Imágenes de páginas
PDF
EPUB

If then this judgment was at hand, it cannot of course refer to a period at the end of time; and it is in this case equally certain, that the scarce salvation of the christians can have no reference to the immortal world. These facts being irresistible, the argument must be wholly given up that "the ungodly and the sinner" were to appear in a state of inconceivable torment beyond the grave, because the condition of "the ungodly" standsin contrast with the scarce salvation of the righteous, and this salvation or deliverance was to be in a day nigh at hand, and from a tribulation or judgment in which their adversaries and persecutors were to be involved, and the signs, by which the apostle was admonished of its proximity, had already appeared when he wrote the words of our text. The meaning of his words, I humbly conceive, is simply this-The time is come when the persecutions, predicted by Christ as a sign of the approaching destruction of Jerusalem, must begin at us. And if we the righteous who are innocent, have to endure so many "fiery trials," what will the dreadful punishment be of our disobedient persecutors? And if we are scarcely saved from this impending destruction, by fleeing to the mountains of Judea, where will our thoughtless and sinful nation appear? We have endeavored to show you where they appearedhave pointed out the narrow escape of the christians, who were "scarcely saved," and refered you to the signs by which Peter knew this judgment was at hand.

It is therefore unnecessary to offer any thing further in defence of our views, as the text is, no doubt, plainly understood by every reader.

We close this discourse by noticing one very common objection, made by our reli

gious opposers, to our application of several scriptures. I do this, because I am not aware that it has been done by any Universalist as a designed answer to the objection. The substance of the objection is this:There is not a passage in the New Testament which speaks of a day of judgment, of the end of the world and of the coming of Christ, but what Universalists apply to the destruction of Jerusalem. Then, they contend, " every man was rewarded according to his works," consequently all subsequent nations are not to be rewarded, nor are they to experience a day of judgment. In reply to this objection I would remark, that we are not answerable for the many passages which the Saviour and his apostles applied to that event. But if we make a wrong application of any scripture, why do not our opposers point out the error? We will now show why the apostles wrote so much in reference to that period. They do not so frequently speak of that event merely on account of the destruction of their temple city and nation, (though that might justify their frequent recurrenee to it) but there were circumstances of a more imposing and momentous character to attract their attention to that catastrophe. These were the abrogation of the Mosaic rituals and the introduction of a new order of things by Jesus Christ of whom Moses and the prophets wrote. This was a period when every christian was to be delivered from the persecution of the Jews, and the spread of the gospel was to be retarded no longer by their opposition. The Jews as a nation were to be punished for their deeds of blood, and that spiritual reign or judgment commence which should pass upon all subsequent generations of men, rewarding every man according to his works.

ye trust."

The gospel reign is called "the judgment of the world" by Jesus Christ, in the same sense that Moses judged the world two thousand years by the law. Jesus says, "Think not that I will accuse you to the Father, for there is one that judgeth you even Moses in whom From this it is evident that Moses was then judging the Jews. But this covenant was abolished at the destruction of Jerusalem. Paul says, "he taketh away the first that he may establish the second." The word of God, in this covenant, is spiritual and sharper than any two-edged sword-it is a discerner of the thoughts and intents of the heart, while that of Moses was outward, and took cognizance of the conduct only. The objections of our opposers are therefore unsound. And though we apply those passages, which speak of a judgment, to the destruction of the Jews, yet that judgment. or reign of Christ which then commenced, is yet going on, and will continue till all are subdued to himself. He then came in his kingdom, and will continue to reward every man according to his deeds till his kingdom ends. So we this day experience the effects of his coming, and of his judgment or reign, and are justified or condemned according as we embrace or reject the words of everlasting life. We see therefore the propriety of the apostles dwelling so much upon that great event, which should witness the passing away of the types and shadows and the establishment of the gospel of Jesus Christ.

[blocks in formation]

"For as in Adam all die, even so in Christ shall all be made alive." 1 Cor. xv. 20.

The death and resurrection of all mankind are a theme of no ordinary moment, and have given birth to many theories and speculations among the advocates of Christianity. The common opinion is that one portion of our race will be raised to immortal life and glory in the future world, and the other to immortal damnation and dishonor-that at the same instant the living will be changed and that the whole human family will, in this condition, be arraigned before the "Judge of quick and dead," and receive their irrrevocable sentence for endless joy or endless wo. Others believe, in opposition to these limited views of the divine character, that the resurrection is the closing scene of the great plan of salvation, and that no judgment is to succeed it. This resurrection, they believe, will introduce the numerous posterity of Adam into the same condition of immortal glory and honor, being made, by the power of God, "equal unto the angels, and be the children of God being the children of the resurrection." As to the judgment day, they do not believe, that the whole human family will be congregated in one amazing throng at one period of time, but that the judgment of the world, by Jesus Christ, commenced at the destruction of Jerusalem, when the Mosaic dispensation, with all its imposing rituals, passed away, and that this judgment, or in other words, this gospel reign of Christ, is still progressing, and will completely terminate before the resurrection takes place. Notwithstanding this view of the day of judgment, yet they suppose that

the resurrection day is a designated period when the cerement of the dead shall burst, and all the slumbering nations, simultaneously, start up from their beds of clay, the living at the same instant be changed to immortal beings, and this countless throng, in one unbroken strain, shout-"O death! where is thy sting? O grave! where is thy victory"? Though this scene would be full, and immortally sublime, and disclose a grandeur which a seraph's eloquence never can describe, yet I take the liberty to dissent from this long and fondly cherished opinion, and will humbly endeavor to present you my views on the immortal resurrection of the human dead. The ideas I have advanced in my sermons on the new birth, require me to do this. And no one has more occasion to rejoice than myself, that we are bound by no creeds, and that the preachers of our order encourage and cherish free investigation. Among such able and benevolent theologians, I feel conscious, if I err, that they will endeavor, in the spirit of meekness, to set me right. I therefore hold no one responsible for the ideas I am now about to advance. I am by no means in favor of new theories built upon mere human speculations, nor do I deem it an enviable task to make innovations on the long and universally established opinions of the christian community. I shall simply appeal to the scriptures to sustain me in my present exposition, and by that standard I am willing my views should be tried, for by that alone, they must ultimately stand or fall.

From the text we have selected, it might, perhaps, be expected, that we should proceed to prove the final holiness and happiness of the human family by showing, that he who is "made alive in Christ is a new creature";

« AnteriorContinuar »