THE ETERNITY OF HELL -
TORMENTS
by: GEORGE WHITEFIELD — 1714-1770
"These shall go away into everlasting
punishment."—Matthew 25:46
THE
EXCELLENCY OF THE gospel dispensation, is greatly
evidenced by those sanctions of rewards and punishments, which it offers to the
choice of all its hearers, in order to engage them to be obedient to its
precepts. For it promises no less than eternal happiness to the good, and
denounces no slighter a punishment than everlasting misery against the wicked:
On the one hand, It is a favor of life unto life," on the other, "A
favor of death unto death." And though one would imagine, the bare mentioning
of the former would be sufficient to draw men to their duty, yet ministers in
all ages have found it necessary, frequently to remind their people of the
latter, and to set before them the terrors of the Lord, as so many powerful dissuasives from sin.
But
whence is it that men are so disingenuous? The reason
seems to be this: The promise of eternal happiness is so agreeable to the
inclinations and wishes of mankind, that all who call themselves Christians,
universally and willingly subscribe to the belief of it: but then there is
something so shocking in the consideration of eternal torments, and seemingly
such an infinite disproportion between an endless duration of pain, and short
life spent in pleasure, that men (some at least of them) can scarcely be
brought to confess it as an article of their faith, that an eternity of misery
awaits the wicked in a future state.
I
shall therefore at this time, beg leave to insist on the proof of this part of
one of the
Accordingly,
without considering the words as they stand in relation to the context; I shall
resolve all I have to say, into this one general proposition, "That the
torments reserved for the wicked hereafter, are eternal."
But
before I proceed to make good this, I must inform you that I take it for
granted, all present do steadfastly believe, They have
something within them, which we call a soul, and which is capable of surviving
the dissolution of the body, and of being miserable or happy to all eternity.
I take
it for granted farther, That you believe a divine revelation; that those books,
emphatically called the Scriptures, were written by the inspiration of God, and
that the things therein contained, are founded upon eternal truth.
I take
it for granted, That you believe, that the Son of God
came down to die for sinners; and that there is but one Mediator between God
and man, even the man Christ Jesus.
These
things being granted, (and they were necessary to be premised) proceed we now
to make good the one general proposition asserted in the text, That the
torments reserved for the wicked hereafter are eternal. "These shall go away
into everlasting punishment."
The First argument I
shall advance to prove that the torments reserved for the wicked hereafter, are
eternal, is, That the word of God himself assures us,
in line upon line, that it will be so.
To
quote all the texts that might be produced in proof of this,
would be endless. Let it suffice to instance only in a few. In the Old
Testament, in the book of Daniel, chap. 12, ver. 2 we
are told, that "some shall wake to everlasting life, and others to
everlasting contempt." In the book of Isaiah, it is said, that "the
worm of those that have transgressed God's law, and
die impenitently, shall not die, nor their fire be quenched." And in
another place the holy Prophet , struck, no doubt, with astonishment and horror
at the prospect of the continuance of the torments of the damned, breaks out
into this moving expostulation, "Who can dwell with everlasting
burnings?"
The
New Testament is still fuller as to this point, it being a revelation which
brought this and such-like particulars to a clear light. The Apostle Jude tells
us of the profane despiser of dignities in his days, that "for them was
reserved the blackness of darkness forever." And in the book of the
Revelation, it is written, that "the smoke of the torments of the wicked ascendeth for ever and ever." And if we believe the
witness of men inspired, the witness of the Son of God, who had the Spirit
given him, as Mediator, without measure, is still far greater: and in St.
Mark's gospel, He repeats this solemn declaration three several times, It is
better for thee to enter into life maimed;" that is, it is better to
forego the gratification of thy lust, or incur the displeasure of a friend,
which may be as dear to thee as a hand, or as useful as a foot, "than
having two hands and feet, (that is, for indulging the one, or disobeying God
to oblige the other) to be cast into hell, where the worm dieth
not, and the fire is not quenched."
And
here again, in the words of the text, "These (the wicked) shall go away
into everlasting punishment."
I know
it has been objected by some who have denied the eternity of hell-torments, That the words everlasting and ever and ever, are often used
in the Holy Scriptures (especially in the Old Testament) when they signify not
an endless duration, but a limited term of time.
And
this we readily grant: but then we reply, That when the words are used with
this limitation, they either manifestly appear to be used so from the context;
or are put in opposition to occasional types which God gave his people on some
special occasions, as when it is said, "It shall be a perpetual or
everlasting statute," or, "a statute for ever;" that is, a
standing type, and not merely transient or occasional, as was the pillar of
cloud, the manna, and such-like. Or, lastly, they have a relation to that
covenant, God made with his spiritual
Besides,
it ought to be observed, that some of the passages just now referred to, have
neither of these words so much as mentioned in them, and cannot possibly be
interpreted, so as to denote only a limited term of years.
