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of this subject as a scriptural doctrine, we adduce the following, from Dr. Watts' Discourse, xiii., p. 343, "These are the same words (ever, everlasting) both in Greek and Hebrew, by which God expresses his own eternity, which is absolute and without end, Gen. xxi. 33; Deut. xxxiii. 27; Rom. i. 20, and xvi. 26. These are the words, also, by which the scripture expresses the duration of the felicities of heaven, and the eternal life and happiness of the saints, Dan. xii. 2; Rom. vi. 23; Jno. iii. 15, &c." Now why should not we suppose the same words to signify the same duration when the Old or New Testament speaks of everlasting burnings as the vengeance of God against the wicked, Isa. xxxiii. 14; or everlasting shame and contempt? Dan. xii. 2; and es. pecially where the joys of the saints and the misery of sinners are set in opposition to one another in the same text, as in Dan. xii. and Matt. xxv. 46, "The wicked shall go away into everlasting punishment, and the righteous into life eternal"? Albert Barnes observes, on Matt. xxv. 46, "In regard to the meaning of the word 'everlasting' in this place, it is to be observed-1st. That the literal meaning of the word expresses absolute eternity-always being, Matt. xviii. 8; xix. 16; Mark iii. 29; Rom. ii. 7; Heb. v. 9. 2nd. That the obvious, plain interpretation of the word demands this signification. 3rd. That admitting that it was the Saviour's design ever to teach this doctrine, this would be the very word to express it; and if this does not teach it, it could not be taught.

7th That the word used here is the same in the original as that used to express

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the eternal life of the righteous; if one can be proved to be limited in duration, the other can by the same arguments. The proof that the righteous will be happy for ever is precisely the same and no other than that the wicked will be miserable for ever." Olshausen observes, on the same passage, "The very same criterion by which eternal life is secured to the dikaioi (the righteous), forms the reason why the adikoi (the wicked) are consigned to kolasis aiōnios (everlasting punishment). Nor can the strictness of the contrast be mitigated, at least not by means of exegesis, on account of the term zōë aiōnios (eternal life); for the observation of De Wette, that if a strict antithesis were intended, annihilation must have been specified in opposition to life, is sufficiently refuted by the fact that here the predominant idea expressed by the word zōē (life) is not that of existence, but that of holy and happy being."

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We have, thus far, endeavoured to show from the scriptures that the doctrine of the eternal duration of the punishment of the wicked rests upon the same evidence as the eternity of the Godhead, and the eternal felicity of the saints; that the doctrine of the immortality of the soul must be overthrown if this is not admitted; and that the nature of the case forces this doctrine upon us, from the impossibility of any means of rescue reaching the condemned in that pit of horror to which sin conducts its victims; and lastly, these views have been supported by the opinions of learned, venerable Christians. Birmingham.

NEGATIVE ARTICLE.-I.

It was with pleasure that we perceived the announcement of this subject for debate in the pages of the Controversialist, as we know it is becoming, with reflecting minds, a matter of serious inquiry whether the popular belief, albeit derived from antiquity, and sanctioned by fashion and prejudice, is well grounded, rational, and scriptural. We have no desire to unsettle the faith of any; still less to excite cruel misgivings in the minds of those who may be "halting between two opinions;" but the opportunity having presented itself, we feel bound to give, as briefly as possible, the teachings of scripture on this deeply important subject, although

L'OUVRIER.

our opinions may conflict with the cherished ideas of many readers. It is our sincere desire that this controversy may be conducted in the spirit of christian charity, with a due regard to the importance and solemnity of the subject; and by us no bitterness of feeling shall be exhibited, arising from narrow sectarianism-any frivolity of expression, mere playing upon words, or anything which would prevent Truth being perceived and acknowledged. We gladly adopt the phraseology of the question, in its ordinary and popular acceptation; and to avoid all quibbling, define the word "eternal" as "of infinite duration, endless, without limit as to

time;" so that it may be perceived we have | chosen the broadest and clearest ground. Neither have we any wish to invest the subject with a greater degree of mystery than is attached to it by God himself; therefore we shall make no allusion to the writings of "the Fathers," - extensive and profound though they be; nor to any of the numerous and varied bodies of divinity, which painstaking theologians have elaborated-often, alas! mere bodies, and destitute of any spiritual vitality; but we will take our stand upon those broad principles which the Bible discovers to prayerful and anxious inquiry, and seek to ascertain what is its general scope in regard to our subject.

