All will at last acknowledge the right ot Christ to be their Sovereign and Judge, and will bow to him either as obedient subjects, subdued by grace, or as incorrigible enemies, destroyed by the sword of his justice. The passage keeps in view two totally different characters: those who glory in the Savior, and those who are incensed against him. It is only the former, who shall say "In the Lord have I righteousness and strength."

REASON LVI.

Rom. 14: 10-12. "But why dost thou judge thy brother? or why dost thou set at nought thy brother? For we shall all stand before the judgment seat of Christ; for it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God."

True. "God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl. 12: 14. "We must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." 2 Cor. 5: 10. The time of standing before the judgment seat of Christ, will be a day of "the terror of the Lord" to all who shall not have previously, submitted, cordially, to Christ. "Knowing, therefore, the terror of the Lord, we persuade men." V. 11. The judgment seat of Christ will pierce with heart

distracting terror, all the incorrigibly wicked. A view of that terror was considered by the Apostle, as a most powerful and affecting motive, by which to persuade sinners to submit to the terms of Gospel grace. By the "terror of the Lord" Jesus, when he shall sit on the throne of "eternal judgment," he urged sinners to bow to Christ in humble and cordial submission to his commands, on pain of being made to bow at last, as vanquished, but relentless enemies, under the sword of his justice.-Rea, 55.

REASON LVII.

Phil. ii. 9-11.-See Reasons 55 and 56.

REASON LVIII.

Isa. xlv. 24.-See Reason 55.

Isa. liii. 6, 11.

iniquity of us all.

REASON LIX.

"The Lord hath laid on him the

By his knowledge shall my righteous servant justify many; for he shall bear their iniquities."

The context is in irreconcilable opposition to the doctrine of Universal Salvation. Ver. 10: "He shall see his seed." This implies, that some are peculiarly his. If we leave out the word his, because added by the translators, the sense will still be the same; seed must be a seed, which are peculiarly his. With or without the word his, the passage conveys,

irresistibly, the idea of a "portion," divided to him cut of the great family of man. And this is expressly stated in ver. 12: Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong.' It is in vain to object, that the word portion, is not in the original, but is supplied by the translators; for the word divide, is there, and establishes at once, and forever, the import of the passage. A division is a part; and whether called a portion, or by any other proper term, it is not the whole.

REASONS LX-LXIII.

Rom. v. 18-20: "Therefore, as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life For as by one man's disobedience, many were made sinners, so by the righteousness of one shall many be made righteous. Moreover, the law entered that the offence might abound; but where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord."

It is evident from other parts of the chapter, that the Apostle addresses himself, not to all men, but only to christians, who could unite with him in saying, We have peace with God; we have access by

faith into this grace, wherein we stand; we glory in tribulations also; the love of God is shed abroad in our hearts; we also joy in God, through our Lord Jesus Christ, by whom we have received the atonement; being now justified by his blood; being reconciled to God by the death of his Son.

The Apostle also informs us, V. 17, who "shall reign in life by one, Jesus Christ;" viz. not all the race of man, but " they which receive abundance of grace, and of the gift of righteousness;" that is, believers. For it is by faith, that the saving blessings of the gospel are received. And none who are not belivers, do receive these blessings. Believers, therefore, and they only, shall reign in life by Jesus Christ. Hence it follows, that the "all men, upon whom the free gift came unto justification of life," are only the true church of God, in distinction from all unbelievers.

There is nothing in the chapter, which can be made to say, that Adam and Christ represented an equal number of the human race. "All men being justified by the righteousness of one, means, all who are justified, at all or ever, obtain it in this way," i. e. by faith in Christ.-DR. WATTS. Christ represents only the portion divided to him.'-Rea. 59.

6

The Apostle does not teach, therefore, that "justification in Christ shall be equal," as to extent or number, "to condemnation in Adam;" he states no

such parallel, but intimates, plainly too, a different doctrine.

Nor by saying, "Where sin abounded, grace did much more abound," does the Apostle have even the appearance of teaching, that "the reign of grace shall surpass the reign of sin," in respect of number. This, as Christ "took not on him the nature of angels," (Heb. 2: 16) was a natural impossibility. The reign of grace surpasses the reign of sin, in respect only of believers. And the Apostle informs us, v. 16. how it does this. By one offence, even that of our first parents in partaking of the fruit of the interdicted tree, judgment came upon all men to condemnation; but to all believers the free gift is of many offences, even all their sins, unto justification.

REASON LXIV.

Isa. 63: 11. "He shall see the travail of his soul, and shall be satisfied."-True. And he will be satisfied with whatever is the will of the Father. Mat. 26: 39, 42,

And whatever may be desirable to his benevolent heart, in itself considered, the demands of justice, all things considered, will satify him. If it be said that these demands require the salvation of all men, because "he died for all," I reply, he suffered no more for all, than would have been necessary for the salvation of a single individual. In a word, Christ will be satisfied with the portion which the Father will "divide to him.-Rea. 59,