EPLANATlON OF TEXTS CONTINUED.
THE SMOKE OF TORMENT.
13. and 14. Although it is agreed that the Book of Revelation can settle no doctrine, yet "the smoke of their torment," (Rev. 14:9-11) is constantly quoted as conclusive proof of endless woe.
To understand the expressions here, and in ch. 19:3, both referring to the same events, we must read from this verse to the end of ch. 19, and mark well the connection.
A. Barnes, in his notes on Revelation, just published, rightly connects the events of these five chapters. In his Analysis of them he says, Ch. 14:9-12, "Tells the final overthrow of all the upholders of that anti-christian power (papacy). Ch. 15—the seven plagues are "to fill up" or complete the wrath of God on this persecuting power; and ch. 16 tells the execution of the purpose, by the pouring out of the seven vials on this beast. The seventh vial, vs. 17-21, tells the complete and final overthrow of the papal power, (the beast and false prophet,) ch. 19, is a further representation of the fall of powers opposed to the Son of God, and the introduction of the millennium. Vs. 19-21, the beast, etc.—the last enemy of the church on earth, is destroyed, and the way is prepared for its universal triumph." Mark well this confession.
This is a brief and faithful synopsis of these chapters; and we might ask—if the "beast and false prophet" and their "upholders" are destroyed "on the earth" previous to the millennium, and of course, previous to the judgment, how Mr. Barnes or any one, can transport "the smoke of torment" to a future world, and have it unending? When the "beast," etc, are spoken of, not an intimation is found in these five chapters of their doom at the judgment, or in
eternity—only earthly judgments are described, and they are ended before Christ comes to judge and raise the dead.
To further assist the reader in learning what is meant by the "smoke ascending for ever," if he wishes to see for himself and not be led Catholic-like, I will refer him to a few texts which fully show a limited earthly scene is intended.
The figure, or comparison and language, is evidently taken from Isa. 34 :9,10, where it is said of Idumea, ''The land thereof shall become burning pitch—it shall not be quenched night nor day, the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through "forever and ever." But persons do "pass through" it now: so that "for ever and ever" has passed away.
Modern travelers tell us, this land is blown over with sand, and no one dwells there ; but we know they will when it is included in the "new heaven and new earth," 2 Pet. 3:13. Here we see "for ever and ever" must be limited; and the "smoke going up for ever" is only for ages—is on earth, and not unending. If teachers studied the Bible and would show the people the similarity of these two judgments on wicked powers on earth, they would have less sin to answer for.
But instead of doing this, too many, as to this subject, study "vain babblings, and oppositions of science falsely so called, and so err concerning the faith." 1 Tim. 20:21.
The beast and false prophet are identified, and only their earthly destruction is told of through these five chapters. In 16:10, one vial is on "the seat of the beast " (Rome). In 18:9, "The kings of the earth see the smoke of her burning." Do kings on earth see burning in hell ? V. 15, Merchants weep, and "stand afar off for fear of her torment." In v. 18, "sailors cast dust upon their heads, and cry, when they see the smoke of her burning."
Chapter 19 is another description of the final end of the "beast and false prophet." See v. 20. On v. 21, Barnes says, "The remnant were slain with the sword—cut down with the sword; not rescued for protracted torment." In vs. 18, 21, we see "birds eat the flesh of kings, horses," etc. This tells the final end of the "beast and false prophet," and of "the smoke of their torment," on earth, but not a word is said of their doom at the judgment or beyond this state.
Before referring this text (14:11) to a future world, why do not men, or ministers who have time, read on to the end of these symbolized judgments, and then enquire —"Will there be flesh of kings and horses" in hell? and "birds" there to "eat" it? Let us not blame Universalists any more for quoting isolated texts, nor yet charge Catholics with ignorance of the Bible.
When Destructionists are charged with forsaking or murdering the Bible, have they not good reason to retort, — "first pull the beam out of thine own eye,"— physician heal thy self."
