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JESUS CHRIST
“All the wicked will he destroy.”- Ps 145:20.
HE
various errors existing in the household of faith in reference
to revealed truth, evincing our imperfection, the force of
prejudice, the efforts of erroneous education, the slothfulness
of the mind, and the want of moral courage, are truly
lamentable. We honor our Father in heaven and worship him
acceptably, only so far as we have right conceptions of his
character, his government, and his purposes. He must be
worshipped “in spirit and in Truth.” Not in spirit only, but in
truth. If we believe that God will reward or punish men contrary
to his own truth, we dishonor him, notwithstanding we may, like
Peter, intend to show him our sincere regard. As truth and the
glory of God are inseparable, it is palpably deceptive to
imagine that we glorify him by any opinion of conformable to
truth. This every christian will acknowledge. Yet in our
researches after truth, we are often biased by our own
preconceptions of what is most consistent with the divine
perfections and government, and rest in opinions, founded in our
own fallible and prejudiced reasoning about what God must do,
instead of believing his own declarations of what he will do.
In our study of the oracles of divine truth,
the adoption of correct principles of interpretation, is of
essential importance. Without this our appeal to the word of God
may only serve to confirm us in error. The obscurity in which
the plainest testimony of divine truth has been enveloped by
unwarrantable principles of mystical interpretation, can only be
dispelled by explaining the language of the Bible, as we do that
of other books. A strict adherence to this obviously correct
principle, connected with a humble dependence on the promised
spirit of truth, will happily diminish the diversities of views
and contentions now existing in the family of the redeemed.
The writer would ever duly appreciate the
respectful regard, and holy fellowship of his beloved brethren
in the Lord. As that regard, and fellowship however, is valuable
only so far as it is consistent with truth, he dreads a
deviation from its holy principles, far more than any transient
humiliation, obloquy which may result from his association with
those “eccentric” opposers of the traditions, which make void
the doctrines and commandments of the Holy One, who are ever
charged with bringing “certain strange things to our ears.” Ac
17:20.
FUTURE PUNISHMENT
“MAN giveth up the ghost and where is he?” In
vain has human reason exercised its utmost powers to answer this
question of deep and thrilling interest to the intelligent mind.
Philosophy has speculated and conjectured, but “the world by
wisdom knew not God,” or his purposes. The all-absorbing
queries, “how can man be just with God?”-what will be my future
destiny? have been proposed in vain by the departing agonizing
spirit, to the wisest minds unillumined by celestial truth. From
that truth the desired information beams forth in characters
plain and decisive. “The wages of sin is DEATH, but the gift of
God is ETERNAL LIFE through Jesus Christ our Lord.”“ Blessed be
the God and Father of our Lord Jesus Christ, which, according to
his abundant mercy, hath begotten us again unto a lively hope,
by the resurrection of Jesus Christ from the dead, to an
inheritance incorruptible and undefiled, and that fadeth not
away, reserved in heaven for you,”&c.
The fountain of life has not been opened by
divine love for a rebellious world; its healing streams are
flowing free and ample as the fluid which is essential to
physical vitality. “Ho, every one that thirsteth, come ye to the
waters.” But alas! the same vile spirit of rebellion which has
contemptuously resisted the righteous claims of the law of
nature, and the revealed precept of perfect love, has displayed
more clearly and fully its dire depravity in turning away from
him who speaketh from heaven in the most affecting accents of
divine compassion and mercy. Our present object is to inquire,
with holy reverence, respecting that “sorer punishment” which
awaits those, who, by impenitence and unbelief, tread “under
foot the Son of God,” and count “the blood of the covenant
wherewith he was sanctified an unholy thing.”
The testimony of man is that the wicked shall
be punished with everlasting existence in misery. The testimony
of God is that they shall be punished with everlasting
destruction. - 2Th 1:9.
Whether the common opinion that all men are
immortal is true or false, it must certainly be admitted that it
is illogical to infer such an opinion, as some do, from the
simple fact of their possessing a rational and intelligent
nature. A created being is necessarily dependent on his Creator
who is perfectly “able to save and to destroy.” He “only hath
Immortality.” 1Ti 6:16. The Son of God himself, who is the first
born of every creature, and approximates the nearest to the
eternal I AM, declared, “I live by the Father.”
