^ IMAGE EVALUATION TEST TARGET (MT-3) ^^ 1 1.0 I.I m Vi IS IS 2.0 1.8 1.25 1.4 J4 .4 6" - ► V] <^ /] / om V //A Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14S80 (716) S72-4503 o .« CIHM/ICMH Microfiche Series. CIHM/ICMH Collection de microfiches. Canadian Institute for Historical Microreproductions / Institut Canadian de microreproductions historiques Technical and Bibliographic Notes/Notes techniques et bibliographiques The Institute has attempted to obtain the best original copy available for filming. Features of this copy which may be bibliographically unique, which may alter any of the images in the reproduction, or which may significantly change the usual method of filming, are checked below. D D D D D D D D D Coloured covers/ Couverture de couleur Covers damaged/ Couverture endommagde Covers restored and/or laminated/ Couverture restaurde et/ou pelliculde Cover title missing/ Le titre de couverture manque Coloured maps/ Cartes gdographiques en couleur Coloured ink (i.e. other than blue or bl^ck)/ Encre de couleur (i.e. autre que bleue ou noire) Coloured plates and/or illustrations/ Planches et/ou illustrations en couleur Bound with other material/ Reli6 avec d'autres documents Tight binding may cause shadows or distortion along interior margin/ La re Mure serr^e peut causer de I'ombre ou de la distortion le long de la marge intdrieure Blank leaves added during restoration may appear within the text. Whenever possible, these huve been omitted from filming/ II se peut que certaines pages blanches ajoutdes lors d'une restauration apparaissent dans le texte, mais, lorsque cele 6tait possible, ces pages n'ont pas 6t6 filmdes. L'Institut a microfilm^ le meilleur exemplaire qu'il lui a 6td possible de se procurer. Les details de cet exemplaire qui sont peut-dtre uniques du point de vue bibliographique, qui peuvent modifier une image reproduite, ou qui peuvent exiger une modification dans la mdthode normale de filmage sont indiqu6s ci-dessous. □ Coloured pages/ Pages de couleur n Pages damaged/ Pages endommagdes Pages restored and/or laminated/ Pages restaurdes et/ou pellicul^es Pages discoloured, stained or foxed/ Pages d6color6es, tachetdes ou piqu6es Pages detached/ Pages d^tach^es r^ Showthrough/ Transparence Quality of print varies/ Qualitd in^gale de I'impression I I Includes supplementary material/ Comprend du ms^t^riel suppl^mentaire Only edition available/ Seule Edition disponible Pages wholly or partially obscured by errata slips, tissues, etc., have been refilmed to ensure the best possible image/ Les pages totalement ou partiellement obscurcies par un feuillet d'errata, une pelure, etc., ont 6t^ filmdes d nouveau de fa^on d obtenir la meilleure image possible. D Additional comments:/ Commentaires suppldmentaires; This item is filmed at the reduction ratio checked below/ Ce document est filmd au taux de reduction indiqud ci-dessous. 10X 14X 18X 22X 26X SOX / 12X 16X 20X 24X 28X 32X ■aire s details ijues du It modifier :iger une e filmage The copy filmed here has been reproduced thanks to the generosity of: Thomas Fisher Rare Book Library, University of Toronto Library The images appearing here are the best quality possible considering the condition and legibility of the original copy and in keeping with the filming contract specifications. L'exempiaire fiim^ ful reproduit grdce d la gin^rositd de' Thomas Fisher Rare Book Library, University of Toronto Library Les images suivantes ont 6t6 reproduites avec le plus grand soin, compte tenu de la condition et de la nettetd de l'exempiaire filrn^, et en conformity avec les conditions du contrat de filmage. 1/ u^es Original copies in printed paper covers are filmed beginning with the front cover and ending on the last page with a printed or illustrated impres- sion, or the back cover when appropriate. All other original copies are filmed beginning on the first page with a printed or illustrated impres- sion, and ending on the last page with a printed or illustrated impression. Les exemplaires originaux dont la couverture en papier est imprim6e sont film6s en commencant par le premier plat et en termir nt soit par la dernidre page qui comporte une empreinte d'impression ou d'illustration, soit par le second plat, selon le cas. Tous les autres exemplaires originaux sont film6s en commencant par la premiere page )ui comporte une empreinte d'impression ou d'illustration et en terminant par la dernidre page qui comporte une telle empreinte. The last recorded frame on each microfiche shall contain the symbol ^^- (meaning "CON- TINUED "), or the symbol V (meaning "EN'J "). whichever applies. Un des symholes suivants apparaitra sur la dernidre image de cheque microfiche, selon le cas: le symbole -~^- signifie "A SUIVRE", le symbole V signifie "FIN". lire Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent dtre filmds d des taux de reduction diffdrents. Lorsque le document est trop grand pour etre reproduit en un seul clich6, il est film6 d partir de Tangle sup^rieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la m^thode. by errata led to snt ine pelure, a^on d 1 2 3 32X 1 2 3 4 5 6 BTheol II AC( REFl E. A FEINTED BTheo\ II BEING A COMPLETE ANALYSIS AND REFUTATION OF THE SYSTEM, -BY — E. STONE WIGGINS '> » Author of the Architecture of the Iloavons. '^ " By thy Words shalt tkou bo oondomned." >^ N A P A N E E : PEINTED BY IIENEY k BRO., GRANGE BLOCK, 1867. I Entered, according to the Act of the Provincial Parliament, in tlio jrear One ThonS' aud Eight Hundred and Sixty-Seven, by E. S. WIGGINS, IP. the Office of the Registrar of i&e Ikjmlnlon of Canada, 4 ^4^.^ TO hOTlB' ^ MY WIFE, ( NOW ON A TOUR IN HER NATIVE LAND ) MY COMPANION, IN8PIRER, AND ASSISTANT, IN HOURS OF EARLY STUDY, AS A MARK OP GRATITUKE, AND EVER-DEEPENING AFFECTION, i WthmU tl)i9 jBook. f ^! PREFACE, Univcrsalimm lins, of late, become ho intrusive in our Canadian cxjmmunitieH, in courting the smiles of that class of men who over seek a cloak for their sins, and seducing our youth into the higliway of folly and disregard of reli- gion that, to say the least, the Christian j)art of the public must feel the necessity of the adoption of Komo measures to stom the torrent. It may be safely affirmed that with the exception of the book of Mormon, there is no system of religion pretending to be Christian, that is bo well adapt- ed to encourage vice and deceive the lovers of sin. Instead of being a fountain of reproof and warning to the sinner, it wliis2)ers in his ear the story of the elevating power of evil — that God is its author and man its subject, " for some future purpose of goodness." Univcrsalism therefore, can- not bo expected to possess any moral power or exert any gowl whatever with the Christian, much less with tho ir- TcligiiMA jX)rtion of the community, but on tho contrary, must let loose every moral restraint and coolly permit ' the indulgence of every passion which humanity is heir to, and to w^hich virtue itself has over been repugnant. Man in his unrogenerate state has ever played the infi- del as regards tho future and awful character of God's judg- ments. Tho history of the Antediluvians, Sodomites and Jews*, is ft lamentable witness to this truth, an 1 hence the doctrine of Punishment, as taught by Universalists, is to the major part of mankind, not only palatable but danger- ous in the highest degree. What men wish to be true re- quires but little evidence to convince them of its truth. In the following pages Univcrsalism has a fair analysis and exposure. Throughout the system is pinned to its au- thors and their logic is given no alternative, but to meet us definiteljf in the field-to thoroughly canvass all their ground and show up in the light of demonstration the fallacy of 6 I'UKI ACE. i! thoir reasoning, their Scrijdiu'c perver.sion jiud the tleccp- of ilioir iirgumciits. Wo liavc treated the (U)etrino of* our opponents us we treat the Bible— mude it its own interpre- ter; nnd not an arguniciiL or jtroof-text has cs(ai)e(l our crucible, as we luive sent the entire theory thronu'li the or- deal of criticism, and it will furthermore be seen that those very Scriptures which are adduced to establish the ultimate and unconditioiuU salvation of all men, are not only defici- ent of such testimony l)ut alford in themselves ainjde ju'oof of the untomablencHS and falhuy of the system — a system in wliich there is no reason and for the support of which there is no evidence. A public discussion held between Dr. S. K. Lake and O. K. Crosby, Universalist minister at Bloomtield, on which occasion I presided as Moderjitor, also a debate afterwards through the public journals conducted by mc^ with the same gentleman, together with the nanifest uukindness not to say insolence of Mr. Crosby in calling a meeting and re- viewing a funeral sermon preached by the Tlevd. G. "R. vSan- derson, VYeeleyan Minister at Picton, have justly subjected Universaliem to a more vigorous treatment and we trust will be looked upon as a sufficient a})ology fortho sharpnosB of the book. Here every Orthodox minister and private Christian is furnished with a text-book on Universalism, containing a complete refutation of every position hitherto assumed oi- thor in the affirmative of Universal Salvation or the nega- tive of punishment. ■V- • ■■ ".. E.'S. WIGGINS. Bloomfield, July, 18C7. ,.. In consequence of the Author's being unable to at- tend to the proof, he finds on reviewing the work a few er- rors that have escaped our notice. The principal arc on pp. 92, 133 and 240. See Errata. OOJSTTEISTTS. ciiAFn<:i{ I. THE TALL. Preface ........ Adam's penalty. Temporal death, .... Proof from Scripture — MSS. and Univorsiilipts, UniverHalism makes thin death eternal, Objectionf) con^idorcd, . ..... God the Author of sin. and man its Htihjoct by necessity, ForeknoAv ledge and foreordination not the same, . Christ saves the World and yet saves nobody, . Their arguments examined and refuted CHAPTER 11. t>AOC. 5 10 11 18 21 23 27 , 31 34 THE JUDOMKNT. The proof that the judgment is in thin lili , ... 40 Universalists have }(>«r judgments, .... 42 Their arguments found wanting, ..... 43 Proof that Christ's second coming was not at the over- throw of the Jewish metropolis, .... 50 All their witnesses examined, ...... 52 The judgment to be after death — Proof, ... 62 CHAPTEE III. PUNISHMENT. Paniahment not confined to this life, .... 84 *• He that is dead is freed from sin", Rom. 6:7, 86 Proof that men are saved from deserved pnnishment - 93 The Trinity a doctrine ol the Ghnroh in the second oentnry, 96 Their proof-texts examined, ...... 100 Universaliat perversion of the Scriptures, . . .114 Their Hell, 117 Proof that the wicked are pnniehed in the future state, . 122 Examination of John 5:2i>, and Matt. 10:28, ... 136 The " second death ", 154 The Book of Revelation — When written, 156 OHAPTKK IV. ENDLESS PUNISHMENT. Post-mortem punishment admitted, . . . ' . 158 Romish and Universalist Purgatory the Barae, . 159 Distinguished men claimed as UniverBaliste, . . 160 The character of BassilHdes, Carpocrates and Origen, 161 The Sibylline Oracles, ...... 163 Me ming of the words Sheol, Hades, Grhentia, and Tartarus, 168 OONTKNTS. The " rich man and Lazaruu", Tlio nicaiiin},' ot the pliraeo " Abbralmnra bosom ", . Blifuiiiiig of Udiinntt in tli(^ IHf) IDO 231 2;j:J 234 237 242 243 247 260 266 324 332 '. -i H 171 174 178 171) iHr> 190 231 2'M 237 242 243 247 260 266 324 332 '! '. J « i M J UNIVERSALIS! UNFOUNDED. CnAPTER I. ijT is tlio (locfrino of UnivorrtaUsm nnd to pomo ox- tont of Orthodox}', that tho poimlty attachoil t(j Adam'H trans<^roHBion was moral (loath — tliat ho Bhould become ihad in sm immediately on breaking the Di- vine command. Tho system has rejected the plain literal account of the Creation and maintains tliat man in his spir- itual or intellectual nature was created in Christ, that sub- sequently he was formed of the dust of tho ground, and that the Fall in no way affected his spiritual nature. That our first parents became morally dead the moment they sin- ned no one need dispute, but that moral death v/as the pen- alty itself wo pointedly deny. TJnivorsalists are very well aware that such an interpretation of tho text in Genesis, is an important item in their theology, and this position they assume meets with little opposition from popular belief. If however they be made to surrender this ground and forced to admit that this punishment connected with the interdict- ed tree, was not moral but temporal death, two-thirds of their citadel must fall at our first stroke. Nay, let our po- sition be once fairly made out and no ingenuity or sophis- try of man can save the system. Wo contend, therefore, that this " death " contained in the phrase " In the day thov eatest thereof thou shall surely die,^' was not moral but tem- poral, because 1. — No sane man could suppose that God would institute 1.0 TTNIVERSALIS^I UNFOUNIiED. ;i forfeihire which Adam did not imdcrstniid • To accuse hrrn of tliiHwouUl bo to impench him with injustice and doccp- tion. But did Adum under.stand the nature of moral deatli ? Most certainly not, for he was the first that sinned. 2.— (lod said to Adnm after ho Binned: " Diut tliou art^ and unto dust thou sluilt return." (Gen. 3 : 19) Nov/ if ho had ])eon subject to physicjil death before his disoi>odience, and knew it, which no one need dispute, since tlio wi)rd doitk Avas in the denunciation, why did (lod now inf(U'in liim of somothint;; lie ah-eady knew ? The only rational conclusion is th.ai; Adam subjected his body to dissolution by transgres- sion. 3 — All admit tluit this death A^as opposite in its nature to the ^^trceoflifii in the muht of the (jnrdrii.'' i. o. if (ho //v* Avas qnrUual so was the " death," or if tlic tro:> was tem|>or- al so was the death also. If therefore, we ])rovc this was a temporal tree our position will bo fairly made out. This is evident because, l.-If the tree of life was spiritual it would have cured Adam, and hence God was unjust and cruel in driving him out of Eden. 2.-If this tree was spiritual Adam must have "oaten" of it constantly before his "faU." No one will deny this. But the tc.rt denies it. "Now lost he take fi^- ALSO of the tree of life," (Gen. 3 : 22) /*. e., Icsti ho put forth his hand and take also of the tree of life, as ho took of the tree of tho knowlediji:o of u'ood and evil. — Then ho had never yet eaten of the tree of life before tho fall, which is positive proof that it was a temporal tree. So then was the penalty of the Divine law temporal death. 