arise. If, however, the interpretation which we are now considering be the right interpretation, our Saviour has expressed Himself in terms, not of possible merely, but of certain ambiguity. He has used in the same sentence, in parts of it corresponding one with the other, the same word in different senses, without any intimation that a change of meaning takes place, without any clue to guide us to the change. Does not the high improbability of all this amount to as full a proof as the case admits, that is, to a moral demonstration, that no such change of meaning does in fact exist?

Again, as to the meaning of the word translated "punishment." That this word sometimes bears the restricted sense of a "corrective punishment" will not be denied. There is in fact no word in any language signifying "punishment" generally, which does not at times bear this limited sense; and that for the very obvious reason that many human punishments are temporary corrections. But it admits of positive proof that the word before us sometimes means punishment in general, without any restriction. And, against the fact of its expressing here a temporary correction" merely, two reasons, apparently conclusive, may be urged.

See Note D.

In the first place, in the sentence "These shall go away into everlasting punishment, but the righteous into life eternal," there is an obvious and marked opposition between the terms " punishment" and "life." The one seems manifestly to have a meaning equally strong and equally extensive with the other. Each is used without qualification or restriction. But, if the wicked were merely to suffer a temporary correction, which would end in the same life of happiness which awaits the righteous, the opposition, which is apparent in the construction, would then be wholly wanting in the sense.

But secondly, the meaning of the word translated "punishment" must depend on the epithet applied to it, translated "eternal." If, as has been contended, no doubt can exist that real eternity is understood, then all dispute about the meaning of the term " punishment" ceases at once. If the punishment be declared to be eternal, it cannot be a corrective punishment, which in its very nature must be temporary.

Such is the confirmation of the received interpretation of the text, considered entirely as it stands by itself, and as if no other text existed in Scripture, to convey the same import, and establish the same truth. But, in fact, the true doctrine of Scripture on this subject does not depend on the meaning of this or that particular

word or phrase. It is expressed in a great variety of forms, and with such strength and clearness, as to preclude every doubt.

In two passages of this same Gospel of St. Matthew, (xviii. 8. xxv. 41.) we find the expression "everlasting fire," used instead of "eternal punishment," where it is true that the epithet denoting eternity, being the same as in the former instance, may be held by objectors to be liable to the same ambiguity. But, as if it were intended to shew that there is really no ground of doubt, a passage occurs in St. Mark's Gospel (ix. 43, 44.) where the expression for the punishment of the wicked is, that they shall be "cast into the fire that never shall be quenched, where their worm dieth not, and their fire is not quenched." Here the duration seems to be expressed in the strongest form that language admits. The epithet rendered" that never shall be quenched *," or unquenchable, is one which, whether its meaning be ascertained from its known derivation, or from its acknowledged and established use, denotes, as fully as any single word can do, a period which will never cease. And, as if this single word were not sufficient, the sense is dilated into the additional clause, "where their worm dieth not, and their fire is

*

not quenched;" a clause denoting an unceasing duration with such force and minuteness, that it must be deemed matter of astonishment how any persons, can, under the knowledge of the existence of such words, have doubted whether the doctrine be really propounded in Scripture.

But in two passages of the Book of Revelations (xiv. 11. xx. 10.) this duration is in a varied form of expression denoted by the term "for ever and ever," or more literally "for ages of ages *." It is well known, by those who are conversant with the Greek language, that this mode of expression, derived from the Hebrew, conveys the sense in the strongest possible form. If, therefore, language can convey the notion of eternal duration, it does convey it in these words: and it may safely be affirmed, that those persons who doubt the understanding of the doctrine from such words, would have entertained equal doubt under any form or combination of words that could have been devised.

Thus clear and explicit are the direct texts of Scripture on this important point. But it speaks the same sense in the general bearing and purport of its language. The judgment of the last day is called the " eternal judgment "," by which

we can only understand that it is a judgment which will be final and irrevocable. Our present life is uniformly represented as a state of trial for an eternal state. The appeals to our hopes and fears are made on the assumption that, after the present life, we shall cease to be in a state in which we can fall from good, or rise from evil. The sinner is described as one who utterly casts away his soul'. It is sometimes said of him that he will be slain; and his doom is represented very frequently by destruction, and everlasting destruction; expressions which, least of all, admit the supposition of any future restoration to happiness. In fact, such is the uniform tone of the language addressed to us in Holy Writ, that, on this alone, might be permitted to rest the doctrine which we are considering, even if there were no particular texts which directly and positively affirm it.

Here then, it may well be thought, the question is set at rest. In matters which concern such extended interests, placed very far beyond the possible stretch of human enquiry, all that we can know must come from Revelation. We may indeed form conjectures: we may trace

b Matt. xvi. 26.

C Matt. vii. 13. Rom. ix. 22. 2 Thess. i. 9.