It could be proved, if we had space, that this "smoke of torment" is now "ascending," and has been for two for evers" (ages). Since the French Revolution in 1779, the "vials of God's wrath," have in a special manner, been pouring upon every catholic country on earth. "The seat of the beast is full of darkness." Italy, the garden of the world, is the most wretched land in Christendom. France, Poland and Italy have had "blood to drink."
Why has Kossuth moved the United States by depicting the horrors of despotism on the continent of Europe? Why are protestant Holland, Denmark, and Sweden, comparatively
calm amidst the commotions which rend the dominions of the "beast" How plainly do the "vials" extend to Ireland, and the Republics of Mexico, and South America! "Kings lament for the smoke of her burning," and "merchants stand afar off for fear." The sixth vial is pouring on the "river Euphrates." Turkey is "drying up." Rev. 16: 12.
The "seventh vial" is not yet poured out. When it is, " Babylon, (the beast, etc.,) will "sink as a mill stone and be found no more." Rev. 18:21. When "no more" where will be "the smoke of her torment"? It is presumption in erring men to carry it over the mountain heights of the judgment! beyond which "there shall be no more death, neither sorrow, trying, nor pain" for "he who sitteth on the throne makes all things new." Rev. 21 : 4, 5.
Albert Barnes admits, and it is plain, that the scenes of these five chapters end before the millennium and the final judgment, and what reason do Barnes and others assign for applying this "smoke of torment" to a future world ?I answer—they assign no reason only that the words "for ever and ever" are twice added to the terms. Let us hear Barnes' words as to the reason—"They (the beast worshippers) were tormented while the smoke ascended, and as this is declared to be 'for ever and ever' it implies (notice the assumption) that the suffering of the wicked will be eternal ; and this is such language as would not and could not have been used in a revelation from God, unless the punishment of the wicked is eternal." See his notes. The use of the word aion, for ever, in the N. T., fully proves this statement to be entirely incorrect, and a gross absurdity.
I will add a little to what I have said above to show it is so. (See p. 71-2.) (1.) We read of the end of aion, for ever. Matt. 13:39, 40, reads, "so will it be in the end of this for ever, (aionos, that is age)—the harvest is the end of this forever, (aionos). Here the translators have used deception to cover up the meaning of the word, by rendering it "world" instead of age.
Matt. 24:3, and 28:20, the truth is hid in the same way. See also Heb. 1:1, and 1 Cor. 10:11, where forever is rendered world and worlds. In Heb. 9:26, kosmos, the proper word for world is used, and also aion (for ever.) and both are rendered world. How does it sound to tell of the end of eternity?
(2.) The Bible tells of a number of eternities, if for ever has this meaning. Eph. 2:7," That in the ages to come," etc. Col. 1:26, " The mystery which hath been hid from ages and generations." In these texts the word is aionon, the plural of aion, for ever, and here it is translated ages, as it ought to be. But are there many eternities?
(3.) In 2 Tim. 1:9; Tit. 1:2, and other texts, we read of a time before eternity began, if for ever means eternity. Thus in thirty texts, aion, for ever, is translated world and worlds, and only in two, ages ; and does this not look like a design to cover up its meaning ?
When the material world is meant, kosmos is used, and it is put world 188 times in the N. T.. Stuart says, (p. 69,) '"For ever and ever is a mere intensive form of expression, and so means no longer time than for ever." I will quote more from his work named above. On p. 15, he says, "The classical sense of aion, (for ever,) is (1.) length or space of time ; and so, time of life, age of man, age considered as a space of time. (2.) Long time, eternity, long indefinite space of time. These are the usual significations given by lexicographers."
With this statement before us, what can we make of learned ministers who are now telling us, that the only classic meaning of aion is, always being ? I have often been thus imposed upon by them. Another quibble is used, by saying aion and aionios mean endless, when apflied to things of a future world. Suppose this to be true, defy them to show a single text where they are applied to torment, misery, or wailing, in a future state. Surely the "worshippers of the beast," (Rev. 14:11, and 19:3,) are on earth, and are tormented and destroyed there before a future world begins.
They only add another quibble, when they say punishment and torment are synonymous, and refer to Matt. 25:46, which I have explained on p. 81.