The Bible forms an harmonious whole. Each part must be taken in conjunction with, and illustrated by, other parts; all being mutually dependent. When thus studied, we are enabled to grasp its meaning, and only then can it minister to the support of our inner and spiritual life. True there are in it mysteriously dark prophecies, as yet unfulfilled, and beyond the reach of human ken; but the attentive observer cannot fail to perceive the broad principle to which we have alluded-that it harmonizes, both in its various parts, and with the character of its Divine Author. Considered in the abstract, it is a moral and spiritual history of our race. Man is presented in every variety of condition, and the pictures drawn are true to life. But what principally strikes us are the distinct and opposite phases in which he appears; first of all, bearing God's impress and breathing his spirit-perfect, noble, happy; and then, alas! a sad change has taken place, and we behold that image marred, his soul polluted, his nobility fallen and in ruins-and these are the bitter fruits of sin. We are left in no doubt as to the view entertained by God of man's sins, for he expresses himself in terms of utter detestation and hatred; but it is a remarkable fact that all the denunciations of the divine anger are directed, not against the sinner, but against his sins. All the writers of the inspired volume unite in extolling the goodness, mercy, and love of God to men, while they employ the most unmistakeable terms of condemnation when they represent his feeling towards man's offences. Sin is the "abominable thing which he hates;" his anger burns against everything evil and

unloving; as He is the perfection of holiness, those who serve Him must also be holy;and this, with every similar declaration, we reverently believe. But what then? Does this inspire with terror, and cause us to lose sight of the paternal character of God? By no means. On the contrary, we have a stronger confidence in him; we can love with the understanding, and can render a purely intelligent service. By some the Bible is made chiefly to consist of fierce denunciations of vengeance. God is represented in an unlovely and an unloving aspect, as an angry judge, about to crush with the thunders of his law all who have sinned, without pity or remorse, except to a favoured few. We cannot understand that cold fatalism and that calculating exclusiveness, by which the Universal Father is made to appear as exercising favoritism,-selecting some members of a common family to the enjoyment of certain blessings, and consigning the rest of that family to irremediable perdition.

Happily, those who hold this doctrine are but few; the great majority of Christians in the present day are willing to extend the invitations of the gospel to the entire race of man. But even among these the doctrine of eternal punishment is extensively avowed, and with a large class of ministers this is a favourite theme of expatiation. Alas! that so many should be found pampering human selfishness by endeavouring to deter men from sin by pointing to future, though undefinable punishment, rather than by representing it as a present and fearful evil, the punishment of which the sinner carries within him; and that while he thus continues he is defeating the end and object of his creation, by placing his will in direct opposition to that of his Maker. Our duty is to show that the belief referred to is not supported by scripture. We have already expressed an intention to take its general scope. We have no wish to twist words, or to enter upon an etymological disputation.

Having thus disposed of the more general parts of the subject, we shall devote the remainder of this article to the consideration of the two following propositions:

I. That to suppose the punishment of the wicked will be eternal, is inconsistent with the revealed character of God.

II. That it is not in accordance with the genius and spirit of Christianity.

I. It is inconsistent with the revealed character of God.

1. God continually speaks of himself as love, in its highest and purest manifestations. This, with all reverence be it said, is his favourite representation; and he alone is the embodiment of pure, unselfish love. He takes delight in the sons of men. Fallen though they be, he still regards them with tender solicitude. Hence the manifestation of that love by sending his own Son to redeem men; not, as some have it, to placate Deity, for that virtually attributes implacability to the God of Love, and represents the Father and Son as actuated by different feelings, and in fact opposed to each other; which is an absurdity. For while the Saviour is represented as saying,-"Lo! I come; in the volume of the book it is written of me, I delight to do thy will, O my God!" it is no less true that God "sent his Son" to be the Saviour of the world; so that there existed perfect harmony throughout this momentous transaction. It was not, then, to placate Deity, but to satisfy the claims of immaculate justice; to show men a more excellent way" of access to God; to exemplify and enforce that righteous law which man had violated; and to illustrate, in his own humanity, how to suffer, to labour, and to triumph. Now, can God's love ever undergo a change? Can it ever cease? If so, then must it be supplanted by the opposite feeling of hatred, for we cannot suppose God indifferent regarding any creature or thing which he has made. But we know not of a single passage which proves, or even hints, that God hates, or that he ever will hate men, be they ever so sinful.* And if it can ever cease, then is he not an unchangeable God, and what security have we that his love to the angels who have "kept their first estate," and to the redeemed from among men, may not also change or cease? If so, may not his other glorious attributes likewise undergo change? There is just as much reason to suppose a suspension of his justice, or of his omnipotence, as of his boundless love; and

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*We are exceedingly anxious that our readers should bear in mind the distinction which we have drawn between the sinner and his sin. Good men have made sad mistakes by confounding these two different things, and the views entertained of them by God.

that, so far as we are able to gather from scripture, is utterly impossible.

