essary to inquire what is the
doctrine of Scripture respecting future "punishment" and "torment."

On proceeding to this part of the argument it will be proper to revert
to a principle which has already been admitted as self-evident (p. 9),
namely, that a state of perfect righteousness and a happy immortality
are so essentially and necessarily related that one cannot subsist
without the other. It is, however, to be said that this doctrine is
nowhere expressed in such words in Scripture. In fact, the abstract
terms, "essentially and necessarily related," are altogether unlike any
Scriptural mode of expression. Yet it may be that the truth which we
think we understand when we express it in such terms may admit of being
{64} _extracted_ in a more definite form from the concrete language of
Scripture; and, in order that our argument for immortality may be shown
to rest entirely on a Scriptural foundation, I shall now endeavour to
show that this is the case with respect to the above-stated doctrine,
by citing and discussing various passages of the Old and New Testament.

In the first place, I remark that righteousness and salvation,
righteousness and peace, are so often and in such manner mentioned
together in the word of God, that we may thence infer that, according
to a law of the Divine (Economy, personal righteousness is a condition
necessarily antecedent to salvation (safety) and peace (see Ps. xxiv.
5, and lxxxv. 7-18; Isa. xlv. 7, 8, xlvi. 18, li. 5, lxii. 1, and many
like passages). For, on the other hand, it is twice expressly declared
that God has said, "There is no peace to the wicked" (Isa. xlviii. 22,
and lvii. 21). So in Rev. xiv. it is affirmed respecting sinners (who
are comprehensively described as those who worship the beast and his
image, and receive the mark of his name on the forehead or the hand--in
their beliefs or their deeds) that "they have no rest day nor night"
(_vv._ 9 and 11). Of the same sinners it is also declared that "they
shall drink of the wine of the wrath of God, which is poured out
without mixture into the cup of his indignation; and shall be tormented
with fire and brimstone in the presence of the holy angels, and in {65}
the presence of the Lamb" (v. 10). The fire of the torment is the
operation of the holy law of righteousness which they have broken, and
the brimstone by the offensiveness of its smoke represents the
self-condemnation and reproach of conscience with which they