with him, lest at any time the adversary de-
liver thee to the officer and thou be cast into
prison." Exclusion from the kingdom of
heaven is in these passages made the penal-
ty of disobedience. The Pharisees and
all whose claims to the approbation of God
are no better founded, will never participate in
the benefits of Christ's death. That the con-
sequences of such an exclusion extend beyond
the grave, is apparent from the spiritual nature
of the Redeemer's kingdom. The connexion
shows that hell-fire denotes the same punish-
ment. But what fixes the sense of Gehenna
12
in the text with the greatest certainty is its re-
peated use in the same chapter with more de-
terminate adjuncts. '' And if thy right eye of-
fend thee, pluck it out, and cast it from thee :
for it is profitable for thee that one of thy
members should perish, and not that thy
whole body should be cast into hell. And if
thy right hand offend thee, cut it off, and cast
it from thee: for it is profitable for thee that
one of thy members should perish and not
that thy whole body should be cast into hell.''''
In these verses it has doubtless the same
meaning as in the text. But before we inquire
what it is, it may be well to explain other ex-
pressions here employed. The right hand
and the right eye being those members of the
body which are most highly prized, represent
the objects of this world which we hold most
dear ; to offend, means to lead into sin ; and the
whole body, in contradistinction to one eye or
one hand the representatives of the dearest
earthly enjoyments, means happiness on the
the largest scale, inclusive of this life and that
which is to come. The sense of the passage
will therefore be this. If the enjoyments of the
world lead you into sin, renounce them, for it
is profitable for you, to be deprived of the en-
13
joyments of this life, rather than to lose all your
happiness in hell. Here, it may be suitable
to remark, that our Lord is not speaking of
an exposure to be burned alive in the valley of
Hinnom, for of that no one v^as in danger ;
nor, of exposure to perish in the destruction
of Jerusalem, or to lose their lives in any oth-
er way ; for the yielding up of the life is no
greater sacrifice than is mtended by plucking
out an eye, and cutting off a hand, since these
members of the body are the representatives
of those temporal objects which are dearest to
the human heart, among which life is the
most conspicuous. Of the principle here in-
volved, the following passage is an admirable
illustration. " For whosoever will save his life
shall lose it : and whosoever will lose his life
for my sake shall find it ;" the sense of which
is, that whosoever, through fear of losing his
life, shrinks from his duty to CLrist, shall lose
his happinef^-^ beyond the grave, and that
whosoever is willing to surrendei his life for
Christ, shall serure his eternal ha^^j.iness. It
is then nearly certain, that Gehenna ^s employ-
ed in this chapter for a place of punibhment in
the future star. This is the only sense which
meets the nect.-.-ities of the passage in which
14
it occurs. But let it be admitted, that thus
far no certain conclusion in respect to its sig- '
nification lias been obtained. Examine it ia
other connexions, where the meaning is more
decisively fixed. Such an instance is found
in the eighteenth chapter of the same gospel.
"Wherefore, if thy hand or thy foot offend
thee, cut them off and cast them from thee : it
is better for thee to enter into life halt or
maimed, rather than having two hands or two
feet, to be cast into everlasting fire. And if
thine eye offend thee, pluck it out and cast it
from thee : it is better for thee to enter into life
with one eye rather than having two eyes, to
be cast into hell fire'' A part of the language
here used has already been explained ; the
remainder demands our attention. To enter
into life is to enter into heaven. Life is often
used in this sense. ''■ These shall go away
into everlasting punishment, but the righteous
into life eternal." '' And they that are in their
graves, shall come forth, some to the resurrec-
tion of ///e." '•T am the way, the truth and
the ///<?," the author of eternal happiness.
»' Because strait is the gate and narrow is the
way thai leadeth unto ///r," unto (ternal hap-
piness. In this place, it can have no otiier
15
import. It cannot mean the present life, for
on thai the persons who are addressed have
already entered; it cannot denote any of the
enjoyments of this life, of which men will fail
unless they sacrifice a right hand or a right
eye : for it is said to be better for them to re-
nounce these present objects of affection and
desire, rather than to fail of entering into life,
plainly implying, that they are not the same:
nor does it mean, to enter into the kmgdom of
God, merely as respects its temporal bene-
fits. It may, and doubtless does mean, to
enter into the kingdom of God, when that
kingdom is viewed as extending beyond the
grave, fn this sense, to enter into the king-
dom of heaven, is to enter into eternal happi-
ness. But if it procures nothing but temporal
blessings, and is not indissolubly connected
with eternal happiness, to enter into life can-
not be a synonymous expression. For, in ad-
dition to what has been said, professing the
name of Christ did not secure the primitive
disciples from losing their lives in as horrid
forms as they did, who perished at the vseige
of Jerusalem. Most of the apostles suffered
martyrdom. Nor did all the unbelieving Jews
perish in the overthrow of their capital. Yet
16
it seems that entering into life is mentioned
as absolute security, and as the only adequate
security against being cast into hell or everlast-
ing lire, expressions here used interchangeably.
Upon the phrase, *• everlasting fire,"' sufficient
will be said in a subsequent lecture on the du^
ration of future punishment. To that I must
refier for additional evidence,/that Gehenna is
the name of a [)lace of torment in the next
state. If my hearers should then be satis-
fied that everlastifig implies a proper eternity,
the controversy is settled. Endless fire can-
not be the name of any temporal calamity.
But the meaning is satisfactorily determined
without such corroboration, if to enter into
life denotes entering into heaven, or becoming
an heir of glory. For the passage under re-
view contains this sentiment; — If any objects
of aflfection or desire lead you into sin, re-
nounce them, for it is better for you to obtain
eternal hapoiness, having surrendered the
pleasures of this life, than to be cast into hell,
after having |)ossessed them. But the evi-
dence on tins subject is not yet exhausted.
Indeed, the following passage in tl'C tenth
chapter of Matthew, with the pjirallel one in
Luke, more clearly fixes the meaning than
17
any T have yet cited. " And fear not them that
kill the body, but are "not able to kill the soul :
but rather fear liini, which is able to destroy
both soul and body in hell." Universalists
contend, that by the ^ow/ is here meant the vi-
tal principle. But if this is true, while hell
denotes no more than some temporal punish-
ment, we shall havetiie absurdest declaration
ever made by man, inspired or uninspired.
Fear not them that kill the body, that is,
destroy life, but are not able to kill the soul,
that is, to destroy the vital principle, but rather
fear him which is able to destroy both the
vital principle and the life, in the destruction
of Jerusalem, or by some other great temporal
calamity. Is this no absurdity ? Fear not
them that destroy the life, but are not able to
destroy the life, but rather fear him that is able
to destroy the life and the life in the destruction
of Jerusalem ! But in palliation of such gross
contradictions, it is said that the soul in the last
clause of the verse is pleonastic, so that the
body and the soul mean merely the vital prin-
ciple, or the life. That is poor aid, how^ever,
which brings no relief. If the soul means
the vital principle or the life, the absurdity
still remains, that the disciples are charged
3
18
not to fear those who destroy the life, but are
not able to destroy the hfe, but rather to fear
him, who is able to destroy the life in some
great temporal calamity. All these difficul-
ties are removed by supposing, what is true,
that the soul means the immortai part of man,
a sense which it often bears. \\ e shall then
have this consistent and impressive sense.
Fear not them, which destroy the life but are
not able to destroy the immortal spirit, but
rather fear him who is able to destroy, or to
make wretched, both the body and the im-
mortal spirit, in hell. The destruction oftlie
body with the soul, is implied in the doctrine
of the resurrection. This interpretation being
admitted, as it must be. it follows irresistibly,
that gehenna is a place of punishment in a fu-
ture state , for it denotes something that can
be superadded to the loss of life, or death of
the body. Hie passage in Luke, to which
reference was just now made, is, if possible,
still more decisive. *•' And 1 say unto you, my
friends, be not afraid of them that kill the
body, and after that have no more that they can
do; but 1 will forewarn you whom ye shall
fear : feal* him, which after he hath killed, hath
power to cajst into hell : yea, 1 say unto you,
19
fear him." The obvious conclusion is, that
trehenna denotes a punishment to be inflicted
after the calamities of this life are passed.
*• Fear him, which after he hath killed, hath
power to cast into hell." To God belongs
the prerogative of punishing the dead. In
this respect his power is peculiar. Human
rage is an object of dread only in this life.
Men can destroy the body, but they cannot
destroy the soul. Human and divine power
■•re here put in contrast, the whole force of
which consists in the meaning of gehenna.
If it is not a place of torment in the future
'state; man, who can take the life, is as much
an object of dread, as God. This view is
corroborated, by the manner in which gehen-
na is introduced in the ninth chapter of Mark)
where it occurs in three successive passages,
" And whosoever shall oflend one of these
little ones, that believe in me, it is better for
hiru that a millstone were hanged about his
neck, and he were cast into the sea. And
if thy hand offend thee, cut it off; it is better
for thee to enter into life maimed than having
two hands to go into hell, into the fire that
never shall be quenched." To go into hel),
is here represented to be an evil greater than
20
death. In the third chapter of James, gehen-
na is used for the wicked confined in it, in
the same manner that the names of countries
are used for their inhabitants or rulers. •' And
the tongue is a fire, a world of iniquity; so is
the tongue among our members, that it defileth
the whole body, and setteth on fire the course
of nature, and it is set on fire of hell;' that is.
by Satan and his army of subordinate demons.
The apostle, therefore, with great force and
propriety, exhorts his readers to resist the
devil. He assures them that the wisdom of
wicked men, is not from above, that it is earth-
ly, sensual, devilish. He makes no such re-
marks of the valley of Hinnom, for it would be
folly, to attribute unlawful excitements and
sinful actions to the influence of such a place.
In describng the abominations which proceed
from the tongue, it might be natural to draw
an illustration from the most odious spot,
with which the Jews were acquainted ; but
this was not the apostle's object. He was
speaking of the ungovernable nature of the
tongue and not aiming to define the exact
enormitij of its sins. It is set on fire by hell,
not by the valley of Hinnom, but by the powers
of evil. They alone possess both the ability
and disposition to inflame and corrupt. Those
21
who deny the existence of such beings, must
^otill admit, that the force of the figure depends
on their supposed agency. That the tongue
is uiflamed and actuated by the principles of
wicked beings, imaginary or real, whose abode
is hell, is the only supposition, which affords
the declaration of St. James a suitable and
impressive sense. This is the tenth in-
stance, in which gehenna has fallen under our
examination, in nine of which, it can mean
only a place of torment in the future state.
In the other case, it admits this meaning, and
when viewed in connexion with the con-
text, requires it. In the two remaining passa-
ges where it occurs, both of which are in the
twenty-third chapter of St. xMatthew, it most
probably has the same import. '- Wo unto
you. Scribes and Pharisees, hypocrites ! for ye
compass sea and land to make one proselyte,
and when he is made, ye make him two-fold
more the child of hell (or two-fold more wick-
ed) than yourselves.*" He soon becomes doubly
deserving of the punishment of hell. In the
the same discourse it is added;* "Ye ser-
* Perhaps Christ borrows m this chapter, the language ori-
ginally descripUve or his final coming and of the future con-
deranation o the wicked, and applies it metaphorically to the ap-
proaciiing destruction of Jerusalem.
3*
22
pents, ye generation of vipers, how can ye
escape the damnation of hell ?" All this, it is
said, was to come upon that generation. And
no doubt it did. Sufficient proof is given in
the interrogative affirmation ; "How can ye
escape the damnation of hell?" It at least
implies, that some powerful obstacle opposed
their escape. But from the destruction of
Jerusalem, many were delivered. Some of
them, it is to be presumed, did not live to wit-
ness that catastrophe, some were doubtless
in distant parts of the world, and some proba-
bly escaped from the very flames of the city.
These difficulties are removed by supposing,
that Christ had reference to the condemna-
tion consequent upon the destruction of Jeru-
salem — alluding to that event, only as a pre-
lude to what the unbelieving Jews would suf-
fer. This supposition is the more probable,
because the Scribes and Pharisees are said to
have incurred, by their peculiar injustice and
hypocrisy a severer condemnation. *^ Wo
unto you, Scribes and Pharisees, hypocrites !
for ye devour widow's houses, and for a pre-
tence make long prayers; therefore, ye shall
receive the greater damnation." But this
is not true, if the damnation Jicrc mentioned.
23
and which the context shows is the same as
the damnation of hell, means only the calami-
ties which were about to happen to the Jewish
nation. For in those events, the Pharisees
suffered only in common with other citizens,
not more severely, nor in exact proportion to
their crimes. But it is not essential, that the
sense of gehenna should be positively ascer-
tained, m these two instances independently
considered. It always may mean a place of
suffering in the future state, and this in most
cases, is demonstrably its sense. It is origi-
nally the name of a valley near Jerusalem,
the only sense occurring in the Old Testament.
In the time of Christ, it had assumed a secon-
dary import, being transferred from its prima-
ry application, to denote a place in which it
was believed, the wicked are to be forever
tormented. This is the only metaphorical
sense, in which it appears to have been em-
ployed. By a careful examination, this seems
to be its universal meaning in the New Testa-
ment. We may therefore assert, that the
argument from this source in favor of future
punishment, is complete and unanswerable.
But my hearers may wish to learn, what ob-
jections are raised against so plain a conclu-
sion.
24
1. It is said that gehenna cannot mean a
place of punishment in the future state, be-
cause it is not found in this sense in the Old
Testament. But admitting no such use of
the word occurs in the ancient scriptures,
does it follow that it is not used by Christ and
his disciples in this sense ? The New Testa-
ment was not commenced, until four Ivundred
years after the old was completed. During
this period, there was ample time for word^ to
assume new significations. Such changes
are common in all languages. No scholar is
unacquainted with this most familiar phe-
nomenon in the history of speech. If there-
fore, from an examination of the New Testa-
ment scriptures, gehenna is found to mean a
place of punishment in the future world, we
must not refuse our assent, if it has this signi-
fication no where else. But when we reflect,
that this was the popular use of the word
among the Jewish contemporaries of the
Messiah, and the sense which fair criticit^m
assigns it in the New Testament, it is extreme-
ly weak and impertinent, to say, that since it
had not this signification several hundred
years before, it never did receive it. Terms
in every language become obsolete, and new
2r)
terms are substituted in their place, to express
an idea, which was held in r(;ninion by men
in different ages. In each successive genera-
tion, both written and oral language receives
modifications in sense, which in process of
time totally change it. Surely, if in the Old
Testament, future punishment is expressed in
other language, Christ might have applied this
new term in speaking of it. The Jews of that
day believed m a place of future punishment;
to this they applied the name gehenna. Their
belief was in this respect correct. When
speaking, therefore, on the same doctrine,
Christ would be apt to use the language ex-
pressive of it. with which they were familiar.
and about which there was no ambiguity.
The case is somewhat like that of a christian
missionary, who, in translating the Scriptures
into the language of a barbarous people, em-
ploys as a name of hell, not a new term, but
one w hich they had been accustomed to use
in speaking of the abode of the wicked. By
doing this he would tell them, that they had
not been mistaken in believing in such a
place, that it is a doctrine of Christianity as
well as of Paganism; and he w^ould leave them
to learn from other sources the difference be-
2G
tween the doctrine, as taught in the bible and
as it stands in their fables. So our Lord, by
using gehenna in this sense, teaches his disci-
ples that the comnnon opinion in respect to
future rewards and punishnnents, is true, while
he also admits the propriety of the name. This
is o'nvious and rational. Nor in saying it, do
we rely at all on the opinions of Zoroaster,
of the unbelieving Jews, or of the authors
of the Apocrypha or of the Talmud. In
proof of the doctrine of future punishment,
we say, that such was the faith, correct or in-
correct, of the Jews in the time of our Lord,
and that gehenna was used as the name of the
place of torment; whence we have a satisfac-
tory reason for Clirist's using it as he did.
He did not teach the doctrine, because any
fallible men had received it. It is a part of
his own religion, a truth common to Chris-
tianity and to nearly all the religions of men.
Gehenna was a word in use, as a name of the
place of torment, and in this sense we have
seen he employs it.
2. But it is further said, that the doctrine of
future punishment is not taught in the Old
Testament, in any language whatever. The
assertion however is not true. Tlio doctrines,
not only this but others, are taught loss c.\:-
plicitly in the Old Testament than in the
New; but still, future punishment is taught
even there. So at least thought the writers
of the Talmud, who abundantly teach it. And
what is the import of such language as this?
" The wicked shall be turned into hell and
all the nations that forget God." If it means
no more than that the wicked shall be turned
into ihegr^ave, they might retort ; tlie righteous
shall be turned into hell and all the nations
that remember God. But should it be ad-
mitted, that future punishment is not taught in
the Old Testament, does it follow that it can-
not be taught in the New ? Admirable powers
of logic ! Of what value is the New Testa-
ment, if nothing can be beheved, unless first
taught in more ancient scriptures. Accord-
cording to the principles of the objector, the
plainest and most important doctrines of
Christ, are not to be believed or may be easily
controverted, because they are either not men-
tioned or only obscurely hinted at, in the Old
Testament. Unbelievers have only to raise
doubts in respect to these hints, and their task
will be accomplished. The plainest asser-
tions of the New Testament, must be rejected
28
as unintelligible, or as allusions to Pagan er-
rors, or as mis-translations of the original
sense. It is however demonstrably ceriain,
that the doctrine of future punishment is re-
vealed in the Old Testament. This objection
is also inc:on»patible with the preceding.
Christ could not have obtained, from the
Old Testament, a name applied to the
place of torment, if future punishment is not
there revealed. A new doctrine requires a
new term, or one employed in a new sense.
3. There are but two other considerations,
which can, with any plausibility, be urged
against the result of the foregoing examina-
tions. Nor are they of much force. They
only need to be noticed, because they are often
and imposingly advanced. In the instances
in which geheruia is undeniably used, in the
sense of a place of torment in the future
state, it is found in discourses addressed to
the disciples of our l^ord, and not to the un-
believing Jews, who were most exposed.
Whereas, in modern times, impenitent sinners
and not Christians, arc addressed with these
terrible denunciations. The maimer of our
Savior, it is said, indicates, that the disciples
were more exposed to gehenna than other
29
Mien. In reply, it may be demanderl, why he
did not warn unbehevers, rather than his disci-
ples, provided gehenna denotes the approach-
ing destruction of Jerusalem. For on this, as
well as on the other supposition, unbelievers
were in greater danger than his disciples.
When that event took place, the apostles were
scattered over the Roman empire, preaching
the gospel. But there is an adequate reason
for teaching his immediate followers, and
the future heralds of the cross, the doctrine of
future punishment. He was preparing them
for their work, by telling them in the ear, what
they were commanded to proclaim upon the
house-tops. In this, there was an important
use. while perhaps he knew, that warnings, ad-
dressed to the unbelieving Jews, would be en-
tirely lost.
4. The remaining objection is more plau-
sible, but equally futile. The disciples of
Christ never used gehenna. except in a sin-
gle instance, in their epistles to the churches.
He commanded them, to proclaim his instruc-
tions upon the house-tops, but they do not
mention a place of torment, under this name.
To which it maybe replied; — -By writing
and circulating the gospels, containing the
4
30
history of our Lord, and of his most private
instructions, they did proclaim to the world,
what they were taui^ht in secret." The ob-
jector overlooks this circumstance. He
seems to suppose, that the disciples never dis-
charged the commission, to proclaim upon the
house-tops, what they had heard in the ear, if
future punishment is not taught in their epis-
tles and in the very language of his discourses.
But they did discharge it, by writing and cir-
culating the gospels. Nor do we know, what
was the ordinary style of apostolic preaching.
We have only a few examples given in the acts
of the apostles, and in them we find evident
traces of the doctrine of future punishment.
As in the reply of Peter to the interrogation of
the vast multitude, assembled on the day of
Pentecost, — '• Men and brethren what shall we
do.'*" He understands them to inquire, what
they shall do for the remission of their sins,
and directs them to repent. Their sense of
guilt and exposure, could not certainly have
resulted from an apprehension of temporal
evils. Their crime had exposed them to none.
