ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Solomon says, God shall judge the righteous and the wicked. Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou that for all these things God will bring thee into judgment. Let us hear the conclusion of the whole matter-Fear God and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.c

To the above let the following passages be added:-For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. God shall judge the secrets of men by Jesus Christ, according to the Gospel. Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. God now commandeth all men every where to repent; because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. Thinkest thou, O man, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? But, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his deeds. To them who, by patient continuance in welldoing, seek for glory, and honour, and immortality, eternal life: but unto them that are contentious, and do not obey the

truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil. For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law. For not the hearers of the law are just before God, but the doers of the law shall be justified. Again; for if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; and spared not the old world, but saved Noe, the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; and turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly; the Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished. The heavens and the earth which are now, are kept in store, reserved unto fire, against the day of judgment and perdition of ungodly men. For 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 heat, the earth also, and the works that are therein, shall be burnt up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and godliness; looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless.d

Now from all these passages it is irresistibly evident, that both the Old and New Testament teach the doctrine of a fu

ture judgment; and that all those three things which are necessarily implied in a future judgment, and which all mankind have believed in, are likewise comprised in the judgment spoken of in Scripture. It is undeniably plain, that the final judgment takes place after death; for the dead are to be raised to life-their souls and bodies are to be reunited-and then they will be brought to judgment. It is undeniably plain, not only that the wicked will be punished, but also that there will be different degrees of punishment; for the wicked inhabitants of Sodom and Gomorrah, Tyre and Sidon, shall suffer less severely than those will who do not repent, and will not obey the Gospel. And it is undeniably plain, that the wicked are without hope beyond the grave. As Lazarus said to Dives, they have their good things in this life; as the psalmist says, they have their portion in this world; and as our blessed Saviour asserted,& Woe unto you that are rich, for ye have received your consolation. For as the Apostle declares, if we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries. He that despised Moses' law, died without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me; I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.

We have now then proved from Scripture, by three distinct series of arguments, that the wicked will be punished, and punished for ever, in another world. In some of our arguments, numerous passages of Scripture are adduced to prove our point; and each clear passage is, in itself, a proof of a future retribution. Any one of these passages, and particularly any one of these series of arguments, is sufficient to prove the doctrine of the Universalist unscriptural and false; and all of them taken together, show to a demonstration, that Universalism cannot possibly be true, but must necessarily be false. The Universalist doctrine cannot possibly be true, because it directly contradicts the Scripture. God promises eternal life and happiness only upon certain conditions. The Universalist says, we shall obtain eternal life and happiness whether we perform those conditions or not.-God says, the wicked shall not be admitted into heaven. The Universalist says, they shall.-God says, the wicked shall all be punished after death, at the day of judgment. The Universalist says, there is no judgment, neither is there any punishment for the wicked after death.--Could any system of errors more flatly and directly contradict the Scriptures? Could any doctrine be to a believer in divine revelation more palpably absurd and impossible ?

Thus then we have proved from other parts of holy writ, that the doctrine of the Universalist is false; and we have proved the orthodox doctrine of endless future punishment, without taking into the account any of those passages upon which Universalists lay so much stress. Those passages then are not necessary to the support of this doctrine: for this doctrine is abundantly taught without them, both by reason and revelation. Here again we might safely drop the subject. But it is natural to inquire, How do you answer the main arguments in favour of Universalism? This we therefore proceed now briefly to do, as the subject would be incomplete without it.

To all the arguments of the Universalist in order to prove their scheme from Scripture, we answer as follows :

1st. Their reasoning about the meaning of Scripture proves nothing, and yields no support to their doctrine, because it is fallacious and false reasoning.

2d. Their interpretation of Scripture passages cannot possibly be the true, but must necessarily be a false interpretation, because it is contrary to the sense in which the inspired writers and teachers understood, and intended them to be understood. Our answer is then in brief-Their reasoning is false their interpretation of Scripture is false-therefore their whole system is false.

1st. Their reasoning is sophistical, and leads to false conclusions, because they build their doctrine upon a few passages, and not upon an impartial examination of all the passages relating to the subject. Thus, for instance, they lay much stress upon the passages in which the words hell and everlasting are found, and upon certain other passages, which seem to promise eternal life and happiness to every individual of the whole human race; but they leave out of the account many other passages relating to this subject, some of which we have adduced, and all of which, taken together, completely and unanswerably prove a future state of reward and punishment. Now this mode of reasoning necessarily leads to error, because partial views of Scripture necessarily lead to error. The whole of revealed truth, upon any one point, cannot possibly be obtained, without taking into view all the passages relating to that point.

Further; if the above reasoning of the Universalist be true, then the Universalist has nothing to answer to the Gnostic and the Antinomian. The Gnostic says, Though I live a wicked life, still I please and am acceptable to God; because God requires from man nothing but religious knowledge, and promises eternal life to those that possess it. For he says, This is life eternal to know thee, the only true God, and Jesus Christ whom thou hast sent. The Antinomian says, Nothing but faith is necessary to please God. As therefore there is no need of good works, though I live a wicked life, still I please God, because he requires nothing but faith: for he says, Believe in the Lord Jesus Christ and thou shalt be saved. Here the Gnostic and the Antinomian reason precisely like the Universalist. They take a part of Scripture,