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肩書を与える: Twenty-Four Short Sermons on the Doctrine of 全世界の／万国共通の 救済 Author: John Bovee Dods * A 事業／計画（する） Gutenberg of Australia eBook * eBook No.: 0200871h.html Language: English Date first 地位，任命するd: Nov 2002 Date most recently updated: Nov 2002 roject Gutenberg of Australia eBooks are created from printed 版s which are in the public domain in Australia, unless a copyright notice is 含むd. We do NOT keep any eBooks in 同意／服従 with a particular paper 版. Copyright 法律s are changing all over the world. Be sure to check the copyright 法律s for your country before downloading or redistributing this とじ込み／提出する. This eBook is made 利用できる at no cost and with almost no 制限s どれでも. You may copy it, give it away or re-use it under the 条件 of the 事業／計画（する） Gutenberg of Australia License which may be 見解（をとる）d online at gutenberg.逮捕する.au/licence.html
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CONTENTS
SERMON 1
SERMON 2
SERMON 3
SERMON 4
SERMON 5
SERMON 6
SERMON 7
SERMON 8
SERMON 9
SERMON 10
SERMON 11
SERMON 12
SERMON 13
SERMON 14
SERMON 15
SERMON 16
SERMON 17
SERMON 18
SERMON 19
SERMON 20
SERMON 21
SERMON 22
SERMON 23
SERMON 24
"What man is he that desireth life, and loveth many days that he may see good? Keep thy tongue
from evil, and thy lips from speaking guile; 出発／死 from evil and do good; 捜し出す peace and 追求する it."
Psalm xxxiv: 12-14.
Self-保護 and the 願望（する） of 長引かせるing the momentary （期間が）わたる of life is the first 原則 of our nature, or is at least so intimately interwoven with our 憲法 as to appear inherent. So powerful is this 願望（する）, that in 反抗 of 苦痛 and 悲惨, it seldom やめるs us to the last moments of our 存在. To 努力する to lengthen out our lives is not only 望ましい, but is a 義務 enjoined upon us in the scriptures, and is most beautifully and 強制的に 表明するd in our text.
We might here introduce many 観察s of a philosophical character on 空気／公表する and 気候, meat and drink, 動議 and 残り／休憩（する）, sleeping and watching, etc. and show how sensibly they 与える／捧げる to health; and we might furnish many examples of long life, but we pass these, and proceed to notice the affections of the mind upon which our text is grounded.
The 予定 規則 of the passions 与える／捧げるs more to health and longevity than 気候, or even the observance of any course of diet. Our Creator has so 構成するd our natures, that 義務, health, happiness and longevity are inseparably blended in the same cup. To 抑える, and finally subdue all the passions of malice, 怒り／怒る, envy, jealousy, 憎悪 and 復讐, and to 演習 (till they become familiar) all the noble passions of tenderness, compassion, love, hope and joy, is a 義務 that heaven solemnly enjoins upon us, and in the 業績／成果 of which our years will be multiplied. But we must guard not only our moral natures from the 荒廃させるs of the corroding and revengeful passions, but also our physical natures by 観察するing the strictest 支配するs of temperance in eating, drinking, cleanliness and 演習.
The 調書をとる／予約する of God 命令（する）s us to "be temperate in all things." The observance of this 義務 gives us a 会社／堅い 憲法, 強健な health, and 準備するs us to 参加する in all the innocent and 合理的な／理性的な enjoyments of life. Here we may 証言，証人／目撃する the goodness of the Divine 存在 in 部隊ing our 義務, happiness and 利益／興味 in one; and so 堅固に are they wedded together, and so 絶対 does each depend upon the other that they cannot 存在する alone. They are alike laid in 廃虚s the moment they are separated. If we trace this idea still その上の, we 証言，証人／目撃する the same wise 協定, and the same 理解できない 技術 and goodness of the Author of our 存在 in the 憲法 of our mental natures. In these also he has wholly 部隊d our 義務, happiness and longevity in one. Jesus says, "Love your enemies; bless them that 悪口を言う／悪態 you, do good to them that hate you, and pray for them that despitefully use you, and 迫害する you, that ye may be the children of your Father in heaven." Paul says—" Let all bitterness and wrath and 怒り／怒る and clamor and evil speaking be put away from you, with all malice, and be ye 肉親，親類d one to another, tender hearted, 許すing one another even as God for Christ's sake hath forgiven you."
Here then is our 義務 plainly pointed out. If we will 演習 this spirit of benignity to our enemies, subdue all our revengeful passions, and indulge a spirit of love and friendship, of meekness and cheerfulness に向かって our friends and neighbors, we shall not only be happy as our natures can 耐える, not only revel in all the 合理的な／理性的な enjoyments this life can impart, but we shall in the ありふれた course of providence live to old age. All those, with very few exceptions, who have lived to 80, 90, and 100 years, have been 発言／述べるd for their equanimity. They were 穏やかな spirited, 肉親，親類d, cheerful, and of such a temperament, that neither misfortune, nor any outward circumstances, that agitated the world, could 乱す their heaven-born repose.
Thus we see that the path of 義務, enjoined in the sacred scriptures, is not only the path of peace and joy, but 行為／行うs to a good old age. The goodness of the Divine 存在 is most strikingly exemplified in 部隊ing health and temperance, happiness and longevity, and our 義務 to our fellow creatures, all in one.
Long life and good days, however, depend more upon the 明言する／公表する of our minds than upon almost any other circumstance. He who lives in 恐れる and trouble arising from any 原因（となる） whatever; whether from contemplation of endless 悲惨 in the 未来 world, or from the 逮捕 that his earthly prospects will he 爆破d and his fortune laid in 廃虚s—or if he is continually 伴う／関わるd in quarrels, broils and tumults with his neighbors, has but little prospect of living to old age, and certainly no hope of seeing good days. He is in a constant hell. Here then we see the beauty and propriety of our text: "What man is he that desireth life and loveth many days that he may see good? Keep thy tongue from evil and thy lips from speaking guile; 出発／死 from evil and do good; 捜し出す peace and 追求する it."
The first 条件 for a long life is, "keep thy tongue from evil and thy lips from speaking guile." But the question arises, in what sense can the 違反 of that 条件 have any 影響 upon the length of life? The answer is at 手渡す—the slanderer is ever a busy 団体／死体 in other men’s 事柄s. He is 内密に 努力するing to 負傷させる his neighbors. He 循環させるs falsehoods about them from house to house. One and another hears the 報告（する）／憶測s put into 循環／発行部数. They call upon the author for an explanation of his 行為／行う. 伴う／関わるd in trouble, arising from 恐れる, 犯罪 and mortification, he tells a thousand falsehoods to （疑いを）晴らす up one. All this preys upon his inmost 決定的なs, while perhaps with another, whom he has 名誉き損，中傷d, he is 伴う／関わるd in a quarrel, and it 終結させるs in a settled 憎悪; and a third 事例／患者 becomes an incurable distemper of rancour and 復讐. Here is a man who by 名誉き損，中傷 has （判決などを）下すd his 存在 wretched. He is like the troubled ocean whose waters find no 残り／休憩（する）.
There is but little hope of his reaching the ありふれた age of man. Instead of seeing good days he is walking in the 地域s of night and wo. Says the wise man, "where there is no 燃料 the 解雇する／砲火／射撃 goeth out, so where there is no tattler, 争い ceaseth." Yes, "where there is envying and 争い, there is 混乱 and every evil work."
Violent 怒り／怒る excites powerfully the 熱の in the human system, boils the 血, and in this 明言する／公表する throws it suddenly upon the brain. The powerful shock 推進するs it 即時に to the exterior surface, and 激流-like 契約s it 支援する again in redoubled fury upon the brain, and leaves the countenance pale and 恐ろしい. It deranges in a 広大な／多数の／重要な 手段 the mind, and unfits it for useful 活動／戦闘. It darts its electric 解雇する／砲火／射撃 of vengeance along the 視覚の 神経, 拡大するs the retina, and gives to every 反対する a magnified and 誤った 外見, while the very 注目する，もくろむ-balls by a wild and savage glare 布告する the dreadful 嵐／襲撃する that is 激怒（する）ing within, and 注ぐing the poisonous streams of premature death through all the healthful channels of 存在! It suddenly を締めるs the nervous system, and then on the opposite extreme leaves it depressed and 弱めるd. It 徐々に brings on rheumatic （民事の）告訴s, and lays the whole system open to the most formidable and painful disorders that afflict the human race. It cannot have escaped 医療の 観察 that fevers and 消費s are much more たびたび（訪れる） の中で persons who are very irritable and 演習 little or no 支配する over their passions, than の中で those who are of a 穏やかな temperament, either 自然に, or from 早期に 抑制 and education.
There is a connexion between the mind and the 団体／死体 so subtle that it has hitherto eluded the eagle-注目する，もくろむ of Physiology, and will perhaps remain inscrutible forever to human comprehension. But that this connexion 存在するs is fully 論証するd by 医療の experience, and 観察. Many bodily disorders derange the mind, and have in many instances 全く destroyed it. So on the other 手渡す 病気s of the mind 影響 the 団体／死体 in return, and grief, despair and melancholy have so preyed upon the 決定的なs as to emaciate the 団体／死体, and bring it to the 墓／厳粛／彫る／重大な. It is not uncommon that 消費s are brought on by trouble of mind, by 犯罪, and by melancholy and grief. And many instances have occurred, where persons in 過度の violent 怒り／怒る have dropped 負かす／撃墜する dead. What is so dreadful, when carried to extreme, must be very injurious to health, and long life, when indulged frequently and even moderately.
There 存在 then such an intimate connexion between the mind and 団体／死体, and so many thousands of ways in which one alternately 行為／法令／行動するs upon, and 影響s the other, and brings millions to an untimely 墓／厳粛／彫る／重大な, we see at once the propriety of not only guarding our health by temperance in eating and drinking, but more 特に by 避けるing troubles of a mental character. These are 一般に brought upon individuals, families and 近隣s, by the bad use of the tongue. Would you live long that you may see good days? Then keep thy tongue from evil, and thy lips from speaking guile, 捜し出す peace and 追求する it. 避ける every 種類 of iniquity that would have a 傾向 to 爆破 your own or the peace of others. 避ける it as you would the poisonous exhalations of the Bohon Upas, and 飛行機で行く it as you would the dreadful Samiel of the Arabian 砂漠.
"What man is he that desireth life, and loveth many days that he may see good? Keep thy tongue
from evil, and thy lips from speaking guile; 出発／死 from evil and do good; 捜し出す peace and 追求する it."
Psalm xxxiv: 12-14.