3. The tree of life wa*. confined to the garden, for tho only rea. son why ho was driven from the garden was that ho might not eat of it,—" Lost he put forth his hand and take also of the tree of life and live forever, he drove out the man." — Had the tree been spiritual he could have eaten as well out- side the garden as in it. It seems plain that this tree as its name denotes, was a tree that had the remarkable prop- i rKITERSAhlSM UNFOUNDED. iia use hrm (loccp- (loiltll ? K)u art, V if lie eMlieiico. rd death Jiim of Illusion iinsgros- laturo U> (ho tr('4i tem|X)r- IS was ii I This is it woukl cruel in spiritual s ''falir S'ow lest /*. e., lost life, as d evil. — iforc the ;ree. So >ath. 8. )iily re a. ;e might ah^) of man." — ^vell out- •00 as its lie prop- <«*ty of preserving life and vigor as long as it was re.sorted. to, and therefore it appears that the expulsion of our first parents instead of heing an act of vengeance as commonly Ijolieved, was, on the contrary, an act of mercy, for hail tbey remained thej must have lived forever upon the earth in their fallen state. Dr. Kennicott and other learned com- mentators strongly contend that this is the doctrine of the original Hebrew text. 4. — If the penalty threatened was moral or spiritual death, a.s Adam died that death wlion he obtained ''the knowledge of good and evil", Satan asserted and contradicted himself in the same bre.atli, for he said " Ye shall not surely die but shall know good and evil ;" but to " know good and evil" was to die moral death : then it was equal to saying " Ye shall not surely die but ye shall die." \Yo are of opinion that this ancient genileman would scarcely risk the success of his fraud upon such a palpable contradiction, or else Eve had less judgment, sense and j)enetration by far than our modern hidies. As big a devil as Satan is, he has nover yet been accused of being a fool 1 ! Suil'ering is the inevitable result of man's constitu- tion, and can only be attributed to sin -, for with our present views of the Divine character we could not suppose that God would permit sinless beings to suiter, otherwise we have no Hccurity against the endless sulfering of the wicked, or even of the righteous. "Let it bo noted," says Luther Lee, ^' that God first threatened man with death in case ho should disobey, and then offer he had disobeyed he announced his mortality as the fulfilment of his threatening; ' hecausc thou hast eaten,' &c. ; ' dust thou art and unto dust thou shalr return.' God charges on man his mortality as a co«- «f!f^ve;/rf' of his own disobedience." v > 5. — Tlie Mosaic account of the Fall is embraced in a se- ries of historical events which, with this exception, are ac- knowledged to be literal, and Is so connected with these as 1 12 UNIVERSALISM UNFOUNDED. to preclude all reasonable supposition that it wa;^ designed to be understood in an allegorical sense. We read, "And the Lord God planted a garden eastward in Eden, and there he put the man whom he had formed." (Gen. 2: 8). Now if the " garden" is a figure so is the man, and if the man was literal the garden was literal also. But the man cannot be a figure, as this would bo ])utting a figure in the heart of a figure, and this would leave us with no historical account of the origin of the human species. And the garden could not be a figure of man's heart, since it is not only said to have been " planted" after man was created, but instead of being put into the man the man was put into the garden. It appears to have been some lime after Adam was created till Eve was formed, for he had become a man and named the animals before the Lord made the woman, (v. 22). This would indicate that the Creator did not give Adam a heart till he gave him his wife, and w hat seems still more strange is that ho got his wife in his heart, for Eve is represented in the garden. Let it also be noted that those who take this gi'ound make God the direct author of the Fall and the ori- gin of all sin, for if the Serpent was created in man as it tempted Eve in the garden, God must have created Adam immediately under the influence of Satan. It is not a little strange that some sects that maintain this doctrine also main- tain that every human being is holy on coming into the world. We have olteii heard it asked, that if Eden was a real place, where is it now ? Our reply is, that if they will point out the land of Nod, where Cain dwelt, we will point them out the garden of Eden ; for as Nod was " on the east of Eden " (Gen. 4 : 16) Eden must have been on the west of Nod. 6.— Paul imderstood the death over which Satan obtained power at the tree of transgression to have been temporal death,—" Forasmuch, then, as the children are partakers of flesh and blood, he also himself likewise took part of the I I UKlVERiALISM UNFOUNDED. i3 iesigned , "And nd there . Now he man n cannot heart of account en could y said to Lstead of garden. s created d named 2). This L a heart D strange )resentod take this 1 the ori- lan as it id Adam )t a little Iso main- into the m was a hey will ill point the east ) west of obtained temporal Eirtakers rtofthe same, that through d6ath (physical) he might destroy him (Satan) tSf that had the power of death, that is the devil ; and deliver them who through fear of death Avere all their lifetime subject to bondage." (Heb. 2 : 14, 15). This death of which Satan had power was temporal and not moral death, because, 1. The death that was feared is spoken of as future at the end of life — they feared this death ^'•(dl their lifetitne.'' 2. This death over which Satan had power was the same as that w4iich was feared, and we cannot imao-jnc how it could be said that they spent their lifetime in bondage through fear of iTiOral death. 3. Moral death is nowhere in the Scrijjtures represented as being subject to the power of Sa- tan, for in that case he could compel men to ftin ; neither is there an instance where it is said moral death is to be dcs- troi/ed. We only read, " O death, I vv-ill bo lliy plagues. O GRAVE, I will be thy destruciiun." (IIos. 13 : 14). 4. Uni- vorsalists are bound to admit tint; (lie death over which Sa- tan had power was not moral (leatl). for they deny the doc- trine of original sin, i. e., that tlie (loath which Adam died was entailed upon his posterit}', and Paul here testitioy that tiiis death then in the power of Satan extended to all. 5. This text shows that Satan, tliout;'li ho once had the power of this death, has not that power now, for it says that " he might destroy him that HAD the poirer of death, f/inf is, the deed.'' Then it could not have been moral death, for Satan has the tj-anxo pov.'or nov/ over that death Hint he ever bad. Before the death of Christ manlvind liad no practical evi- dence that they would ever be raised from the dead, since no one had ever yet bui-.-^t llie barriers of the tomb, as ..Christ was "the Mr.'t fruits of them that slept.'' Ilenco thoy looked upon death as the invincible monarch of the : tomb, and jis a consequence " llirough fear of deatli were all their lifetime subject to bondage." ]3ut now is Christ . rison from the dead : he has broken the ])Ower of Satan and .exclaims ; "lam he that liveth and was dead, and beliold 14 UNIVEESALISJt UNPOrWIH©*. I am alive for evermore, Amen; and have the KEYS of hades and of death." (Rev. 1: 18). The word key denotes power, and is proof that Satan lost that power at Christ's resurrection. Dr. Adam Clarke, in his comment on this passage in Hebrews, says that the Jews whom Paul ad- dressed had a tradition that " the angel of death should be destroyed by the Messiah." "N^ow if Satan had the power of i^hysieal death, he only obtained it through Adam's trans- gression — for in Adam all died — and this must therefore have been the penalty that was coupled with the Divine command. 7. We must suppose, in the very nature of the case, that the penalty made known to Adam was the most appalling and forbidding. There is nothing that thrills such terror through the human heart as the thought of the death of the body. The mosL villainous and profane, who are noway torrilied with moral wretchedness, but continue to sin with impunity, are kept in restraint by the laws of capital pun- ishment. The meaniug, therefore, of the phrase, " dying thou slialt die," as it is in the original, is plainly this: "As you see the lower animals die, so. shall y^ou die, Adam, if you he disohedientr No other view can satisfy this text. 8. That the penalty of Adam's transgression, as made known to him, was temporal death is proved from the most authentic and reliable copies of the Old Testament. The Greek translation of Symmachus, in^^tcad of " thou shiU surely die," has "thou shdt he mortal." TJic Syriac, the most genuine of all ancient MSS., gives the same !^ensc, and is accepted as the true by Jerome and the learned {Irotius. The Arabic renders it, "thou shalt (Icsrrve to die." The par- aphrase of Jonatlian, " thou shalt he snbjeet to death." Xearly all great commentators contend that the original Hebrew corresponds in sense to the Syriac and the translation of Symmachus. 9. The most prominent and learned of the early Chris- UNIVXKSALIfiir tJNPOUNBEB. •'*- T 15 . IT tians contended for this sense. Theophilus of Antioch, who belonged to the school of Justiiv Martyr, (A. B. 150) says — " Some one will ask, * Was Adam by nature mortiil ?' By no means. 'Immortal?' Not thus either. 'What then?' I answer, neither mortal nor immortal; for if the Creator had made him from the tirst immortal, he would have made him a god. If mortal, then God would appear as the au- thor of death. He made him, then, capable of becoming eitlier; so that by keeping the command of God he might attain immortality as his reward, and become a god. But if he should turn to mortal things and disobey God, ho would be himself the author of his own death. For God made man free, and with power of self control." (Ad Autolycum 1, 2, c. 37). This I regard as a perfect exposition. Man's body, though earthy, would nevertheless continue to live forever by partaking of the life-giving tree. Augustine, " the great light of Orthodoxy," A, D. 400 leads off the same idea: — " Before man's sin the body might be called mortal in one respect and immortal in another : that is, mortal because it was capable of dying , immortal because it w^as not able to die." (De Genesi ad literam 1, 6, c. 25). 10. Universalists themselves have made public testimony which we adduce to favor our position. Mr. Abel C. Thomas, the compiler of the Universalist Hymn Book, in his discus- sion with Dr. E. S. Ely, Avhilo commenting on the much disputed passage, I. Cor., 15 ; 22, remarks: "By dying in Adam I understand dvin<>- in the mortal constitutioii of the first man, who was of the earth earthy. * * That the death in Adam is a natural death you will admit." (Discuss, p. 50). Mr. Thomas plainly says all die temporal death in Adam. Novr, tlie preceding verse reads : " For since h/ Dvin came death hy man came also the resurrection of the dead;" /. c, according to Mr. Thomas, temporal death came b}' man ; or in otlior words, Adam subjected himself and posterity to mortality by transgression.. 16 UNIVERSALISM UNFOUNDED. Dr. J. B. Pods, a prominent Universalist writer, says : — " The taking away tho i^in of the world by the Lamb of God, who is the resurrection and the life, is through denth (pjjysical). Through death to our faith and hope he has 'destroyed him who had the power of death, that is the devil.' " Here he claims that the death of Avhich the devil bad power was physical death, and was hence the death Adnm died by disobedience. (Dod's Sermons, p. 107). 11. Uziiversalists repudiate the doctrine of original sin — that Adam's sin was entailed upon his posterity — and ridi- cule the idea in a manner approachin o; to blasphemy. They must thci-efore admit, for the foUowirg considerations, that Adam's penalty was temporal death. 1. Paul says, " Death ruigned from Adam to Moses, even over them J8@" that had ^'0T SINNED." (Eom. 5 : 1-i). Here we are explicitly told Ihat the death pronounced upon Adam reigned from \dam to Moses over them that never committed sin ; and as this death could not, even according to Universalism, bo spirit- ual or moral death, it must be temporal. There is no twist- ing out of this conclusion. We must remarlv, however, that with all their denunciations against the doctrine of original sin, they nevertheless teach it in the strongest manner. To l)rove that all will be saved they quote : "For as by one man's disobedience many were made sinners, so by the obe- dience of one shall many be made righteous." (Eom. 5 : 19). Austin, in his del)ate with Holmes and Cobb with Hudson, strongly contended that this text is proof of universal sal- vation. In tliis they tell us tho word "many" means all mankind, and that this text is proof that all Avill be saved ; l>ecause the Apostle here rays, " by tho obedience of one {Clxrht) the many SIIi\LL BE MADE RioiiTEOUS." But stop a moment. The same text says these many "were made sinners hy on,- win's (Adam'.'^) dimhedience." Do Universal- ists belie^•o tlio words they quote? This is the plain, un- varnished doctrine of original sin. 2. The strongest pas- I M ITNIVERSALISM UNPOUNDED. IT says : — Lamb of ^'h death he has at is the the devil ic death 07). ml Bin — and ridi- '. They ons, that " Death riAT HAD :'itly told m idam id as this bo spirit- no twist- n- or, that ' original liner. To i by one r the obe- n. 5:19). Iludson , ersal sal- Tiean.s all 3e saved ; ce of one But stop )ro made Iniversal- )lain, un- gest pas- 8£Vge that is cited as proof of the final happiness of all men establishes our doctrine of the Fall: "As in Adam all die, even so in Christ shall all be made alive." (I. Cor. 15 : 22) And here we find Universalists again adopting the hated "dogma" of human depravity, for the moment they adduce this to prove that all men will be saved from sin, that mo- ment they admit that all were lost through the sin of Adam. But tj^iis is not all. In making this admission, and still clinging to their exposition of the passage as having refer- on(!e to the spiritual and not the mortal part of man, they turn tops^'-turvy their entire system ; for mark the fact — " As in Adam all become morally dead — dead in sin — EVEN SO in Christ shall all be made alive." That is, if they die in sin, EVEN SO shall they be in the resurrection state — still morally dead. But Universalists tell us, as did Flan- ders in his debate with Strickland, that " all men die in their sins," therefore all will be raised in their sins ; and as the same authority informs us that misery and moral wretch- edness go hand in hand, hence all mankind must certainly and inevitably be eternally lost. There is no alternative. Universalists must give up their exposition of this text, and admit its reference to temporal death, and that it is sim- ply a proof of a general resurrection of the dead ; i. e., As in or through Adam's transgression all go down to the grave, even so in Christ shall all be brought up from the tomb — be mode alive again ! But these theologians have a method of disguising their contrarieties by raising a dust against their opponents. Accordingly, when confounded on their doctrine of the Fall, they immediately accuse Orthodoxy of teaching that the Divine mandate to Adam was coupled with eternal death — that he forfeited final happiness by transgres- sion. This, however, will not relieve their case, for Uni- versalism predicates the selfsame penalty. This is appa- rent from their great proof-text that we have just noticed, (I. Cor., 15 : 22), which they contend teaches that what was 18 UXIVEllS VLISM UNFOUNDED. lost in Adam was •.•aiuod in Chi'i.st, or convcrsoly, what wan gained in Christ was lost in AcUim. JJiit according to Uni. vors:\li-n\, avc gain linal holiness and happiness in Christ, invu we lo,>t it in Adam, or were subject to rtrrmd deatli. Dr. Cohi), in his Xew Testament withKotes, roaches thin conclii; ion in another way. In his comment on I. Cor., 15 : IS, whei-e Paul ^ays, "]f Christ be not raised then they which have fallen aslee|) iti Christ are jynslal," (through tl)0 Fall), he remarks: "As the M'ord prri'sJnJ is in oppod- tton to the {!/<' Immortdl, it means (itsi(>n witli Kev. David Holmes, con- tends that " the lake of fire," IJev., 20 : 14, imjilies utter de- ^.trv.ction. [p. T08]. Kvery wi'iter upon Cniversalism main- tiiins that the casting of hnhs^ (translated hdl), into the hike of tire means the end of its being. IFence those that ^hall ''have their part in the lake of tire" will be blotted from exist once j that is, tlie punishment of sin is eternal death. The great dogma of Universalism, that the sinner inust inevitably suffer the full punishment of his sins, also proves tluit the penalty of the "forbidden tree" was death eternal; for as that punishment was dea^h, and as Adam could not according to their doclrino be saved from that punishment, it follows as a legitimate corollary that he will remain dead aturo eternal. And if forever, since death is in its o \vn n this death was moral — a death in sin as they with equal for- UNIVEBSALISM UNFOUNDED. 19 vhat was X to Ilni. 1 Christ, (l.