time; he also says, "We know that it is the last time."

Jude says, "But, beloved, remember ye the words which were spoken before, of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts." Then he adds, "These be they who separate themselves, sensual, having not the spirit"; by which we learn the mockers had come, and the last time had come.

Jude shows, in this connexion, that this was the time for Christ's coming to execute judgment.

Thus the last times and days were when Peter and John and Jude lived; then the scoffers and mockers fought against the truth; then antichrists reigned; and then Jesus came to judgment.

There is but one question to be settled here, and that is, Were the apostles mistaken in saying, they lived in the last times? Now we must either say they were mistaken, egregiously mistaken, or else admit that Christ has come, and that he came as they said he would. Dr. Codman, in his sermon delivered before the Legislature of this State, at the commencement of its present session, says, the apostles were mistaken; that they really thought the day of judgment and destruction of the universe were at hand, when they were not. I confess, that this statement is so remarkable, and is so directly calculated to awaken distrust with regard to all the apostles have said, that I would not have repeated it, if I had not heard it from his own lips: nay, I would not have done it, if I had not seen it in print from his own pen.

Thus are we obliged to say, the apostles did

not know the truth of what they spake; that they were mistaken; that they supposed themselves living on the very eve of time, when, according to the theory we are examining, they were more than 1800 years from that time. If people wish to destroy all faith in the Bible, let them accuse the apostles of mistakes, of ignorance about what they spake! I, however, can have no fellowship with such a cause; and, I am happy to add, Universalists will give it no countenance.

But how, says the hearer, will you remove the difficulty? I reply, I have no difficulty to remove. Christ said he should come at the end of the Jewish age, or world; come to save from oppression his followers, set up his kingdorn, and overthrow his enemies. He did come, the judgment took place, and his kingdom was established.

It may be well to remark, "that the Jews were accustomed to divide the entire duration of time into two great ages; viz. the age before the beginning of the Messiah's reign, and the age after; this age, and the age to come; the present age, and the future." Accordingly, it was understood that the age then present, was to end when the Messiah should overthrow his enemies, and establish his kingdom. Paul says, "Now once in the end of the world [age] hath he appeared to put away sin," &c. Again, "These things happened for ensamples, on whom the ends of the world [age] have come." It is on this principle, that the phrases last days, last times, were applied to the end of the Jewish dispensation.

Thus, we have no difficulty in the case. That lies wholly with those who say, the apostles were mistaken, and that Christ did not come.

One thing more, and I will close. The ques tion may arise, Allowing that Jesus did come, and did execute judgment, as has been shown, may there not still be another coming to judgment? That there is to be another coming of Christ, we do not deny; but we do deny, that at his final coming he will execute judgment upon any. Where is your proof of such a judgment, if it be not in the texts we have quoted? There is no proof. Will you say these texts have a double* meaning? Then why did Christ say, All these things shall come upon this generation? Why did he not say, These things shall in part come upon this generation, and in part at the end of the universe? Besides, shall we go back to the long since exploded doctrine of a double meaning to Scripture, to sustain this theory? Had we not much better abandon it, than to revive any thing so foolish and absurd?

If you wish to learn the particulars in regard to the final coming of Christ, read 1 Cor xv. In reading this important chapter, bear in mind, that those to whom it was addressed, had expressed some doubts as to the resurrection of the dead. This we learn from vs. 12-15. "Now if Christ be preached, that he rose from the dead, how say some among you, that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ; whom he raised not up, if so be that the dead rise not."

With this fact respecting the doubts of the Co

rinthians in our mind, it will be easy to understand the apostle. They doubted not the resurrection of Christ. This they admitted. Neither did they doubt the resurrection of the wicked simply; but they doubted also the resurrection of both the wicked and the righteous. Hence in his answer he speaks of the dead. Observe, "If the dead rise not." 66 How say some among you, that there is no resurrection of the dead? "By man came also the resurrection of the dead." Therefore, all men will be raised; and it is the resurrection of all, that the apostle is arguing. Hence he says, "As in Adam all die, even so in Christ shall all be made alive." verse 22. This verse is not, As in Adam all die, even so all that are in Christ shall be made alive; but, even so in Christ shall all be made alive.

Now what is it to be made alive in Christ? Let Paul answer. "And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit, Howbeit, that was not first which is spiritual, but that which is natural; 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." Verses 45-49. Thus, to be made alive in Christ, is to be quickened by his spirit; to be like the second man, or the Lord from heaven; to bear the image of the heavenly. But who shall be thus made alive? We answer the dead, or all men. "As in Adam all die, even so in Christ shall all be

made alive." All then, will bear the image of the heavenly, as they now do the image of the earthy.

Hence Paul says, the dead shall be raised incorruptible and immortal, and that the resurrection shall introduce them into the kingdom of God. Hear him. "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." Verses 50-55. Here all the dead experience the same change; they are all made incorruptible and immortal. It will avail nothing to say, we can be incorruptible and immortal without being happy; for the change which takes place introduces them into the kingdom of God. Observe,- Flesh and blood, he says, cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Then he describes the change which will introduce them into the kingdom of God. "We shall

not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incor