We have shown in our last number that the truth of this text is based upon philosophy, and 立証するd by experience and 観察: that nothing is more destructive to health and longevity than to indulge in the revengeful passions of our nature; and that constant 恐れる, grief and melancholy are also destructive to the human 憲法, and withering to the dearest joys of life. We have shown that violent 怒り／怒る, 復讐 and most of the malignant passions 起こる／始まる from the bad use of the tongue; and that if we would live long and see good, we must give 注意する to our ways by に引き続いて the （裁判所の）禁止（強制）命令s of the text. We now 提案する a その上の discussion of this 支配する, 演説（する）／住所d 特に to the young.
A 選び出す／独身 誘発する of 解雇する／砲火／射撃 has often wrapped a city in conflagration. 広大な／多数の／重要な 影響s not unfrequently flow from small 原因（となる）s. The apostle James says, see chap. iii—"Behold also the ships, which though they be so 広大な／多数の／重要な, and are driven of 猛烈な／残忍な 勝利，勝つd, yet they are turned about with a very small 舵輪／支配 whithersoever the 知事 listeth. Even so the tongue is a little member and boasteth 広大な／多数の／重要な things. Behold how 広大な／多数の／重要な a 事柄 a little 解雇する／砲火／射撃 kindleth! And the tongue is a 解雇する／砲火／射撃, a world of iniquity; so is the tongue の中で our members, that it defileth the whole 団体／死体, and setteth on 解雇する／砲火／射撃 the course of nature, and is 始める，決める on 解雇する／砲火／射撃 of hell. For every 肉親，親類d of beasts and of birds, and of serpents, and of things in the sea is tamed, and hath been tamed of mankind. But the tongue can no man tame; it is an unruly member 十分な of deadly 毒（薬）." The apostle, in the above quotation, has 言及／関連 to those who have so long indulged in evil speaking that it has become, as it were, an incurable habit. If any man makes a practice of 名誉き損，中傷ing his neighbors, and 乱すing the peace of the community, it is immaterial to what church he may belong, or what os- tentatious professions he may make, he is, notwithstanding all this, destitute of christianity.
It is a painful fact that the 宗教 of the 現在の day is too much 融通するd to the fashions and customs of the world. Let a man, for instance, use profane language, or get intoxicated, and he will readily be 一時停止するd from the communion of the church. But let him 名誉き損，中傷 his neighbors, and little or no notice is taken of his 行為／行う. And let him 名誉き損，中傷 other denominations; and it becomes, as it were, a virtue; 反して the fact is that the latter, によれば the 調書をとる／予約する of God, is much the greatest 罪，犯罪. It is therefore wise to lay, in 早期に 青年, a 創立／基礎 for a tranquil, virtuous and long life.
Thus you see my young friends that virtue and happiness, temperance, 繁栄 and longevity are inseparably connected by the Author of our 存在, who has made them to depend in a 広大な／多数の／重要な 手段 upon our 行為／行う. You have also seen that sin and 悲惨, intemperance in 団体／死体, and also intemperance in mind, such as evil speaking, violent 怒り／怒る, commotions, griefs and troubles, and a premature 墓／厳粛／彫る／重大な, are likewise inseparably and wisely connected.
And now, my young friends, which will you choose? If you love life and 願望（する） to see many days, let me exhort you to choose the former, and to drink 自由に out of that golden cup in which every earthly joy of 無傷の felicity is mingled by the unerring 手渡す of divine mercy; and let me 警告する you to 拒絶する the latter, for in it are mingled the bitter 麻薬s of 悲惨. Be temperate in eating and drinking. Be temperate in all your 追跡s in life, and in all your 願望（する）s. Be temperate in your 行為／行う; and (as an able writer 観察するs) pitch upon that course of life which is the most excellent, and habit will soon （判決などを）下す it the most delightful. 避ける not only every word and 活動／戦闘 that may lead to discord and 論争, but, as our text says, 出発／死 from evil and do good, 捜し出す peace, and 追求する it. Let us do good to all our fellow creatures, and 努力する to 打ち勝つ their 憎悪 with love, and their evil with good.
Yes, my young friends, affectionately and solemnly would I 勧める you to begin 早期に to 抑制（する） your passions, and to 熟考する／考慮する sweetness of disposition. It will soon become to you perfectly natural, and thus you will lay the 創立／基礎 for a virtuous and tranquil old age. But, asks the 青年, shall I live longer for subduing my passions and doing good, for 捜し出すing peace and 追求するing it? Certainly. Our text teaches this; so does philosophy, and the scriptures 一般に. Jesus Christ says, "Blessed are the meek, for they shall 相続する the earth." That is, they shall long enjoy it. "Blessed are the peace-製造者s for they shall be called the children of God." The fifth Commandment says, "栄誉（を受ける） thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee." By 栄誉（を受ける）ing our parents, we are to understand a filial and submissive obedience to their precepts by not 出発／死ing from that way in which with many exhortations, 祈りs and 涙／ほころびs, they sought to train us up. In this 事例／患者, 栄誉（を受ける）ing them would of course 要求する us to walk in the paths of virtue and temperance, and to live an honest, 静かな and peaceable life which would 確実にする the 約束, and give us many days.
Not only do the scriptures 約束 long life to the peaceable, temperate and meek, but they on the other 手渡す just as solemnly 宣言する that "the wicked shall not live out half their days." This passage has occasioned much 論争 の中で 宗教的な denominations; one 断言するing that every man's time is 任命するd in the counsels of heaven by the 法令 of God, who "宣言するs the end from the beginning;" and another 断言するing that it is not, for the above passage teaches that the life of man may be 縮めるd. But there is no occasion for 論争 on this point, for they are both 権利, as we have seen in the course of our 発言／述べるs. This passage is but the 相当するもの of our text. It is the 法令 of God that the wicked, the abandoned shall not reach the extreme of human life, because they indulge in those very 罪，犯罪s, which, in the 憲法 of things, must 必然的に carry them to an 早期に tomb. Of the truth of this we see thousands of instances in the world. And God has 法令d that the meek, the peaceable shall reach the extreme of life, because they pitch upon that happy course of 行為／行う which 自然に leads to it. All that we are to understand by his 法令, is that he has inseparably connected the end with the means by so 構成するing our natures, and so ordering his providence that sin, dissipation, 怒り／怒る, and 復讐 shall not only destroy happiness, but 縮める life, so 確かな as men 追求する such a wretched course. And that the opposite course of 行為／行う shall not only communicate happiness, but 長引かせる life so 確かな as they engage in it.
Here then, my young friends, you may readily perceive how God punishes 副／悪徳行為 and rewards virtue. He does not do it by any abstract 法律, or 独断的な 方式 of 手続き, but 嘘（をつく） has in infinite 知恵 interwoven, the whole in the very 憲法 of our natures, so that the wicked cannot go unpunished, nor the righteous unrewarded. To teach that man can indulge in 副／悪徳行為, and yet escape its 罰 by 未来 repentance, is not only dangerous to the morals of society, but is a direct 告発 of the divine 行政, as it must in such 事例／患者, be 欠陥のある. And to teach that men may live righteously and godly and yet go unrewarded, is 平等に dangerous to the morals of the community, as it is but discouraging them from engaging in a virtuous course of 行為／行う. To teach that men are to be rewarded in a 未来 world for their goodness here, is but in 実体 説 that virtue is …に出席するd with mental 悲惨, and so far as it fails of rewarding its possessor here, the balance is to be made up hereafter. And to teach that men are to be punished in a 未来 明言する／公表する for their badness here, is but in 実体 説, that 副／悪徳行為 is …に出席するd with some mental joys, and so far as it fails of punishing its possessor here, the balance is to be made up hereafter.
It is readily 認めるd that the righteous may 苦しむ. But we ought ever to make a plain distinction between afflictions and 罰s, for the Bible does this. It is impossible in the nature of things that 罰 can 存在する except in connexion with 犯罪. Paul and Silas were cast into 刑務所，拘置所 and fastened in the 在庫／株s, on account of their 宗教. But nothing could 乱す their mental peace—their heaven-born repose. They joyfully sung psalms, and 解除するd up their 発言する／表明するs in 祈り to God in the 静める enjoyment of a pure unsullied 良心. They 苦しむd afflictions that were, under the 政府 of God, to work out for their good. There were no 疑問 others in that 刑務所，拘置所 正確に，正当に 苦しむing for their 罪，犯罪s. To them it was 罰. Because the former were 苦しむing affliction, the latter, 罰. The scriptures say, "広大な／多数の／重要な peace have they that love thy 法律; and nothing shall 感情を害する／違反する them." "There is no peace, saith my God, to the wicked;" and he who says there is, 否定するs Jehovah.
If you would, my young friends, 避ける 罰, 避ける sin. If you would be happy, and enjoy a long and tranquil life, follow carefully the directions of our text; for 残り／休憩（する） 保証するd that a contrary course of 行為／行う will not only 伴う／関わる you in 悲惨 and wretchedness, but bring you to a premature 墓／厳粛／彫る／重大な. Let us then take 警告, and not become our own executioners. Let us make the most of life we may, and not turn our 現在の 存在, which is one of heaven's choicest blessings, into a 悪口を言う／悪態. Let us do good in our day and 世代, and （判決などを）下す ourselves blessings to mankind, by living soberly, righteously and peaceably in the world? Let us do 正確に，正当に, love mercy, and walk 謙虚に with God—visit the 未亡人 and the fatherless in their affliction, and keep ourselves unspotted from the world.
"And they shall 運動 thee from men, and thy dwelling shall be with the
beasts of the field, and they shall make thee to eat grass as oxen, and
seven times shall pass over thee until thou know that the Most High
ruleth in the kingdom of, men, and giveth it to whomsoever he will."
Daniel iv: 32.
That 推論する／理由, 同様に as 発覚, teaches an overruling providence, very few 否定する. There must 存在する in nature an omnipotent and benevolent 存在 to keep all her 作品 in harmony—to touch the most secret and subtle springs of the 広大な 機械／機構 of the universe—to 規制する seed time and 収穫, summer and winter, day and night; and to throw the enrapturing charms of countless variety not only over the landscape, but over all that we behold in the heavens above, or in the earth beneath. Globes roll in the paths 割り当てるd them, and by some unseen 手渡す are wisely kept from 干渉するing in their 軌道s, and 乱すing each other's 動議s. These facts 論証する the 存在 of an omniscient, omnipotent, and Benevolent 存在; and every event, transpiring in the 政府 of the world, 布告するs an omnipresent Jehovah.
