The Universalist's Book of Reference

SECTION I.

All the passages in the NEW TESTAMENT which speak of the SECOND COMING OF CHRIST.

 
Matt. 10:23. But when they persecute you (the apostles) in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel till the Son of Man be come.

 Matt. 16: 27, 28. For the Son of Man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here which shall not taste of death till they see the Son of Man coming in his kingdom.

 Mark 8:38. Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father, with the holy angels.

 Mark 9: 1. And he said unto them, Verily I say unto you, that there be some of them that stand here which shall not taste of death till they have seen the kingdom of God come with power.

 Luke 9: 26, 27. For whosoever shall be ashamed of me, and of my words, of him shall the Son of Man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. But I tell you of a truth, There be some standing here which shall not taste of death till they see the kingdom of God.

 Matt. 24:3. And as he (Christ) sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? (End of aionos - age, or dispensation.)

 Mark 13: 3, 4. And as he (Christ) sat upon the mount of Olives, over against the temple, Peter, and James, and John, and Andrew, asked him privately, Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? (His coming, and end of the age.)

 Luke 21: 5-7. And as some spake of the temple, how it was adorned with goodly stones and gifts, he (Christ) said, As for these things which ye behold, the days will come in the which there shall not be left one stone upon another that shall not be thrown down. And they (his disciples) asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? (The destruction of the temple, and end of the world, or age.)

 Matt. 24: 29-35. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken; and then shall appear the sign of the Son of Man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven, with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. Now learn a parable of the fig-tree; when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, This generation shall not pass till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away. (The parallel passages in Mark 13: 28-31.)

 Verse 39. And knew not until the flood came, and took them all away; so shall also the coming of the Son of Man be.

 Verse 44. Therefore be ye also ready for in such an hour as ye think not, the Son of Man cometh.

 Mark 13:28-31. Now learn a parable of the fig-tree: When her branch is yet tender, and putteth forth leaves, ye know that summer is near: so ye, in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. Verily I say unto you, That this generation shall not pass till all these things be done. Heaven and earth shall pass away, but my words shall not pass away. Parallels in

 Luke 21: 27-32. And then shall they see the Son of Man coming in a cloud, with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh. And he spake to them a parable; Behold the fig-tree, and all the trees; when they now shoot forth, ye see, and know of your own selves, that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away till all be fulfilled. Heaven and earth shall pass away, but my words shall not pass away.

 Matt. 25: 13. Watch, therefore for ye know neither the day nor the hour wherein the Son of Man cometh.

 Matt. 25:31-34. When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.

 Verse 41. Then shall he say also unto them on his left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.

 Verse 46. And these shall go away into everlasting punishment: but the righteous into life eternal.

 Luke 12: 40. Be ye, therefore, ready also; for the Son of Man cometh at an hour when ye think not.

 Luke 17:22-24. And he said unto the disciples, The days will come when ye shall desire to see one of the days of the Son of Man, and ye shall not see it. And they shall say to you, See here! or see there! go not after them, nor follow them. For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven, so shall also the Son of Man be in his day (his coming).

 2 Thess. 1: 6-10. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

 2 Tim. 4:1. I charge thee, therefore, before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom.

 Matt. 26: 64. Jesus saith unto him (the high priest), Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.

 John 14: 3. And if I go, and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

 Verse 28. Ye have heard how I said unto you, I go away, and come again unto you. If ye love me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

 John 21: 22. Jesus saith unto him (Peter), If I will that he tarry till I come, what is that to thee? follow thou me.

 1 Cor. 11:26. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.

 Phil. 1: 6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day (coming) of Jesus Christ.

 Verse 10. That ye (saints at Philippi) may approve things that are excellent that ye may be sincere, and without offence, till the day (coming) of Christ.

 Phil. 2:16. Holding forth the word of life; that I may rejoice in the day of Christ (coming, &c).

 1 Cor. 1:7, 8. So that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ. Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

 1 Tim. 6:14. That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.

 James 5: 7, 8. Be patient, therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruits of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; establish your hearts: for the coming of the Lord draweth nigh.

 1 Thess. 1:10. And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

 1 Thess. 2:19. For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?

 1 Thess. 3:13. To the end he may establish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

 1 Thess. 5:23. And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ.

 2 Thess. 3: 5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ (his coming).

 2 Tim. 4:8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them, also, that love his appearing.

 Titus 2: 13, 14. Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

 Heb. 10:25. Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more as ye see the day approaching.

