the above texts, we are to understand the gospel dispensation, still it would not in the least lessen their evidence in proof of endless punishment. The texts affirm that certain characters "shall in no case enter into the kingdom of heaven," that they "cannot see the kingdom of God," that they "have no inheritance in the kingdom of God," and that they "shall not inherit the kingdom of God." Now, suppose that the gospel dispensation is to be understood, and what then can be meant by these expressions? The texts will then read thus: Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the gospel dispensation. Except a man be born again he cannot see the gospel dispensation. Shall not inherit the gospel dispensation. Now, on the supposition that these texts refer exclusively to the gospel dispensation, it is clear that the persons to whom they relate are denied all interest in the gospel dispensation, as absolutely as they are denied all interest in heaven, on the supposition that they relate to a future. state of happiness; and as there can be no introduction into heaven only through the gospel dispensation, that is, through the provisions of the Gospel, it is clear that those who are denied all interest in the kingdom of God cannot be saved, whether by the phrase we understand the gospel dispensation or a future state of happiness. If, as restorationers contend, sinners are to have the offers of the gospel held out to them in the future world, and be made the subjects of grace and moral reform in hell, it will be as necessary to enter into the gospel dispensation, to pass from hell to heaven, as it is to pass from earth to heaven; hence, those who "shall in no case enter into the kingdom of heaven," "cannot see the kingdom of God," and who "have no inheritance in the kingdom of God," can never find their way into heaven itself. Matt. vii. 21. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." This text clearly denies admission into the kingdom of heaven, to all such as say Lord, Lord, and do not the will of God. And in this case it cannot be pretended with any degree of plausibility, that the gospel dispensation is intended, by the kingdom of heaven; for the meaning of this phrase must be determined, in this

instance, by the term heaven, which occurs a second time in the text. In the two expressions "kingdom of heaven," and "my Father which is in heaven," the term heaven is, unquestionably to be understood in the same sense. Now, understand by the first of these expressions, the gospel dispensation, and Christ is made to say in the latter, my Father which is in the gospel dispensation! Such a construction outrages common sense. It is clear, then, that the kingdom of heaven, in this text means the place of the divine presence, where those who do the will of God are to dwell forever with him, and as it is said, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven," it is clear, that there are some who will never be saved. Luke xiv. 24. "For I say unto you, that none of those men which were bidden, shall taste of my supper." This relates to the gospel supper, or provision which the gospel contains for the salvation of sinners. This supper is a feast consisting of the blessings which the gospel proffers to all. Now, of certain persons it is said, none of these men which were bidden shall taste of my supper." John viii. 21. "Then said Jesus again unto them, I go my way and ye shall seek me, and shall die in your sins; whither I go ye cannot come. Where did Jesus Christ go? He went to heaven, there can be no doubt in the mind of any; hence unbelievers who die in their sins, can never go to heaven, for to such Christ says, "whither I go ye cannot come. John iii. 36. "He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life." We know not how to express what we conceive to be the sense of this text, more to our purpose, than in its own language. The unqualified declaration that certain characters shall not see life, forever and eternally seals them with the seal of death. Matt. xii. 32. "And whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." Mark. iii. 29. "But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation." Let it be remarked that the sin here spoken of, by some called the unpardonable sin, consisted in attributing to the agency of

the devil, the miracles which Jesus Christ wrought by the power of the Holy Ghost. That this sin was committed by some of the Jews there can be no doubt. Of these it is said, they shall not be forgiven, neither in this world, nor in the world to come. Now, without forgiveness there can be no salvation, as we have already shown in Chap. IV. which is devoted exclusively to this subject. But universalists attempt to evade this by rendering the expression, "neither in this world, neither in the world to come," neither in this dispensation, neither in the dipensation to come; that is, this offence shall not be forgiven, under the Jewish, nor gospel dispensation; but this does not in the least relieve them, for if men are ever saved, they must be saved under or during the gospel dispensation; and as there is no forgiveness of this offence under this dispensation, those who commit it can never be saved. This conclusion is farther supported by two other expressions in the text. It is said, "he that blasphemeth against the Holy Ghost hath never forgiveness." An expression stronger than this cannot be framed. He that hath never forgiveness can never be saved. Now if the text does not deny forgiveness to the blasphemer, during all ages to come, then the writer in the above declaration has not denied salvation, during all ages, to such as have never forgiveness. If when Christ says the sinner hath never forgiveness, he does not deny that he will be forgiven at any future time, then, when the writer says the sinner can never be saved, he asserts nothing contrary to the sinner's salvation at some future time. Again it is said in the text, that those of whom it speaks, are in danger of eternal damnation." This shows that forgiveness and damnation are opposed to each other; he who is forgiven is not damned, and he who is not forgiven, must be damned; hence, as the blasphemer hath never forgiveness, his damnation is eternal. We think we have now shown that the scriptures absolutely deny salvation to certain persons and characters.