Nor is such an opinion any more correctly
inferred from the fact that immortality is an object of
universal desire. We may as well infer the doctrine of universal
salvation from the same premises. Is the desire of possessing an
object proof of its actual attainment? Must not the punishment
of sin necessarily consist in the loss of something desired, and
in the endurance of something dreaded?
But what saith the Scriptures? In vain do we
search for a single inspired declaration, that man, in the
general, is immortal. The contrary is revealed. “Shall MORTAL
man be just with God?” Job 4:17. He is here represented as
mortal; without any distinction of body, soul or spirit. It is
true, that in the scriptures, the term “mortal body” is used.
But it is to be observed that it is used only in reference to
the saints to whom eternal life is given by Jesus Christ through
faith in his name. If the soul or spirit of man in general, or
man in general, is, in a single passage declared to be immortal,
then must we indeed conclude that when he is called mortal, his
body only is intended. But surely the fact that the body is
mortal, is no proof that the soul is immortal. Of the saints it
is said “the body is dead ( i.e., must die) because of sin, but
the spirit is life (why? because it is naturally immortal?)
because of righteousness”-i.e., “ the righteousness of God which
is by faith of Jesus Christ.” Ro 3:22. Man’s life, without
reference to any distinction between body and spirit, was
originally suspended on his obedience. “In the day that thou
eatest thereof, thou shalt surely DIE.” There was not indeed an
immediate execution of the penalty. All who admit that the death
of the body, or punishment of a future state, was intended in
the penalty, must admit that the whole of the penalty was not
immediately executed. But if God consistently with his word,
could postpone the execution of any part of the penalty, he
could, if he pleased, postpone the execution of the whole. A man
judicially condemned to die, is considered as dead. Thus the
Apostle said to his brethren, “the body is dead, ‘’ i.e.,
condemned to die.
The discerning mind, unbiased by human
tradition, must perceive that in the sacred oracles, immortality
is revealed, not as an object that all possess, or will possess,
but as an object to be sought after and obtained by faith and
“patient continuance in well doing.” Ro 2:7. What prophet or
apostle “moved by the Holy Spirit,” ever told men that they have
immortal souls or deathless spirits?
REASONS FOR DISSENTING FROM THE OPINION
THAT FUTURE PUNISHMENT WILL CONSIST IN ETERNAL LIFE IN MISERY.
1st. Because it is a violation of the penalty
which God has annexed to the transgression of his holy law. This
penalty is plainly and positively revealed to be, not eternal
existence in misery, but DEATH. “In the day thou eatest thereof
(i.e., of the forbidden fruit) thou shalt surely DIE,” or,
“dying, thou shalt DIE.” Ge 2:17. “The soul that sinneth it
shall DIE.”- Eze 18:4. “The wages of sin is DEATH.” Ro 6:23.
“Sin, when it is finished, bringeth forth DEATH.” Jas 1:15.
“They that commit such things are worthy of DEATH.” Ro 1:32.
“Why will ye die?” Eze 18:31. “He which converteth the sinner
from the error of his way, shall save a soul from DEATH.” Jas
5:20. “There is a sin unto DEATH.” 1Jo 5:16. “And whosoever was
not found written in the book of life, was cast into the lake of
fire.” Re 20:15. “This is the SECOND DEATH;”v. 14. terminating
existence forever, for there is no revelation of any revival
therefrom.
The affixing of the term spiritual to the
term death, as the penalty of the law, is confounding the
penalty with the crime. Spiritual death is to be “dead in
trespasses and sins.” This is the sinner’s guilt, and distinct
from the penalty. To say that the wages of sin is spiritual
death, is to say that the wages of sin is sin. Who ever hears of
the penalty of a law being expressed in figurative language?