The same may be inferred from PauPs address
to Felix ; — '^ As he reasoned of righteousness.
temperance and judgment to come, Felix trem-
31
bled." It was not the fear ofany present dan-
ger, that made tills hardened man tremble be-
fore a preacher of the cross. And probably, in
all their oral instructions, the doctrine of future
punishment held a sufficiently conspicuous
place. But in the brief history, which we have
of their first labors, and in their epistles, written
for the sake of exposing certain errors, cor-
recting certain abuses, and elucidating and
enforcing the abstruser doctrines of religion, .
it was not to be expected, that the first and
plainest truth of Christianity, should be formal-
ly stated and proved, it was every where
taken for granted by them. Most of those, to
whom they wrote, were in possession of one
or more of the gospels. None of them doubt-
ed the doctrine of future punishment. I'here
Vv'as no call, therefore, for an epistle, designed
to refute the notion of universal salvation. Al-
most all the epistles, are WTitten upon general
questions, the decision of which does not ne-*
cessarily require any allusion to the retribu-
tions of another world. Would it be strange,
if, in writing a letter to a friend on church gov-
ernment, you should say nothing of the resur-
rection of the body.-^ if in such a letter, you
should say nothing on- the subject of future
32
punishment, would it be right for your friend
to infer, that you are an universahst ? Yet this
is the reasoning of those, who say, that Paul
was an universahst, because, when writing on
other subjects, he has not quoted St. Matthew
on future punishment! But though the na-
ture of the case did not require, that this sub-
ject should be designedly treated of, in por-
tions of the New Testament devoted to other
topics, yet it will hereafter be made to appear,
that the apostles recognize future punishment,
as a doctrine 'of Christianity. Should it again
be asked, why they did not use tiie name ge-
henna, when speaking of future punishment,
the answer is evident. If our Savior taught
the doctrine at all, he did it almost constantly
and in a great variety of forms, while he uses
gehenna in only four or five of his discourses.
When this is considered, tlic single instance
in which it is used by James, seems to afford
it a fair share of notice, especially since most
of tlie first readers of the epistles, were not «»
Jews but Gentiles, to whom other designations j
of the place of future punishment were more
familiar. Thus it appears, that no objection
exists to the conclusion, established in tlii^
discourse.
33
1 have now closed this oiithne of the argu-
ment, in favor of future punishment, from the
use of gehenna in the New Testament. The
ohvious inference is, that some men will be
miserable after death. The existence of
heaven, is sufficient proof of its being the resi-
dence of happy spirits. An analogous con-
clusion is drawn from the existence of a place*
of punishment. It is inhabited. Indeed, so
long as it is acknowledged, that faith in Christ
is the only security against destruction in hell,
it cannot be questioned, that many are involv-
ed in it. It cannot be believed, that all the
dead chose to serve God in their life time, at
the hazard of losing the dearest earthly ob-
jects. This is not the case with all the living,
even in this enlightened and religious age.
How many, as far as the eye can follow them,
even to the verge of eternity, bear the marks
of the most decided impiety! But this point
need not be argued. There is a hell, in which
li^ incorrigible sinners are punished.
4*
LECTURE 11.
THE CERTAINTY OF FUTURE PUNISHMENT FROM
THE USE OF HADES.
Luke xvi. 23.
And in he//, he /if ted up his eyes, being in torments.
The Greek poets divide Hades into two
apartments, one of which they call Tartarus,
where the wicked dwell in great degradation
and misery, the other E/ysium. the delightful
residence of the righteous. The latter Jews,
many of whom were better acquainted with
the Greek than with the Hebrew language,
adopted the same meaning, with only slight
modifications. They supposed hades to be a
vast subterranean receptacle, in which the
souls of men exist in a separate state, until
the resurrection of their bodies. According
to them, the region of the blessed, called
paradise in allusion to their own scriptures, is
in the upper part of this receptacle ; while be-
neath is the abyss, m which the souls of the
wicked are subjected to punishment. Thus
it appears, they sometimes used it in a more
extensive sense than they attached to gehenna,
which denotes only the place of torment, or
that part of hades where the wicked are con-
fined. That these are the views, which the
contemporaries of Christ, both Jews and Gen-
tiles, entertained, no one disputes. In the
New Testament, the same signification pre-
vails. But hades does not always include
both apartments or divisions of the receptacle.
It most frequently denotes, either the place of
torment or paradise, and not ordinarily both
at once. The reason of this, is, that persons,
who are mentioned, as dwelling or destined to
dwell there, are decidedly fitted for the region
of the blessed, or for the abyss of woe, and
cannot be spoken of as inhabiting both. When
the wicked are said to descend to hades,
that part of it is intended, which is called by
the Greeks tartarus, and by the Hebrews ge-
henna; but when the righteous descend
thither, it is to elysium or paradise. Thus,
on one occasion, it is said in reference to
Christ, that his soul was not lefi: in hades ; and
on another, that the rich man also died, and in
hades he lifted up his eyes, being in torments.
Both declarations are true. Christ and the
rich man descended to hades, but not to the
same apartment; one went to paradise with
the penitent thief, the other went to be tor-
mented in gehenna. Lazarus was carried by
angels to Abraham's bosom, another name of
the region of bliss, while the angels, who kept
not their first estate, were cast down to tar-
tarus, that part of hades in which the wicked
are tormented.
It seems, on the authority of these facts,
that an invincible argument, in favor of future
punishment, may be drawn from the use of ha-
des. But it is objected, that it most common-
ly means the grave, and that, when it will not
bear this signification, it is not demonstrably
a place of torment. Such assertions are easi-
ly made, and greedily credited by multitudes,
which renders it necessary to notice all the
passages, in which the word occurs. We
first meet with it, in the eleventh chapter of
Matthew. '^ And thou Capernaum, which art
exalted unto heaven, shah be brought down to
hell." This is repeated in Luke ; — - And thou,
Capernaum, whicli art exahed to heaven, shalt
be thrust down to hell." lu tiiese places,
37
hades is probably used for that part, where
lost men are tormented. On this supposition,
the dechiration of Christ to the inhabitants of
Capernaum, is this ; — Your privileges have been
great. I have given you^ every suitable evidence
of my divine mission^ but you have rejected me.
Your trial is now completed. You must be thrust
down to hell. But this is not certainly his
meaning. In speaking of their privileges and
prosperity, he compares them in their exalta-
tion to heaven ; in speaking, therefore, of their
impending calamities and ruin as a city, he
might aptly compare the extent of their fall
with the world of departed spirits, which, ac-
cording to Jewish notions, is the lowest imagi-
nable place. But on this supposition, the
strength and liveliness of the figure, depends
upon the primary and proper meaning of ha-
des. Our Lord tells them, you are exalted
very high, even to heaven, but you shall be
thrust down very low, even to hades. The
grave cannot be intended. In the sixteenth
chapter of Matthew, the word again occurs.
"I say also unto thee, that thou art Peter;
and upon this rock, I will build my church,
and the gates o^ hades shall not prevail agiinst
it." Here, it is used for Satan and his subor-
38
dinate demons, the inhabitants of tartarus.
Glirist promises, that the powers of evil shall
not destroy his church. Were hades the
grave, the fiirure would have neither force nor
beauty. It is obvious, without a declaration,
that the grave cannot undermine Christianity.
It is quite absurd, to charge it with such an in-
tention. But the world of wicked spirits,
used, by a common figure, for its inhabitants,
is a most malignant and powerful adversary
to the cause of truth. The next passage,
which we notice, is in the fifteenth chapter of
the first epistle to the Corinthians. " Oh death
where is thy sting? Oh grave (oh hades)
where is thy victory ?" The apostle is speak-
ing of the resurrection. He mentions Christ,
as the author. What, then, is imphed in the
resurrection, or over what powers does Christ
triumph in accomplishing that event ? He
resuscitates the body, which is held in the
chains of death, and recalls the soul from the
receptacle of the dead, to re-unite it to the
body. These are the powers, alluded to in the
text; — ^^ Oh death, where is tiiy sting? Oh
hades, wiiere is thy victory ?" The passage,
therefore, is incumbered with no ditliculty, on
assigning to hades, the meaning which it bore
3^
in Greek linage. This interpretation, how-
ever, is not the one, which appears most satis-
factory. The apostle probably did not intend
to convey, more than one idea by the expres-
sions ; — " Oh death where is thy sting, Oh
grave where is thy victory?" After having
explained the glorious resurrection, which
Christ has procured for his followers, he tri-
umphantly inquires, where is the victory of sin,
or of the powers arrayed against the chris-
tian? He declares, that the sting of death.
or that, which renders death terrible, is sin.
Over this, Christ has completely triumphed.
By obtaining, for his disciples, an inheritance
in heaven, of which their resurrection is the
first fruits, he has disappointed sin, and de-
prived it of its prey. This explanation attaches
to death and hades, the same sense, and sup-
poses, that they are put by metonymy, for the
authors of death, or for satan and his angels,
the inhabitants of hades. Besides the passa-
ges already alluded to, in which the word oc-
curs, we find it four times in the Apocalypse of
St. John ; — •' I am he that liveth and w^as dead ;
and behold I am alive forevermore, Amen ; and
have the keys o( hades diud of death.*' Keys are
an emblem of power. Christ asserts his autho-
40
rity, not over death and the grave, for that
would be mere tautology, but over death and
all those, who have passed into the unseen
state. It is not used in this place, in a sense
which is inconsistent with its having, for a
primary and literal meaning, the mansion
or world of the dead. " And I looked and
behold a pale horse, and his name that sat on
him was death : and hades followed with him.''
Death on a pale horse, is an emblem of a de-
structive pestilence. But it is not so easy, to
determine the signification of hades. It pro-
bably means, that vast multitudes became vic-
tims of the disease, or were drawn down to
the mansions of the dead. This is a sense,
which suits the passage, and which renders it
altogether unnecessary, to apply to hades a
different meaning from that, which it ordinarily
bears. " And I saw the dead, small and great,
stand before God : and the books were open-
ed : and another book was opeued, which
is the book of life, and the dead were judged
out of those things, which were written in the
books, according to their works. And the sea
gave up the dead, which were in it; and dcatli
and hades delivered up the dead, which were in
them: and they were judged every.man accord-
41
iiig to their works." This is an account of the
last judgment. 1 lie dead all appeared before
the tribunal of Christ. The sea and death and
hades gave up the dead which were in them.
This is a familiar mode of expressing a general
resurrection. All who had suffered death
from any cause whatever, appeared before the
judgment seat, •* And they were judged every
man according to their works. ' By this it is
not determined, whether hades means the
mansion of the dead, or simply the grave. It
is only affirmed, that there was a general
resurrection of men, whether they had perish-
ed in the sea or by disease, or in some other
form But it is immediately added, that death
and hades were cast into the lake of fire. This,
it has been supposed means, that no death
shall occur after the judgment day. Such an
interpretation, however, poorly accords with
the succeeding declaration. — '* This is the se-
cond death." For if casting death and hades
into the lake of fire only denotes, that those
who had once been victims of them, shall
never be again, there is no propriety in call-
ing it the second death. Another interpreta-
tion is much better. Death is put for the au-
thors of death, and hades, for the inhabitants
5
4ii
of tartarus, for Satan and all the enemies of
Christ. The authors of death and the pow-
ers of darkness are thus represented as cast
into the lake of lire. " This is the second
death."*
All the passages in which hades occurs in
the New Testament have now been noticed.
In every instance it has reference, more or less
direct, to the mansions of the dead. In cases
where it is used figuratively, the force of the
language depends upon this literal and prima-
ry sense. But in this examination, the most
important paragraph in which it is found, re-
quires more consideration. I refer to tl e
parable of the rich man and Lazarus in the
sixteenth chapter of Luke. The Pharisees
had overheard a discourse in which Christ
had taught his disciples the impossibility of
serving God and mammon; and being cove-
tous, they derided him. In illustration of
what he had said he tells them, — '^ There was
a certain rich man, which was clothed in pur-
ple and fine linen, and fared sumptuously
everyday: and there was a certain beggar
named Lazarus which was laid at his gate,
=* See Eichhorn on Revelationp.
43
iull of sores, and desiring to be fed with the
crumbs which fell from the rich man's table:
moreover, the dogs came and licked his
sores. And it came to pass, that the beggar
died, and was carried by angels into Abra-
ham's bosom. The rich man also died, and
was buried: And in hell he lifted up his eyes,
being in torments, and seeth AbrahauLafar
off, and Lazarus in his bosom. And he cried,
and said, Father Abraham, have mercy on me
and send Lazarus, that he may dip the tip of
his finger in water, and cool my tongue : for I
am tormented in this flame." By this he
teaches them, what is the consequence of rely-
ing upon riches. Men who serve wealth, or
seek their supreme good in it, cannot serve
God. The consequence is, that after death,
they will be sent into a place of misery;
while many of the poor, who were not un'er
such a temptation, will be admitted to a hap-
py life. Whether Dives and Lazarus are ficti-
tious persons or not, is immaterial, in deciding
the sense which the sacred writers have at-
tached to hades. No hypercriticism has ever
been able to explain this parable, so as to
weaken the evidence which it affords in favor of
future punishment. In accordance with thi^
44
undeniable example, hades may be translated
the abode of the dead, except in a few passa-
ges where it is used figuratively, and in evi-
dent allusion to this sense. In confirmation
of this, I would refer to an additional source of
evidence. The sacred writers employ, in the
place of hades, a word which they considered
precisely synonymous. In our version, it is
rendered, the deep^ the pit^ the bottomless piL
It occurs in the tenth chapter of Romans.
" But the righteousness which is of faith,
speaketh on this wise : say not in thine heart,
who shall ascend into heaven ? that is, to bring
Christ down from above : or, who shall de-
scend into the deep? that is, to bring Christ
up again from the dead?" When the Jews
wished to describe anything as above human
power, they compared it with the impossibili-
ty of ascending into heaven, or of descending
into the deep, the receptacle of the dead.
The apostle declares, that no such impossi-
bility attends salvation by faith. St. Luke
also informs us, that a legion of devils besought
Christ not to conmiand them to go into the
deep. Tlie word occurs repeatedly in Revela-
tions. '^ And the fifth angel sounded, and 1
.«aw a star fall from heaven unto the earth:
4, J
and to him was given the key of the bottom-
less pit. Aiid he opened tlie bottomless pit;
and there arose a smoke out of the pit^ as the
smoke of a great furnace." The passages,
therefore, in which this name is found, may be
employed ia the argument, in connexion with
those in which hades is the term of designa-
tion.
There is no reply, which can be made to the
conclusion, at which we have arrived, unless it
is, that hades in the version of the Seventy,
and the corresponding word in the Hebrew
bible, never mean the world of departed spirits.
That such an objection is unfounded, the fol-
lowing passages from the Old Testament
clearly show. " Hades from beneath is mov-
ed for thee, to meet thee at thy coming. It
stirreth up the dead for thee, even all the chief
ones of the earth : it hath raised up from their
thrones all the kings of the earth." This is the
song of triumph on the fall of the king of Baby-
lon. It represents the dead as assembled in one
place, and all the kings of the earth as rising
up to meet the tyrant. We have instances
too of the opposition, in which heaven for
height, and hades for depth, were conceived to
stand to each other, which is entirely incon-
4(5
sistent with the opinion, that the word in the
Old Testament always denotes the grave.
"Canst thcLi by searching find out God?
Canst thou find out the Almighty unto perfec-
tion? It is high as heaven, what canst thou
do? deeper than hades; what canst thou
know ?" Surely they might have looked into
the grave. " If I ascend up into heaven, thou
art there: If I make ray bed in hades, behold
thou art there." '' Though they dig into ha-
des, thence will my hand take them : though
they climb up to heaven, thence will I bring
them down." " A fire is kindled in mine an-
ger, and shall burn to the lowest hades." The
force of the figure depends upon hades being
the lowest conceivable place, or a very low
place in the earth, where both Jews and Greeks
vsupposed the mansion of the dead to be situ-
ated. To check the presumption of Job, God
inquires of him; — '^ Have the gates of death
been opened unto thee, or hast thou seen the
doors of the shadow of hades .^" Tins chal-
lenge shows, that the grave, the doors ol u hich
are accessible to men, is not the subject of
discourse. "The wicked shall be turned into
hades\> and all the nations that ibrget God."
Not onlv the wicked but the righteous are
turned into the grave, yet both do not descend
to hell. But were hades used in the Old
Testament for the place of departed spirits,
there would be no valid argument against
its having this sense in the New. We find it in
the writings of the Apostles. We ask its
meaning. The abettor of universal salvation
replies, that in the Old Testament it always
denotes the grave. But on reading the gospels,
we discover, that persons live and act in it. If
therefore it means the grave in the Hebrew
scriptures, it must have another signification,
which will suit the descriptions given of it
in the New Testament. There, in several
instances at least, it obviously means the
mansion of the dead. It is consequently
trifling with our understandings, to say, that
it sometimes signifies the grave, which may
be true, while it sometimes means a place of
punishment beyond the grave.
This investigation in my own judgment es-
tablishes the conclusion of the last lectiu-e.
that some men will be subjected to punish-
ment in the future state. In the pursuit of
this truth, its solemn and motnentous import
has not escaped my mind. Though the sub-
ject has demanded the undivided and unim-
48
passioned mind of tlie critic, yet the tboueht
has not failrd to arise as those passages, w h'ch
disclose the fates of men, have passed in re-
view, that you and I are travelling to eternity,
and that we are personally concerned in the
awful fact which has been unfolded. The
reflection is not easily eluded, that the privi-
leges which we enjoy may be abused and in-
volve us in deeper misery. Capernaum once
exalted to heaven, is now thrust down to hell.
They who despised Moses' law died without
mercy ; of how much sorer punishment shall
he be thought worthy, who rejects the gospel ?
The man who was clothed in purple and fine
hnen and fared sumptuously every day, has
closed his career of pride and luxury, and in
hell he lifts up his eyes being in torments.
Perhaps one of my own beloved congregation
is ripening for such a fate. Perhaps he is
guilty of covetousness that gross idolatry;
perhaps he is fascinated by pleasure ; perhaps
he is held by some great but worldly ambition ;
perhaps he is bewildered by error; perhaps
some iron-handed vice is subduing him to the
dominion of satan ; perhaps, if no other foe
assails him, stupidity and procrastination are
hurrying his soul into the pit. This possibili-
49
ty IS a solemn and overwhelming truth.
Painful as the admission is. it cannot he with-
held. To deny it would suhserve no valucible
purpose, but would involve me, in the con-
demnation of a false witness, and you in the
anguish of disappointment. God has given
us this life, in which to prepare for the next.
What folly then is superior to his, who bends
all his efforts to the desires of this world, who
bounds his vision by the limits of time ? Will
it avail any thing in the day of Jesus Christ,
that he refused instruction and despised re-
proof? that he listened not to the monitions
of the spirit and word of God, nor to the
appeals of conscience, nor to tlie preaching of
the cross ? And w^ho will be able to screen the
naked spirit of that false ambassador of
Christ, who fearful of giving momentary pain
or of incurring the hatred of men. allows his
hearers to be ignorant of their exposure or in-
sensible of it? The awful truth, that nothing
will protect the unfaithful, should never be
forgotten. A little while hence, an account
of my stewardship will be demanded. Then
at the tribunal of Jesus Christ, we must stand
together. The books will be opened and out
of them we shall be judged. Among other
thmgs there recorded, is the history of my
50
ministry ! Do not then demand of me a mode
of preaching, which suits the carnal mind.
There too, are your lives with every thought,
word and action, distinctly traced ! Then de-
mand not, that I should feed your hopes of
impunity in sin, and lull you into a false secu-
rity. Remember, another book will be open-
ed, which is the book of hfe, and whosoever
is not found written therein will be cast into
the lake of fire. Let not this assembly break
up without solemnly inquiring, where and
with whom you will soon assemble. Where ?
Not in a world of probation. With whom.'*
Not in a mixed company of christians and un-
believers. But you will either rise to the frui-
tion of heavenly society and occupations, or
descend into the abyss with satan and his an-
gels. Inquire, to which of these states are
your characters most suited. How would the
all engrossing question be decided, were you
now to die? In what place would you ap-
pear, in Paradise or in Gehenna ? Does con-
science decide against you? Oh my hearer,
remember the Lamb of God, which taketh
away the sins of the world ! Trust in him,
and then you may triumi)!iantly exclaim : Qiji
death, where is thy sting? Oh^ Imdes^ where
is thy victory ?
LECTURE III.
THE CERTAINTY OF FUTURE PUNISHMENT FRO^f
AliSsCELLANLOLS PAbfcjAGEcJ.
Matthew vii, 13, 14.
Enter ye in at the strait gate ; for %vide is the
gate^ and broad is the way that leadeth to de-
struction^ and many there he ivhich go in
thereat : because strait is the gate, and nar-
rotv is the tvay, which leadeth unto life, and
few there be that find it.
In pursuing the subject of the preceding
lectures, it is important to call your attention
to various additional passages and forms of ex-
pression, in which the doctrine of future pun-
ishment is taught; since nothing is more
usual than to censnre ministers of the ^ospel,
for frequently speaking of a world, the name
of which is found only twenty-three times in
the New Testament. The text first sohcits
our notice. The life of which Christ here
speaks, is eterrml life or happiness in heaven.
52
That this is the usual meaningof the word in
sucli connexions, has once been show n. •• W hat
good thing shall I do, that I may have eter-
7ial life'P '' If thou wilt enter into life, keep
the commandnnents." '-Then hatl) Ciod also
to ilie Gentiles, granted repentance unto /i/'e.'''