He not only 作品 in the majesty of the 雷, and in the grandeur of the 嵐／襲撃する 規制するing and directing the whole in its sublime career, but he notices the 落ちる of a sparrow, and numbers thevery hairs of our 長，率いる. Events, the most trivial in their nature, are the 反対するs of his notice, 同様に as those of the most momentous character. Were not this the 事例／患者, 全世界の／万国共通の disorder and ruinwould soon find their way into his 作品, break the chain of events, and 減ずる all, that we now admire, from its 現在の harmony and glory, 負かす／撃墜する to its general 混乱 and 大混乱. This 結論 is 避けられない, because some of the greatest events that have transpired in the world, 借りがある their 存在 to something of a very trivial nature.
If God did not, in the general 政府 of the world, direct also small events, then he could not be the author of those 広大な／多数の／重要な events which flow from them. On this 原則 there might transpire countless events of the greatest magnitude without the direction and superintendance of Deity. The admission of this is but practical Atheism. It is 認めるing a God in words, but in 作品 否定するing him. It alike makes chance the 知事 of the world to those who 認める such a God, as to those who wholly 否定する his 存在.
In our text a 統括するing Deity is solemnly 認めるd by the prophet Daniel, and his 最高位 over the 事件／事情／状勢s of men is throughout the whole 一時期／支部 most strikingly 始める，決める 前へ／外へ before the Assyrian king. He had dreamed a dream which 非，不，無 of the wise men of Babylon were able to 解釈する／通訳する. Daniel was called to him; who after making known to that proud 君主 his 運命 伴う／関わるd in that dream,expostulates with him on his 行為／行う. He did not 脅す him with endless 罰 in tile immortal world, but 知らせるd him that there was a God that 支配するd the heavens, and 統括するd over the 事件／事情／状勢s of men; and exhorted him to forsake his iniquities. This is his language: "And 反して they 命令（する）d to leave the stump of the tree roots, thy kingdom shall be sure unto thee, after thou shalt have known that the heavens do 支配する. Wherefore, 0 king! let my counsel be 許容できる unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquillity. All this （機の）カム upon the king Nebuchadnezzar. At the end of twelve months, he walked in the palace of the kingdom of Babylon. The king spake, and said, "Is not this 広大な／多数の／重要な Babylon, that I have built for the house of my kingdom, by the might of my 力／強力にする and for the 栄誉（を受ける） of my majesty? While the word was in the king's mouth, there fell a 発言する／表明する from heaven, 説, O king Nebuchadnezzar! to thee it is spoken; the kingdom is 出発／死d from thee. And they shall 運動 thee from men, and thy dwelling shall be with the beasts of the field; they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will."
Nebuchadnezzar was the Son of Nabopolasser, and the second king of Assyria. He was Regent with his father in the Empire 607 years before the birth of our Lord, and the next year, he raised a powerful army, marched against Jerusalem, and took Jehoiakim, king of Judah, 囚人. While making 準備s to carry him and his 支配するs into 捕らわれた, in Babylon, Jehoiakim solemnly 約束d submission, and begged the 特権 of 持つ／拘留するing his 王位 under the sceptre of Nebuchadnezzar. This 好意 was 認めるd, and he was permitted to remain at Jerusalem. Three years after this, he made an 不成功の 試みる／企てる to throw off the Assyrian yoke and 回復する his former independence. This brought on the general 捕らわれた of the ユダヤ人の nation, which lasted 70 years.
Nebuchadnezzar 延長するd his conquests till he subjugated the Ethiopians, Arabians, Idumeans, Philistines, Syrians, Persians, Medes, Assyrians, and nearly all Asia to his sceptre. These splendid conquests, and 存在 now king of kings, 解除するd up his heart with pride, that he 原因（となる）d a golden image to be 後部d on the plains of Dura. He 問題／発行するd a 王室の edict, and 命令（する）d the princes and 支配者s of all these nations as 井戸／弁護士席 as their 主要な／長／主犯 支配するs to 組み立てる／集結する; and 存在 組み立てる／集結するd, he 命令（する）d them to 落ちる 負かす／撃墜する and worship his golden god. Daniel's companions 辞退するd to do this, and were cast into the fiery furnace.
From this circumstance he was brought to 認める a 最高の 存在, and even 問題／発行するd a 法令 that any one who spoke amiss against the God of Shadrach, Meshach and Abednego should be 削減（する） in pieces. But as he was gazing upon the massy 塀で囲むs of Babylon—a work of gigantic 業績／成就; as he was 調査するing, from the 高さ of his palace, the hanging gardens and lofty towers, (an 空中の world!) as he was admiring his own magnificence, by the 宣告，判決 of that God whom he had glorified, he was driven from men, and in the Hebrew style of 表現, is said to have eaten grass like oxen. By this we are to understand that he was suddenly 掴むd with a 病気 called by the Greeks lyconthropy, and which is known の中で 内科医s at the 現在の day by the 指名する of hypochondria. It is a 種類 of madness that 原因（となる）s persons to run into the fields and streets in the night, and いつかs to suppose themselves to have the 長，率いるs of oxen, horses, dogs, or fancy themselves to be like some other animal, and doomed to fare like them. And some have imagined themselves to be made of glass. At the end of seven years Nebuchadnezzar's understanding returned to him, and he was 回復するd to his 王位 and glory. He died 562 years before Christ in the 43rd year of his 統治する.
It is our 意向 to consider this text in a moral point of 見解（をとる）, as applicable to all men of all ages, and in all 条件s in life. While 追求するing the さまざまな 占領／職業s to which our inclination, or fancy may lead, we are too apt to lose sight of that 存在 who 持つ／拘留するs our 運命s in his 手渡す; and more 特に so in seasons of 繁栄, when blest with health and other sublunary enjoyments. Strange as it may seem, yet it is 大幅に true, that in 割合 as man is successful in the 業績／成就 of his 計画（する）s, he becomes arrogant and haughty in his feelings, and instead of 認めるing his dependence on God, and feeling the bursts of 感謝 for the 好意s and enjoyments heaven scatters in his path, he loses sight of the benign 手渡す that blesses him, and, like the proud Assyrian 君主, ascribes all his 繁栄 to his own 計画（する）s, and to the 影響 of his own peculiar 管理／経営. He 調査するs the lands he has 購入（する）d, the beautiful buildings he has 築くd, the wealth he has 蓄積するd, and in 見解（をとる） of these 業績／成就s of his 手渡す, as he is floating on the 十分な tide of 繁栄, he is ready to breathe out in exultation,—"is not this 広大な／多数の／重要な Babylon which I have built for the house of my kingdom, by the might of my 力／強力にする and for the 栄誉（を受ける） of my majesty."
When success becomes ありふれた, man forgets his dependence on Him who 支配するs in the armies of heaven, and over the 事件／事情／状勢s of men. It is our 義務 as intelligent creatures to 演習 our 推論する／理由 in 見解（をとる）ing things as they really are. He, who will not do this, but goes through life thoughtless, so far 辞職するs the man, and assumes the brute. Even some, who 耐える the christian 指名する, 布告する against 推論する／理由, call her carnal, and prostrate her as it were at the 神社 of enthusiasm. They lean upon 確かな でっちあげる，人を罪に陥れるs and feelings of the animal nature. They are so far driven from men. I say it is our 義務 as 合理的な／理性的な 知能s to 持つ／拘留する our 駅／配置する in the 規模 of 存在, and to 演習 our 推論する／理由 in 見解（をとる）ing things as they are. We ought candidly and solemnly to 重さを計る the blessings of God, and consider the relation in which we stand to him as our Creator and Benefactor. Who can tell the value of 存在, or number its countless joys? What a wonderful 生産／産物 is man! He has given us the most beautiful symmetry of parts,—has moulded our 四肢s with 正確, and 自由に bestowed these admirable lineaments of form! He has formed the ear for sound, and awakened in its 声の 議会s the flowing charms of music, the harmony of rejoicing nature, the dear 発言する／表明するs of parents and children, and the 甘い whisperings of love and friendship! He has moulded the transparent 注目する，もくろむ, bedded it in its bony socket, and on its retina painted the universe! He has 企て，努力，提案 it not only to 公表する／暴露する, all the 変化させるd passions of the soul, but to roll with softness and affection on the fond companion of our ways, on the countless beauties of nature, and 企て，努力，提案 it with infinite 緩和する sweep the entire 丸天井 of heaven. He has 始める，決める in 動議 the warm 現在の of life that rolls through our veins, 注ぐing nourishment, health and 活気／アニメーション through all the channels of 存在. It is he who throbs the heart, who heaves the 肺s, and who 企て，努力，提案s the ten thousand 複雑にするd parts of this 組織するd でっちあげる，人を罪に陥れる move on. In all this, his goodness is every moment felt, and yet we are thoughtless of these manifestations of his loving 親切. They are so ありふれた that we have 中止するd to prize them. When sickness and 苦しめる come upon us, it is then we learn the value of health and 緩和する, and are often awakened to the reality that the Most High 支配するs.
In 見解（をとる） of the 裁判，公判s 出来事/事件 to life, we hear the Psalmist exclaim "Before I was afflicted I went astray, but now have I kept thy word." This seems to be the lamentable 条件 of man. When rolling in the 静める tide of 連続する 繁栄, and rejoicing in the vigor of health, he forgets there is a God, or becomes thoughtless that the heavens do 支配する, and begins, like the king of Babylon, to ascribe all his success to his own 力／強力にする, foresight and 管理／経営, and is 事実上 an atheist. But however thoughtless men may be, yet there is a God who 治める／統治するs the world, and will so order and direct his providence, that every one who goes 反対する to the 原則s of rectitude is doomed, 必然的に doomed, to 苦しむ the consequences.
There is too much practical atheism in the world. By this we mean that there are too many of those who 認める a God in words, that 否定する him in 行為／行う. Every one, who lives upon the bounties of heaven, who enjoys the 甘いs of 存在, and remains thoughtless of God, is 事実上 an atheist. As saith Paul, "They profess that they know God, but in 作品 they 否定する him, 存在 abominable and disobedient, and unto every good work reprobate." He, who goes on in the ways of transgression and multiplies his iniquities, must either believe there is no God, or else 結論する that he does not 支配する over the 事件／事情／状勢s of men; and on this ground flatters himself that he shall escape 罰. And not only so, but in 対立 to the 表明する 宣言 of Jehovah, he believes that he shall enjoy a degree of happiness in the indulgence of sin. All such are driven from those 合理的な／理性的な reflections and moral 原則s, which 事実上 構成する the man, and have yet to learn, "that the heavens do 支配する."