 Verse 37. For yet a little while, and he that shall come will come, and will not tarry.

 1 Peter 1: 7. That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ.

 Verse 13. Wherefore gird up the loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ.

 1 Peter 4: 12, 13. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

 2 Thess. 2: 1, 2. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand.

 Heb. 9:26-28. For then must he (Christ) often have suffered since the foundation of the world (kosmou, the earth); but now once in the end of the world (aionon, age) hath he appeared to put away sin, by the sacrifice of himself. And as it is appointed unto men (the men) once to die, but after this the judgment (krisis, judgment or decision); so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

 1 John 2:28. And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.

 2 Peter 1:16. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty.

 1 Thess. 5:1-4. But of the times and the seasons, brethren, ye have no need that I write unto you for yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief.

 2 Peter 3:3-15. Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water, and in the water; whereby the world that then was, being overflowed with water, perished; 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. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing, then, that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness; looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens, and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless; and account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you.

 Jude 1: 14, 15. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh, with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

 Rev. 1: 7. Behold, he cometh with clouds: and every eye shall see him, and they also which pierced him and all kindreds of the earth shall wail because of him.

 Verse 3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.

 Rev. 2:25. But that which ye have already, hold fast till I come.

 Rev. 6: 12-17. And I beheld, when he had opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood and the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind and the heaven departed as a scroll, when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens, and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb for the great day of his wrath is come, and who shall be able to stand?

 Rev. 16:13-15. And I saw three unclean spirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and that keepeth his garments, lest he walk naked, and they see his shame.

 Rev. 22:7-12. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. And I, John, saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book worship God. And he saith unto me, Seal not the sayings of the prophecy of this book; for the time is at hand. He that is unjust, let him be unjust still; and he which 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 every man according as his work shall be.

 Verse 20. He which testifieth these things saith, Surely I come quickly: Amen. Even so, come, Lord Jesus.

SECTION II.

Those passages which are generally supposed to refer to Christ's FINAL COMING at the Resurrection of the Dead

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John 14: 8. And if I go, and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

 Acts 1: 10, 11. And while they (his disciples) looked steadfastly toward heaven, as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

 Phil. 3: 20, 21. For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things to himself.

 1 John 3: 2. Beloved, now are we the sons of God; and it doth not yet appear what we shall be but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

 1 Thess. 4:13-17. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God and the dead in Christ shall rise first. Then we, which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

 1 Cor. 15:21-26. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power. For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.

 1 Cor. 15: 51, 52. Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

 
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SECTION. III. 

Closing Remarks on the Coming of Christ.

By a careful perusal of the above texts, it will be seen that they not only teach the coming of Christ, but that they speak of him as coming, expressly and designedly, for the purpose of executing justice and judgment in the earth. And by comparing the texts on the' coming of Christ with those which teach the judgment and end of the world, it will be readily acknowledged that they all stand immediately connected, and all teach the same thing. The same is equally true of those texts which speak of the last day, last times, great day, &c. Whenever and wherever the coming of Christ is mentioned in the Bible (as in Section I., this Chapter), that coming is immediately connected with judgment, which is to be executed in accordance with the works of the creature ; according to the deeds done, &c. From the foregoing facts it appears evident that these four different classes of texts — namely, on the judgment, end of the world, last days, and the coming of Christ — are all nearly related, and signify the same thing. Hence we come to the conclu-sion that the coming of Christ (as taught in these passages) merely signifies his coming to close the legal dispensation, to establish the gospel, and execute justice and judgment in the earth.

But as there are various opinions respecting the coming of Christ, and the object of his coming, we will briefly notice the different periods, as they are taught in the Bible.

The first appearance of Christ in the world, so far as we have any knowledge, was his appearance in the flesh, as an infant of days. This coming was predicted by the prophets of God, as the introduction of Messiah on earth.

His second appearance must have been in spirit and in power, to the overthrow of his enemies, the destruction of their city, and the final close of legal rites and ceremonies. This coming was not only foretold by the prophets, but pointedly declared by Christ himself. He declared to his disciples, and the people, that the coming of the Son of Man with power should take place during that generation. See Matt. 16:27-28 ; 25:30—34 ; Mark 8:38, and 9:1. This is the coming referred to in the first section of this chapter; and which stands immediately connected with judgment in the earth.