"I am tlie bread of life: be that cometh to
me, shall never thirst." '^Search the scrip-
tures ; for in th.em } e think ye have eternal life :
and they are they which testily of lue. And
ye will not come to me, that ye might have
life^ The text then declares, that on ac-
count of the difficulty of discovering the way to
heaven, many v\ alk in that which leads to de-
struction. Kternal life and destruction are op-
posed to each other, and denote different states
of existence; the one of unsullied character
and of unalloyed enjoyment — the other of
complete moral ruin and wretchedness. Such
a figurative use of ( lest nut ion is common in all
languages. It is frequent in the bible. ^vPride
goeth before destruction," not annihilation,
but the ruin of one's character and peace.
'^Oh Israel, thou hast destroyed thyself"
" Destroy not him with thy meat" '^ Punish-
ed with everlasting destruction." Agreeably
to this use, the words of Christ contain the
following solemn exhort«ition. Enter in at
that strait gate, which leads to eternal Imppiness ;
for wide is the gate and broad is the way^ which
leads to the miseries of ttie wicked in hcU ; because
strait is the gate and narrow is the way which
leads to eternal happiness^ and few there be that
find it. The supposition that '• destruction''''
denotes the calamities which were soon to
befall the Jewish nation, cannot be sustained.
The miseries spoken of are such as happen
to those, and those only, who enter not into
eternal happiness ; whereas, on the scheme
of universal salvation, those who perished ia
the destruction of Jerusalem found the way to
heaven, as truly as those who escaped. But
it is sometimes said, that life in the text means
the kiui^dbm of Christ, considered simply as
a te.-nporal kingdom; and that all who be-
came its subjects were to be saved from the de-
struction of Jerusalem, while those who would
not recognize the Messiah, were to perish.
Such is the disposition of men to reduce the
benefits of Christianity, to the melioration of
their temporal condition I This, the Jews
did — this universalists do now. We must
believe, according to these interpreters,
that the object of Christ's untiring admoni-
6
54
tions and warnings, was to save a little band
of men from the flames of Jerusalem ! But
have they forgotten, what our Lord declares,
that if half the mighty works, which he did in
Capernaum, had been done in Tyre and Sidon,
they would have continued to this day ? Why
then did he not save these cities, rather than
Capernaum ? If his object was to deliver a few
persons from temporal calamities, his success
would have been much greater in the cities of
the plain. There, according to his own de-
claration, he would have produced a general
reformation, while in Jerusalem, he gained
only a few disciples. He might have reasons
for not entering on his mission to save the
world from spiritual evils, sooner than he
did; but if his object was to rescue a few
men from such a calamity as the destruction of
a city, the best opportunity was not selected.
He did not save Jerusalem, nor the great body
of its inhabitants, nor the other cities of Ju-
dea, where his works were performed; yet
he says, that had he appeared for the cities
of the plain, they would have repented and
continued prosperous. Universalists, liow-
ever, tell us, that all the terrible denunciations,
with which he closes most of his parables, and
which he intersperses in all his instructions,
relfite to the approaching ruin of Jerusalem:
an i a:u3n<]^ the rest, we must believe, that the
text is of this description. There is, however,
not only an improbability on the face of i heir
assertion, but it is wholly unsustained. Life
no where means an enjoyment of the tem[)0-
ral privileges of the true church. To enter
into life, may denote entering into the king-
dom of God, when this last expression is used
for heaven, but in no other case. Though
enough has been said to establish the proof,
svliich the text affords, of future punishment,
yet I cannot forbear adverting to the unan-
swerable confirmation, furnished by an analo-
gous passage in the thirteenth chapter of St.
Luke. " Then said one unto him. Lord, are
there few that be saved?" What is the im-
port of this inquiry? saved from what? from
the destruction of Jerusalem? The answer
of Christ will determine. '^ And he said unto
them, strive to enter in at the strait gate ; for
many. I say unto you. will seek to enter in and
shall not be able. When once the master of
the house is risen up and hath shut to the
door, and ye begin to stand without and to
knock at the door, saying, Lord, Lord, open
5b
unto us; and he shall answer, I say unto you.
I know you not whence ye are : then shall ye
say ; we have eaten and drunk in thy presence
and thou hast taught in our streets. But he
shall say, I tell you, I know you not whence ye
are: depart from me all ye workers of iniqui-
ty. There shall be weeping and gnashing of
teeth, when ye shall see Abraham and Isaac
and Jacob and all the prophets in the kingdom
of God. and you yourselves thrust out.*' The
figure of shutting to the door, seems to refer
to the close of probation ; and the banish-
ment of the workers of iniquity, from the pre-
sence of Christ, when seeking for admission, is
utterly inexplicable, on any supposition, but
that of a final judgment. But what should set
the subject at rest, is the closing representa-
tion ; — '*And there shall be weeping and
gnashing of teeth, when ye shall see Abraham
and Isaac and Jacob in the kingdom of God,
and you yourselves thrust out.'' Tliis, as well
as the other facts here stated, has not yet
taken place, and can be fulfilled only at the
close of the world. Then, and not till then,
shall they " come from the east and from the
we t and from the north and from vhc south,**
out of all nations, ^' and sit down in the kino--
dom of God." This account must not only
be regarded, as an illustration of the views
which have been taken of the text, but also,
as -an independent proof of future punishment.
2. "• The Son of man shall send forth his
angels, and they shall gather out of his king-
do[n all things which offend and them that do
iniquity ; and shall cast them into the furnace
of fire: there shall be wailing and gnashing
of teeth." This seems to be sufficiently ex-
plicit and intelligible, especially if we read in
connexion with it the following text. " So
shall it be at the end of the world ; the angels
shall come forth and sever the wicked from
among the just, and shall cast them into the
furnace of fire: there shall be wailing and
gnashing of teeth." This too, it is said, re-
lates to the destruction of Jerusalem, at which
time the Jews ceased to be a nation. But in
that event the declaration was not accom-
plished, that the wicked shall be separated
from the just, and that all things which offend
shall be gathered out of Christ's kingdom.
Not to say, that this is predicted to take place
Math. xiii. 41, 42, 49, 50,
6*
58
at the end of the world, which it will be diffi-
cult to prove, means the end of the Jewish
state; it is obvious, that Christ has never yet
gathered out of his kingdom, all things which
offend and them which do iniquity. It should
also be noticed, that ^c/ie/ma and the furnace of
fire are synonymous expressions.
3. " Many shall come from the east and
west and shall sit down with Abraham, Isaac
and Jacob, in the kingdom of heaven. But the
children of the kingdom (the Jews who had
enjoyed the privileges of the kingdom of God
on earth) shall be cast into outer darkness:
there shall be weeping and gnashing of teeth."
The kingdom of heaven in this place, mani-
festly means the heavenly world. When
many of the Gentiles are admitted into it, in
company with the pious ancestors of the
Jews, they themselves are to be cast into
outer darkness, where they are to suffer the
most excruciating torments. The representa-
tion of men coming from all parts of the
earth, and entering hko the immediate socie-
ty of the patriarclis, while the unbelieving
children of the visible church are cast
Matli. viii. 11 12.
59
into a dark and miserable place by themselves,
is not applicable to any events, which have
taken place in this world. In the fifth chap-
ter of St. John, the same fact is differently ex-
pressed. " Marvel not at this : for the hour
is coming, in the which all that are in the
graves shall hear his voice, and shall come
forth; they that have done good, unto the
resurrection of life; and they that have done
evil, unto the resurrection of damnation."
Punishment, is not only the sense ofdamjiafion.
most agreeable to common usage, but which
the construction of this sentence requires.
While some of the dead are raised to immor-
tal happiness, others will come forth to the
resurrection of damnation. They are not
annihilated, nor admitted to heaven, but are
condemned and punished.
4. At the same conclusion we arrive, by
examining that large class of passages, which
develope the principles on which the destinies
of men will be decided. '* But I say unto yoa,
that every idle word that men shall speak,
thev shall give account thereof, in the day of
judgment. For by thy words thou shalt be
Math. xii. 36, 37.
bU
justified and by thy words thou shalt he con-
demned.'' This is applied to men generically,
to every generation, both of Jews and Gen-
tiles. "And his Lord was wroth, and deliver-
ed him to the tormentors, till he should pay all
that was due unto him. So likewise shall my
Heavenly Father do also unto you, if ye from
your hearts forgive not every one, his brother
their trespasses." " For this we know, that
no unclean person, nor covetous man, who
is an idolater, hath any inheritance in the
kingdom of Christ and of God. Let no man
deceive you with vain words^ for because of
these things cometh the wrath of God, upon the
children of disobedience." " Now the works
of the flesh are manifest, which are these ;
adultery, fornication, uncleanness, lascivious-
ness, idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies,
envyings, murders, drunkenness, revellings and
such like ; of which I tell you before, as I
have also told you in time past, that tliey
which do such things shall not inherit the
kingdom of God." What it is, to inherit the
kingdom of God, we are informed in an ac-
Math. xviii. 34,-5. Eph. v. 5, 6. Gal. v. 19, 21.
61
count of the last judgment. '* Conne ye bless-
ed of my Father, inherit tlie kingdom prepar-
ed for you from the foundation of the wor.d."
It is to possess the rewards of tlie righteous
in heaven. In the foregoing quotations, the
assertion is unequivocally made, that certain
sins unabandoned, will terminate in an exclu-
sion from the blessings of salvation. The argu-
ment, derived from them in favor of future pun-
ishment, is grounded upon the historical fact,
that many persons enter the grave, with the
characters described. It cannot be supposed,
that they who give no signs of repentance until
the very crisis of death, then invariably become
the subjects of so great a change; especially
when it is recollected, how many are suddenly
arrested in the midst of their crimes, and de-
stroyed without a moment's reflection. The
threatening against such persons must be exe-
cuted. Is not this an obvious conclusion from
the reiterated declaration, that sinners of every
description shall be excluded from heaven,
and visited with the wrath of God, when it is
known, that they often die, as they live, to every
good work reprobate ? "Then said Jesus
unto them, I go my way, and ye shall seek
me, and shall die in your sins : whither I go,
62
ye cannot come." " I said therefore unto you.
that ye shall die in your sins: for if ye believe
not that I am he, ye shall die in your sins.*'
•' Ye shall seek me, and shall not find me : and
where I am, thither ye canncjt come.'' These
passages, addressed to the unbelieving Jews,
are as decisive as any can be, in proof of fu-
ture punishment. They do not, indeed, at
first sight, wear this aspect. It is only by an
acquaintance with the nature of Christianity,
as a system for restoring man to the favor of
God through the forgiveness of sins, that we
see the force of the denunciation ; — '* Ye shall
die in your sins y Such a death is indissolu-
bly connected with punishment. Indeed, in
most of our Lord's addresses to the Jews, he
charges them with an opposition to himself,
fatal to their souls. '^ How can ye believe,
who receive honor one of another." '^ Whither
I go ye cannot come." The very circum-
stance, that faith in Christ is made essential
to salvation, connected with the final rejec-
tion of him by the Jews, is com[)lete demon-
stration of the doctrine of future punishment.
It does not show in what future punishment
John viii. 21, 24. vii. 34.
63
consists. A knowledge of this, we must
gather from other sources. But it does show,
that some men will not inherit the kingdom of
Christ and of God. '' I pray for them: I pray
not for the world, but for them which thou
hast given me." " Neither pray I for these
alone; but for them also which shall believe
on me through their word." For tlie world,
(under that a[)pellation Christ includes all final
unbelievers) he does not pray : but only for
such as should afterward believe on his name,
implying that some men would reject him, in
consequence of which they must fail of salva-
tion.
5. " Woe unto you, Scribes and Phari-
sees, hypocrites ! for ye shut up the kingdom
of heaven against men : for ye neither go in
yourselves, neither suffer ye them that are
entering to go in." This is another of the
numerous proofs of the exclusion of persons
in the time of Christ, from the privileges of his
kingdom. Enough has been said of the
spiritual nature of this kingdom. It was not
set up with any temporal design, nor does it
secure its subjects from temporal calamities.
John xvii. 9, 20. Math, xxiii. 13.
64
It is not of this world. It extends beyond the
grave, aiid [iiere, in a peculiar sense, it protects
and enriches those, who inherit it, while the
servants of sin, are banished and shut up in
misery. But the Pharisees entered not into
this kingdom, and were accessory to the ex-
clusion of others. Nothing more indubitable
is needed in proof of a state of punishment in
the future world.
6. " And whosoever shall not receive you,
nor hear you, when ye depart thence ; shake
offthe dust under your feet, for a testimony
against them. Verily I say unto you, it shall
be more tolerable for Sodom and Gomorrah
in the day of judgment, than for that city."
This passage, which shows that the day of
judgment was used technically, for the time
when God shall pronounce a final sentence
on men of every generation, is of itself suffi-
cient to establish the future punishment of
the wicked. The inhabitants of Sodom and
Gomorrah are to be called to an account in
company with the rejectors of the gospel,
who will be most severely punished. " And
this is the condemnation, that light has come
into the world, and men loved darkness rath-
er than liglit, because their deeds are evil.'"
Mark vl 11. John iii, 19.
G5
It was not the dcsif]rn of Christ's death, to
condemn the world, hut that the worldt hrough
him might be saved. But notwithstanding
this, the wickedness of man is so great, that
he refuses the knowledge which is proftered
him, and increases the severity of his doom,
by rejecting the means of salvation. In this
is plainly implied, not only, that some men
will perish, but that the mission of Christ will
enhance their condemnation. " But the
heavens and the earth, which are now, by the
same word are kept in store, reserved unto
fire, against the day of judgment and perdi-
tion of ungodly men." The import of this
cannot be mistaken. We have already notic-
ed the technical meaning of the day of judg-
ment, but here is mentioned the additional
circumstance of the general conflagration.
The perdition of ungodly men will then take
place.
7. " As also in all his epistles, speaking in
them of these things; in which are some-
things hard to be understood, which they tliat
are unlearned and unstable wrest, as they do
also the other scriptures, unto their own de-
struction." The sense in which destruction
2d. Peter, iii. 7, 16.
7
66
IS predicated of the wicked has already been
noticed. It is here deserving of more serious
consideration, because it is said to follow er-
roneous views of the bible, which could not
be said of any other book, and which on the
scheme of universal salvation, is not true. It
is only on the supposition, that the scriptures
reveal the way in which we must walk or per-
ish, that the distortion of their meaning can
involve men in misery.
8. '^ But after thy hardness and impenitent
heart treasurest up unto thyself wrath, against
the day of wrath and revelation of the right-
eous judgment of God. Who will render to
every man according to his deeds : to them
who by patient continuance in well-doing,
seek for glory, and honor, and immortality,
eternal life. But unto them that are conten-
tious, and do not obey the truth, but obey un-
righteousness, indignation and wrath ; tribula-
tion and anguish, upon every soul of man that
doeth evil, of the Jew first and also of the
Gentile." This is the last proof passage to
be cited on this occasion, and not the least
decisive. It evidently relates to the retribu-
Romans ii. /> — 9.
67
tions of eternity. The day of wrath and of
the revelation of the righteous judgment of
God, properly designates the day of judgment.
It is now with God a time of mercy. JNor is
there any period of probation, which can be
proclaimed to the world as pre-eminently dis-
closing his indignation and righteous judg-
ments. The punishment is also represented to
be the result of an obstinate impenitency, and
of a gradual preparation for final condemna-
tion. But what is most convincing, is the
opposition, which is presented, between the
condition of those who obey not the gospel,
and that of the righteous, who by patient
continuance in well doing, seek for glory,
Iionor and immortality. To these eternal
life is given, while those are recompens-
ed with indignation and wrath, tribulation and
anguish. What can more plainly declare the
future misery of a portion of mankind? Were
I seeking to express the doctrine in terms that
defy a false construction, I could not avail
myselfof better language. Here then J might
safely leave my hearers to decide whether fu-
ture punishment is a doctrine of the bible.
Let, however, the following considerations be
-audidlv weighed.
68
J . The evidence which has been adduced^ though
amply sufficient for the purpose^ is but a small
part of ivhat might be advanced, I have pur-
posely avoided those passages, which relate
to other topics in the general question before
us. But even were the texts, hereafter to be
noticed, and those already examined, erased
from the sacred page, the truth which they
assert, would still remain in legible characters.
It would be safe to undertake this controversy,
were every text which I shall employ in these
lectures denied me. And what may seem
more surprising to some, it might be sustain-
ed by passages, taken exclusively from the
epistles of St. Paul.
2. Should it be said, that that branch of the
subject, treated of in this and the preceding
lectures has commanded an undue share of
attention, since most persons admit, that the
wicked will suffer, at least for a limited period ;
it may be replied, that my design embraces
not only a collection of the evidence, necessa-
ry to establish the doctrine of future punish-
ment, but an elucidation and defence of the
passages, which declare it. My hearers must
have noticed, that while most universalists
admit the doctrine of a limited punishment.
69
they task themselves, with the labor of de-
ducing a different sense from every passage,
which teaches it. Though, however, most of
them in our day adopt the notion of a final
restoration of the wicked, admitting that they
will suffer for a season, yet there are those
who contend for the immediate salvation of
the whole world. To them the preceding ar-
guments are addressed.
3 The conclusion to tvhich ive have arrived
exhibits sin as a very great evil. How offensive
to God is the conduct, which involves men in
the miseries of hell, even if those miseries
are temporary ! That must be more odious
and abominable than mankind are apt to al-
low, which induces a good and merciful Be-
ing, to execute on the wicked such a punish-
ment, as indignation and wrath, tribulation
and anguish, denote. Weeping, wailing and
gnashing of teeth, the smoke of a bottomless
pit, the flames of a lake of fire, are terrible
descriptions. This life presents no parallel to
the pain and agony, here figured forth. But
sin is the cause of it. What men often regard
of trivial consequence, of casual occurrence,
and of indifferent character in the sight of
7#
70
God, produces not only mental and bodily an-
guish here, but more horrid sufferings -here-
after. On what principle of prudence then,
is sin so often treated as a harmless gaiety or
a pardonable weakness. It seems strange, if
they believe their own creed, that those who
admit the temporary punishment of the wick-
ed, are not startled at this reflected picture of
human depravity. But perhaps the spirit of
unbelief which causes them to doubt the
doctrine of eternal punishment, impairs the
force of conviction, in respect to a temporary
infliction. However this may be, there is no
surer inference from our doctrine than the in-
expressible odiousness of sin.
4. Too great efforts and sacrifices to rescue
men from perdition^ cannot be made. The alarm
of the awakened sinner, the intense anxiety of
one pleading for pardon, the urgent entreaties
of friends, the affectionate warnings and per-
suasive eloquence of the pulpit, feebly express
the value" of the soul. It is a theme, which
should engross every mind; it should draw-
to itself the resources of Christendom, fill the
coffers of every evangelical society, send
the missionaries of the cross throughout
the world, give the bible to every family, re-
71
form the press, impart to the pulpit new
weight and unction, break up every intempe-
rate habit, render solitary every haunt of vice,
it should make the world solemn and produce
the universal enquiry; — ^' what shall I do to
be saved." All this is true, were the wicked
eventually to be reprieved. And is religious
solicitude useless and superstitious? Is the
believer in eternal punishment the only per-
son, who acts inconsistently, while he
lives in the neglect of duty ? Is there
not something peculiarly astonishing in
the well known stupidity of the restoration-
ist? Can he be sincere in professing to
believe, that the wicked will suffer for ages the
most excruciating torments, and yet manifest
such cold indifference to their spiritual wel-
fare ? He accuses believers in eternal punish-
ment of insincerity, because their solicitude
for the wicked is not always uniform, nor ever
adequate to the interest involved. Yet when
did he ever manifest compassion for those
who, according to his own admission, are
to perish -for ages of ages? But I forbear;
so awful a subject must not be treated like
a question between man and man. Yet
let not Christians be reproached for the
anxiety which they do feel and manifest
in behalf of the soul, for feelings deeper
than other hearts experience, for efibrts
which afford true religion a place on earth,
and which will ultimately extend it through-
out the world.
LECTURE IV.
THE GRADATIONS OF FUTURE PUNISHMENT.
Luke xii. 47, 48.
.ind that servant^ which knew his LorcVs wi!/,
and prepared not htmself^ neither did according
to his will, shall be beaten with many stripes.
But he that knew not, and did commit things
worthy of stripes^ shall be beaten with feiv
stripes,
DivixEs have not always been careful to
give a proper representation of the difference,
which the various wickedness of lost men
will occasion, in the intensity of iheir suffer-
ings. All are described in some sermons, as
sharing equally in the shame and anguish of
despair. The consequence has been an en-
tire denial of the doctrine of future punish-
ment, as too horrible for human belief. The
object of the present lecture is to exhibit the
74
subject, a? far as ability serves me, in its true
light, that such unreasonable prejudices may
be removed.
