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sentiment does not depend upon the number of times it may be repeated; but upon the fact, that it is somewhere or in some way fully expressed or necessarily implied in the Scriptures.If we then can find one passage in all the Bible, which teaches. the doctrine of future rewards and punishments, Universalism is a delusion.

2. In order to appreciate the Scriptural testimony on the subject of a judgment to come, we should carefully inquire into, and duly consider the circumstances, under which Christ and his Apostles uttered their sentiments. On the subject of future retribution, what were the sentiments of their bearers? If Universalism is true, then Christ and his Apostles were Universalists. They of course preached Universalism fully, freely and clearly; and, if honest, they must have made their hearers understand them upon this important point. Did their hearers so understand them? Did the Jews, Greeks, Romans, deny the doctrine of future retribution, and thus render it unnecessary for Christ to give them instruction on this point? No.This you will not pretend. The whole Jewish nation, with the exception of the small sect of Sadducees, as we learn from Josephus, fully believed in the doctrine of the future and eternal punishment of the wicked. This you will not pretend to deny. Not a single person of the whole nation, from aught that appears from their history, was ever known from the days of Abraham to Christ, to believe that all men would be saved. Now according to your system, Christ came into the world to preach Universalism; the people were all radically, fundamentally wrong on this subject. He was bound to set them right. To this he must have done as Universalist preachers now do, viz: exposed the delusions of the people on this point so fully and frequently, as to preclude the possibility of any honest mind's being deceived. Did our Savior do this? When, where, on what occasion did Jesus attack the prevailing sentiment of the nation on the subject of a judgment to come, and preach Universalis so plainly as to be understood by his hearers? Had Christ taught the doctrine of no future punishment, it must, from the nature of the case, have produced a great excitement, and his enemies would have accused him on this point, as they did on other subjects, of teaching a dangerous error. Did they do this? Did his most malicious enemies ever accuse him of denying the doctrine of future accountability, or of inculcating Universalism in any form or manner? No, never. Why not? Because so far from teaching this doctrine, Christ employed language adapted to impress upon the minds

of his hearers still deeper the conviction that God would bring their works and every secret thing into judgment. He spoke to them of "the unquenchable fire;" the "undying worm ;" the "damnation of hell;" the "day of judgment," and "everlasting punishment,"-expressions used by the Jewish Rabbins in reference to future punishment; and he left these and all similar expressions to fall upon the ears, and sink down into the hearts of bis hearers, without any reservations or qualifications. Let a Universalist preacher of our day, do this, and he would immediately be understood to have departed from "the faith of the order."

What is true of Christ in his labors among the Jews, is also true with regard to the Apostles in their labors among the Greeks and Romans. Whatever errors or superstitions may have been cherished among them, on almost every question of theology, yet in relation to the question of the reality of future rewards and punishments, in some form, there was no dispute among any of the heathen nations of antiquity, except among a few of their atheistical philosophers. With this exception, upon the question of the reality of future rewards and punishments, there was but one opinion. All believed in a judgment to come. Well, now, if Paul and Peter, were Universalist preachers, we shall find them, like the Universalist ministers of our day, zealously assailing the commonly received doctrine of future punishment, and using their utmost endeavors to persuade their hearers that they will all inevitably be saved, whatever their characters may have been in this world. But let me ask, when? where? on what occasion did these men denounce the doctrine of future accountability, as an "old heathen notion?" When, where, did their friends or foes, understand them to preach, that there would be no moral or spiritual distinctions in the world to come? Did their enemies ever accuse them of advancing such a sentiment? No-never. On the contrary, we shall find in the course of this investigation, that they used language directly adapted to confirm in their opinion, that they would enjoy or suffer in eternity, the reward of their doings.

Let these considerations be borne in mind, while I now invite your attention, to what may be called the scriptural argument. I believe in the doctrine of a jndgment to come, because a great many texts promise the righteous future rewards. As these promises are to the righteous only, they are of course conditional promises. Listen to the following promise: "Blessed are ye when men shall revile you, and persecute you, and

shall say all manner of evil against you falsely, for my name's sake; rejoice and be exceeding glad, for great is your reward in heaven." Matt. 5: 11, 12.

