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- Sad cure! for who would lose
Though full of pain, this intellectual being,
Those thoughts that wander through eternity,
To perish rather, swallowed up and lost
In the wide womb of uncreated night,

Devoid of sense and motion ?" All agree in representing the torments of hell as death; "a death without death, an end without end," as Jeremy Taylor calls it," for death shall ever live, and their end never begin.” It is " the second death, ,"" eternal death,” which Pollock describes in connexion with the undying worm, in the following manner.

“Fast by the side of this unsightly thing,
Another was portrayed, more hideous still ;
Who sees il once shall wish to see't no more.
Forever undescribed let it remain !
Only this much I may or can unfold-
Far out it thrust a dart that might have made
The knees of terror quake, and on it bung
Within the triple barb, a being pierced,
Through soul and body both; of heavenly make
Original the being seemed, but fallen,
And worn, and wasted with enormous wo.
And still around the everlasting lance
It writhed, convulsed and uttered mimick groans
And tried and wished, and ever tried and wished
To die ; but could not die. Oh horrid sight
I trembling gazed, and listened, and heard this voice
Approach iny ear, This is eternal death!"

No, even the God of infinite love and mercy will not after uncountable millions and millions of years withdraw his hand and allow his poor miserable creature in hell-fire to die and “be no

This one,

more." “God will always punish them, and he cannot torment them enough,” says Drexelius, “ though their torments will endure to all Eternity !Dr. Young in his “ Last Day” represents of the damned saying:

“Oh grant, great God, at least

this slender, almost no request ; When I have wept a thousand lives away, When torment is grown weary of its prey, When I have raved ten thousand years in fire, Ten thousand thousands, let me then expire! Deep anguish! bui too late : the hopeless soul, Bound to the bottom of the burning pool, Though loh, and even loud blaspheming, owis He's justly doomed to pour eternal groans; Inclosed with horrors, and transfixed with pain, Rolling in vengeance, struggling with his chain; To talk to fiery tempesis, to implore The raging flame to give its burnings o'er; To foss, to writhe, to pant beneath his load, And bear the weight of an offended God!"

Enough; enough! I can pursue the horrible, the sickening subject no further. I can only pray the Father of mercies and God of all grace, forgive the ravings of his creatures above quoted. They seem to me not merely horrid but blasphemous. What is the whole tone and teaching of these quotations and I could give volumes of the like from accredited orthodox writers—but that God can be and will be worse, more revengeful, more cruel, more implacable, than all the lyrants and monsters in human form, who have made earth a hell, and filled it with lamentation


and misery. Imagine the worst punishment you can, surrouid it with all the circumstances of horror you can conceive, heighten it by every possible aggravation, and yet, if orthodoxy bo trụe, you have hardly made an approximation to what God is actually doing, and will continue to do through all eternity! You cannot conceive of any thing so horrible that God will not infinitely surpass it.

Ferhaps I may be told that this is orthodoxy of "the olden time ;" that Christians do not believe in all these horrors now; that they have milder views of God's dealings. I wish it were so, altogether. But there are many circumstances to show that this is only partial. Dr. Edwards is not yet obsolete, and he tells us plainly that “there is no reason 10 suspect that possibly ministers set forth this matter beyond what it really is, that possibly it is not so dreadful and terrible as is pretended, and that ministers strain the description of it beyond just bounds. Some may be ready to think so, because it seems to them incredible that there should be so dreadful a misery to any creature; but there is no reason for any such thoughts as these. ..... There is no reason to think that ministers describe the misery of the wicked beyond what it is, because the Scripture teaches us that this is one end of ungodly men, to show the dreadfulness and power of God.

The Scriptures teach that the wrath of

God on wicked men is dreadful beyond all that we can conceive.

We have rather reason to suppose that after we have said our utmost, and thought our utmost, all that we have said or thought is but a faint shadow of the reality."

What effect these torments are to have on the inhabitants of heaven is somewhat disputed. The Rev. Tryon Edwards, in a sermon which appeared in the National Preacher in 1838, says, “O! it is enough to make angels weep to think of all the disappointed hopes, and the blighted feelings, and ruined prospects, and the perverted intellect, and the broken hearts of hell! To see the eye that might have sparkled with celestial brightness, gleaming forever with hopeless desperation; to hear the tongue that might have hymned the sweet anthems of the redeemed, breaking the silence of perdition only with weeping and wailing ; to behold the intellect, the heart, the soul, the entire being that might have adorned the heaven of heavens, cast down to the blackness of darkness, the companion of devils and lost spirits-yes it is enough to make angels weep-enough, I had almost said, to wake compassion in the heart of the vilest outcast of perdition !" But the venerable Dr. Edwards takes a very different view of

“ The sight of hell torments,” says he, “ will exalt the happiness of the saints forever. It will not only make them more sensible of the greatness and freeness of the grace of God, in

the case

their happiness; but it will really make their happiness

the greater, as it will make them more sensible of their own happiness; it will give them a more lively relish of it; it will make them prize it more.

When they see others, who were of the same nature, and born under the same circumstances, plunged in such misery and they so distinguished, O, it will make them sensible how happy they are. A sense of the opposite misery, in all cases, greatly increases the relish of any joy or pleasure.”

I hope this will suffice on this head of Hell's Horrors. That it could be made more horrible than here described is very probable, but I shall not trouble myself for other authorities, and much less shall I attempt to add any thing of my own. And in closing this chapter I think I may, without offence, express my earnest wish that all good or thodox believers in endless hell torments will read it with care, and profit by the brief exposition I have given of that important doctrine. And if they believe there is such a place and such pun. ishments, they will certair:ly feel themselves under obligations to me for bringing together into so small a compass such a variety of descriptions, descriptions gathered from so many authors, and duly set in order and faithfully transcribed. Orthodox ministers will here find what is most essential for sound and powerful sermons, and the young, if they will but possess themselves of this

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