age, the next succeeding age. This world, or air, a phrase frequently employed by Christ and his apostles, signified, as we have said, the age of the law under which they lived. See Matt. xiii. 32; Mark iv. 19; Luke xvi. 8; Rom. xii. 2; Eph. i. 21. This was the general sense of the phrase. Hence we read of the end of the age, or world, that is, the age of the law. Matt. xiii. 40, 49. Paul says,. 1 Cor. x. 11, that the end of the world had then already come, that is, the time had drawn near; and in Heb. ix. 26, he represents Christ as having suffered at the conclusion of the world, or age. Then, when they spoke of the world or age to come, what did they mean? They meant the age of the Gospel, which commenced at the destruction of the Jewish state. Hence Paul, speaking of the messengers, or angels, of the Jewish law, says, that the world to come, the age of the Gospel, had not been put in subjection to them, Heb. ii. 5; and those who had been brought to the knowledge of the Gospel were said to have tasted "the good word of God, and the powers of the world to come," or age of the Gospel. Heb. vi. 5.

"He shall receive a hundred fold now in this time," that is, under the law, even before the kingdom of God shall come with power. But in the world to come he shall receive eternal life. At the full coming of the kingdom of God, when the dispensation of the law has entirely ceased, when the rage of your enemies is spent, and it is put out of their power to injure you, you shall enjoy fully, more fully than ever before, the life and peace of the Gospel. Your faith shall be strengthened, your doubts shall be all removed, the religion you profess shall have become established, your peace of mind shall be abundant, and your outward peace greater than ever before.

XXXVIII. Mark xiv. 21.

See remarks on the parallel place, Matt. xxvi. 24, Sect. XXXI. of this chapter.

XXXIX. "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." Mark xvi. 16.

For proof that these words had a peculiar application to the apostolic age, see verses 17 and 18.

But so far as Universalism is concerned, we have no objection that the words should receive a general application. But where is the believer to be saved? and where is the unbeliever to be damned? Not in the future state, surely. There is not the least reference to the immortal state in the passage, that we can see. Is it said, He that believeth and is baptized in this world, shall be saved in the future world? and he who believeth not in this world, shall be damned in the future world? Nothing of this kind is stated. The rational inference from the passage is, that the salvation is conjoined with the faith; and when the creature possesses the latter he enjoys the former. So when he is in unbelief, he is damned. The Saviour said; "He that believeth not is condemned already."

Dr. Campbell says, that the word damned " is not a just version of the Greek word. The term damned, with us, (he says,) relates solely to the doom which shall be pronounced upon the wicked at the last day. This cannot be affirmed, in truth, of the Greek κατακρίνω, which corresponds exactly to the English word condemn." Note in loc. See also Horne's "Introduction." Vol. I. p. 446.

XL. Luke iii. 7.

See remarks on Matt. iii. 7, Sect. I., of this chapter. XLI. Luke iii. 17.

See remarks on Matt. iii. 12, Sect. II., of this chapter.

XLII. Luke ix. 24, 25.

See remarks on Matt. xvi. 25, 26, Sect. XVIII., of this chapter.

XLIII. Luke x. 12-15.

See remarks on Matt..x. 15, and xi. 22-24, Sections IX. and XII., of this chapter.

XLIV. Luke xi. 31, 32.

See remarks on Matt. x. 15, Sect. IX.
XLV. Luke xii. 4, 5.

In Sect. XI., of this chapter, under Matt. x. 28, we have shown our reasons for rejecting the usual interpretations of this saying of the Saviour. We do not believe, that it has the slightest possible allusion to the doctrine of endless misery. We refer particularly to the remarks and references under Matt. x. 28, and recommend the reader to give the most careful attention to the article in the "Universalist Expositor," from the pen of Rev. Hosea Ballou, of Boston. Vol. II. pp.

233-241.

See remarks on Matt. xii. 31, 32, Sect. XIII. of this chapter; and Mark iii. 29, Sect. XXXI. of the same.

