WHAT ARE THE TERMS EMPLOYED TO DENOTE THE PUNISHMENT OF THE WICKED

Are they such as can, by any fair construction of language, be made to mean that the wicked are destined to a state of eternal sin and suffering? Let us keep in mind, that words are not to be so explained as to mean more than their primary signification, without an obvious necessity; though they may, and often do, signify less.SSII 47.2

The terms employed are - Perish - Utterly perish - Utterly consumed with terrors - Destroy - Destroyed - Destroyed forever - Destruction - To be burned - Burned UP with unquenchable fire - Burn them up, that it shall leave them neither root nor branch - Perdition - Die - Death - Second Death, etc.SSII 47.3

Let us now begin with the first of these terms, viz: “PERISH.” Grimshaw, in his Etymology, says it signifies “to cease to have existence - to die - to decay.”SSII 47.4

Which of these definitions is suited to convey the idea of eternal sin and suffering? Can that which is never to cease, be said to be decaying? Can that which has interminable life be said “to die?” Can that which is always to continue in being, be said “to cease to have existence?” I need not pursue that inquiry; it is a self-evident truth, that however the term perish may be used, in an accommodated sense, to signify something less than actual ceasing to be, it is even then borrowed from its primary signification, and must be restored to it when there is not a known necessity for departing from it. In the case under consideration, there can be no such necessity, unless it can first be proved that men are immortal.SSII 47.5

Paul, in 1 Corinthians 15:18, says - “Then,” (if Christ be not raised,) “they also that are fallen asleep in Christ are perished.” What! in a state of eternal sin and suffering! The supposition is so absurd that my opponents admit that the term perish here means “to cease to be.” By what fair interpretation of language can they ever make it mean any thing else, when spoken of the final state of the lost? Though the term is sometimes used to denote something less than an actual ceasing to be, it does not therefore follow that it is used to mean something far greater and more horrible. To apply this term to an eternal state of sin and misery, is to force a sense upon it which is most unwarrantable and unjustifiable, in my judgment.SSII 48.1

Let us keep constantly in mind that the whole family of man, by their natural birth, have no access to the tree of life, consequently were perishing, were destitute of immortality. Now look at the following texts:SSII 48.2

“God so loved the world that He gave his only begotten Son, that whosoever believeth in him, might not perish, but have everlasting life.” Here everlasting life is the opposite of perishing. I pray, is everlasting sin and misery the opposite of everlasting life? The wicked, upon that view, have as really everlasting life as the righteous, though under different circumstances.SSII 48.3

“For we,” saith an apostle, “are unto God a sweet savor of Christ in them that are saved, and in them that perish. To the one we are the savor of death unto death, and to the other of life unto life.”SSII 48.4

Here perishing and life are put in opposition, and the term perish is explained by the apostle himself, to mean death, and not life in misery.SSII 49.1

I need not quote all the passage where this term is employed to express the final doom of the wicked, in which it is evident we are to receive it in its primary meaning, and no other. Before I leave this term, however, I must call your attention to one fact, and that is - in the Acts of the Apostles, the very place where we should expect to find, if any where in the Bible, the doctrine of eternal torments, because the apostles were addressing sinners, there is not a particle of evidence to support the common theory. On the contrary, the views I maintain are most clearly set forth by Paul, in the 13th chapter, in a discourse to the “blaspheming” Jews, telling them that they judged themselves “unworthy of everlasting life,” and saying - “Behold, ye despisers, and wonder, and perish.” What an excellent occasion had the apostle to have aroused the Jews by the common theory, had he believed it.SSII 49.2

Look at that chapter, and you will see, if there ever was a time in which the apostle was called to deal plainly, it was then. I ask if any preacher in these days, who believes in the immortality of all men, in preaching to such hardened sinners as the apostle addressed, contents himself with such language as the apostles here used? No. They first describe the misery of the sinner in hell, and then, with the strongest figures they can produce, go on to give an idea of its duration, which, after all, they cannot find language to describe. The apostle did no such thing. There is not a particle of evidence of it in all his preaching and writings.SSII 49.3

“DIE” AND “DEATH.”SSII 50.1

These terms primarily signify, “To perish - to come to nothing - the extinction of life.” Hence, when these terms are applied to man, in regard to the final result of a course of sin, we ought to have good evidence that they are not to be understood in their primary meaning, before we depart from that interpretation; especially, before we fix upon them a sense so contrary to their proper signification as that of endless sin and suffering.SSII 50.2

The apostle, in Romans 1:32, speaking of certain wicked characters, says - “Who, knowing the judgment of God, that they that commit such things are worthy of death,” etc. In the 2nd chapter, 5th verse and onwards, he speaks “of the righteous judgment of God,” when “wrath” will be visited on the wicked; and the death spoken of is expressly called “perish”ing, as the result of the “indignation and wrath” with which the wicked will be visited “in the day when God shall judge the secrets of men by Jesus Christ.” Death, then, as the apostle explains it, when applied to the punishment of wicked men, is to perish.SSII 50.3

“The soul that sinneth it shall die,” refers to its final doom. This will appear if we consider, men will die, i.e., leave this world, or state of being, whether they sin or not. Nor can it refer to a violent leaving this world, as some suppose, for all sinners do not die a violent death. I conclude, then, that it relates to the sinner’s final doom.SSII 50.4

“As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked, turn from his way and live; turn ye, turn ye, for why will ye die?” evidently looks to the same result, the final destiny of the wicked. Life and death are put in opposition: not life and conscious being in misery, but life and death, without any qualifying terms to lead any one to suspect that they are to be understood any other way than in their most obvious sense; and I cannot but think, if you were to put the Bible into the hands of a person who had never heard a word of explanation, he would so understand it.SSII 50.5

Lest I should, in the present discourse, take up too much time in the examination of these terms, I will pass over the remainder of them for the present.SSII 51.1

Having, as I judge, established the point that the wicked have not immortality, I might leave it to the believer in the opposite theory to prove his position from the Bible, and pursue the subject no further. I shall not, however, shrink from meeting the supposed objections to my view.SSII 51.2