stood and measured the earth; He beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow. His ways are everlasting." In our translation, the mountains, and the ways of God, are called everlasting, and the hills perpetual; but in the original, the word gnad is applied to the mountains, and the word gnolam to the hills, and the ways of God. But whether we argue from the original or from the translation, it makes no difference. The question is, are the mountains, or the hills, eternal in the same sense in which the ways of God are? If so, the earth must have existed coeval with the ways of Jehovah, and the hills and mountains must never be removed, while his ways endure; and, as his ways can never be destroyed, the absolute eternity not of the earth only, but of its present form, its mountains and hills, must be inferred; contrary to Isaiah xl. 4, xliv. 10-Ezek. xxxviii. 20-Pet. iii. 7, 10, 11, 12-Rev. xvi. 20, xx. II. Nay, even in this very text, the ways of God are spoken of as being of a different nature from the mountains, which are scattered, and the hills, which did bow. Thus, no solid argument can be drawn from the application of the same word to different things, to prove that they shall be equal in their continuance, unless their nature be the same. Thus in the Greek New Testament, in Rom. xvi. 25, we read of the mystery which hath been kept secret, from Chronois aioniois, and in the 26th verse, we find, that it is now made known by the commandment Tou aionion Theou. But most it be argued, that because aioniois is applied to times, and aionion to God; therefore, times are as ancient as Jehovah, and must continue while he exists? The absurdity of this is too glaring. Our translators have rendered Chronois aioniois, "since the world began," instead "of eternal times;" and have thereby shown their judgment to be, that words cannot change the subjects to which they are applied, but the meaning of the words must be determined by the nature of the subject. In Jer. xxviii. 8, the word hegnolam is used in the Hebrew; but the translators did not think themselves obliged to render it "from everlasting" or, "from eternity," as it would have been highly absurd to have read, eternal prophets, or prophets which were from eternity; and have therefore rendered it" of old" though it is a stronger word than gnad, which they have translated "eternity." Isa. Ivii. 15. Many other instances of the like nature might be brought; but these are fully sufficient to convince any unprejudiced mind, that nothing can be concluded in favour of endless punishment, from the word aionion being used to set forth the duration of it, as well as the duration of that life which our Saviour promises to the righteous. But upon the supposition that our Saviour intends no more by the "life eternal," in the 46th verse of the 25th of St. Matthew's gospel, than he doth in the 34th verse, by the 66 kingdom prepared from the foundation of the world," (which it would be hard to prove) then an answer might be given without all this labour, in this manner, viz., that as the Father hath appointed Christ a kingdom, so he hath also appointed his saints a kingdom; (see St. Luke xxii. 29, 30.—Rev. ii. 26, 27, iii. 21.) but as the kingdom which the Father hath given to Christ, as Mediator, and as Judge, shall end, when he shall have subdued all things, and put down all rule, and authority, and power; (See 1 Cor. xv. 24, 25, 26, 27, 28.) so, of consequence, that kingdom which is given to the saints or overcomers, to subdue the nations, shall also end, when they all shall be subdued, and brought to submit. But as the glory of Christ shall not be lessened but increased, when God shall be ALL in ALL; so the happiness of the saints shall be so far from ending or being diminished, at that period, that it shall then arrive at the summit of perfection; but shall never close nor decrease while JEHOVAH endures. Some time ago, a woman came to hear me, and 1, happened to mention in my sermon, that Christ's mediatorial kingdom was called everlasting or aionion; but that it must come to an end, when the kingdom should be delivered up to the Father, when he should have put down all rule, and all authority and power. After sermon, she was asked how she liked? She answered, "Not at all: he says the everlasting kingdom of Christ shall end, and I never heard of such a thing before in all my life; and I am sure it must be contrary to Scripture." The person who asked her, told her, that there was such a text somewhere, she could not tell exactly where to find it. But the woman persisted in it, that there was no such text; and went away full of prejudice. Now, had this passage of Scripture been in the book of Revelations, it would not have been so much to be wondered at, that she had never heard of it; but when we consider, that this is expressed in that part of the 15th chapter of St. Paul's first epistle to the Corinthians, which is in the burial service-what shall we say? Thus, if Christ's kingdom shall end, much more Satan's! If rewards, as such, shall cease, how much more punishments! If the everlasting kingdom of the saints, which they shall possess forever and ever (See Dan. vii. 18, 27.) shall end, or be swallowed up in that kingdom of boundless love, where God shall be ALL in ALL; how much more, shall all sin, pain, sorrow and death, cease, and have no more a name in God's creation! Friend.