We are perfectly aware that we could, in some respects, make the paper better to devote our entire attention to it; but, that we could, in every sense, give it the spirit and power that we can when we are in the field and among the people continually, we still hold in doubt. We desire to do all we possibly can for the cause, while it is to-day.
ANNIHILATION—FUTURE PUNISHMENT.
THERE is nothing about “the final annihilation of the wicked,” in the Bible, nor “the final annihilation” of anything. The talk about the “annihilation of the wicked,” no matter whether “final” or not, is mere outside talk, as nothing of the kind is found in Scripture. We can see why a man should want information about a country or a place where he intends or expects to go, but why any man should always be talking about a country or place to which he does not intend or expect to go, we never could see. There is one thing clear, and that is, that any term used in Scripture to describe or express the destiny of the wicked beyond the judgment, is such as to deter any man from desiring it, no matter whether figurative or literal. It is equally certain that no man will ever be saved by explaining to him all about the meaning of the terms applied to the destiny of the wicked, nor will a constant study of these terms, and talking about them, qualify any man for heaven.
Some of these terms are figurative and some of them are literal. In some instances it may be difficult to determine whether a term is literal or figurative, but in some it is not difficult. It is clear, however, that whatever terms are used, they all apply to the same things. Such a phrase as “beaten with many stripes,” we doubt not, is figurative, and so is “gnashing of teeth.” But “punishment” is literal, no matter in what it consists. No matter what term is applied to it, nor whether literal or figurative, the idea of “punishment” is always in it, always present. No matter how they will be punished, what the means of punishment, or of what the punishment will consist, there is still the reality—the punishment. This is what the Lord calls “everlasting,”—“everlasting punishment.” See Matthew xxv. 46. “These shall go away into everlasting punishment and the righteous into life eternal.” In the original we have the same word (aionion) for “eternal” and “everlasting.” In the same sentence the Lord uses the same word to express the duration of the punishment and the duration of the life of the righteous, and there is as much reason, and no more, for concluding that the “eternal life” shall terminate, as that the “everlasting punishment” of the wicked shall cease. At the same time that the righteous enter into life, the wicked “go away into everlasting punishment,” and the same word, in the same sentence, in the lips of our Lord, expresses the duration of both; and we have just as much respect for an expositor of Scripture that undertakes to prove that the state of glory shall cease to exist as for the expositor that undertakes to prove that the punishment shall cease to exist, no matter whether he be called Restorationist, Universalist, Soul-sleeper or what.
The man that thinks of “eternal life” merely as eternal conscious existence, has no adequate conception of the meaning of the term. It is used to express the entire state of glory, with all that pertains to it. In the same sense the phrase “second death” is used to express the state of perdition, including all that is in it. The terms “saved” and “lost” are used in the same sense. “Saved” includes the entire inheritance of the saints; all they shall have and enjoy. “Lost” includes all that shall be inflicted on the condemned; the entire state and all that is in it.
Mortality is never applied to the soul of man in Scripture, nor is immortality. We never read of a mortal or an immortal soul, nor of a soul being made mortal or immortal. Mortality and immortality are applied to the body and not to the soul. The body is mortal, but in the resurrection will be made immortal.
It is infinitely wiser to teach men how to keep out of hell, while they are out, than to teach them how to get out, after they are in hell, or to prove that they will cease to exist. We do not think much of men that study how to pick locks and escape from prisons; but we esteem the men who teach how to keep out of prisons by avoiding the crimes on account of which men are imprisoned. There is no benevolence in tampering with the divine penalties in any way, either in out-and-out denying the existence of any punishment after death, or modifying it. The Bible contains its clear discrimination between the righteous and the wicked, and unequivocally declares that it shall not be with him that does not serve God as with him that serves him. It is not in vain to serve God. It would have been better for Judas if he had not been born, as clearly stated by our Lord. There is a sorer punishment than death without mercy. There is an “everlasting punishment,” and no sound learning can make this mean everlasting non-existence. Non-existence is not punishment, else we were always in punishment till we were brought into existence. There is a punishment where the worm dies not, and the fire is not quenched. There is no more evidence that this will ever cease to exist than that the state of glory itself shall cease to exist.
DESIGN OF MIRACLES.
MIRACLES are necessary to give a new institution and confirm it to the world, but when it is given and confirmed, no miracle is needed to perpetuate it. It required miracles to confirm the mission of the apostles and prove to the world that they were from God. So would it require miracles now to confirm the missions of any other man or set of men claiming to be specially called and sent as the apostles were, and in default of any miracles, we do not believe any men are now called and sent, as they were. The divine attestations that established the apostolic mission, among the people of their time, against their established religion, all their prejudices and every worldly consideration, was committed to record, and will establish it to all the generations to come. The same testimony that proved a man guilty of murder one hundred years ago, will prove him guilty forever. It does not require that witnesses continue to be sworn and testify to prove it to other people. In the same way, the testimony that proved the divinity of Christ, at the beginning of his reign, has been committed to the record and will prove it forever. There is no new testimony, and none is needed. Those who lived in the time when the Lord was on earth, saw him, or saw those who did see him, or, at least, many of them did; they saw many of his wonderful works, or many who did see them; they heard the prophecies uttered by him, or saw those who did hear them, but did not live to see the fulfillment. We did not see him, nor witness his miracles, nor hear him utter the prophecies alluded to, but we now have the faithful records of history in which we find accounts of the fulfillment of his wonderful predictions extending down through the ages, for more than eighteen centuries. We do not, therefore, need a repetition of the miracles, or the prophecies, or their fulfillment. They stand there, firm as the everlasting hills, serving God’s eternal purpose; confirming the divine mission of his Son, and the New Covenant, of which he is the Mediator.
When did these miracles cease? They ceased when the apostles died, and all on whom they laid their hands. Every pretense of a miracle from then till now, has been nothing but a lying pretense. Not a genuine miracle has been done.
We have in the Bible the clear statement that the spiritual gifts—the supernatural gifts—would be superseded by “a more excellent way;” that tongues should cease, prophecies should fail, and knowledge—the supernatural gift of knowledge—should be done away. In accordance with these statements, these gifts have ceased, and thus fulfilled Paul’s statement, and proved that the Spirit of God was in him. The eternal Spirit saw, and, through him, foretold that these gifts should cease, as he did in the Apostle John, at the close of Revelation, the conclusion of the sacred canon, that nothing