2. The original words, describing the duration of future misery, and which our translators have interpreted,everlasting punishment-eternal fire— everlasting destruction-for ever-and-for ever and ever; might, with at least equal justice, have been rendered, aionion punishment, that is, punishment for ages-aionion fire-aionion destruction-for ages-for ages of ages.

Of this, the reader might satisfy himself, merely by turning to Matt. xxv. 41. Luke i. 33. Jude 7. Rev. xiv. 11. in the Greek Testament; and then recurring to a Greek lexicon, for the meaning of the words. In the course of the reply to the present objection, we shall, however, have recourse to a more infallible method. It may be noticed, incidentally, that in Mark ix. 43. 45. we have the words, into the fire that shall NEVER be quenched;' instead of which the Latin translation has the words, in ignem illum inextinctum,' or into the fire that shall NOT be quenched.' The reader will hardly need to be reminded, that there may be a great difference between what will not be done, and what will never be done.

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But you are an advocate, perhaps, of eternal damnation. You have learned, or at least have been told, that in Matt. xv. 46. the same word [aionion] is used to denote both the duration of future happiness, and the duration of future sufferings; and that consequently both must be endless. We would therefore inquire: Are we not told by St. Paul, (1. Cor. xv. 22.) As in Adam all die, so in Christ shall all be made alive? And if you conclude, (as you ought, upon your own principles,) that the word all is to be taken. in the same sense in both parts of this passage, because the original word [pantes] is the same;

do you not confute yourself? do you not confess that all will be made alive in Christ? But

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Whoever can prove, beyond doubt, that the happiness of any part of mankind will be eternal, must equally prove, at the same time, that the misery of the condemned will not be eternal.

For it must be granted by all, that the duration of the happiness of the righteous is no where in the Bible compared with the duration of God.

St. Paul declares, indeed, in very strong terms, his persuasion that no creature, either present or to come, will be able to separate the righteous from the love of God: but he does not affirm that the uncreated Creator is not able; or that ages of ages hence, he will not actually produce a separation. Our Saviour has also said, I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My father which gave them me is greater than all and none is able to pluck them out of my Father's hand.' But do you believe in the infinite torments of nine-tenths of the human race? If so, we will favour you with the following comment; which perfectly squares with your creed.

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Comment. I give unto them eternal life.' This eternal life may last as long as the eternal sleep of Jonah in the whale's belly but so great and glorious is the vindictive justice of God,' we cannot expect it will last longer. And besides, according to orthodoxy, all eternity means not more than a tenth part of all eternity. My Father is greater than all.' This means, my Father is greater than the Devil;' for all means a part. And none is able to pluck them out of my Father's hand.' As if Christ had said, The

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Devil has plucked almost all whom I had ransomed, out of my feeble hands: but my Father is greater than the Devil; and as my Father has now taken the small remnant into his own hands, whenever he resigns them to the Devil, (which he will do very soon,) it will be freely, not by compulsion.'*

It follows, that the universal benevolence of God, or his love, considered merely as a divine attribute, without respect of persons, is the only argument, from which the permanent felicity of any individual can be fully inferred. It is commonly said, God is immutable: therefore he loves the elect from everlasting to everlasting.'† But this reasoning appears to be unsound. For since the temporary work of creation includes, not only a divine, mental act, but the cessation of this act, and yet is consistent with the immutability of God; there is no proof, that the removal of his love from his creatures, that is, the cessation of another mental act, is not equally consistent with his immutability.

Do we therefore introduce death into the heavenly world? Far from it. We confirm the blissful immortality of man. We establish it on its only solid foundation; even the infinite and universal love of Jehovah. We affirm, that Jehovah (for any thing we know to the contrary) may withdraw his love from his creatures, consistently with his immutability; though not consistently with that universal love, which is coexistent with

*To prevent misapprehension, the reader is requested to remark, that we assert only that this comment is consistent with a certain creed. Our opinion may however be erroneous.

+ By the elect we understand them whom God has chosen for extensive blessings in the world---not as exclusive heirs of salvation.

his omnipresence, and is the vital spirit of his omnipotent word.

4. The expressions, everlasting, for ever, and for ever and ever, are certainly often used in the New Testament in a limited sense. For,

First. The Scriptures ascribe to Christ, no kingdom, but the kingdom of redemption; no throne, but the throne of this kingdom-on which he sits, as the Lamb, the high Priest, the King of Saints, and the King of Zion.

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For, Jesus answered, My kingdom is not of this world. If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews.' John xviii. 36.

God gave him to be the head over all things to the church.' Ephes. i. 22.

And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.' Rev. xi. 55. Now is come salvation and strength, and the kingdom of God, and the power of his Christ.' Rev. xii. 10. The two last texts evince, with great clearness, that the kingdoms of this world become the kingdoms of Christ, and his power is exerted, in proportion as salvation becomes more general. It may be remarked, also, that such expressions are here employed, as might seem to limit the whole dominion of the Father and the Son, these Lords of the universe, to the kingdom of redemption alone.

Thy kingdom come. Thy will be done in earth as it is in heaven.' The sceptre of this kingdom is therefore a sceptre of righteousness' universal.

The throne and the kingdom of the Redeemer, are called the throne and the kingdom of David, and of Jerusalem. Of the increase of his government and peace there shall be no end upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice, from henceforth even for ever.' Isa. ix. 7.

• Him hath God exalted to be a Prince and a Saviour [why is he exalted to be a Prince?] to give repentance to Israel, and remission of sins.' Acts v. 31.

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God Almighty is called the King of Saints.' Rev. xv. 3.

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Jesus, the Branch,' shall be a Priest upon his throne.' Zech. vi. 13.

The universality of the empire of Jesus Christ, as Lord of all, is no objection to the limited extent of what the Scriptures denominate his kingdom. For the primary intention of the sacred writers, was by no means, to describe his imperial dignity, and his domains, as universal Lord; but to publish the good tidings of great joy which shall be to all people.' Luke it. 10.

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Secondly. Our Lord has given his saints the promise of no dominion, but that of fellow workers with him,' in his kingdom of grace.

If we suffer with him, we shall reign with him.' 2. Tim. ii. 12.-He will make his saints kings and priests unto God.' Rev. i. 6. The saints will sit with their high Priest upon his throne.' Rev. iii. 21.

Thirdly. Having now ascertained the nature of what the inspired Writings term the kingdom of our Mediator, and the reign of his saints; it remains to prove, that all this glorious dominion, though said to endure for ever and ever, will at length come to a termination.