God is able to make the conditions of
the wicked in the next life, very various,
and far more unlike than the extremes of
misery endured on earth. In the exercise of
this prerogative, He expressly declares, that
there shall be an impartial distribution of jus-
tice. *' Every man shall receive his own re-
ward, according to his own labor." " For we
must all appear before the judgment seat of
Christ, that every one may receive the things
done in his body, according to that he hath done,
'whether it be good or bad.''^ " But after thy
hardness and impenitent heart, treasurest up
unto thyself, wrath against the day of wrath,
and revelation of the righteous judgment of
God; who will render to every man according
to his deeds!''' '^ But I say unto you, that it
shall be more tolerable for the land of Sodom
in the day of judgment, than for thee." " To
whom men have committed much, of him will
they ask the more." The text is also explicit
on this subject. It is a direct assertion, that
those who sin* against the clearest light and
hest opportunities of kuovvinir the divine wilK
75
shall be most severely punished. •• And that
servant which knew his lord's will, and pre-
pared not himself, neither did according to
his will, shall be beaten with many stripes.
But he that knew not, and did commit things
worthy of stripes, shall be beaten with few
strips." Such is the evidence, that a grada-
tion will be observed, in the sufferings of tiie
wicked.
Before this truth is presented in its practi-
cal bearings, it is important to notice two
erroneous theories, which have much influ-
ence in forming the views pf christians on the
general subject. The first of these supposes,
that punishment will be proportioned to the
capacities of men. The same view is taken
by its abettors, in respect to those who are
saved. They are said to be, as happy as their
capacities admit. All are represented per-
fectly happy, but not equally so, in conse-
quence of their various capacities for enjoy-
ment. As those who receive the least plea-
sure are incapable of receiving more, until
their powers are enlarged, they can have no
ungratified desires, and are ti erefore com-
pletely happy ; but the most exalted i; telli-
gences are inconceivably happier, because
76
more exquisitely susceptible. Such in princi-
ple, is the theory in respect to those who per-
ish. They are said to suffer as much as pos-
sible with existing capacities, but not equally,
nor as much as they will, when their sensi-
bilities become more acute, or when their pow-
ers are more expanded. This theory, by ap-
portioning to men suffering in different de-
grees, only .sccm^tobe in accordance with the
scriptural account of rewards and punish-
ments ; for those who are to be happy or
miserable according to their works, are not
good and bad according to their capacities.
Persons, whose intellectual and moral facul-
ties have been most fully developed and ma-
tured, have not always been most distinguish-
ed for piety and good works. According to
the representations of tlie bible, it is not irra-
tional to expect, that some, who are not far
removed from idiocy, will be more richly re-
warded than many, who have been pre emi-
nent in human and divine knowledge. That
m nds, vvho^^e capacities for enjoyment are so
far from being exactly measured by their
faith and virtues, will be changed and mould-
ed a ter death, that they may receive their
just rewards according to this tiieory, is a
77
very unphilosophical supposition. But there
are objections to its admission, still more de-
cisive. Happiness does not depend upon
filling a person's capacity. It might produce
satiety, and prevent desire, but could not con-
vey the purest and richest enjoyment. A
sense of the desirableness of things as yet
unobtained, is not inconsistent with happi-
ness. Such is the nature of the mind, it may
be doubted, whether a feeling, that we do not
possess all which we wish, is not essential to
our enjoying anything. There must be some
object of pursuit, something which the mmd
desires, and which it is conscious of not hav-
ing, or It is at once cut off from the pleasures
of activity and enterprize. The theory is un-
sound in other respects. What is a capacity
for enjoyment, except the power of exercising
the faculties on pleasing subjects ? The
power of loving must forever be a principal
source of gratification. But the heart is
always able to love a new and worthy object,
without the least alteration in its faculties.
We can never say, — its capacities are now
full — it can love no more. Two spirits, in the
same rank of intelligences, may indeed be
contented in the unequal rewards, which God
8
78
bestows upon them. He may reveal to one.
while he conceals from the other, objects,
which both might appreciate and enjoy.
Thus he may distribute his rewards in various
proportions, according to the characters of
men of tlie same powers. Eut how a capaci-
ty for enjoyment can be surfeited, how one
can be as happy as possible, I cannot divine.
From the nature of the affections, in the exer-
cise of which is our chief enjoyment, we must
ever be capable of delighting in a new object
of pleasure. How then can our happiness be
perfect ? Happy as the case admits, we may
be, in consequence of possessing no new
sources of pleasure ; when were those sources
opened, our satisfaction would be exquisite.
We are often as happy as circumstances al-
low, while other circumstances might make
us happier. The same may be said of our
sufferings. The spirits of lost men may be
capable of keener anguish than they will ever
experience, and though they should all be
equally susceptible, no two might suffer equal-
ly. Were their capacities for pain propor-
tional to their guilt, these capacities could
not be filled, as the conmion theory supposes,
for ti)e term capacity in this, as in the other
79
case, represents the mind to be something
like a measure or resorvoir, into which a
definite quantity of misery can be poured.
Moral acts, under whatever class they come,
are acts of the will, and the fact that the will
has acted in reference to ten thousand objects,
does not impair its ability of acting, in refer-
ence to ten thousand more. Lost spirits hate
the perfections of God, and envy the enjoy-
ments of heaven, so far as they are acquainted
with them ; but a clearer view might, without
any alteration in themselves, inflame their
passions and embitter their sufferings. So
absurd is it, to speak of filling their capaci-
ties when every new object presented to their
minds, may occasion some tormenting ex-
citeuiBntl I have thoui^'it it desirable to ex-
pose this prevalent opinion, because, while it
seems to admit a gradation in future punish-
ment, founded on an impartial distrjbution of
justice, it actually contradicts it by represent-
ing men as destined to endure all that is pos-
sible with their susceptibilities and powers.
The other theory, connected wit!i this sub-
ject, is equally unsupported by the scriptures,
though philosophically more plausible. It
supposes, that the powers, both of redeemed
80
and lost men, will constantly expand and
strengthen, and cause a constant and un-
limited progression, in the happiness of the
one and in the misery of the other. This is
a mere hypothesis. An increase of capacity,
does not necessarily imply, an increase of
suffering. Though philosophy teaches, that
a growing knowledge of fiicts, may constant-
ly raise the tone of wretchedness, it also
proves, that habit may make that tolerable,
which once seemed ready to crush the suf-
ferer. Perhaps the wicked will become more
and more miserable, and the righteous more
and more blessed, but the idea, unsustained
by the bible and by reason, is a supposition
altogether gratuitous; to which, as well as to
the preceding theory, I cannot but object, be-
cause, while it serves no valuable purpose, it
prejudices the thinking world against the
truth.
But dismissing these and other theories,
adva'iced without sufficient support, I invite
your attention to the practical views, suggest-
ed by the text.
1 . Every thing done on earth in the service of
God^ will increase the happiness of heaven. Not
one holy feeling or act. not one emotion of love.
«1
of contentment or of submission, not one
prayer of faith, or tear of pity, or deed of self-
denial, or triumph in temptation, shall be un-
rewarded. Such is the doctrine of our Sav-
ior; — " And whosoever shall give to drink,
unto one of these little ones, a cup of cold
water only, in the name of a disciple, verily, I
say unto you, he shall in no wise lose his re-
ward '• But I introduce it, as an inference
from the text. It is a principle of God's
government, to rew^ard men according to
their deeds, in consistency with the doctrine
of salvation by faith. He bestows his favors
upon those who believe, in proportion to their
fidelity in his service. He takes a just esti-
mate of their characters, by considering the
age in which they lived, the privileges which
they enjoyed, the trials to which they were
exposed, the number and precise nature of all
their volitions, and whatever has served to
make them what they are. With this perfect
knowledge of their moral standing, he assigns
them their seats in paradise. This is a fact of
great practical importance. It speaks in the
language of our Saviour ; — " Lay up for your-
selves treasures in heaven, where neither
8*
82
moth nor rust doth corrupt, and where thieves
do not break through and steal." We think
it wise, to labor in youth to make manhood
respectable, and in manhood to smooth the
decline of life ; although the child may never
see mature years, nor the adult old age ; and
although, if they do, their efforts may prove ab-
ortive, and their hopes be dashed. How much
wiser it is, to labor for the meat that never
perisheth, for the garments that never decay,
for the crown that never fades ; how much
wiser, to be diligent and active, where every
effort is successful, and the success so glori-
ous ! Can any subject commend itself more
strongly to our love of happiness, or more
effectually engage our best thoughts and
efforts ? Can a christian, whose faith has
any strength, hesitate, whether to deny
himself for the name of Christ, whether to
resist temptation, whether to cultivate his
piety, when his reward is so sure and
so rich ? Is there a man, with views so
low, with taste so corrupt, that he will not re-
linquish momentary and sordid pleasures, that
he will not endure the labors of an hour, for
pure and lasting enjoyment ?
2. Impenitent men should avoid sin as their
worst enemy. \ say not this, on the ground of
its tendency to impair the moral and intel-
lectual faculties, and to diminish the prospect
of conversion, but as an inference from views,
taken in this discourse. I say it, because
men are to be rewarded according to their
deeds. It is awfully dangerous to sin. Every
kind of disobedience wHl receive a just recom-
pense, every species and degree of iniquity
will be punished, every offence will contribute
to the misery of the soul. Two spirits may
be wretched, both destitute of positive enjoy-
ment, while the condition of one, in compari-
son with that of the other, is almost beatitude.
This should have a mighty influence on the
public morals. It should give sanctity to the
civil oath, it should purify human affections,
it should regulate all the affairs of life.
In every conceivable case, it is adapted to
awaken salutary fears. What can be pre-
sented to a reflecting mind, more weighty
than that which connects sin with certain and
exemplary punishment.^ \Yhen the conse-
quences of a single offence are tremendous,
shall we multiply our crimes ? Shall we,
reckless of results, rush on the bosses of the
84
Almighty's buckler ? Yet there are men who
disregarding the consequences of individual
sins, boast of obtaining happiness by unlawful
means, on as large a scale as possible. Such
are they especially, who, in consequence of
the inveteracy of vicious propensities, despair
of reformation. Looking at heaven, as above
their attainment, and at hell as their destined
home, they resolve to indulge themselves to
the utmost. They appear not to dream, that
God will call them into judgment, for every
offence. They think not in what rank of
sufferers they are to be classed. Their folly
is like his, who should take on himself the
worst evils of life, because he cannot escape
the least. Though this persuasion of the
hopelessness of their condition were well
founded, how wise it would be, to shun every
sin. If they are to perish, they should shrink
from vice in its least degree and mildest form,
as the envenomer of every bitter feeling, and
as an auxiliary to every foe of the soul, that
will meet it down the track of eternity. With
how many agonizing recollections, with how
many stings of conscience, with how many
dismal anticipations, with how many stripes
from indignant justice, will one sin besiege
I
85
the imprisoned spirit forever ! And who, in
view of this impending storm, will come oat
in provocation ? The sinner challenges the
wrath of God. Were it not ourselves, who
are thus presumptuous, sin would appear the
extreme of madness, as well as of guilt. Oh
let us never forget, that the misery of lost
souls will be measured by the number and
character of their transgressions ! If we are
in wicked habits, or exposed to peculiar
temptations, let us learn the invaluable im-
portance of reformation and of moral resist-
ance. Let us learn the motives, which exist,
not only for christians to be eminently holy,
but for all men, to be scrupulously virtuous.
It has been the design of the pre ednig re-
marks, to fasten on the mind, both how much
the joys of heaven depend on vigilance in the
divine life, and how much the sufferings of
hell owe their edge and weight, to looseness
of morals. Unhappy you may be, in despite
of all which mercy can devise to save you,
yet not so unhappy as you are in danger of
becoming. It is one thing to perish, and
quite another thing to perish, an old, harden-
ed and abandoned transgressor; it is one
thinor for a heathen to be condemned, and
86
quite another thing to perish from a land of
bibles and of sabbaths : it is a glorious thing
to be saved at all, but unspeakably more so,
to be saved as an apostle.
3. Since the retributions of eternity are
dispensed unequally to those whose capacities
are nearly the same, it is evident, that the re-
deemed are less happy, and that those who
perish are less miserable, than their powers
admit. It may, however, be proper to say, in
popular language, that all the inhabitants of
heaven are perfectly happy. Who is not con-
vinced, that a sight of the superior enjoyments
of apostles and prophets, and holy martyrs
of the cross, exalted above others in the
heavenly world, can cause no diminution of
happiness, to inferior saints? Those whose
rewards are the least, are still the children of
God, and have the spirit of Christ. They are
thankful for what they receive, and envy not
those, who receive more. They must, not-
withstanding, be sensible of their inferiority.
Their views are not so clear, nor so various,
nor is their condition so exalted, as appertains
to those, who served God better in this life.
They feel, that they are capable of higher
happiness, they perceive such happiness is
87
desirable: and they can only be called per-
fectly happy, inasmuch as their feehiigs are
all holy, and their enjoyments very great,
while not a shadow ofpositive evil, is allowed
to approach them. And though the wicked
do not suffer, as severely as possible, they
may be said, in popular language, to be per-
fectly miserable. Some drink deeper of the
cup of trembling, than others in the same rank
of intelligence, but as they are all unholy, and
all tormented, without the least alleviation,
they may be called perfectly wretched.
4. The views which have been taken do not
diminish the dread^ which the world of icoe should
inspire. Its mildest forms of suffering, may
transcend our present feeble conceptions.
The language in which it is described, con-
veys to the mind, a picture of misery, beyond
any thing endured in this world. Those ter-
rific names of the mansions of despair, hell,
hell-fire, the furnace of fire, the fire which is
never quenched, outer darkness, weeping and
gnashing of teeth, imply a great degree of se-
verity in every case of punishment. There
will be no injustice. None will suffer more
than he deserves, and every man as much.
Yet the lowest seat in heaven, is an archan-
88
geiic condition, compared with that of the
least sufferer in hell. To be saved is one
thing, to perish is another, infinitely unlike
and unutterably worse. In destruction, is in-
volved the loss of all good and the sufferance
of all the evik which those names of horrid im-
port describe. fn attempting to set this
doctrine in its true light, and to remove the
objections, which indiscriminate views and
unfounded hypotheses, have raised, I have
not robbed it of practical force. It still ap-
pears dreadful to perish. Who can number
his own sins? Who can tell, to what class
of sinners he belongs ? We have then every
motive, to escape that unknown condition of
wretchedness, to which we are exposed.
Nor would it contribute to any good practice,
to imagine, that the redeemed are equally
happy. It is the gracious purpose of God,
to reward the penitent according to their
services, and to punish the wicked according
to their sins. In this, there is much to excite
to virtue, much to deter from sin. Does man
reflect on this, when he indulges his favorite
vice ? When envy, breeding hatred and dis-
content, is harbored in his bosom, does he
remember, that God will bring him into
89
judgment? )Vhen avarice, making him un-
just, penurious, oppressive and fraudulent,
obtains possession of his heart, does he re-
member, that God will bring him into judg-
ment ? When the love of applause, subject-
ing virtue, consistency, honor and religion to
disgrace, usurps his mind, does he remember,
that God will bring him into judgment ? When,
ambition, darkening his reason, his principles
and his practice, becomes his passion, does he
remember, that God will bring him into judg-
ment ? When pleasure, weakening his in-
tellect, contracting his views, degrading his
taste, and impairing his usefulness, gains the
ascendant, does he remember, that God will
bring him into judgment ? When intemper-
ance, inflaming his appetite, depriving him of
conscience, ruining his family, disgracing and
corrupting his species, dishonoring his God
and brutalizing his own soul, seizes him for
its slave, does he remember that God will
bring him into judgment ? When stubborn
unbelief, chiUing the best sensibiUties of the
heart, disabling the best faculties of the mind,
and shutting down on the soul the doors of
darkness, asserts its undisputed authority over
him, does he remember, that God will bring
9
90
him into judgment ? No ; — could he constant-
ly behold, how the flames of his future dwell-
ing brighten up with more fervid heat and
horrid glare on every new act of disobedience,
it would destroy his unlawful pleasures. The
laughter of sin is thoughtless. It is only
when God is forgotten, or his word uncredited,
that iniquity is pleasant. Let the heart, then,
prompt the memory, and the memory remind
the heart, that for every secret thing God will
bring thee into judgment — that for every new
act of rebellion, justice will demand reprisal.
LECTURE V.
THE DURATION OF FUTURE PUNISHMENT.
Mark ix. 47, 48.
.ind if thine eye offend thee^ pluck if out : it is
better for thee^ to enter into the kingdom of God
with one eye^ than having two eyes to be cast
into hell-fire ; where their worm dieth not, and
the fire is not quenched,
«
The present lecture is devoted to the ques-
tion at issue between believers in eternal pun-
ishment, and those who expect the restoration
of the wicked to virtue and happiness. They
admit, that a part of mankind will be con-
demned to a place of torment, but suppose that
there is a limit to their sufferino^s, that in the
progress of ages the period will arrive, when
having repented^ or having expiated their
crimes by an adequate punishment, they will
be restored to divine favor. I cannot sub-
scribe to their opinion. The bible is full and
92
explicit in declaring, that the state of the
wicked in another world is unalterably fixed.
Before the proof of this is presented, it is
desirable to notice several things, which are
often overlooked in the controversy.
1. The supposition^ that the wicked^ when once
condemned, will ever be reprieved, is altogether
gratuitous. All the passages, which speak of
their punishment, leave the question of its
duration untouched, or represent it to be
eternal. Nothing is implied in them, like the
doctrine of restoration. They either assert,
that all men are saved on the same terms and
at the same time, or they do not teach univer-
sal salvation in any form. It cannot, there-
fore, be pretended, that the views, which we
are opposing, have any support in the sacred
scriptures. It is true, thai lormerly a passage
in the third chapter of the Acts of the apos-
tles, and another in the first Epistle of Peter,
were mentioned as favoring such a supposi- \
tion, but the idea is now generally abandoned.
It certainly cannot be sustained. In one of
these, it is declared, that heaven must receive
the Lord Jesus Christ until the restitution of
all things, which God hath spoken by the
mouth of all his holy prophets, since the world
93
began. But it is now admitted, that this
restitution, signifies the final accomplishment
of the divine predictions. When, whatever
has been foretold by the prophets is fulfilled,
the Lord will make his second advent and
close up the history of this world. In the
other passage, it has been supposed, that the
apostle spake of our Lord's visiting the
abodes of the damned, and proclaiming to
them the offers of salvation. " By which also
he went and preached to the spirits in prison,
which sometime were disobedient, when
once the long suffering of God, waited in the
days of Noah, while the ark was a preparing,
wherein few, that is, eight souls, were saved
by water.*' By joining this with the preceding
verse, and observing the sense of each part,
this only will appear to be taught, that Christ,
who existed in his spiritual nature in the time
of Noah, went in that nature and preached
unto the antediluvians, who then lived, but
are now in prison. For Christ hath once suf--
fere'i for sins, the just for the unjust, that he
might bring us to God, being put to death in the
flesh, {that is as respects his human nature) but
quickened by the spirit {that is, as respects his
spiritual nature) in which spiritual nature he also
9=^
94
loent and preached to the spirits now in prison,,
ivho aforetime in the days of JVoah were disobedi-
ent. But it is not important, that I should in-
sist upon a point, which probably none will
dispute. The doctrine of restoration, is not
taught in the bible. Were it therefore true,
that all the passages relating to future pun-
ishment, leave its duration unascertained,
would it not be presumptuous, to risk the
soul on the uncertain supposition of its be-
coming in the lapse of ages, holy and happy .^
Let the following be assumed, as an example
of all that God has said on the subject ; —
" And now also the axe is laid unto the root
of the trees: therefore, every tree that bring-
eth not forth good fruit, is hewn down and
cast into the fire." "Brethren if any of you
do err from the truth, and one convert him;
let him know, that he which converteth the
sinner from the error of his way, shall save a
soul from death, and shall hide a multitude of
sins." Here the certainty of punishment is
asserted, but not its endless duration. Yet,
if there is no intimation in the bible, that it
will ever cease, is it not hazardous to con-
clude, that it will ? This state of the question,
\ fear, is often disregarded ; and men heed-
95^
Jessly set themselves to prove, that everlasting
is not eternal, imagining that if this can be
done, they need entertain no apprehension of
endless condemnation. But were it only de-
clared in the bible that the wicked shall be
punished, while the righteous are made happy,
it would involve a fearful probability, that
they will never meet again.
2. Were the doctrine of restoration true^ it
would probably have been taught by Christ, This,
believers in it must admit, because they
always describe it as a supposition most
glorious to God and as absolutely essential to
the vindication of his character. They should,
therefore, sustain their views by direct and
unequivocal testimony from the scriptures.
Unless such testimony can be produced, their
opinions must be considered unworthy of con-
fidence; especially since the greatest interests
are involved in arriving at a correct conclu-
sion. To this reason for expecting an ex-
plicit declaration of the final restoration of
the wicked, provided it is to take place, may *
be added, the integrity of the divine government.
