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hath not done, she nor her daughters, as thou hast done, thou and thy daughters.

Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness, was in her and in her daughters, neither did she strengthen the hand of the poor and needy."

You see, my dear Sir, the Sodomites were not accused of being Universalists. Their sins are mentioned, and they were rewarded according to their works. Their iniquities were less than the iniquities of Jerusalem, and they suffered less; but it is said, even of Jerusalem, her iniquities are pardoned, for she hath received of the Lord's hand double for all her sins. See again;

"Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they; they are more righteous than thou; yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.

When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them."

Ezekiel does not seem to admit that either Sodom or Jerusalem was totally depraved; for if Sodom and Samaria were more righteous than Jerusalem, some righteousness, at least, must fall to the share of each. But what is said to be the final result of the sudden, and the protracted destruction of these cities?

"For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.

Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.

Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and

thy younger; and I will give them unto thee for daughters, but not by thy covenant.

And I will establish my covenant with thee; and thou shalt know that I am the LORD."

"This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent." Amen, Alleluia.

In my next, some attention will be paid to the remaining texts from the Old Testament, when, if possible, I shall bring them to a close. In the mean time, you will do yourself and your friend a favour, by examining, as with a lighted candle, every text that has yet been investigated. The examination has been cursory; my leisure hours are too few for a more minute criticism, at present. I rather aim to what your .citations do not, than what they do mean. Under existing circumstances, this is all you can require. Should I succeed in this, a great point will be gained -you will be prepared, and I trust disposed, to read and hear, and think for yourself, free from the shackles that have long bound the world, called christian, in the most degrading, the most abject servitude.

Yours in friendship,



DEAR SIR-The passage cited from Ezekiel 18: 4, now claims our undivided attention. "The soul that sinneth, it shall die." To sin is to miss. To transgress is to go across. As sin, therefore, is the transgression of the law, it is the violation of a command, which, in the present instance, is the command of God. The penalty annexed to this transgression, the consequence resulting from it, is death. Here is

no contingency mentioned, by which the threatening may be avoided, nor the least intimation of any person or thing, as a substitute, by means of which the threatening can be averted. It SHALL die. If this denunciation proceed from a faithful Creator, it must be fulfilled. In view of these brief premises, let us examine, and, if possible, understand the citation already noticed.


In Gen. 2: 17, we read, "in the day thou eatest thereof, thou shalt SURELY DIE." A plain question now presents itself--Was the threatening fulfilled?If not, it is certainly a work of supererogation to hold in terror a penalty which was never inflicted; for, if it failed in the first instance, by what authority shall we determine that it has not, and wiH not, in every instance? Nor does an appeal to the New-Testament furnish any clue by which we may in any way escape that death, which is the consequence of sin. Here we learn that God is no respecter of persons-that every one shall be rewarded according to his works, and that the wages of sin is death. Indeed, the very case for which you quoted the passage, supposes it peremptory. What then is its import? Is it, as theologians inform us, a death temporal, spiritual, and eternal? All have sinned--the threat is peremptory-the issue, on these premises-eternal death. From which, however, as it wants scripture authority, we may yet hope to escape.

Do not think, my dear Sir, that I am desirous of avoiding a direct answer to the question. It may be necessary to remove some stumbling blocks which are in the path of truth, by considering the negative side of the subject. If insuperable obstacles to the common understanding of the phrase can be thus removed, the mind will then be in a situation to learn the truth with more composure, and to judge with a greater degree of partiality.

Let us now recur to the different senses in which the terms die, died, death, and dead, are used in the sacred writings, by which method, and a careful attention to the context, we shall probably be able to arrive at a thorough understanding of the subject.

1. The first, and most common enderstanding of these terms, is the dissolution of the union between body and spirit; the cessation of animal being, or extinction of life. Of this we need nothing in proof from the scripture. It is an every day concern, about which the most superficial reader cannot go amiss.

2. Death in sin, from which the scriptures give us instances of a revival, or resurrection in this world. By this death may be understood a departure from moral righteousness. Of this the scriptures give us abundant examples, some of which will be quoted. “Let the DEAD bury their dead."-Mat. 8:22. No man in his senses can suppose that by the term dead in the first instance, the naturally dead can be intended. "The hour is coming, and Now is, when the dead shall hear the voice of the Son of God, and they that hear shall live."-John 5: 25. That the spiritually dead are here meant is too evident to need an argument. "He that believeth in me, though he were DEAD, yet shall he live; and whosoever liveth and believeth in me, shall never die;" [or shall by no means die to the age. Imp. version.] "And you, being DEAD IN YOUR SINS, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all tresspasses."---Col. 2: 13. Here is a case in point. The Colossians, to whom the apostle was writing, had been dead in sins, and were brought to life by the preaching of the gospel, the voice by which those who heard should live, see John 5: 25. See also Col. 3: 3. 66 For ye are dead, and your life is hid with Christ in God." "We know that we have passed from death to life, because we love the breth

ren. He that loveth not his brother, abideth in death."---1 John 3: 14. "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." You must see the insuperable difficulty of saving a single soul on your own hypothesis, and in this instance, at least, must admit, that in this sweeping clause, the wages of sin is not eternal death, or that it has passed upon all men. "For when we were in the flesh [or under the law,] the motions of sins, which were by the law, did work in our members, to bring forth fruit unto death."---Rom. 7: 5. From this death in sin, however, they were delivered. How? "For the law of the spirit of life in Christ Jesus, hath made me free from the law of sin and death."---Rom. 8: 2. "For to be carnally minded IS DEATH; but to be spiritually minded is LIFE and peace."---5: 6. "But when the commandment came, sin revived, and I died.---79. It seems then, that the apostle was not an exception to the rule, for he says not only " I am carnal, sold under sin," but also that sin deceived, and finally slew him. He was then morally dead. Nevertheless he had a hope full of immortality; nay, the power of language was insufficient to express the confidence which he cherished, of a blissful immortality, notwithstanding his death in sin. It is most evidently of this death in sin that he speaks, 1 Cor. 15: 21,22. "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." That moral death, and a moral or spiritual resurrection are here intended, is evident from 5: 56---7. "The sting of death is sin, and the strength of sin is the law; but thanks be to God, who giveth us the victory through our Lord Jesus Christ." James informs us, that "he who converteth a sinner from the error of his way, shall save a soul from death."

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