2 Because God has plainly declared that “all
the wicked will he destroy.” Ps 145:20. That they “shall be
punished, (not with immortal woe, but) with everlasting
destruction,” etc., 2Th 1:9. That they are “fitted to
DESTRUCTION,” Ro 9:22. That their way “leadeth to destruction:”
Mt 7:13. That they are “cast down into destruction;” Ps 73:17.
and that their “END is destruction;” Php 3:13. For “they shall
be destroyed forever.” Ps 92:7. See also 1Co 3:17, Re 11:18, Pr
1:27 ., etc.
3. Because Jesus Christ, the faithful Witness
of the Truth, plainly defines this destruction to be, not a
destruction of happiness merely, but, a destruction of SOUL. and
BODY, in hell. (gehenna) Mt 10:28. The passages quoted, declare
that the wicked themselves (and not merely something pertaining
to them) shall be destroyed.
WHAT IS THE PENALTY OF THE LAW
What is the penalty of the law? Not life in
misery, but death. “The wages of sin is DEATH.” Ro 6:23. “The
soul that sinneth is shall DIE.” Eze 18:4. “Sin when it is
FINISHED, bringeth forth DEATH.” Jas 1:15. “They that commit
such things are worthy of ‘DEATH.”’ Ro 1:32. “Why will ye DIE?”
Eze 18:31. “He which converteth the sinner from the error of his
way shall save a soul from DEATH.” Jas 5:20. “There is a sin
unto DEATH.” 1Jo 5:16. “And I saw the dead, small and great,
stand before God: and the books were opened; and another book
was opened, 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.” Re 20:12. And whosoever was not found written
in the book of life was cast into the lake of fire.” Re 20:15
verse. “This is the SECOND DEATH.” Re 20:14. Will it be said
that all these expressions of death are figurative? How
figurative? Of what is the second death figurative? Is the first
death figurative? Let us appeal to Jesus Christ to determine
whether the second death is figurative, importing eternal
existence in misery; or whether it is literal, importing a
destruction of being, both soul and body. “Fear not them which
kill the body, but are not able to kill the soul: but rather
fear him which is able to DESTROY both soul and body in hell.”
Mt 10:28. Nor is this a solitary testimony. Paul solemnly
assured the Philippians that the “END”of the wicked is
“DESTRUCTION.” Here is double testimony against the common
opinion, which supposes they will have no end. “What if God
willing to show his wrath, and to make his power known, endured
with much long suffering the vessels of wrath fitted to
DESTRUCTION?” Ro 9:22. When all the workers of iniquity do
flourish, it is that they shall be DESTROYED FOREVER. Ps 92:7.
If any man defile the temple of God, him shall God DESTROY. 1Co
3:17. I went into the sanctuary of God, then understood I their
END, surely thou didst set them in slippery places, thou
castedst them down into DESTRUCTION.” Ps 73:17,18. “Enter ye in
at the strait gate, for wide is the gate, and broad is the way
that leadeth to DESTRUCTION,”&c. Mt 7:13. Other passages reveal
the same truth. Re 11:18; Ps 145:20; Pr 1:27, &c. Indeed the
scriptures plainly define “everlasting punishment,” into which
the wicked will certainly go, to be, not eternal existence in
misery, but “ everlasting destruction from the presence of the
Lord and from the glory of his power.” 2Th 1:9. How forcible is
all this testimony!
In those passages which exhibit in contrast,
the affecting retributions of a future state, there is a
remarkable uniformity in setting in opposition, not happy and
miserable eternal life or existence; but life and death, &c.”“
The wages of sin is death, but the gift of God is eternal life,”
&c. “He that hath the son hath life; and he that hath not the
Son of God, hath not life.”“ If ye live after the flesh ye shall
die; but if ye through the spirit do mortify the deeds of the
body, ye shall live.”“ Strait is the gate,”&c.,” which leadeth
unto life.” “ Wide is the gate,”&c., “which leadeth to
destruction.”“ For we are unto God a sweet savor of Christ in
them that are saved, and in them that PERISH, to the one we are
the savor of death unto death; and to the other the savor of
life unto life.”“ he that soweth to the flesh shall of the flesh
reap (what? immortal woe?) corruption; but he that soweth to the
spirit shall of the spirit reap life everlasting.”“ And in
nothing terrified by your adversaries, which is to them an
evident token of perdition, but to you of salvation, and that of
God.”“ There is one lawgiver who is able to save, and to
destroy.” The wicked are “vessels of wrath fitted to
destruction,” the righteous “vessels of mercy-prepared unto
glory.”“ The preaching of the cross is to them that perish
foolishness; but unto us which are saved, it is the power of
God.”