It cannot be imagined, that God would syste-
matically employ error, in controlling and
actuating his creatures. Either by direct
96
testimony from Him, or by the want of con-
trary testimony, the doctrine of eternal punish-
ment has gained the almost undivided con-
viction ofmankmd. It has been believed by
millions, in every age, and has had a forming
hand in their lines of conduct and feeling. Is
this a superstition ? Can it be supposed, that
God has left a being so imaginative as man.
to shudder at ideal forms of distress, and to
array with withering apprehensions, a doc-
trine, which teaches nothing but fatherly cor-
rections or momentary reproof ? Let it not
be forgotten, that one text, well authenticated,
declaring that the wicked shall suffer only for
a season, would have effectually excluded the
doctrine of eternal punishment from the
christian creed. But there nevertheless it
stands, and influences unnumbered minds ;
it alarms, it convicts, it urges men to let go
of earth, to dash down the cup of iniquity, to
press into life. It must be recollected too,
that human predilections are not in its favor.
Men have been led to believe, in despite of
their wishes. It has had opposers ; it has
been hated, defamed, persecuted from city to
city, and handed about with hissing and in-
vective. Still, the body of those who call
97
tJieniselves christians, confess, that it is taught
in their scriptures, and that they can discover
no appearances of a contrary doctrine. This
could scarcely be the case, were a linal resto-
ration spoken of in the bible. Indeed, it is
inconsistent with such an idea, for it cannot
reasonably be admitted, that God would con-
ceal the truth, for the sake of influencing men
by fears of imaginary evil. He would not
prevail on them to obey him, by permitting
them to apprehend a fate, infinitely more
dreadful than the worst beings will ever en-
dure. If then the doctrine of restoration is
true, whence arises the silence of the scrip-
tures concerning it ? a silence, from w hich, if
not from more direct testimony, has resulted
the almost universal persuasion, that the tor-
ments of hell will never end.
3. The first hearers of the gospel must have
understood future punishmefit to be eternal^ unless
the contrary was expressly ajirrned by their
teachers. The Jews, in the time of our Savior,
believed, that all, who were not embraced in
the covenant made with Abraham, would
perish forever. Every scholar also knows,
that eternal punishment was a favorite theme
of the Greek and Latin poets, and a popular
98
notion of the multitude. When, therefore.
Christ and l)is apostles came to speak of the
place of torment, their hearers, whether Jews
or Pagans, would need to have their opinions,
if erroneous, corrected. If nothing was said on
the subject, and no intimation given that they
were in an error, they would naturally con-
clude, that they had not been mistaken, and
would continue to believe in eternal punish-
ment. It hence, most manifestly devolves
upon believers in a final restoration, to show
in what place and in what manner, Christ and
his apostles ever controverted the popular
opinion.
4. Ihat the icicked icill never be reslorcd to
virtue and happiness^ is fairly inj erred from the
moral tendency of punishment. Alone it can
never produce contrition. The first induce-
ment to repent, which can operate on the hu-
man mind, is the apprehension of personal
evil. But neither that apprehension, nor
actual suffering, can subdue the will and melt
tlie heart. Danger may excite alarm and in-
duce in(juiry, but it cannot reconcile a rebel-
lious mind and call forth emotions of gratitude
and love. The goodness of God leadeth men
to repentance. It is not the fire of hell, which
99
can make them sorry after a godly sort. That
can only add intensity to their hate, and in-
flame their malevolence against God and his
laws. It is not in the nature of man, to be
thus won to holy views and feelings. The
infliction of punishment, therefore, supplies no
means and affords no prospect, of the vohm-
tary subjection of the wicked to the govern-
ment of God. It rather, by exciting opposition,
and confirming hatred, tends to perpetuate
rebellion.
5. If the wicked deserve any punishment, as its
infliction proves they do^ they ivdl never cease to
deserve it. They take very partial views of the
subject, who imagine, that the sins of this
life are the only actions, for which the final
rejectors of the gospel will be confined in
despair. They will increase their own ill
desert, by ceaseless resistance to the govern-
ment of God. The sins done in the body do
indeed merit everlasting destruction. But
were this denied, the wicked in hell are per-
petually violating the unimpaired obligation
of supreme love to God, and consequently
creating a reason for tl-eir endless punishment.
Did not the nature of the casie establish this,
the word of God would make it certain.
100
- Let him that is filthy be fiUhy still/' Moral
impurity consists in a bad state of the affec-
tions. Were the wicked to exercise pi-
ous feelings, they would no longer be unclean.
They will, it hence appears, continue in sin.
In other words, the souls of lost men are un-
der a law, which they violate, and to the
penalties of which, they are unceasingly ex-
posing themselves. The time can never ar-
rive, in which they will not deserve additional
punishment for acts just committed. While
they are suflfering for the sins of this life, they
will be provoking the justice of God to punish
them for new, more numerous and it may be
more aggravated offences. The sin of the fallen
angels, in tempting our first parents to take
the forbidden fruit and in deceiving their
posterity, is no more punishable than the sins,
which wicked men will commit after their final
sentence. And as both the bible and the na-
ture of the case show, that they will continue
to offend, there is a reason constantly arising,
for perpetuating their punishment.
G. If the doctrine of restoration is truc^ tin
ivicked ivill be released without dcscrvin<j; aap'ittu/,
or they ivill escape^ having expiated their sins by an
adequate punishment^ on the ground of Just ire. f
i
101
But It is not pretended, from any thing in tlie
bible, that they will ever be restored because
they no longer deserve to be punished. Such
a supposition is often made, but it is not found
in the word of God. The salvation of men,
as far as it extends, is always spoken of as the
result of forgiveness. The texts, which are
employed to prove universal salvation refer the
whole effect, whatever it is, to the mercy of
God ; and in no instance intimate that the
wicked will expiate their sins and complete
the period of lawful punishment, by suffer-
ing to the extent of their crimes. None of
these imply the doctrine of restoration on the
ground of justice, whatever else they may
teach. If, as it is alleged, they assert it at
all, it is through the mediation of Christ and
the forgiveness of sins. But lost men will not
escape through forgiveness, for the scriptures
are most explicit in deciding that there is no
pardon beyond the grave. '• But if ye forgive
not men their trespasses, neither will your fa-
ther forgive your trespasses." The doctrine
of restoration is, therefore, not true, because
neither of the suppositions on which it rests,
can be maintained.
7. The above conclusion is, with equal satis-
10
102
faction^ established by many of the passages, ichick
have been (quoted to prove merely that there is a
state of future punishment. In them it is declar-
ed, tliat certain men shall not inherit the king-
dom of God, that they shall in no case enter
into it, that they shall have their portion in the
world of misery. These denunciations leave
no room for an honest doubt, that their suf-
ferings will be perpetual. Were the scrip-
tures silent, as it respects a more clear and
positive declaration on the subject, it might
justly be thought hazardous to deny the
eternity of future punishment.
These considerations, I present to my
hearers, not as unanswerable arguments ;
though, taken collectively, they are enough to
convince me of the unreasonableness and te-
merity of expecting deliverance from the
world of despair. The sources of evidence,
to which 1 hereafter call your attention, aflbrd
such as is explicit and unanswerable.
1 . The curse of the laii\ or the penalty by which
it is enforced, is eternal death. That from which
men are rescued by faith in Jesus Christ, is
that to which they expose themselves by sin.
"And as Moses lifted uj) the serpent in the
wilderness, even so must the Son of Man be
103
lifted up, that whosoever believeth in him
should not perish^ but have eternal life. For
God so loved the world, that he gave his oniy
begotten Son, that whosoever believeth in him
should not perish, but have everlasting life,'*''
Christ came to save men from destruction,
and to confer on them eternal happiness. But
if they, by violating the law, have not forfeited
this happiness, it cannot be the design of
Christianity to confer it. Without a Savior,
they are condemned, in consequence of their
sins. to eternal exclusion from heaven; and as
perishing is the antithesis of this, to eter-
nal suffering. Such happiness Christ confers,
such misery he averts; and hence it follows,
that the curse of the law, or that which is in-
curred by transgression, is endless punish-
ment. But those, who reject the gospel,
which we have seen some men do, incur this
penalty, and can, therefore, on the ground of
justice, never escape. It is to be observed,
too, that as believers are saved by faith,
as the only condition of salvation, it implies,
that the consequences of unbelief are eternal.
Why should everlasting life be promised them,
as a reward of repentance and faith, if they
have not forfeited it, and if they are, whatever
104
their conduct may be, to enjoy it? Christ
would not, in such a case, be the author of
eternal life, but only a Savior from tempora-
ry evils, and the author of happiness, during
that limited period.
II. T'he text and other passages of similar
phraseology^ are unequivocal evidence against the
doctrine of restoration. They declare that the
wicked shall be punished with unquenchable
fire, or that there shall be no termination to
their torments. "Whose fan is in his hand,
and he will thoroughly purge his floor, and will
gather the wheat into his garner, but the chaff
he will burn with fire unquenchable." " And
if thy hand offend thee, cut it off: it is better
for thee to enter into life maimed, than having
two hands to go into hell, into the fire that
never shall be quenched: where their worm
dieth not, and the fire is not quenched.'*
These declarations will receive a separate
and particular examination. It is important,
however, to make my younger hearers first
acquainted with a rule of interpretation, to be
applied in the subsecpient part of this dis-
course and of essential use in decipher-
J.uke 3. 19. Murk 9. 43, 44.
105
ing the meaning of language. The rule is
this. Words are to be used in their common and
obvious impo /, nnlrss if is modified by the nature
of the subject or by the design of the writer.
Universal terms, as the world, mankind,
all men, are sometimes to be limited, but
never, unless the context makes it apparent,
that the whole human race is not intended.
It thus happens, also, that terms expressing
duration denote the longest period of which
the subject united with them, is capable. The
same word may, in one apphcation. express
an absolute eternity, while in another it in-
cludes only a short period of time. But no
ambiguity, or perplexity arises from this vari-
ous use of language, because the subject itself
always announces its exact signification.
You sell an estate, assigning it to the pur-
chaser and his heirs forever^ and though for-
ever in its common sense expresses an abso-
lute eternity, it is not in this connexion thus
understood. If you should speak of losing
your soul forever, the language w^ould be
equally intelligible. In the first instance,
forever signifies the longest period in which
an estate can be entailed, or until it shall be
voluntarily disposed of; and in the other case.
10*
106
it signifies the longest period, in which the
soul can be lost. Let this rule be applied, and
no doubt will exist, whether the duration
spoken of is limited or not. When that which
is said to be eternal, without end, unquencha-
ble, or forever, is something which belongs
exclusively to time, it hmits the signification
of these terms. But when it is something,
which in its nature extends beyond the grave,
and may subsist without end, these terms are
not to be limited, but to be taken in their
literal sense, as denoting an absolute eternity.
The everlasting hills or mountains, are hills
or mountains, which remain as long as time
endures. The subject, of which everlasting
is here predicated, does not admit of a longer
duration than the continuance of the earth.
The everlasting God is a being, whose exist-
ence is not bounded by time. In the first of
these instances, everlasting denotes a tempo-
rary, but in the second, an endless duration.
It may be said of the fire of a perpetually ac-
tive volcano, that it is unquenchable, that it
never shall be quenched, without causing any
misapprehension or leading the hearer to sup-
pose, that his informant believes the earth
shall never be destroyed. And the language
107
might be true, under the Umitation which the
subject imposes. When it is said also of the
fire of hell, that it is unquenchable, that it
never shall be quenched, the declaration is
equally unambiguous ; for as the subject is
not limited by the boundaries of time, it is
capable of an absolute eternity. It is satis-
factorily inferred, that the fires of hell shall
never be quenched, or never cease to burn .
or, by stripping the idea of its figurative dress,
that the miseries of lost men will never termi-
nate. It is, therefore, scarcely necessary,
when we examine these passages by just prin-
ciples of interpretation, to give them any
further notice. It is enough to assert, without
other proof, that th(3y teach the endless dura-
tion of future torments. For such an asser-
tion cannot be disproved. Instances may
perhaps be cited, in which unquenchable is
applied to punishments which have an end,
but never in any case where future punish-
ment is the subject of affirmation. Temporal
calamities may be described, under the figure
of unquenchable fire, provided they continue
so long as the subjects of them exist, but
the punishments of the future world cannot
be thus described, unless they are absolutely
108
errdless. Allow me to comprehend what has
been said in one sentence. If God threatens
a nation with his displeasure, declaring that
his wrath shall burn and none shall quench
it, it is understood, that this nation shall be
involved in calamities as long as it endures,
but if he threatens persons in reference to th^
future state with indignation, which shall burn
and not be quenched, it can only denote an
endless punishment. It may be remarked, too,
that as God never threatens men with tem-
poral calamities, in language of such severe
reprobation, unless they are very abandoned
sinners, it may be used, even in such cases,
with reference to punishments which shall
succeed this life and be literally perpetual.
In illustration of these facts, nothing better
could be desired, than the passages so often
quoted from the Old Testament to show, that
the terms everlasting and unquenchable,
when applied to the miseries of the damn-
ed, do not denote eternal punishment. —
" It shall not be quenched night nor
day; the smoke thereof shall go up forever,
from generation to generation it shall lie
waste; none shall pass through it forever
and ever." " Behold, mine anger and my fury
109
shall be poured out upon this place, upon man
and upon beast, and upon the trees of the
field, and upon the fruit of the ground ; and
it shall burn and shall not be quenched."
** And [ will bring an everlasting reproach
upon you, and a perpetual shame, which shall
not be forgotten." There is no misunder-
standing these passages. They apply the
words, everlasting, unquenchable, forever and
ever, to judgments which were to fall, in part
at least upon the wicked in this life, and which
were utterly to ruin them. The hopelessness
of tlieir condition, the inflexible purpose of
God, never to forgive, and never to withdraw
his hand from the work of destruction, is thus
forcibly expressed. No one is in danger of
supposing, that an absolute eternity is intend-
ed, so far as the subject of discourse is. in its
own nature, temporary. The smoke of the
land of Idumea. cannot literally ascend up
forever and ever. The reader very properly
hmits the language, to mean, that it will be
an object of the divine displeasure, so long as
it exists. But this denunciation, as well as
that of bringing upon the Jews an everlasting
reproach, may relate, not only to temporal ca-
lamities, but to the eternal displeasure of God,
110
Nor does such a supposition, assign a double
sense to the language. It only asferts, that
God will never be reconciled to those, against
whom these threatenings are uttered. And if
this is true, if those, whom he pursues with
his displeasure to the end of life, are also the
enemies of his government, and the objects of
his indignation after death, the literal im])ort
belongs to the language. But however this
may be, there is manifestly no argument to
be drawn from the Old Testament use of un-
quenchable and everlasting, against the sense
which is generally assigned them in the New.
If it should be contended, that the judgments
mentioned in the 0!d Testament, as everlast-
ing and unquenchable, are evidently tempo-
ral; then, by a plain rule of interpretation,
they are said to last only during the natural
lives of those who suffer them; but if these
judgments are of a nature to last forever, ever-
lasting and unquenchable imply that they
shall be endless. Tims, a case scarcely arises,
in which the use of these and similar terms
IS ambiguous. The words are perpetJially
used in Eng'ish books, sometimes denoting an
absolute eiernity, and sometimes but a short
period, yet always with perfect perspicuity.
Hi
When some hated truth is not to be rejected,
men apply the rule, which has been stated,
without knowing it, and arrive at the true
sense without failure, and without difficulty.
A servant forever, they see at once, is a ser-
vant as long as he can be, or during his natural
life. To be in heaven forever, is to be there
always. But mention those passages, where
future punishment is said to be everlasting or
unquenchable, and instead of inferring, as
they should, that it is endless, they abandon
their rule, deny the only just conclusion, and
attempt to justify themselves by saying, that
everlasting and unquenchable do not always
denote an endless duration I A servant for-
ever, they very gravely tell us, is a servant
only so long as he lives, and everlasting hills,
are hills which endure only while the earth
exists ! But if they would judge of the mean-
ing of language, when applied to future tor-
ments, by the same rule of interpretation, by
which they conclude that the righteous shall
never lose their seats in heaven, there would
not be an universalist among believers in the
bible. To say, that the wicked shall be cast
into hell, into the fire that never shall be
quenched, is to assert, that a punishment,
112
which, in its nature is capable of endless in-
fliction, shall never cease. It therefore never
will. Were the principle denied on which
this conclusion rests, language must in a
measure cease lo be a medium of thought.
How does this audience know, that the speak-
er is a believer in eternal punishment ? He
has used terms, no more unambiguous than
the sacred writers employ. But you judge of
his meaning, by the same rules, which, when
applied to their language, would lead you to
acknowledge, that future punishment is taught
by them. Should you refuse to admit the
authority of this rule of interpretation, in cases
where future punishment is the subject, vou
would make its endless duration difficult or
impossible to reveal. You can at least ima-
gine that it is eternal, and that God intends
to make it known. But what terms, sufficient-
ly explicit, can he employ ? If he represents it.
under the figure of a fire eternal and unquench-
able, you reply, that temporal judgments
are sometimes thus described. If you will
trifle so egregiously with the plainest r^les of
criticism, with rules, which, in all other cases,
lead you infallibly to correct conclusions, no
revelation on the subject can be made you.
By voluntarily abandoning the only safe guide,
you lose your way and stumble at every
step. The word of God can afford you no
light, you wrest it to your own destruction.
But though it is true that just rules of inter-
pretation decide, that eternal punishment is
taught under the figure of unquenchable fire,
yet a particular examination of the passages
where the expression occurs, will strengthen
the conclusion. To this, your attention is in-
vited. In the third chapter of Matthew, John
the Baptist describes the Messiah in these
terms. '^ Whose fan is in his hand, and he
will thoroughly purge his floor, and gather his
wheat into the garner ; but he will burn up
the chaflf with unquenchable fire." It will not
be disputed, that good men are denoted by
the wheat, and bad men by the chaff". Christ
will gather his wheat into the garner, that is,
preserve the righteous from being lost and
destroyed ; but he will burn up the chaflf with
unquenchable fire or subject the wicked to
ceaseless and everlasting misery. This is the
obvious and incontrovertible sense. For
when it is recollected, that fire is emblema-
tical of punishment, unquenchable can only
signify its endless perpetuity. It is in vain to
11
114
yay, that the lire may be endless, while beings
subjected to its action escape. Believers in
a restoration assume for granted, that a ma-
terial fire is meant, which they contend may
continue forever while its miserable victims
are reprieved. But the language is figura-
tive, being only a forcible mode of expressing
the severity of punishment. What then is the
use of the adjective unquenchable ? It doubt-
less has a significant import. As the punish-
ment of which it is descriptive, is manifestly
to be inflicted after death, it must denote its
endless duration. It cannot mean that the
wicked shall be utterly consumed or annihilat-
ed, for then to be burned up with fire would
convey the whole idea; unquenchable would
be redundant. But the greatest reliance for
the illustration of this language, is placed
upon the passages in the ninth chapter of
Mark, one of which stands at the head of this
discourse. It has already been shown, that
gehenna, translated hell, is the name of the
place of fiiture torment. The fire, which is
mentioned in the text, as never to be quench-
ed, denotes the punishments of that world.
They never terminate. The fire shall never
be quenched. Nor should the other descrio-
115
tion, contained in the text, be overlooked.
"It is better for thee to enter into the king-
dom of God with one eye, than having two
eyes to be cast into hell-fire, where their worm
dieth not,'''' This last expression is likewise
borrov/ed from the valley of Hinnom. There
worms preyed on the bodies of the dead, so
long as they remained, but when they were
enterely decayed, the worms also perished.
But it is not so in hell. Worms shall prey on
the indestructible forms of the wicked forever,
that is, their punishment shall never termi-
nate. Let it not be forgotten in these inqui-
ries, that the worm which dieth not is a figu-
rative representation, and not a philosophical
account of future misery. Dead bodies,
when thrown out to putrify and decay, present
a woful picture of wretchedness and are so
far a striking description of the miseries of
hell. But there is an obvious point of dissi-
milarity, to which the text has reference. In
one case, the body retin*ns to its native dust
and the worm dies; in the other.tlie body is
immortal and the worm which preys on it,
never dies. Since the worm denotes the
wretched condition of the wicked, its death-
less nature signifies that their misery is end-
116
less. Nor is this conclusion removed, by the
passage in the sixty-sixth chapter of Isaiah,
to which Christ seems to have alluded. " And
they shall go forth and look upon the car-
casses of the men, that have transgressed
against me : for their worm shall not die, nei-
ther shall their fire be quenched; and they
shall be an abhorring unto all flesh." This
is said to take place after the conversion of
the world, and appears to be a dramatic
representation of the glorious state of the
church, when it shall be universal, and when
all the enemies of God shall be punished.