2. God's holiness and justice alike forbid the eternal punishment of the wicked. This would be to perpetuate the existence of that which is diametrically opposed to the essential nature of Deity. The "wickedness of the wicked" would have no end; all things would not then be subdued unto him, for there would for ever remain a wide-spread opposition to his will. How can we believe God just, if at the same time we believe that he will for ever act as a stern gaoler over myriads of sinful creatures, who, some theologians would fain have us to suppose, will actually sink deeper and deeper in iniquity? Did we believe their doctrine, we might also accept their conjecture. Indeed it would then appear very plausible, and almost necessary, that where a constant connection existed, those who were novices in crime, compared with hardened and accomplished adepts, would be contaminated by intercourse with the latter; and thus to all eternity their rebellion would increase in a fearful ratio, and the consequences such as we dare not think of, much less attempt to estimate. And what justice would there be in consigning to the same measure and degree of punishment the man whose soul is steeped in sin, and whose moral sense is blunted and all but destroyed; and the man who has offended in a less daring and flagrant manner, and who now perceives and deplores the wrong of which he was guilty? It may be replied that sin is in itself condemnatory, irrespective of frequency of repetition, or the degree of venality. If so, there is poor comfort for the believer, for whatever may be his attainments in the divine life, and however earnestly he may have devoted himself to the study of God's works and character, all this will avail him nothing, inasmuch as a "child of God" is a "child of God," and nothing more or less, and the one who has made the least advances will be equally happy with, and will know as much as, the one who has assiduously employed his talents. If all this be denied, and if it be sought to maintain a diversity in the degree, although not in the nature of heavenly happiness, then upon what ground can it be denied that there exist degrees of punishment in hell?

3. Although we cannot "by searching

find out the Almighty unto perfection," and our best conceptions of the Deity are faint and imperfect, we know sufficient to convince our reason that "his ways are higher than man's ways, and his thoughts than man's thoughts," and that he is uninfluenced by those lower motives which actuate us. But to suppose that he will maintain in eternal existence the wicked, for the express purpose of inflicting torture, is to suppose that he is animated by feelings of implacable revenge, and is denying to God the possession of ordinary benevolence, such as many men exhibit. How could such a one be happy with the consciousness that others were in great pain; especially if he possessed the power of alleviating that pain? How then can we think of the God of Love cherishing such vindictive feelings, and existing in perfect happiness while any of his children were enduring eternal torment? The wisdom and power of God would then appear in a most unfavourable light. It would be virtually charging him with inability to secure the performance of that plan which his wisdom devised, and for the carrying out of which Christ undertook a mission to earth.

4. It is inconsistent with God's moral government. We presume that none will deny that the purpose of suffering and trial on earth is to purify the soul, by developing its nobler powers; and when this is the result, true heroism is exhibited. We would be very cautious in pointing to any particular circumstance as a judgment of Providence for some flagrant wrong committed; but the man must be blind indeed who is unable to discern such indications. Still they have a moral end-the reclamation of the offender, or as a warning to others, or both. This is one of the grand distinguishing features of God's moral government: "He chastens us for our profit, that we may be made partakers of his holiness." Now, this commends itself to our reason, as an end worthy of the Father of our spirits; and all our knowledge of his character and attributes confirms the belief that he is able to secure so glorious a result. If this be his object during our comparatively short sojourn on earth, can we do him the injustice to suppose that it will be abandoned as hopeless when man enters upon an infinity of existence? If a life of blessedness and virtue commenced on earth will be carried on and consummated in heaven, by

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what right can we suppose that the pleadings and strivings of God's spirit, and the punishments which sin induces, will fail of their intended result? This assumption is proved and substantiated by the very terms employed in reference to future punishment. When "fire and brimstone," "burnings," and similar terms are used, no person of intelligence understands them as of literal signification; the general opinion regards them as indicative of the wrath of God. We, however, accept them in a more natural sense, -as intended to convey the idea of a moral and spiritual purgation, by which every deformity, everything unlovely and opposed to the will of God, shall be entirely and for ever eradicated. The language of scripture is expressive of much suffering and anguish, so great and of such long continuance, that it may well be designated "age-lasting," which would often be a more correct rendering of the original than " everlasting." And this is only what might be expected from the very nature of the case. A desperate disease requires a desperate remedy; and what disease so wide-spread and obstinate as the moral and spiritual condition of man? Viewed in this light, God's moral government is consistent in its future dealings with man; otherwise it is inexplicable and appears unjust.

