hear his voice, 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." This passage proves the same point, and the reader will find an exposition of the text in the chapter on Future Punishment.

We have now investigated the position, "that the whole race of men, shall be made finally holy and happy in heaven, by the resurrection of the dead," and in all its proofs, aspects and bearings, we discover no adequate cause adapted to produce the radical change, the holy dispositions and righteous character, indispensably necessary to stand approved before God, and be qualified to enjoy unsullied pleasures. We find no proof of the design of the resurrection to change and prepare the soul for glory; but rather, that it merely makes alive the body, leaving the soul as it was found in death. We have been impressed with the truth of the resurrection, of the righteous to life, and the wicked to damnation; that by faith in Christ, and the belief of the truth, men become the children of God and sanctified in heart, and thus only become prepared for the resurrection of the just, and to participate in the service and joys of the future and spiritual world;—that all those who are Christ's in life, shall die in the Lord, and them God will bring forth with the Savior in the first resurrection, changing their vile bodies, and fashion them like unto his glorious body, beautiful, incorruptible and immortal in heaven. These are words of consolation to the afflicted and dying children of God, and they are commanded to cheer each other with these blessed promises.

But let none of the wicked, polluted by sin and debased in their affections and moral principles, delude their mind, and pervert the truth and promises of God into falsehood and hypocrisy, and build upon the quick-sand; and yet

hope, in their vain dreaming, to enter the paradise of God and join the sacramental throng, in the sweet employment of prayer and praise. Their hope will certainly be blasted, and mantle the soul with shame, leaving them to the elements of perdition. "Awake to righteousness and sin not." 1 Cor. xv. 34.

CHAPTER XII.

THE FUTURE AND GENERAL JUDGMENT.

"Then shall ye return, and discern between the righteous and the wicked: between him that serveth God, and him that serveth him not." Mal. iii. 18.

THE people, in the days of the prophet Malachi, became profane in sentiment, reckless in conduct, and infidel in their faith. They denied the judgment of God, and the rewards of that day; nevertheless the prophet emphatically declared unto them, that the time would arrive, when an unerring line of demarcation would be drawn between the righteous and the wicked, and then all might discern between the lover, and hater of God.

So also in these last days, have arisen scoffers, saying: "where is the promise of his coming?" there will be no distinction of characters subsequent to the resurrection, and there is no period of time especially reserved for the adjudication of the destiny of the world. But notwithstanding the pretensions of worldly wisdom, human arrogancy, and hoary systems of delusion; the time, full of wonders, amazement, ruin and triumph, will suddenly burst upon a risen world, arraigned before the tribunal of heaven. The mouldering graves will be pillaged, the bolted charnel-house will be broken open, and the green tumultuous billows of the ocean, will be rolled back from their lasting beds, and the dead shall come forth to judgment; their character searched, their hope tested and their destiny sealed. To

bring forth piety in its true glory and excellence; to show up sin and rebellion in their naked deformity and unreasonableness; and to vindicate the government and providence of God to universal satisfaction-it is indispensable to transact the business, and conduct the proceeding of the Final Court of heaven, with publicity, and before the gaze of a world's assembled intelligences.

The prevailing opinions of Universalists, in reference to the Judgment of God, are antagonistic to the views generally entertained by the orthodox and the world. This doctrine has not escaped their pruning knife, any more than those we have already considered. It will be seen, that the system of Universalism, assumes an attitude of entire revolution in the province of theology, as heretofore maintained and taught-all the world, the learned divine and sound philosopher, have been wrapped in palpable darkness and disgusting ignorance; and so the children of men would have lived and died, had not in these last days, men risen up from apparent obscurity, with little influence and but a smattering acquaintance with science and the languages, to teach the erring and deluded world, that they had drunk in a false and horrid theology. That the entire category of doctrine as taught and defended by the fathers of the christian church, (perhaps, the wild, speculative and enthusiastic Origen, excepted,) by Luther and his coadjutors in the Reformation, by Knox, Wesley, Whitefield, Knapp, Dwight, Edwards, and a constellation of brilliant divines, and by all orthodox people of the present day, is radically erroneous, absurd, and a worthy offspring of heathen superstition and mythology. Although, all this is hardly credible, yet so Universalism would have all mankind believe, and be saved.

Universalists teach

That the judgment began more than 1700 years ago,

and that there will be no judgment after death and the resurrection.

So generally and unreservedly is this doctrine taught by the preachers of this faith, and so universally do they decry a judgment after death, that extensive quotations, in proof, are not very requisite; however, a few will not be irrelevant and out of place. We will take those of recent date.

E. M. Pingree, in his discussion with Mr. Rice, holds the following language in his exposition of 1 Cor. xv: "The kingdom which the Son is to deliver up to the Father, is the kingdom which the Father gave to the Son 1800 years ago, when his kingdom was established. He now reigns, and rules, and judges men according to their works. When this work is done, all are made pure and holy; then his kingdom is to be delivered back to God, and 'God is to be all in all.'" According to Mr. P. the Lord is now judging the world during his mediatorial reign, and as the Savior closes this kingdom at the completion of the resurrection and surrenders it to God; therefore there will and can be no judgment after the resurrection. But does reason teach, that Christ can be our Advocate and Judge at the same time? Is this sentiment not in stern conflict with all our notions of the character of civil judges, and all civil proceedings? The advocate at the bar, cannot at the same time be the judge upon the bench.

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D. Skinner, of Utica, N. Y., in reply to A. Campbell, in their discussion, p. 369, says: So far from the judgment mentioned Rev. xxii. 11, being the final judgment,' as you term it, the context clearly shows that it was then, (nearly 1800 years ago,) about to take place, and history proves it did. The verse before it, says, 'the time is at hand,' and the verse after it, says, and behold I come quickly and my reward is with me, &c.'"

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