How plainly do these passages teach, that the
final destinies of men, are not eternal, happy and miserable
life, but life and death-life and destruction-salvation and
perishing-life everlasting and corruption-salvation and
perdition, or being lost-glory and destruction. In Mt 25:46,
life eternal is opposed to everlasting punishment, but the term
everlasting punishment does not necessarily imply everlasting
existence, nor is this the Bible definition of everlasting
punishment. The positive declaration is, that it consists in
“everlasting destruction.” 2Th 1:9, which is literally
everlasting punishment. There will be no restoration to life and
felicity.
In Joh 5:29, the “resurrection of life” is
contrasted with the “resurrection of damnation,” i.e.,
condemnation. In Ro 2:6-10, it is contrasted with “tribulation
and anguish.” But as the second death is preceded by
condemnation and torment, and neither of these imply endless
existence, these passages, in their most obvious import, are
perfectly reconcilable with the idea of final destruction.
It is an argument of magnitude against the
popular opinion on this solemn subject, that numerous and varied
terms used in the Bible to express future punishment, are, in
their obvious import, opposed to life in any condition. Death.
The second death. Destruction. Perdition. Perish. Lost. Coming
to an end. The figurative passages import the same. “He will
BURN UP the chaff with unquenchable fire.” If the fire, which
the husbandman puts to the chaff for the purpose of entirely
destroying it, is quenched, the chaff may be partly saved. If it
“shall not be quenched,” it continues until it is expended by
the utter destruction of the chaff. “Their worm dieth not.” If
the worm dieth, “the carcasses” (see Isa 66:24) are not entirely
devoured; if their worm dieth not,” they are wholly destroyed.
What unbiased mind does not perceive that our Lord, by using
these similitude’s, designed to impress the minds of his
disciples with the fearful truth that a destruction of being-of
“body and soul,” will be the sure portion of all who prefer
their own carnal gratification, to the service and joy of the
kingdom of God?
Re 14:11-19:3, 20:10. In these passages, the
term forever, is connected with the torment of the wicked, and
if this term is never used to express limited duration, these
passages are opposed to the numerous varied and plain divine
declarations of the entire destruction of the ungodly. But is
this a fact? Certainly not. It is admitted, that if the plain
testimony of the Bible does not contradict the literal import of
the term forever, as applied to the torment of the wicked, we
ought to understand it in its literal import, as we do when it
is applied to the happiness of the righteous. But if the terms,
forever, and forever and ever, which are literally synonymous,
are often used to express limited duration; and the general
testimony of scripture in respect to future punishment, plainly
imports destruction, it is a violation to the just rule of
interpretation, to understand the passages referred to, in their
literal import. Now I affirm that these two facts are
susceptible of clear proof. {[1]} After finding the term
everlasting or forever, applied to the covenant of circumcision,
Ge 17:13 -to the Jewish possession of the land of Canaan, Ge
17:8 -to a written record of the prophet, Isa 30:8 -to the
continuance of the present earth, Ec 1:4 -and even to Jonah’s
three days entombment in the fish, Jon 2:6 -is it astonishing to
find it applied to the duration of the suffering of the wicked,
which may be a long period prior to their final destruction?
Their doom will be inconceivably dreadful;
the precise duration of their suffering is not revealed. Of the
fire in the land of Idumea, caused by the judgment of God
against his enemies in the present state, it is written, “it
shall not be quenched night nor day, the smoke thereof shall go
up forever.” Isa 34:10. So the testimony respecting Sodom, &c.,
“Suffering the vengeance of eternal fire,” may be considered as
referring to the entire destruction of those cities, by which
they were “set forth for an example” to the world, of the
fearful consequences of disobedience. But if not, the term
eternal may be used in a limited sense, as the original word is
in many places. In this limited sense the term “everlasting
fire” must be understood, in our Lord’s declaration, “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.”