XLVII. "I tell you, nay; but except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, nay; but except ye repent, ye shall all likewise perish." Luke xiii. 3–5.

At the first verse of the chapter, we are informed, that some who were present with the Saviour, told him of the Galileans, "whose blood Pilate had mingled with their sacrifices." These Galileans had come up to Jerusalem to offer sacrifices; and when assembled. for that purpose, Pilate, for their opposition to the Roman government, as it is supposed, attacked them with an armed force, and put them to death. So singular a calamity might have induced the people to think they had been guilty of some enormous crime, which God had seen fit to punish in this signal manner; but Jesus cautions them against such a conclusion, by saying, "Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, nay; but except ye repent, ye shall all likewise perish;" ver. 2, 3; that is, in a like

* in a similar manner. way, This cannot be applied to the future state, because it is evident, that Jesus intended there would be a similarity between the destruction of the Jews and the Galileans here spoken of. The Saviour then referred to the case of eighteen men on whom the tower of Siloam fell, and slew them, and inquired, Think ye that they were sinners aboye all men that dwell at Jerusalem ??" ver. 4.. This question he answered in the negative, and added, "Except ye repent, ye shall all likewise perish." ver. 5. It is a fact which should not be forgotten, that there. was a peculiar resemblance between the destruction of the Galileans, and of those on whom the tower.of Siloam fell, when compared with the destruction of the Jews. The first mentioned, it is thought, were slain för. their opposition to the Roman government; for the Galileans had a strong antipathy to the Romans.

Now the Jews, at the destruction of their city, perished, not only by the assaults of the Roman armies, but they fell in the temple; many of them had their blood mingled with their sacrifices, and they were buried in the ruins of the temple.

Bishop Pearce paraphrases the passage,"Except ye, the nation of the Jews, repent, your state shall be destroyed." Hammond is to the same purport; "If you continue your present wicked practices, raising se dition under pretence of piety, as frequently you are apt to do, then, as they perished on the day of Pascha at their sacrifice, so shall a multitude of you on that very day, in the temple, be slaughtered like sheep, and that for the same cause, a sedition raised in the city:" Ad-am Clarke says, on the words,. ye shall all likewise

* The Jewish nation did perish in that manner. The words did not-refer, and should not be applied, to mankind generally, but to the Jews in particular. The word rendered likewise, is doavτws; in-ver. 3, and óuotos in ver. 5. The former word signifies, according to the best Greek Lexicons, in the same way, or like manner, just so, exactly thus; and the latter signifies, in a like manner, alike, just as. See Parkhurst and Donnegan, among others.

perish," ye shall perish in a like way, in the same manner. This prediction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, &c. who were going on with their sacrifices, were slain, and their blood was mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses, and temples.'

XLVIII. "There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God." Luke xiii. 28, 29.

See, the whole passage, embraced in verses 23-30. See also Sect. VII., of this chapter, on Matt. vii. 22, 23, and compare Sect. VIII. of same chapter on Matt. viii: 11, 12.

Those who understand the phrase kingdom of God, aş here used, to signify the final state of the blessed, will regard this text, as affording very strong proof, against the salvation of all mankind. But what reason is there for understanding it in this sense?. It is not its general meaning in the New Testament. With a few exceptions, it signifies the reign of Christ on the earth; the kingdom he here set up, which consisted of righteousness, peace, and joy in the Holy Spirit. It was called the kingdom of heaven, or God, because its King was heavenly, its laws heavenly, and its object heavenly. It is said to be received, to be at hand, -to come, to be shut up, to be among men, to suffer violence, to be taken by force, to be taken from the Jews and given to the Gentiles, grow like a grain of mustard seed, &c. &c. Now, these expressions show, that the phrases, kingdom of God and heaven, are used to signify the kingdom of Christ on the earth. Hence, being thrust out of this kingdom, is not being thrust out of immortal glory, and

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