-itli. ic'hos tluH Cor., 15 : hen they (through in oppoi^l- Why f. orn " pcr- " it moanH caiu this too much octrinc of point that lal, for " a says ti\at ,ons,p.87). jlmcs, con- es utter do- ilism main- ), into the those that be blotted is eternal inner must also proves ith eternal ; 1 could not lunishment, ■emain dead lal. And if :h cfj^ual fer- I 4 vour contend — and as nothinp^ can shield from just and de- served punishment, ami death being in its nature etei-nal, therefore Adam is now and forever will be the slave of sin ; and a •' they likewise teacdi that misery is the necessary con- comitant of evil, therefore our first parents must sutler end- less misery. But Univcrsalists commit themselves even nu)re palpm- bly to the doctrine of the endless nature of the penalty of sin. To prove that all will be saved, they cite IJom. G: 24, " For the wag-es of .sin is death, but the gift of God is cter- nnl life through Jesus Christ our Lru'd." Here eternal life they tell us means the life immortal ; then we must in turr, tell Univcrsalists that the death which is put in antithesis to it must, according to their own showing, be death in the future world — dvjtth etcriud. And that they arc correct in this the preceding text is evidence for this eternal (aioniony life is there said to be reserved beyond this life — ''the END everlasting Qiionion) life." Let us therefore, hear no more of this Universalist blustering about tlio orthodox doctrine of the inlinity of tlie punishment connected with Adam's transgression. But it is asked : If Adam and his posterity were in dan- ger of eternal death, how is it that ii is never once mooted in the Pentateuch ? This they deem a triumphant int^^r- rogatory; but Ave might ajsk, in reply: How is it that tlie nature of heaven arid the immortal world were concealed from man till Christ '' brought life ond lmmorfhets, and that endless jmnishment is a doctrine of the Old Testament, than they turn around and quote i)iissa<^eH from Isaiah and the I'salms to prove the final holiness and luipjiiness of all mankind. How could Isaiah and JJavid contradict future punishment without admitting that such a thing as future punishment exists? Hero they virtually admit the very thing they deny. But we reply, that the Mosaic dispensation dealt only in temporal punish- ment, and it could not be expected that Moses would logi.s- late outside his province. If such a place as Hell existw, and men are in danger of it, wo are not to suppose that God was bound to reveal it to our first parents, and write it in flaming, immutable characters upon the heavens, as Univer- salists assert. He has written it upon a more intelligible and a less changeable record — tqwn every man's heart — a fact to which oven the dying infidel assigns his testimony. What Universalist will road the death of Yoltaire and then toll us there is no hell, when oven he who boasted that with one hand he would overturn that edifice of Christian it}^ that re- quired the hands of twelve apostles to build it, and " crush" the son of God — when even he in the struggles of death cursed the existence of his maker, and with all the horror of perdition exclaimed, " I shall go to HELL ! !" If the ex- istence of a place of future punishment was not made known to the Hebrews, the same ground was covered by the penal denunciation of the Divine law. The threat of the death of tho body was brought to their own faces as an assurance of the awful nature of sin. The inflictor stood before their eyes to execute the punishment, while even Jehovah him- self was soon forgotten and blasphemed, notwithstanding he revealed himself in lightning and thunder. If the ter- rors of temporal death should fail to guard the law, the I I tNlVKRSALIflM UNFOUNDED. 21 ^. Tndcpd vs lijul tho •s of Mula- ishinont Ih irouiul and :v tlio final )iiUl Isaiah admitlin^ Here they we reply, ral puniHh- ould legiH- [oll oxiHtu, Q that God Avrite it in as Univer- intclligible art — a fact my. What 1 then toll it with one iy that re- d " crush" s of death the horror If tho ex- ade known the penal 'the death assurance efore their ovah him- thstanding If the tor- e law, the I I threat of eternal death could be no more eft'ectnal Univor- salist doctrine is that of tho rich man — if one should riHO Ironi tho «r^A day ? And it is admitted that the original text does not, strictly speaking, moan twenty-four hours but a regular period. Bnt we will let Universalists tell ns the scriptural meaning of the word 'day.' AVlien wo quote Acts 18:31 "Because he hath appointed a da}^ in which ho will judge tho world in righteousness " they tell us in order to keep a future judg- ment out of the Bible that the word ' day ' here moans tho Christian dispensation. Now over 186G years of this day have already passed and Adam could have lived, eaten and di* \:NIVERaALI8M L'NFOUNDED. 23 at WRH thoro- 5anln/j^, "Thy leariKui tiu'H ishittMl '' in " i" or "aftor" turcH. Thirt f Adam litul 10 ddji mon- Tishitoil " i" ho iK.t on]y eeaUfj to the is unchaiig'C- sin eternal, (why?) hav- " unalterable i stnltities it he contcndiJ, s, "He would atastrophe of licr great oh- n page 190, ommon peo- cm he would ? duly Hero ived himself vah " by his es it a})pcars bat unaltera- m 1)0 broken ' that all men therefore seo of th« most is foreknown nent himself, 'dination arc e when God time when n g be ordain- e when it is IS done, and >ne from all Y bad a be- ginning; and as there was therefore a time when nothing was oraaincd or decreed, then it follows logicalh', that there was a time when nothing was foreknown. Orthodoxy has been accused with making God a fool in teaching that He did not necessarily foreknow the certainty of man's fall, but hero is a similar conclusion from their own premises. The scriptures plainly teach that foreknowledge and fore- ordination are not the same. Why did Christ try to prevent the overthrow of Jerusalem if its fate was decreed, for no one will deny that he foreknew that event, even was he ' a created dependent being,' as Universalists maintain, for ho emphatically declares it. The only reasonable conclusion is that he foreknew it but had not ordained it, Wc read, "And the Lord repented of the evil that he had thought to do un- to his people " (Exod. 33:14). Did God think to do evil un- to his people? The text saj^s so. Did he know it ? No, for he did not do it. Then certain it is that God decreed it but did not foreknow it. » It is worthy of note that the word foreknow in every place it occurs in Scripture misrepresentft the meaning of the or- iginal text, notwithstanding its being a literal translation, Mr, Campbell in his preface to the New Testament in no- ting similar difficulties in other words observes that Rom. 11:2 ; " God hath not cast awaij his people which he foreknew " is "literal enough and yet not the meaning of the passage. The transUitors" he continues, "have rendered Acts 26:5, quite ditt'erently, ^'■TheJews which knew me from theheginning'' i\ot foreknew me. In another place they have rendered Fro- eireka very properly, " T have said before " because it would have been absurd to render it literally, " I have foretohV. In the phrase "depart from me, I never knew you," it ought to have been rendered, I never approved or acknovhdgcd you. The passage in Romans therefore means "Godtluis not cast away his people whom he acknowledged ", or a])])r<>vod. Universalists very frequently I'uuise themselves with 28 UNIVERSALISM UNFOUNDED. n quoting what they call Orthodox scripture : " As the tree falls so it must lie ; as death leaves us so judgementVill find us " expressions wjiich they smilingly tell us are not in the Bible, but aj^pear to have been taken from Josephus' dis- course on Hades, nevertheless they in an oppressive debate on foreordination will quote a passage which we have heard cited scores of times, and which does not contain a scriptu- ral idea : " God foreknew from all eternity whatsover Com- eth to pass". Flanders quoted this in his debate with Dr. Strickland. There are some passages that teach a very ex- tenssive foreknowledge, but there are none that extend it back anterior to the creation of the world. The strongest that can be mentioned is Isa. 4fi:0,10, "lam God and there is none like me, declaring the end from the beginning, and from ancient times the thuit!:s that are not vet done ". But why t^ixy "the beginning" if it was from all eternity? Because it was not from all eternity. Where did he declare Ihis ? Th carry it through I" But are Universalis! s sure that Peter means that Christ was slain in promise before Adam's transgression ? We think hardly, for this would be arraying the Bible against itself, for the apostle John says not " before the foundation of the world," but " fiwti the foundation of the world ", — Eev. 13:8. We must therefore let Peter explain himself. Let us now ask if there was a literal earth existing before the one we now inhabit ? Peter replies : " For this they are willinirly ignorant of that by the word of God the heavens i UNIVERSALI§M tJNFOUNDED. 31 m. 6:6. Here ted in man's n why did he actually saw- eve him, why his creation ? )nly that God m, but that if lim. i for sin was and therefore ) support this 3, 1 Pet. 1:20, e the founda- le Greek word : of meaning* , e literal earth. foundation of ur, as the apos- st have known would need a )n had he not to liave somo- ms that Christ ession ? We Bible against the foundation the world ",— plain himself, existing before 3r this they are 3d the heavens wore of old and the earth standing out of the water and in the water whereby the world (Jcosmos) that then was being overflowed with wnier perished, but the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgment and perdition of un- godly men " (2 Pet. 3:5,0). Here the apostle is speaking of the world or ko.smos he/ore the Flood, in contradistinction with the world after it. The kosmos before the Flood per- ished; then " before the foundation of fheyvorld," which can only be understood of the present earth means in the lan- guage of Peter before the Flood, and very plainly refers to the promise made to our first parents. Thus John and Peter, though in difterent language, both refer to the >ame event, and according to our interpretation perfectly agree. We cannot pass this criticism without informing Univer- salists that they do not even believe the doctrine of their own proof-text, that Christ was the Lamb slain '' before the foundation of the world " to redeem us from sin. Mr. Thomas in his discussion with Dr. Ely says, " I reject the doctrine of the vicarious atonement ". So Iloshea Ballon, Dr. Thomas AVhittemore and every Universalist of note now living. ArA this is not all. Universalism denies that Christ is a vSaviour at all, but is simply as Ballou has it ^' a created dependent being". Surely if Christ was foreordained be- fore the foundation of the world to be a Saviour, he must save from something ? How does he save ? Does he save by Om- niiDOtent power? No, for he has none — he is "a created de- pendent being ". Does ho save through the merit of his atonement? No, for he never made atonement for any man's sin. Does he save by example ? No, for in that case he would not save all mankind, for millions have died and never heard the nam6 of Jesus. Does he save through me- diation ? No, for mediation is unnecessary, besides accord- ing to Universalism he is now judging, and therefore can- not act as a mediator. Then from what does he save ? Does 4 r 7W .It I mi 82 UNIVEKSALISM UNFOUNDED. he save from condomnation ? No 1 To bo saved from con- demnation is to be saved from punisjimont. Docs ho save from (sin ? No, for then he could not be the Suvknr of the World, for thousands have lived and died in sin, besides all sin arises frcmi our fleshy nj^ture. It is only " he that is dead is freed from sin " (llom. 0:7). Does ho save from inward defile- ment ? No, unless one could be undetiled when he is in sin. Does he save from punishment? No, for every man must suffer the full penalty of his sins. Does he save from hell or eternal death ? No, for there is no hell, and as for eternal death, no one was ever in danger of it. Then how is Christ a Saviour ? Who can tell ! All this pedantry and flourish of trumpets about Christ being "the Saviour of the W orld " when tested vanishes into thin air, and instead of proving universal salvation expunges all salvation from the Bible. Hence J. Kid well in his debate with E. Eay, and in perfect consistency with his cause, says that he "discovered that to collect the system of salvation out of the Bible was like collecting jewels from a heap of rubbish "! (page 11). Before closing this subject let us briefly review this logic of Mr. Guild, which makes God the author of sin — " Imper- fection is an eviV\ What kind of evil ? Sin! If so then the angels are sinners, and so every martyr of the Christian religion, for all are imperfect compared with the Deity,and as misery is a concomitant of moral imiicriection, hence all in heaven are now and eternally will be miserable, and all this fuss about universal salvation or salvation at all, is an empty parade. Again, Christ was not God but a "dependent createdha'mg," and hence this Saviour of the world instead of securing through his merit, eternal happiness for all man- kind is doomed himself to be endlessly miserable, because God cannot create a being equal to himself," and " imper- fection is an evil ". It will nevertheless be admitted how- ever humble or imperfect Christ may have been, that he was a person of truth, and Ave find him saying " Be ye i[ i VjNiveesalism unfounded. 33 ed from con- ^oc8 ho save ^((vkur of the jcsidcH all sin hat i« (k^ad is inward defile- dion lie is in r every man he save from I, and as for . Then how pedantry and laviour of the ind instead of ition from the 5. Eay, and in e '' discovered the Bible was "! (page 11). iew this logic sin — " Imper- ! If so then the Christian he Deity,and ion, hence all rable, and all at all, is an a "dependent )rld instead of for all man- able, because and " imper- Llmitted how- 3ecn, that he ying ''Be ye theroforo perfect even as your father Mdiich is in hoaven is perfect " (Matt, 5:4S), God said to Abraham '' Walk before me and be thou perfect". (Cicn, 17:1) and commanded the children of Isrnel, "Bo yc holy for 1 am holy ". (1 Pet. 1:1G) Universalists Iiave two or three texts which they adduce as proof of this doctrine. The ever ready one is Isa. 45:7, " I form the light and create darkness, I make peace and create evil, 1 the Lord do all these things." Very good; but what kind of evil? Certainly not sin, b}'^ any means, for this is the very object of the Divine dis])]oa.sure. The original word means vengeance, judgment, chastisement. God said "■ I am bringing ('?u7 on Jerusalem" (2 Kings 21:2) ; but the context explains it to moan judgment or physical evil. He surely did not bring sin into Jerusalem as a punishment for sin. God also threatened to bring evil upon the Ninevitos, but this was only the evil Jonah ])reached — the destruction of their city. '' And God saw their works that they turned i'rom their evil way and God repented of the evil that he said he would do unto them, and he did it not " (Jonah 3:10). Another text from Isaiah is also used freel}'" to support their argument that ''Whatever is is right," viz, Ch. 46:10, " My council shall stand and I will do all my pleasure." Well, is it his pleasure to create sin ? Then can you think of any- thing that incurs his o\\. all good things. But John will c oar Paul of teiuhiiig tliat Cotl is Hie author of all the evil in tho world. Listen to him, "All tliat is in the world, the lust of the flesh, the lust of the eye, and the pride of life are vot of the /other'' (1 John 2:10.) AVlio shall we believe, John or Cooige? If we were to adoj^t Uuiversalist logic wo could prove that God is not the author o? an jj thing in tho world, for John says. " all that is in the world is not of the father " as plainly as Paul says " all things are of God." But their position here is consistent with their theory of man being a part of God, for if a part of him commits sin the whole may on the same ]»rinciple. Tlie most important text which is quoted upon this point shall now be examined, Eom. 8:19-23, " For tho earnest ex- pectation of the ci-eature waiteth for the manifestation of the sons of God ; for the creature was made Bubject to van- it.y not willingly but by reason of him who hath subjected the same in liojie. Because tho creature itself also shall bo delivered from the bondage of corruption into the glorious 1 I Use tTNIVEnSAtilSM ITNPOUNDED. 35 fitor can bo at (ho Hamo iiivei'Kalisim » ooiisidorocl ofliini and sii]ij)Oso(l by f)iK;l ])y tho fo whom be ily to ])rovo n of all men lio\\- I)y tho in a limited h'lll tliingH ' so tlio ' all ^ungo of tho oar Paul of II tho world, of theflosh, 3 71 at of the ve, John or ;ic we could I tlie world, 'the father" But their II an being a ) whole may )n this point > earnest ex- ifestation of )ject to van- th subjected ilso shall Ix) he glorious 'I liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now; and not only tliey but ourselves also who have the first fruits of the siiirit, even we ourselves irroan within i [ttion, lie reaeiUDtion ourselves, waiting tor tho n of our bodies." This is said to bo tho strongONt |;assago Universalistscan summon, and indeed some have gone so far as to say that if this were the only text in point witliin the l>ible that ap- peared to favoiu' their doctrine they would nevi'rtheless be- Iiove it; but we arc of opinion that a very slight comment will be sutlicient to show not only that they have a tlimsy foundation for their faith, but that it contradicts the very doctrine it is adduced to prove. This passage has puzzled more biblical critics than perhaps any other in the Bil)le, and it will be found that it is its mysrt.icism rather than its doctrine that favours Universalism. But whatever mav be its import, we shall at least wrest it from the service of those who cite it to u'ull the iicnorant. A Universalist is never heard to quote farther than the word vanih/, as they aro ashamed to add the 'not willingly' which would show that God made man a sinner .against his will. They tell us that the Greek word ktlsls, here translated creature signities the whole human family, for it is rendered creation in v. 22. Mr. Flanders took this position in his discussion with Di-. Strickland, but immediately contradicted himself by saying it did not mean infant!