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IX. The scriptures represent the punishment of the wicked as their end, their last state, and their portion. Ps. lxxii. 12. "Behold these are the ungodly who prosper in the world." Of these characters the Psalmist adds, verse 18, 19, "Thou casteth them down into destruction-they are utterly

consumed with terrors." Note, this is their end which the Psalmist learned in the sanctuary of God, and if their end is to be cast down into destruction, and to be utterly consumed with terrors, they cannot be saved. Universalism says, the end of every man shall be salvation or eternal life; but the Bible says, the end of the wicked is to be destroyed and consumed with terror. If they are eternally saved, then salvation must be their end; hence, as their end is to be destroyed, they can never be saved. Psa. xvii. 14. "Men of the world which have their portion in this life." If then certain of the wicked have their portion in this life, in distinction from others who do not have their portion in this life, they can have no part in the inheritance that is incorruptible. If these persons are to have eternal life, then, that would be their portion, in which case they would not have their portion in this world; hence, as they have their portion in this life they cannot have eternal life. Of these characters Dr. Clark remarks in his notes on this text, "who never seek any thing spiritual-who have bartered heaven for earth and have got the portion they desired." Jer. xvii. 11. "He that getteth riches and not by right, shall leave them in the midst of his days, and at his end shall be a fool." If he is saved at last he will not be a fool at his end, but will be "wise unto salvation." It might be said of such an one that he was a fool; but now in his end or last state he has become wise; but the text says, "at his end, he shall be a fool," which cannot be said of any one whose end is salvation. On this text Dr. Chark remarks thus: "And at his end shall be a fool; shall be reputed as such. He was a fool all the way through he lost his soul to get wealth, and this wealth he never enjoyed. To him are applicable those strong words of the poet :

"O cursed lust of gold, when for thy sake

:

The wretch throws up his interests in both worlds, First starved in this, then damned in that to come.' Matt. xxiv. 51. "And shall appoint him his portion with the hypocrites." Luke xii. 46. "And will appoint him his portion with the unbelievers." Here the punishment of the unfaithful is said to be their portion; and hence they cannot be heir to eternal life. 2 Cor. xi. 13. 15. "For such are false apostles, deceitful workers, whose end shall be according

to their works." This text certainly predicts no good of these false teachers, but evil. Their works are bad, and their end is to be according to their works; their end therefore must be bad, hence, they cannot be saved, for salvation would be a good and glorious end. Their end is to be according to their works, but there can be no agreement between their works and salvation; hence, their end cannot be salvation. Phil. iii. 18. 19. "Enemies of the cross of Christ, whose end is destruction." No man, made finally holy and happy, can have his end in destruction. Heb. vi. 8. "But that which beareth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned.” This was spoken of apostates, who should fall away after they had been made partakers of the Holy Ghost, &c. and if their end is to be burned, salvation cannot be their end.

X. The punishment of such as shall be judged at the last day and sentenced to a punishment in hell, is shown to be endless, from a consideration of the nature of the divine penalty, and the immutability of God, the Judge, by whose sentence it will be inflicted. If it can be shown that the penalty is, in itself, endless, and that the sentence of the judge is irrevocable, the endless punishment of the condemned will follow as an unavoidable consequence. These points we propose to establish.

1. The penalty of the divine law is, in itself, an endless curse. To establish this point, it is only necessary to repeat what has been said in Chapter III, when arguing the necessity of an atonement. It was there stated that the penalty of God's law is death. Death was the penal sanction of the first precept given to man, Gen. ii. 17. "In the day thou eatest thereof thou shalt surely die." Ezek. xviii. 20." The soul that sinneth it shall die." Rom. vi. 23. "The wages of sin is death." Rom. viii. 6. “To be carnally minded is death." James i. 15. "Sin when it is finished bringeth forth death." Now death, whether natural or moral, must be in its own nature endless. What is death? It is the negation of life, the absence of that life to which its stands opposed. If death is made to consist in moral depravity, it is the negation of that holiness, that conformity to the divine will and likeness, which constitutes moral or spiritual life. If death is