[page 211] The only place in the Scriptures where the numeral, second, is prefixed to the time of Christ's coining, is in Heb. 9:28, where the apostle words it thus: " Unto them that look for him (Christ) shall he appear the second time, without sin, unto salvation. Paul, in this chapter, compares the sacrifice of the high priest, under the law dispensation, with the offering of Christ; and, itf conclusion, says, " And as it is appointed unto men once to die, but after this the judgment; so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time, without sin, unto salvation." We have already noticed these passages, in our remarks on the judgment, which see. We will, however, briefly notice them here, by giving them their proper reading. " And, as under the Law dispensation it is appointed unto the high priest to die once the year, and, after this, judgment to justification, so Christ was once offered to bear the sins of the many; and unto them that look for him, shall he appear the second time, without a sin offering, unto salvation." When Paul wrote this epistle to the Hebrews, Christ had not made his second appearance. The time, however, was then near at hand. The apostle and his brethren were looking for the sudden and powerful coming of Christ, to execute judgment upon that wicked and abandoned generation. The exhortations of the apostles, to their friends and others, show that they expected Christ's second approach. Paul reasoned of righteousness, of temperance, and of a judgment about to come. Peter could say, "The end of all things is at hand." And John says, " Little children, we know that it is the last timds." And when Christ did make his appearance in power, without a sin offering, to the deliverance or salvation of those who looked for him, he, at the same time, was a consuming fire to his enemies.

Paul, in 2 Thess. 1:6—9, says, " Seeing it is a righteous thing with God to recompense tribulation to them that trouble you. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." This ordeal by fire was at Christ's second coming, and transpired about forty-one years after his resurrection. (See remarks on the above passages in this work.)

[page 212] Christ warned 1iis disciples to be on a look-out, to be ready; "For the Son of Man cometh at an hour when ye think not." In the parable of the sheep and goats, Matt. 25, he describes the scene by showing the different conditions of the obedient and disobedient. To the one it is said, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." To the other it is said, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." See Matt. 25:34-41.

The scenes above described were all to take place at the time when Christ made his second appearance on earth ; when he delivered and rewarded the righteous, but cast off and punished the wicked.

Let it be here remembered that those scriptures which teach the judgment, the end of the world, or age, and the second coming of Christ, all stand connected, and allude to the same time and things; all of which are to take place on the earth, during the lifetime of men, and in strict accordance with their merit and demerit. We will also state that Dr. Mack night, Dr. Warburton, Bishop Newton, Dr. A. Clarke, and most others who have written on this subject, are unanimous in the opinion that what is strictly termed the second coming of Christ is a figurative coming, namely, in spirit or power; and that this took place at the destruction of Jerusalem, the abolition of the Jewish dispensation, and the establishment of the kingdom of heaven in the earth. That this opinion is correct, we think no well-informed mind will dispute. The words second time, in relation to this subject, occur in no other passage in the New Testament, excepting Heb. 9 : 28, and which are sufficient to fix the period, as above stated, beyond a rational doubt.

There are other passages, however, in the New Testament, which speak of the coming of Christ, as attended by different circumstances. In Section II., this Chapter, we have arranged those passages which appear to teach the resurrection of the dead, in connection with the personal appearance of our Saviour. The object of this (third) coming appears to be to raise the dead to a state of incorruption, immortality and glory.

The first passage we have noticed at the head of this class of scriptures, is John 14:3. In the preceding verse Christ says to his disciples, "In my Father's house there are many mansions; if it were not so, I would have told you. I go to prepare a place for you." [page 213] Then adds, "And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." In the 28th verse he says, "Ye have heard how I said unto you, I go away, and come again unto you." These expressions appear to imply that as he was then personally with them, he would in person leave them, and come again in like manner. In Acts 1:10-11, it is said, "As he (Jesus) went up, behold two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven ? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." These expressions positively show that as our Saviour in person left the world, so he in person (in like manner) would return to it again. That Christ has already made his appearance on earth in power, which appearance was called his second coming, we have already shown. But his appearance in person as above described, is not as yet made "manifest. Hence we must look for another, and a personal coming, of our Saviour on earth.  This is the only remaining coming of Christ for which we are authorized to look or expect. We are informed of no other. And here let it be strictly borne in mind that this personal and third coming of our Saviour stands nowhere connected either with judgment or rewards and punishments. The class of texts which teach this last coming identifies it as standing immediately connected with the raising of the dead. Paul encourages his Philippian brethren, by informing them that Christ (for whom they looked from heaven) should change their vile bodies, that they might be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. John says, "Beloved, now are we the sons of God, and it doth not yet appear what we shall be : but we know that when he shall appear, we shall be like him ; for we shall see him as he is." 1 John 8:2. Paul, 1 Thess. 4:13-17, says: "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent (or hinder the rising of) them which are asleep. For the Lord [page 214] himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God : and the dead in Christ shall rise first (that is, the dead shall rise before the living do). Then we, which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."