^.. Dr. MacKnight, vrhom they cite as authority, says the word here means " every human crea- ture, all mankind." It is to ba observed, however, that none of them ever present this exposition unles's driven to do so ; but ra+her quote the text in sucli a w^ay as to leave the impression that the creature that was made subject to vanity or sin was Adam, which leaves the conclusion that it was God that thus subjected him. But the text does not say BO, but only " by reason of him who hath subjected the same 3G UN1VEUSAM8M UNPOrNfifcO. U\ lOliO. Paul ill iliU'crt'iit instimci',*; sj (caks of'inaiikin({ i»!^ f II being nuulo Kul>jc'ct to Min, but never onee refers this oonpo- tiucnco to Ciod. But let HH itKiuire wbH it in that hojusf Surely not (iotl, for tie never hoi)es. There eaii bo no such thing as hope with a being who does all his i)leasure, " sees the end from the Ix-ginning," and "foreknew from all eter- nity whatsoever tilings conieth to pass." The very next verse to tho one (inder erilicism explainsthis hope to which the Ajiostle refers, to be of man, and he brings it in as ft vcasoii with the conjunction /;*/•. "For we are saved hy hope; but ho])0 that is seen is not hope ; for what a man seeth why doth he yet hope for." They admit that Paul meant Adam when he said "For as by one man's disobe- dience iiiany were made sinners, so by the obetiience of one shall vKnnj be made righteous " (Eom. 5:10), for tliey quote it with this sense to prove univrKjil salvation. Now Wyvany here means all Adam's race, and crentnrc means, by their own showing, "all mankind," that is, they mean the sau.o thing, and if the 'nucny were made sinnersor made subject to vanity by Adam, surely the same writer could not mean that God subjected them to vanity for that would be attrilm- ting the same etVects to two dif[er:^nt sources. The only possible conclusion is that this text teaches that all havo become the subjects of sin by Adam's fall — that is in the in- fant creation. Those who may havo lived to accountable years had otfers of salvation through repentance, and those that died in infancy, the Apostle here tells us, will bo saved — " shall be delivered from the bondage of corruption." That he means the infant creation in particular is apparent from his language. The creature it is plain cannot mean the adult creation, for he says " the creature waiieth for mani- festation of the sons of God." Then the sons of God w^ere no part of this creation, for the creation could not havo waited for the manifestation of itself. Again, the creature '•' shall be delivered from the bondage of corruption into the I a,. •/'iiianki'n^l tills conso- i.'it hfUHs f •'(' no 8iU'h UNIVER8ALI8M UNFOUNDED 37 Miro, pcet> ni all otcr- v oiy next )e to which it in a.s a Ha\od by lull a man dial Paul II '.s (lisoljc- 'u*o of one tlit'V quote OM' W'mavy ^, l>y tlioir ti (Ii'j saiT.o Sll]»jC'Ct to I not mean be attribu- The only t all have ■i in thoin- 'counfable and those 1 bo Baved I'lMiption." apparent mean the for mani- (j^od were not have creature 1 into the glorious liberty of the children of God." Then the children. «/ CrO(i were not considered in this creation. Neither did the Apostle consider himself nor tlie liomans he was ad- dressing a part of this creation, for he adds, "and not only ihei/, (i. e. the whole creation) but ounelve* nlso,'^ showing that " ourselves " was not included. The word kfisls, here rendered creature, must therofere mean the infant creation those who are never spoken of as " sons of God '■" or " chil- dren «f God-" They were made subject to vanity — to dis- ease, p&im and death — " not willingly " or " of its own choice," as the A. B. U. renders it, not by any choice, will or disobedience of their own, as was the case with our first parents, who willingly transgressed and brought sin and its consequent miseries upon their innocent offspring. Univer-alists boast that they are no Limitarians, and warn others against " limiting the Holy One of Israel,^' (Ps. 78:41) and yet they argue with Guild that God couM not make man better than to be a sinner. How could God subject man to vanity if it was out of his power to create a perfect being? Thus we see themselves being judges that Adam was never subjected to vanity by the Creator, for ac- cording to their showing he was never subject to anything «slse, and a person must be subject to one thing before it fcould be said he was made subject to another. But if Paul should certainly mean to say that God made man subject to vanity, he not only contradicts himself but subverts the Bible and Universalism to boot. He would contradict him' ftelf where he says " Let not sin therefore reigH in your mortal body " (Rom. 6:12.) He would eontradiet Solomon who testifies •" That God hath made Man upright '" (Ece.7:29) and would charge Moses with falsehood for saying that after he had made man that '^ God saw everything that he had made, and behold it was very good " (Gen. 1:31,) and alas would contradict Universalism which preaches Christ as the Saviour of the world when all must die in sin- An(il 38 UMVERSALISM UNFOUNDED. II m could God not have saved man without passing him through this ordeal of sin ? lie could or ho could not. If you say ho could, and might have secured man's eternal felicity without sin you impeach his goodness and mercy and blem- ish his love, that he did not do it; but if you say he could not you are a limitariau and deny his infinite wisdom and power. Jiut admittiiig that God did subject man to vanity and foreordain that Adam'should eatof the forbidden tree, we must draw the following conclusions : 1. That God acted the h^'pocrite with Adam in pretoiding to prevent him from doing what he loilled and had decreed should be done, and whidi he could therefore no more avoid than he could reverse the moon in her orbit ; 2. That ho acted the part of a most cruel tyrant in punishing Adam for doing his will; 3. That Satan was more desirous that God"s will should he done than he was himself, for while God tried to jirevent Adam from doing his will the JJevil iiersuaded him to do it ; 4. That God com- muiided Adam not to eat when he had decreed that he shouhl eat, thus uuniercifully i)lacing him between his command and decree, so tliat ht^ should either break the one or violate tlie other. AVlien a man becomes so far blinded to reason as to admit the half oj^. these absurdities ho is lit to graduate and to lay aside |us bible. 'lis one tliiiiff'iiow to read the Biljle tbroutrh Aiiotlicr thii;^; to read, to learu and do, "lis riiiH tiling now to read it with delight tid qiiXk' another thing to read it right onmgB^d it with design ;o lourn to read ; ut trtr tlie subject i-ay but little heed, A S Hut ."■'oin-. read it as thei'r duty, on>'e a week ; But no infitniction from the Bible seek, Whilst others read it with but litUo care. With no reKard to how they read, or where. Some n nd it as a history, to know How people lived three tliousaud years ago Konie read to br ng thtunselves into reinite.' By showing otheis how ti^.y can dispute ; V\ hi. St others read becaus*- their neighbours do To see how long 'twill tano to read it througli ' Home read it for the woudeis that are there • How David killed a lion and a boar ; Whilst, others read, or rather in it look Because, perhaps, they have n • other book Some re«l the blessed Book, thev don't know w..t It somehow hapi>eus in the way to lie ; Whilst othi'rs read it with nucommon caro • But all to find some contradictions there. ' •loing ii UNIVER8ALISM UNFOUNDED. Some read as though it did not sj eak to them ; But to the people at Jeiusalem. One readH itaH a book of mysteries, And won't believe tho very thing ho sees. One reads with lather's speeks upon his head, And Hi'CH the thing jnst as his lather said. An(jther reads tlirongh < anipbell or through Scott, And thinks it means exactly what they tliought ; Wliilst others read through <'(jbb or H. Ballou, And if it cross their track it can't be true ! Some read to prove a pre-adopted creed.— Tlius understand but little what they read, For every passai^e in the Hook they bend To make it suit that all-important end. Some people read, aH I have often thought, To teach the Hook instead of being taught ; And son;o there are who read it out of spite : I fear there are but few who read it right. So many people in theise latter days, Have read t.'iu Bible in so numy ways; That few can tell whieh sy.stcm is the best, Y<'V every party et)ntradict.'3 the rest ! 3f) jM 40 pNiypBSALISJ? UNFOUNDED, THE JUDGMENT. II ■ CHAPTER IT. ^HE doctrine of the judgment as taught by Univer- salists is complicated and indefinite. Indeed I great- ' \y doubt they understand it themselves, or that if called upon could define their position. There is, it is cer- tain, no point of Orthodoxy more emphatically and lucidly revealed in scripture than the doctrine of a future general judgment, and there is none more fatal to Universalism. The judgment is decidedly against the system, hence the system is decidedly against the judgment. With all the daring Universalists are chargeable in dealing with revelation; none have ever yet attempted to deny the doctrine as apos- tolic and scriptural, neverthless, the most sanguine efforts have been made and the favorite sciences of perversion and. dodgery consulted to confine the event to this world: At one time they quote pjissages to prove, Ist-That God always has been the judge of the world-that he was judging the world under the older dispensation. On this iwint, Mr. Austin in his discussion with Holmes quoted, "Verily he is a God that judge th in the earth ", Ps. 58:11. "His judgments are in all the earth ", Ps. 105;7. " I am the Lord which e.xercise judg- ment and righteousness in all the earth'^\ Jer. 9:24. Observe these passages were written nearly a thousand years before the Christian era. 2nd.-That Christ came the first time to jud^e the world. Proof, " For judgment am I come into this ■ IL— - TTNIVEIISALISM UNFOUNDED. 41 world ", John 9:39. ^^ Now is the judgment of this world ", John 12:31. Mr. Austin says the judgment "commenced at the introduction of the Christian era ", Dis. p 631. 3rd "That the judgment exists throughout the whole Christian dispensation ". Proof, " For he hath appointed a day in which he will judge the world in righteousness ", Acts 17:31 " For the time is come when judgment must begin at the house of God ", 1 Pet. 4:17. "For we must all appear be- fore the judgment seat of Christ, that every one may receive the things in the body [they reject (?o?«t' rn his lodjj'] accord- ing to that he hath done, whether it bo good or bad", 2 Cor. 5:10. " And as he reasoned of righteousness, tom])crance and judgment to come, Felix trembled ", Acts 2 i:25. 4.-That Christ came the " second time " at thedestructireted to mean reward. A parallel passage occurs in Is. 20 : 9, " For when thy judgments are in the earth the inhabita!its of the world will learn righteousness. Let fa- vour bo shewed to the wicked, yet will he not learn right- eousness." Mr. Paige, in his Selections, quotes from Cappo, who says, " the word judge signifies to rule." So, Mr, Aus- tin, " To judge men is to rule over them as a Prince or So- vereign." Discuss, p, G30. But this idea can have no weight I i I u UNIVERSALISM UNP0UND:3D. with this pas.sayo. It Hays, when thy judgments, &c., show- ing they are not always. It is jnmishment that is referred to, fur the wicked are sjioken of " who Avill not learn rightr eoiisness." Why? Because his judgments [punishments] are not always in the earth ; " for when thy judgments are in the earth the inhabitants will leani righteousness.'' The iiihahltuiits means the wicked, for it is only they who have not learned ri^,hteousness, if the righteous are righteous ; and V it means the wicked, then these judgments are not always in the earth ( they would be righteous, ''for when thy judgments are in the earth the inhabitants of the world will learn rigliteousness." The judgment could not have been going on in those ai.cient days, for hundreds of years after it is spoken of as still future. Solomon says — "■ But kno.v thou that for all these things God will bring thee into Judgment.''' Ece. 11 : 10. Paul reasoned of righteousness, temperance, and a jadgnunt to come. Act-^ 24 : 25, '' For he hath appointed a day in which he will judge the world in righteousness." Acts 17 : 31. 2nd. Christ came the tirst time to judge the world. 1. ''For judgment I am come into this world." We be- lieve this as much as Universal ists. Christ did come into this world " for judgment, ' that is, to he judged. The pro- phet Isaiah says: "lie was taken from prison and from judgment." ch. 53:8. Do you say Christ meant by this text that he came to judge the world ? U you do, you im- peach him with falsehood, for he says : "I came not to judge the world." John 12 : 47. Universalists to buy a seat in Paradise could not reconcile this discrepancy, yet this is only a sample of the havoc they make with the Bible. I will not omit to observe here, that Mr. Austin, in his dis- cussion with Mr. Holmes, fought to maintain that Christ came to judge the world at his first advent, and quoted, " For judgment am I come into the world " ; but marvellous to add, when struggling to cary the doctrine of Universal I cc, hIiow- 1 referred irn rightr shmente] nents are 88." The who have ighteoiis ; 8 are not " for xclien the world not have s of yearw ys— '' But jf ihce into loousneHH, <' For he world in rid. We be- omc into The ])ro- and from t by this ), you im- T to judge a scat in et this 18 Bible. I n his dis- lat ChriHt 1 quoted, larvellouH Universal YjNTVEttSALIS'a tTNt'OU"NDET). 45 i salvation he adduced as proof John 12 : 47, " [ came not to jmlgt the world but to save the world." 3Jark the word judge in both instances is in the original identically the same. 2. " Now is the judgment of this world," exemplifies the tinith of the above ex])osition. This might very properly have been rendered with the possession. Now is this world's judgment. Let us read the whole of the passage and it will explain itself. <' Now is the judgment of this world ; now shall the prince of this world Ixj east out." 8omo suppose that the ])hi*ase '* Prince of this world " refers to Stitan. This is the way Dr. Cobb and all who contend for the judg- ment being in this life, explain it. This however we reject, 1. Because the same phrase occurs in ch. 14:30, which Wakefield explains to mean Christ. Dr. Clark,e as may be seen from his note on the latter passage, sanctions the view we have taken. 2. The Saviour told his disciples Hint he would send the Comforter, and '* he will reprove the world of judgment, because the Prince of (his world is judged," ch. 16:8-11. That is, he will reprove the Jews (says Clarke) because they have condemned Christ. Will TJniver alists toll us that Satan is the Prince of this world, and in the same breath argue tlia.. all will be saved because God is •' the lather of all men." 1 ask, does not this judgment refer to the casting out or condemnation of Christ before tlic trib- unal of Pi lat-e ? Acquittal or condohmation follows judg- ment, but '' God sent not hi;-; son into the world to condemn (this should be to J^dije) the world, bnt that the worl "1 through him might be saved," John 3:17. The Greek word for "judge," "judgment," krincin, krineos, cannot mean here " to rule," or give the idea of dominion, ns Mr. Austin as- serted, for Christ says, " I came not to judge tlic world, when " God had given him dominion over all the works of his hands." Donegan, an author who is reliable and much quoted by XJniversalists, says krinein i'fi from Jcrino " to judge. 