Here, being cast into everlasting fire is set in opposition to
entering into life. But if the sinner is to live forever in this
fire, he enters into life as much as if he should enter
paradise. Eternal life is his portion in either case, though the
quality of it is vastly different. “He that believeth not the
Son, shall not see life, but the wrath of God abideth on him. If
it abideth on him to utter destruction, he shall not see eternal
life, otherwise he will. It is said that “no murderer hath
eternal life abiding in him:” but if the murderer has an
immortal soul abiding in him, he has eternal life abiding in him
as certainly as the holiest saint on earth, only of a different
kind. The scriptural terms “everlasting fire,”“ unquenchable
fire,” import a fire which shall utterly destroy. No other
construction of these terms, can be reconciled with the divine
testimony-with the penalty of the law, which is DEATH-with the
definition of the sinner’s punishment, as consisting in
“everlasting destruction;” or with our Lord’s instruction, that
this destruction is not a destruction of happiness, but of body
and soul.
Some affirm that when the term forever, is
applied to things of the present state, it is to be understood
in a limited sense, but that when it is applied to things
pertaining to a future state, it is to be understood in its
literal import. Let us test this argument. Does not all its
force rest upon the principle, that things in a future state are
necessarily endless? Is this principle true? Certainly not. It
is no more true that every thing which succeeds the present
state shall necessarily have no end, then it is true that all
things which preceded it had necessarily no beginning; of
course, Our Heavenly Father excepted! We know that other beings
began to exist before the present state. Nor is there any thing
in the nature of things, which proves that dependent beings may
not cease to exist after it. All depends on the will of God. If
the general tenor of scripture testimony respecting future
punishment, is in favor of a destruction of being, this
argument, and all others must fall before it.
Some suppose that by the destruction of the
wicked, is intended the destruction of their sins; others, the
destruction of their happiness. The destruction of sin-of
happiness-of being, are entirely distinct ideas; each is
susceptible of definite intelligent expression by appropriate
language. How could our Lord express the latter idea more
definitely, than he has in Mt 10:28? “Fear him which is able to
destroy both soul and body in hell.” If this passage, which is
so particular and definite, is considered in connection with 2Th
1:9 Ps 92:7 Ps 73:17, &c., is it possible for an unbiased mind
to reject the import advocated? The doctrine is taught in both
testaments.
Another argument is offered to the
consideration of such as desire emancipation from the mental
slavery of human systems, in the fact, that, in the scriptures
of truth, no qualifying adjectives are ever affixed to the terms
eternal life and immortality, denoting different kinds of
eternal life or immortality.
Simple immortality-simple eternal life, is
invariably represented as a blessing. If the common opinion is
the truth, it would have been as necessary for the inspired
writers, as it is for modern preachers, to make a distinction
between a blessed and a cursed immortality. The effects of sin
and grace are not miserable and happy eternal life; but death
and eternal life. “The wages of sin is death, but the gift of
God is eternal life, through Jesus Christ our Lord.”
It deserves the serious consideration of
every one, who trembles at the thought of bearing false witness
for God, whether the occurrence of the term forever, &c., in
connection with the actual torment of the wicked, in a very few
passages, can justify us in rejecting the obvious sense of all
those numerous divine declarations, which plainly teach in
various terms the purpose of the Almighty, that “all the wicked
will he destroy?” Ps 145:20. Which, we ask: is most accordant
with correct rules of interpretation, to insist upon the literal
import of the term forever, (often used to express a limited
duration), and give a figurative construction to the terms
death, second death, destruction, perdition, lost, coming to an
end, &c.; or to admit the obvious import of these terms, and of
our Lord’s instruction, that the wicked are to be destroyed body
and soul, and understand the term forever, in a few passages,
(in some of which it is connected with day and night, ) in a
limited sense?