"And they shall 運動 thee from men, and thy dwelling shall be with the
beasts of the field, and they shall make thee to eat grass as oxen, and
seven times shall pass over thee until thou know that the Most High
ruleth in the kingdom of, men, and giveth it to whomsoever he will."
Daniel iv: 32.
Every man, who believes that the path of virtue is 厄介な, and that of 副／悪徳行為 is pleasurable, is not only deceived, but has not yet learned that the Most High 持つ／拘留するs the reins of 政府, and dispenses to his creatures their rewards and 罰s. It is evident, if every man solemnly believed that a course of sin would bring upon him 確かな and 避けられない 悲惨—and that every 種類 of dishonesty would 少なくなる his fortune in the world, be would abandon his course, and turn his feet to the 証言s of God. The transgressor is therefore deceiving himself, is 残り／休憩（する）ing under a strong delusion, and is yet ignorant that the Almighty 支配するs throughout his 広大な dominions. 確かな it is that a wicked man was never happy while remaining in that 条件, and it is 平等に 確かな that no one ever yet went unpunished.
To this point we ーするつもりである to 招待する your serious attention in this discourse. The 表現 in our text, "till thou know that the Most High ruleth in the kingdom of men," does not only 暗示する a knowledge of the 存在 of a 最高の 知能, who 治める／統治するs the world, but an obedience to the moral 法律s of his empire. On this proposition we 目的 to 申し込む／申し出 a few 合理的な／理性的な, and not only 合理的な／理性的な, but irresistible arguments. We will first notice the 条件 of those who are 有罪の of heinous 罪，犯罪s, and then come 負かす／撃墜する to the ありふれた walks of life, and bestow a few 発言／述べるs on those who are indifferent about their 条件, and only guard their 行為／行う so far as comports with the customs and manners of that 部分 of the community, who have no higher 原則 of 活動／戦闘 than to be considered respectable の中で men.
Though we come before the public to defend the doctrines of Christ, yet, my friends, you will 耐える in mind that it is also our 義務 to 施行する his precepts, and exhort to the obedience of the gospel. That we should point out the road of sin, error and 悲惨, and also 努力する to throw the light of heavenly truth on the pathway of human life.
We will begin with the 殺害者, who wantonly embrues his 手渡すs in the 血 of his fellow. So far as he has 侵害する／違反するd the 法律s of his country, he is a 支配する for public 死刑執行, and has nothing to hope for, at the 法廷 of human 司法（官）. His 悲惨, whether it arise from the contemplation of an ignominious death, from the 恐れる of （犯罪，病気などの）発見, or from the consciousness of having 侵害する／違反するd the moral 原則s of his nature, is alike insupportable, 同様に as indescribable.
Is he （悪事，秘密などを）発見するd? Shut out from the world and 限定するd in his loathsome 独房, he is left to his own reflections, and to all the horrors of the 集会 嵐／襲撃する. But even admitting that he should escape （犯罪，病気などの）発見, and be left to his own meditations on his 行為 of 血, he would, like Cain, breathe out in agony of soul, "my 罰 is greater than I can 耐える!" He might, indeed, mingle with the busy throng—he might even smile, and wear a 直面する of 楽しみ, but behind this mantIed mask he would 隠す a heart of 苦痛. He might, indeed, gaze upon the landscape, listen to the songs of the grove, and 熟視する／熟考する the glories of nature, but the charm, that once gave him ecstatic delight and solid joy, is 消えるd from his sight; and all, that once was fair and lovely, wears the frown of 不明瞭 and indignation. He gazes upon little children, and hears their artless and innocent prattle, 反映するs what he once was, and every joy, that sparkles in their 注目する，もくろむs, sends a dagger to his heart. The rustling of a leaf strikes him with terror and alarm, and every passing 微風 耐えるs to his tormented soul the groans of the dying man, and 良心 軍隊s him to listen to the heart-rending tale of wo. Fain would he 飛行機で行く from himself, and enjoy one hour's repose; but 式のs! that God, who 支配するs in the kingdom of men, has written a 法律 in his heart, where he reads and feels his 激しい非難, and where 良心 sits on the judgment seat, 絶えず 持つ／拘留するs him arraigned at her 法廷, and fans up in his bosom the 燃やすing 炎上s of hell! He may 嘘（をつく） 負かす／撃墜する on his pillow, but spectres haunt his brain; and awake, asleep, at home, abroad, he finds that he has （判決などを）下すd his own 存在 a 悪口を言う／悪態. He lives in 悲惨, and in 不明瞭 満了する／死ぬs.
Let us next notice the どろぼう, who plunders our 所有物／資産／財産. His 罪，犯罪 is of いっそう少なく magnitude than the above, but his 犯罪 is in 割合. No one by such means has ever 濃厚にするd himself. He, who 得るs 所有物／資産／財産 by dishonorable means, is ignorant of its value, and will dishonorably spend it. He has forgotten that God 治める／統治するs the world. Our 明言する／公表する-刑務所，拘置所s and 刑務所s not only (so far as human 法律s are 関心d) 明らかにする／漏らす his 運命／宿命, but speak his woes. But suppose he escape （犯罪，病気などの）発見, and is only exposed to the naked and fearful grandeur of that 法律 which God has written in the heart. He hears its 雷鳴s, and he feels its 解雇する／砲火／射撃s. He his taken from some fellow 存在 his hard 収入s; and sees him and perhaps his children 嘆く／悼むing their misfortune and 苦しむing the 悲惨s of adversity. 犯罪 takes 所有／入手 of his soul, and 悲惨, which the 手渡す of time cannot 消滅させる, rolls its dark waves of damnation upon him, and 溺死するs his dearest joys, while poverty 示すs him for her own.
God has so 構成するd his 計画（する）s in the 政府 of the world that the plunderer cannot 栄える. Inward horrors and 恐れるs of （犯罪，病気などの）発見 abstract his mind from the proper 義務s of life, so that misfortune and 敗北・負かす find their way into his 計画（する）s, which might さもなければ by 静める 審議 have 後継するd, and 失望 and 悲惨, satiety and disgust, and all the evils that are the offspring of his iniquity, commingling in a thousand ways, （判決などを）下す his 存在 wretched. Relying upon dishonesty for support, he becomes but a midnight beggar. His slumbers are haunted by frightful dreams; and 恐れる of （犯罪，病気などの）発見, 刑務所，拘置所s and dungeons are 拷問ing his imagination and incessantly 冒険的な with his broken peace. He is a stranger to those solid joys arising from the practice of virtue, is doomed to 遭遇（する） all the 悲惨s that …に出席する his ill-chosen career, and to drink every 麻薬 of wormwood and gall that heaven has mingled in the cup of dishonor. He lives a nuisance and pest to society, and dies covered with infamy.
In all this we shall see the truth of our text exemplified, that God 支配するs in the kingdom of men, and brings 罰, not only upon a haughty 君主 seated on the 王位 of nations, but upon every transgressor however obscure may be his 条件 in the walks of 私的な life. The 君主 法令 of his empire is—"THOUGH HAND JOIN IN HAND, YET SHALL THE WICKED NOT GO UNPUNISHED."
But we take our leave of flagitious 罪，犯罪s and proceed to notice men in the ありふれた walks of life. Every man who makes riches, or public 栄誉（を受ける）s the 長，指導者 end of all his 追跡s, and gives all his attention to the attainment of his 反対する, and over-reaches in 取引s whenever an 適切な時期 申し込む／申し出s, or 始める，決めるs さまざまな prices on his 商品／売買する, （許可，名誉などを）与えるing to the person with whom he 取引，協定s—such a man will never feel himself filled with riches, nor 満足させるd with 栄誉（を受ける）s. The 推論する／理由s are obvious. He 開始するs his career under the impression that happiness, contentment and all the 合理的な／理性的な enjoyments of life consist in wealth, and in human greatness. He soon finds himself in 所有／入手 of as large a fortune as he first supposed would make him happy. But his 願望（する）s for more, having imperceptibly 拡大するd, he finds within an 増加するd restlessness, and even greater 願望（する）s for more than when he first 始める，決める out. He still believes, によれば his 初めの impression, that happiness lies in gold; and that the only 推論する／理由 why he has not 得るd those solid joys in 所有／入手 which he first 心配するd, is because he still needs more. But though wealth may flow upon him in oceans, his cravings for more will ever swell beyond what earth can give, and leave him a more wretched 存在 than he was at the 開始／学位授与式 of his course. Here is his loss—here is his 罰. God has not placed happiness in wealth. "A competence is all we can enjoy, 0, be content where heaven can give no more."
Or let him rise to that 駅／配置する of 栄誉（を受ける）, which he now believes will 満足させる him, and his ambition would aspire to one more exalted. Let him 治める／統治する one kingdom, and he would 願望（する） to subjugate another till the whole world 屈服するd to his nod. And were every 星／主役にする an 住むd world, and did he 所有する means to 侵略する them, his ambition would continue to 急に上がる till he 支配するd the universe, and were there no 反対する left to which he might still direct his ambition and continue to 急に上がる, he would 始める，決める 負かす／撃墜する in despair, and, like Alexander the 広大な／多数の／重要な, weep and sigh for more worlds to 征服する／打ち勝つ.
All this restlessness and 悲惨 arise from 誤った notions of: happiness—from not realizing that the Most High 支配するs in the kingdom of men—and from a want of 信用／信任 in his word, which points the rich and the poor alike to that noble path of virtue and 宗教, where true happiness and 無傷の peace forever 統治する. By men embracing virtue, and in their feelings and 活動／戦闘s ever 認めるing the 最高位 of Jehovah, 必然的に leads to happiness and contentment. But in doing this we are not to 奪う ourselves of the enjoyment of honest gotten wealth, nor of the 合理的な／理性的な 追跡s and 交換s of social and 国内の life. 宗教 was not given to 奪う us of the ありふれた 慰安s and conveniences of life, but to sweeten them. Our Redeemer says, "捜し出す first the kingdom of God and his righteousness; and all these things shall be 追加するd unto you." Sin and 悲惨 in this world are inseparable: so are righteousness and happiness. If they are not, then it remains for the 支持するs for a 未来 天罰 to show how men are to be 十分に rewarded and punished in the 未来 world.
