That I term the resurrection, as if the other were not worthy of the name. Thus our Lord says, in Luke xx. 34-36, " The children of this world marry, and are given in marriage; but they who shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage: neither can they die any more, for they are equal unto the angels; and are the children of God, being the children of the resurrection." Thus, too, Paul-Phil. iii. 10, 11. may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." The resurrection of the dead, then, considered as obtained by the mediation of Christ, is the resurrection to life. And in this connexion I may suitably introduce a passage which the advocates of universal pardon consider a very decisive one in their favour namely, 1 Cor. xv. 20-23." But now is Christ risen from the dead, and become the first fruits of them that slept. 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." On this passage, then, let it be observed, (1) It is very unfair and illogical, to consider it as any proof of temporal death being the amount of the curse. The Apostle, like a good reasoner, does not go beyond his subject. That subject is, not the future state, but the resurrection. This particular of the Christian hope was disbelieved and ridiculed by the Heathen philosophers; and, probably from this very cause, scepticism respecting it had crept into the Corinthian church. The Apostle, therefore, keeps to his point. It is of the body,-the death of the body, the resurrection of the body, that he is treating; not of the soul at all. They, therefore, who draw the inference that the death of the body is all the curse, and its resurrection all the redemption, only show that they have somewhat less logic than the Apostle, who, even apart from his inspiration, whatever Socinians may say of him, was no bungling reasoner. (2.) What is the "resurrection of the dead" of which the Apostle here speaks? It is the resurrection of the just,-the resurrection to life. This appears, not merely from the language of verses 20 and 23, where Christ is styled the "first-fruits of them that slept," and they that slept are, not all mankind, but "they that are Christ's at his coming;" --but also from his own full and explicit description of the resurrection meant by him, in the subsequent part of the chapter-verses 42-44. "So also is the resurrection of the dead: it is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown an animal body, it is raised a spiritual body." So that here we have another example of "the resurrection," without epithet or addition, signifying the resurrection to life. (3.) By comparing verses 20-23 with verses 44 -49, we learn still more clearly what the resurrection is, which stands in contrast, as coming by the second Adam, with the death which came by the first. When it is said in verse 21, "As by man came death, by man came also the resurrection of the dead," I grant that it wears much of the appearance of a general proposition, inclusive of mankind. Yet we have seen how the Apostle describes what he means, in his reasoning, by "the resurrection of the dead:"-and our conclusion is greatly strengthened, when, pursuing the contrast between the first and second Adam, he adds to the description already cited-There is an animal body, and there is a spiritual body and so it is written, the first man Adam was made a living soul; the last Adam [is] a quickening spirit. Howbeit, that was not first which is spiritual, but that which is animal, and afterward that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As [is] the earthy such [are] they also that are earthy; and as [is] the heavenly, such [are] they also that are heavenly. And, as we have borne the image of the earthy, we shall also bear the image of the heavenly."-No one will say, that this description of the resurrection which comes by Christ is true of mankind. Yet this is the resurrection which he contrasts with the death that came by Adam. This alone is a blessing,-this alone deserving of such particular and emphatic mention. It may be true, that, in a certain general sense, the resurrection of all the dead is by Christ, as forming a part of the general constitution of things, resulting from his mediation:-but this is not at all the point on which the Apostle fixes his own or his reader's attention. It is the resurrection to life,-to a glorious conformity with the risen and exalted Head. We (4.) In these circumstances, what is the proper meaning of the 22d verse-" For as in Adam all die, even so in Christ shall all be made alive?" have seen, that, in the passage, it is not of the resurrection of mankind universally, (although this doubtless is involved in some parts of his argument,) but of the "resurrection of the just," that the Apostle is treating. Now it is a canon of interpretation, simple and universally recognised, that a general or universal term ought to be understood as corresponding, in the extent of its import, with the subject of which the author is treating. If the subject here, therefore, be the resurrection of the just, then the twenty-second verse, interpreted agreeably to this canon, will be as in Adam they all die, even so in Christ they shall all be made alive." And this, I am satisfied, is the true meaning. Those who explain it otherwise may try, how they can contrive to apply to mankind generally the descriptions of the resurrection throughout the chapter. 10. The mention of such universal terms, in connexion with the sin of the first Adam and the righteousness of the second, naturally brings me to the consideration of that important, and, in some respects, difficult subject-THE EXTENT OF THE REDEEMER'S ATONEMENT.-I feel no disposition to shrink from this subject. It is my sincere prayer, that the Spirit of God may guide me by the light of his word, and enable me to place it in a scriptural point of view! And while I say this, I feel there is a likelihood that, while I differ from the advocates of universal pardon, I may not exactly agree with some of those who have written against them. It is necessary again to say, that I confine myself to those views of this subject which immediately bear on the present controversy about pardon. Were I to take off this restriction, a field almost interminable would open before me, comprehending all the points in discussion between the ranks of Arminianism and Calvinism. My desire is, to be kept untrammelled by any ism but scripturism :--and I cannot but express my surprise, that those who wish to be regarded as so peculiarly apostolic, and who have, some of them at least, avowed the principle that no book ought to be read but the Bible, should have thought it worth their while to seek for but tresses to their cause in the writings of Luther and other Reformers and Fathers, and in the Creeds and Confessions of different churches. The texts usually adduced in support of the doctrine of universal pardon, are those in which the design of the atonement is spoken of in general and unrestricted terms; in which it is represented as for all, for all men, for the world, for the whole world: -"Behold the Lamb of God which taketh away the sins of the world."" God so loved the world, that he gave his only begotten Son, that whosoever believeth in him might not perish but have everlasting life:"-" God sent not his Son into the world to condemn the world, but that the world through him might be saved;”- "We have seen him ourselves, and know that this is indeed the Christ, the Saviour of the world:"- "And the bread which I will give is my flesh, which I will give for the life of the world:"God was, in Christ, reconciling the world unto himself, not imputing their trespasses unto them:"-" And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world:"-" For as by the offence of one [judgment came] upon all men, to condemnation; even so by the obedience of one [the free gift came] upon all men to justification of life:"-" This is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come to the knowledge of the truth. For there is one God, and one Mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time:"-" For the grace of God, which bringeth salvation, hath appeared to all men, teaching us," &c.-" We see Jesus, who was made a little lower than the angels for the suffering of death-that he, by the grace of God, should taste death for every man;"" The Lord is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.' Of more than one of these passages notice has already been taken. There are several others, of * *John i. 29. John iii. 16, 17. v. 19. 1 John ii. 2. Rom. v. 18. Heb ii. 9. 2 Peter iii. 9. John iv. 42. John vi. 51. 2 Cor. 2 Tim. ii. 2-6. Titus ii. 11 |