These passages teach, firstly, that, at the time these instructions were given, Christ was actually in heaven, his risen state. This Paul affirms in Heb. 9:24, "For Christ is not entered into the holy places made with hands, which are the figures of the true ; but into heaven itself, now to appear in the presence of God for us." Christ was exalted to be a Prince and a Saviour; he has set down at the right hand of God, having obtained eternal redemption fbr us. He has ascended to his Father, and is now seated on the throne of righteousness, as mediator and judge of all the earth. From this throne, by his word and spirit, he administers justice and judgment in the earth. This mediatorial throne, or seat, is also his judgment-seat; and from this throne he is represented, in the spirit and power of the gospel, as seated in judgment before the world. Hence the propriety of Paul's expression, 2 Cor. 5:10, "For we must all appear before the judgment-seat of Christ; that every one may. receive the things in body, according to that he hath done, whether good or bad." In this, manner Christ sits, in the spirit and power of gospel truth, judging the world in righteousness ; and under this gospel administration every one receives according to that he hath done, whether good or bad. Upon this throne Christ will remain, as mediator and judge, until the great work of reconciling the world to God is accomplished. Hence Peter, in speaking of Christ, says, "Whom the heaven must receive, until the times of the restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." Acts 3:21. Paul has similar language in Col. 1:20, " And (having made peace" through the blood of his cross) by him to reconcile all things to himself: by him, I say, whether they be things in earth, or things in heaven." The same apostle has said, in 1 Cor. 15:25-26, "For he "must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death." From these testimonies we learn that Christ will keep his position as mediator and judge until he hath subdued and reconciled all things to himself; until he hath [page 215] finished sin, made an end of transgression, and destroyed the last enemy, death. When all this shall have been accomplished, then will have arrived the period when the sleeping millions of our race, in connection with the living multitudes, shall all realize the resuscitating power of Him who is "the resurrection and the life." Then will "the Lord himself descend from heaven with a shout, with the voice of the archangel, and with the trump of God" — not to destroy his enemies, or to execute judgment, but to arouse the living and the dead to a state of immortal and unending bliss. When he shall make this personal and last appearance on earth, he will have previously closed his process as mediator and judge, will have subdued and reconciled all to himself, and then only remains to raise and deliver up to God His Father the ransomed world, with his own subjection to him, that God may then be all and in all.

When Christ made his second appearance, he is represented as sitting on the throne of his glory, establishing his kingdom, and commencing his reign on earth. But altogether different is the object of his third or last coming. Then his work will be finished; the judgment day closed, and the kingdom, which he received of his Father at the commencement of his reign, ready to be resigned back to him, the Great Father and God of all.

In the second place, these scriptures confirm what we have already stated. John says, "But we know that, when ho shall appear, we shall be like him ; for we shall see him as he is." This likeness to Christ is effected by the resurrection. See 1 Cor. 15:51-52, "Behold, I show you a mystery; we shall not all sleep, bat we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be ohanged." To the Thessalonians, he says, "Them, also, which sleep in Jesus, will God bring with him." " The dead in Christ shall rise first (before the living are changed). Then we, which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air : and so shall we ever be with the Lord." Paul undoubtedly wished to have his brethren believe that their departed friends would all rise again to life and happiness; that death was not one long, eternal sleep, as many of his countrymen actually believed he, therefore, labors to convince ihem that Christ, their risen head [page 216] would raise the human family from the sleep of death, that one and all should again meet together, and be forever with the Lord.

He informs his Corinthian brethren that the trumpet should sound, and the dead be raised incorruptible ; and that the living should be changed in a moment, in the twinkling of an eye, at the sound of the last trump.