There is my friends no solid happiness, no 永久の satisfaction only in the contemplation that God 治める／統治するs the world, and in the practice of pure and 合理的な／理性的な piety. This you may know by 熟考する／考慮するing your own bosom. Have any of you thus far spent your days in 努力する／競うing to find perfect bliss in the さまざまな 追跡s of life? Have you aspired to one 反対する, abandoned it, and taken up another? If so, can you say that you have 設立する the happiness you 心配するd, and so 真面目に sought? No! What is the 推論する／理由? There is one thing needful. Whatever may be your 追跡, if you are thoughtless that God 治める／統治するs the world, and if instead of （判決などを）下すing him the homage of a 感謝する heart, you blaspheme his 指名する, or are selfish and 関わりなく the happiness of your fellow creatures, you must, によれば the 設立するd 法律s of his empire, remain in that same restless and 不満な 条件 till you know by experience that the heavens do 支配する—till you 屈服する to the sublime 必要物／必要条件s of his word. That 不満 変化させるd によれば the 条件 of moral character is the 罰 God sends upon us for our 無関心／冷淡. From this 無関心／冷淡 we may rise to that unquenchable かわき for riches, already noticed, and our sufferings will receive new 即位s によれば our moral light. And from this we may rise to a 願望（する） for honour and 力／強力にする, till we are hurried on by ambition to conquest and 虐殺（する） where we are doomed to 苦しむ all the 悲惨s a Buonaparte 耐えるd. From this we may rise to dishonour, 詐欺 and 窃盗; and as we rise in 罪，犯罪, our 悲惨s 増加する in degree, till we imbrue our 手渡すs in innocent 血, and thus （判決などを）下す our bosoms a hell and our very 存在 a burthen.
Every man is in a 条件 of uneasiness, 苦しむing, 犯罪, hardness of heart and blindness of mind 正確に／まさに in 割合 to his moral 行為／行う. Let us then be wise;—and if we 願望（する） happiness, let us 捜し出す it in that course where the unerring word of God 保証するs us it can alone be 設立する. Let us 認める "that the heavens do 支配する," and 残り／休憩（する） 保証するd that He, who notices the 落ちる of a sparrow, will not wink at our evil doings.
"For what if some did not believe, shall their unbelief make the 約束 of God
without 影響? God forbid; yea let God be true, but every man a liar."
Romans iii: 3,4.
The doctrine of 救済 by Jesus Christ, is worthy the solemn consideration of all men. It is this, that （判決などを）下すd a 発覚 necessary. It is this that kindled the 炎上 of 輸送（する） in celestial bosoms, and raised that 勝利を得た song, "glory to God in the highest, on earth peace, good will に向かって men." 救済 is the doctrine of the Bible, and ought ever to be the 主題 of the pulpit. 救済 is the oracle of heaven around which all denominations 組み立てる／集結する, receive their 指示／教授／教育s, and believe によれば the 軍隊 of 証拠.
Prefaced with these 発言／述べるs, we will now proceed to 明言する／公表する what we conceive to be the 法律 and gospel—point out the distinction between them, and defend the gospel doctrine of 救済 of 約束.
The 法律 was a 条件付きの covenant between God and man. It was predicated on 作品. Under this covenant, if a man were 厳密に moral in his 外部の deportment—if he lived up to its letter, he was considered righteous. This covenant was imperfect, because it could be kept externally without reaching the heart. They could exclaim like the young man, who （機の）カム to Jesus—"all these things have I kept from my 青年 up," and still 欠如（する） the one 広大な／多数の／重要な point, charity. Therefore by the 行為s of the 法律 no flesh could be 正当化するd in the sight of God. The 法律, 存在 一時的な in its nature, had nothing to do with eternal things.
Paul says, "sin is the transgression of the 法律."—"Where there is no 法律 there is not the knowledge of sin." From this it appears that sin, 存在 a transgression of that 法律, which was given us for the 規則 of our 行為／行う in this life, can receive no 罰 in the 未来 world. If sin should be committed in the 未来 明言する／公表する, then in the 未来 明言する／公表する it would be punished. The same argument will 適用する to our obedience to the 法律, which can receive, for the same 推論する／理由, no reward in that world. "No flesh shall be 正当化するd by the 行為s of the 法律." "Eternal life is the gift of God." If so, then it cannot be "of 作品, lest any man should 誇る." God, 存在 infinite in 知恵, could not have failed to 制定する a 法律 so perfect, and so 正確に／まさに adapted to the nature of man, that obedience would （判決などを）下す him a rich reward, and disobedience a condign 罰. The wise man says that "the righteous shall be recompensed in the earth; much more the wicked and the sinner."
We now turn to the spirit of the 法律.—"To love the Lord thy God with all thy heart, and thy neighbor as thyself is the fulfillment of the 法律;" and if we are not to be saved by the 法律, then our love to God and each other cannot save us; for that is the 法律. By what then are we to be saved? Answer: by the gospel, which is God’s love manifested to his creatures. The 結論 then is that we are not to be saved by our love to God, but by God’s love to us. This, I 推定する, no one will 論争. Here then we discern the difference between the 法律 and the gospel. God’s love is the 原因（となる） of 救済—human love is the 影響. "Herein (says John) is love; not that we loved God, but that he loved us." "We love him because he first loved us." How many did he love? He so loved the world who were dead in trespasses and sins, that he 自由に 配達するd up his Son for us all—he by the grace of God tasted death for every man. This is the gospel-love that God commendeth に向かって us, and the love that will finally save us.
Many persons 競う that we must love God and do 確かな 義務s, or we cannot be saved. This is preaching ourselves. It is preaching the love of man as the 原因（となる） of his 救済, instead of the love of God. And while thus preaching, they will perhaps at the same time tell the sinner that God is his enemy. But will the sinner's love make God his friend?—will it 原因（となる） his Creator to love him? No; 権利 the 逆転する of this is the doctrine of Christ. "We love God because he first loved us." If we 否定する God's first love to the sinner, we then destroy the very 原因（となる） by which alone the sinner can be made to love God. If we make men believe that God is their enemy and hates them, then we use all the means in our 力／強力にする to 運動 them from the bosom of their Father, and keep them in 不明瞭 and sin.
The sinner, in this 状況／情勢, can never be made to serve God, only by 存在 driven to it by terror, the same as some wretched slave is made to cower and 服従させる／提出する in 恐れる and dread to some revengeful tyrant. But this is not the service God 要求するs. He 要求するs a service which is delightful, and in which his creature feels an abundant reward. We 認める that men, under the first covenant, were called upon to 恐れる God. The 推論する／理由 of this obvious, when we 反映する that God had covenanted to bestow 確かな blessings upon them, 供給するing they would do their 義務. If they failed, then he would 遂行する／発効させる the temporal judgments upon them, which the 法律 points out, and 脅すs. Under this covenant men had just as much 推論する／理由 to 恐れる, as they were liable to transgress it.
But when an angel 発表するd the 夜明け of a better covenant; he said "恐れる not, for behold I bring you glad tidings of 広大な／多数の／重要な joy." In this is nothing to be 恐れるd. All the 恐れる lies in the first, and 雷鳴s out to every sinner, "悪口を言う／悪態d is every one that continueth not in all things written in the 法律 to do them?" But John, speaking in 見解（をとる） of the second covenant, says, "there is no 恐れる in love; but perfect love casteth out 恐れる, because 恐れる hath torment. He that feareth is not made perfect in love." The first covenant is 設立するd on 作品, and is 条件付きの;—but the second is 設立するd on the immutable 約束 of God, and is 無条件の. In the 法律, we are 命令（する）d to do によれば the reasonableness of its 必要物／必要条件s; but in the gospel we are exhorted to believe in 見解（をとる） of 証拠 and fact. And as no man can believe, or disbelieve what he pleases, therefore 条件s are 除外するd.
What is the meaning of gospel? It is good tidings of 広大な／多数の／重要な joy. It is life and immortality brought to light at the appearing of our Lord and Saviour, Jesus Christ, who has 廃止するd death by giving us the 保証／確信 of a resurrection from 汚職 to incorruption and glory. It is news. In 見解（をとる） of news, what is the first thing necessary? Answer, belief. It is impossible to work news; therefore the gospel is not of 作品. In the 法律, the first 必要物／必要条件 is to do;—but in the gospel the first 必要物／必要条件 is to believe. The 法律-covenant is therefore 一時的な, fallible and uncertain; but the gospel-covenant is eternal, infallible, and in all things 井戸／弁護士席 ordered and sure. The first 残り／休憩（する）s on the obedience of the creature, but the second on the 約束s of Jehovah. Paul therefore calls it a better covenant 設立するd upon better 約束s.
Perhaps someone may feel 性質の／したい気がして to ask—whether 約束 is all that is necessary? We reply that it is the 原因（となる） which produces its 影響. Paul answers this question thus—"We 結論する that a man is 正当化するd by 約束 without the 行為s of the 法律, Do we then make 無効の the 法律 through 約束? God forbid; yea we 設立する the 法律." Here let the question be asked;—how do we 設立する the 法律 by 約束? Answer, "約束 will have its, perfect work." But what is that perfect work, which 約束 produces? Ans. 約束 作品 love in the soul; and if we love God, we will keep his commandments. And 約束, love and keeping the commandments are the three 演習s, that form the christian character. 約束 is the 創立／基礎; 作品 are not. We cannot begin to build on 作品. Instead of 存在 the first, they are the last christian grace. They are the 明白な 影響s of an inward, living 約束.
約束 and 約束 only is the seed rooted and grounded in the truth, and (to use a Bible 人物／姿／数字) it becometh a tree, and produces all the fruits of the spirit—love, joy, meekness, temperance, long-苦しむing, forbearance. This is what the apostle calls the "righteousness of 約束" in contradistinction to "the righteousness of the 法律," produced by 恐れる. Paul compares 約束 to a good olive tree. The Jews through unbelief were broken off," and "thou (the Gentile) standest by 約束." Jesus says; " "if ye have 約束 as a 穀物 of 情熱-seed, ye shall say unto this mountain, 除去する hence to yonder place, and it shall 除去する." Here, in parable, 約束 is 代表するd as 除去するing mountains of sin. He その上の says—"Thy 約束 hath made thee whole";—not thy 作品. Paul exclaims, "約束 作品 by love, purifies the heart and 打ち勝つs the world." John says, "and this is the victory that overcometh the world even our 約束."
It is a 確かな fact, that 非，不，無 of these salutary 影響s are ascribed to human 作品. The apostles in no instance say, that 作品 purify the heart, or 打ち勝つ the world—or that this is the victory, even your 作品; The whole is ascribed to 約束; because that is the living tree on which the good fruits grow. 作品 are, in scripture, called fruits. "By their fruits ye shall know them"—that is by their 作品. "A good tree cannot bring 前へ／外へ evil fruit." To carry out this 人物／姿／数字, we would 発言／述べる that, fruit can have no 存在 till the tree is first produced. Therefore in a gospel sense, no good 作品, 許容できる to God, can be produced without a true and living 約束. The apostle 宣言するs, "without 約束 it is impossible to please God." The gospel 存在 good tidings, or news, are you 満足させるd that thing necessary? I 推定する all denominations will assent to the fact, that 約束 is the first 宗教的な 演習 of the creature. We shall then obey the 命令（する） of the apostle, and "競う 真面目に for the 約束 once 配達するd to the saints."
