preceding admirable Lectures.* And, above all, my suoject, from the nature of it, tends to cherish those solemn feelings which the contemplation of eternity must needs produce in every Christian advocate. In the former Sermons, the prospect of the eternal world gave them all their weight and value; but in my case, eternity is the selected theme. It is the sum and substance of my discourse-the great topic of discussion. I must, therefore, aim at keeping full in view "the vast concerns of an eternal scene," and hold no parley with lower subjects, except as they bear on the interests of the never-dying souls of men. May God the Spirit deliver us from all unhallowed feelings of mere controversy, and enable the minister of Christ to speak, and the congregation to hear, with all the realizing views of death, judgment, and eternity. The subject on which I am called to dilate this evening is, "THE EVERLASTING DURATION OF FUTURE REWARDS AND PUNISHMENTS," Which, so far is a part of our discussion with Unitarians, as they deny the continuance of the latter, whilst they admit the never ending joys of the heavenly state. Their statement is,-"That since God would act unjustly in inflicting eternal misery for temporary crimes-the sufferings of the wicked can be but remedial, and will terminate in a complete purification from moral disorder, and in their ultimate restoration to virtue and happiness." The same thing is stated continually in the notes of the Unitarian Version of the New Testament, and in all the writings of their most approved authors; which, I suppose, will be received as a sufficient and authorized * See the Trinitarian Lectures, Nos. 2 and 3, by Dr. Tattershall and Mr. Byrth. statement of their doctrine, in the absence of any authenticated confession of their faith.* With my brethren who have preceded me, I have to complain of their unintelligible and "negative creed." They will not direct us to any defined formula of their faith, to which we may appeal, and which we may try by the infallible Word of God. They seem to me to glory in having no distinct statement of their doctrinal views, and in holding only what may appear sound for the time being. If it seem advisable to attack the orthodox by undermining the accuracy of their translation of the Scriptures, a new version must be undertaken, and when it first appeared, with all the apparent acumen and learning of deep divines, it was every where extolled. But when its empty criticisms, and patched-up theology, were exposed by the invaluable labours of a Nares and a Magee, the Improved Version was thrown overboard; nor must the present age be made responsible for the statements of a Carpenter and a Belsham! May we not fairly ask, will the Unitarians of London and elsewhere, abide by the defence of Unitarian doctrines which the lecturers connected with that body in Liverpool have undertaken to make; or should they read their published lectures, and feel dissatisfied with their attempt to reply to our solemn accusation, may they not exclaim-" These are not our standards of theology-we prefer the downright assertions of Priestley and Belsham, and the notes of the Improved Version.' We hold not with these. wire-drawn refinements of modern Unitarianism." It is, however, in our power, to refer to all their versions of Scripture and their works of theology, on the subject now before us, because they all seem unanimous in denying the eternity of future punishments. * See also First Lecture of the Unitarian Series, p. 35. I purpose to proceed with the discussion of my subject in the following order: I. SHOW, FROM SCRIPTURAL QUOTATIONS, that God HAS DECLARED THE MISERY OF THE WICKED TO BE OF EQUAL DURATION WITH THE JOY OF THE II. NOTICE THE ARGUMENTS BY WHICH UNITARIANS ENDEAVOUR TO REFUTE THIS POSITION. III. REFER ΤΟ SOME OF THE IMPORTANT TRUTHS CONNECTED WITH THE ETERNITY OF PUNISHMENTS. AND, IV. CONCLUDE THE WHOLE SUBJECT BY SOME PRACTI CAL REFLECTIONS. I. In this part of my subject I shall content myself with quoting some texts of Scripture wherein the eternity of punishment is stated either in direct terms or in tantamount expressions. And I shall comment on them only so far as may tend to connect or elucidate. The Prophet Jeremiah thus expresses his confidence in the protection of his God, and his expectation of the overthrow of his enemies :- "The Lord is with me as a mighty terrible one, therefore my persecutors shall stumble and they shall not prevail; they shall be greatly ashamed, for they shall not prosper; their everlasting confusion shall never be forgotten."* With this I contrast the Psalmist's description of God's servants-" Surely he shall not be moved for ever; the righteous shall be had in everlasting remembrance." + Again, the Prophet Daniel says, "Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to everlasting contempt,"* where he distinctly refers to the resurrection of both righteous and wicked, the consequence of which will be, not the deliverance of the latter from a state of misery, but the continuation of that condition of joy or sorrow in which they were found before their resurrection, and to which they shall be finally condemned by the sentence of the Judge of all the earth. The Prophet Isaiah describes the triumph of the righteous in these words :-" And the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads, and they shall obtain joy and gladness, and sorrow and sighing shall flee away."+ In equally strong terms, and with similar reference to the members of the human body, does our Lord Jesus describe the torments of Hell,-"Wherefore if thy hand or thy foot offend thee, cut them off and cast them from thee; it is better to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire." If it be objected that this latter text is evidently conveyed in figurative language, and, therefore, we may regard the expression, everlasting fire, with some limitation, we reply that the declaration of Isaiah is equally figurative, and yet no doubt is entertained that he describes the never-ending triumph of God's people. The question of the rich young man has doubtless been noticed by you all. "Good master, what good thing shall I do, that I may have eternal life?" § it clearly proves both that the Jews held, and that Jesus taught, that there was a life of unceasing joy; and are the words of Jesus in reference to the unpardonable sin more equivocal and doubtful? "He that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation."|| In my text, also, the * Dan. xii. 2. † Isaiah xxxv. 11. Matt. xviii. 8. Ibid. xix. 16. Mark iii. 29. punishment of the wicked, and the life of the righteous, are set forth as equally durable,-by all that is fair in criticism, and honest in interpretation, we must either limit both, and thereby rob the Christian of all his best prospects, or we must regard both as everlasting and unceasing. Let us also compare some of the declarations of the apostolic writings. St. John informs us of the great feature of the "record that God gave of his Son,"-" this is the record that God hath given to us eternal life, and this life is in his Son."* And St. Paul declares, concerning those who reject the Gospel of our Lord Jesus Christ -that they "shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power."+ Shall we dare to say that God spoke to us plainly in the record of his mercy, when he promised eternal life to those who believe in the Lord Jesus, but that the threatened sentence of everlasting wrath to the rebellious opposers of his truth, was only a figure of speech! a rhetorical flourish-where judicial punishment only means affliction, and eternal destruction is synonymous with temporary sorrow! St. John, in like manner, gives us a glowing description of the saints in glory. "There shall be no night there, and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever." But in equally emphatic language, and in the very same phrases, does he set forth the eternal misery of God's enemies-yea, "of all who love and make a lie." "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever." § 1 John v. 11. + 2 Thess. i. 8, 9. Rev. xxii. 5. Rev. xx. 10. |