Stuart takes up nine pages to prove these words, when applied to God, his attributes, and the state of the saint3, mean endless. What folly! who ever disputed it? These, like other words, are used in different senses, and the text and context must show their import.
On p. 24, 25, 37, he says, "the Bible meaning of aion in many texts, is, (1.) an indefinite or long period in time past ; (2.) age, in the sense of dispensation, as Jewish and Christian age. (3.) It has the meaning of world, as the present and future world.
I will refer to the texts he quotes to show these meanings, that the reader may fully understand the deception practiced by the translators and learned expounders ; and especially by A. Barnes, in the assertion I have called 'a gross absurdity.' Look at it again, and then at the following texts.
See Matt. 12:32; 13:22, 40, and 49; 24:3; 28:20; Mark 10:30; 4:19; Luke 16:8; 18:30; 20:34, 35; Rom. 12:2; 1 Cor. 1:20; 2:6, 8:3, 18; 2 Cor. 4:4; Gal. 1:4; 2 Tim. 4:10; 1 Tim. 1: 7; 6:17; Tit. 2:12; Eph. 1:21; 2:2; Heb. 1:2; 11:3. Here are twenty-seven texts where aion, (for ever,) is translated world and worlds, and twice ages ; viz., Eph. 2:7; Col. 1:26; and Stuart admits they might, or snould be translated age and ages, as they have this sense.He adds, p. 33-34, "All the texts where aion refers to future punishment, (as being endless,) are 2 Pet. 2:17; Jude 13; Rev. 14:11; 19:3: 20:10."
We who hold to destruction, need to limit its meaning only in the three last ; and I have proved two of these, Rev. 14:11, and 19:3, to mean only punishments in this world, both by the Bible and the confession of A. Barnes. As I have said, Barnes tries to carry the torment of the beast-worshippers into a future state, by incorrectly or absurdly stating that for ever and ever, ages of ages, must here mean endless time. He knew these terms are applied scores of times to earthly woes, and were taken from Isa. 34:9, 10, where they are certainly limited.
As hundreds of learned ministers are still absurdly using this text to prove endless woe, my severe charge is demanded, and is justifiable.
On p. 67, Stuart says, "It is plain that the Scriptures have not asserted the endless happiness of the righteous, if for ever, etc, mean not endless." This is a common remark by teachers now. Here we have another evidence that our teachers are either ignorant of the Bible, or aim to mislead in this matter; while I know they do not in others. Let us notice a few out of many expressions which prove the eternity of saints and their happiness, without these words.
Luke 20:36, "Neither can they die any more:"— 1 Cor. 15;42, "It is raised in incorruption." V. 52, " The dead shall be raised incorruptible "—" this mortal must put on immortality"— "death is swallowed up in victory."— 1 Pet. 1:4," To an inheritance incorruptible—that fadeth not away, reserved in heaven for you." 1 Pet. 5:4," Ye shall receive a crown of glory that fadeth not away"— "Heirs and joint- heirs with Christ." Rom. 8:17.
With such facts before us, is it not time to search the Bible for ourselves, and not heed these teachers when they cry against going after new things, and being changeable, etc? This they are now doing to stop the investigation of the subject I am treating of.
The adjective aionios can mean no more than the noun aion, from which it is derived, so everlasting and eternal mean no more, or are as uncertain as for ever, though not limited as often. Stuart, on p. 44, quotes three texts to show this :—Rom. 16:25, he renders, "the revelation of the mystery which was kept in silence in ancient ages, i. e., during all preceding ages." Our version is, "kept secret since the world began." 1 Tim. 1:6, Stuart, "Grace given us through Jesus Christ before the ancient ages." — Tit. 1:2, he has the same. Here it seems everlasting, from aionios, is put world by our translators, when it should be ages, in the plural; and is further proof that eternity had a beginning, if our leaders are right in their construction of the term. Peter "dissembled" in one matter, and so do our 'great and good' men in the one before us.
But as I use severe reproof, perhaps I ought to notice an excuse for these good men, for I esteem them as good, but not perfect, and highly prize aud commend most of their writings, preaching, etc. This is the excuse—they were contending with Universalists, and in reality had no other weapons to use but these terms, (Stuart owns this,) as both held to immortality. They could not consistently use the 200 texts Destructionists can, to disprove restoration.
