SALVATION AND DAMNATION.

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"Marvel not at this: for the hour is coming, in which all that are in the grave shall 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.-JOHN V. 28, 29.

It is supposed by many that this passage of scripture is descriptive of scenes and events which are to take place at the resurrection of man from the dead, when, it is thought, the whole universe of intelligent beings will be raised bodily and be brought to judgment. Here, it is said, we are expressly informed that a portion of the human race will be raised from the dead to immortal life and blessedness; and another portion of the intelligent creation will be raised bodily, and consigned to the regions of dark despair, to wail and writhe in ceaseless anguish! It is affirmed, that the resurrection of life spoken of, has direct reference to the felicity which awaits the righteous in heaven; and that the resurrection of damnation refers to the awful misery which will be inflicted on such as die impenitent and sinful. Hence, it is said, that this scripture teaches the doctrine of rewards and punishments in the immortal world-for the good and

evil deeds of this life. Such, in brief, is the popu lar interpretation of this language of the Savior. We regard it as unwarrantable and objectionable for the following reasons:

1. It is based entirely upon assumption, and takes for granted the very thing to be proved! It assumes that a time is coming in the divine economy, when there will be a general resurrection of man, bodily, from the grave. It does not say that the material body is to be raised from the dead; nor that all men are to be judged in the future world; nor that some will be rewarded with eternal life and felicity for their good works, and some punished with eternal misery for their wicked deeds.

People first believe these doctrines, and then introduce this scripture as furnishing proof of the sentiments embraced. True, it speaks of a resurrection of life and a resurrection of damnation; but it says nothing concerning the resurrection of the body. Such a resurrection is no where spoken of in the Scriptures as applying to mankind. The question is asked, "How are the dead raised up? and with what body do they come?" Paul, in answer to that query, says, "Thou sowest not that body that shall be.... It is sown a natural body; it is raised a spiritual body. That which is first is natural; afterward, that which is spiritual." Such is the scriptural doctrine concerning the immortal resurrection of man from the dead.

Again, this passage does not inform us that the resurrection is simultaneous and general, as the

sacrificial theology asserts. It speaks of those only who are in their graves. On the supposition that the grave here means ground, it only proves that such as have been buried in the earth shall be raised. If it is to be understood literally, it is far from embracing all mankind-having no relation to those who shall be upon the earth at the last day—who, instead of seeing corruption, it is said, will be caught up to meet the Lord in the air. Thus we see that what should be proved in relation to this scripture, is assumed and taken for granted without proof.

2. The common exposition of this text is logically untrue, and hence it is objectionable. In making it teach endless rewards and punishments, it proves too much, and hence logically proves nothing! It would prove universal salvation and universal damnation! It is affirmed that the resurrection of life spoken of, means ceaseless happiness in heaven; and the resurrection of damnation means unending misery. Bearing this interpretation in mind, let us attend to the language employed: "They that have done good shall come forth to the resurrection of life;" that is, to eternal bliss in heaven. Who have done good? All certainly have done some good in their life-time; then all will be rewarded with eternal life, if the passage has a universal application. No particular kind of goodness is here specified; but simply, they that have done good shall come forth to the resurrection of life. Every human being, though never so de

praved, has done some good; hence, all shall be blessed with immortal life, if the common exposition of this passage be correct! So on the other hand, universal damnation is as easily and as logically proved true: "For they that have done evil, shall come forth to the resurrection of damnation." If damnation here means endless wretchedness, then all men must be eternally lost, for all men have done evil. If any deny that all have done good, it will be readily and universally admitted, that all have done evil. And the broad declaration is, they that have done evil shall come forth to the resurrection of damnation! Thus we see that the argument logically proves too much, and consequently proves nothing.

The objector cannot extricate himself from this dilemma, by affirming that some repent before they die; for this text does not say that all shall come forth to the resurrection of damnation, who do not repent before they die; but they that have done evil shall thus come forth; and as all have done evil, so all must be damned, according to the popular interpretation.

3. The common exposition of this scripture makes immortal blessedness depend upon good works; and this sentiment receives no support from the Word of God. According to the passage under consideration, some were to come forth to the resurrection of life, because they had done something that was good; not because they had embraced the true faith, nor on account of the abun

dant mercy of God, but on account of their good deeds: "They that have done good," etc. This is not only opposed to the Scriptures, but opposed to the sentiments advocated by the dominant sects themselves. They have long made doctrine the test of a man's Christianity; if he has not had an evangelical faith, he has Been denounced an infidel. This is the method employed by all the sacrificial churches to ascertain whether a man is a Christian or not. If he does not believe a creed, and certain established doctrines, he is hurled out of the church as unworthy of Christian membership, and consequently, is regarded as unworthy of heaven, and only fit for hell! Such, it is said, will come forth to the resurrection of damnation. Thus faith is made the standard, and not good works. It matters not how kind and benevolent and good a man is, if he have not the true faith, he must be lost. All his morality will only sink him lower into perdition.

Thus we see that if this scripture relate to immortal blessedness, it is to be merited by good works. But this is opposed to the Bible doctrine of a heavenly immortality. Heaven is spoken of as the gift of God; and is not to be attained by good works, but by the abundant mercy of the Infinite Father. We are nowhere informed that man is to be blessed with a resurrection to immortal life, because he has done good; neither that he is to be sent to an endless hell of suffering because he has done evil.