-But supposing the doctrine of endless misery to be a truth, how would you expect to find it expressed in the Bible?" Minister.-I should have a right to expect, in the first place, that there would be no promises in the Scripture to the contrary; no such passages as these: "For I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return; that unto me every knee shall bow, and e tongue shall swear." ." Isaiah xlv. 23. well, EVERY TONGUE SHALL SWEAR. S allegiance, as every civilian will tell you, im- But, above all, there is one objection that plies pardon, reception and protection, on the may be brought against this idea, which is part of the king; and a hearty renouncing of hard to answer; and that is, God hath said, rebellion, true subjection, and willing obedience," For I have no pleasure in the death of him on the part of the rebels. Kings of the earth may be deceived, but God cannot; he will never accept of any feigned subjection; and, therefore, all that swear, shall swear in truth and righteousness;-so shall rebellion cease, and disobedience be no more. that dieth, saith the Lord God. Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way, and live; turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?" Ezek. xviii. 23, The apostle St. Paul, seems to quote this xxxiii. 11. It is evident to me, that God passage of Scripture with some variation, in must take pleasure in what glorifies his name; his epistle to the Phillippians, chap. ii. 9, 10, and as he hath sworn that he takes no plea11; where, speaking of the sufferings of sure in the death of the wicked, it must be set Christ, and the consequences of the same, he down for a truth, that punishment, without says, "Wherefore God also hath highly ex- having the reformation and subjection of realted him, and given him a name which is bels for its end, is unworthy of the Being we above every name; that at (or in) the name adore; and even now, it is called "his strange of Jesus every knee shall bow, of things in work," and "his strange act." But to proheaven, and things in earth, and things under ceed: If endless misery were a truth, I should the earth; and that every tongue shall confess not expect that the mystery of the will of God, that Jesus Christ is Lord, to the glory of God which he hath made known unto his chosen, the Father." Now this confession appears according to his good pleasure, which he hath to me to imply a willing subjection to the purposed in himself would be, "That, in the authority of the Saviour, brought about by the dispensation of the fulness of times, he might operation of the blessed Spirit; for the same gather together in one (or rehead) all things apostle saith, "Wherefore, I give you to un-in Christ, both which are in heaven, and derstand, that no man, speaking by the Spirit of God, calleth Jesus accursed; and no man can say that Jesus is the Lord, but by the Holy Ghost." 1 Cor. xii. 3. Then the argument thrown into a syllogistical form, will run thus: If every knee shall bow, of things in heaven, and things in earth, and things under the earth; then shall all rebellion cease. But the first is true; therefore also the last. If every tongue shall confess that Jesus Christ is Lord to the glory of God the Father; and no man can say that Jesus is the Lord, but by the Holy Ghost; then shall the Holy Ghost work effectually in every man. As the major is proved by Phil. ii. 11, and the minor by 1 Cor. xii. 3, the conclusion must be evident to a demonstration. Friend. I acknowledge, that in the present state, no man can say that Jesus is the Lord but by the Holy Ghost; but when they shall stand before his bar, they shall confess him Lord, to the glory of God the Father by force. Minister.-But St. Paul speaks generally, "That no man can say that Jesus is the Lord, but by the Holy Ghost." He does not mention time or place, but represents the matter impossible; beside every expression here used, implies a willing, and not a forced subjection; as bowing in the name of Jesus and confessing him to be Lord of all, to the glory of God the Father. Friend. But we are sometimes told, that God is as much glorified by the eternal damnation of some, as by the eternal salvation of others. Minister. I have, indeed, heard some asthe same. But as the glory of God is the end of all that he doth, we may prowhy he should take any pains to ind? which are in earth," Ephes. i. 9, 10. Far less should I expect to find, that “it pleased the Father that in him should all fulness dwell; and, having made peace by the blood of his cross, by him to reconcile all things to himself; by him, I say, whether they be things in earth, or things in heaven."