It is both amusing and painful to read debates by these parties ; such as Ely and Thomas, of Philadelphia, Rice and Pengree, of Cincinnati, Stuart and Balfour, of Massachusetts,— to see how like " the priest and levite," both parties "pass by" these 200 texts. They give some of them a passing notice, but dare not criticise the whole or any of them; for if they had, both parties would have ended even worse than the two fabled Kilkenny cats—in their battle—had nothing left. True, they would not have been annihilated; but transmigration would have occurred; and they would have found themselves Destructionists— quite a new state!
O! what sad effects were produced in the "garden," and is still produced by the devil's falsehood, "thou shall NOT SURELY DIE"!!
I will just ask—if more good would not have been done to Universalist friends, by owning the truth as to these terms, and depending more on other parts of the Bible, than has been by the evasive and contradictory course which has been pursued? They have plainly seen the sophistry, and it has strengthened them in their belief, and helped them advance it, by showing that the orthodox used deception in one point at least. A similar wrong, with like results, has been done by wresting language to make out a local eternal hell.
But I add a few more remarks on our text, Rev. 14:10, and leave it. (1.) Notice, the threatening and torment told here, is only to the worshippers of the beast. No other sinners are included—the "seven vials" which cause the "smoke of torment," are poured on them only—except one
on Euphrates. (2.) These vials are poured out "upon the earth." not in hell. Ch. 16:1. (3.) For ever and ever should be translated age of age, or ages of ages, and then all dispute would be ended. The whole five chapters compels them to mean a limited time, to be ended before the final judgment.
We might as well quote the texts which tell the destruction of Idumea, Jerusalem, and Babylon, to prove endless woe, as to quote Rev. 14:11; 19:3, and 20:10. No future punishment is told in this book till we come to ch. 20:11, and then no intimation of protracted torment is made to the end of the book.
I will add a page on these texts, from Bible vs. Tradition, both to commend the work, and further to illustrate my views. Rev. 1 :2, "True and righteous are the judgments of God; for he hath judged the great harlot, who corrupted the earth with her fornication.. ..and her smoke ascendeth, eis tous aionas ton aionon, until the ages of ages." 20:9, "And they....encircled the camp of the saints, and the beloved city; and fire came down out of heaven from God, and ate them up. And the devil that deceived them, was cast into the lake of fire and sulphur, where both the beast of prey and the false prophet are; and they will be tormented day and night, eis tous aionas ton aionon, until the ages of the ages." Rev. 14:9, "A third angd followed them, saying.. ..If any man worship the beast of prey and his image, and receive a mark on his forehead or on his hand, he also shall drink of the wine of the wrath of God, which is poured out undiluted into the cup of his indignation, and he shall be tormented with fire and sulphur, before the holy angels and before the throne, and the smoke of their torment ascendeth eis aionas aionon, until the ages of ages ; and there is no rest, by day or by night, to those that worship the beast of prey, and its image." These are all clear examples of the limited meaning of "aion."
The preposition eis, which we have translated until in these passages, because the context requires it, and because in this connection it is in accordance with the strictest rules of grammar, can never bear the meaning of 'for.' —Eis properly signifies at; but this its radical meaning is differently modified. It sometimes means being at, either as close beside, or actually within. "He actually stood (eis) at the door." " To enter (eis) into the temple." "They shall be fulfilled (eis) at their season." But it likewise denotes motion or tendency towards an object so as to arrive at it; and then may be rendered to or into when applied to place ; and until, when applied to time ; or referring to place. " They came (eis) to, or into, the land of Israel." But, as referring to time, " They feast (eis) until sunset." " He that endureth (eis) until the end shall be saved." " And put them in hold (eis) until the next day." It likewise signifies directed at, or aim at, and then may be towards, in respect to, respectingtranslated toward s, in respect to, respecting, etc. As all,etc. As all towards, in respect to, respecting,etc. As all the three texts quoted refer to time, we translate eis, until, as the grammar and context absolutely require. But howcan these texts teach " eternal torments," when they evidently refer to judgments to take place on the earth, and to be inflicted on symbolical personages, or systems, which ;' shall be utterly burned with fire," 18 : 8; or upon a succession of a class of persons, while they continue to worship the beast of prey. This is evident from the expressions, "Go your ways and pour out the seven vials of God's wrath upon the earth" during which a space was given unto them to repent, "and they repented not." '
From this brief review, have we not reason to ask— "Do the priest's lips keep knowledge" in the 19tb century? Mal. 2: 7. I doubt if a greater perversion of the Bible can be found in the Catholic world, than is made in using these texts to prove endless woe. The Lord forgive those who do it,—yea, and myself too, for I have done the same, without the research the doctrine demands of every Christian.
