The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1895-12-14


feet-trodden down as slain enemies
are in battle; and "the last enemy
shall be destroyed-death." This
was to be at the resurrection. How
then can that arch eneny-si -sin-exist
in the future life, if death is the last
enemy2 1t is most groundless and
unreasonable assumption. Paul
knew what he was talking about, we
may be certain; and would give
more for his opinion on this subject,
than for all the easy going metaphy
sical speculations in the world; es-
pecially when he confirms the most
certain conclusions of science, as |
have shown or rather when modern
science confirms his teaching. Let
us then hear no more of sin after
death. 1t is strictly confined to this
life, for here only do the necessary
conditions exist.
do not forget that one of the con-
ditions is the infrmity of the will,
and another the weakness of the
moral sense. But these depend as
much upon the structure and condi-
tion of the brain, as do the strength
of the rebellious passions. And how
ever weak might be the will and con-
science, they could not yield to temp
tation where temptation did not ex-
ist. Crime is moral insanity, and we
shall be sane in the future life, in
the spiritual body. Spiritual and
moral health will lead only to right
eousness. I'm the resurrection" said
the Saviour, "they neither marry nor
are given in marriage, but are as the
angels of God in heaven. Neither
can they die any more, for they are
the children of God, being the chill
dren of the resurrection" This is
the highest authority we can have.
Old things are passed away, and all
has become new. Surely sin can
have no place among the angels in
heaven. Milton's dream was only the
rawlings of insanity. Men are chill
dren of the devil, that is sinners, as
the Hebrew idiom means. In the
resurrection world, or after death,
they are the "children of God," or
righteous men, as that idiom means.
Why should men, with their metaphy-
sical speculations, contradict the
blessed Christ?
The juggle of ths~alleged "free-
dom of the human will" in no way
accounts for sin. We must include
environment. The holy angels are
as free as men. We are free to diso-
hey on pain of death, if you choose to
call that freedom. So were the slaves
free to disobey their masters on pain
of death. Sin cannot exist after
death, simply because the conditions
render it impossible. But in two re-
spects | can conceive that this life
may influence the next. What we
learn here we shall know there. That
is, memory will persist. And our
present experience of the sorrows of
sin, and the memory of them, will
give us higher appreciation of the
joys of obedience and righteousness.
For what other reason did God per-
NIT sin? Can any one tell? The
Calyinistic doctrine that he "foreor-
dains whatsoever comes to pass" is
at least as true as the Arminian dog.
ma of human freedom. How are men
free to sin, when bound by the strong
est ties of obligation and penalty to
obey9 The doctrine of Calvin, or
Augustine, would indeed be terrible
one, if there were 'infants span long
crawling around on the floor of hell,'
or if even one man, the most wicked
of the human race, were doomed to
endless torment, in that imaginary
bastile. But if God will over-rule all
things for good-bring good out of
all seeming evil cause even the
wrath of man to praise him, and the
remainder of wrath restrain, as the
Psalmist declares he will-then this
doctrine is most comforting one, as
it is the prime truth in theology.
God reigns! He must if he is omnip.
otent He reigns in love, for "God is
love-" The Lord reigneth; let the
earth rejoice"
FIT. SCOTT. KAN.