-Col. i. 19, 20. And I am not able to imagine, how St. John's vision (Rev. v. 13.) could be just, if endless damnation is true, where he says, " And every creature in heaven, and on earth, and under the earth, and such as are in the sea, all that are in them, heard I saying, blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever." In the nature of things, it appears impossible to me to believe these passages to be strictly and literally true, if endless misery be a truth: therefore I say, that I should not expect any intimation, far less absolute promises, that God would destroy death, the works of the devil, and make all things new, with many others of the like nature We find it promised, that every knee shall bow; and lest some might say, that every knee, meant only some knees, it is explained by the inspired apostle, to mean all things in heaven and in earth, and under the earth; and not only so, but every tongue shall swear, and confess that Jesus Christ is Lord, to the glory of God the Father; which could not be, except all were reconciled to him, whether things in heaven, or things in earth: wherefore this is also promised; and, in consequence of their being subdued, humbled, made obedient, and reconciled, they shall be reheaded in Christ; never more to go astray, nor break that band of eternal union, which shall bind all together in one body, joined to one head; and all shall give never ceasing praise to God and to the Lamb, world without end. As endless damnation appears to me to be this subject, in many places; as, in St. Luke's against the promises, I cannot hold it as an ar- gospel, Chap. xx. 35, 36, where he says, ticle of my faith; but were there no promises "But they who shall be accounted worthy to or intimations to the contrary in Scripture, I obtain that world, and the (first) resurrection should not require it to be threatened in any from the dead, neither marry, nor are given in stronger terms than it is; I should believe it marriage; neither can they die any more; for as a truth, though I might not be able at pre- they are equal unto the angels; and are the sent, to see the propriety and equity thereof; children of God, being the children of the reI should never suffer my weak reason to gain-surrection:" and in St. John, x. 27, 28, 29, say Divine Revelation: but my difficulty we read thus: "my sheep hear my voice, and arises from these express promises of God, I know them, and they follow me: and I give which compose so great a part of that book unto them eternal life; and they shall never which is given us as a rule of faith and prac- perish, neither shall any pluck them out of my tice; and which promises expressly assert a hand. My Father, who gave them me, is future state of things beyond sin, sorrow, pain, greater than all; and none is able to pluck and death of every kind; when all things them out of my Father's hand." In Chap. xi. shall be made new; and death, the last enemy 25, 26, Christ says, "I am the resurrection of God, Christ, and man, shal! be destroyed, and the life; he that believeth in me, though swallowed up in victory; and sin, which is he were dead, yet shall he live: and whosoits sting, shall be no more in existence; and ever liveth and believeth in me, shall never tears shall be all wiped away from all faces. die." And in chap. vi. 50, he says, "This is But, though I have acknowledged that I the bread that cometh down from heaven, that should not dare to dispute the doctrine of end- a man may eat thereof, and not die." And he less damnation, unless God had given intima- expresses the perpetuity of the heavenly bliss, tions, and even promises to the contrary; since and of our enjoyment of the same, by advising I find several dreadful threatenings in the us, saying, "Lay up for yourselves treasures Scripture, in which the word aionion, or ever-in heaven; where neither moth nor rust doth lasting, is joined with the punishment of the corrupt, and where thieves do not break wicked; yet a very little attention will shew through nor steal. Fear not little flock; for ns, that the felicity of the righteous is pro- it is your Father's good pleasure to give you mised in much stronger language, than the the kingdom. Sell that ye have, and give misery of the wicked is threatened in the alms; provide yourselves bags which wax not Scriptures. old, a treasure in the heavens that faileth not; I remark in the first place, that the word where no thief approacheth, neither moth coraionion, rendered everlasting, or