46 t • N I VERSA L I SM CNFOt N D^KlV. i 1 ij to sopuraio, t<> put a-sftndcr, to discriminate, to decide a dif- ference, ,i;ivo .1 verdict, pass a sentence," 3. That the Jud^'- ment exisis ilu'Mtio-Jiout tlie Christian dispensation. '-The times of tliis j^i^iioraiiccGod winked at; but now commandeth all nuMi rvory\\ h<-re to repent, l)ecause lie hath appointed a day ii\ whiili lie will judge the world in righteouHness." When we wtvl that Christ i« " the Saviour of the "world," Univei'salists tell us the word ^corld means all mankind that liave ever Ii\(.'(|. that live now or will live. The word here cannot lie le-s limited else some will oscajje the judgment, and if Chri^ 1 is to judge this same world, and if this judg- ment hegins '• witli the Christian era," then those millions who lived Ix't'oiv tluit era arc now being judged. Here is judgineiil at'tci- death. But the apostle speaks in the ftatuixj, a day in w!iich He will JniJge. One of two conclusions is evident. Ijiher Paul was not a TJniversalist and did not underNlaiid tlielr juv a thousand miles from here, down yonder at Je- rusalem. l»c-iween the Jews and the Eomans ! ! What a wondei'ln] inducement this was to persuade the Greeks to repent I ! 2. ••Yuv tlietime/.s'co?nf:- when judgment must begin at the house of Cod."' This certainly proves the judgment was ihon i:-oing on. for the time is come when judgment must l)ogin. But Universalists have been kind enough to tell us that those Avords which arc italicised are not in the original' (ireel:. but were supjilied by the translators to make sense in the text. Hence the little word '' one " in Isa. 45:24 has been *' tiirust out " by friend Ballou and his coadjutors, be- do ttdif- :he Judtc- 1. 'Tho iiandeth »ointod a lUHnesH." wovld," :ind that oi'd here ilgmcnt, lis judg- m ill ions Here is e fiituiv?, iisions is did not was still 1 sliiftcd )t us (see, [•ausc he ra^alem. in about ne eight cr at Je- Whut a rocks to in at the 10 nt was nt must :o tell us original vo sense 5:24 has tors, be- UNIVERffALrSM UNFOVNDKIK 47 cause with it this sweeping Universalis! proof text could not evidence that all men will be saved. So in the passage below, 2 Cor. 5:10, the words " doiu! " :iiid '' his " are ex- communicated, because it' allowed to remain the ])assage would teach a judgment after the death of (he body. Now I will pay these gentlemen back in their own coin by say- ing the words tit Mine in this text wei'C supplied by the translatora, and I reject them for this infaliibjo reason. Thephrase" is come" cannot harmoni/e -Ailh the remainder of the text. The time is i-vme when judgment must hi rj in. Here must heglu, which is in the Greek, is in the future tense ; how then can '^ is come" agree with itAvhen it is in the present ? It should read " For the time a- I/I come when judgment must begin at the house of God." The transla- tors made the very same mistake in Romans 11:11, " T say then, have the}'- stumbled that they should fiill ? God for- bid ; but rather through their fall salvation is come unto the Gentiles to provoke them to jealousy." The words rafhcr and is come are su])plicd here, and, as any one can see, is an incorrect translation. It should read, '' but tlint through theli" fall salvation might come uuto the Gentiles " But if *' is come" were in the original the Universal ist idea of the judgment could be ottset l)y examples from the New Testa- ment, whore the jiresent is u.>ed voi'v lVeri(liirfn|^ c© Avhich Now wo booanse ory (loc- unl fnto 10W8 tho r)f <^imo, »n sixty V'Jien ho iin now ) of my , I have ^h there II you a JITDGB not to nir ", 2 Hpoaks uiKier- the re- before Ivanus :recd in at "the fs ''the to the >tain a 5, the 3 comd 49 jto treat of endlosB punislimont we will be told that the word aphthartots which ih here rendered corruptible, means rw(7- less, but liero means nidiug. Strange indeed that Paul all the while was seeking Avorldly honor ! But the textsays ''and not to me only" will this crown begiyen, "but nnto all them ^Iso that loye hi:^ appearing." Thousands of Chi-istians wlio 3iyed in the days of l^aul haye died and gone into the region of forgetfulness. Will Mr. Cobb tell us how tlieir names came " wreathed down to after ages?" He again says " that day" means '' tJK daj' of his departure." Then all those who jiaye loved or eyer will love Christ's uppcdrlng roceiyed their " crowns of i-ighteousness," when Paul died ! ! What a beau- tiful sense Mr. Cobb makes with tlie Scripture. Yes, what a beautiful nonsense ! But this text refutes Universal ism, which teaches that punishment immediately follows trans- gression, whereas this text makes tho rewaj-d future. These difRcultics are seen howeyer, and as a last resort it must refer to the destruction of Jerusalem. Allowing all those persons to haye liyed till Jerusalem Avas destroyed it is quite probable the Corinthians were all taken to Jerusalem. 4. — " And as ho reasoned of righteousness, temperance and judgment to come, Felix treml'lcd". Acts 24:25. Paige and Cobb tell us that Ilaryeis renders this "the judgment which is ready to bo reyealed ", and Sawyer, "the judgment ,9bout to come". But this does not help their civ,e, for those vciy words so rendered do not7nean an impcruKng judgment, but something distant. Cobb explains this judgment as referring to the expulsion of Felix from his office, which took place short 1}' after; but this cannot be entcrtainofl. for Paul was reasoning with him " concerning the faith in Christ", y. 24. Mr. C. here renounces his fayorite hobby that the Christian dis])cnsation was the day of .judgment, for he makes out that the judgment only had reference to Felix, and hence there is no " all men " in the case. For thirty years the judgmei:it of Christ had been going on, and 50 UNIVKIISALISM UNFOUNDED. yet Felix had not Loon jiul^'ocl, and after all had to go to Homo before tlie judgin«'nt weat of [not Christ l.-iitj the Ro- man Emperor, Nero. Jose])hus Hayn of him, " iio had ccr- tandy hoen broiiU JK) isc'iplos tl»i' (lie F(M- yet will not Well, a n ria-lit- ' which •/( ilc ex- ling to or the ti^I VERBAL IBM UNFOUNDED. 55 Christian dispensation, surely twenty-three years might be made to extend at all events to as distant a period. But if Paul used the expression a little while, as we now use it, and Mr. U. contends it is literal, then it cannot possibly mean lio point an event 23 years in the future. The context ex- plains the ditficulty. Paul is speaking of the " great fight of afflictions " which they endured, v. 32, and encourages them to hold fast their " confidence which hath great re- compense of reward ", v. 35, saying, " ye have need of pa- tience ", and that soon they would find deliverance through him that would come to relieve them, and would not tarry. The very next words are, " The just shall live by faith," iis much as to sav, Believe and ve shall be rescued and com- i'ortcd. Paul was wi'iting to converted Jews, and it is not lilcoly he would comfort them with the idea they should soon " receive the promise ", v. 36, because Jerusalem, their beloved city in which were probably a number of their friends, was to be destroyed. 6. — "Behold I come quickh/ and my reward is with me to give every man according as his work shall be ", Rev. 22; 12. Blessed is he that readcth and thev that hear the words of this prophecy and keep those things which are written therein, for the time is athdud. The phrase " the time is at hand ", is relied upon as irrefragable proof that Christ came at the overthrow of Jerusalem by Titus, yet it is sheer assertion, for the text contains no such allegation. It is stubbornly iirgefHhaUhis passage is ?iVe?v//,but strange enough when any portion of the Book of lievelation speaks of a day of Jiidgmen t, xind the subsequent punishment of the wicked, Oh the lan- guage is '' highly figurative," or as Mr. Austin has it, *'a high- ly figurative description of the Jewish people ". " Figure, figure, saith the preacher, all is figure "I How then is this literal f There is but one repl v, only, because it seems to favor Universalism. But if this is literal, how will those figurative gentlemen explain 1 Pet. 4:7 : "But the end of 5G TJNIVEHSAXISM UNFOTrNDHD. fli Si k- all things u at hand:' Did all things come to an end at the destruction of Jerusalem ? Yes, of course, for the " at hand" in the text is the "at hand" in the other. Historical evidence, however, goes to prove that th'u- text was not written till some time after Jerusalem vras destroyed, for John wrote the book of Eevelation during the second persecution of the Christians, wh eh was in the reign of Domitian, successor to Titus. This is confirmed by t m clesiastical liistory ; by the translators, and most all com- mentators. How then can it predict an event that has alrea'ly tvan8])ired ? But we will let Paul tell Univer- salists whether the " at hand" referred to Jerusalem or not : '■'■ Now we beseech you brethren that ye be not soon shaken in mind, or be troubled, neither by spirit nor by word, nor by letter, as fi-oni ns as that the dny of Christ is at hand ?" 2 Thoss. 2:2. This was Avritten only 15 years before Jerusa- lem was destroyed, which was not sufficient tiTJie to make a little ivhih' for Universalists, and surely less than a little while, is at hand ; yet Paul saj's the coming of Christ is not at hand. Here we have Paul on the one side and H. Bal- lon on the other. We have now examined the evidences Universalists sum- mon to prove Christ came the second time at the destruc- tion of Jerusalem, and have found not only that these scrip- tures teach no such doctrine, but rather afford the most pos- itive testimony that that event is still future. In addition to what has Ijccii said, we will now present the following reasons which must, in the mind of every j)erson possessed of candour and judgment, set the subject forever at rest. !• — Christ warned his disciples against the xarj error in which Universalists have fallen. When instructing tkem in the overthrow of the Jewish metropolis his language was, " Then (at the destruction of Jerusalem) if any man shall say, Lo, here is Christ, or there, believe it not." Matt. 24 : 23. The only Christs he Jidvertises that would make tlu' and the dia shaj 24: con| thi^ un, 30. Luke tells iis how lon.<>- lliis (i-ihulation shall continue: "There shall be great distress and wrath u])on this ])eople. And they shall fall hy the edge of the sword, and shall be led away otpt'uv Ihio all natio/us ; and Jerusalem shall be trodden dowii of the (iontiles indil the. tinua of flic Gnitiirs UfdlfWrd:' Luke 21 : 24, 25. Xow the Jews wei-e certainly )jot carried away captive into all nations at the time Jerusalem svas destroyed. And how long is Jerusa- lem to be tj-odden down? Until the times of the G/'ntlhn he fiifjiUed. But Jerusalem is still " trodden dowji of the Gen- tiles," and " the times of the Gentiles" are not }'et fultilled. Then this tril)u]ation to which the Jews were subjected still continues, and as Christ will not come till a^ter the tribu- lation, his coming is yet future, Paul Jiiiderstood the doc- trine in this sense, for he says; "that blindness iu jjart [to a part of them] is happened to Israel vntil the fuln^^sa of the Gentiles he come in. And so all Israel shall be saved." Horn. 11 : 2a, 26. This refers to the end of time, as Universalists themselves contend, for they quote the last clause to prove the universal salvaticm of Israel, From a thorough criti- cism of this passage, Clarke remarks thai "the Jews will continue in a state of blindness till such a time as a multitude of nations ov Gentiles shall be converted lo the Christian faith ; and the Jews hearing of this shall be excited by a spirit of emulation to examine and acknowledge the validity of the proofs of Christianity, and embrace the faith of our Lord Jesus Christ." 3. When weeping over Jerusalem, the Saviour made use of the following language : " Behold your house is left un- 'I li ?r If ( .11 i i S ill 58 UNIVERSAMS.M UNFOUNDED. to you tlosolatc ; and verily I say unto you, yo shall not seo me until the time conic when ye shall say, Blessed is ho that conieth in the name of the Lord", Luke 13:35. Did Jerusalem a ly time before its destruction make use of such language ? No, and the name of the Prince of glory is to this very day hated within the precincts of Jerusalem. Ma- homet is the object of Jerui?alem worship on the hill of Zi- on, where a disciple of Christis railed as '' aOhristian dog." But the day will come, as certain as Truth exists, when this now abased and trodden down Jerusalem shall say '' Blessed is he that cometh in the name of the Lord." The circumstances in connection with his coming, 4. — Christ will come as he went away. The angels said to the disciples, "This same Jesus which is taken up from 5'ou into heaven, shall so come in like manner as ye have seen him go into heaven ", Acts 1:1L In what manner did he " go into heaven "? "A cloud received him out of their sight", V. 9. The angels' testimony is verified by Luke, "And then shall they see the Son of man coming in a cloud with power and great glory ", Luke 21:27. Bui did anyone see him so amie in like mawwcr at the overthrow of Jerusalem ? There were plenty of Universalists there-did they see him ? Xo, and echo answers no. AVas he onl}- to be seen by such a small number that the evidence might have been lost ? "Behold he cometh with clouds undeveri/ c^(!bhall see him " Rev. 1:7. "When the Son of iftan shall come in his glory and all the holy angels with liim, then shall he sit upon the throne of his glory and before him shall T)e gathered all na^ ^io«s". Mat. 25:32. " As a snare shall it como on oil them that dwelt on the face of the whole earth ", Luke 21:35. Here ''every eye shall sec him." II(nv many eyes is every eye 1 When we read " every knee shall bow and every tongue con- fess to God," Isa. 45:2-1, tlus.mcans every person that ever did or will live, because if it did not the passage would not toach a Universal salvation. Then did e^cry eye see him UNIVERSALISM UNFOUNDED. 50 [1 not see od is ho 5. Did of such )ry is to em. Ma- ill of Zi- andog." hen this ■ Blessed jels said ip from ^e have mer did of their Luke, a cloud anyone isalera ? le him ? )y such 1 lost? him" glory )on the all ncv- U them Here y eve'? 10 con- it ever lid not e him at the destruction of Jerusalem ? Tf so we, who now live were at Jerusalem before wo were born. And were nil nn- tions gathered at the destruction of Jerusalem ? Again, the saints must have seen Christ, for when he comes " He shall send his angels and shall gather toc/cther his elect fiom the four winds — from the uttermost ]iart of the earth to the ut- termost part of heaven ",Mark Mi:"!!. "Now we beseech you brethren by the coming of our Lord Jesus Christ, and by oiiv gathering together unto him," 2nd, Thess. 2:L Here we see the saints were all present from " the uttermost part of the earth to the uttermost part of heaven," and surely could not fail to leave some evidence of the great advent of the Messiah. John who wrote the Kevelations, and his two epistles, after he had witnessed the glorious asserablngc, is mum upon the subject. Surely this silence is not attribu- table to his not enjoying the occasion, for " When he shall come to be gloritied in his saints, and to be admired in all them that believe " 2 Thes. 1:10. Besides, when Christ, who is our life shall a})pear, then shall ye also np^year vilh him in glory '\ Col, 3:4, The saints Avo-e glorified then. But how did he appear according to Uiiiversalism? If we can learn this wo may have a general idea of what is called the great heatl of the Universalist church. We are told that the person who sliould come was Titus the Eoman general." But general Titus came from liome, a city noted for its idolatry and wickedness, whereas Christ was to a])pear from heaven. The Lord /^rmsf//' (not some bodj^ else) shall descend from heaven ", 1 Thess. 4. Christ was to appear suddenly. "As the lightning cometh out of the East and shineth even un- to the West, so also shall the coming of the Son of man be." But Titus was i.'ix months getting from his heaven to Jeru- salem, and then he came out of the West instead of the East, And Titus came upon the ground, not in a cloud of heaven. Ho was to be accompanied by holy beings, "holy angels." "Behold the Lord cometh with ten thousand of his saints ", (JO UNIVERSALISM UNFOUNI)tl» Judo 14. " The Son of man sliall come in bis g'ory nud ail the holij angt'h with him,'' 2^hitt. 25::U. Surely the blood- thirsty llomiin soldiers were not intended as Univcrsiilism touches. The saints were to be yathertd togrther unto him, but Christ said when they saw Jerusalem eueompassvil witii armies to " flee into the nvmntnins." .Uow were the saintn to be gathered ? by the an;^'els 'with a jj;reat sound of:* trumpet". "But wiio heard the sound of the trumpet?" ^latt. 2't:Sl. Paul was a not<.?