The affixing of the term spiritual to the
term death, as the penalty of the law, is confounding the
penalty with the crime. Spiritual death is to be “dead in
trespasses and sins.” This is the sinner’s guilt, and distinct
from the penalty. To say that the wages of sin is spiritual
death, is to say that the wages of sin is sin.
The proper import of the term death is the
cessation of life, or conscious being. Its import is the same
whether applied to the body or spirit. Death is the opposite of
life. Like other words it is sometimes used in a figurative, or
metaphorical sense. The spirit may die or cease to exist, as may
the body. On the all sustaining arm of the Infinite all his
creatures are dependent for life, and all things.
Although great caution is to be observed in
reasoning concerning what is, and what is not, consistent with
the perfections of Him who “holdeth back the face of his throne
and spreadeth his cloud upon it,” we may with holy admiration
trace the harmony existing between his revealed perfections and
his revealed purposes. Let it now be candidly considered whether
the entire destruction of the sinner, subsequent to such degrees
of torment as the degree of his guilt shall require, is not far
more consistent with the revealed character of our Father in
heaven, than the doctrine of interminable miserable existence.
The supposition that God will hold his enemies in endless
miserable existence, simply because he is able to do it, is an
impeachment of his character which will not be advocated. God’s
power is ever regulated by his benevolence and justice. It is
argued that sin is an infinite evil, and requires an infinite
punishment. To prove that this principle furnishes no argument
against the plain construction given in these pages to the
divine declaration, “the wages ( i.e., the desert) of sin is
death;” it is sufficient to remark, that it is as evident that
the everlasting destruction of a finite being, capable of the
eternal knowledge and enjoyment of the Infinite, is an infinite
punishment; as it is that rebellion against the Infinite, by a
finite being is an infinite evil.
God will punish no more than justice
requires. Such is his compassion and benevolence he does this
only from moral necessity. The voice of infinite love
expostulates with the most incorrigible “why will ye die?” Will
divine justice be dishonored-will holy intelligences discern any
connivance at iniquity-any violation of law-when the righteous
Judge of all, after having apportioned different degrees of
bodily and mental misery to the wicked according to their
degrees of guilt, shall destroy “body and soul for ever?”
Because this is not so terrible as interminable miserable
existence, does it present an inadequate motive for repentance
or diminish the proper restraints of sin? Is a father to be
charged with presenting his disobedient child with the greatest
motive, because he does not threaten him with the greatest evil
he can possibly inflict? Will you charge Legislatures with not
properly restraining crime, because they will not consign all
criminals to the tortures of the rack during their present
existence? What unbiased mind does not perceive a sufficient
appeal to the fears of sinful and accountable men, and an
adequate motive to all who will act upon rational principles, in
the threatening of the loss of all the glory of immortality, and
of enduring torments which shall issue in total destruction? If
the loss of all those emanations of the wisdom, power, and love
of the Infinite, which the sinner will be capacitated eternally
to behold and enjoy, if he will repent, together with the actual
suffering of protracted, unutterable torment of body and mind
antecedent to utter destruction, are considerations inadequate
to bear on an intelligent mind and induce repentance; will ever
the expectation of endless torment be adequate? Is it so in
fact? If it is said that although it never is so, without the
influence of the Spirit of God; yet it is more likely to be so
with that influence, because it is more horrible; I ask
reverently is it most likely that the God of truth will honor
truth of a lie?
