urative language in which they refer to this awful doom, mean to imply a different punishment.

SERMON III.

MATTHEW, XXV. 46.-" And these shall go away into everlasting punishment, but the righteous into life eternal."

I have proved to you, that it is threatened in the holy Scriptures, that the wicked shall go into everlasting or eternal punishment; and endeavored likewise, to prove to you, from the nature and cause of this punishment, as set forth in Divine Revelation, that it is not only consistent with the justice of the Almighty, but furnishes the most convincing proof of the wisdom, the mercy, and the love of God, towards all created beings.

In my last discourse, which I am truly glad to hear has induced many to investigate the subject, and search the Scriptures; I endeavored to explain to you the meaning of the word hell, as it occurs in our translation of the Old and New Testament. That in the Old Testament, it invariably implies a state of death, without reference to any particular duration; but that in the New Testament, two words are used, both of which are translated hell; the one synonimous with the Hebrew word scheol, and signifying that state in which the soul remains between death and the resurrection; the other,

which alone is ever applied to the punishment of the wicked, the word Gehenna, signifying a state of endless death, or everlasting destruction.

In this discourse, it shall be my endeavor to explain to you another phrase, which frequently occurs in our translation of the Scriptures, and respecting which it is very necessary, towards a right understanding of the doctrines of the Gospel, that we should have a clear and distinct comprehension. And since this subject has excited some attention, I would request of you, my brethren, two things: First, that with regard to the arguments which I shall use, you will give to them only such weight as they may appear to deserve; as the reasons of one as likely to be led into an error as yourselves; but that with regard to the facts which I shall state to you, you will search the Scriptures for yourselves, to see whether these things are so: And second, because some of the doctrines which I shall advance, may (as I have reason to believe they will to some of you,) be new, and in opposition perhaps to commonly received opinions; that you will not on that account, hastily conclude them to be unscriptural or untrue, but candidly examine, and fairly judge them.

For myself, I can have no motive to deliver from this pulpit, other than what I can declare in the immediate presence of my Maker, I conscienciously believe to be the truth of God. Awful, indeed, were my responsibility, if I should dare to do so: but equally great would be that responsibility, if I were not to endeavor to lay before you the pure word of God, uncontaminated by the artifice of the designing, and unclouded by the prejudices of the ignorant. If on the one hand, I

were not to lay before you the whole truth of God, as contained in his sacred word; or if, on the other hand, when the opinions of men, which have no foundation or existence there, are set forth as the doctrines of Divine Revelation, I were to hesitate to expose them as falsehoods, because time or ignorance, or superstition, may have given them the powerful force of popular, and deeply rooted prejudice; I should in either case be utterly unworthy of your confidence, as a minister of the Gospel of our Saviour.

In many parts of our translation of the Scriptures, you will find the term or phrase, the Devil, made use of; and the idea generally attached to this word is, I believe, that of a being, who was once living with God in purity and innocence, but who rebelled against the will of the Almighty, and made war in heaven, and was therefore cast out thence and condemned to hell. Yet, nevertheless, connected with this, is the idea apparently opposed to it, that this being is still constantly roaming on the earth; still warring successfully against heaven, endeavoring in every way to counteract and thwart the will of God, and to destroy mankind; that he is the instigator of all evil, at all times and in all places, and of course, therefore, omnipresent.

Now, my brethren, let us examine, whether this history is to be found, and has its authority or foundation. in the sacred writings; or whether the devil, as an actually existing and created being, is ever once mentioned or referred to in the holy Scriptures.

Most assuredly, it is stated in Divine Revelation, that there is that, which is enmity with God and man; the origin and cause of all evil, and ever present wherever

man is found; which is doomed to hell or everlasting destruction, and which hereafter will and must cease to be, when "death and hell shall be cast into the lake of fire and brimstone." Most assuredly, likewise, this principle of evil is frequently personified in the holy Scriptures. It is personified as the carnal heart, and as the principle of opposition, and the principle of destruction.

But, before I proceed further, let me explain to you the wide difference between personifying any idea or principle, and speaking of it as an actually existing and created being. It is said, that the carnal heart is enmity with God; that it is not subject to his law; that it rebels against him: but we surely do not mean to infer from hence, that the impure thoughts and feelings of the heart, are created personages. We say that the force of gravitation draws substances to the ground, holds all things together, opposes repulsion, and gives a spherical form to the earth; but we surely do not mean to infer, that the force of gravitation is an existing and created being. So we say, that the principle of evil is the cause of all sin, and the propagator of all misery ; but when we thus personify abstract ideas or principles, it is never supposed that we mention them as beings, having an actual and created existence.

Those words which convey abstract ideas, are applicable to all and every thing in which that idea is involved. Thus: a word signifying the principle of opposition, or the opposer, is equally applicable to every thing which creates or causes opposition; and the term principle of destruction or destroyer, is equally applicable to every thing which causes destruction; but when

we speak of a created being, we invaria y designate him by a proper name, which is applicable only to himself, or at least to that particular class of created beings, to which he belongs. Now, the word which in our translation is rendered Satan, or the Devil, is not in the original Greek or Hebrew, a proper name, or ever rendered or understood as such, any more than the expression, principle of evil, or power of gravitation, would be with us.

As this is a fact which is of considerable importance in our investigation of this subject, let me endeavor to explain it to you more fully. The only word in the Old Testament which has been translated Satan, and which has usually been considered synonymous with the Devil, is the Hebrew substantive Satanas, or Sathanas. Now this word Sathanas, is not a proper name, but an Hebrew substantive, conveying an abstract idea : the principle of opposition, or the opposer, or the adversary; and would be equally applicable to any thing, or person whatsoever, which was the cause of, or created opposition: but was never exclusively applied to designate any one particular being, or any particular class of beings.

I cannot give you a stronger proof of this, than by referring you to the 22d chapter of Numbers, where it is said that the Angel of the Lord stood in the way against Balaam. This is the first passage in which the word Satanas occurs in the Old Testament; and the passage literally translated, is this: "Satanas sent, or as a messenger from God, stood in the way against him."-That is, the spirit or power of opposition, from God, stood in the way. In the very first passage then, in