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express only a "period of duration, either longer or shorter," when so applied, as when they are used to express the duration of future punishment. It is worthy of remark also, that in the verse of which the text is a part, the same word is used in the Greek to express the duration of the punishment of the wicked, as is used to express the duration of the happiness of the righteous. Here, besides the radical meaning of the word, we have the sense which the construction of the sentence gives it: so that whatever be its meaning in one case, must be its meaning in the other. If it mean any thing less than eternal when applied to the punishment of the wicked, it must mean less than eternal when applied to the happiness of the righteous.

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3. It is further evident that the word everlasting means strictly without end, because it is used at the day of judgment to express the duration of punishment, without any note of time to limit its signification. Then the scenes of time shall all be closed. Then the scheme of God, with respect to mankind, shall be finished, the mediatorial kingdom given up to the Father, and the states of all mankind unalterably fixed. Then he that is holy shall be holy still, and he that is filthy shall be filthy still. The wicked shall then look forward to eternity, as to an unbounded sea, without the least intimation on which thought can light or hope rest, that their punishment will ever come to an end. On this account it is, that the sentence passed at that time, is by the apostle called eternal judgment, Heb. vi. 2.

4. Against this sense of the words for ever, everlasting, &c., I know of but one objection that has any weight in it, and that is taken from the application of these words, in several places, to temporal things. But this objection will be found to have little weight in it, when it is observed that a word meaning strictly without end, may be accommodated to temporal things, and used to express an unknown period, "either longer or shorter." But if these words mean any thing less than endless duration, they cannot be applied to eternal things, because they cannot express them. Besides, we have an infallible rule to determine the meaning of these words when applied to different things. The apostle tells us, that the things which are seen are temporal, but the things which are not seen are eternal, 2 Cor. iv. 18. Here we are taught, that the things-all things without exception, which are not seenwhich are spiritual, belonging to the future state, are eternal: and this must mean eternal in the strict sense of the word, because they are opposed to the things which are temporal.-How dangerous, then, must that hope be which rests on no other foundation than the supposition that the future punishment will come to an end, because these words are sometimes accommodated to temporal things!

5. Another argument for the everlasting punishment of the wicked is taken from two considerations; the first of which is,

that sin deserves such a punishment; the second, that God will render to the sinner his due. Concerning the latter of these points there can be no dispute with those who believe the word of God; for it is therein declared, and that repeatedly, that God will render to every man according to their deeds, whether they be good or bad. This even the asserters of Universal Salvation do not dispute. But then some of them say that this is done in the present life. The absurdity of this, however, we have shown by the arguments which prove the certainty of future punishment. Others teach that the finally impenitent shall receive, in a future state, all that their crimes deserve, and then shall be saved. But this sentiment is encumbered with many difficulties. For this would be salvation without pardon and without grace. Most certainly he who suffers all the punishment he deserves is entitled to his salvation upon the score of justice and equity, and is in no degree beholden to the grace of God for it. Others again hold that the future state is a state of probation, and that the punishment of the wicked will produce repentance, and terminate in their moral purification and salvation. It seems to be essential to all these different schemes to maintain that neither sin, nor the punishment of sin, is in any sense infinite. If, therefore, it can be shown that sin is an evil of that kind that deserves everlasting punishment, and that it shall be punished as it deserves, it will clearly follow that the future punishment will be everlasting.

It is generally contended by the advocates for Universal Salvation, that sin is a finite evil because it is the "act of a finite creature"-"the effect of finite principles, passions and appetites,' and "the fault of a finite life." If by a 66 finite life," is meant our short life in this world, it is admitted that sin is the "fault of a finite life;" but then I observe that the criminality of sin is wholly independent of the circumstance of time. Frequently the greatest crimes are committed in a moment. The objection also regards man as finite with respect to the magnitude of his powers and capacities. This is admitted; but at the same time it is contended that there is a sense in which he is strictly infinite, viz. with respect to his immortality. Here then is a sense in which sin is infinite, as corresponding with the infinite duration, or immortality of man. This is the foundation on which everlasting punishment rests, and not on the degree or magnitude of sin. And thus while every sin deserves everlasting punishment, there is room to vary that punishment in degree, so as to make it correspond exactly with the degrees of criminality found in the different actions and tempers of men.

This being premised, it will not be difficult to prove that sin is an infinite evil, and that it shall be punished with an infinite or everlasting punishment.

1. Sin is the violation of an infinite law, and contempt of infinite authority. The law of God is the eternal rule of right, and

binds man to perpetual or everlasting obedience. It will then follow that the transgression of the divine law is an infinite offence, because it is the violation of infinite or everlasting obligation. He who breaks the law of God can never repair the breach; and if the sentence of the law be executed upon him, he is consigned to everlasting punishment. Thus when a man commits treason or murder, he forfeits his life, and with that all the privileges of a citizen, and puts it out of his power for ever, to obey the laws of his country. Nor would future obedience, if he could perform it, atone for his past crime. No doubt many a murderer would be glad to compromise with the law upon condition of future obedience but then if a compromise be allowed it must be through the mercy of the government, and not by any claim which the murderer has in justice.

This is clearly illustrated in the case of our first parents. When they transgressed, they fell; nor could they of themselves, have recovered what they then lost. They also put it out of their power to perform the obedience which the law required: and had not mercy interposed they would have been cut off on the day they transgressed, and consigned to everlasting punishment. To say otherwise would be to ascribe their salvation to themselves, and not to the grace of God. But the apostle has decided this point when he says, The wages of sin is death: but the gift of God is eternal life through Jesus Christ our Lord, Rom. vi. 23. The death here must be eternal, because it is opposed to eternal life: otherwise the opposition is destroyed. Eternal death is the wages of sin; and nothing could remove it but the free, undeserved gift of God, through Jesus Christ our Lord.

