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will I give to eat of the hidden manna. Heb. 3: 14. For we are made partakers with Christ if we hold fast the beginning of our confidence steadfast unto the end. These passages imply a reward of perseverance bestowed at the end of life, and of course do not consist with the notion that the Christian has all his reward, and the impenitent all his loss and sufferings in this life.

To this same point are all those passages which speak of heaven, eternal life, &c. as the reward of holiness. Matt. 5: 12. Rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the prophets which were before you. If the condition in heaven is not affected by the conduct in this life, why speak of a reward in heaven? there can be no such thing. Luke 6: 23. Rejoice ye in that day and leap for joy; for behold your reward is great in heaven. I Peter 4: 13. But rejoice, inasmuch as ye are made partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy. In the following also, the fact of rewards and punishments beyond the grave is clearly implied. Matt. 10: 32. Whosoever therefore shall confess me before men, him will I also confess before my Father which is in heaBut whosoever shall deny me before men, him will I also deny before my father which is in heaven. Mark 8: 38. Whosoever therefore shall be ashamed of me, and of my words in this adulterous and sinful generation, of him shall the Son of Man be ashamed, when he cometh in the glory of his Father, with the holy angels. Here is a contrast between that generation and the time when Christ should come in his glory, showing that the time when the shame should settle on Christ's enemies, was after that generation had passed away.


To the same point essentially, are those passages which speak of the difficulty of obtaining salvation, and the danger of losing it. Matt. 7: 13. Enter ye in at the strait gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat. Because strait is the gate, and narrow is the way, that leadeth unto life, and few there be that find it. Here are two ways described, the one


leading to life, and the other to destruction. But the Universalist tells us that life here means spiritual, and not eternal life; and death means the suffering which sin brings along with it in this life. But it happens that this strait gate, which can mean nothing but the difficulties of a holy life, is that which leadeth unto life. And the broad and easy way of the sinner is that which leadeth unto destruction, and not the destruction itself. Matt. 7: 21. Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my father which is in heaven. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works? And then I will profess unto them, I never knew you-Depart from me ye that work iniquity. It seems then, there will be many that will not enter the kingdom of heaven,-many who after great attainments, and great achievements in religious life, will be addressed by a'Depart from me." But suppose the phrase, kingdom of God, is here used in the sense of spiritual life, as the Universalist will tell us. Then we have hypocrites earnestly desiring to be christians indeed, but forbidden to come to the desired privilege. And we have them saying, as Luke gives the story,—Lord, Lord, open unto us. Open what? The kingdom, the privilege of being real christians. But when were hypocrites so carnest to come to spiritual life, and when did the Lord refuse to admit them, on the ground that they had been workers of iniquity? Luke 13: 23. Then said one unto him, Lord are there few that be saved? And he said unto them, Strive to enter in at the strait gate,-For many I say unto you will seek to enter in and shall not be able. That salvation or admission to heaven, is the end towards which the strait gate leads, is seen in the fact that the remark is made, in answer to the question-Are there few that be saved? The man did not ask whether few became Christ's followers, for he had no need to ask it, but are there few that be saved? And he is told that many will seek salvation, and shall not find it. 1 Peter 4: 18. And if the righteous scarcely be saved, where shall

the ungodly and the sinner appear? Here, both the difficulty of obtaining salvation, and the fact that the ungodly and the sinner do not obtain it are set forth.


Equally in face of the Universalist hypothesis, are those passages which speak of holy life, as of laying up treasure in heaMatt. 6: 19. Lay not up for yourselves treasures upon the earth, where moth and rust doth corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt. Matt. 19: 21, Go and sell that thou hast and give to the poor, and thou shalt have treasure in heaven. Luke 12: 33. Sell that ye have and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not. Luke 16: 9. And I say unto you, make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations. 1 Tim. 6: 19. Laying up in store a good foundation against the time to come, that they may lay hold on eternal life. Heb. 10: 34. For ye had compassion on my bonds, and took joyfully the spoiling of your goods, knowing in yourselves, that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath great recompence of reward. 1 Peter 1:3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of the Lord Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation. And verse 7—That the trial of your faith being much more precious than gold-which perisheth, may be found unto praise and honor and glory at the appearing of Jesus Christ. Chap. 5: 4. And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. That in these passages a holy life is represented as tending to secure a good treasure or a crown in the heavenly world, I think admits of no question. All this amount of evidence then, goes against the doctrine of

the Universalists, that no rewards or punishments extend into the future world.

Equally in point are those which speak of the end of a godly and an ungodly life. Rom. 6: 22. Ye have your fruit unto holiness, and your end everlasting life. For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord. Phil. 3: 19. Whose end is destruction. Heb. 6: 8. Whose end is to be burned. 2 Cor. 11: 15. Whose end is according to their works. Prov. 11: 7. When a wicked man dieth, his expectations shall perish.-14: 32. The wicked is driven away in his wickedness, but the righteous hath hope in his death. Job 27: 8. For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? Here there is a great difference made between the end of the righteous, and of the wicked. In one case the end is everlasting life, and eternal life through Jesus Christ. And in the other it is represented as death, destruction, perishing of the expectation in death, burning, and hopelessness in the taking away of the soul. And if the career of the wicked ends in this, there can be no eternal glory to them beyond it. Do you say these expressions do not mean the last, the absolutely final state, of the wicked and of the righteous? Where is your evidence? The expression is, "Having your fruit unto holiness, and your end everlasting life." But if these fail of convincing you that the last end is meant we will quote one in which that is expressly said. Numb. 23: 10. Let me die the death of the righteous, and let my last end be like his. Here a difference is made between the last end of the righteous and of the wicked.

Equally inconsistent with the hope that all will be saved is that class of passages, which speak of destruction without mercy. James 2: 13. For he shall have judgment without mercy that hath showed no mercy. See how this is at total variance with the scheme of the Universalists. They tell us that all God's judgments are for the good of the person punished; that is that men have no judgments but what are in mercy, which es

sentially amounts to mercy without judgment, where God says some shall have judgment without mercy. Prov. 29: 1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. Prov 6:15. Therefore shall his calamnity come suddenly; suddenly shall he be broken without remedy. 1 Thes. 5: 2. For yourselves know perfectly, that the day of the Lord cometh as a thief in the night. For when they shall say peace, and safety, then sudden destruction cometh upon them, and they shall not escape. There is then a destruction coming upon the ungodly which admits of no escape or remedy. It must then be an infliction of God's anger which will last as long as their existence. Harmonizing with this idea is, 1 John 5: 16. If a man see his brother sin a sin which is not unto death, he shall ask and he shall give him life for a sin which is not unto death. There is a sin unto death. I do not say he shall pray for it. And why not pray for such, if their salvation be possible, nay certain? Does God forbid his people to pray for those whom he himself is willing to receive to eternal honor? Heb. 10: 26. For if we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversary. If there be no more sacrifice for sin, and if judgment and devouring indignation remain for some, salvation of course is excluded. Nor is it out of place here to introduce what Christ said of Judas. Mark 14: 21. Woe to that man by whom the Son of Man is betrayed. Good were it for that man if he never had been born. Now on the Universalist hypothesis, what does Judas suffer which made his existence on the whole a calamity? Did the few hours of remorse and the pains of suicide, overbalance the joys of the eternal heaven, to which his violent and guilty death introduced him? Had his whole life been one of endurance beyond what mortal ever yet endured, it would not have been an atom beside eternal weight of glory in heaven. It would not have been good for him not to have been born, if there were no suffering for him after death.

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