The worm that never dies, the fire that shall
never be quenched, are there, also used to
denote the everlasting misery of transgress-
ors.
The remainder of this investigation must
be deferred until another opportunity. Be-
lieving, however, that the doctrine of eternal
punishment is already completely established,
f would add a word on the benevolence mani-
fested by a faithful minister of Christ in the
discharge of this part of his commission. It
is sometimes thought, that they alone imitate
the spirit of our divine master, who conceal
fron) their hearers the awful retributions of
117
eternity. But how difterentis the fact? What
compassion is there in conceahng evils, to
which men are actually exposed and from
which they cannot escape, except by efforts
specially directed to that end ? The dan-
gers which threaten them cannot be avoided,
except through faith in Jesus Christ; but this
they will never exercise, until the law of God
with its terrible sanctions, has been exhibited.
The object of preaching is to restore to loyal-
ty the revolted subjects of God by leading
them to repentance ; which cannot be done
where a knowledge of eternal punishment, the
only proper measure of guilt is withheld and
where a false estimate of character is neces-
sarily made. " They that be whole need not a
physician, but they that are sick." Christ is
nothing to those, who perceive not the sin-
fulness of sin nor their ow^n guilt, nor the im-
minent wrath of God. To such he is no shield
nor high tower nor rock of defence nor ark
of safety. While they deny that the bible sen-
tences to remediless ruin the impenitent world,
they act agreeably to their creed and stand
exposed to the gathering storm, till bursting
forth, it overwhelms them. How can he, who
is ignorant of the sanctions of the law, be
11*
118
convinced of the misery of a wicked state, and
of the peculiar glory of those who have their
fruit unto holiness ? How can he know the
odiousness of sin, how can he have a just sense
of his unworthiness, how can he exalt the
Savior to the first place in his affections, how
can he be rescued from his apostacy and from
the misery naturally incident to transgression ?
Such effects belong exclusively to that law
which converts the soul, which saves moral
beings by fear, which persuades the holy to
remain allegiant and the rebellious to return to
God, and which thus forms the ground and pil-
lar of the divine government. Grateful indeed
should we be, that our danger and way of es-
cape are revealed! We should hear with
deep solemnity those truths repeated from the
pulpit, upon the belief of which depend the
structure of religion in our souls and all our
well grounded hopes of a blessed hereafter.
Could concealment, on the part of the prcacii-
er, render the danger any less real and appal-
ling to his hearers, could he, by persuading
them, that God will not punish the wicked,
reverse the fact, he would have the semblance
of an apology for proclaiming im|)unity in sin.
But ho cannot. Wlule, therefore, it remains.
119
true, that the wicked shall be turned into hell
and all the nations that forget God, it will be
benevolent to warn every man of his exposure
and to persuade every man by these terrors of
the Lord, to renounce his sins and to attach
himself to the cross of Christ.
LECTURE VI.
THE DURATION OF FUTURE PUNISHMENT.
2. Peter ii. 17.
These are wells ivithout wafer^ clouds that are
carried with a tempest ; to whom the mist of
darkness is reserved forever.
That lost men will never be restored to
happiness is apparent from passages which
declare their punishment to be forever., forever
and ever., eternal and everlasting. The corres-
ponding words in the original Greek, are aiofi
and aionios. It will be best to acquaint our-
selves with their general use and import, be-
fore we examine their particular apphcation
to future punishment.
I. ^ion occurs in one hundred and four
passages in the New Testament. Of these
instances of its use, fifty-nine relate to God or
to his kingdom, in such a manner tliat an abso-
lute eternity must be intended. In six ofthc
121
remaining passages, it is applied to future
punishment. There are only thirty-nine, in
which it can be pretended, without begging
the question, that it signifies a limited dura-
tion. If then, the most common use of the
word is to decide its meaning when applied
to future punishment, that punishment is
proved to be eternal. But a just estimation
of the argument to be derived from the appli-
cations of this word, depends upon under-
standing a peculiar sense in which the Jews
were accustomed to employ it. They divided
duration into two periods. The former com-
prehended the time anterior to the establish-
ment of the Messiah's kingdom, the latter em-
braced all succeeding ages. The first of these
periods, called the present aion, was distin-
guished by weakness, vice and misery; the
second, called the aion to come, they supposed,
would be a time of uncommon prosperity and
peace. In one or the other of these senses,
it is used in nearly all the thirty-nine passages
mentioned above. The following are fair
examples. "• But he shall receive an hundred
fold, now in this time, houses and brethren
and sisters and mothers and children and
lands with persecutions ; and in the world to
122
come, (the aion to come) eternal life.'- " Who
shall receive manifold more in the preisent
time, and in the world to come, (that age
which succeeds the judgment) life everlast-
ing.*' '*The enemy that sowed them is the
devil, the harvest is the end of the world, (of
the present aion) and the reapers are the an-
gels." '' For Demas hath forsaken me, hav-
ing loved this present world,'" or the vain and
transitory things of the aion which precedes
the judgment day and the complete estabhsh-
ment of the Messiah's kingdom. " Now all
these things happened unto them for exam-
ples, and they are written for our admonition,
upon w^hom the ends of the world, (of this
aion or order of things) are come."
It is natural and important to inquire, how
the Jews came to attach this signification to a
word, which properly denotes unhmited dura-
tion. The answer is easy. By dividing du-
ration into two periods, calling one the
present age and the other the age to come,
they do not necessarily restrict either to the
limitations of measurable time. The former
age comprehends the present witii all past
periods, the latter age extends through all
which are to come. One extends from ever-
123
lasting, the other to everlasting — each is a
proper eternity. As, however, aion is the
name of periods antecedent to tfie happy
reign of the Messiah, it often assumes a more
limited sense, being sometimes employed
without reference to the successions of time
for the things of this world, and sometimes for
the period of human hfe. When this use of
the word and its origin are considered, it ap-
pears that the exceptions to its literal import
are very rare. In the instances cited above
of its limited signification and in every other
in which duration is expressed, it might be
translated eternity, ''- Who shall not receive
manifold more in the present time, and in the
world to come (in the eternity to come) life
everlasting." Here, then, I may again de-
mand, if the common use of a word is to de-
cide its meaning in its particular applications,
whether eternal punishment is not taught in the
following and similar passages. '• These are
wells without water, clouds that are carried
with a tempest, to whom the mist of darkness
is reserved forever.''^ The evidence on which
the question is to be decided, is tliis ; — j^ion is
used two or three times for the universe and
several times for the things of this world. In
121
these cases it does not express duration, ei-
ther limited or eternal, and consequently does
not assist us in determining its meaning when
it relates to time. In several instances, it ei-
ther denotes the periods which precede the
establishment of the Messiah's kingdom or
those which succeed, both of which extend
through immeasurable or eternal duration. In
all the remaining instances of its use, except
six in which it is applied to future punish-
ment, it relates to things which by the admis-
sion of all christians are endless. According
to its common acceptation, therefore, it is to
be translated forever and so understood when
future punishment is the subject of affirmation.
To this convincing view of the subject an
additional consideration is to be added ; for
the case has not been stated in terms so favor-
able to the doctrine of eternal punishment as
it should be. Whenever aion has reference
to future punishment, it is put in the accusa-
tive case and governed by a preposition signi-
fying ^^/o." In such places, it is necessarily
translated, to eternity or forever. Fifty-nine
of these are undoubted instances of an endless
sense, and the remaining six relate to future
punishment, which, so far as common use is
12,)
concerned, is proof that they too denote
eternal duration. Such is the state of the ar-
gument in favor of eternal punishment, from
the general use of aion. An examination of
the passages, in which it occurs, shall now be
attempted, for the purpose of showmg that
there is no occasion for assigning it a mean-
ing foreign to its original and common import.
One of these passages has just been quoted
and needs no comment. The second, you will
find in the epistle of Jude. '^ Raging waves
of the sea, foaming out their own shame,
wandering stars, to whom is reserved the
blackness of darkness /orei^er." This is said
of false professors, men of very flagitious lives,
who crept into the primitive church and be-
came the authors of great abuses. It is un-
deniable from the nature of the imagery em-
ployed, that their utter and remediless ruin is
predicted. The passages next to be cited are
in the fourteenth, nineteenth and twentieth
chapters of the Apocalypse of St. John. '• And
the smoke of their torment ascender h up /or-
cver and ever : and they have no rest day nor
night, who worship the beast and his image
and whosoever receiveth the mark of his
name." ^- And again they said, Alleluia !
12
i2b
And her smoke rose \}\) forever anclevery " AT\ci
the devil that deceived them was cast into
the lake of fire and brimstone, where the
beast and the false prophet are, and shall be
tormented day and inght forever and ever,'"' In
the first instance, the denunciation is directed
against pagan Rome, and the fate of those
idolaters is contrasted with the rewards of
constancy, which the worshippers of the true
God receive in heaven. They are represent-
ed as sufi'ering forever in hell, or as destined
to suflfer through the eternal age which is to
come. The second passage describes in the
same terms the fate of the unbelieving Jews.
In the last, it is said, that the devil shall be
tormented forever and ever in the lake of fire
and brimstone, where are the beast or the
worshippers of idols, and the false prophet or
all the friends and propagators of error.
This is represented as taking place imme-
diately before the final judgment, at the close
of which transaction, whosoever is not found
written in the book of life w ill be cast into the
same place oi torment. The lake o/y/rr there-
fore denotes the punishment which is else-
where denominated kell-fire^ the furnace of
fire, outer darkness and everlasting fire. And
127
what other senrfc can here be attached to
aion, translated forever, but endless duration?
It does not mean the universe, it does not
mean the things of this world, it does not
mean the age anterior to the Messiah's reign ;
it must, therefore, mean that which is to
come, or all future time, for this is its only
remaining signification. The other passage,
in which aion is used in reference to future
punishment, is in the third chapter of St.
Mark. " But he that shall blaspheme against
the Holy Ghost, hath never forgiveness, but is
in danger of eternal damnation." Aion here
occurs in the phrase, '* hath never forgive-
ness." The word, translated eternal in the
last clause of the verse, is aionios. They are
evidently used as synonymous, the sentiment
being repeated for the sake of intensity. But
he that shall blaspheme against the Holy
Ghost, harh not forgiveness /oret^cr, but is de-
serving Oi eternal damnation. That an absolute
eternity is meant, a parallel passage sutfi-
ciently demonstrates by asserting, that such
blasphemers shall be forgiven neither in this
world neither in the world to come. No-
thing now remains, but to sum up the argu-
ment contained in the texts in favor of endless
128
punishment. If the passages themselves are
examined, they lead to the belief thai aion is
used in the endless sense, and if its original
and common import is to be regarded, the
same conclusion is established. Hence it ap-
pears, that lost men will never be restored to
virtue and happiness.
2. Aionios is found in the New Testament
in seventy-one passages. In sixty of these it
is applied, either to God, to heaven, to the
happiness of the righteous, or to the gospel or
kingdom of Christ, in such a manner as must
be admitted to imply an endless duration. In six
of the remaining passages, only eleven in all,
it is used with reference to future punishment.
The other five I shall now transcribe, that
each may judge for himself, whether an eter-
nal duration is not signified. ^^Who hath
saved us, and called us with a holy calling,
not according to our works, but according to
his own purpose and grace, which was given
us in Christ Jesus before the ivor/d began,'" or
from eternity. ^* In hope of eternal life, which
God that cannot lie. promised before the world
hegan^^^ or from eternity. ^' Now to him that
I Timothy, i. 9. Titus, i, 2
129
IS of power to establish you. according to my
gospel, and the preaching of Jesus Christ, ac-
cording to the revelation of the mystery, which
was kept secret since the ivorld began^^^ or from
eternity. ''^Mp^ perhaps he therefore depart-
ed %r a seiPbn, that thou shouldest receive
him/o/ercr.'' Here the apostle has reference
to the relation in which Philemon and Onesi-
mus stood to each other in consequence of
their common faith, a relation which shall
never be broken. '-Of the doctrine of bap-
tisms, and of laying on of hands, and of resur-
rection of the dead, and ofe/e;7?a/judgment," a
judgment the consequences of which are eter-
nal. It may then safely be asserted, that
aionios is never used in the New Testament
except for unlimited duration either past or
future. Unless some reason is assigned for
attaching to it a signification found no where
else, it is to be thus understood when applied
to future punishment. It is natural in this
place to express no small surprise, that it
should so often be asserted both orall v and from
the press, that an absolute eternity is not denot-
ed by aionios. It cannot be shown to have anv
Roman?, xvi. 25. Philemon, 15. Hebrews, vi. Z.
12 *
130
Other sense in the whole New Testament.
This is its universal nieaning, unless it is to be
restricted when employed in reference to the
single subject of future punishment. And is
it credible, that Christ and his aj^stles use it
on all other topics in the endlesH^nse, and in
this alone to express a limited time? This
they must believe, who contend for the restora-
tion of the wicked. If, when applied to future
punishment, it denotes a temporary duration,
the evidence is to be found in the context where
it occurs, or in the nature of the subject itself.
But the subject certainly admits as possible
the doctrine of endless punishment. To an
examination of aionios in this particular ap-
plication, it is now proposed to attend ; which
will show conclusively, that no reason exists
for limiting its signification in these cases.
On the contrary, new considerations will be
suggested for understanding it m its original
and common import. These texts occur in
the eighteenth and twenty-fifth chapters of
Matthew, in the third chapter of vSt. Mark, in
the first chapter of the second epistle to the
Thessalonians, and in the epistle of Jude.
That in Mark was noticed while examining
the passages in which aiun is applied to future
131
punishment. '<• But he that shall bhisphenic
against the Holy Ghost, hath never forgive-
ness, but is in danger of eternal damnation."
In this case, there is not only no reason for sup-
posing that it departs from its usual mean-
ing, but much, on account of the corres-
ponding assertion " hath never forgiveness,"
to conclude, that it is used in an endless sense.
Its import is equally obvious in the following
construction. " Wherefore, if thy hand or thy
foot offend thee, cut them off, and cast them
from thee; it is better for thee to enter into
life halt or maimed, rather than having two
hands or two feet to be cast into everlasting
fire. And if thine eye offend thee, pluck
it out, and cast it from thee ; it is better for
thee, to enter into life with one eye, rather
than having two eyes, to be cast into hell-firer
The two remaining instances in which it oc-
curs in St. Matthew, are still more decisive.
• Then shall he say also unto them on the
left hand, depart from me, ye cursed, into
everlasting Jire^ prepared for the devil and his
angels." Here aionlos may certainly bear
the endless sense. No intimation is given
why it should be limited. " And these shall
go away into everlasting punishment, but the
132
righteous into life eternal^ It is twice used
in this verse, once in reference to the happi-
ness of heaven, and once in reference to the
miseries of hell. The two states are directly
contrasted. These shall go mvay into punish^
ment eternal^ but the righteous into life eternal.
What can be the plea for rendering aionios
in one case in the endless sense, and for
restricting it in the other to finite duration ?
There can be none. The principles of inter-
pretation, on the contrary, require the same
signification in both parts of the antithesis.
So obvious is this, that if it most commonly
denotes a temporal duration, it demands the
the endless sense in this place. It cannot
express in the first clause any thing less tiian
eternal punishment, if it expresses eternal
happiness in the second. The passage in
the epistle to the Thessalonians, is an
equally explicit proof of endless punishment.
"When the Lord Jesus shall be revealed from
heaven, with his mighty angels, in flaming
fire, taking vengeance on them that know not
God, and obey not the •gospel of our Lord
Jesus Christ; who shall be punished with
everlasting destruction from the presence of
tlie Lord, and from the glory of his {)ower,"
133
Nothing requires us to limit the signification
of aionios in this case, rather than in others
where the happiness of the righteous is the
subject of discourse. In the epistle of Jude
occurs the last of these passages. " Even as
Sodom and Gomorrah and the cities about
them m like manner, giving themselves over
to fornication, and going after strange tlesh,
are set forth for an example, suffering the ven-
geance of eternal fire.'' The writer speaks in
the preceding verse of the confinement of the
fallen ano^els in everlastino; chains, and imnix^di-
ately adds: — *'€ven «.«? Sodom and Gomorrah
#### ^^Q gg|. fQi-^i^ [qy ^^ example, suffering
the vengeance of eternal fire." This shows
that the fire, which is declared to be eternal,
or according to the usual sense of aionios
endless, is the fire of hell. As no reason can
be given for understanding it differently, this
sense must be admitted; whence the argu-
ment from the use of aionios appears com-
plete and unanswerable. It can neither be
said, that its common meaning, or the particu-
lar manner in which it is applied to future
punishment allow, much less require it to be
understood in a temporary sense. The con-
elusion is much more irresistible in this case,
134
than when it is drawn from the signification
ofaion, where a contrary use may be pleaded.
But It has been shown, that even in that case
the argument is very satisfactory in favor of
eternal punishment. Nor can the evidence
be diminished, by referring to the prevaihng
notions of the Pharisees and Essenes on the
subject. They believed in eternal punishment,
but Christ did not surely teach it in compli-
ance with their prejudices. Had they been
in an error, instead of affording the sanction
of his authority, he would have warned them
against it. Nor is it satisfactory to say, that
the language is parabolic and must not be too
much pressed; that Christ only means that
men shall be judged and rewarded according
to their works. The language is not pressed^
when it is literally interpreted, especially when
the connexion defines the meaning. VV hoever
then is disposed to admit the declaration of
God as certain evidence, will confess that the
doctrine of eternal pumshment is true.
IV. That lost men will never be restored to the
divine favor appears from many other explicit
assertions. In proof of this, I subjoin the fol-
lowing.
1. '^That which bearcth thorns and briers
135
is rejected, and is nigh iinro rnr?in2: whose
end is to 1)6 hurned/' •• i'or nr.jiv u a k, of
whom I have told you ofieu, and tK^vv tell you
even weeping, that they are the enemies of the
cross of Christ; whose end \s destruction."
"And no marvel; for Satan himself is trans-
formed into an angel of light. Therefore it
is no great thing, if his ministers also be trans-
formed, as the ministers of righteousness;
wiiose end shall be according to thei** works,"
which are surely evil. By such declarations
the final condemnation of the wicked, is as
clearly taught as it can be. Their end is to
be burned, their end is destruction, their end is
according to their works. How then can
their end be salvation ? To say that the end
here spoken of, is not their last end is an as-
sertion without proof
2. " The preaching of the cross is to them
that perish^ foohshness ; but unto us, who are
saved, it is the power of God.* •• A n d
shall utterhi perish in their own corruption."
" For what is a man advantaged, if he gain
the whole world and lose himself^ or be cast
' away.''' " On whomsoever it shall fall, it will
Hebrews, vi. 8. Phillippians iii. 18. 2 Corinthians, xi. 14, 15.
1 Corinthians, i. 13. 2 Peter, ii. 12. Luke, ix. 25.
136
grind him to powder,'''' ''For wide is the gate
and broad is the way, that leadeth to destruc-
tion,'''' " If our gospel be hid, it is hid to them
that are lostr Every reader of the bible
knows how inconsistent such huiguage is with
the doctrine of restoration. To be cast away,
lost, destroyed, rejected, is in scripture always
put in opposition to salvation. But where is
the opposition, if those who perish are to be
saved ?
3. " Wo unto you that are rich ; for ye have
received your consolation,'''' " Son, remember,
that thou in thy life time received thy i^ood
things.'''' " For I say unto you. that none of
those men which were bidden shall taste of my
supper." " He that believeth not the Son,
shall not see life,, but the wrath of God abidsth
on him." " He that is unjust, let him be un-
- just still ; and he which is filthy, let him be
filthy still." How can it be said that the rich
receive their consohition in this life, if they,
are to receive abundantly more in the next .'^
How can it be said of Dives, that he received
iiis good thin<2;s on earth, if he is destined to a
I'ar richer inherilan e in heaven? How can
Matthew, xxi. 44. vii. 1:J. 2. rorinlhiuns, iv. 3. Luko, ti.
24. jcvi, 25. xiv. 24. John iji. 3G. iiov. xxii. ] 1.
137
it be said, that those who refuse the invita-
tions of God to the supper of his Son, that is,
to celestial enjoyments, shall never taste of
that supper, if they are notwithstanding to be
saved ? How can it be said that he, who
believeth not the Son, shall not see life (shall
not enjoy the happiness of heaven) if he is
ultimately to escape from punishment ? How
can it be said, that the wrath of God shall
abide upon him, if it is ever to be withdrawn?
How can the filthy be filthy still, if they are to
become holy and happy? All such declara-
tions it must be admitted, teach eternal pun-
ishment.