(.l Universulist^antl he speaks c>f the same trum|>et. "For theLonl himself shall descend from heaven with a shout, Avith the sound of the archangel and the trmnp of Cod, and the dead in Christ shall rise first" 1 Thess. 4-. 10. In 1 Cor. 15:52, he explains this to be the seventh or last trum]), for he speaks of the same events — the coming of the Lord — the resurrection, &c. " We shall not all sleep but we shall all be changed in a moment — in the twinkling of an eye, at the last trump.'" John who wjw another great Universalist, speaks of the self same trump. '•And the seventh angel (which souiidcil the seventh ti'ttmp) sounded, and there were great voices in heaven, saying, "The kingdoms of this world arc become the kingdoms of our Lord and his Christ", liev. 11:15. W&s this fuUilletl at the destruction of J erusalom ? The IGth and nth verses of th is 11th chapter say that "the four and twenty elders which sat before Hod on their seats, fell upon their faces and woi'shij>- ped, saying, "We give Th;3e thanks, O Lord God Almightj-, which art and wast and art to come, because thmi hast takcit Knto Thee thy great power and hast reigned." This is identi- cally what the other Universulist speaks of in 1 Cor. 15:24, " Christ the first fruits, afterv/aitls they that are Christ's at his coming; then cometh the end (of time or the Christian dispensation) when ho shall have delivered up the kingdom to God, oven the Father." Was the end when Jerusalem was detstroyed ? "And when all things shall be subdued un- to him, then shall the' Son also himself be subject unto him (pi Til foj w hi-1 hei be oil th TNIVERSAUSM T'NPOrNnKD 61 y «ikI all lO blood- oi'sjilism ' Idtn, but !Vh1 viitli lie saintH mU of :4 mi put ?" B speaks clescond Mii firtst " > be the )vent8 — iVo sliall leiit — in ! trump, trump) of OUJ* d at the sot" this hieh sat Qlightj, st takeJt identi- . 15:24, ist's at )ristiari nii^dom usaleui led un- to him =lhnt God may he all and in aU,^^ 1 Cor. 15:28. XTnivcrHali.sts quote this " all and in all " to prove thsit nil Avill he ^aved. Then all were sa-^'ed at the destriicticMi of Jerusalem. But be- fore the 7th or last trump sounded, John saw a mighty angel which stood upon the sea and upon the land "And swaro by hi-m that liveth for over and ever * * * that there should he time no longer", Rev. 1():(». Then the end of time was before the destruction of Jerusalem ! By tliese texts we also observe that if <^hrist came the second time at the over- throw of Jerusalem, he then yielded up the kingdom to his Father, for Paul says in the plainest of sentences, "Then (at his second coming) cometh the end vhen he shall have de- livered up th<3 kingdom to God, even the Father". Then Christ reigned only till Jerusalem was destroyed. But "ho must reign till he liath put all enemies under his feet; the last enemy that shall be desti-oyed islace simuUaneously. But to cap all, these great scriptural and religi^ws truths are a I'ead letlei-, since they were ful- tWled 1800 years ago! But if evrnj iwni was rewarded, then how many are yet left that have not been ? Here Univer- salists in their eagerness to get all men to lieaven are near- ly eiglit<^en centuries ahead of time. This is also proved by the vei'v sei'i])ture they quote to]>rove all will be saved. Wo adduce Acts 3:20,21, "And he shall send J3sus Christ, which before was preached unto you, whom the heavens must re- ceive, until the times of restitution of all things, which God hath s])oken by the mouth of all his holy prophets since the world l)Cgan." Who ever combatted u TJniversalist twenty- h 62 UNIVER8ALISM UNFOUNDED. five minutes, who did not quote this to prove that all would be " restored " or saved? But if Chri.st came when Jeru- salem was destroyed, then all ihi'igs wore restored at that very time, for the heavens received Christ until the times of the restitution — that is, when Christ came all things wore restored. We would like to haoe had Uiilversalists among the number ! We will now iwesent some reasons why the divine admis- tration must extend beyond this life ; and will demonstrate by Scripture evidence, that the day of judgment is yet fu- ture, and will not take place till the end of time : 1. God is a just and perfect governor, therefox-e his laws are just and perfect. But a law cannot be just and perfect that has not an equal bearing upon all its subjects — that will not punish the guilty and reward the righteous to the full extent of their deserts — and God's law docs not do this in time, and must therefore either bo unjust and imperfect or reserves its rewards and punishments beyond this life. In this world vice swap's the scoi)tre over virtue, which often receives the punibliii^ont duo to crime, while vice bears otf the reward due to virtue. There is no martyr to the cause of Truth that does not hjolc forward with " upward earnest eye " to an appioaching day of retribution when every wrong will be brought to account ; when the oi)prossed and down-trodden will bo recompensed, when evil will be dealt with for its crimes, and when ovory man shall be rewarded according as his work shall be. The Scriptures everywhere demonstrate the necessity of such a day of ret- ributiun through the imperfection of rewards and punisli- ments in this life. "There bo jW men to whom it hap- ]xmoth according to the work of the wicked : Again, there be v:lckvd men to whom it happenoth according to the work of the righteous ", Ecc. 8:14. That men arc not rewarded ill this life is also taught in ch. 9:2, '' All things come alike to all ; there is one event to the righteous and to the wicked ; to tha so oat life nat liap- UNIVEllSALISM UNFOUNDED. 63 to the good and to tho clean and to the unclean ; to him that .sacrificoth and to him that Hacritlccth not; as is tho good 80 is tho sinner, and ho that swoaroth as he that fearoth an oath." That the day of retribution extends beyond thia life is also conceivable from tho extending and continuing nature of good and evil. Every good and impious act on the part of men sends its healing or poisonous influeuv'-.o down-, wards upon the tide as far and as long as tho stream of life continues to flow. The good ell'ected by Paul, Luther, How- ard and Wesley did not act only till the terminus of their natural lives, but passed over to others, — to other coun- tries, to other climes, to other ages. They did not seek their reward hero but " in heaven." On tho other hand the mischief and intidolity of Voltaire, Bolingbroke, Hume, and Paine still breathes its baneful and blighting taint upon the opening buds of virtue, blasts the flowers of society, and do- moralises and jeopardises the characiei* of after generations. Now as men cannot be rewarded " according to their work " till the goorison, his ])rison would not bo everlasting, ii'he con- domnod me to death, that death would not l>e eternal, whom I could soothe, with words or hj-ibe with rielies, yet even in those cirenmstanees I should weep; but now I am going bofore the King of Kings, the holy ane- fore (Jod the Word, foriT) him hath the Father committotl all judgment, and he, in order to fultil tho will of his Father .'.hall come as Judge, whom we call Christ. For Minos and lihndainantlius ai-e not the Judges as you (Jreeks suppose, but he whom Goi\.y jmt is thejinhjmtnt, the rejoiner to which will bring a just sentence u])on both parties, by giving justly to tho.se who have done well, an everlasting fruition ; but allotting to the lovers of wiclced Avorks eternal punishment." Justin 3Iart\T, who lived A. D. 150. a few years after Josephus, suj IhJ to foil rei eli| 1»' and INIVEHHAL1.SM UNFOINDED. 6S Hfty.s tlint '* IMuto," tho ronowned (Jroek philonoplicr, " hold tlmt tlio wickod hIiuII sland buforo Mituw mid Uhudimiiiiiiliiis t<> bo punisbcd by ibtMii. Wo bold ibo Humo ovont, l)Ut bo- foro Cbi'iHt as jiid^o ; that tbo}' may bo ]ninisbo«l in tbcir roombodiod souKs, not a Iboiisand years, as IMato Haid in tho church for over two hundred years after Christ." — till tho days of Turtnlliaii (Di.scuf.s page 765.) With this we wish to remark, as Mr. Austin not only admits, but jirgiu-s tliat this " creed " was the doctrine of the ajiostles, [\vo ini})<)r- tant })oints are }'iulded. 1. The resurrection ol'llu' l>'»dy ; "Z. The doctrine of a future general judgmeiii, for the alxive nay.s Christ will come agtiin '-to judge the living and t lie dead.'' This observation of Mr. Austin perfeetly annihilates Ids whole structure of universal salvation, and dolcats his entire tbrces drawn up to negative the tloctrine oi' endless punishment. But there are other forms of this iivimI. Lord King (Primitive Church, page 207) give^ one whieh dates back to the secon- the perverters of truth and the despi.vcrs of his Father tmd (»f hii coming." ^\v. T. H. Thayer in a late work, written in l^'tlli. whieh lie entitles " the Theology of Universalirjui," in v,hieh he makes the most sanguine efforts to show thai, tho two ])ass- ages, one in 2 Peter 2:4, the other Judo v. inipor- the hotly ; the alxivo H' and the nniliiiates efeats i.is 'T endless -'0(1. Lord ieh dates slinu-nt is Ml, Credo ;.i»out to IV ed, and ii.i;' away |»i>er.s oi' -. wliifh .hieJi he i.\o pas.s- •i:iy cita- tiic doc- :is, say.s, or JLiist eo.stiuue r.VlVERSALieM UNFOUNDED. G7 in the celebrated ' Rook of Enoch,' written by some foreign Jew." ]\rark, Mr. Thayer says this book was written about the time of the birth of Christ, and of course the sentiments it contains being the jn-oduction of a "Jew" would fully represent the then prevailing doctrines among the Jews. Mr Thayer then to serve his pui-po.se cites from tl)is book these passages : " Then tlie Most High, the Great and Holy One spake and said to Raphael, 'Bind Azazyel hand and foot ; cast him into darkness, and in thegrmt day ofjudvieut lot him bo cnst into thv fire,.'' To Mi(diael the Lord said, 'Go and an?iounco this crime to Samyanya and to the others who arc with him ; and when all their sons shall be slain, when they shall see the perdition of their beloved, bind them for seventy generations underneath the earth, even t^) the day of judgnuMit." Here Universalists themselves j)rove tliat thedoclrine of a " great day ofjudgment " insome future distant period, ])revailed among the Jews in the days of Christ. o. The .Scriptures speak of the judgment only in the fu- ture ten^e. " Rojoico, O young man, in thy youth, and let thy heaj-l cheer thoo in the days of thy youth ; and walk in the ways of thy heart and in the sight of thine eyes, but know thou tliat for all these things God will hri,ig thee into judg- ment,'^ Ecc. 9:0. "Because lie hath appointed a day in which he will Judge the world in righteousness by that man whom he hatii ordained," Acts 17:3(I-'U. "And fts he reasoned of righteousness, temperance and deliver t3&e godly out of temptation and to reserve the un- just unto the day of judgment to J)e punish-ed," 2 Pet 2 :0, Job taught the identical doctrine here reiterated fifteen con. turies before the tin.e of Peter, "The wicked is reserved to the da> of destruction; they shall be brought forth to the day of wrath," Job 21:30. These pasj ages are ko direct and specific in proving the doctrine of a future general judgment, that no comment is necessary to make them plain. 4.— The scripture most pointedly teaches a judgment in the future wtato. The apostlcH F^jcak ot Christ as the Jndge Dniversalism unfounded. 6d ;h those fartnroSf (I spared force of ion ren' sinned, over to ,' a«sent- tliat he in Jude, is which iion, h4' nnto the u'othe)'.'' must all ■wi'illcn me and Wlien 1 Isa. -15: hc!' text icy de- )f time, tonii'ue seat of liow to the un- et 2:0. L>encen. rvcd to to the direct gtMiei'al n i)lain. ncnt in judge le nf quick ami dead. "I charjjjo thee, thoroforo, before God, and the Lord Jesus Clirist, who shall Judge the qiiiclc and the dead at his appearing and his kingdom ", 2 Tim. 4:1. "Alfd lie eomraandiHl us to [>reach nnto the people and to testify that it 18 he which was ordained of God to be the judge of quick and dead,'" Acts 10:42. "Who sliall give account to him that is ready to judge the quick and the dead ; for for this cause was the gospel preached also to thcin that are dead, that they might bo judged according to men in the flesh, but live ac- cording to God in the spirit ", 1 Pet. 4:5-6. Univorsalists Lave but one loopdiole by which to evade this positive doc- trine of th*^ apostles, namely, by falling back upon the au- thority of Dr. Clarke on the latter ])assage, where the Dr. ex])lain.s the })hrase "quick and dead " to signify the Jews and Gentiles ; but we object to this for the following rea- sons : L The Jews were dead as well as the Gentiles "■ Even when wo ", says Paul, •' were dead in sins,"Eph. 2:5. 2. The text says, " The gospel loas preached (not is preach- ed) to them that are dead." Here the preaching is in the past tense, " was preached, " while tJie death is present, " are dead." This could not be said of the Gentiles, for the gos- pel wa.s only then being preached to them ; and surely those who had already beconie Christians in Rome, Corinth, ColoBse, Thes8alonica and Ephcsus were not then dead (in sin); 3. The object of this preaching was "That they might be judged according to men in the flesh." This could not mean the Gentiles for the gospel w;is not preached " that they might be judged accoitling to men in the flesh", and according to Universalism they were judged before they ever heard the gospel. 4. If the judgment M\as at the de- struction of Jerusalem those (rentiles ^^ who shaU give accotint to Him", escaped the judgment, as none but Jews were in- volved in it. 5. Peter, as Mr. Cobb opines, was writing to converted Jew8 who believed in the judgment of "the quick and dead ", in tho literal sense of that phrase, and no one 70 UNIVERSALISM UNFOUNDED. could imagine that Potor would use such an expression when he onlj' meant the Jews and Gentiles then living, lie was liii^self a Jew, and could certainly have avoided this phra- seology if the Saviour had taught him a doctrine dittbrent from that of his ancestors, unless he meant to deceive. 0. Uni verbalists urge with e(|uul vehemence, that the phrase the " Lord of hoth the dead and the living," Rom. 14:9, can, as the context shoAvs, only he acknowledged in the literal or common sense, 3^et the reference to the dead hero and in this pa,«»sage is precisely the same. 7. In Acts 10:42, this same Pelci- uses the (jukh and dead immediately in conneo- lion with the death of Christ, whore no rule of interpreta- t ion I'ould make it mean the dead in sin. In Peter it ia " ike (juick and the dead", in Ads it is " quick and dead ", the article heing tihsent, and Jioiu'C in the latter instance most refer to the death of the body. 8. j'aul says, " who shall judge the quick and the dead at his < i /) pet t ring." But Christ as \\v have shown will not appear till the end of time, then the quick and the dead will nf)t he judged till tlie end of time. Hence if this means the Jews and (icntiios, as all the doscen- dants of Adam will then he dead, except tlie com })aratively few then living upon the earth, they will nearly all escape the judgment. 9. But granting that Peter meant the Je\ns and Gentiles, Universalists are not entitled to the conclusion that he meant only the living, for in that case many would escape the judgment by deatli, for it was future — "who SHALL give account" — besides it would a])pear that he taught that Christ had no claim upon the dead, And even admitting the point, lie must have considered the entire posterity of Adam, the dead as well as the living, in those two dkisions, and here again we have the doctrine of a judgment after death. But we will let Mr. Cobb, who is current authority among all Universalists, tell us who are n\eant by thcdund, v. G. On this passage he makes the fol- lowing sage remarks ; ''This verse (v. 6.) is closely con- UNIVERSALISM UNPOUNBSD. 