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. There

fore 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.

Equally decisive are those which represent that there is no change of character from sin to holiness after death, as Rev. 22: 11, 12. He that is unjust let him be unjust still, and he that is filthy let him be filthy still, and he that is righteous let him be righteous still, and he that is holy let him be holy still. And behold I come quickly, and my reward is with me, to give to every man according as his work shall be. Date this sentence of confirming the characters of men when you will, it excludes universal holiness and salvation. There is to be a time when those that are unjust and filthy will be confirmed in that character forever. And it will of course he when there are some to possess that character. And as there can be no happiness even in heaven without holiness, such unjust and filthy ones cannot be saved. Prov. 14: 32. The wicked is driven away in his wickedness, but the righteous hath hope in his death. This passage already quoted for another purpose is proof also that the wicked is confirmed in his wicked character, and of course in hopelessness of salvation at death. Dan. 12: 10. Many shall be purified, and made white, and tried; but the wicked shall do wickedly; and none of the wicked shall understand. John 8: 21. Then said Jesus unto them, again I go my way, and ye shall seek me, and shall die in your sins, and whither I go ye cannot come. Dying in sins is here made an equivalent to a complete hindrance to coming where Christ is, i. e. to heaven, as he himself explains it in the context.

Those passages also which confine the portion and enjoyment of the wicked to this life, are decidedly subversive of the Universalist theory. Psalms 17: 14. From the men of the world who have their portion in this life,-implying that there is no portion for them in the future life. Psalms 4: 9. Be not thou afraid when one is made rich, when the glory of his house is increased, for when he dieth he shall carry nothing away, his glory shall not descend after him, though while he lived he blessed his soul. He shall go to the generation of his fathers; they shall never see light. 73: 3-17. I was envious at the foolish when I saw the prosperity of the wicked.- -Until I

went into the sanctuary of God, then understood I their end. Thou castedst them down into destruction. And this destruction was not the mere death of the body. For the mystery of which the Psalmist had been speaking was, that the wicked both lived so prosperously, and died so quietly," there were no bands in their death." Their being consumed with terrors, and cast down to destruction, and the glad reverse of the condition of the righteous, must be a something which takes place after death. On this verse the writer fixes his eye, and winds up the Psalm with,-Thou shalt guide me with thy counsel, and afterwards receive me to glory. My flesh and my heart faileth, but God is the strength of my heart and my portion forever. Thus the contrast between the portion of the righteous, and the portion of the wicked, is complete, The one ends with this life, and the other is a portion forever. Luke 12: 16. And he spoke a parable unto them saying, the ground of a certain rich man, brought forth plentifully. And he thought within himself, saying, what shall I do because I have no room where to bestow my fruits; and he said this will I do, I will pull down my barns and build greater, and there will I bestow all my fruits and my goods. And I will say to my soul, soul, thou hast much goods laid up for many years, take thine ease, eat, drink and be merry. But God said unto him, thou fool, this night thy soul shall be required of thee, and then whose shall these things be, which thou hast provided? So is he that layeth up treasures for himself, and is not rich towards God. But if Universalism be true, wherein was that man a fool, for making dependence on his abundant earthly portion, to the neglect of being rich towards God? On that supposition his heavenly portion was just as sure, and abundant, as if he had been ever so rich towards God. Luke 16: 25. But Abram said, son, remember, that thou in thy life time receivedst thy good things, and Lazarus his evil things, but now he is comforted, and thou art tormented. Luke 6: 24. Woe unto you that are rich, for you have received your consolation; implying that there is no more consolation for them hereafter. If there be salvation for them in heaven, it is infinitely greater than all

other consolations, and by way of eminence should be called their consolation. James 5: 5. Ye have lived in pleasure on the earth and been wanton, ye have nourished your hearts as in the day of slaughter. Ye have condemned and killed the just, and he doth not resist you. Be patient therefore brethren unto the coming of the Lord. Here is a tremendous implication of punishment coming upon the oppressor, when the Lord shall come-it being said in the context that the cries of the oppressed had gone up into the ears of the Lord of hosts that the oppressed had heaped treasure together for the last days, that their riches were to be a witness against them, they were bid to weep and howl for the miseries that were coming upon them.

Another class of texts, running in the very teeth of Universalism, is composed of those which speak of the wicked asperishing, cast away, rejected, burnt as chaff. 1 Cor. 1: 18. The preaching of the cross is to them that perish foolishness, but unto us who are saved it is the power of God. 2 Cor. 2: 15. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish. Perishing is here put in contrast with being saved. 2 Peter 2: 12. And shall utterly perish in their own corruption. Luke 9:25. For what is a man advantaged if he gain the whole world and lose himself or be a cast away? 1 Cor. 9: 27. But I keep under my body, and bring it into subjection, lest when I have preached to others I myself also should be a cast-away. Heb. 6:8. That which beareth thorns and briars, is rejected. Matt. 3:12. But the chalf he will burn in unquenchable fire. Matt. 43: 40. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of Man shall send forth his angels, and they shall gather out of his kingdom, all things that offend, and them which do iniquity, and shall cast them into a furnace of fire. There shall be wailing and gnashing of teeth. And verse 47. The kingdom of Heaven is like unto a net, that was cast into the sea and gathered of every kind, which when it was full they drew to the shore, and sat down and gathered the good into vessels and cast the bad away.