The objector proceeds upon a principle which
implicates himself if he admits of degrees of punishment; and
what is far more serious, he implicates Jesus Christ in the
charge of diminishing the proper restraints of sin. The
principle is, that the proper restraint to sin is the
threatening of the greatest possible punishment. So that when
Jesus Christ declared that some should “be beaten with few
stripes,” he deprived such persons of the proper restraint of
sin! When shall we cease to be wise above what is written? The
supposition that the Almighty restrains sins to the utmost of
his power is contrary to his word and to fact. Is he to be
charged with not properly restraining iniquity, “because
sentence against an evil work is not speedily executed,” in
consequence of which, “the heart of the sons of men is fully set
in them to do evil?” or because he does not convert all men to
holiness? or because he does not immediately destroy the
incorrigible. God is not man that he should be the victim of
caprice, or passion, or power. “Righteousness and judgment are
the habitation of thy throne.” Ps 89:14. In governing his moral
universe and awarding destinies, he is regulated, not by his
power, but by his justice and benevolence. All who admit degrees
of future punishment, necessarily believe that God will punish
millions of men less than he is able to do. After all our
reasoning, it is obvious, that sin cannot be more effectually
restrained or excluded from the dominions of the Almighty, than
by the final destruction of his incorrigible enemies. Our belief
exhibits the glorious scene of a perfectly holy and happy
universe, without that sacrifice of justice, and without that
inadequate expression of God’s displeasure against sin which the
doctrine of universal salvation manifestly implies.
The scriptural and rational doctrine of
degrees of punishment is perfectly reconcilable with final
destruction of being, -as it will be preceded by such different
degrees of suffering as divine justice shall determine.
It has been asked, with more wit than reason,
“ Is it possible that God should threaten them (the wicked) with
putting an end to their miseries?” We believe no such statement.
The object of God’s threatening is not “putting an end to their
miseries, “ but to their being, and consequently to all hope of
life and felicity. An end to their conscious misery is indeed
necessarily involved in the threatening. So the threatening of a
certain term of imprisonment for crime, implies a release at the
expiration of such term. But who ever considered such release as
any part of the threatening?
It is supposed from Mt 25:41, “that the
punishment of wicked men will be the same as that of wicked
angels, and that if the devils could persuade themselves that
they should be utterly destroyed, they would believe and be at
ease rather than tremble.” Let us hear them on this subject.
“Let us alone; what have we to do with thee, thou Jesus of
Nazareth? art thou come to destroy us!” Mr 1:24; Lu 4:34. If the
expectation of destruction would set them “at ease,” why did
they cry out, “ Let us alone? Why did they not cry out, welcome
thou destroyer? If their own testimony is to be admitted (and
they sometimes spoke the truth) it must be acknowledged that
they expect to be both additionally tormented and destroyed. Mt
8:29; Mr 1:24. If this testimony is inadmissible, that of an
inspired witness must not be rejected. “Forasmuch then as the
children are partakers of flesh and blood, he also himself
likewise took part of the same; that through death he might
destroy him that had the power of death, that is, the devil,”
&c., Heb 2:14. It is indeed easy to say, that this means that
his works shall be destroyed, but how is it proved? Is it by a
single declaration of truth that he shall exist forever? May not
his works be destroyed, and himself also? That both will be
destroyed appears to be revealed. See 1Jo 3,8 Heb 2:14. By what
authority then do we deny either?
Prejudice only will affirm that these views
have any connection with the error of universal salvation, or
imply the least tendency towards such a delusion. If we are
chargeable with favoring such a device of the arch adversary,
because we deny that God will punish men to the extent of his
power, the believer in endless misery, who allows degrees
therein, is chargeable with the same. It is no uncommon thing
for erring man to pass from one extreme to another. That the
preaching of the popular opinion has driven many to the opposite
extreme of universal salvation is believed. Whether it is so or
not, or whatever doctrine in our fallible opinion is best
adapted to restrain or punish sin, the determining question
is-what hath God said? What is the chaff to the wheat?
If any are disposed to accuse us, because we
believe that the “fiery indignation,” which a righteous God has
threatened, “shall devour the adversaries;” let them pause, and
seriously consider, lest they be found even charging God
foolishly.
With all this evidence before me, tell me not
of “deathless spirits” and “immortal souls” out of “the book of
life.” Whosoever is not found there, will be “cast in the lake
of fire,” which is the “SECOND DEATH.” Are any of us speculating
on this awful subject and withholding our hearts from our Maker?
Let us agonize to enter into life. The overwhelming conviction
that God, and heaven, and immortality with its inconceivable
glories, are lost-ALL, FOREVER LOST, by voluntarily preferring
the world to God, will be the bitterest ingredient in the last
cup of agony of the expiring soul!
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