doctrine in the most explicit and solemn manner. It is asserted affirmatively that future punishment is everlasting ; in the nega- tive form that it can never end ; that there is in the future world an impassable gulf between the righteous and the wicked ; and that there are sins which can never be forgiven either in this life or in the life to come. Thus if words can teach this doctrine it is taught in the Bible from the beginning to the end. In the Old Testament, the prophet says (Is. xxxiii. 14) : " The sinners in Zion are afraid ; fearfulness hath surprised the hypocrites ; who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings." In Isaiah lxvi. 24 it is said of those who should be excluded from the new heavens and the new earth which the prophet had predicted, "that their worm shall not die, neither shall their fire be quenched." " Hell," however, " is of both worlds, so that in the same essential sense, although in different degrees, it may be said both of him who is still living but accursed, and of him who perished cen- turies ago, that his worm dieth not and his fire is not quenched." 1 The prophet Daniel (xii. 2) says of the wicked, that they " shall awake .... to shame and everlasting contempt." In Luke iii. 17 it is said that Christ shall " gather the wheat into his gar- ner; but the chaff He will burn with fire unquenchable." In Mark ix. 42-48 our Lord says that it is better " 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 awful words fell three times, in one discourse, from the lips of mercy, to give them the greater effect. Christ wept over Jerusalem. Why did He not avert its doom ? Simply because it would not have been right. So He may weep over the doom of the impenitent wicked; and yet leave them to their fate. It is no more possible that the cup should pass from their lips than that it should have been taken from the trembling hand of the Son of God himself. The latter spectacle was far more appalling in the eyes of angels than the lake of fire prepared for the devil and his angels.
The Judge on the last day, we are told, will say to those on the left hand: "Depart from me, ye cursed, into everlasting fire." " And these shall go away into everlasting punishment : but the righteous into life eternal." The same word is used in both clauses; the wicked are to go «is Kohxo-iv a'uovtov ; and the
1 The Prophecies of Isaiah Translated and Explained. By Joseph Addison Alexander New York, 1865, vol. ii. p. 482.
876 PART IV. Ch. IV. — THE SECOND ADVENT.
righteous «fe Mv olIwlov ; it must have the same sense in both. (Matt. xxv. 41, 46.) In John iii. 36 it is said : " He that believeth on the Son hath everlasting life : and he that believeth not the Son, shall not see life ; but the wrath of God abide th on him." Paul teaches us in 2 Thessalonians i. 9 that when Christ comes the wicked " shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.'* Jude (verse 6) says that the angels which kept not their first estate are " reserved in everlasting chains under darkness, unto the judgment of the great day. Even as Sodom and Gomorrah .... are set forth for an example, suffering the vengeance of eternal fire." Of apostates, he says (verses 12, 13) there is reserved for them " the blackness of darkness forever." In Rev- elation xiv. 9—11, those who worship the beast and his image or receive his mark, shall " be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb : and the smoke of their torment ascendeth up forever and ever : and they have no rest day nor night." Nearly the same words are repeated in chapters xix. 1^3, 20 ; xx. 10.
It is objected to the argument founded on these passages that the word " everlasting " is sometimes used in Scripture of periods of limited duration. In reference to this objection it may be remarked, (1.) That the Hebrew and Greek words ren- dered in our version eternal, or everlasting, mean duration whose termination is unknown. When used in reference to perishable things, as when the Bible speaks of " the everlasting hills," they simply indicate indefinite existence, that is, existence to which there is no known or assignable limit. But when used in refer- ence to that which is either in its own nature imperishable, or of which the unending existence is revealed, as the human soul, or in reference to that which we have no authority from other sources to assign a limit to, as the future blessedness of the saints, then the words are to be taken in their literal sense. If, because we sometimes say we give a man a thing forever, without intend- ing that he is to possess it to all eternity, it were argued that the word forever expresses limited duration, every one would see that the inference was unfounded. If the Bible says that the suffer- ings of the lost are to be everlasting, they are to endure forever, unless it can be shown either that the soul is not immortal or that the Scriptures elsewhere teach that those sufferings are to come to an end. No one argues that the blessedness of the righteous will cease after a term of years, because the word ever-
§6-j FUTURE PUNISHMENT. 877
lasting is sometimes used of things which do not continue forever. Our Lord teaches that the punishment of the wicked is everlasting, in the same sense that the blessedness of the saints is everlasting. (2.)^ It is to be remembered, that admitting the word " everlast- ing" to be ever so ambiguous, the Bible says that the worm never dies, and the fire is never quenched. We have therefore the direct assertion of the word of God that the sufferings of the lost are unending. All the modes of expression used to set forth the perpetuity of the salvation of believers and the everlasting duration of the kingdom of Christ, are employed to teach the perpetuity of the future punishment of the wicked. If that doc- trine, therefore, be not taught in the Scriptures, it is difficult to see how it could be taught in human language.
4. A fourth argument on this subject is drawn from passages in which the doctrine is implied, although not directly asserted. This includes those passages which teach that there is no repent- ance, no forgiveness, no change of state in the future world. This is done, for example, in our Lord's parable of the rich man and Lazarus, in which He teaches that there is no possibility of passing from hell to heaven. So, also, we are taught that those who die in sin remain sinful forever. And our Lord says, it would be better for a man had he never been born, than that he should incur the guilt of offending any of the little ones who believe on Him. This, at least, is conclusive against the doctrine of universal salvation; for if, after any period of suffering, an eternity of- happiness awaits a man, his being born is an unspeak- able blessing.
Rationalists say that it is very impolitic for Christians to rep- resent the everlasting punishment of the wicked as a doctrine of the Bible. This is undoubtedly true. And so Paul felt that it was very impolitic to preach the doctrine of the Cross. He knew that doctrine to be a stumbling-block to the Jew and fool- ishness to the Greek. He knew that had he preached the com- mon sense doctrine of salvation by works, the offence of the cross would have ceased. Nevertheless, he knew that the doctrine of Christ crucified was the wisdom of God and the power of God unto salvation. He knew that it was not his business to make a Gospel, but to declare that Gospel which had been taught Him, by the revelation of Jesus Christ. It would be well if all who call themselves Christians, should learn that it is not their busi- ness to believe and teach what they may think true or right, but what God in his Holy Word has seen fit to reveal.
878 PART IV. Ch. IV. — THE SECOND ADVENT.
Objections. It is urged that it cannot be consistent with the justice of God to inflict a really infinite penalty on such a creature as man. It is very obvious to remark on this subject : —
1. That we are incompetent judges of the penalty which sin deserves. We have no adequate apprehension of its inherent guilt, of the dignity of the person against whom it is committed, or of the extent of the evil which it is suited to produce. The proper end of punishment is retribution and prevention. What is neces- sary for that end, God only knows ; and, therefore, the penalty which He imposes on sin is the only just measure of its ill desert.