the dead. There shall be, says St. Paul, a resurrection of the dead, both of the just and unjust. But after the resurrection to a state of eternal existence, our souls and bodies having been reunited, we shall all be rewarded or punished according to our characters and our works. Many of them, says Daniel or rather, according to the original, the multitudes of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And our blessed Saviour declares, that the time is coming, in which all who are in the graves shall hear the voice of the Son of man, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.u

From all this it is manifest that Daniel in the Old Testament teaches the doctrine of future punishment; since everlasting shame and contempt, as contrasted with everlasting life, can mean nothing less. It is manifest too, that though Christ tasted death for every man, and all are made alive again at the resurrection by him, still this only is for the purpose of rewarding or punishing every one according to his works, and bestowing upon them salvation or damnation accordingly as they have done good or evil.

In the same manner we understand the Scriptures, when they say that Christ taketh away the sins of the world, and that he is the propitiation for the sins of the whole world. He has delivered the whole human race from their state of wrath by nature he has redeemed them from that curse which subjected them to eternal death he has removed all those original disqualifications which made their salvation impossible he has placed them under a new and gracious covenant, better suited to their fallen nature-he has restored to them the immortality they had forfeited-and furnished them with those influences of the Spirit which are sufficient to sanctify every sinner-with that atoning blood which cleanseth from all sin and in fine, with all the means of grace and salvation. But after all this, final salvation is an inheritance we may forfeit. If we live and die in sin, God will disinherit us. All who do not by personal, wilful sin, that is unrepented of, forfeit the immortal life and happiness purchased for them by the mediation and atoning blood of Christ -all such shall be saved with an everlasting salvation in heaven. And this, as our Church teaches, is the case with all idiots, all who die in infancy and early childhood, and with all moral agents, who, though they sin, do nevertheless repent, and are found in a state of holiness at death. But to all who are moral agents-all except infants and idiots, final salvation is offered upon certain conditions: and if, while God works within us to enable us to will and to do according to his plea sure, we do not give all diligence to work out our salvation by a life of holy obedience, our awful portion and inheritance must be all that endless future punishment which is set forth in Scripture under the appalling expressions of the second death-the worm that dieth not-the fire that is not quenched -everlasting destruction and everlasting burnings!

Universalism pretends to bring many other passages as direct witnesses in its favour; but they all admit of two differ*ent interpretations. The above principle and remarks, therefore, are a sufficient answer to them all. According to the ordinary rules of construction, the Universalist interpretation is necessarily wrong, and the orthodox interpretation is the only one that can be true.

We have thus then again proved, by a separate chain of reasoning, that a future state of endless rewards and punishments was made known from the very beginning of the world; and that the doctrine of the Universalist is therefore at variance with the language and the meaning of Scripture, from Genesis to Revelations. For throughout God's word, eternal life and happiness are promised conditionally to all moral agents. We have, however, said enough upon this first head; and we proceed therefore to our second proof from Scripture. 2dly. That those who do not comply with the conditions upon which salvation is offered in the Gospel, cannot be admitted to eternal life and happiness, is manifest from various passages, which declare that the wicked shall not enter heaven. But heaven is the only place of happiness after death. If not admitted to heaven, they cannot possibly be saved, but are necessarily punished with everlasting destruction. The following passages will prove this assertion :Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Not every one, that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he which doeth the will of my Father which is in heaven. Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.x Know ye not, that the unrighteous shall not enter into the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor theives, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. The works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the kingdom of God. No whoremonger, nor unclean person, nor covetous man who is an idolater, hath any inheritance in the kingdom of God and of Christ.

I know of no sophistry that can elude the force of the above passages. Let it not be said, that the kingdom of God sometimes signifies the visible Church on earth. It cannot have that meaning in the above passages, because in that sense, they would not be true. All the above mentioned sinners are found in the visible Church on earth. There the tares and the wheat grow together. If then they are shut out from the kingdom of heaven, it must be in another world. Let it not be said, the kingdom of God means true religion in the heart;

Matt. v. 20; vii. 21; Mark x. 15.

Mark x. 23, 24, 25; 1 Cor. vi. 9, 10; Gal. v. 19, 20, 21; Eph. v. 3.

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and that the foregoing passages only mean that the wicked cannot enjoy true religion. This cannot be its meaning, because it reduces these passages to the level of pompous trifles. They assert, what nobody ever doubted, and what need not have been asserted at all, because common sense and experience teach this to every body. This cannot be its meaning, for it is inconsistent with good sense. Was the declaration the wicked shall not see, that is, experience or enjoy the kingdom of God, this interpretation might be more plausible. But the word, in numerous passages is, enter; and it is next to nonsense to say, the wicked shall not enter into the religion of their own hearts. But lastly, this cannot be the meaning of the phrase kingdom of heaven; because the primitive Christians certainly best understood the meaning of this phrase; and they uniformly interpreted the above passages, in the same sense we have interpreted them. It was impossible for them to be mistaken on so important a point, as we have already proved; and therefore it is impossible that the above gloss of the Universalist should be true. On the contrary, these passages prove the Universalist doctrine to be unscriptural and false.

3dly. We prove the Universalist doctrine false and impossible, from the following argument: -Scarcely any doctrine, besides the Being of God, has been so universally received by all mankind, in all ages of the world, as the doctrine of a future judgment. Nor was this doctrine merely a theme for lawgivers and philosophers, poets and divines. But it was among all nations, familiarly appealed to in common conversation, as an established truth. And that the Israelites and Jews agreed in this with the rest of mankind, is evident from the authorities already quoted.

Now in the doctrine of a future judgment these three things have always been understood to be necessarily implied. That men would be called to an account, after death, for their conduct in this world. That God would then judge them according to their works and characters. That the righteous would then be rewarded and made happy, and that the wicked would then likewise be punished and made to suffer according to the desert of their sins. If then the Scriptures teach that there

will be a future judgment, they likewise teach a future state of reward and punishment: for both of these are necessarily implied in a future judgment. The following passages from Scripture will make this point plain, and this argument against Universalism unanswerable.

It is appointed unto men once to die, but after this the judgment, says the Apostle. St. John, giving an account of the last day, says, The sea gave up the dead which were in it; and death and hell (hades) delivered up the dead which were in them. That is, the graves surrendered their bodies, and hades gave up their souls. And their souls and bodies having been reunited at the resurrection, they were now prepared to stand before the judgment-bar of God. St. John therefore goes on: I saw the dead, small and great, stand before God: and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works; and whosoever was not found written in the book of life, was cast into the lake of fire. Again, our blessed Saviour declares that it shall be more tolerable for Sodom and Gomorrah in the day of judgment, than it will be for those who refuse to receive and obey the preached Gospel-and that it shall be more tolerable for Tyre and Sidon at the day of judgment, than for those who saw his mighty works, and still did not repent. And St. Paul tells Timothy, that the Lord Jesus Christ shall judge the quick and the dead, when he appears in his kingdom.b

Hear the proof too, that a future judgment was foretold and expected under the Old Testament, even from the beginning. Jude having told us that the apostate angels are reserved in everlasting chains, under darkness, unto the judgment of the great day, declares expressly-Enoch, the seventh from Adam, prophecied of the wicked, saying, Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all; and to convince all that are ungodly among them, of all their