4. The scriptures are very express and abundant in this matter, that the eternal punishment of the wicked will consist in sensible misery and torment, and not in annihilation.—What is said of Judas is worthy to be observed here, It had been good for that man, if he had not been born; Mat. xxvi. 24.—This seems plainly to teach us that the punishment of the wicked is such that their existence, upon the whole is worse than non-existence. But if their punishment consists merely in annihilation, this is not true.—The wicked, in their punishment, are said to weep, and wail, and gnash their teeth; which implies not only real existence, but life, knowledge and activity, and that they are in a very sensible and exquisite manner affected with their punishment.—In Isaiah xxxiii. 14, Sinners in the state of their punishment are represented to dwell with everlasting burnings. But if they are only turned into nothing, where is the foundation for this representation? It is absurd to say that sinners will dwell with annihilation; for there is no dwelling in the case. It is also absurd to call annihilation, a burning, which implies a state of existence, sensibility and extreme pain; whereas in annihilation there is neither one nor another of these.—The state of the future punishment of the wicked is evidently represented to be a state of existence and sensibility, ⟨p. 181⟩when it is said, that they shall be cast into a lake of fire and brimstone. How can this expression with any propriety be understood to mean a state of annihilation?—Yea they are expressly said to have no rest day nor nigh•, but to be tormented with fire and brimstone for ever and ever, Rev. xx. 10. But annihilation is a state of rest, a state in which not the least torment can p•ssi••ly be suffered.—The rich man in •ell lifted up his eyes being in torment and saw Abraham afar off, and Lazarus in his bosom, and entered into a particular conversation with Abraham; all which proves that he was not annihilated.
4. The scriptures are very express and abundant in this matter, that the eternal punishment of the wicked will consist in sensible misery and torment, and not in annihilation.—What is said of Judas is worthy to be observed here, It had been good for that man, if he had not been born; Mat. xxvi. 24.—This seems plainly to teach us that the punishment of the wicked is such that their existence, upon the whole is worse than non-existence. But if their punishment consists merely in annihilation, this is not true.—The wicked, in their punishment, are said to weep, and wail, and gn•sh their teeth; which implies not only real existence, but life, knowledge and activity, and that they are in a very sensible and exquisite manner affected with their punishment.—In Isaiah xxxiii. 14, Sinners in the state of their punishment are represented to dwell with everlasting burnings. But if they are only turned into nothing, where is the foundation for this representation? It is absurd to say that sinners will dwell with annihilation; for there is no dwelling in the case. It is also absurd to call annihilation, a burning, which implies a state of existence, sensibility and extreme pain; whereas in annihilation there is neither one nor another of these.—The state of the future punishment of the wicked is evidently represented to be a state of existence and sensibility, ⟨p. 181⟩when it is said, that they shall be cast into a lake of fire and brimstone. How can this expression with any propriety be understood to mean a state of annihilation?—Yea they are expressly said to have no rest day nor nigh•, but to be tormented with fire and brimstone for ever and ever, Rev. xx. 10. But annihilation is a state of rest, a state in which not the least torment can p•ssi••ly be suffered.—The rich man in •ell lifted up his eyes being in torment and saw Abraham afar off, and Lazarus in his bosom, and entered into a particular conversation with Abraham; all which proves that he was not annihilated.