That Paul believed (not in a partial but) in a Universal resurrection to holiness and happiness, is evident from 1 Cor. 15:22, "For as in Adam all die, even so in Christ shall all be made alive." All must admit that Adam is the constituent and federal head of the human family. In him all, individually, die. It is also equally admissible, that the same all shall be made alive in Christ. The words, even so imply that the same all who die in Adam shall, equally and individually, be made alive in Christ, their spiritual head and representative. Man is created "in the image of God." "Christ is the brightness of his Father's glory, and the express image of his person." Hence, being created in the image of God, we are created in Christ Jesus, as our moral or spiritual head. "The head of every man is Christ." 1 Cor. 11:3. Consequently, Christ is as truly the moral head of every man, as is Adam our earthly head. And Christ will as certainly reinstate and immortalize every man in himself, as it is certain that in Adam all are fallen.

But to this it is objected, because of the expression in the 23d verse, where it is said, "But every man in his own order: Christ the first fruits, afterward they that are Christ's at his coming." Some suppose "every man in his own order," means (in fact, we have heard it in a sermon) he that dies a sinner, shall be raised a sinner; he that dies a drunkard, shall be raised a drunkard; and he that dies a murderer, shall be raised a murderer, &c. But to this objection we reply, first, in the language of the apostle. "For as in Adam all die, even so in Christ shall all be made alive." All are made alive in Christ. Therefore, "if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new." 2 Cor. 5:17. From this it appears, that those who are in Christ are actually new creatures; old things are done away, and all things become new. Hence, when all are made alive in him, they must, of necessity, all be new creatures; old things — that is, sin, all their form vices, evil habits, bad practices, &c [page 217] — are all done away, annihilated, and gone: the creator is changed, and bears the image of Christ. Hence, Paul says, "And as we have borne the image of the earthy, we shall also bear the image of the heavenly." 1 Cor. 15:49. By these facts we learn that all in the earthy image of Adam die, and that the same all (in the resurrection) will be made alive in the heavenly image of Christ. Consequently, all that can be understood by "every man in his own order," is, merely, every man in his own time (or class), and in his own identity. "Christ the first fruits," — that is, Christ as the first fruits of the resurrection, rose first in his own time, and own individual being; "afterward they that are Christ's at his coming," — that is, when Christ comes to raise the dead, all will then be made alive in Him, but every one in his own identity, or as himself, in his own individual being. Hence, in verse 38, "God giveth it a body as it hath pleased him, and to every seed his own body." We think the expression, "But every man in his own order," applies with the same force to those who die, as to those who are made alive. "For as in Adam all die," — that is, not collectively and simultaneously, but every one in his own time and identity, as himself. Thus we die as ourselves, and we shall be made alive as ourselves, and in the time classed or set off.

But supposing our objector should urge his theory, what would the result then be? He says, if one dies a sinner, he will be raised a sinner, &c. Now, admitting this self-contradictory theory to be carried out, and the result would be this: every sinner (having died as such), from the period of mother Eve down to the resurrection morn, must be called up from their tombs with the same characters, propensities, appetites, and passions which they possessed when they went down to their graves. And how is this? Why sinners, liars, extortioners, thieves, drunkards, murderers, and all as such, must be made alive in Christ; forming parts and parcels of that one body, of which Christ is the. head. What kind of a body such would be, and what would be the result, we leave for out opponents to determine.

Should we admit that any in the resurrection would be raised in any other condition than alive in Christ, new creatures, fitted for holiness and happiness in him, we destroy, not only the utility, bat every object of the resurrection. The apparent and only object of the resurrection is, to immortalize and happify the ransomed world [page 218] of sentient beings, to carry out God's original design, And perfect the work of his Own hands. Who will deny the original purpose of God, in ultimately imparting a share of hie own perfections to his creatures? He hath said, "I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure." Isa. 46:9-10. To say that this purpose and pleasure of God Will fail is infidelity. To say that God designed a happy end for one, and misery as an end for another, is still worse. See James 3:17, "The wisdom that is from above is without partiality and without hypocrisy." Ps. 145:9, "The Lord is good to all ; and his tender mercies are over all his works." And should we contend that the creature himself, or any other being in the universe of God, will frustrate or defeat his pleasurable purpose and designed end, it would be blasphemous. God is one infinite, holy, undivided being. All wisdom, power, and goodness, are his, and Love is his nature. Man can effect his physical and moral good, by obeying the laws which. God has established to govern those principles. But there are no means by which the creature can effect his own resurrection or immortal condition. This exclusively and only belongs to God. It is not only his prerogative to accomplish it, but his word, his nature, and his oath, bind him to effect it for his creatures. Amen.