11 the Hected with the preceding, and the same people are refcnml to by the dead. Accordingly the subject here in the same as that of the 10th verse of the ju'cceding chapter ", vide in loco. We will read that 19th verse, " By which also he went and preached unto the 8])irits iii prison, which 8f~«metime were disobedient, when once the long sultering of God waited in the days of Noah." Here, as Li. Clarke and all good author- ities opine, the antcdiluviuns are int(uided, for certain it is no others *'wero disobedient in the days of Nouii"; hence Mr. Cobb, wlih all his sagacity, must acknowledge from his own interj)relalion that "the dead " refers to })ast genera- tions. "The gospel was preached to them that are dead," f< " Paul says it was preached to Abraham, Gal. 3;8. The judgment after death is most lucidly taught in the following t<^xts of scripture: "And Jesus said unto them, Verily I say unto you, that ye wliicli have followed me in the regeneration, when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve ti'ibes of Israel", ]\ratt. 19:28. Noone could say this was fultilled in this life. Paul says, " Know ye not that we shall judge angels? how much more things that pertain to this life ", 1 Cor. 6:3. The word judge is cavilled at by Univorsalists, and twisted into ail sha})es to prevent its meaning distinguishing or decision; but in this ])lace no sudi jumble is ])racticable, for the apostle is chastising the Corinthians for going to law with each other, lie says, "There is jiot a wise man among you, no,, not one that shall be able to Judge between his brethren ", v. 5. Here the favorite hobl)y of making judge to signify to rule was the cause of the a])Ostle's complaint, for while he wished them to judge among themselves, it was this Universalist judging or nz/nf^f pro] tensity that kicked up the dust of going to law. Mr. Cobb seen\s to succeed admirably in his work of garbling truth and scri])ture perversion, but seems nonplussed on approaching this passage. " 1 am v/riting a commentary, 72 UNIVERSALISM UNFOUNDfifi. and tlie dodrine this text teaches is one of the most hated, and op])osud to my theoiy ; nevertheless, to preserve my credit, as 1 (iare not ])uss it silwiitly, as I have done in many otiier instances which seemed of less importance, at all hajsards sonietJiiniij must be said " ; and after thiw solihv quy, or somethint>- sin\ihir, he eonchides that Dr. Chirko's inter])retation is \vi-on^, for lie inter]>ivts the word oggehus to mean fallen angels or evil spirits. " The idea is in ray mind," says Mr. C. '• that the apostles were capacitated and privileged to jndgo, /. e. to examfno,. to di>iGv-)rn, to pass de- cision ui)()n (yes to judge, Mr. C, for this is in the tuxt) the claims and the doctrines even of those who presented them- selves as messengers from God ". Com w lor. But, Mr. Cobh, Paul says, "Know ye not that we shall Judge angels " ? Then according to your intei-jiretation tliey could judge as well as Paul ! This is exactly what they thought. One ima- gined he had jis good an idea of right as any person, and well he might if he vva^; to judge angels in this life ; another had an equally great idea of his ca]>acities for judgment, and the result is they go to law. Jhit the text finishes, " how much more things that pertain to thin life." IFere, if there is any sense attached to words, the angels did vot \)eY- tainto this life, as Mr. Cobb would like to make out, yet knows better, but to the next life. '' And del ivoree men of T>Te, SidoiL, and Sodom are all to be in the day of judg- ment They, though long dead, '' shall be*' wiih the peo- j)Iie of Ohorazin, Bethsaida and Capernaum, in th'Ann'cction. And whenever thoy mention a rosnri'cction they are silent in re,:i:ard to u retribution ". (Plain Lruide to Univorsalism, p. lt)4). But we ask whether the jud,i.-ment and the literal resurrection spoken of in this text are not connected and simultaneous I ! Read also John 5:28-9, where UNIVEIISALISM UNFOUNDED. 75 the Saviour Hayn, " The hour is coming in tho which all that arc in the (jravcs shall hear his voice and shall como forth ; they that have done gooil unto the resurrection of life, and they that have done evil \n\'M i\\ii resurrection of ditinnation ". Does not foudeinnation imply or rather in this <^oach u judgment ? " For as luaiiy as luivo sinned without law shall IsopCv'ish without law ; and as many as have sinned in the law shall he Jutlg'cd i>y the; law in the day when God shall j' ige the secrets ol"meii, hy Jesus Christ, according to 'ly gospel ", Rom. 2:12- U). I have quoted the connection, leaving out the parenlhesi;'. Mr. Cobb is very uneasy about this pa- renthesis, i<)r the way the translators have placed it Uni- versal ism [\'d:^ no alternative but to lie down and die, for Paul here teaches that those who sinned under the law, in- cluding oi'coui'so those who fell in the wilderness, shall be judged by tlu; law at some future period-in the day " in which he will Judge the world in righteousness " ; hence Mr. C. says, -'It is better (for the cause of Universalism of course) U) embrace iw the parentliesis all between verses G and 16. Vou can then read the essential doctrine (of Universalism) of the chapter in its entity in these few words, ' Who will render to every man according to his deeds, in the day ^^'^len GckI shall judge the secrets of men by Jesus Christ'". VVhat a shilling and changing would Universalists have made had ti\(^ scriptures but gojie through their luinds on its revclatioJi to the vv'Oidd. What a reformation it would have made with its hue and crv of tigure! allegory! meta- phor! 1 Bui Mr. Cobb need be no more easy now than be- fore, for if we grant his own reading, which is only an im- position on common sense, the same doctrine is still there. Let us read it to accommodate the sagacious gentleman, and then ask, why "will he render to every man according to his deeds, in the day when God shall judge the secrets of men ?" The answer is " For as many as have sinned in tho f; 7G UNIVEUSALISM UNFOUNDED. k. luw shull also he judged by the law " When ? " In t ic day when God bhiill judgo iho secrets of men by Jesun UhriHt. Hero then there is no alternative ; the Jews who hiul been dead a tlii^unand years were yet to be judged. "Jiiit iheheavenband thojeai-th which are now by the same word are ivej)t in Mtore reserved unto Hre against the day ol' judgment, and the perdition of ungodly men ", 2 Pot. 3:7. This text of Hcripture clearly and emphatically pointn out the day of judgment as fsimultaneous with the end of time, and the di.SHoluticm of the earth. The only attempt Univer- .salists have ever boeti able to conjure up to explain away this most [)ositive testimony of th«} judgment, is on the ground n>.-5umed by Cobb that it refers to the destruction of Jorusalcni and the dissolution of the old disj)ensation. Very likely ; •• Jiut the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent '• :♦, t-iie earth also and the works that are therein shall be burned up" V. 10. Yes, the Alosaic dispensation was burned up at the desti-uction of Jerusalem, and its elements molted with fervent heat ! This day of the Lord it happens did not come then as a thief in the night, foi- the Jews were fully apprized of the approach of the Komans, and made preparations for defence. If by the phrase ''the world that then ions'' Peter meant the literal earth, the expression '• Imt the heavens and the eensation had virtually closed, and the Christian dispensation luul uslun-ed in, yet ho makoH the (hiy of jiuli^ment still future, Tiioro in not one instance of the day ofjudgmnit l)ein<^ ap|)lied to a temj)orid calamity, and we see j>lainly the apostle had ref- erence to a period far in the future, for he immediately aditlicable only to the pliysical Universe ; " And thou Lord in tho beginning hast laid the foundations m I It 78 CNIVERSAMSM UNFOVNDEf). of tlio earth, and Iho hoavons uro tlio works of thy hujids ; thoy Hhall j)eri.sli but thou romaiuest; and thoy all shall wux old as a /garment; and as a vesture thou shall fold thiMu uj), and they shall he chanMod ", Iloh. 1:10-12. "And as it isa])j)ointed unto men oneo todio, an defeat (!xhil)its a more signal failui'e. It is one of those strong jiointed scriptures, as (imic lo its doctrine as the needle to the pole. Nothing it will adniitfroni its prem- ises but (he one e(tnelusion — a )u that /o/.s luif/irnfmis, Jiere translated vuh, should have iieiii translated thtst nun. nicaning the .lewisli iiigh priests, who on going into the Holiest of Jlol'es, dieM '///////oyjoM, shoulduot be translated th'se. men, l>o- cause the (ireek article ouglit never, in a single instance in the New Testament, to be rendered by a pronominal adjec- tive. The only place where it is rendered ' those ' is ]leb. 7:27, where '//«;' would be etpially forcible and fully con- formable to tlic original, and lience the American Jiiblo Union, have thrown out " tlumt " and use " the.' The French tran.slntion has also " //jc ". This is the example Mr. Thayer atlduces to justify his translation of the above passage. Nowhere is it translated //jf'sf. In the phrase "but now conimandcth all men evcrpvherc to repent," Acts 17:30, UNIVKU8ALI8M UNFOUNDED. 79 "All '* iH from tho Crroclc article (Toih), hni lioro it hIiouM have been k'l't untniiislntud us in I lull. !l:li7, for " men everywhere ", iH certainly all men without [)Uttin^ that ^enwe on Tols. 2. The hi/^'h priest did not die Hucririeially, for ho ottered nacriiice for hin own nin.s, as well as for the sins of the peo- ple. How could Ihe.se gentlemen say the hi^'h ])riest died HacriHcially, when they do not believe in the vicarious at- onement? Neither was this death fiLjurative, f()r the text reads, "«o Christ was once^otfered ", that is in the same man- ner, llenco if the high priest died figuratively, tho death of Christ was nothing init a figure — he iriade a figurative atonement whirh purchases only u llguralive salvation ! The high pricht entering through the blue veil of the tem- ple into the Holiest of Holios, typified not death, but the very oj)j>osite, as it was a typo of ("hrist entering tlirough the blue .veil of the skies into the lemple not made witli hands, wluM'e he enters upon an '' endless lifo," Heb. 7:16, as ft high priest after the order of Melchesiilek. 8. There was only one High Priest at a time, but the {tlural form is u ^d in the text, " It is ai»pointed unto mm." 4. The h. vitical priesthood had passed away and the ])riesthood of Christ hml taken its place, yet Paul uses not the past l)Ut the ])rcsent tense, "It is appointed." 5. Jf the death here means the typical death of the High Priest, Paul was mistaken wlicn he wrote this text, for al- lowing tho high priest to enter upon Ids office at tho usual age of thirty years, and to live to the age of sixty, and as ho enters into the holy place only once every year, Heb. 9:7. tho apostle should have said " It is appointed unto these men thirti/ thncs to dk ! /" 6. What does " after this the judgment " mean? Wo have been told all along, on the authority of Oa])pe, that " the terra judge signifies to rule ". Is that the meaning hero ? Oh I no. This cap (Cappe) would not fit the high 80 t'NlVEHSALlSM UNFOUNDED. prioMt. Here Univorsalistis have at least five JudgTiu-ntH. They lani,di at the iiiuiibor ot'hells Orthodoxy preaches, but their number has never yet amounted to five ! Tho hii,'h priest when lie carae out " hkssed the pnopie," Lev, !.» : 23. It is contended that blessing here sii^niiies judjmint. Let us try this on the promise to Abraham, whieh is stoutly ar- gued to prove a Universal salvation. " In thy seed shall all the families of the earth bo judged." If a lliiioersfd judg- ment be the blensing, Universal ists are welcome to all the ca])ital they can make of it. 7. If the typical death still bo urged, then Paul could only refer to what died such a death, and hence Tois UKthmpois, means the animals which were slain outside the camp for they typiticd the death of Christ outside Jerusalem. Paul then should have written "It is appointed unto the lambs and bullocks once to die, and after this be roasted." 9. If any change should be made in the translation the text should read, '' It is a})pointed unto (dl men once to die ", an this vory word Tois as wo have just observed, is rendered 'all ' by the translators in Acts 17:30, "The times of this ignorance Clod winked at, but now commands all (TVn'.s-) men everywhere to repent." To the orthodox exegisift of this passage Mr. Thayer brings foi'ward these formidal*le objections: 1. If the text means *^ all men once to die," then all died as a sacritice for sin, for the text reads, " A.s it is appointed — so Christ was once olfered." lie observes, " The comparison hero is generally overlooked, and yet the little words ' as ' and ' so ' are the key of the passage. Sure- ly all men are not appointed to die as Christ died, <( sacri/ie.« for sin, to put away sin." 2. He then claims the passage at* proof of universal salvation, " The high priest," ho says, " made atonement for all the congregation, for all their sins ; and he actually and legally justified all for whom ho died. Now Christ died for all mankind, and if all mankind are not ji) stifled or delivered from all their sins, then he is not only we Th VINITEHSALISM UNFOUNDED. 81 \mi mprrtot but alsoliitcly inferior to tlio Law i)ric,sts ", pa.uo 271, r. Th. lIcM'e is another evidence of the desjjerate assiunjttions Universalists make to satisfy their (Udiuled followers, and wo. (loid)t not that thousands have i-ead these wovds of 3ir. Thayer, and relyini,^ uj)on his honesty, secretly triumphed in the a^snnince that these ohjeetions are wei^-hty :uid in- surmountable. However, ujton this werennu-k, 1. To di-aw Mv, Thayer's objeetion the passage slioidd i-cad, Ah it isap- ])ointed nnto Chj'ist once to ilie, so men wej*e onc<3 olVered, ». c, u\h C^'hrist died a sacrifice for sin, so all men die (a sac- rifice f<»v sin). ]3ut as it reji/ls from the jwn of the ai)oslle, it is capable of no such sojjhistry as Mr. Thayer labours to put u^on it. 2. As Paul did not mean the High Priest here, the second remark can have no Mciiiht, hot we merely add that every man was obliged to j)erform certain duties in order to have hio s.ins expiated once a year l)y tlic High Priest. See Kxod. HO: 12-15, Lev. 17:4. The very next pas- 8agc aft <'!• the (r.u' under exaniination is ]iroof that our in- dividual salvation is conditional, " So Christ was (mce ottered to bear the sins of many •, and u:\to them that LOOK for him (not to those who exercise no interest) shall he appear the second tinn? without sin ((ir. a . ojf'i'iiig) unto salvation." Ueb. 1);28. But their own exposition still retains the future judgment, for as the high priest, after his otVeringcame out of the Ho- Jy place and Judged the people ; s) (Udivt'rtnl iij) (ho dead whicli were in theni, and Ihey were Jiidi^ed, cvvvy man, ac(^oniiiig to their works; aixl di-ath and hell (hades) were east into (he hike of tire; this is (lie second deatir". Rov. 2():l2-l'4. lTnivei>aI;.(s, w iieii (hi-, text is (quoted, [)re(cnd to do notliin^' l)ii( h;!!ii!," tiieirlip. Xo attenipt lias been mndo hitli- cr(o lo riM()i»(,-iIc ihis with th^dr tjioory of scripture docti'ine. They try, ho\ve\('r, to eviidc its force hy resorting to the dyingcry of ligure ! tigiiic ! (igui-(^! ; but in tho next l)reath will argue th.it it must reft^r exclusively to this world, bo- • •auso it s))caks of /A/y (unf uiykt Ves, the whole of liovohv tions is tigurativo, yet (hey sto]) all on a sudden and, think- ing to nuike capital, tak«' '• day and nigiit " to l>e lit^jral. Wlio can account tor tins dodgery of which Univ«r.salisttfi are so guilty ? l)Ut the gentlemen themstdvetj make day aiuf night refer to the immor;al state, (ieorgo Rogei'H, on j)age lot), (juote.s Rw. 7:!>, and ajiplies it to the resurrection do. "And aftei- this 1 beheld and lo a gre^it multitude V iii(di no num could nundier, of all nations and kindreds and peoi)Ies and tongues, stood before the throne and before the the Lamb, clothrd irith irhifr rohcs, and palms iii their hands." Friend (leorge quotes this to prove that all men will l)C saved, for they will wear " white robes ". We admit it ni- ters to the post resurrection state, but it does not include all riations, kindreds, ))eople and torgues, but a great multi- tude OF all luitions, kindreds, people and tongues. But what else does John s,-vof the uhiterobes f "And one of the elders answered, saying unto me, what are these whieh fire array- ed in widte robes, and whence come thoy ? And I said, sir, thou i:it of gi-eat tribulation, and have washed their »'<^- '■ ■' '•■ ''o ihnn white in tho blo(xl of the Lamb; ■s ■J rNrrERsAi.isjf tJNPorNDEi). 