But asks the reader,what 事柄 is it which is first in order, whether love, 約束 or 作品? I reply that it is a 事柄 of 広大な importance, and without understanding this fact, we cannot come to the knowledge of the truth, even though we should be ever learning. If these three christian graces 約束, love and 作品, are preached in a 混乱させるd and mixed manner, we cannot arrive at a true understanding of a gospel 救済, neither can we tell the difference between 法律 and gospel. The 法律 is of 作品, and the gospel is of 約束. And no man can 実行する the spirit of the 法律 without 約束 in the gospel. When the sinner 演習s 約束 in the love and goodness of God in 自由に giving him eternal life, which infinitely transcends all other blessings—that moment 約束 作品 love in his heart, and 原因（となる）s him to rejoice with joy unspeakable and 十分な of glory. He then loves God because God first loved him. And when the sinner loves God, he is passed from death unto life, and that love is the fulfillment of the 法律.
We are now led to see the consistency of 約束 存在 the first step. It is the very 原因（となる） that produces love to God, and love induces us to keep the commandments. "約束 作品 by love," and "if ye love me," says Jesus, "ye will keep my commandments."
We will now introduce an example, which will plainly show the distinction between the 法律 and gospel and in what manner they 影響する／感情 the sinner. Suppose a king 宣告，判決s six of his 支配するs to 監禁，拘置 during life, and 命令（する）s them to spend their days in hard labor. They are put in confinement, 辞退する to obey his 命令（する）s—辞退する to labor, and in the 中央 of their 悲惨s 悪口を言う／悪態 his 指名する. They are now in disobedience under the 激しい非難 of the 法律.
The king says to his only Son, I love those 支配するs and I covenant with you to 始める，決める them 解放する／自由な in three years. The Son says, Father I delight to do thy will. Let me go and 明らかにする／漏らす to them, the glad tidings of this covenant 約束. The king answers—my Son, in the fullness of time I will send you. Let them remain, one year, under the 法律. But says the Son, they are now transgressing your 法律, and need 指示／教授／教育. The king replies, I will send my servant to 施行する that 法律. Let him go and 知らせる the 囚人s, that I am angry with them for their 行為／行う; and if they will obey my 命令（する）s, and labor faithfully, they shall have excellent food and good 着せる／賦与するing as a reward. But if they will not 従う, they shall be chained, and kept on bread and water as a 罰 for their disobedience.
The servant goes and 配達するs to them this message. Three of those 支配するs, for 恐れる of the 罰 and in hope of the reward, obey the king, and outwardly 尊敬（する）・点 his 命令（する）s, but perhaps have little, or no love for him. (Here we see the righteousness of the 法律 which is not 許容できる to God.) They accordingly receive, day by day, the 約束d reward. But the other three 囚人s despise these 条件s and 辞退する to obey. They are chained, fed on bread and water, and 会合，会う their 砂漠s.
Here, then, are six 囚人s laboring under the 法律, and groaning in bondage with no hopes of deliverance. The 法律 knows of no deliverance—no redemption. It 簡単に serves as a school master to teach them the difference between 権利 and wrong—to teach them the will of the king, and thus 準備する them to receive a better covenant, which is to be 明らかにする／漏らすd to them by the king's Son. But under the covenant they now are, they have no 動機s to 誘発する them to obedience, but the 恐れる of 罰 and the hope of reward. In our next, this will be fully illustrated.
"For what if some did not believe, shall their unbelief make the 約束 of God
without 影響? God forbid; yea let God be true, but every man a liar."
Romans iii: 3,4.
We 再開する the argument, in this discourse, 関心ing those 囚人s brought 今後 in our last. We left them in bondage under the 宣告，判決 of the 法律 with no hopes of deliverance. The first year rolls away. The king says, my son, the time has come—go, and 明らかにする／漏らす my love to the 囚人s by bringing the 約束 of their redemption to light. The son 飛行機で行くs on wings of love, enters the 刑務所，拘置所 and exclaims—I bring you good tidings of 広大な／多数の／重要な joy. My father, the king, is your friend. He loves you; and that love has induced him to 布告する your 解放 as a 解放する／自由な gift. He has 約束d (and he cannot 嘘（をつく）) that in two years from this day you shall be 解放する／自由な. This covenant, so far as 関心s its fulfillment, is 無条件の. Believe, and you will be saved, by 約束 in the 約束, from your 現在の 恐れるs, and 激しい非難 under the 法律.
Those stubborn 囚人s see a 十分なこと of 証拠 to believe the 約束. They 演習 unshaken 約束 in this second covenant between the father and son. This 約束 作品 by love in their hearts, and purifies them from disobedience. Their souls melt in 見解（をとる） of the love and goodness of the king 明らかにする／漏らすd to them by his son. In 罰金, they love him because he first loved them. They are now saved by 約束 in his 約束 from not only all their 悲惨s and 悲しみs, but from their disobedience, and look 今後 with joy to the day of redemption. Here we perceive the "righteousness of 約束," which far 越えるs the "righteousness of the 法律." They now delight to obey the king because they are under the 影響（力） of love.
Here let the question be asked—are these three men to be let out of 刑務所，拘置所 at the 任命するd time because they believe the 約束, or love and obey the king? They are not. Their redemption depended on the truth and faithfulness of the king's 約束 which he made to his son, and that 約束 would have been 実行するd, even if it had not been 明らかにする／漏らすd to them till the day of their deliverance. They are not to be 始める，決める 解放する／自由な as a reward for their 約束, love and obedience. They have 広大な／多数の／重要な peace and joy in believing that 約束. They are in the happy enjoyment of a 救済 by 約束, and that is all the reward they deserve, or have 推論する／理由 to 推定する／予想する. We here perceive that these three men are made to 設立する the 法律 of their king by 約束 in the good news he sent them by his son, which is to them a gospel. We now see the propriety of the apostle's language—"We 結論する that a man is 正当化するd by 約束 without the 行為s of the 法律. Do we then make 無効の the 法律 through 約束? God forbid; yea we 設立する the 法律." We also perceive that these three men are not to be 解放するd from 刑務所，拘置所 because they believe the 約束, or love and obey the king. But on the contrary it is the king's love and 約束 to them which 始める，決めるs them 解放する／自由な.
Let us now notice the other three 囚人s. One says I do not believe that we shall ever be 解放（する）d from 刑務所，拘置所. It is too good news to be true. 井戸／弁護士席, shall his unbelief make the king's 約束 of 非，不，無 影響? The king forbid; yea let the king be true, but that man a liar. But let it be remembered that he cannot be 証明するd a liar unless he is 解放するd. Would you now go and tell that man—sir, because you will notbelieve, you shall never come 前へ／外へ from 刑務所，拘置所? But do you not perceive that by so doing you would give the king the 嘘（をつく）? It would be 説 that his 約束 was good for nothing unless the man would believe it. It would be 競うing that the unbelief of this 囚人 will make the king's 約束 of 非，不，無 影響.
The other two 囚人s exclaim--we believe this second covenant, but it must 耐える some resemblance to the first which is 条件付きの. We believe that we shall get out of this 刑務所，拘置所 if we continue to serve the king as, we have heretofore, by keeping his commandments.—Here are two men 信用ing in the first covenant for deliverance. They are 信用ing in the 法律. They are depending on their own love and faithfulness to the king for redemption, and not on the king's love, 約束 and faithfulness to them. Here then we see the righteousness of the 法律 in those two 囚人s; in another we see the 影響 of unbelief; and in those three who remained disobedient under the first covenant, we see the righteousness which is of 約束 when they heard the glad tidings of redemption in the second covenant.
At length the day of their redemption 夜明けs. They are all brought to the knowledge of the truth. Those three 囚人s, who were saved by 約束 in the 約束 during those two years of suspense, now find their 約束 lost in certainty. Their 救済, by 約束 has come to an end. And so has the unbelief, 激しい非難 and doubtings of the other three 囚人s. In one word—the belief and unbelief of the six are lost in knowledge, and they burst out in songs of deliverance So we perceive that a 救済 by 約束, and a 激しい非難 in unbelief can last no longer than till we come to the knowledge of the truth.
Let us now 適用する this to the scriptures. Man sinned, and not only 伴う／関わるd himself in 犯罪 and 悲惨, but was 宣告，判決d to that very death with which God 脅すd him—"Dust thou art and unto dust shalt thou return." Here was the end of the first covenant, and the termination of all the 悲惨s of life. It is evident from 発覚 as 井戸／弁護士席 as 推論する／理由 that man at death 減少（する）s to a 明言する／公表する of insensibility, and knows no more till he is made alive in Christ, who is himself the second covenant. The language of scripture is, the dead know not any thing—they sleep—and the apostle (in 1. Cor. xv. chap.) 推論する／理由s that if there be no resurrection, then there will be no 未来 存在—that they which are fallen asleep in Christ are 死なせる／死ぬd—that preaching was vain—約束 was also vain, and that the christians were yet in their sins. On such language as this, I can put no other construction than that the resurrection is our 救済 and eternal life, our deliverance from sin and imperfection. Under the first covenant the resurrection in Christ was not 明らかにする／漏らすd to the human family, and they remained of course under the 宣告，判決 of 激しい非難 with no hopes of a 未来 存在. "By the 罪／違反 of one judgment （機の）カム upon all men to 激しい非難." Obedience to the 法律 was 施行するd by threatenings on the one 手渡す, and 約束s of temporal rewards on the other, which were communicated to the fathers by the prophets.
But God has in these latter days spoken unto us by his Son, and through him 明らかにする／漏らすd the second covenant in which he "gave him the heathen for an 相続物件, and the utter most parts of the earth for a 所有／入手," and 宣言するd him to be the resurrection and life of the world. If in the divine counsels no Christ had been 供給するd, the human family it appears would have remained in eternal slumber. They would have known but one covenant, which would have rewarded and punished them によれば their 行為s, and consigned them to the 地域s of the dead. "But since by man （機の）カム death, by man （機の）カム also the resurrection of the dead."
