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9. Some, with a view to invalidate the doctrine of endless punish. ment, assert that the principles of the Orthodox are selfish and revengeful. They charge them wiih anticipating a high degree of satisfaction in looking down from heaven, and beholding the sufferings of their fellow-beings; that they “ expect to feast their eyes on the smoke and flame of their torment;" that parents in heaven will rejoice in seeing their children in hell; and that a great part of the happiness of heaven will result froin seeing dear friends and near connections burning in the unquenchable flames of hell." Now this false and slande rous representation is one of the most successful means by which the unprincipled and vicious · have been prejudiced against the doctrine of endless punishment, and in favor of universal salvation. Thus have the prejudice and rage of the wicked been awakened against the doctrines of the Bible.

But can we charitably suppose that this work of deception is done through ignorance? Have we not every reason to conclude that it originates from a malicious disposition ? No doubt the whole administration of God, when rightly understood, will receive the high approbation of all holy intelligences. They will rejoice in the righteous government of God when they see rebellious subjects of his kingdom shut up in prison, and prevented from doing further mischief. The inspired writers frequently express themselves in anthems of praise, when the enemies of truth and of holiness are punished; not that they rejoice in the misery of any being, but that they rejoice in the wise and equitable government of the great Je. hovah. Thus Moses, Miriam and Josiah sang a song of praise to God when he had destroyed their enemies. And ere long the whole Church will sing the song of Moses and the Lamb, as triumphing over the fall of every anti-christian power; and the Lord shall reign forever and ever to the eternal joy of his people, and the eternal confusion of his enemies. In their everlasting destruction the saints will be called upon to ascribe salvation and glory and bonor and power unto the Lord their God.

Should a formidable conspiracy be raised against any good goro ernment, would it not afford joy to all the loyal and peaceful subjects

of that government should the constituted authorities send out their forces, quell the rebellion, and call the offenders to justice ? Suppose these good and loyal subjects, by the proclamation of their Governor, should celebrate a day of public thanksgiving to God in consequence of the overthrow of their enemies, would it not be false and unjust to charge them with selfish and revengeful feelings?

The same objection which is urged against the Orthodox may be urged against the principles and feelings of many of the saints re. corded in the scriptures of the Old and New Testament. But it may be well for us to be careful how we judge of the principles and feelings of good men.

10. With a view of disproving the doctrine of endless punishment, the objectors are very fond of appealing to the sympathies of our nature. “What man,” it is asked, “of coinmon sensibility, could endure to see a fellow man tormented in the fire, or with devouring worms, for one year, or one month, or one day? What parent could take its own child and cast it into a furnace of fire, or confine it in a gloomy dungeon during its life? Would he if he were able punish it with endless misery, or inflict upon it intolerable anguish for a very protracted period ? If a human parent who acted in this manner should be rewarded with universal execration, who can believe any hypothesis which attributes such conduct to the benevolent Father of men? God has more goodness than man, and more love than any earthly parent. How then can it be supposed that he will cast any of his children into the lake of fire and consume them forever?"

This is a very favorite argument with many, and one which they wield with great success over young and unthinking minds. But in reply it might be asked, what parent could drown his chiidren in the ocean, or consume them in the fire, or leave them to perish with hunger? What parent could break their bones, or mangle their flesh, or send them pain, sickness and death? And yet God, the great Parent of all, brings all these things upon the children of men in the course of his providence. Has he then less kindness and love than earthly parents? This would follow according to the hypoth3. Some, with a view to invalidate the doctrine of endless punishment, assert that the principles of the Orthodox are selfish and revenge ful. They charge them with anticipating a high degree of satisfaction in looking down from heaven, and beholding the sufferings of their fellow-beings; that they “expect to feast their eyes on the smoke and flame of their torment;" that parents in heaven will rejoice in seeing their children in hell; and that a great part of the happiness of heaven will result froin sceing dear friends and near connections burning in the unquenchable flames of hell.” Now this false and slanderous representation is one of the most successful means by which the unprincipled and vicious · have been prejudiced against the doctrine of endless punishment, and in favor of universal salvation. Thus have the prejudice and rage of the wicked been awakened against the doctrines of the Bible.

