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ağ'es ;-within which term all the wicked dead may be restored to virtue and happiness ; and the second death, the last enemy, being destroyed, the mediatorial plan may close, and Jelus deliver up the kingdom to the Father; and God Chall thenceforth be all in all, for eternal ages. Mr. S. may think as I do in the present world, as to many of these events now named; if not, I am persuaded he will hereafter.We shall think more alike in the new earth, than we do in this old crazy one. Mr. S. next proceeds to recite our Saviour's reprefentation of the grand and amazing scene of the general judgment. My readers are well acquainted with that representation. I shall recite only the last verse of the chapter. “ And' these shall go away into everlasting punishment ; but the righteous into life eternal," An observation, which Mr. S. immediately makes, is this, p. 31.-" The words translated everlasting and eternal in the last verfe, are expressed by the fame Greek word in the original, and whatever duration of blessedness the righteous have, the same duration of misery is declared concerning the wicked.”
Mr. S. cannot intend, either from the real or customary meaning of the words used by our Saviour, to prove the never ending punishment of the wicked, or the never ending life of the righteous. “And these shall go away into everlasting punih. ment; but the righteous into life eternal.” From both the words used to signify the future punishment of the wicked, it seems as though our Saviour really
intended to convey his meaning in a manner leaft liable to be misunderstood. The word kolafis, ue sed by our Saviour to express the future punish. ment of the wicked, properly, and in its most customary meaning, signifies chastisement. And the epithet applied to it aioonion, signifies of, or belong. ing to, an age, or dispensation, whether the age or dispensation be long or short.
Grotius, in his rights of war and peace, as I find him quoted by Petitpierre, says, “ that the kind of punishment which tends to the improvement of the criminal, is wbat the philosophers called, among oth. er things, kolasis or chartisement. Wyttenbach, quo: ted by the fame author, says, “that God, by the in. fliction of sufferings, has three ends in view; the first of which, is the correction of the offender, in order to his future amendment. And that the Greeks frequently gave to such sufferings the name kolaps. As to aioonios, the derivative of aioon, it cannot fignify, naturally, any more than of, or belonging to, an age ; lince the substantive aioon signifies an age.
The proper translation of the Greek of Matthew xxv, 46, is, “And these shall go away into a state of chastisement; but the righteous into an age of life." And this very well agrees with our Saviour's language elsewhere, and with the language of St. John. We have seen in a forecited text, John v. 28, 29, that all that are in their graves shall hear the voice of the son of man, and come forth, “they that have done good to the resurrection of life ; and
they that have done evil, to the refurre&tion of damnation". Here, our Saviour says the righteous shall rise to life, and the wicked to damnation, or death. få Matt. it is, the righteous fhall go into an age of life; and the wicked into an age or ftate, or difpenfation of chaftisement ; the fame that St. John means by the fecond death. si:;
Mr. Whifton, in his Eternity of Hell Torments confidered, p. 21, has these words, “ There is no end of reciting more ordinances, or statutes, or grounds, which were to be eternal, or everlasting, or to last forever, in our modern way of interpreting those Greek words : which yet were to laft no longer, at the utmost, than the Mosaic economy itself ; and have many, very many, of them ceased, or at least have been intermitted above. Gixteen hundred years together:" After so much hath been said and wrote upon the signification of thele two words aidon and kloonios, it certainly cannot be 'necessary for me to proceed to a long detail of examples of the use of these words, in the Old or New Testament. I shall content myself by prefenting my reader with a few pass' Tages only, in which these words really fignify an age, dispensation, period, whether of longer or shorter continuance. Hoewa ) , nd
In the Septuagint tranlation of the fold Testas ment, there are many examples of this use of these words. To cite only a few." Gen. vi. 4. " There were giants in the earth in thofe days, mighty men which were of old, ap aioonos;" from "eternity, ac
reader's view, to have seen the word everlafing, con. nected with the misery of the next state, at least, in every book of the New Testament, if not several times in each book: Whereas, upon examination, it :ap. pears, that by far the greater part of the inspired writers have never used the word, nor any other word allied to it in sense and meaning, with reference to the future torments; while those who have used it have very rarely done so.. It is used but ebrice by the Evangelist Matthew ;; but once by the Evangelist Mark, and this in a special case aniy; and but once likewise by the Apostle Paul, though his epistles make so congderable a part of the New Testament, It is not to be met with in the gospels either of Luke or John; nor in either of the three epifles of John. It no where occurs in the epistles of Peter or James. And, what is very remarkable, in the account wo have of the preaching of the apostles, from place to place, throughout the world, in the book of Acts, there is a total silence as to their ever having used this word, or any other importing that the misery of the wicked is endless, or never ceasing. All which is very extraordinary, if this is a doctrine of Christianity. For, if it really be so, it is a most important one ; and it cannot easily be accounted for, that the inspired writers should have so strangely passed it o. ver with neglect. It might rather have been ex. pected, that they lhould perpetually have infifted on it, and with great solemnity too, and in a great variety of plain and indisputable terms. And their
omissions, upon this head, are a strong presumptive angument, that they knew nothing of this doctrine, · which has been so vehemently pleaded for in these latter days.”-Dr. Edwårds, in his book entitled, The salvation of all men strictly examined, speaking of the use of these words, aioon, and aioonios, says of aioon and its reduplications, that“ they occur in the New Testament in one hundred and four instances," p. 251. And, in the same p. he goes on to say, “ in thirty two of which, it means a temporary duration." We, therefore, find, both by the affirmations of Dr. Chauncy, and the concellions of Dr. Edwards, that the word aioon does not necessarily signify an end. less duration. . We have also seen, from many particular passages, in which the word is used, that it does often, both in the Old and New Tetament, mean a temporary duration only. The inference from which, I think, is juftly this, that the mere application of this word to future misery, does not prove that misery to be without end. From the qualities and properties of the subjects mentioned, or some circumstance about them, we must determine what their duration is, and not from the mere use of this noun ajoon, or its de uvative gioonios. ..
For Mr. S. therefore, or any man, to say that, becanle our Saviour hath said, respecting the wicked, "and these shall go away into everlasting punishment," their punishment must be striatly without end, because the word giocnion is joined with the