God saw fit to keep the human family for four thousand years under the first covenant, without the knowledge of eternal life through the resurrection of the dead. But it was, at length, "made manifest by the appearing of our Saviour Jesus Christ, who hath 廃止するd death, and brought life and immortality to light through the gospel." Yes, he first brought it to light, and through his apostle 宣言するd "In hope of eternal life which God that cannot 嘘（をつく） 約束d before the world began, but hath in 予定 time manifested his word through preaching." This 約束 of eternal life, all men are called upon to believe. The moment they believe, they are saved by 約束, and are at peace; and they that 疑問 are damned—they are already under 激しい非難. But shall their unbelief make God's 約束 of eternal life of 非，不，無 影響? God forbid; yea let God be true but every man a liar. "For he hath 結論するd them all in unbelief that he might have mercy upon all."
We have now noticed the two covenants—the 法律 and gospel—have pointed out the distinction between them—shown that all 条件s are 限定するd to the 法律, and that the gospel is 無条件の, and 正確に，正当に 要求するs our 約束 and 信用／信任. We will now bring to 見解（をとる） the scripture doctrine of 救済 by 約束, and show that divine truth must have an 存在 before we can be called upon to believe.
All scripture is given by inspiration of God and is based upon eternal and unchanging truth. Truth is one of the せいにするs of Jehovah and the unshaken 中心存在 that supports the 王位 of eternity. In truth and righteousness he 治める／統治するs the world, and by an omnipotent arm （権力などを）行使するs the 運命s of men. Truth is the sun of divine 発覚 注ぐing its beams on intelligent 創造 and calling upon all men to believe. If a man 主張する that which does 存在する, it is a truth; but if he 主張する that which does not 存在する, it is a falsehood. Whatever has an 存在 in the compass of reality is a truth to be believed, and whatever has no such 存在 is a falsehood not to be believed. It is beyond the 力／強力にする of man to create one 独房監禁 divine truth. All that he can do is to 宣言する the 存在 of that which may be hidden from others, or relate some circumstances 尊敬（する）・点ing that which does 絶対 存在する. An 絶対の truth must, therefore, be 現在のd to the understandings of men before they can be called upon to believe it, or before they can be called 信奉者s for embracing it, or unbelievers for 拒絶するing it. No man can be an unbeliever for 拒絶するing that which does not 存在する.
We now 開始する plain argument by using 広大な／多数の／重要な plainness of speech. In preaching the gospel of Jesus Christ truth must be the 創立／基礎. If then truth must 存在する before men can be called upon to believe, the question arises what is that truth which the second covenant 明らかにする／漏らすs for the belief of mankind? Answer, it is the 記録，記録的な／記録する God hath given of his Son. But what is the 記録，記録的な／記録する? Let John answer—"this is the 記録，記録的な／記録する, God hath given us eternal life, and this life is in his Son." It then follows that we are to believe that God has given us eternal life in his Son before the world began, and unchangeably 約束d it. Paul says—"In hope of eternal life which God that cannot 嘘（をつく） 約束d before the world began." If we believe the 記録，記録的な／記録する, we are in the scriptures 認めるd as 信奉者s and are saved by 約束, and will of course 展示（する） in our life and conversation the righteousness of 約束.
The 広大な／多数の／重要な error of any who read the Bible, consists in supposing there is but one 救済. But there are two. The first is a special 救済 by belief in the 約束, and the second is our eternal 救済 beyond the 墓／厳粛／彫る／重大な, where we shall be brought to the knowledge of the truth 伴う／関わるd in the 約束, and to know shall be life eternal. 約束 shall then be lost in certainty. Now if we disbelieve the 記録，記録的な／記録する will that make it 誤った? No; our unbelief cannot alter the fact. Let the 記録，記録的な／記録する then be 布告するd to every creature—説 God has 約束d and given you eternal life in Christ before the world began, and calls upon all to believe it. But suppose they should all 拒絶する it 説 we do not believe one word of it, would their unbelief make the 約束 or 記録，記録的な／記録する 誤った? No. Would not then the 記録，記録的な／記録する 証明する true? It would. Then the whole world would, of course, receive that eternal life which is 約束d and given them in Christ. No, says the objector, they will not believe. But can their unbelief make God's 約束 of 非，不，無 影響? Can it put that truth out of 存在 and make it a falsehood? We would ask the objector, what will they not believe? Answer; they will not believe that God has given them eternal life in his Son. Very 井戸／弁護士席,—then the whole 量 of the 反対 is that God has given them eternal life in Christ, but they will not believe it, and because they will not believe it, they never shall 得る it! Then we must 競う (if they never 得る it) that it was never given to them, and if not given, then the 記録，記録的な／記録する is 誤った; because the 記録，記録的な／記録する 宣言するs that God has given them eternal life in his Son. It then follows that their unbelief can make the faithfulness of God without 影響 by （判決などを）下すing the word, he has given, 誤った.
But says the objector it せねばならない be 明言する／公表するd conditionally as follows—God first calls upon men to believe, and if they will believe, then Christ will become their Saviour, and then they will receive eternal life in him and not before. But does not the objector see that he has 明言する／公表するd no fact for them to believe ーするために make Christ their Saviour? I ask what does God call upon them to believe? There must be some truth 現在のd before men can be called upon to believe. God calls upon men to believe, what?—That Christ is their Saviour? But you said he was not their Saviour till after they believed. It then follows, によれば the objector's 声明, that he is not the Saviour of unbelievers. Now do you not perceive that if you should call upon them to believe that he was their Saviour, you would call upon them to believe a 嘘（をつく）?—that you would call upon them to believe what did not 存在する? And what does not 存在する cannot be true. 認める says the objector that he is the Saviour of the world, still as many as do not believe in him shall never be saved. But how can he be the Saviour of a man, he never saves? Two individuals are 溺死するing in the water; you 発揮する all your 力／強力にする to save them, but fail. Can you call yourself the saviour of those two men from temporal death? Impossible. In order for Christ to be called the Saviour of the world, he must save the world; さもなければ there is not a 影をつくる／尾行する of propriety in giving him that 指名する. And John says "We have seen and do 証言する that the Father sent the Son to be the Saviour of the world"—"We know, indeed, that this is the Messiah the Saviour of the world."
In our next, we will 結論する this 支配する, and 信用 we shall do it to the satisfaction of our readers.
"For what if some did not believe, shall their unbelief make the 約束 of God
without 影響? God forbid; yea let God be true, but every man a liar."
Romans iii: 3,4.
We now 再開する the argument in 言及／関連 to Christ the Saviour of men, as we 提案するd in our last. We here 問い合わせ of the objector—do you then 認める that he is the Saviour of all men—the Saviour of the world as the scriptures 宣言する? If so, we 保証する you that, he will save the number of whom he is 宣言するd to be the Saviour. But, replies the objector, he is not the Saviour of any man till he believes. We ask—till he believes what? Why, replies the objector, till he believes that Christ is his Saviour—if he believes so, it will be so. Let us understand this—you say he is not the Saviour of an unbeliever, still he must believe that he is, and that will make him so. Then he must first believe a 嘘（をつく） and that will create a truth. This is (as Paul says) "turning the truth of God into a 嘘（をつく）." But let us notice the 記録，記録的な／記録する. "This is the 記録，記録的な／記録する, God hath given us eternal life, and this life is in his Son." Do you 認める, that God has given eternal life in Christ to every man? No, says the objector. Very 井戸／弁護士席, then they cannot be called upon to believe it. Finally, says the objector, 認める that he has. This 存在 認めるd, we would ask, whether they will not come in 所有／入手 of it, if God's 約束 stands? Certainly. But, replies the objector, it is not theirs, till they believe. Then the 記録，記録的な／記録する is not true till they believe it; because, on this 原則, they must first believe, that they have eternal life in Christ before it 存在するs, and believing this 嘘（をつく） will create it.
But, replies the objector, it is impossible that any man has eternal life given him in Christ, till he believes. We then ask, what truth do you wish him to believe, so that he may 得る this eternal life? The fact is, there is 非，不，無. He must believe this truth, itself because it is the 記録，記録的な／記録する, but this, you have taken from him. You cannot call upon a man to believe, till you 収容する／認める the 存在 of that very truth you wish him to believe. In order fully to expose the inconsistency of this 条件付きの 救済, we will introduce an example. Suppose a father tell his servant, I have a son in London, nineteen years of age, who is in poverty and 苦しめる. I have given him in my will five thousand dollars, and I 約束 that it shall he put into his 所有／入手 in two years. It is 記録，記録的な／記録するd and that 記録，記録的な／記録する is true. Go my servant, and 布告する to him glad tidings of 広大な／多数の／重要な joy, and call upon him to believe, so that he may enjoy a 救済 by 約束 during those two years of suspense, and be made happy even まっただ中に his wants by looking 今後 to when it shall be put into his 所有／入手.
The servant 始める，決めるs out on his 使節団, and believes that he understands his errand. 存在 arrived, he 演説（する）／住所s him as follows—Son, your father is very rich, and he has not willed you five thousand dollars, nor given it to you on 記録，記録的な／記録する; and he never will, unless you first believe that he has. But, replies the son, によれば your message, if I should believe that he has given me five thousand dollars, I should believe a 嘘（をつく）. Let my father give the money, deposit it in some bank; send me 証拠 of the fact, and with joy I will believe him. 井戸／弁護士席 replies the servant you are a disobedient, stubborn unbeliever! because, if you would only believe so, it would be so, and you would have the money in two years.
You perceive (dear reader) that this servant has 現在のd no truth for this son to believe. He wishes to give this son the impression that the 得るing of this fortune depends on his believing, and not on the testament 記録，記録的な／記録する, and faithfulness of his father. In fact, he 否定するs the 存在 of the father's will, and the 記録，記録的な／記録する, and 要求するs the son to believe a 嘘（をつく） so as to create the truth. The servant does not understand his message, and the son does not know on what certainty to 残り／休憩（する） for the money.
In the same manner we are called upon to 安全な・保証する an 利益／興味—an eternal life in the Saviour. They will not 収容する／認める its 存在 till we believe. Then belief must create it. But may we spend our last breath in 納得させるing poor sinners that it is already 安全な・保証するd in Christ for them, so that they may believe, and live by 約束 on the son of God.
This father sends another messenger. He tells this son of the goodness of his father, and that he has willed him five thousand dollars, that the will is put on 記録，記録的な／記録する, and that this fortune will be put into his 所有／入手 in two years. The son does not believe it. Now he is an unbeliever. But does his unbelief alter the truth of the will or of the 記録，記録的な／記録する. No. The certainty, of his 得るing the money, 残り／休憩（する）s on the faithfulness of his 肉親，親類d parent. This servant perseveres, uses 納得させるing arguments and the son at length believes he is saved by 約束 from all his 悲惨s, and he rejoices with joy unspeakable. But his believing does not make the 記録，記録的な／記録する any more true than it was before he believed it. It 簡単に alters his 現在の 条件 by kindling in his bosom the joys arising from 約束 and 予期.—We have now answered the 反対s that would 自然に be brought 今後 by those who believe that our eternal 救済 is predicated on 条件s. As 作品 are not the 必要物／必要条件s of the gospel only so far as they flow from 約束 in the truth, and as 約束 must に先行する 作品, therefore the truth of our eternal life in Christ, must 存在する previous to our believing. その結果 all 条件s are 除外するd from the gospel covenant.