eternal, is rupteth," St. Matth. vi. 20, and St. Luke, xii. used much oftener in St. John's gospel alone, 32, 33. This is that which St. Paul calleth to express the continuance of the life, or well"a better and an enduring substance," Heb. being, of the righteous, than it is used in the whole Bible, to express the misery of the wicked; and this remark is strengthened by observing that he never once uses the word in his whole gospel, nor in his epistles, to set forth the duration of punishment. See St. John iii. 15, 16, 36, iv. 14, v. 24, vi. 27, 40, 47, 54, 68, x. 28, xii. 25, 50, xvii. 2, 3, in all which passages, the word aionion is used to express the continuance of the well being of the righteous. But not to insist on this: I observe, that there are many stronger expressions (even in our translation) to set forth the well being of the righteous, than any that are used as connected with the misery of the wicked. Isaiah xlv. 17, we read, "Israel shall be saved in JEHOVAH with an everlasting salvation; ye shall not be ashamed, nor confounded, world without end." But where do we read, that the misery of the wicked shall have no end? The word endless, or world without end, is never once used by our translators, to express the eternity of punishment, in the whole Bible. We read, in 1 Pet. i. 4, of "an inheritance, incorruptible, and undefiled; and that fadeth not away, reserved in heaven:" and in Chap. v. 4, of "a crown of glory, that fadeth not away;" and, Heb. xii. 23, of a kingdom, which cannot be moved:" and our blessed Saviour's words are remarkably strong upon xii. 34. But what shall I say of the apostle's words, 2 Cor. iv. 7? "For our light afflic tion which is but for a moment, worketh for us, kath hyperbolen eis hyperbolen aionion baros doxes katergazetai emin: a glory exceeding aionion, or eternal, to an excess." Here is an hyperbole upon hyperbole; beyond eternal; a far more exceeding eternal weight of glory. But it is not so much by the different words made use of to denote the permanency of the felicity of the righteous, from those which are used to express the duration of the misery of the wicked, that I judge of the continuance of the one beyond the other; so much as from the different sources from whence they flow, and of their different natures. The happiness of those who are reconciled to God arises from their union to Christ; in which if they continue grounded and settled during this present life, wherein they pass through so many sore trials, the union will become so permanent, as that it will be impossible to dissolve it; and the very nature of things shews, that if we abide firm to the end, through all difficulties, and overcome all those things that would seek to separate us from Christ, when we come into that state where we shall meet with no more temptations, nor any thing that has the le dency to draw our minds from God of consequence, remain attached him while we have an existence. This doctrine was known to David; and therefore, he said, "While I live, will I praise JEHOVAH; I will sing praises unto my God, while I have any being." Psal. cxlvi. 2, civ. 33. It may be proved, that the union shall continue between Christ and his faithful ones after this life, and shall become indissoluble; and that neither "tribulation, nor distress, persecution nor famine, nor nakedness, nor peril, nor sword; neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us (who abide in him) from the love of God which is in Christ Jesus our Lord." See Rom. viii. 35-39. See also St. John xv. 4, 5, 7, 9, 10. 1 John ii. 24, 28. drawn by the Father, united to the Son, sealed by the Holy Ghost, willingly choose the Lord for their portion, and constantly adhere to him to the end, shall never be separated from him in the future ages; for he himself saith, "As the living father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me," St. John vi. 57. And as Christ is the great attracting loadstone, that shall finally draw all things to him; it is evident, that he will preserve for ever, those whom he hath thoroughly drawn to himself, and who have adhered to him through the time of trial. Thus is the life eternal of the righteous, or their endless state of well being, expressed in much stronger language than the misery of the wicked; and moreover, has its foundation in the union between Christ and his church, and in the nature of things. Friend. But if the Spirit of God dwelling in us, and thereby causing us to adhere to Christ, and to follow him through all trials, makes our union to him so perfect, that nothing shall be able to separate us from him to all eternity; since we are confirmed in habits of goodness by free choice, and by oft repeated exercises; why, by the same rules, shall not the misery of the wicked be endless, seeing that they have chosen and adhered to evil through