THE DEVIL TORMENTED.
15. Rev. 20:10. This ends our inventory. Here the devil is said to "be tormented, day and night, for ever and ever"; and on it I remark—
(1.) The events here told are symbolic, and such prophetic language is hard to be understood, and is no proof of a doctrine when unsupported by other Scripture.
(2.) Only earthly events are told in this chapter till we come to the 11th v. "Day and night" are in this "for ever" (age) ; and they are not to be in the future world ; "for there shall be no night there." Rev. 21:25 ; 22:5. President Edwards, the younger, v. 1, p. 97, on this text says. "The scene of which this text is a part, is manifestly an exhibition of what is to take place before the general judgment. This is evident from the context." So this text is given up, etc. A. Barnes says, "there may be a long period between the events stated in vs. 9 and 10, and those of 11 and 15,"—or the judgment—if so, these "ages of ages" may run out in this period.
(3.) These thoughts alone neutralize this text, as "for ever" is no proof of endless time, unless the connection, or the nature of the thing shows it to be so. There is nothing in the nature of devils, men, nor torment, compelling their endless existence; for God, if he will, can end them at any time.
(4.) The events and result of all the judgments told from Rev. 14:8, to 20:11, are comprehensively stated in ch. 11:15-18. There, under the seventh trumpet, "the kingdoms of this world become the kingdom of Christ," and before that is established, "the time comes to destroy them that destroy the earth"—of course the devil is included — when destroyed the "torment of ages" must end. This trumpet includes the seven vials and briefly tells the judgment, which is renewed and enlarged upon in ch. 20:11, and on to the end of the book.
(5.) The literal devil is not here meant. So says Lightfbot, Brightman, and Usher, eminent authors of England, and others. Lightfoot's Works, vol. 6, p. 255.
But Rev. 12:9, compared with 20:2, settles it. In 12:9, dragon, serpent, devil, satan, occur; and here all expounders agree that the literal devil is not meant, but paganism, which was cast out of the Roman world after Constantine's day, and is symbolized by being "cast out of heaven." This is doubtless correct, and when we find the same four terms, "dragon," etc, in the same order in ch. 20:2, analogy compels us to believe that some other corrupt system, or false religion, resembling paganism, is also meant, by dragon, devil, etc..
In 13:4, 11, the papacy, becoming a corrupt, persecuting power, is also called a "dragon"; but in 16:13, the "frogs coming out of the mouth of the dragon, beast, and false prophet," shows that some other persecuting power besides the papacy, is called a dragon.
This Magog army, and false and persecuting system symbolized by this devil-dragon, are but briefly noticed by John, for the plain reason that Ezk. 38 and 39 had described them largely. We have seen that the beast and his worshippers were tormented for ages before being finally put an end to, (ch. 19 : 20,) and so we see the "fire from heaven devours this Magog army," but it is to be tormented for ages of ages by this "fire," God's wrath and judgments, before finally "devoured." This is symbolized by the "devil." the deceiver, (in the sense the "beast and false prophet" were deceivers,) being "tormented for ages of ages." The "devouring" in v. 9, is not said, and need not be understood to be sudden; and so it tells the same time as v. 10, when the devil-dragon, (a false system) is "tormented." The "beast and prophet" and their "worshippers'' were tormented together for ages, and then destroyed together; so it is to be with this Magog power, and the dragon-devil deceiver. But I have not time to go into all the proof of this assertion, nor is it needed for my object.
