io. That after he died he went to his "own place."

The Universalists, having lost their last blush, maintain that this thief, this son of perdition, this traitor, this murderer, this self-destroyer, went immediately to heaven!

They say, in reply to all the astounding evidence of Judas' perdition, that he repented of his sins. But pray what evidence have they that Judas' repentance was of the right kind? Why, that like a thief, he dropped his booty and went and hung himself!!! Admirable evidence this, that Judas' repentance was of a genuine character. But it is just like all the evidence which the Universalists bring forward in support of their system. Besides, if Judas is now in heaven, or if he will ever arrive there, then what our Saviour said of him cannot be true. Our Saviour said that it would have been better for him had he not been born. But if there is an eternity of happiness before Judas, this cannot be true of him. But if he is now in hell, and if he will always remain in "his own place," then we can see how fearfully true the Saviour's declaration is. What, what would be Judas' thoughts, if he could be told that there are Universalist ministers now on the earth, who are endeavouring to prove that he is in heaven! Amid his howls and throes of deep agony -his recollections of his betrayment of the Son of man, of self-murder, and of a contemned and lost heaven, he would lift his eyes and cry, Great, and just, and terrible God! What infatuation!

SEVENTY-SEVENTH REASON.

We reject Universalism, in view of the history of fallen angels.

The same arguments by which Universalists attempt to prove that there is no future punishment for man, bear equally against all punishment for fallen angels. The declarations of the Bible, then, concerning their condition, bear equally against the scheme under consideration, with those concerning the future condition of man.

What says the Bible, then, in regard to fallen angels?"For God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment."

"And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day."

"Not a novice, lest, being lifted up with pride, he fall into the condemnation of the devil."

"And these shall go away into everlasting fire, prepared for the devil and his angels.”

“And I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the devil and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon

him, that he should deceive the nations no more till the thousand years should be fulfilled; and after that he must be loosed a little season."

"And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and false prophet are, and shall be tormented, day and night, for ever and ever."

The only way by which Universalists have ever met this argument, has been to deny the existence of fallen angels altogether. They have not denied the fact because they have proved their non-existence, but denied it to relieve themselves from the responsibility of proving it, and of meeting the unanswerable argument under consideration.

The existence of the angels of glory is not more clearly set forth in the sacred volume than is the existence of fallen angels. Their happiness is not more clearly described than is the misery of their lost brethren.

If God, then, visits transgression in heaven, with punitive justice, will he not, for the same reasons, visit transgression on the earth with vindictive justice? Is the nature of sin changed by a difference in its locality? Is the justice of God's administration less liable to be impugned in heaven, when he sends the apostate quick to hell, than when he does the same thing with the apostates of this lower world? Yet we hear of no murmuring there, when the angels, ambitious of the throne, were cast down to perdition. And will God punish rebellious angels, and let rebellious men go free? Is God a partial God? Are the perfections of his character

changeable? Is infinite mercy more merciful on the earth, to the finally impenitent, than to fallen angels in the eternal world? Does the justice of God lose any of its stern demands, as the field of its operations is changed from one world to another?

We know these are plain questions and stubborn facts, but we are in search of truth, and, bringing heaven, earth and hell to bear testimony against the scheme of Universal Salvation.

We wish to convince the advocates and adherents of that system, or reduce them to the alternative of abandoning it, or of taking sides with the very devil himself, in disputing the justice of heaven's throne in his damnation.

SEVENTY-EIGHTH REASON.

We reject Universalism, in view of the unpardonable sin. (Matt. xii. 31, 32.) "Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." Also, (Mark iii. 28, 29,) "Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever

they shall blaspheme: but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation." And 1st of John, v. 16. "If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it."

In all these passages the sentiment is clearly set forth, that he who is guilty of blaspheming against the Holy Ghost, shall inevitably be damned; and not only be damned, but damned for ever and ever. In Matt. xii. 31, it is said, "The blasphemy against the Holy Ghost shall not be forgiven unto men." The negative employed here is of a general character, and includes all time. If this sin were to be forgiven at any future period of time, however remote, it would be as contrary to such a negative as if it were forgiven immediately. But we are confirmed in the view that the negative employed means all time, by what is said in Mark, viz. "He shall never be forgiven; or hath never forgiveness;" and lest this never should be interpreted to mean, never, as long as he lives; or, never, in this world, it is said in Matt. xii. 32, "It shall not be forgiven him, neither in this world, nor in the world to come." And, lest it should be said, that although he is never forgiven, yet that does not hinder but there may be an end to his punishment; because he may suffer all he deserves in suffering a temporal punishment, or punishment of a limited, long duration; and he that is acquitted in paying