life, and by constant practice are confirmed therein? Evil is grown up to a cult to reform and bring them off from their vicious habits, as it would be to draw the saints in light from their adherence to virtue and goodness. The never ending continuance of the life, or state of well being of the righteous, may be certainly inferred, with the greatest ease, from the continuance of the life of Christ; who is made an high priest, "not after the law of a carnal commandment, but after the power of an endless life," Heb. vii. 16. And he hath expressly declared, "Because I live, ye shall live also," St. John xiv. 19. Thus as long as the cause remains, the effect must continue; but the cause, even the life of Christ, must undoubtedly continue to endless periods; therefore also, the effect, or the life of those who are joined to him in an indisso-body in them; and it appears to me as diffiluble union, shall continue. The apostle Paul understood logic as well as any in our days: and he thus reasons upon this glorious truth; "The spirit itself beareth witness with our spirits, that we (who are led by the Spirit Minister. Your reasoning would be conof God, and have received the spirit of adop-clusive, upon the supposition that there are tion, whereby we cry, Abba, Father) are the two eternal principles, viz.: good and evil; if children of God: and if children, then heirs; it can be proved, that evil is coexistent with heirs of God, and joint heirs with Christ; if goodness, that it hath always been; then, the so be that we suffer with him, that we may absolute eternity of sin and misery may be be also glorified together." Rom. viii. 16, 17. easily inferred. This is the true foundation Now, as Christ, the principal heir, cannot of endless misery, and it came from the Pagan be disinherited; so, neither can those who are theology. The Heathens believed in two joint heirs with him. The Holy Spirit is eternal principles, ever warring against each given us as the earnest of our inheritance, and other, and neither fully prevailing; that men to seal us to the day of redemption, 2 Cor. v. had the liberty of enlisting under which they 5, Ephes. i. 13, 14, and iv. 20.-Christ is the pleased; and that those who in life choose head, and the overcomers through the blood virtue should enjoy endless felicity; while of the Lamb, are the members of his body, those who chose and adhered to vice, would and shall inherit all things; he will be their eternally remain under its dominion, and of God, and they shall be his children; he is consequence be always miserable. Thus, the their life, and he will make them pillars in infernal deities being judged by the poor Pathe temple of God, and they shall go no more gans to be as eternal as the good gods, and out," Rev. iii. 12. St. Paul says, "When more powerful; they sacrificed more to the Christ, who is our life, shall appear, then evil principle than to the good, out of fear, and shall ye also appear with him in glory," Col. to appease the anger of those abhorred, maleiii. 4.-And St. John says, "Behold what volent agents; hence the frequency of human manner of love the Father hath bestowed upon sacrifices. us, that we should be called the sons of God; therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him; for we 1 see him as he is," 1 John iii. 1, 2. e are sure, from the Scriptures, and nature of things, that those who are Now, when the Christian Religion triumphed over Paganism in the Roman empire, many of the philosophers embraced and professed it, but withal, retained many of their Pagan no tions; among which was the eternity of these two opposite principles; hence arose the ancient sect of the Manichees, who believe not only the eternal existence of two contrary eternal Gods, one good and the other evil; but also, that all visible things are created by the devil; and upon this principle, they might argue the universality of damnation, with as mach ease and certainty, as we, upon the contrary, may argue the certainty of the Universal Restoration, according to that glorious promise of God, Isaiah lvii. 16, 17, 18, 19, "for I will not contend forever, neither will I always be wroth; for the Spirit should fail before me, and the souls which I have made. For the iniquity of his covetousness was I wroth, and smote him: I hid me and was wroth; and he went on frowardly, in the way of his heart. I have seen his ways and will heal him: I will lead him also, and restore comforts unto him, and to his mourners. I create the fruit of the lips; peace, peace to him that is far off, and to him that is near, saith JEHOVAH; and I will heal him." Those who venture to contradict their Maker, and say, that he will contend for ever, and be always wroth; ought to give as good a reason, at least, why he will, as he hath given why he will not; and, consequently, must prove him not to be the