and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." This everlasting destruction is explained by some to be the immediate salvation of the sinner. Then in the sense of a sinner he is everlastingly destroyed. The flaming fire is the fire of the gospel, because it is from heaven it is the same with which Christ baptizes. The vengeance it takes is to destroy sin, and save the sinner. Admitting this comment, the apostle would have been as clear, had he said, Blessed with everlasting destruction, as panished with everlasting destruction. Punishment, though it end in salvation, always carries the idea of affliction and suffering. But according to the ideas we have now been considering, we cannot discern a shade of difference between punishing and blessing, destruction and salvation.

As to the proof of the immediate saving nature of the fire, because it is from heaven, it may be observed; the Bible says the fire that burned Sodom was from heaven, but this did not immediately save the inhabitants, unless on the scheme of no future punishment, their spirits went quickly home to rest; in which case, the fire from heaven was partial against Lot, and in favor of the wicked Sodomites, that vexed his righteous soul from day to day. Respecting the idea that no one can be

from the presence of the Lord, let it be remarked that a state of sin and punishment is considered to exclude from the presence of the Lord, because the sinner is ever in moral darkness. The psalmist, speaking of his Maker, says, "In thy presence is fulness of joy." If none can be out of or from his presence, it follows then that all ever possess fulness of joy.

In Heb. ii. 3, 4, 5, is our next evidence of future punishment. The question, "How shall we escape if we neglect so great salvation ?" seems to imply that we shall not escape; but must receive a just recompense of reward. In the 5th verse, the apostle says he speaks of "the world to come," which is not put in subjection to the angels.

His

question then imports, how shall we escape in the world to come if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and divers miracles, and gifts of the holy Ghost according to his own will? The world to come would not mean the gospel dispensation; for that was the age in which the apostle lived, and in that dispensation was the work in which he was engaged.

In Heb. x. 28, 29, 30, the question is asked concerning those that sin wilfully after they have received the knowledge of the truth;

who have trodden under foot the Son of God; who have counted the blood of the covenant wherewith they were sanctified an unholy thing; and done despite unto the spirit of grace of how much sorer punishment than he that despised Moses' law, who died without mercy under two or three witnesses, sup. pose ye, says the apostle, he shall be thought worthy? He leaves his brethren to determine their condign punishment, and adds, "For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people." It appears from this, an impending evil hangs over the heads of those sinners that that are here described, which is sorer than death without mercy by the mouth of two or three witnesses under the law of Moses. Can this be without punishment in future life? No sorer punishment than death without mercy can be inflicted in this.

Our next scripture, 2 Pet. ii. 9, has a very plain reference to this subject. The idea that men receive their whole punishment immediately connected with the crime in this life is expressly opposed. He says, "The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished." The day of judgment is evidently proved by the first of these Lectures to be in future life. Then the punishment to which the unjust are re

served, must be at the same time, for it is im the day of judgment. It is to be wished the brethren who condemn the idea of men's being punished in another state of existence for sins committed in this,would candidly consider the import of this passage. Let it be proved that a future state has no relation to this, and the idea would be proved absurd. But if the future have no relation to the present, our Savior who came into this world to save maukind, has effected but little to what his mission embraces; and none of these good effects can be extended to a future state. Nothing can be more evident, than where there is no relation or proper connection, neither good nor ill effects can have any influence. But can it be proved that the day of judgment is in this life? Can it be proved that men are not judged in future life for sins committed in this? And can it be proved that all receive due punishment for sin as they travel the journey of life, when some are reserved to the day of judgment to be punished?

Some hold that men are not punished at all in this life, but all punishment is reserved for faturity. But this also is a mistake. St. Paul said, he punished the christian oft in every city. This was not in futurity. Jere. miah speaks of the punishment of the sin of his people being greater than the punishment of the sin of Sodom; which was in the destruction of those cities in the present state of existence.

We are informed in 2 Peter iii. 7, that the heavens and the earth which are now, are reserved unto fire against the day of judgment and perdition of ungodly men. Here we find a number of important events connected with the day of judgment, if we understand the passage according to the natural import of words. Many commentators explain the heavens and the earth figuratively, but they evidently do violence to the connection. In the preceding verses the drowning and perishing of the old world by water is mentioned, which must be understood to relate to the time of Noah, and is a literal description. why not understand this in the same manner, which is introduced with an evident allusion to it, and by a just comparison?

Then

We have one more text to mention, and. then we have examined all at the head of this Lecture. It is Jude 6. "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day." It is not necessary to this subject to contend about who those angels were; but it is just to remark how well this passage accords with the one we have considered in St. Peter, in their being reserved unto the judgment of the great day.

Having thus examined the scriptures select. ed, with a view to find whether they support the doctrine of future retribution or not, wo