The Bible fully reveals a literal devil, but his name is only used figuratively in Rev. 12 and 20.
Expounders err greatly by making these "lakes" for the beast and dragon-devil, told of before the judgment, the same as the "second death'''' lake, told of it. 14, 15, after the judgment. The first plainly tells judgments on earth, to last for ages; the latter, judgments after the general
resurrection. Not a word is said of the dead being punished till we pass v. 11.
I have not room, nor is it necessary to my purpose, to show what corrupt system or power is meant by this dragon- devil and Magog army. Keith, in his Signs of the Times, after writing several hundred pages, was compelled to say, the Turkish power is meant, and that the "fire from heaven," is now devouring them—that this fire is the same as the "sixth vial poured upon the river Euphrates," Rev. 16 : 12. Prof. Bush agrees with him in his work on the Millennium, written in 1832, before he became deluded by mesmerism. He gives the best exposition of Rev. 20:1-10, I have ever seen, and I must believe that a few years will show him and Keith correct. Bush makes plain or removes all objections to his views, found in these 10 vs. It is now settled by the best late critics that v. 5, is an interpolation, except the clause, "this is the first resurrection."
I cannot see that his plan interferes but little with what is called "the age to come," as that, if correct, (which I have not had time to read and decide about,) is mostly founded on other parts of the Bible.
History settles one fact, viz., the pagan Turkish power, since 1821, (Keith's time,) has been "in the same lake, (God's judgments,) " where the beast (papacy) is," and has been "tormented day and night," for more than one "age" When the "seventh vial" comes, and the battle of Armageddon," (Rev. 16 : 16,) the "smoke of torment," and the "dragon-devil's torment," must end, for the last enemy will be destroyed; and the " kingdoms of this world become the kingdom of Christ."
Note—" The seven last -plagues" are finished before these uncertain thousand years begin, and why should we say there will be an eighth plague after they are finished?
I have showed the folly of making the term for ever and ever, carry these torments into a future state, while everything else in Rev. up to 20:11, forbid it; and from this v. on, no protracted woe is told, but the reverse.
Hardly any two writers ever agree about Rev. 20 : 1-10, and this shows the extreme folly of depending on them to prove endless misery.
The error, of inferring endless woe from Rev., is owing to the fact that but few take the necessary time to study the book, and compare its symbols among themselves, and with those of the O. T., frpm which most of them are taken. Barnes and others do not pretend that the judgments and torments apply to another state, only as they force them there against their natural import, by falsely concluding the term for ever and ever must mean endless time.*
* I ask the attention of the learned to the statement of Bible vs. Tradition on p. 97- Is there no corruption in translating the Greek preposition eis by for, in these texts? It appears to me so. Certainly it would be absurd to say, "he that endureth (eis) for the end shall be saved," and yet in Rev. 14:10, and 20: 0, time is intended just as much as in this text. It is certain that these texts mean ages, etc., and it is certain the learned are yet deceiving as to the translation of hell, ghost, etc. and are they not doing the same by putting eis, for instead of until? if the sense is to, or until, then the translation of aion must be ages in these texts.
On Isa. 34:9-10, "The smoke thereof shall go up for ever," etc, Barnes says, "The idea here is, that there would be permanent and utter destruction. The image is evidently taken from the destruction of Sodom." Is it not unaccountably strange, that when he came to Rev. he could see no 'image' only an imaginary heathen hell, where "smoke would ascend for ever"!! Why could he not see Jer. 23:40; 17:27; 4:4; 7:20; 21:12; Ez. 2:45, and scores of other texts from which the imagery of the N. T. is taken?
As to the term "lake of fire," it occurs five times, and only in Rev ; but the idea it conveys is often found in other symbolic terms in the 0. T. See Rev. 19:20; 20:10. In these, it evidently denotes heavy earthly protracted judgments of some kind, which are to result in ending the "beast, false prophet, the dragon devil," and their worshippers.