Father of all spirits, and the Creator of all souls. If, therefore, it can be demonstrated, that Satan is an eternal, self-existent, immutable, evil being, and that he hath created all, or a part of mankind, (as some asserted formerly, and as I myself have heard lately) or that he hath drawn some of God's creatures into such a union with himself, that they cannot be separated from him; and that he will maintain his crown, throne and kingdom, in opposition to God, to all endless duration; then, and not till then, may the eternity of sin and misery, be concluded from the nature of things, with equal ease and certainty, as the perfection and happiness of the saints. But if the kingdom of evil, and all the works of sin, Satan and darkness, shall be totally destroyed by Christ, and all things shall be reheaded in him, who is the head of all principality and power, as well as of every man-(See Ephes. i. 10, Col. ii. 10, 1 Cor. xi. 3.)-if every knee shall bow, and tongue shall swear, and all things, whether in heaven or in earth, or under the earth, shall confess that he is Lord; and all things whether in heaven or in earth, shall be reconciled to him,-(See Isaiah xlv. 23, Phil. ii. 10, Col. i. 20,)—and all kingdoms (not excepting that of the prince of the power of the air) shall be broken and destroyed by the kingdom of Christ, which shall itself be yielded up into the kingdom of boundless love, where judgment shall be no more, what shall we say of that doctrine, that teaches us the endless duration of evil? So far is the endless sin and misery of the wicked from being inferred from the endless holiness and felicity of the righteous, in the kingdom of the Father, that every proof and demonstration of the latter, concludes equally against the former. One of the first arguments that ever began to take hold of my mind, and to bring me to think seriously of the system of the Restoration, was, what I read in a little book upon the subject, called The Everlasting Gospel, &c., and is there thus expressed. "It is as impossible that there should be two endless contrary things, as that there should be two real contrary Deities, a good God and a bad one, or two sorts of contrary creatures, both of truly divine original, some being made good by God, and others bad. For an absolute and merely infinite duration, which has neither beginning nor end, is, according to the confessions of all divines, yea, of every reasonable man, a property peculiar to the uncreated Being only. But such an infinite duration, which, although it has a beginning, yet shall have no end, can only be the property of those creatures that are of divine original. For as these, according to the language of the scripture, are of divine origin, and therefore are rooted in God, or in his almighty creating power, which has no beginning, they can also be everlasting, their existence or duration can also be without end in God. But whatsoever has not its eternal root in God, or in his eternal creating power, but is sprung up in the creature in this world, by its voluntary turning away from God, and against his holy will, and consequently is an admonition and displeasure to the Most High, and is only suffered by him, such as sin, and the punishment depending thereon, these things cannot possibly be of an absolute endless existence and duration, or remain so long as God shall exist; but must of necessity once cease and be annihilated. For as God is a Being to those creatures which he created good, and which exists through his will, wherein they may subsist and be preserved without end; so he on the contrary, to iniquity and sin, (which against his will, is sprung up in and sticks to the creatures) is a consuming fire, whereby all sin and perverseness in the creatures must be at last consumed, annihilated, and separated from them in the highest degree, in order to restore them to their primitive purity; in the same manner as the fire doth not consume and destroy the gold, but only the dross, and that which is impure." We will now state some of the arguments in favour of the endless continuance of the happiness of the saints, in the kingdom of their Father: and those which prove that the state of misery shall come to an end. Christ hath promised, that the happiness of the saints shall have no end; because his life shall have no end, and he is their life. The misery of the wicked shall end, because the kingdom of evil shall end. The power of God stands engaged to preserve and keep those who commit themselves to him; and thus, their union with him shall always continue. The same is engaged to destroy that covenant with death, and the argument with hell, whereby sinners are held in subjection to Satan, and thus to take the prey from the mighty, and the captives from the terrible. The subjects of Christ are his natur jects; he is their rightful sover |