ages;' that is indefinite; beyond the power of imagination to bound. But
as to the effects of such a doctrine, I say, First,--that it would be
more pious to assert nothing concerning it, one way or the other.

Ezra says well, 'My Son, meditate on the rewards of the righteous, and
examine not over-curiously into the fate of the wicked. (This apocryphal
Ezra is supposed to have been written by some Christian in the first age
of Christianity.) Second,--that however the doctrine is now broached, and
publicly preached by a large and increasing sect, it is no longer
possible to conceal it from such persons as would be likely to read and
understand the 'Religious Musings.' Third.--That if the offers of eternal
blessedness; if the love of God; if gratitude; if the fear of punishment,
unknown indeed as to its kind and duration, but declared to be
unimaginably great; if the possibility, nay, the probability, that this
punishment may be followed by annihilation, not final happiness, cannot
divert men from wickedness to virtue; I fear there will be no charm in
the word Eternal.

Fourth, that it is a certain fact, that scarcely any believe eternal
punishment practically with relation to themselves. They all hope in
God's mercy, till they make it a presumptuous watch-word for religious
indifference. And this, because there is no medium in their faith,
between blessedness and misery,--infinite in degree and duration; which
latter they do not practically, and with their whole hearts, believe. It
is opposite to their clearest views of the divine attributes; for God
cannot be vindictive, neither therefore can his punishments be founded on
a vindictive principle. They must be, either for amendment, or warning
for others; but eternal punishment precludes the idea of amendment, and
its infliction, after the day of judgment, when all not so punished shall
be divinely secured from the possibility of falling, renders the notion