This protracted, but I hope profitable in-
vestigation, is now closed. Other things re-
lating to the general subject, are yet to be
considered, but the unreasonableness of ex-
pecting the restoration of lost men to virtue
and happiness, is now made sufiicientiy appa-
rent. Many other passages might be named,
which convey the same unequivocal testimony
in favor of this conclusion, but unless you are
willing to believe the inspired declarations
already exhibited, you will not assent to any
evidence whatever. " And he said unto him;
— If they hear not Moses and the prophets,
13
138
neither will they be persuaded, though one
rose from the dead." Indeed, what more can
you desire ? How various, express and
abundant are the proofs before you ! There
is scarcely any other subject in the bible, so
much noticed, or on which there are such ex-
plicit revelations. Apply the common rules
for interpreting language to the passages
which speak of the duration of future punish-
ment, and the conclusion that it is everlasting,
cannot be evaded. And why do you, my
hearer, refuse your assent to the doctrine ?
You can offer no satisfactory reason. The
bible makes no contradictory statements on
this subject. The evidence already advanced,
is a fair example of the manner in which the
doctrine is treated throughout the word of
God. Why then do you not believe.^ I know
the reason. It is an awful truth. You shrink
from the dreadful necessity of admitting it, as
you would from the sentence of death. You
consequently flatter yourself that it is incon-
sistent with the character of God. But did
you gain such an idea of Him, from his
works and providence.^ How could you.'^
He allows sin and misery to exist in this world.
Judging of what he may do, from what he
139
has done, it is surely not impossible that suf-
fering will never cease under his government.
Where then have you learned that He is
too good to punish the wicked ? God is in-
deed infinitely good — He himself asserts it.
But if you believe this, why will you not
believe when he asserts that the wicked shall
be punished forever? Is one of his declara-
tions more worthy of credit than another ?
But he has never informed you that he is too
good to inflict eternal punishment. You have
not learned in the bible that this is his charac-
ter. Where then did you obtain this extraordi-
nary acquaintance with your Maker ? You
obtained it no where. There is no such God
as your imagination has conceived. The
fact tliat you would save all men of every
description of character, is no evidence that
He will. You would restore your dying
neighbor to health, relieve his wife from the
agony of separation and his children from
orphanage and want ; but the most merciful
God decides differently, and allows disease,
povertv and death to fill the world with tears
and suffering. No benevolent man would be
the author of so much inisery. The unl'miad
knowledge of God enables him to perceive
140
equity, wisdom and goodness in events which
no human being would imagine, without a
revelation, to be either kind or just. Such is
the nature of eternal punishment. It is an
order of God's government inseparable from
the most important interests of his kingdom,
and which he will maintain, however much
the sympathies of our frail and erring na-
ture may revolt at its execution. Why then
do you not credit the frequent and explicit
testimony of his word on this momentous sub-
ject ? What do you gain by your ceaseless
efforts to evade the truth, by your unprofitable
zeal in disseminating error? What advantage
have you even now, in the things whereof you
will one day be ashamed ? I put the question to
excite reflection. The condemnation to which
sin exposes us, may be avoided by repentance.
God has appointed a day in which he will
judge the secrets of men, by that man whom
he hath ordained ; on which account, he com-
mands all men to repent, as an adequate and
indispensable security against the sentence of
indignation and wrath. But he, who denies
the justice and possibility of everlasting pun-
ishment, makes himself ignorant of the nature
and tendency of sin, ignorant of his own cha-
141
racter and of his God ; for he beholds not the
moral image of man reflected from the lake of
despair, and turns not with contrition and gra-
titude to the cross of Christ. The evidence
which he smothers, the light which he ex-
tinguishes, is essential to his pardon and eter-
nal peace. " Consider this, ye that for-
get God, lest I tear you in pieces, and there
be none to deliver."
13'
LECTURE Vll.
THE NATURE OF FUTURE PUNISHMENT.
Matthew xxv. 30.
And cast ye the unprofitable servant into outer
darkness : there shall be iveeping and gnashing
of teeth.
Erroneous views and destructive prejudices
have extensively prevailed in consequence oi
misunderstanding the language of the bible
in reference to future punishment. Are the
wicked to be Hterally destroyed ? is their ex-
istence to terminate with this life ? are their
sufferings merely mental? are they to be
punished in flames of fire? These questions
which have been agitated with much interest,
and which have received various solutions, it
is the design of this discourse to answer.
I. Future punishment does not consist in annihi-
lation. Such a conclusion, the literal import
143
of destruction, of perishing, of perdition, justi-
fies. '* Who shall be punished with everlast-
ing destruction.'' *' And shall utterly perish
in their own corruption." But the express-
ions are figurative. They do not denote an
abolition or annihilation of the soul, but moral
ruin or the destruction of character and hap-
piness. The same usage prevails in all lan-
guages. They are often said to be destroyed,
who are only ruined in reputation, property
and influence. That the literal sens.^ of such
terms is not applicable to future punishment,
appears from the distinctions which are made
in its degrees of severity, and from numerous
expressions which represent lo-t men to be in
a state of conscious existence. It is also found
from an examination of the phraseology in
question, that it is obviously used by the sa-
cred writers in a metaphorical sense. " Whose
judgment now a long time lingereth not, and
their damnation (destruction) slumbereth
not." The apostle refers to a punishment to
be inflicted at the judgment day, when God
will display his indignation by a marked dis-
tinction in its degrees of severity. " But
chiefly them that walk after the flesh, in the lust
of concupiscence and despise government/'
144
Destruction occurs in the same sense in the
ninth chapter of Romans ; — " What, if God
wiUing to show his wrath and make his power
known, endured with much long-suffering the
vessels of wrath fitted to destruction." So
far from rendering his wrath and power con-
spicuous by suspending an act of annihilation,
God would forcibly illustrate both by an im-
mediate execution. But if destruction signi-
fies the infliction of pain, the sense is clear and
impressive. Through the forbearance of God,
the wicked have an opportunity of filling up,
in their voluntary and inexcusable rebeUion,
the measure of their iniquities and of fitting
themselves to be more striking examples of
his displeasure against sin and of his power
to punish It.
II. JVo phraseology of the bible exactly defines
the nature of future punishment. We are not ex-
pressly informed in what it consists. Many per-
sons however consider the language descrip-
tive of the misery of lost men as philosophical
definitions. We find in the history of fanati-
cism, women plucking out their eyes and
cutting off their hands in supposed obedience
to our Savior's command; — ^ If thine eye of-
fend thee, pluck it out, if thine hand or foot
145
oiiend thee, cut it off.' The mind without
training, is prone to stop at the hteral import
of words, and never to take their secondary or
figurative sense. We speak of the future
world in the language of the bible and in the
sense of the sacred writers, not meaning that
hell is hterally a furnace of fire, but only that
its sufferings are intense. The style of the
language however makes the impression very
extensive, that the pains of hell are exactly
such as fire produces. Although our mean-
ing is frequently explained, we cannot always
guard against misapprehension, especially in
the case of transient hearers. Hence the
minds of ignorant men are sometimes embit-
tered against the truth, by the suspicion that
its teachers believe in the existence of a fur-
nace of material fire and brimstone. But
orthodox divines decide unanimously, that no
hteral and precise account of the condition of
lost men is given in the bible. Their reasons
shall now be stated.
1 . Analogy makes it probable^ that the descrip-
tions of future punishment are figurative. Heaven
is a place ineffably glorious and happy. We
are taught its splendor, under the similitude of
a city constructed of the richest materials
146
and in the most magnificent style; and its
amenity, salubriousness and abundance, under
the figure of a garden irrigated by perennial
waters, warmed by a genial sun and yielding
all kinds of delicious fruits. None interpret
the language literally ; no one imagines that
any thing definite is known of spiritual ex-
istence or of the modes of enjoyment in
that world. It is a place of great glory, of
spotless purity and of unsullied serenity and
bliss; but it is not revealed how its inhabit-
ants receive and communicate ideas, how
they pursue pleasing employments, how God
and angels appear in immediate vision. If
you thus judge of the heavenly world, why not
apply the same rule of interpretation to
descriptions of the place of punishment ?
why not regard them as intended to convey
only a vivid picture of misery ?
2. Almost all that is said of future existence
must be in the language of approximation. '^I'he
invisible world cannot be described except by
comparison with things seen. If it is not in
its modes of feeling and acting like what we
here experience, a philosophical knowledge of
it is unattiiinable.
3. The nature of spiritual existence, so far ns
147
it is understood, is inconsistent irifh the literal im-
port of the descriptions of future jnmishment. f)f
the organization oft he soul and of its spiritual
body we know nothing, except that it depends
not on animal attractions or is not subject to
the laws of flesh and blood. This negative
knowledge affords assurance, that the same
modes of pleasure and of pain will not prevail
in both states of existence. Bodies differently
constructed and under the control of different
laws, are not susceptible of the same sensa-
tions from the same causes. Fire occasions
pain by its chemical action in varying or'dis-
organizing the structure of the animal system,
which process cannot be predicated of a
spiritual body which is immortal and conse-
quently indestructible.
4. The same forms of description are employed
in reference to the dead before the resurrection while
in an unembodied state, '* The rich man also
died, and was buried, and in hell he lifted up
his eyes being in torments, and seeth Abra-
ham afar off, and Lazarus in his bosom. And
he cried and said, Father Abraham, have
mercy on me, and send Lazarus that he may
dip the tip of his finger in water and cool my
tongue, for I am tormented in this flame.''
148
Here almost every particular is enumerated^
which eiiters siitotht descnpiionsottuture pun-
ishment. The rich man in hell is represented
as possessing the members, passions and
sensibilities of a matt- rial body and as sub-
jected to the action of a material element.
But he was not m a body, either animal or
spiritual, whence the representation is evi-
dently figurative.
5. If the language of the sacred writers in
reference to the sufferings of hell are literal^ they
are contradictory. This remarkable passage
in St. Mark is inconsistent with itself; — '^ And
if thy hand offend thee, cut it off: it is bet-
ter for thee to enter into life maimed, than
having two hands to go into hell, into the fire
that never shall be quenched : where their
worm dieth not, and the fire is not quenched.''
The points of discrepancy are the worm that
never dies and the fire that is 7icver quenched^
circumstances which cannot co-exist. The
description in the text is equally decisive.
"Cast ye the unprofitable servant into outer
darkness ; — there shall be weeping and gnash-
ing of teeth." This gives a horrible picture
of the lonely and dismal condition of lost men.
But if it is literally true, if they are actually
149
m darkness, liovv can other phraseology ap-
pHed to future punishment be explained ? A
world hghted up by everlasting flames cannot
be a place of darkness. It is thus that we
infer that descriptions of heaven are figura-
tive. In one place God is represented as
dwelling in light unapproachable and full of
glory, and in anothci- as making darkness his
pavilion. These accounts are in the letter
contradictory, but in their real import harmo-
nious. They mean only that He cannot be
seen and fully comprehended. Thus the va-
rious and apparently irreconcilable accounts
which we have of hell, appear perfectly cor-
rect. They are only intended to teach that
the place is extremely miserable and appal-
ling.
III. Although a literal uccouni of the nature of
future punishment is ^ot given, we partly kfiow in
what it consists from the properties of the human
mind,
1 . Lost men will be harassed with discontent.
The love of happiness is inseparable from
their nature. While beholding the blessed-
ness of heaven and feeling a total deprivation
of the means of enjoyment, they will be tor-
mented witii ungratified desire. Dissatisfac-
14
150
tion with existing circumstances and fruitless
wishes for a change which they cannot enjoy,
will keep them in perpetual irritation. There
can be nothing tranquil and serene where
there is nothing to allay vexation, and where
every thing to excite it abounds. To be
where all bad principles, where all unholy
feelings burn and rage without restraint,
where they are all inflamed by a sense of
want, and of ignominy, and by a view of the
blessedness of heaven, in which spirits origin-
ally of a nature like its own are exulting in per-
fect holiness, will deprive the soul of tranquillity
and contentment, and call every angry passion
into exercise. Envy, hatred and revenge,
which were once in their infancy and only
excited at interval, will gather strength from
free indulgence, and ^exasperation from the
poverty and despair of its circumstances. Its
desires can never be satisfied, Us malice never
accomplished, its revenge never satiated.
Such turbulence and dissatisfaction, the re-
ality of which is fairly inferred from the na-
ture of the mind, will undoubtedly contribute
to the miseries of lost men.
2. Recollection ivill awaken the anguish of
nnmtngled self-reproach^ of the most bitter regret
161
atid of biting remorse. The wretched soul will
remember its abused sabbaths, its stifled con-
victions, its broken vows, its vicious practices,
its half formed resolutions of amendment, its
neglected bible and slighted opportunities,
with shame and dismay. Every moment,
which recalls such acts of folly and guilt, will
be replete with anguish. Then light will fall
on each step of probationary existence. Sins
before unsuspected or forgotten, will flash on
the mind. The justice of God will be reliev-
ed from suspicion. The soul will not doubt
that mortal life was short, its joys mean
and its concerns trifling, in comparison
with the interests of an endless existence.
It will stand in amazement at the folly
which for the honor, ease and pleasures of
earth provoked the wrath of God and forfeited
heaven. It will not recall one event or act of
life on which to reflect with satisfaction. The
past will only flash on the mind to keep open
an eternal wound. Endeavor to picture in
imagination a being cut ofl* from friendship,
from peace and pleasant occupation and con-
nned in dismal abodes, with no employment
but meditation on past existence, and that ex-
istence replete with events, at the remem-
152
brance of which he is overwhelmed with
shame, remorse and anguish. Imagine your-
self in his stead, a lonely, blasted, and haggard
outcast, unpitied and unprotected, with no
subject of reflection but the crimes and follies
which have thus reduced you ! W hat could cre-
ate more exquisite suffering than the recollec-
tion of those deeds of madness which drew you
from probationary ground into utter ruin ?
How painful to retrace the steps by which
you approached the gulf of despair ! how
painful to remember duties unperformed, op-
portunities unregarded, proffered pardon of-
ten despised and salutary fears always
quelled !
3. Despair of a better state will deprive the
sufferings of hell of mitigation^ and form one
of its most appalling circumstances. To feel that
their condition is unalterable, their portion
unalienable, that the night of darkness on
which they entered at death has no morning,
that the fire into \^hich they are banished is
unquenchable, that the worms which prey on
their spirits never die, is the dreadful doom
of lost men. Could ages bring them relief,
though wrapt in mantles of woe and lying on
beds of sorrow, they might wait patient) v.
But no such expectation sustains them in the
midst of their miseries. They are no longer
deceived by error, no longer consoled by hope.
They are persuaded of the awful truth ; — as
the tree falls, so it lies. It is impossible for
us to realize this state of mind. To be involv-
ed in wretchedness which we know will never
cease, to see the frown of God, to look back
and forward without fixing on one object to
relieve, and in full expectancy of worse evils, is
hell. In this life we know nothing of it. Here
in the saddest conjunctures, w^hen every friend
forsakes us and every prospect lowers, we
look to all changing time, and hope for succor.
But in hell the storm never clears aw^ay, the
sunshine of prosperity never opens upon the
soul, the expectation of a brighter day is over.
It is not wonderful that in this state of feeling,
the agitated and despairing spirit should ex-
claim ; —
" \Vhicb way shall I fly :
Infinite wrath and infinite despair I
WTiich way I fly is hell, myself an hell; —
And in the lowest deep, a lower deep,
Still threatening to devour me, opens wide,
To which the hell I suffer seems a heaven."
The evil that it now experiences it could
14 *
154
brace itself to bear, but the abysses into
which it must yet descend, the long tracks of
misery it must yet travel, the horrid convic-
tion it must yet so often feel that the work
of destruction is only now begun, makes it
feel that it is indeed in Hell.
4. But there are other modes of wretchedness
which we may justly ascribe to the inhabitants
of that world. The stings of conscience, the
gnawings of remorse, the agitations of pas-
sion, the bitterness of recollection and sicken-
ing despair, are not the only messengers of
wrath to execute the penalties of God's vio-
lated law. Sala7i and his angels and lost men
themselves are the executors of his will. You
might as well look for harmony in the abodes
of maddened insanity, as among spirits infuri-
ated by crime and anguish. If love is the
harmony of heaven, enmity must make dis-
cord in hell. The wicked are selfish ; no law
of benevolence binds them in communities for
mutual benefit, no principles of justice protect
them from mutual aggression. What will not
passion, unbridled and exasperated do among
the miserable victims of despjiir ? When
will the hatred of such beings cease, when
will their conflicts end, when will order be
155
restored where confusion reigns, when
will the tumult and collision of mutual hostili-
ty terminate ? Who could wish a habitation,
who could endure even a visit in that world
of darkness, of despair, and of malevolence ?
5. But the most dreadful circumstance in
the sentence of damnation has not yet been
named. / Tnean the wrath of the Lamb. Con-
scious of having incurred the displeasure of a
just and and merciful being, the wicked must
look at themselves with shame, at each other
with scorn, and to heaven with consternation.
To behold the Lamb of God whom they have
treated with indignity, quitting the mercy seat
and assuming the throne of justice, to behold
a frown where once pity sat, to hear sounds of
vengeance from lips which once uttered love,
and to know that by their own obduracy they
have rendered this change necessary and
just, closes in a most dreadful climax all that
we can positively assert of their miseries.
From the nature of their minds and from the
characters which they sustain, it is probable
that fretful, angry and vindictive passions, pain-
ful recollections, fiend-like animosities, and
heart-chilling anticipations, conscious guilt,
remorse and fell despair, will form part of the
156
degradation and anguish of destruction. By
what other means the soul will be made to
feel the evil of sin, and to deplore its own
perversity, cannot here be ascertained. Nor
could any important object be secured by a
more precise and definite acquaintance with
the modes of future punishment. The design
of revelation is to protect the law of God from
violation. We are therefore informed that
its sanctions are severe. To impress this on
the mind, the most terrific descriptions of the
world of punishment that language aflfords are
employed. But still they may prove to be
only approximations to the truth. By means
as yet unknown the anguish of the soul may
be increased beyond present conception, and
to a degree never expressed in words. Its
distress will certainly equal whatever is im-
plied in lying down in devouring fire and in
everlasting burnings.
LECTURE VIII.
THE JUSTICE OF FUTURE PUNISHMEiNT.
Romans iii. 5.
h God unrighteous who taketh vengeance ?
The conclusions to which we have arrived
in the preceding lectures, are asserted to be
inconsistent with the justice of God. The
grounds on which this opinion rests, shall be
examined after some direct evidence is offered
in opposition to the objection itself
1. Eternal punishment cannot be pronounced
unjust^ because it is impossible to show that the
wicked can be made to submit to the government
of God. None will deny, that so long as they
persevere in opposition to their Maker, their
condemnation is perfectly equitable. It is
only on the supposition that they will imbibe
a better spirit, that their sentence can be con-
sidered too severe. It therefore devolves
158
upon the objector to prove that the sufferings
of hell are disciplinary, and better adapted
than any means here enjoyed to subdue the
heart to the love and fear of God, and that
this will actually be the effect. This he can-
not do. So far as we understand the tendency
of punishment, it affords no reason to expect
repentance after death. The soul is never
terrified into obedience. It is indeed often
iniuced to seek security by the apprehension
of danger. But though there may be a com-
mencement of serious solicitude and inquiry
in consequence of the threatenings of God
against transgressors, there never was and
there never can be a mind softened and sub-
dued by fear. If a person finds himself sub-
jected to excruciating sufferings, and involved
in the fear of greater in consequence of his
sins, his heart rises against God, he feels
indignant that he should be so severely,
and as he thinks, so injuriously treated.
However powerful may be his convic-
tions of guilt, and however real the dan-
ger may appear, it is not till he has seen
the Lamb of God, that the stubbornness
of his mind begins to yield. He must have a
view of the love and compassion of Christ,
159
before he will humbly acknowledge his sinful-
ness and accept of mercy. We know from
these facts, that persons dying in their sins
will have no more disposition to repent after-
wards than they had in this life, nor probably
as much. They may then feel what they here
anticipated, with as little beneficial effect, and
with more virulent opposition. Their sinful
preferences will probably continue with una-
bated strength through every step of existence.
It would be of no avail to proflTer them pardon
under the condition of reconciliation to God
with which they will never comply. But
can that punishment be otherwise than just,
which is rendered necessary by the obstinate
perversity of the sufferer ?
2. Eternal punishment cannot he pronounced
unjust^ since it is impossible to shoiv^ that the inter-
ests which sin tends to destroy and which such a
penalty alone can prAect^ are 7iot of corresponding
importance. The punishment which God inflicts
is always exactly proportioned to the guilt
of the sufferer, which is ascertained by the
damage done to the universe by transgression.
We have no measure of the evil of sin, ex-
cepting so far as we are acquainted with the
interest which it threatens to annihilate.
\
160
But it is impossible to decide, that these in-
terests are not of a nature to justify eternal
punishment, and that their protection does
not demand it. The welfare of the universe
is to be principally considered, in all the mea-
sures of the divine sovereignty. Minds little
accustomed to think, do not always perceive
how essential it is to intelligent creatures at
large, that transgressions be noticed by ex-
emplary punishments. Moral beings are so
under the control of what they consider desira-
ble or otherwise, that unless the apparent
value of unlawful pleasures is overbalanced by
penalties against them, they will transgress.