But
let that be as it will, it is evident even to a demonstration, that the words
of the text will not admit of such a restrained signification, as appears from
their being directly opposed to the words immediately following, "That the
righteous shall go into life eternal." From which words, all are ready to
grant, that the life promised to the righteous will be eternal. And why the
punishment threatened to the wicked should not be understood to be eternal
likewise, when the very same word in the original, is used to express the
duration of each, no shadow of a reason can be given.
But, Secondly,
There cannot be one argument urged, why God should reward his saints with
everlasting happiness, which will not equally prove that he ought to punish
sinners with eternal misery.
For,
since we know nothing (at least for a certainty) how he will deal with either
but by a Diving Revelation; and since, as was proved by the foregoing argument,
he hath as positively threatened eternally to punish the wicked, as to reward the
good; it follows, that his truth will be as much impeached and called in
question, did he not inflict his punishments, as it would be, if he did not
confer his rewards.
To
this also it has been objected, That though God is obliged by promise to give his
rewards, yet his veracity could not be called in question, supposing he should
not execute his threatenings, as he actually did not
in the case of Nineveh; which God expressly declared by his Prophet Jonah,
"should be destroyed in forty days:" notwithstanding the sequel of
the story informs us, that Nineveh was spared.
But in
answer to this objection we affirm, that God's threatenings,
as well as promises, are without repentance; and for this reason, because they
are both founded on the eternal laws of right reason. Accordingly we always find, that where the conditions were not performed, on the
non-performance of which the threatenings were
denounced, God always executed the punishment threatened. The driving Adam out
of Eden, the destruction of the old world by a deluge of water, and the
overthrow of Sodom and Gomorrah, are, and will be always so many standing
monuments of God's executing his threatenings when
denounced, though to our weak apprehensions, the punishment may seem far to
exceed the crime.
It is
true, God did spare Nineveh, and that because the inhabitants did actually
repent, and therefore performed the conditions upon which it was supposed, by
the Prophet's being sent to warn them, the threatened punishment should be
withheld.
And so in respect to gospel threatenings. If
men will so far consult their own welfare, as to comply with the gospel, God
certainly will not punish them, but on the contrary, confer upon them his
rewards. But to affirm that he will not punish, and that eternally to, impenitent,
obstinate sinners, according as he hath threatened; what is it, in effect, but
to make God like a man, that he should lie, or the son of man, that he should
repent?
But
the absurdity of such an opinion will appear still more evident from The Third
argument I shall offer to prove, that the torments reserved for the wicked
hereafter are eternal, From the nature of the
Christian covenant.
And
here I must again observe, that it was taken for
granted at the beginning of this discourse, that you believe the Son of God
came down to save sinners; and that there is but one Mediator between God and
men, even the Man Christ Jesus.
And
here I take it for granted farther, (unless you believe the absurd and
unwarrantable doctrine of purgatory) that you are fully persuaded, this life is
the only time allotted by Almighty God for working out our salvation, and that
after a few years are passed over, there will remain no more sacrifice for sin.
And if
this be granted (and who dares deny it?) it follows, that if the wicked man dieth in his wickedness, and under the wrath of God, he
must continue in that state to all eternity. For, since there is no possibility
of their being delivered out of such a condition, but by and through Christ;
and since, at the hour of death, the time of Christ's mediation and
intercession for him is irrecoverably gone; the same reason that may be given,
why God should punish a sinner that dieth under the
guilt of his sins for a single day, will equally hold good, why he should
continue to punish him for a year, an age, nay all eternity.
But I
hasten to the Fourth and
last argument, to prove, That the torments reserved
for the wicked hereafter are eternal, Because the devil's punishment is to be
so.
That
there is such a being whom we call the devil; that he was once an angel of
light, but for his pride and rebellion against God, was cast down from heaven,
and is now permitted, with the rest of the spiritual wicked nesses, to walk to
and fro, seeking whom they may devour; that there is a place of torment
reserved for them, or, to use the Apostle's words, "That they are reserved
in everlasting chains under darkness unto the judgment of the great day;"
are truths all here present were supposed to be convinced of, at the beginning
of the discourse, you believing the Holy Scriptures to be written by the
inspiration of God, wherein these truths are delivered.
But
then if we allow all this, and think it no injustice in God to punish those
once glorious spirits for their rebellion; how can we think it unjust in him,
to punish wicked men for their impenitency to all eternity?
