11.) "God hath given us eternal life and this life is in his son He that hath the son hath life, and he that hath not the son, hath not life." (Rev. xiv. 13.)- Blessed are the dead that die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors and their works do follow them." (Heb. iv. 9.) --"There remaineth, therefore, a rest to the people of God." (Rev. ii. 10.) "Be thou faithful unto death, and I will give thee a crown of life." (Matt. xix. 16.)--" What shall I do that I may have eternal life? Jesus answered, if thou wilt enter into life, keep the commandments." (John iii. 16.)--"That whosoever bclieveth in him might not perish, but have everlasting life." (Rom. vi. i. 22.) "But now being made free from sin, and become servants to God, ye have your fruit unto holiness; and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." (John x. 27.)-"My sheep hear my voice, and I know them, and they follow me; and I give unto them [not to the goats] eternal life; and they shall never perish." (Matt. xix. 28.)-"Verily I say unto you, that ye who have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life." (2 Pet. i. x.)—"Wherefore the rather, brethren, give diligence to make your calling and election sure." If sure already, why give diligence to make it sure? He adds, "for if ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Savior Jesus Christ." The plain implication here is, that if "these things" are neglected, we shall fall," and fail of entering into the "everlasting kingdom of our Lord Jesus Christ."

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The above are but a tithe of the multitude of passages of like nature. Let it be understood, the words everlasting and eternal, in these quotations, are a translation from the Greek "aionios," whose primary signification is, "being without end."

I am not unaware of the twisting, turning, sleight-of-hand methods, by which the force of these and other passages is sought to be evaded. But men of sense and candor will not be satisfied with such forced and chamelionized expositions of scripture. If the gentleman is disposed to enter upon this bootless work, he has my consent, though I shall not deem it necessary to follow him any farther than the merits of the question demand.

Now, the plain, common sense, unavoidable sequent from the Bible testimonies above adduced, is, that future and endless happiness is conditional: and that those who fail in the conditions, will also fail of entering into life. This inference is so irresistible, that I most cheerfully submit it to the decision of all candid men.

My thirteenth argument is founded on the

SCRIPTURAL CONTRAST

between the righteous and wicked.

1. Mr. Austin will agree with me that the Bible describes a contrast between the holy and unholy, as to the estimation in which they are held by a holy God, even in this life. The divine record says, "his face is against the wicked"-that "he is angry with the wicked every day"-while he "loves the righteous," and "takes pleasure in those that fear him.”

2. My friend, I think, will scarcely deny that this contrast is as strongly marked at death, as at any previous period. But if there should be any doubt at this point, I will remove it at once by Bible testimony.

(Ps. xxxvii. 37.)--" Mark the perfect man, and behold the upright, for the end of that man is peace." (Ps. cxvi. 15.)--" Precious in the sight of the Lord is the death of his saints." (Prov. xiv. 32.) "The righteous hath hope in his death." (Luke xvi. 32.)"Lazarus died and was carried by angels to Abraham's bosom." The usual mode of expression in the New Testament in regard to the death of Christians, is, that they "die in the Lord,” sleep in Jesus," &c.

In contrast to this, listen to a few Bible descriptions of the death of the wicked. (Job. xxvii. 20.)- Terrors take hold on him as waters, a tempest stealeth him away in the night. The east wind carrieth him away, and he departeth and as a storm, burleth him out of his place. For God shall cast upon him, and not spare: he would fain flee out of his hand." The wickl man at death, contemplating his fearful doom, would fain flee ut of the hand of God. (Ps. xxxvii. 38.)--" Transgressors shall be destroyed together: the end of the wicked shall be cut off." (Prov. xi. 7.)-"When a wicked man dieth, his expectation perisheth." (Prov. xiv. 32.)--" The wicked is driven away in his wickedness." (Ezek. xviii. 18.)-" He shall die in his iniquity." (Luke xvi. 23.)-"The rich man died and was buried, and in hell he lifted up his eyes, being in torment." (2 Pet. ii. 12.)-Describing those who walk after the flesh, says, "But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things they understand not, and shall utterly perish in their own corruption."