We have taken this high ground, and presented this extreme view of the case, with the design of leading to the conclusion which it naturally suggests; and now proceed to show

II. That it is not in accordance with the genius and spirit of Christianity.

We are taught to consider the gospel as "glad tidings of great joy to all people;" and as pre-eminently a dispensation of love. In the olden time, the prophets, occupying an elevated stand-point, directed their earnest gaze down the long vista of futurity, and beheld, as afar off, His advent, who should be the Deliverer and the Brother of our race. The anticipations which they cherished, and the language in which they expressed themselves, indicated that a new and a brighter era would then dawn, productive of happiness to man, and of glory to his Maker, to an extent unknown during prior dispensations. These anticipations were more than realized, when, in the fulness of time, Christ came to establish his gospel. His heart

mourned over the entire human family; his sympathies were too strong to be confined to country or race, but extended themselves to cheer, to illumine, and to bless all who were environed by sin, and who, breathing its tainted atmosphere, had become polluted, rebellious, and miserable. To raise and restore such was his special object; and to effect this he set in his own life a glorious example of obedience; he uttered god-like sentiments and precepts, whereby men might learn their duty; he left on record entreaties, counsels, encouragements, expostulations, warnings, and threatenings; and at last gave a crowning testimony to this gospel by sealing it with his own death. But now the question arises-What will be the future destiny of those who will not believe in Christ? Doubtless many would answer Eternal ruin. This we deny. Not only do we perceive no grounds for such an opinion, but to our view, the genius and spirit of Christianity are directly opposed to it. The opinion against which we are contending may have been partially formed and strengthened by the false and unscriptural views which some entertain as to the immediate object of Christ's life and death. Many appear to think that it was mainly to rescue from some undefined but terrible consequences the result of man's transgression; -to obviate the necessity for punishment, by bearing it in his own person. Now this we consider a low and unworthy estimate of the great redemption which Christ came to effect. Everywhere we find that he spoke, and that the apostles taught and spoke, of it, as intended principally to vanquish sin, to assist his followers in overcoming all moral evil, "that he might redeem them from all iniquity, and purify unto himself a peculiar people, zealous for good works." Accordingly, his denunciation of sin was terrible; his requirements are stringent, but not exceeding the demands of justice. It is a remarkable fact, that the Saviour very infrequently alluded to future punishment, but chiefly occupied himself in explaining and enforcing that law of which he was the bright and consistent embodiment. And the scriptures further represent Christ after his resurrection as "seated at the right hand of God," having "finished the work" he undertook, "expecting until all his enemies shall become his footstool," "when he shall deliver up the kingdom to God, even the Father."

We have not time fully to elucidate the argument, and will therefore briefly state it, only requesting that our readers will carefully examine and compare scripture for themselves.* The argument is as follows.

The gospel declares in express and unmistakeable language, God's desire for "all men to be saved," and to come to the knowledge of the truth; and the Saviour there exhibited is described as "mighty to save," and as having "tasted death for every man." It further describes, as his peculiar work, the overturning of all opposition to God's righteous government, the extermination of all evil, and the restoration of order, obedience, peace, and happiness. When this glorious work shall have been completed, "he will deliver up the kingdom," and then every knee shall bow and every tongue confess to God." For this express purpose was man created; and so long as he continues in sin, so long is he defeating and thwarting the designs of God. Now, to suppose that the punishment of the wicked will be eternal, is to deny the truth of some of the passages we have referred to, and is in opposition to the entire spirit of the gospel. For in this case Christ must remain eternally disappointed with respect to millions for whom he lived on earth, suffered, and died; these could not exist for God's pleasure-the purpose of their creation-unless we have the hardihood to assert that God takes pleasure in the endless misery of those whom he has fashioned; Christ could not then be said to "have put down all rule, and all authority, and power;" and God would not be "all in all."

Such is a brief résumé of the general subject. We have already exceeded the limits allotted to us, and must reserve for another article the consideration of sundry collateral points which demand attention. Meanwhile, we commend the subject to the careful and serious reflection of our readers, trusting that on so vital a question they will not accept the dogmata of any, but bring an unprejudiced judgment to the consideration of God's holy word.

SIGMA.

which we would direct attention. Others will The following are the principal passages to naturally suggest themselves to the mind:-John iii. 16, 17; xii. 32; Rom. v.; 1 Tim. ii. 4-6; 11; 1 Cor. xv. 24-28; Phil. ii. 9-11; Col. i. Heb. ii. 9; 1 John ii. 1, 2; Gal. i. 4; Rom. xiv. 15-20; Rev. iv. 11; Acts iii. 19-21.

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