You
will say, perhaps, that they have sinned against greater light, and therefore
deserve a greater punishment. And so we grant that the punishment of the fallen
angels may be greater as to degree, than that of wicked men; but then we
affirm, it will be equal as to the eternal duration of it: for in that day, as
the lively oracles of God inform us, shall the Son of Man say to them on his
left hand, "Depart from me, ye cursed, into everlasting fire, prepared for
the devil and his angels." Where we find that impenitent
sinners are to be cast into the same everlasting fire, with the devil and his
angels; and that too very justly. For though they may have sinned
against greater light, yet christians
sin against greater mercy. Since Christ took not hold of, did not die for, the
fallen angels, but for men and for our salvation. So that if God spared not
those excellent beings, assure thyself, O obstinate sinner, whoever thou art,
he will by no means spare thee.
From
what then has been said it plainly appears, that verily the torments reserved
for the wicked hereafter, war eternal. And if so, brethren,
how ought we to fly to Jesus Christ for refuge; how holy ought we to be in all
manner of conversation and godliness, that we may be accounted worthy to escape
this wrath to come!
But
before I proceed to a practical exhortation, permit me to draw an inference or
two from what has been said.
And First, If
the torments reserved for the wicked hereafter are eternal, what shall we say
to those, who make an open profession in their creed to believe a life
everlasting, a life of misery as well as happiness, and yet dare to live in the
actual commission of those sins which will unavoidably, without repentance,
bring them into that place of torment? Thou believest
that the punishments of the impenitently wicked in another life,
are eternal: "Thou dost well, the devils also believe and tremble."
But know O vain man, unless this belief doth influence thy practice, and makes
thee bid adieu to thy sins, every time thou repeatest
thy creed, thou doest in effect say, I believe I shall be undone for ever.
But, Secondly, If
the torments reserved for the wicked hereafter are eternal, then let this serve
as a caution to such persons, (and it is to be feared there are some such) who
go about to dissuade others from the belief of such an important truth: There
being no surer way, in all probability, to encourage and promote infidelity and
profaneness, than the broaching or maintaining so unwarrantable a doctrine. For
if the positive threats of God concerning the eternity of hell-torments, are
already found insufficient to deter men from sin, what a higher pitch of
wickedness may w imagine they will quickly arrive at, when they are taught to
entertain any hopes of a future recovery out of them; or, what is still worse,
that their souls are hereafter to be annihilated, and become like the beasts
that perish? But woe unto such blind leaders of the blind.
No wonder if they both fall into that ditch. And let such corrupters of God's
word know, that I testify unto every man that heareth
me this day, "That if any one shall add unto, or take away from the words
that are written in the book of God, God shall take his part out of the book of
life, an shall add unto him all the plagues that are in that book."
Thirdly and Lastly, If the torments reserved for the wicked hereafter are
eternal, then this may serve as a reproof for those who quarrel with God, and
say it is inconsistent with his justice, to punish a person to all eternity,
only for enjoying the pleasures of sin for a season. But such persons must be
told, that it is not their thinking or calling God unjust, will make him so, no
more than a condemned prisoner's saying the law or judge is unjust, will render
either duly chargeable with such an imputation. But knowest
thou, O worm, what blasphemy thou are guilty of, in charging God with
injustice? "Shall the thing formed say to him that formed it, why hast
thou made me thus?" Wilt thou presume to arraign the Almighty at the bar
of thy shallow reasoning? And call him unjust, for punishing thee eternally,
only because thou wishest it may not be so? But hath
God said it, and shall he not do it? He hath said it: and let God be true, though
every man be a liar. "Shall not the judge of all the earth do right?"
Assuredly he will. And if sinners will not own his justice in his threatenings here, they will be compelled ere long to own
and feel them, when tormented by him hereafter.
But
to come to a more practical application of what has been delivered.
You
have heard, brethren, the eternity of hell-torments plainly proved, from the
express declarations of holy scriptures, and
consequences naturally drawn from them. And now there seems to need no great
art of rhetoric to persuade any understanding person to avoid and abhor those
sins, which without repentance will certainly plunge him into this eternal
gulf. The disproportion between the pleasure and the pain (if there be any
pleasure in sin) is so infinitely great, that supposing it was only possible,
though not certain, that the wicked would be everlastingly punished, no one
that has the reason of a man, for the enjoying a little momentary pleasure,
would, one might imagine, run the hazard of enduring eternal pain. But since
the torments of the damned are not only possible, but certain (since God
himself, who cannot lie, has told us so) for men, notwithstanding, to persist
in their disobedience, and then flatter themselves, that God will not make good
his threatenings, is a most egregious instance of
folly and presumption.