In ch. 20:14, 15; 21:8, we are told plainly that it denotes the extinction of death and the grave, (hades) ; and of course of all who are "not found written in the book of life,'' as they are cast into it. It is called, and so means the same here, as second death." This term settles its meaning to be extinction of life. I know a papal deluded church, (as to this matter) are telling of "a death" that never dies !—just as much common sense in it, as to tell of a life that never lives!
I own that "wisdom shall die with" doctors who use such language, (Job 12:2,) but thanks be to God, all wisdom will not die with them. Like Job's friends, they have one dark confused department in their heads; even confused enough to "speak wickedly and deceitfully for God," as Job's friends did, Job 13:7.
As I have said, it is just as absurd to quote these texts in Revelations to prove endless misery, as it would be to quote those which tell the destruction of Sodom, Idumea, Jerusalem, and Babylon.
The design and grand result of the symbolized judgments, told of in Rev., after ch. 14:8, may be thus briefly summed up—God for great and wise ends, having permitted sin and misery to exist for a "moment," (Paul's time,) here manifests his purpose to end them—Christ, "who must reign till he hath put all enemies under his feet," (a Hebrew phrase for utter destruction) 1 Cor. 15 : 25, "Takes to himself his great power," Rev. 11:17, " A fire is kindled in his anger," Deut. 32:22—corrupt dynasties and their worshippers fall under his displeasure; and after being tormented for ages, on earth, are finally ended—"as a mill-stone sink and are found no more."—Rev. 18 : 21-24. Either at the time of this final destruction, or subsequently (the time is not made plain, but sure?} the general resurrection and judgment comes, Rev. 20: 11-15.
Here nothing is said of "beasts, and dragon-devils, andtheir worshippers," as they have all gone to 'hades' the grave, and state of death; and now come up with the whole human family, without the distinction which had been noticed before v. 11, to be judged and receive a final doom. Only two classes are here named,—those whose names are "in the book of life" and those whose names "are not found there."
From v. 11 to the end of the book, the final ending of sin and woe, in the universe, and the blessed state of the righteous are predicted. When all evil and evil beings are finally ended, and "Christ shall have delivered up the kingdom to God, even the Father"—then Pollok, changing the word 'damned' will have occasion to sing, and with far greater joy of soul, than when he sang his God dishonoring picture of hell—
"Time past,
The righteous saved, the wicked dead,
And God's eternal government approved."
________________
" He who through vast immensity can pierce,
See worlds on worlds compose one universe ;
Observe, how system into system runs,
What other planets circle other suns,
What varied beings people every star,
Can tell why Heaven has made us as we are." — Pope.
DR. I. WATTS BELIEVED NOT IN ENDLESS MISERY.
In his work on the world to come, p. 162. he says.
"Nor do I think we ought usually, when we speak concerning creatures, to affirm positively, that their existence shall be equal to that of the blessed God, especially with regard to the duration of their punishment. These aions or ages must enter far into the eternity of God's existence yet to come If the blessed God should at any time, in consistence with his perfections, release those wretched creatures from their acute pains in hell, either with a design of the utter destruction of their being by annihilation, or to put them into some world upon a new foot of trial. I think I ought joyfully to accept this appointment of God, and add my joys and praises to all the songs of the heavenly world, in the day of such a glorious release of these prisoners."
On p. 191, he says,
"Dr. Thomas Burnet published a treatise in Latin, against the eternity of punishment; and he, (Burnet,) in his work, in giving advice to ministers, says, ' Whatsoever you determine within yourself concerning those punishments, whether they are eternal or no, you ought to use the common doctrine and common language when you preach or speak to the people, especially those of the lower rank, lest they run headlong into vice, for they can be restrained only by fear of punishment. If any should translate these sentiments (in» his Latin work) into English, I shall think he does it with an evil design, and to a bad purpose.'"
Here Burnet betrays the secret and absurd principle on which thousands are yet acting. An old Baptist minister lately told me it would be impossible to convert sinners by preaching destruction. This is saying, we must preach a lie, for fear God will not, or cannot bless the truth.
"Woe unto you, lawyers! for ye have taken away the key of knowledge,"—the Bible—"made it void by your traditions."
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