Such is the marked contrast between the righteous and wicked at death. Thus do the wicked leave the world, the subjects of God's visible displeasure; in the full strength of unholy passion, with all the guilt of a corrupt and criminal life upon their heads. If they do not die under the power of moral insensibility-if they make any intelligent disclosure of their real state of mind-such are the circumstances which mark their exit. And yet Universalism wipes its mouth "with sanctimonious seeming," and says to

This would inevitably follow from the argument just presented, and from the admission of Mr. Ballou. If death does not change moral character from bad to good, a resurrection from the death state cannot. The change is a physical one in both cases, and those moral results and agencies identified with and necessary to the transformation of character, cannot be predicated of either. The contrast of which we are speaking, involves moral character and its consequences; hence, if there be a change between death and the resurrection, it must be effected by moral means. But we know of no such means to be employed to effect this change during this period; if Mr. Austin does, he will confer a favor by pointing them out, and defining their character. Moreover, as we have already seen, the resurrection of the body will be a physical change-hence, no moral change can be concluded from this. If, therefore, we had no scripture to confirm it, it would be in keeping with reason and sound philosophy, to suppose men will be the same in the resurrection state, that they are at death. But this point is clearly and forcibly settled by the word of God. In the first place, Christians are said to enjoy a condition of glory and reward, which is not promised to other characters. (Luke xiv. 14.) Our Lord promises a reward at the resurrection of the just, as the fruit of Christian benevolence. Here the inference is plain, that there is to be a resurrection peculiar to the just, and that the just will then be distinguished, on account of their reward.

(Heb. xi. 35.) In this verse we read of some who were tortured, not accepting deliverance, that they might obtain a better resurrection. (Philip. iii 11.) St. Paul tells us he labored if by any means he might attain unto the resurrection of the dead. St. Paul could have had no doubt as to his having part in the general resurrection, whatever might be his course of Christian conduct in the case referred to. But he had another and

higher object in view. The sense conveyed by this passage unquestionably is, that he was anxious for that distinction in the resurrection state, which is peculiar to the righteous dead. In this view alone is his language consistent. (Rev. xx. 6.) Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power." The Bible teaches, also, that the unjust, as well as the just, shall be raised up. This would be a just and natural inference, from the particular reference of the scripture to the resurrection of the just. Why speak of the just, in distinction from the unjust, if all are to be just at that time? But, besides this, St. Paul expressly states that there shall be a resurrection, "both of the just, and unjust." -(Acts xxiv. 15. It only remains to show the contrast in the language of scripture.

(John v. 28, 29.)" Marvel not at this, for the hour is coming, in the which all that are in the graves shall hear his voice, and

come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." (Rev. xx. 12.)-"I saw the dead, small and great, stand before God and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell [hades] delivered up the dead which were in them; and they were judged, every man according to their works. And death and hell were cast into the lake of fire, which is the second death. And whosoever was not found written in the book of life, was cast into the lake of fire." Here we have a plain and impressive view of the world in its resurrection state, together with the contrast between the righteous and wicked still kept up, clearly and emphatically marked, and connected with those future and immutable allotments adapted to each character. The above passages, as proof of the point in question, can only be set aside by a process which violates common sense, the common use of language, and the established rules of interpretation. I therefore claim the argument up to this point.

5. It only remains to show that the same contrast thus far established, will exist at the day of general judgment. This would follow as a legitimate corollary, from the conclusions already arrived at. But we proceed to adduce direct scriptural proof. (Ps. i.) Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous." In the description our Lord gives of the judgment scene, (Matt. xxv.) we find this declaration fulfilled to the letter, in the separation of the wicked from the righteous. (2 Peter iii. 7.)-"But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire, against the day of judgment and perdition of ungodly men." (Also ii. 9.)-"The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust, unto the day of judgment, to be punished." (Matt. xxv. 41-43)-"These shall go away into everlasting punishment." (Rev. xx. 12.)"And the dead were judged out of those things written in the books, according to their works." (And 15,)" Whosoever was not found written in the book of life, was cast into the lake of fire." (Ecc. xii. 14.) For God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil Besides this, there is a numerous class of scriptures, from which t future condemnation of the wicked is a plain and unavoidable ference-such as (1 John ii. 28.)- Little children, abide in h. that, when he shall appear, we may have confidence, and not ashamed before him at his coming. (iv. 17.)-"Herein is ou love made perfect, that we may have boldness in the day of judgment." The conclusion here, by implication, is, that if we do not" abide in Christ"-if our love is not "made perfect," we