83 tlufroforc, are they hefoiT the throuo of (led and servo him DAY AND NKJiiT in his toinplo, (Ihid. 15-17). j."1 • n Univor sali^ts JU'c Inmiid to ay Vu'h v(n'.salists is of all duy-inas llio m(»sl va^-iio, conllictiii^ arid obscure. On a close cxainiiiaticiii it will lie nutiid lo liavo :is inariv siiles to it as a iiiultijylyin/i; ^'las^. and wlu-is in :* ili-icussionary ii<^lit, chani;vs its colors as often as the chu/iio- le til. John Murray, the founder and father of the isai, laiiu'ht that thv-rc was no [ iini>hin'^7i1 for sin, eitheriii time or in eternity. Mr Winchest* - mi ^fr. rhaiiiuy, on the contraiy, ])ron»ul,i;'ated tltedoetri .natsin would certainly he punislu'd in this life and the next, and that none could i^i'asp its duration, lloshea Ballon, who recast tlu' whole S3>tein of UniverHalisTn as taught hy Murray and his coad- jutors, diirorcd I'rom both, and ostahlished the theory Avhieli everywhere prevails, that punishment is coiifitieil to this life, and never b}' any means extends into eternity. Mr. Abel C. Thomas, in his discussion with Dr.;»^E. S. Kly, con- liMided on this ground, that "(he Bible furnishes no evidence of a \i.'i.ishment beyond the present life ", p. 25, and lliat the righteous and tie wiclced shall be recompeiiscd t» the '.I'r.h To -upport tnis doctrine they take the following po- o(/ of those on whom they are inflicted "> and must therefore he limited. I will take up these heads separately and give the pi^oof Universalists adduce, and show that the foui* positions iUH) unscriptural and false: 1. Sin is the result of our animal nature, and does not att'ect the soul, and must perish with tho body. 1 h'.ive quoted elsewhere from tluB leading oracles of Universalism, who take this ground. Mr. Ballou says, " Natural evil is the necessary result of the physical organization and eoMstitu- tion of animal nature ". On the Atonement, p. 31, Mr. Austin 8a3's, '' Sin proceeds from the animal or bodily por- tion of our nature, as it exists in this life, and not from the jnind, spirit or soul,'* So A. C. Thomas, George llogers, Pingree, Kidwell and othera. They quote these wo pass- ugtM, " wretched man that I am ! who shall deliver me fn)m the body of this death ?" Kom. 7:24. ''lie that is dead is freed from sin," Rom. 6:7. The former, it is saiil, teaches that the fleshy body or animal nature is ^* tbo bod} of sin ", or " law 01 Hiiu vwhif t is ic jAy me«jibers"", cL J:23, and the h»tt<>r teaches that death fiwes savMi fi'om sin. Here we find ojie of those pointed co«tr.adifCtionB in Ujiivcrsalism. At one moment tlvey teJl uw that daath is tike putting oft' the garmcat of sin, M another that all men die in their sins. At one time thc}' argn.^, as above, that men must bo sinners m long as tliey are in the body; at atiother that Christ is tiio Saviour of the worhl, and of course saves all men from bin before tliey die, and yet whcTi the idea is pared d(r\vn he never saves from anything. The tirst passage, ''who shall deliver me from the body of this death", has reference to thoir prcvailinfr custom of chaining crinjinal.-i to a dead 86 UNIVERSALISM UNFOUNDED. luxly, when Ihoy wore sutlocated by its putroftiction. The apostle here does not mean to run a ])arallel between the criminal botly and his body, but the body of sin existint; in hir' members, for many thinjL^s could deliver him from his fleshy body. But ho says, " Ye are not in the flesh but in the spirit, if so be that the spirit of Uod dwell in you ", Kom. 8:l>. Then he was not in the flesh in tho sense in which he is speaking, and was therefore already ^uMiveivd." Can we not be freed from tho Ixxly of sin before wo die ? "In whom .'ilso yo are circumcised with tho circumcision made without hands, in putting off the hodj/ of the sim of the Jiesh ", *_\)\. 2:1 [. Ono thing is certain, if .aan must sin as long as he lives, and Christ saves from sin, then ho can only save by removing the soul from the bcxly. It then follows that Banai)arte saved moie than Paul, and Robertspierro more than Peter. Is it not a pity the a])ostles did not understand this very easy and modern way of taking men to heaven ? How many thousands of poor r:,()uls, tormented and afliicted Aviththe bligl.tod fortunes of this life, were evorj'Where in contact wii'i the apostles, and yet they never made tho tii'st Htroko lo seu'l them otf to Paradise. Th<.i iin|)ovi. (i' the passage, '' lie that is dead is freed Iron ^ siu ", !uis bee'i nii i-h dis|)uted among commentators. Uni- versalists to aLia?) declare the im])ossibility of altacdiingto it any othei meaning than the death of tho Ixxly, yet as' briskly coiUe.'. the phrase, - that tho body of sin might be destroyed" — immediately after, "Now if we be dead with Christ"; meaning a death to sin. " For in that he died he e physical, 1. It would make nonsense of Paul's words, The dead imin is fri'*'dfmm sin. Sin is the transgression of the law, and the law is not given to dead men. 2. If this death he temporal Paul dilfei'ed widely from his Universal ist brethren at the present day, for who of their ministry when warning oftho danger of sin, seldom as it may bo, and beseeching the wicked to reform, would say, even though he believed it, " Nevertheless, he that is dead is freed from sin", as much as to say. " You had bettor repent and turn from your sins now, for when you eomo to die you will be saved from them anyway." What ! Do Universalists preach salvation from sin ? Yes, jind turn upon their heel the next minute and declare that it is only the deail man that is freed from sin. *' He that is dead is freed from sin." 3. By making this death temporal the apostle established, in general truth, in his as.>5crtion, lor the negative is as true as the atlirmative, {. e. ho could have said, " IIo that is not dead is free from sin." Paul Avas alive, I suppose, when he wrote this, yet he says, •■ How shall wc, who are dead to sin. live any longer therein "? v. 2. '• Being then nutdc free from sin ve became the sor\'ants of righteousness ", v. 18. Hero wo may be free from sin without i)assing through the change of physical death. Now let us consider the absur os.sihjo. Mo (.no can tell the steps an unconunilted gentleman of that (dass will lake, for they ( hooso their |u;round to suit the omer^'oney of the time ijcin;^, no njatter liow inu< h oj)]»'.>sed to their common jtrin- ciph's. Rev. J»»jin H. Power tells us that in his tirst (Jis- eussion with !>. i{. Hiddleeom, a dislini;-ni.-.hed Universali.Nt preacdier, that that ijjentloman "after ovadini^ the j)oint for a time, whcui uru;e(i to it, he look hi> j>.>siiion and denied entire!}' the ali.M>luto divinity of Josiis (.'hrist, and also pos- itively denied that he was a!i ohjeet of i'idii;'ious v.'or.-^iiijt. Ti»c same ij;entleman ", says Mr. i'ower, • ahout u year snli- se<[Uont.ly. when ci.reumstances Ki'ou^ht n> t(j^"ether a^ain in tl»e pnhlic discussion of Universalism, romeml»erinjr douhlless the ditlieultius at'teiidiLi^ his f(.>j'mt;r jiositiow, texdc the opposite i;'round on the divinity, and atUriried the inli- nite nature, perfections and divinity of Christ. And when reminded thai ho litul either chan;j;od liis ])osition to avoid dilticulties, or had really chani;ed ids sentiments on the sub- ject, ho cbose to pass it without reply or exjdanation ", }». 2'J. But let this "opposite ground" bo taken and Balaam still sees tlie tlaming sword in this unanswerable dilliculty, for if Christ was an infinite being lie made an infinite atone- ment, and sin must therefore be infinite ; and if sin is in- tinite it demands an infinite pnnishment. Universalists ridicule no conclusion nujre than this, and yet it is the le- gitimate and logical deduction of their own premises, for as they make Clod the author of sin, yin must bo infinite. IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 11.25 150 *^~ Iffii^B 1^ 1^ 12.2 ■Uuu. 1^ IIIIIM 1.8 U IIIIII.6 V] <^ /} V v: M Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14r)0 (716) 872-4503 \ iV •^ \\ ^9) V c^ »> '-^f^J*. O^ 1^ r 92 UNITEHSALISM UNFOUNDED. Geoi'i^-c Ivogcrs sa^'.s, « Life is eternal, having its well-spring in tlic eternal God." Then, friend George, " sin is eternal, having its weh-spring in the eternal God." But sin should not be measured by the dignity of the otfendt^', but by the dignity of tlie oifcnded. The meanest slave is as guilty when he violates the principles of law, as the greatest lord or duke in the realm. The same view is true of the Divine law. ''lie th/it'despised Moses' law died without mercy, under two or three witnesses ; of how jnuch sorer punish- ment suppose ye shall he be thought worthy who hath trod- den under foot the Son of God ", Ileb. 10:28-29. ''This man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house," Ileb. 3:3. Death ii-ifhout mercy was the extreme of finite punishment, and as he who despises Christ sutfers **a much sorer punishment" than the extreme of finite pun- ishment, that jnmishment must be infinite. Sin is the vio- lation of ar. infinite law, and is committed again-it an infinite God, which ]>rought into requisition hisinfinite wisdom and power to check it ; and as certain as Gwl is otl'ended with sin so certain is it an infinite?, offence. And even if we admit that sin should be measured by the offender and the offend- ed, it will make out the case no better for Universalism un- less it can be shown that the aoeountable or spiritual part of man is Unite. Job says '' Is not thy wickctlness great and thine iin'tjuities iiifnitef^ eh. 22:5. '^Abstain from fleshy lusts that war against the soul ", 1 Pet. 2:11, and "let us cleanse ourselves from all filthiness of the flesh and spirit" 2 Cor. 7:1. From all this the conclusion is irresistible that the soul is the fountain of sin that is affected l)y the com- mission of evil in this life, and that punishment extends and is executed in the future state. 2. That punishment follows as an unavoiihiUe consequence tclicn Ave sin ; and that as we can sin only in this life, it is only here we can be punished. Austin, in his discussion oll-8pring 8 eternal, -in should Lit by the its guilty atcst lord lie Divine lit mercy, 3r pimisli- hathtrod- This man inasmuch r than the xtreme of sutt'ers **a iiite pun- is the vio- an intinitc isdoni and nded with 'we admit lie otf'cnd- salism un- itual part less great rom fleshy d "let us nd spirit" stible that ' the com- t extends nsequence life, it is discussion \jNrVERSALISM UNFOUNDED. 93 witli Holmes, to suppoi't this position, adduced the follow- ing pas sages, " Who iviU render to every man according to his deeds.. To them who by patient continuance in well doing, seek for glory and honor and immortality, eternal life. But unto them that are contentious and do not obey the truth, but obey unrighteousness, indignation and wratli, tribulation and anguiyh upon every sonl of man that doeth evil, of the Jew tirst and also of the Gentile -'^ -^ * Foj' there is no rcsjiect of persons with God ", Rom. 2:11. "lie that dofth wrong shall receive for the wrong which ho hath done ; and there is no respect of person^," Ool. 3 : 5. " The soul that sinneth, it shall die", Ezck. ;S:1. The rightcousiiess of the righteous sJudl he upon him, and the wickedness of the wicked shall be upon him ", Ezek. 18:20 "Though hand join in hand, the wicked sliall not go iin]")un- ishcd", Prov, 11:21. "The Lord God merciful and graci- ous, long-sutlering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgres- sion and sin, and that will ly no meuiiH char the gidltjj ", Exod. 34:6,7. It is contended that these passages are unconditional as expressed by the word "shall", but this is only Univer- .salists iiuc dixit, as we Avill presently show. We will now present several reasons, amounting to the most positive evi- dence, that punishment does not follow transgression as an unavoidal)le consequence, and that men may be saved from just and deserved i)unishment. 1.. Christ is a Saviour, " Ilis name shall bo called Jesus, for he shall save his people from their sins". Matt. 1:21.- The word " their " can only bo understood as referring to 2^ast sins, and hence must mean salvation from punishment. Paul makes this still more plain, "Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of . sins that are past through the forbearance of God," Eom. 3:25. Universal] sts 1»4 UN [ VKR8AL ISA! IN !•'() VS I ; ED . •Hlony llie (loot I'i no of vienrious atoiioinont ", Init in thi.s llioy deny (lie i)laincst()fall Inlilicu! doclriiR's, '-('luMst luith i'LMkH'im'(l lis iVoin ilie curse oi' rlio law, Ik •!!)<.>■ made a curse fur us '", (lal. o:15. ll'cro the (Jreok woi-d L-uf'n-t rendered 'cirrKc.'' means Ihe mdlcdiction. piniisJinn nf, or pcunlfi/ the law inflicts u[)on the offender. St. Paul illus1r:ites this point, " Scarcely for a righteous man will o)ie die, yet, pcradven- ture, for u ^-ood man .some would even dai'o to die ; hut God coininendeth his love toward us in that while we were vet sinners ( 'hrist ruiscd for our ini(|uities ; the chastisement of our peace was uj-.on him, and with his strijies we are heal- ed -'' "'^ -^' the Li)i\l hath lain on liini the iniquity of us all," Isa. 5r):5.G. Here tlie (li'cek prepositions (iufi and »y)f'r trans- lated \)yjni\ signiiVingyr^r thchcncjit or in the rooni, and stead of others. The disi inguished theologian, .Dr. Kna])p, sa3'8 ''Wheii L.is ])]u'ascology is used in the Xew Testament with rt'fei-ence 1u Christ, it alwaye moans that he died in the sfnnl or in the phi cc of men to deliver them." We arc not, however, authori/.ed to helievo tliat he sun'ei'cd the whole jiunishinent due to sin, hut oidy sufficient to hring us with- in the reach of (uxTs mci'cy, " that he might he just and the justitier of him which h'clievefli in Jesus," Kom. 3:26'. Christ then must deliver f. om just and deserved punish- ment, lor in no other sense can he save from dns that are pdst. As rnivei'salists pointedly deny that Chi'ist died "in the stead " or ''room of the sinner," for flie sake of the reader we will argue the point further. It is contended that the ju'eposition iqxr simply signifies "/or the hcncjit " or " in JxhiiJf o/" but the following passages show how it is used, '' We pray you in Christ's stead (npvf) oe ye reconciled lo mm UNIVERSALISM UNFOUNDED. !»5 111 III thirf :*lu-ist luith nlo a curse r rendered Iti/ the law this point, , Y>ertidven- e ; but Ciod ^vore vet \o die for u in order to at lie mi^ht transgress- tisementof e are Ideal- s' oi'us all," 1 uper trans- it and stead Cn:i])p, Ka3's anient witli died in the '0 arc not, the whole Ing us with- l)e just and ' Eom. 3:26. red punish- ins that art died "in the f the reader led that the at " or " in w it is used, econciled lo God", 2 Cor. 5:20. " Whoni I would have retained Avith me that in thy stead (jiper) lie might have ministered unto me' Phil. 18. Here all must acknowledge that vper means " la theplacp'^ or '' in the stead of", so the following, ''Hi} was made sin (a sin olfering) for (uj.er) us " 2 Cor. 5:21. Verso 14 reads, '• ij' one died for (y/jjt'y) all, then were all dead."' " It is exjiedient for us that one man should die for (npcr) the people," John 11:50. "Christ hath once suffered the just for (iqicr) the unjust, that he might bring us to God ", 1 Pet. 3:18. On Horn. 5:8, the celebrated Tholuck remarks, "AVhile among men there is none who will thus die for the innocent, and not many who Avill tlie for a hene/actor, the Ho- ly One submits to death for sinners, for those who had of- fended against God himself. It was a noble demonstration of God's love, that while men were all involved in a situa- tion of revolt from him, he suffered Christ to appear among them, who, in oider.to break the ])Ower of evil, took upon him the consequences of sin, even death and all its pains." Upon the same, Dr. Knapp observes, ''This cannot mean tliat by his death Christ gave men an example of firmness or sought to reforn^them. For in verse 7tli we read, There are but few instances among men (like that of Damon and Pythias) of one dying for an innocent friend ; and, indeed, the examples are rare of one dying (as Peter Avas willing to do (^ujjcr krisf(w) for Christ, John 13:37), or even for a benefactor (jigathos). But there is no example of one dying for rebels and criminals to rescue them from the death which they deserved; and yet so did Christ die for us.' " Dr. Ad- am Clarke says under v. (), that Christ dying '* for the un- godly " means he died instead of the ungodly. In this way the preposition nj)ev, is used by the best Greek writers. On Matt. 8:17, Clarke remarks upon the phras3 ^^hivwlffook our injirmities", thus, " The Eabbins understood this place to speak of the sufferings of the Messiah for the sins of Is- rael : and sav that all the diseases, all tho