But can we charitably suppose that this work of deception is done through ignorance? Have we not every reason to conclude that it originates from a malicious disposition ? No doubt the whole administration of God, when rightly understood, will receive the high approbation of all holy intelligences. They will rejoice in the righteous government of God when they see rebellious subjects of his kingdom shut up in prison, and prevented from doing further mischief. The inspired writers frequently express themselves in anthems of praise, when the enemies of truth and of holiness are punished; not that they rejoice in the misery of any being, but that they rejoice in the wise and equitable government of the great Je. hovah. Thus Moses, Miriam and Josiah

sang a song of praise to God when he had destroyed their enemies. And ere long the whole Church will sing the song of Moses and the Lamb, as triumphing over the fall of every anti-christian power; and the Lord shall reign forever and ever to the eternal joy of his people, and the eternal confusion of his enemies. In their everlasting destruction the saints will be called upon to ascribe salvation and glory and honor and power unto the Lord their God.

Should a formidable conspiracy be raised against any good goro ernment, would it not afford joy to all the loyal and peaceful subjects

of that government should the constituted authorities send out their forces, quell the rebellion, and call the offenders to justice? Suppose these good and loyal subjects, by the proclamation of their Governor, should celebrate a day of public thanksgiving to God in consequence of the overthrow of their enemies, would it not be false and unjust to charge them with selfish and revengeful feelings? The same objection which is urged against the Orthodox may

be urged against the principles and feelings of many of the saints re. corded in the scriptures of the Old and New Testament. But it may be well for us to be careful how we judge of the principles and feelings of good men.

10. With a view of disproving the doctrine of endless punishment, the objectors are very fond of appealing to the sympathies of our nature. “What man,” it is asked, “of common sensibility, could endure to see a fellow man tormented in the fire, or with devouring worms, for one year, or one month, or one day? What parent could take its own child and cast it into a furnace of fire, or confine it in a gloomy dungeon during its life? Would he if he were able punish it with endless misery, or inflict upon it intolerable anguish for a very protracted period ? If a human parent who acted in this manner should be rewarded with universal execration, who can believe any hypothesis which attributes such conduct to the benevolent Father of men? God has more goodness than man, and more love than any earthly parent. How then can it be supposed that he will cast any of his children into the lake of fire and consume them forever?"

This is a very favorite argument with many, and one which they wield with great success over young and unthinking minds. But in reply it might be asked, what parent could drown his chiidren in the ocean, or consume them in the fire, or leave them to perish with hunger? What parent could break their bones, or mangle their flesh, or send them pain, sickness and death? And yet God, the great Parent of all, brings all these things upon the children of men in the course of his providence. Has he then less kindness and love than earthly parents? This would follow according to the hypothesis we are now opposing. According to this principle Noah would not have expected the deluge, though warned of it by God himself and commanded to prepare for it. He would have said, “ Are not all these human beings the children of God, the objects of his love and mercy, and can it be supposed that he intends to destroy them? True they have corrupted their way before God, but for this they are not to blame. They are just what their Creator made them to be. If they are sinners exceedingly, would it not be far better that they should be converted and rendered completely happy than to be destroyed ?" So Noah would have reasoned had he believed in the doctrine of universal salvation. And so did the inhabitants of the old world in all probability reason, when warned of threatened and impending judgment. They did not believe that they should be destroyed; bat the deluge came and swept them away.

Reasoning on this principle, Lot would not have believed the Inessage of those celestial beings who came to announce the destruction of Sodom. “Is not God,” he would have said, “ the Parent of these Sodomites, and is it possible that he should destroy them with fire enraged with brimstone? Who of all these parents could be so cruel as to design such evil against their tender offspring? And is not God, the Parent of all, more merciful than they? True these heavenly messengers have announced that the Lord will destroy this place with fire from heaven; and they appear to be sincere and to give lucid evidence that they are sent by God to announce this judgment. But their language cannot be understood in its literal import; it must have a figurative meaning. God is merciful, and he will not be so cruel as to bring such a judgment upon this place. This fire which he threatens, must signify the fire of his love." So Lot would have reasoned had he been a Universalist, and so did reason the inhabitants of Sodom. But the fire from heaven did descend at the appointed hour notwithstanding, and destroyed them all. But if Lot did expect this judgment to be a merciful chastisement designed for the good of the Sodomites, why did he warn and intreat his sons-in-law to escape from the city, and assign as his reason that the Lord would destroy that place ? This

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