Dives
himself supposed, that if one rose from the dead, his brethren would amend
their lives, but Christians, it seems, will not repent, though the Son of God
died and rose again, and told them what they must expect, if they continue
obstinate in evil-doing.
Would
we now and then draw off our thoughts from sensible objects, and by faith
meditate a while on the miseries of the damned, I doubt not but we should, as
it were, hear many an unhappy soul venting his fruitless sorrows, in some such
piteous moans as these.
"O
wretched man that I am, who shall deliver me from this body of death!" O
foolish mortal that I was, thus to bring myself into these never-ceasing
tortures, for the transitory enjoyment of a few short-lived pleasures, which
scarcely afforded me any satisfaction, even when I most indulged myself in
them. Alas! Are these the wages, these the effects of sin? O damned apostate! First to delude me with pretended promises of happiness, and after
several years drudgery in his service, thus to involve me in eternal woe.
O that I had never hearkened to his beguiling insinuations! O that I had
rejected his very first suggestions with the utmost detestation and abhorrence!
O that I had taken up my cross and followed Christ! O that I had never
ridiculed serious godliness; and out of a false politeness, condemned the truly
pious as too severe, enthusiastic, or superstitious! For I then had been happy
indeed, happy beyond expression, happy to all eternity, yonder in those blessed
regions where they fit, clothed with unspeakable glory, and chanting forth
their seraphic hallelujahs to the Lamb that sitteth
upon the throne for ever. But, alas! These reflections come now too late; these
wishes now are vain and fruitless. I have not suffered, and therefore must not
reign with them. I have in effect denied the Lord that bought me, and therefore
justly am I now denied by him. But must I live for ever tormented in these
flames? Must this body of mine, which not long since lay in state, was clothed
in purple and fine linen, and fared sumptuously every day, must it be here
eternally confined, and made the mockery of insulting devils? O eternity! That
thought fills me with despair: I must be miserable for ever."
Come
then, all ye self-deluding, self-deluded sinners, and imagine yourselves for
once in the place of that truly wretched man I have been here describing.
Think, I beseech you by the mercies of God in Christ Jesus,
think with yourselves, how racking, how unsupportable the never-dying worm of a
self-condemning conscience will hereafter be to you. Think how impossible it
will be for you to dwell with everlasting burnings.
Come,
all ye Christians of a lukewarm, Laodicean spirit, ye
Gallie's in religion, who care a little, but not
enough for the things of God; O think, think with yourselves, how deplorable it
will be to lose the enjoyment of heaven, and run into endless torments, merely
because you will be content to be almost, and will not strive to be altogether
Christians. Consider, I beseech you consider, how you will rave and curse that
fatal stupidity which made you believe any thing less than true faith in Jesus,
productive of a life of strict piety, self-denial, and mortification, can keep
you from those torments, the eternity of which I have been endeavoring to
prove.
But I
can no more. These thoughts are too melancholy for me to dwell on, as well as
for you to hear; and God knows, as punishing is his strange work, so denouncing his threatenings is
mine. But if the bare mentioning the torments of the damned is so shocking, how
terrible must the enduring of them be!
And
now, are not some of you ready to cry out, "These are hard sayings, who can bear them?"
But
let not sincere Christians be in the least terrified
at what has been delivered: No, for you is reserved a crown, a kingdom, an
eternal and exceeding weight of glory. Christ never said that the righteous,
the believing, the upright, the sincere, but the wicked, merciless, negatively
good professors before described, shall go into everlasting punishment. For
you, who love him in sincerity, a new and living way is laid open into the Holy
of Holies by the blood of Jesus Christ: and an abundant entrance will be
administered unto you, at the great day of account, into eternal life. Take
heed, therefore, and beware that there be not in any of you a root of
bitterness springing up of unbelief: but on the contrary, steadfastly and
heartily rely on the many precious promises reached out to you in the gospel,
knowing that he who hath promised is faithful, and therefore will perform.
But
let no obstinately wicked professors dare to apply any of the divine promises
to themselves: "For it is not meet to take the children's meat and give it
unto dogs:" No, to such the terrors of the Lord only belong. And as
certainly as Christ will say to his true followers, "Come, ye blessed
children of my Father, receive the kingdom prepared for you from the beginning
of the world;" so he will unalterably pronounce this dreadful sentence
against all that die in their sins, "Depart from me, ye cursed, into
everlasting fire, prepared for the devil and his angels."
From
which unhappy state, may God of his infinite mercy deliver us all through Jesus
Christ; to whom, with thee O Father, and thee O Holy Ghost, three Persons and
one eternal God, be ascribed, as is most due, all honor, power, might, majesty,
and dominion, now and for ever more.
This sermon was sent with a letter to the people of