How unsuccessfully would God endeavor to
secure their obedience were they left without
one personal inducement to keep his com-
mandments ! Had the sanctions of the law
never been executed, the rebellion which is
now limited might have become co extensive
with the rational creation. We may confi-
dently assert, that no reformation would take
place, that where apostacy once began it
would be perpetual. Not an individual could
be redeemed by Jesus Christ, for no one would
acknowledge his guilt, no one would feel his
necessities, no one would sue for mercy.
Itii
Since disobedience to the law of God is
destructive of such incalculable interests,
producing of itself everlasting degr dation
and misery, and threatening to carry ruin
throughout the universe, it seems indubitable
that eternal punishment is only an equitable
vindication of the law. The objector will
certainly find it a fruitless attempt to show,
that sin does not tend to destroy a greater
degree of happiness, than is sacrificed in the
eternal misery of incorrigible otfenders. If by
breaking the laws of God, we endanger inr
terests which are more valuable than our in-
dividual happiness, and which eternal punish-
ment can alone secure, sin merits such a
penalty. This supposition cannot be shown
unfounded, and consequently it is impos-
sible to pronounce the doctrine which we
have established, untrue.
3. Eternal punishment is just ^ because God will
execute it. It is on this ground that the apos-
tle replies to the interrogation ; — ^- Is God un-
righteous, who taketh vengeance.'^ God for-
bid, for how then shall God judge the world."
He assumes it for granted, that the wicked
will be punished. The obvious inference is
15
162
that they deserve it. Men are apt to reason
differently. Because God is just, they infer
that he will not punish. The apostle, on the
contrary, concludes from the righteousness of
God, that the punishment which he has
threatened, and which he will inflict is just;
and this undoubtedly is the only correct mode
of reasoning. We cannot tell what God may
justly do in relation to human wickedness, un-
til he reveals his own determination. The
excellence of his character is so undoubted
that whatever he informs us will be his
conduct, we must conclude is fit and equita-
ble.
The objection to the doctrine of future
punishment, founded on the justice of God,
is therefore untenable. It cannot be proved,
that lost men will repent or that they are un-
deserving of eternal punishment, while the
declaration of God, that they shall sufler thus,
is a positive proof of its equity.
It only remains to examine the grounds on
ivhich the objection : ests^ and from which it re-
ceives its plausibility.
I. // is urged as an act of injustice to punish
those who never consented to be put on trial, l^ut
is this true ? Is consent necessary to the e\-
163
istence of obligation ? The child is bound
to obey its paienis, thoiigli it never assumed
the obligation by voluntary agn^enient. Men
are often laid under obligations of gratitude
by benefits which were conferred without
their request, and without the possibility of
avoiding them. Even those who assert
as an objection to eternal punishment, that
they were put on trial without their con-
sent, admit that they owe certain duties
to God, as love, adoration and gratitude.
But whence does this obligation arise
and on what is it founded ? Did God con-
sult us, whether we would be objects of
his peculiar regard and munificence ? Did
we consent to be born under happy auspices,
in a christian country, in a land of freedom
and in an age of peculiar light? or were any
of our ordinary blessings proflTered and accept-
ed, before we were under obligation ? Cer-
tainly not. On their own principles then, the
argument of these men fails. If we are with-
out our consent under obligations to serve
God, we are responsible, and obnoxious to
punishment for disobedience.
11. Tlie manner in ivhich sin found entrance
into the tvorld through M^m^ is represented to be
164
inco7istste7it with justice in the punishment of his
posterity. It is true that we stand related to
our first parents in a sense which effects our
dearest interests. '^ By the offence of one.
judgment came upon all men to condemna-
tion." But God has not treated us unjustly nor
unkindly. On the contrary, by passing the
sentence of condemnation which Adam in-
curred upon the whole race, He opened the
way for introducing the plan of redemption,
and for placing mankind in a better condition,
than that which was forfeited by the first of-
fence. This position appears with high pro-
bability to be true, from the following con-
siderations.
1. The posterity of Adam are in a condition
preferable to that ivhich they lost by his offence.
At first his circumstances appeared fair and
promising. He was the friend of God. The
garden was fitted up for his residence with
every thing to regale his senses, enlist his
mind and delight his heart. He had nothing
to fear, except the slight temptation which
was to test bis obedience. But amid all this
display of his Maker's power and goodness,
he fell. At the very moment when he was in
the lull enjoyment of his dominions, and per
haps in sweet converse with heaven, the
tempter was laying a plot to beguile him. Thje
trial proved fatal. The experiment however
was a fair one, and shows that it is infinitely
dangerous for a being like man, to be placed
under a system of mere law. Now though
we are in danger, we are not in despair. But
had we been left under law, and exposed in
the same way that Adam was, being in no
more eligible circumstances and having no
more power of resistance, we should have
sinned without the least prospect of escaping
the execution of justice. We should have
been cast off like the fallen angels. No invi-
tation of mercy would have reached our
ears, no blood would have washed away
our guilt. The condition, therefore, which
Adam occupied and which we lost by him,
was one of greater danger than that in which
by the sacrifice of Jesus Christ we are now
placed.
2. A state of trial under a system of mere laiu^
such as the angels and our frst parents experienc-
ed^ is never so desirabk as one under a system of
grace.
In the former case, a single offence is fatal,
in the latter, the vilest offender can escape.
166
And even supposing it possible, that he who
is under law may never sin, while he who is
under grace has already done it, the condition
of the latter is most to be desired. He has
only to comply with the terms of the covenant
of grace, which terms must from the nature
of the case be possible, and the deadly conse-
quences of his sin are at once averted. But
when one under mere law offends, he is left
without hope. Nothing can save him. If,
therefore, it is possible, especially if it is pro-
bable, that he will sin, his condition becomes
inconceivably more dangerous than that of
the actual sinner, to whom pardon is proffer-
ed. Adam, created in the moral image of
God, and for sometime obedient, at last fell,
and had it not been for grace would have
perished; but Enoch, made in a fallen state and
guilty of actual sin, walked by faith and was
not, for God took him. I know, indeed, there
is great danger of perishing, even where grace
abounds. I only contend that the prospect
and entire opportunity of being saved, is to be
preferred to a state of probation, where diso-
bedience is possible and always fatal. This
o[>portunity every man under the christian
dispensation enjoys, but when put on trial
167
with this condition — do and hve, disobey and
die — he might by some sudden attack of the
enemy be cast from the happy kingdom of
God into remediless ruin.
3. Had ive sustained no moral relation to Mam
and received from him no bad influence ivhatever^
we should have been exposed to sin and probably
should have fallen.
Perhaps Adam only fixed the seal of cer-
tainty to what was otherwise highly probable.
If this can be proved, it will be evident that
Christ has advanced us to a condition vastly
more to be desired than that which we lost by
the common parents of mankind. By assert-
ing it, I know I take a bold position. Some
have even supposed, that had Adam remained
obedient when tempted to eat the forbidden
fruit, both he and his posterity would have
been confirmed in a state of holiness. But
this is a gratuitous supposition. It is not
taught in the word of God, it is totally without
support. True, the moral powers gain strength
by exercise, and as far as Adam himself was
concerned, an act of obedience would aflTord
evidence of his continuing loyal. But no such
influence could reach his posterity. Besides,
the whole analogy of providence is against
168
this hypothesis. Adam was put on trial for
himself, Eve for herself, angels for themselves,
and wc for ourselves. We know of no moral
agent, except God himself, who has not
been tried. Even Christ was in all points
tempted like as we are. Indeed, I know not,
that trial is separable from the moral agency
of creatures. Place a being in circumstances
where he never has the slightest incitement to
evil, where either he has not the ability or the
opportunity to choose what is wrong, and his
conduct will be destitute both of praise and
blame, neither an object of censure nor com-
placency. Hence we must have been put on
probation and by our own choice have de-
termined for ourselves the question of happi-
ness or misery. Indeed whatever evidence
this subject admits, is entirely in the face of
the idea of confirmation in holiness extended
to us in consideration of another's obedience.
But that we should have probably fallen,
though vmaffccted by Adam, may be gather-
ed from several independent facts.
God has given evidence^ that he considers the
fall of Adam as a fair trial of what might be ex-
pected from his descendants should each act for
himself.
169
As soon as Adam sinned, both he and his^
posterity felt the rigour of the law. The gates
of paradise were closed against the whole
race. The procedure is no more directed at
him than at his unborn and unoflending off-
spring. When he fell as the fact declares,
all fell. But how does this consist with the
justice of God ? Plainly, because the fate of
Adam w^as indicative of what would happen
to all men, when in no more favorable circum-
stances and endowed with no superior pow-
ers. But God had done all for him which he
wisely could do, and of course as much as he
could do for other men. " What could have
been done more to my vineyard, that I have
not done in it?" The result of this trial,
however, was bad. Instead, therefore, of
subjecting us to the same fatal ordeal, God
passes the sentence of death upon us as well
as upon him. But the justice of this proce-
dure rests here, that Adam's trial is a fair ex-
periment for us ; that he did as we should
have done, and therefore completely decided,
what that would be. So God considered it,
HiS treatment of the affair corresponds with
such a supposition. To this it may be added,
thMt we should have been more powerfully tempted
170
ivith less power of resistance than Adam had.
The truth of this may be disputed. 1 would
by no means afhrm it as demonstrable. Were
it so, no doubt could remain, that all men
would have sinned even in paradise, and unaf-
fected by their progenitors. The philosophy
of the mind makes it certain. But the argu-
ment which may be stated, is plausible, if not
entirely conclusive. The temptation of Adam
was a w^eak one. He took the forbidden
fruit to gratify an idle curiosity, not to satisfy
his necessities. He was in the midst of abund-
ance. It is, too, so far as we know, the only
form of temptation with which he was ever
assailed. Compare his case in this re-
spect with what, without theorizing, we may
suppose to be true of his posterity. They
were soon to be subjected to the trials which
result from a dense population whose interests
might clash, to circumstances where every
passion of animal nature and every power of
the soul might be attacked as inlets of vice.
It would be hard to conceive of a case, in
which they would be less forcibly tempted
than Adam was. These appeals, too, would
be almost as various as the objects and events
tvliich caught their attention. If the first in
171
citement to sin did not succeed, the second
or the thousandth might; if an appeal to tliat
passion failed, an appeal to this might drown
the soul in perdition. In regard to our power
of resistance compared with Adam's, it is
absolutely demonstrable that it would have
been less. He was created a man, capable of
governing the lower creation, of fulfilling the
duties of domestic life, of knowing God and
engaging in his service. All this he actually
did. His habits of obedience, his acquaint-
ance with the pleasures of devotion, all that
he had felt and done, volunteered to sustain
him in his integrity. We on the other hand
are created infants,^ without knowledge and
without the advantage of fixed principles of
virtue and of cuhivated piety. Our minds
are as fragile as our bodies. We have for a
long time, little discrimination, little reflection,
little caution. We are exposed to do wrong,
long before we are capable of realizing any-
thing like the extent of the consequences.
All this is true, even had Adam remained
obedient. The conclusion is obvious. We
should have been eminently exposed to fall
although uninfl.ienced by him. It will be difli-
cult for anv one to show, that all of us would
172
not ultimately have perished without relief,
had It pleased God to leave us unrelated to
Adam and to Christ, uninjured by one and un-
aided by the other. The argument is this.
As God by his procedure with us has shown,
that he considers Adam's conduct as a fair
criterion of what ours would have been, and
as the philosophy of the mind leads to the
same conclusion, a great portion of mankind,
if not all, would have sinned. All would have
been exposed, and those who once fell lost
forever. It follows, that the evil done us by
Adam is trivial in comparison with the bless-
ings which Christ has purchased with his
precious blood. God has treated us kindly.
He allowed Adam's fall to stand as ours, that
he might avert the miseries which he foresaw
we should otherwise bring upon ourselves,
that he might introduce a system of grace and
proffer pardon to all mankind. It was his
design to offer mercy to all, to make salvation
a thing optional with those who he saw would
otherwise be irretrievably ruined.
4. There are strong reasons for believtns^^ that
redeemed men will be much happier than they
would have been, had thrij never singled. That
they will have emotions, which grow directly
17 3
out of their relation to Christ and which are
of the most delightful kind, no one can doubt.
They will also have views of the charac-
ter of God, peculiarly clear and peculiarly
pleasing.
On the strength of the preceding considera-
tions, may it not be confidently asked ; — how
can an objection to the doctrine of eternal
punishment be drawn from the manner in
which sin has been entailed, through the
apostacy of the first man, upon his descend-
ants ? So far from being injured by such an
arrangement, it becomes the means of our
greatest benefit, so far from perishing on this
account, it lays a foundation for the salvation
of myriads of otherwise degraded and misera-
ble sinners ; so far from its being unjust to
punish the guilty under such a system, it will
aggravate the condemnation of all who do not
reform.
HI. Eternal punishment is represented to be un-
just, because Godkneiv what characters nun would
sustain before he created them. This objection
proceeds on the false supposition, that the
foreknowledge of God is inconsistent with
human accountability. Were it so, it would
be impossible for him to create a moral agent
16
174
or to require the homage of any creature.
But the persons, who offer this objection, ad-
mit the existence of obligation and of respon-
sibihty on the part of man, and the consequent
sinfulness of the disobedient. They admit that
transgression deserves punishment But how
does this admission harmonize with the rea-
son which they assign for not believing in end-
less punishment ? If notwithstanding the fore-
knowledge of God, men expose themselves by
sin to the vengeance of heaven, how does it
render the eternal duration of punishment in-
credible ? It certainly does not, unless it can
be shown that the foresight of such tremend-
ous consequences, would have suspended the
act of creation. But who knows, that the
system of things which God has preferred to
every other, does not contain these conse-
quences as necessary constituents, while at
the same time every other possible plan is at-
tended by worse results ? If such is the fact,
a foreknowledge of evils as great as are ex-
perienced can be no reason for refusing ex-
istence to the sufferers; for in that case God
could not bring into being that system of things
which supplies the greatest sum of happiness
and which produces the least comparative
175
evil. This objection, therefore, like the pre-
ceding, is unsiistained and groundless.
IV. It is urged against the justice of eternal
punishment^ that even the most wicked men per-
form some actions ichich God has promised tj re-
munerate. This objection results from ignor-
ance of the extent and spirituality of the di-
vine law. The love of God is the ruling mo-
tive in all actions, which are approved and re-
warded. They are consequently peculiar to
men of piety. " So then, they that are in the
flesh cannot please God." " Without faith it
is impossible to please him." ''•The carnal
mind is enmity against God ; for it is not sub-
ject to the law of God, neither indeed can be."
Christ frequently declares, that whosoever
confers the least favor on his disciples, be-
cause they are such, shall in no wise lose his
reward ; implying, that the actions which he
approves, spring from religious motives, and
are expressions of a pious heart. According-
ly in an account of the last judgment, he de-
nies, that those on his left hand had ever per-
formed any acceptable service, because their
deeds of charity were not dictated by affec-
tion to him. " Inasmuch as ye did it not
to one of the least of these (my brethren,) ye
178
abstractly considered, but on discovering an
agreement between the heart and the require-
ments of the bible. Unless an expectation of
heaven is thus sustained, the benevolence and
justice of God, are attributes full of terror.
They make punishment the inevitable result of
an unholy and impenitent life ; they extinguish
all hope, and fill the world of despair with
weeping and gnashing of teeth. No madness
on earth surpasses that of the unbeliever, who
flatters himself with anticipations of heaven.
God is just and good, therefore he will by no
means clear the guilty. His attributes are
pledged to maintain his law, and to protect his
obedient subjects by the exemplary punishment
of transgressors. There is nothing in his cha-
racter which can afford them the least prospect
of happiness, unless they become reconciled
to him. Be not deceived. To live in hope of
salvation without repentance and faith, is an
act of desperation. Abandon your fallacious
expectations before they abandon you, aban-
don them before the time elapses in which you
may obtain that hope wiiich is an anchor to the
soul, and before you awake to the horrors of
irretrievable disappointment. Then even the
divine goodness will be more bitter than
i79
death. The goodness of God ! were it not
for that blest attribute, hell might ahnost pul
on colors, and deck itself in habiliments of
festivity. It is that which fastens on the vic-
tim of his own crimes, and eats hke the never
dying worm, and keeps in sensitive action, in
keen torture, every fibre of feeling. It
flashes on the mind the intense light of convic-
tion, and wakes the peal of that heavy artillery
of vengeance, which drives the spirits of
lost men from the presence of a holy God. It
stands to sanction and enforce the stern de-
cisions of justice. Then too, corruption of
character, become complete, will lay a founda-
tion for unmittigated and endless anguish.
Every lost soul is like the confirmed and irre-
claimable victim of intemperance; the lamp of
reason extinguished, the sensibilities of the
heart chilled in eternal death, the will bent to
a perverse and unconquerable purpose, the
taste most impure, the passions most turbulent
and vile, the appetites most base and insatia-
ble, and all the issues of the soul abominable
and foul : there is no spring of reformation
that can be touched, no water of purification
that can suffice, no restorative which can al-
leviate. Behold how the disease has insinuat-
ed itself into the fountains of his being, cor-
176
did it not to me." The reason is, that ac-
tions, which flow from the instincts of our na-
ture, from the laws and customs of society,
and other causes distinct from an intention of
serving God, are destitute of an essential
property of true obedience. The commands
of God may be obeyed in their letter but not
in their spirit, without a wi&h or expectation of
gaining his favor, and without affording a sin-
gle expression of attachment to him ; as a
man may accidentally do the will of another
for whom he has no regard, and of whom he
has even no knowledge. But there is no
obedience in such acts — there is no design of
pleasing God, and no satisfaction in the pros-
pect of serving hinf> : in consequence of which,
the most amiable actions are destitute of that
"holiness, without which no man shall see
the Lord." Unbelievers do nothing which
entitle them to the promises, or which is not
justly disregarded in the decisions of the last
tribunal, since they never act with a design
and expectation of finding happiness in the
service of their Maker.
V. It is urged against the justice of ctenmi pun-
ishment, that it makes a greater ilifference in the
allotments of men than their slight varieties of
i77
character justify. But it should be remember-
ed, that none are saved because they merit
the distmction, that none are acquitt d except
through faith in Jesus Christ and in virtue of
his intercessions. AH men deserve eternal
punishment. Those who renounce their sins,
submit to the government of God and accept
salvation, are advanced to unmerited honor
and blessedness, while all others by rejecting
these good tidmgs, exclude themselves from
heaven. The mercy of God in saving the
penitent, does not make the punishment of
the impenitent unjust, but renders its equity
more conspicuous by showing that salvation
was proffered to all mankind.
From the justice, thus made apparent in
the eternal condemnation of the finally im-
penitent, [ have one inference to make.
Tkat hope of heaven^ ivhich is not sustained
by a fair comparison betiveen the heart a}td life^
and the conditions of salvation^ is altogether falla-
cious. Were man blameless, he might claim
exemption from punishment, but having once
sinned, it is impossible for him to escape ex-
cept by complying with the terms of the gos-
pel. Every well founded hope, therefore, de-
pends, not on the justice and goodness of God
180
rupting all the actions of life, making him too
wretched to repress his agony, and too degrad-
ed to desire reform ! Turning from this horrid
representation of all who reject the gospel, be-
hold him who died in the faith. Sin has no long-
er dominion over him. There is nothing now to
clog his wings, nothing to weary his mind, no-
thing to mar his joy. How honored by the pres-
ence, how blest in thelove of Christ ! The God-
head smiles upon him ! he wears a crown of re-
joicing, he holds the insignia of victory, he sings
a new song ; — worthy is the Lamb which was
slain ! With these descriptions, the reality of
one of which we must shortly be, I entreat
you to abandon those hopes of heaven
which are not founded on a fair comparison
of your hearts with the conditions of salva-
tion. Rely no longer upon those attributes of
God, which instead of affording you protection
will make your misery certain and tremendous.
Expect pardon without repentance, and you
will soon awake to the appaUing truth, that
you disbelieved the plainest declarations of
God ; you will awake, but it will be to an una-
vailing wakefulness, in circumstances where
repentance itself can bring no relief, a cry for
help no remedy, in circumstances of unknown
anguish, of irrepressible bursting agony.
«^:r f;g%ft:s^?y"'*''™'^'-34c
TO
LOAN PERIOD
LIBRARY US
This book is d ue before closing time on the lost dote stomped \
PMP A^TAMPED BEL OW
FORM NO. DD6A
UNIVERSITY OF CALIFOR
BERKELEY, CA 9
m
CDM77t.0M37"
UNIVERSITY OF CALIFORNIA UBRARY
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