A belief of anything short of universal holiness and happiness in the resurrection state would not only dishonor God, but it must destroy all happiness and consolation in the creature. None can rejoice in that faith which tells of an introduction of feeling, sentient beings into a state of unending woe, pain, and death! And much less could they rejoice when they reflect that such end is the result of this unasked for existence, and the pleasure of God declared from the beginning! Yet it is a fact which cannot be denied, that the end of man (whatever it may be) is, and will be such, and such only, as God designed, even from the beginning. But, as we have already seen that the purposes of God are good, that the end is life in Christ, we find no reason for mourning or lamenting the purposes of God; but we rejoice "that his counsel will stand, and he will do all his pleasure."

Our hopes of future life are based on the fact that Christ has [page 219] risen from the dead, and is declared to effect the resurrection of man. Paul, after asserting that, "as in Adam all die, even so in Christ shall all be made alive," and after declaring that Jesus must reign till he hath put all enemies under his feet, and destroyed death, the last enemy; and that, "when all things shall be subdued to Christ, then shall the Son also himself be subject to him that put all things under him, that God may be all in all," he treats more directly of the nature and consequences of the resurrection; and, after speaking of the different glories of the sun, moon, and stars, says, "So, also, is the resurrection of the dead. It is sown in corruption, it is raised in incorruption, it is sown in dishonor, it is raised in glory, it is sown in weakness, it is raised in power, it is sown a natural body, it is raised a spiritual body." 1 Cor. 15:42—44. He further says, "For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall he brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? grave, where is thy victory ? The sting of death is sin, and the strength of sin is the law, but thanks be to God, which giveth us the victory, through our Lord Jesus Christ." Verses 53—57. Here is our victory, and the foundation of our hopes. The apostle has here given a lively description of the closing scene of Christ's mission on earth. This will be the final consummation of God's eternal purpose; "that in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him." Then all who have died in Adam will be made alive in Christ. Then shall the "creation itself be delivered from the bondage of corruption, into the glorious liberty of the children of God." Then sin and death will be forever destroyed; tears shall be wiped from all faces; sorrow and sighing shall have a perpetual end; and the ransomed world shall sing, "Blessing and honor, glory and power, unto him that sitteth upon the throne, and unto the Lamb, forever and ever."

We have noticed those passages which we think have an important bearing upon the subject of the resurrection. It may be supposed, by some, that we have omitted passages that have and immediate connection with the subject; and, by others, that John 5:29 speaks [page 220] of a resurrection, which ought to have been noticed. But to the last we reply, that Christ had no allusion to a literal resurrection in this text In verse 25, he speaks of a death in which the unbelieving Jews were involved; and, in the 28th verse, he represents those, thus involved, as being "in the graves; " verse 29, that they "shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." The time alluded to is the time of Jerusalem's sad catastrophe. See Daniel 12:1—3, and Matt. 24:21, also, 16:27-28, all of which speak of, and identify the time here referred to. The resurrection is a figurative one, showing the waking up, and calling forth, from the moral graves of sin and rebellion, that nation and people to a sense of what they were, and where they were. See Ezek. 37:12-13, " Therefore prophesy and say unto them, Thus saith the Lord God: "Behold, my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, my people, and brought you up out of your graves." In Dan. 12:2, it is said that they shall awake from the dust of the earth, "some to everlasting life, and some to shame and everlasting contempt." In the text it is said, "And they shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." Let it here be borne in mind, that they all come forth, in this rising, the one who has done good, unto life; the other, who has done evil, unto damnation. Here they receive in proportion to their merit or demerit. The hour was then coming, and soon did it overtake them — even in that generation, Matt. 16:28. The word anastasin, here rendered resurrection, simply signifies the act of rising from a sitting or reclining posture, from a seat or the ground, a rising up, a starting up, &c. See Donnegan's Lexicon, The word is here applied to the calling forth of the Jews from a state of lethargy and moral death, as we have before shown. See on the judgment, and other places in this work.