2. Sin is the abuse of infinite goodness, and is therefore infi nitely base and criminal. God is the Being supremely good. And wherefore did God create man? Not in wrath, but in love; that he might have creatures capable of participating in his own felicity. Behold, how the goodness of God is displayed in the works of creation, providence and grace!-Sin is the abuse of all this goodness. The carnal mind is enmity against God: it is not subject to the law, neither indeed can be. The sinner refuses to pay homage to the God of the universe. He refuses him the gratitude which is due to the author of every good and perfect gift. He refuses to acknowledge him as his King and Saviour. He practically says, I know not the Lord, neither will I obey his voice. He turns his back upon him, shuts his ears against his calls, and insolently complains that he is a hard master. makes no more account of redeeming mercy than of creating goodness. It is written, God so loved the world that he gave his only-begotten Son; that whosoever believeth in him might not perish but have everlasting life. But he will hardly give his attention for a moment to the divine declaration. The sentiments implied therein do not affect him in the least. He sees no beauty in the Saviour that he should desire him.

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This conduct appears to those who have duly considered it, infinitely base and criminal; and hence many have ascribed to sin a magnitude equal to that of the goodness and mercy abused. This at first sight, would seem correct. There is some truth in the axiom which has been laid down, that the criminality of an action increases in proportion with the superiority of him who is the object of it, and with the magnitude of that goodness which is abused. How far this reasoning is true in theory, I cannot determine; but that it is true to a great extent we cannot doubt. This gives to sin a magnitude beyond our comprehension, and therefore it is called infinite. But it is sufficient for my present purpose to consider the mercy and goodness of God as infinite in duration, and as designed to make his creatures everlastingly happy and then the unavoidable inference will be, that the abuse of that goodness is an evil infinite in the same sense, and deserving everlasting punishment.

3. Sin is the refusal of eternal life, and must therefore deserve eternal death, or everlasting punishment. Sinners reject the council of God, and put eternal life from them. They neglect that great salvation which was obtained by the blood of Christ, and is freely offered to them in the gospel. This renders it peculiarly just that they should be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. The sin in this case must be as great as the blessing refused; and as the blessing refused is everlasting life, the wages, or desert of that refusal, must be everlasting death. The consequence cannot fail. It is as certain as that the beggar who refuses the offer of food and hospitable entertainment, deserves to go hungry and cold, and shall suffer all the evils of his own obstinacy; as certain as that the sick person who refuses medicine, shall die for his temerity.

In the conduct of the sinner who refuses eternal life on the terms of the gospel, is found all the stupidity and foolhardiness of slighting his own mercies; all the baseness of ingratitude; all the criminality of presumption and rebellion against the Supreme Ruler of the universe; and this by a creature destined to exist for ever, though repeatedly instructed and admonished of the danger of his conduct!

(To be concluded in our next.)

Biography.

MEMOIR OF MISS ELIZABETH PECK.

THE following short account of the conversion of Miss ELIZABETH PECK, was written by herself.

"I was born in the town of Danbury, Conn. July 22, 1792. When I was two years of age, my parents removed to the town

of Middlefield, Otsego county, N. Y. where I spent about twenty years of my life. Here I wasted the morning of life, and experienced the decay of youthful vigour, through a lingering sickness. My parents were religious and brought up their children strictly moral, teaching them to attend public worship at least once a week, which was the means, under God, of so enlightening my understanding, that since my first remembrance I have been followed with serious impressions relative to a future state. Soon did I learn that my happiness hereafter depended on the right use of the means of grace put into my hands. I was therefore induced to form many resolutions to become pious, but would soon find my resolutions not sufficiently grounded to withstand the allurements of the world and the vanity of my youthful mind. For being fond of gay company and amusements, my heart was often betrayed into sin, which in my moments of reflection caused me to lament the depravity of my heart, and the inconstancy of my zeal for the salvation of my soul. At the age of sixteen I joined a singing school. As I possessed a tolerable voice and a great taste for music, I made considerable proficiency. But though the diversion in itself was innocent and improving, the general spirit of the company which it introduced me into, was such as served to draw my mind from serious things. But blessed be God for his awakening mercy, which pursued me closely, and sometimes in dreams and visions of the night. One of which cannot be easily erased from my memory. I thought that one of my companions at school was taken sick with the typhus fever, and I with several others went to visit him. We found him just expiring in the most frightful appearance, and in all the horrors of a guilty conscience. This awful scene so alarmed me that I awoke. The sensation was so strongly impressed upon my mind, that I thought I had taken the fever from him, and so fancied myself sick. This, with conviction for my past disobedience rolling upon me, so depressed my spirits that I left school. And so it fell out, even as I dreamed. In a few days poor J. C. was violently seized with the typhus fever, which in about two weeks terminated in his death. A few days before which, I was called to go with some friends to see him, I started in haste not thinking of my dream until I opened the door. When in an instant all the affair was opened to my mind. I looked around and saw every circumstance exactly as I dreamed. The weeping friends with the departing son bereft of his reason, and without hope in Christ. My feelings were now harrowed up anew. I also took the fever, and soon became sick in reality. Means however were blessed so that the fever found a crisis before it run to its common height. But oh! how can I paint the anxiety of my mind. It far exceeded my bodily distress. The desperate case of the young man was constantly before me. I fancied I could see his dreadful situation and hear him upbraid

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