Here is the language of the faithful and true Witness. He addressed this sweet promise to his disciples. They were to suffer much from the persecutions of wicked men in this world. Christ sought to strengthen and comfort then, by pointing them, not to the retributive providence of each fleeting daynot to the far-famed destruction of Jerusalem for their reward; but to heaven. "Great is your reward," not in this world, where you are reviled and persecuted-not at Jerusalem, when the Roman soldiery shall butcher your kindred and desolate your possessions-but IN HEAVEN. Will you fly in the face of the Lion of the tribe of Judah, and say that the righteous will not be rewarded in heaven for their labors and sufferings in the cause of Christ? Do it if you dare. If you give the direct lie to Jesus, you do it at your own peril. Perhaps you are ready to say, that this passage is capable of some explanation consistent with your views. I have read many Universalist books, and heard many Universalist sermons, but I have never known them to attempt to explain this passage. It is formidable. It is mighty. It may be explained away, but depend upon it, it will not stay explained. In spite of argument, specious objections, and Universalist prejudices, it will forever teach that great is the reward of the righteous in heaven. Perhaps you think heaven is in this world. Your system requires this, in order to get along with several passages in the New Testament. Universalism, if consistent with itself, knows neither heaven nor a hell in the world to come. To admit either, is a concession fatal to the "blessed doctrine." One can be explained away as well as the other. The Bible reveals no more clearly a heaven for the righteous, than it does a hell for the wicked. Knowing that rewards for the righteous in the world to come, imply punishments for the wicked, negative or positive, Universalists are in the habit of sneering at the thought, and ridiculing the idea of rewards in heaven for our poor, imperfect services in the cause of God. They tell us, that we cannot benefit or injure God by any of our works ;that He is unaffected by any thing we can do that eternal life is not a reward but a gift-a free, unmerited gift, etc.The premises here are correct, but the conclusion is illegiti God is infinitely above us, and his throne stands unaffected by our obedience or rebellion. But this High, Holy, Immutable God, condescends to men of low estate-dwells in

mate.

the broken and contrite heart, and rewards holy submission to his will with his peculiar favor. The reward is not a REWARD OF MERIT, but a REWARD OF GRACE, or favor. It is so in this world. No benefit received in this world, by virtue of our obedience, is merited. Every blessing is a gift-and if a reward, a reward of grace. Think of these things till you hear from me again. Yours, as ever.

LETTER XV.

My Dear Sir.

You will admit that every argument favoring the idea, that the righteous will be rewarded in the world to come, implies punishment for the wicked. There are many passages in the Bible, which to my mind, as clearly promise rewards of grace to the righteous, as language can express the idea; some of these passages your preachers and authors have attempted to explain away, but have utterly failed. Let us look at some of these important texts. Read for instance, 2 Cor. 4: 17, 18. "For our light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are unseen; for the things which are seen are temporal; but the things which are not seen are eternal.

Here the allictions of the righteous, such as they sometimes experience in this world, are said to be but for a moment, and work for them, not temporal, transient rewards, but an eternal weight of glory. Human language can express no more. Do you say these rewards are experienced in time-that they are temporal? Here you contradict the Apostle. He says they look [for their reward] not to things seen which are temporal, but at things which are not now seen, but " are eternal.". What can Universalism do with this passage? If you explain it away, it will not, it cannot stay explained. While the Bible lives, it will be to all the afflicted followers of the Lamb, a solace and comfort, a pledge that righteous sufferings in this world shall be rewarded with "an eternal weight of glory."

There are many passages of similar import. Real Rom. 8: 17, 18. "If children, then heirs; heirs of God and joint heirs. with Christ; if so be that we suffer with him, that we may be

also glorified together, for I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us." Here those who suffer with Christ, that is, in his cause, have a promise that they shall be glorified with their Saviour. This implies a radical distinction in the future condition of those who suffer with and for Christ, and those who madly inflict these sufferings. The sufferings of the righteous here, when persecuted by the enemies of God, though in themselves painful and severe, the Apostle regards as momentary, temporal and too light to be compared with the glory which shall be revealed in them. The same sentiment is clearly taught in yet another form, in 2 Tim. 2: 11, 12."It is a faithful saying; for if we be dead with him, we shall also live with him; if we suffer, we shall also reign with him; if we deny him, he will also deny us."

Here it is manifest, that the apostle gives us a conditional promise. Our future reign with the Lord is promised upon the condition that " we be dead with him,"—"that we suffer" with him. Not to be dead to sin with Christ is to deny him, and in such a case he threatens he will deny us.

Again, I cannot adopt your system, because I find in the Bible a class of texts, which speak of the blessings of the heavenly world, as a reward of grace for deeds of piety and benevolence. I will give a specimen. Take the case of the young man who came to Christ with this inquiry, "Good master, what good thing shall I do that I may have eternal life?" Now if Christ had been a Universalist preacher, what a convenient opportunity he had here to teach that doctrine? He would naturally have said to the young man, "You labor under a great mistake in supposing that you can do any thing to secure or endanger your eternal life. The blessing of eternal life, is the gift of God, and will be bestowed upon all men, without regard to previous character." This is the way a modern Universalist would have answered his inquiry. But how did our blessed Lord answer him? After testing his self-righteousness a little, in order to bring out this feature of his character, he said:" If thou wilt be perfect, go sell that thou hast and give to the poor; and thou shalt have treasure in heaven, and come and follow me." Matt. 19: 21.

Here the Saviour required that the young man should give up his supreme selfishness, consecrate himself and his possessions to the cause of Christ, in order to secure a treasure in heaven. Universalist preachers never teach on this wise.Again, we hear our Lord on certain occasion, when at the

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