We will now 会合，会う the objector on the doctrine of 選挙 and reprobation, the 実体 of which is as follows—After man fell, God was pleased to 供給する a Saviour for a part of the human family. That elect number he chose in Christ before the 創立／基礎 of the world, gave them eternal life in him, and for them only he tasted death. The gospel is now to be preached to the whole world, and as long as they 拒絶する it, they are unbelievers. But the elect shall sooner, or later, all be brought to believe.
We will 診察する the 創立／基礎 on which this 声明 残り／休憩（する）s. To bring it 明確に before you, we will take an example. Suppose there is a congregation of one hundred persons. Fifty of them were elected to everlasting life before the 創立／基礎 of the world—were 安全な・保証するd by a Saviour, and the 残り／休憩（する） were reprobated to endless wo. For them no Saviour was designed, and no eternal life ever has, or ever will be given them in him. Suppose a sermon is preached to those one hundred; and the fifty, who are elected, believe the 記録，記録的な／記録する of their eternal life, are brought to the obedience of 約束, while the other fifty remain unmoved. The preacher turns upon them and pronounces them unbelievers. But In what sense are they unbelievers? There has been no truth 現在のd to them, which they disbelieve. Must they believe that Christ is their Saviour, or that they have an eternal life in him? But they would in such 事例／患者 believe a 嘘（をつく）. If they believed 権利 the 逆転する of the elect,—believed that God was their enemy and that Christ was not their Saviour, they would be 信奉者s. But if they believed what the fifty 変えるs did, they would be unbelievers. We here repeat one 前提 laid 負かす／撃墜する in our last discourse-viz. In order for any man to be styled a 信奉者 or unbeliever, there must first be 現在のd some truth for him to embrace or 拒絶する.
Now either God has given us eternal life in Christ before the world began, or he has not. If he has, then we are unbelievers if we 拒絶する it. If he has not given it, and should we still believe that he has, we would then believe a 嘘（をつく）. But neither our belief, or unbelief can ever alter the fact.
God has "chosen us in Christ before the 創立／基礎 of the world that we should be 宗教上の and without 非難する before him in love; having predestinated us unto the 採択 of children by Jesus Christ to himself によれば the good 楽しみ of his will." * * * "Having made known unto us the mystery of his will によれば his good 楽しみ which he hath 目的d in himself; that in the 免除 of the fullness of times, he might gather together, in one, all things in Christ, both which are in heaven and which are on earth, even in him." Some 適用する the above to the elect. But it embraces all things in heaven and earth, which are to be gathered together in Christ, and be new creatures. In 新規加入 to this we will introduce two more passages "Who hath saved us, and called us with a 宗教上の calling, not によれば our 作品, but によれば his own 目的 and grace which was given us in Christ Jesus before the world began." "In hope of eternal life, which God, that cannot 嘘（をつく）, 約束d before the world began." In these scriptures we are 保証するd first, that God chose us in Christ, before the 創立／基礎 of the word—second, that he saved us によれば his own 目的 and grace before the world began, and third that he 約束d eternal life before the world began. These things 存在 embraced in his 初めの 計画（する）, and 目的, their 業績／成果 is therefore 確かな as that the whole 計画（する） of God will be carried unto 死刑執行.
There is, in my humble opinion, a strange inconsistency in the ありふれた doctrine. They 競う that on account of the transgression of our first parent, all mankind were fallen creatures and even （機の）カム into 存在 全く depraved. To show the 司法（官） of God in the 憲法 of our nature, they 競う that Adam was our covenant 長，率いる, and had he 持続するd his 初めの 潔白, we would also have stood perfect in holiness, and no one would have had any 推論する／理由 to complain. Now since Adam has fallen, and 伴う／関わるd us in 廃虚, it is 平等に just in God that we should 株 the 運命／宿命 of our covenant 長，率いる in the one instance as in the other. But if we make use of this same argument in relation to Christ, the second Adam—if we 競う that he was the covenant 長，率いる of every man, that the covenant was not made for this, but for the 未来 world—that this covenant of grace 存在 made between the Father and the Son, was to stand 独立した・無所属 of man—that eternal life was 約束d and given us in him before the world began—that as our covenant 長，率いる, he resisted all 誘惑s, and perfectly 実行するd the 法律—that he died, and appeared alive beyond the tomb 解放する／自由な from 誘惑, and in a 宗教上の and immortal 憲法. If we 競う for this, making use of their own arguments, 説 that it is just as 合理的な／理性的な that we should appear in the image of Christ in the 未来 world as that we should come into this world in the image of Adam, they will pronounce the argument so far as applicable to Adam, sound logic, but so far as this same argument of theirs is 適用するd by Universalists to Christ, they pronounce it perfect jargon.
But, says the objector, there is one point you have not settled, and I will here 残り／休憩（する） the whole of my argument upon it. It is this—God has, in no instance, 約束d eternal to unbelievers; and unless you can 証明する that the 約束 does 延長する to them, your arguments must 落ちる like rottenness to the ground. We have certainly 証明するd this, and to …に出席する to the objector's request would but be, in some 手段, going over the ground already 占領するd. We will, however, just touch this point again. We will introduce the に引き続いて words of Paul to Titus. "In hope of eternal life which God that cannot 嘘（をつく） 約束d before the world began."
If God 約束d his creatures eternal life before the world began, will they not 得る it? They will for this passage says that he cannot 嘘（をつく）. But says the objector, he has not 約束d it to the unbeliever. We would then 問い合わせ, what is it that 構成するs him an unbeliever? Why do you call him an unbeliever? Do you say because he disbelieves the truth of God’s 約束? Then you must, of course, 収容する／認める the truth of God's 約束 to him. If so, it must stand, for God cannot 嘘（をつく）. You cannot call upon a sinner to believe, until you 収容する／認める the 存在 of that very truth, you wish him to believe, God's 約束 of eternal life in Christ, is the gospel we are called upon to believe with a sincere heart. If you 競う that it is 約束d to an elect number only, and not to the reprobates, then if they should all be brought to the knowledge of the truth, what would they believe? Ans. The elect would believe the 約束 of eternal life was made to them, the reprobates would believe 権利 the 逆転する of the elect, and all would be 信奉者s. No, says the objector, the reprobates せねばならない believe just as the elect do. But in this 事例／患者, they would believe that they also have the 約束 of eternal life. This would be believing a 嘘（をつく）, because you say that God has not made them that 約束? How would you preach to such persons? If you called upon them to believe the truth of the gospel, which is eternal life, you would call upon them to believe a 嘘（をつく）. How can you extricate yourself from this difficulty? But 問い合わせs the objector, how do you know that God has 約束d eternal life to all? Ans. Because the scriptures do call all men either 信奉者s, or unbelievers, in 見解（をとる） of the 約束 that God has made. Take away that 約束 and belief or unbelief 尊敬（する）・点ing it can no longer have an 存在—信奉者s and unbelievers would be no more.
But says the objector this is not proof that eternal life is 約束d to an unbeliever. 井戸／弁護士席 I am surprised at this 主張 of my 対抗者! First, I ask, what do you call a 信奉者? Ans. One who believes that God has 約束d, and given him eternal life in Christ before the world began. Then, of course, an unbeliever must be one, to whom God has also 約束d and given eternal life in Christ before the world, but will not believe it. But says the objector this cannot be. I would then ask whether eternal life was not 約束d, and given in Christ to the 信奉者 before he believed it? Certainly. It must have been the truth before he could believe. 井戸／弁護士席, what was he at that time? An unbeliever of course. Then eternal is 約束d to all, because it is the 欠如（する） of 約束 in that never failing 約束 of Jehovah that 構成するs an unbeliever. But says the objector—a man "must do so and so," or he cannot be saved. This is not 訂正する; he must believe, or he cannot be saved. We are saved by 約束 in the 約束 and are permitted to look 今後 with satisfaction and joy to an immortal 存在 where we shall be 解放する／自由な from sin, 悲しみ and 苦痛. This 約束 and hope fill the soul with love to God, and induce us to break off our sins by righteousness. So a 救済 by 約束 can only be enjoyed in this life, and is to end when 約束 and hope are lost in certainty and in joy. Though only few are saved by 約束, yet all shall know the Lord from the greatest to the least, whom to know is life eternal.
"Jesus answered and said unto him, Verily, verily, I say unto thee,
Except a man be born again, he cannot see the kingdom of God."
John iii. 3.
As we have in the last three sermons dwelt 特に on a 救済 by 約束, we will take the liberty to introduce the 支配する of the new birth next in order, as it will be, more readily, 保持するd by the reader, in this connexion than さもなければ. Indeed, it hears a strong resemblance to them so far as the 支配する of 約束 is 関心d in our 現在の 解説，博覧会. But whoever is a careful reader of the New Testament, will discover that the 支配する of 約束, and the 本物の repentance which that 約束 produces, is not of trivial moment.
There is no 支配する of divine 発覚, on which more has been said, preached and written than the one, which we are now about to consider. It has been brought 今後 by men of talents and erudition as an insuperable 障壁 against 全世界の／万国共通の 救済, and their several adherents have taken it for 認めるd, that it can never be explained in harmony with the 感情, that all men shall 結局 得る eternal life through the Redeemer of men. But these impressions have arisen from the fact, that they have taken their own 見解（をとる）s and explanations to be scripturally 訂正する, and from these 前提s, they have drawn 結論s utterly …に反対するd to the final holiness and happiness of God’s intelligent 創造. They have supposed the new birth to be some mysterious change produced by some mysterious 操作／手術 of the divine spirit on the mind, and that it is in 実体 a 奇蹟.
One denomination has 競うd that if a man once 得るd this change, he was 安全な, could never "finally 落ちる from grace," but would 結局 land in the kingdom of immortal glory. Several other denominations 収容する／認める the new birth to be the same change already noticed, but 競う that the 支配する may 落ちる from grace, and be finally lost. Here then the man, who was, によれば their 見解（をとる）s, born again, might still never see the kingdom of God beyond the 墓／厳粛／彫る／重大な. On this 原則 the new birth would be no 安全, that any one would 得る heaven. によれば this 感情, a man might be born again, 落ちる away, and be born again "until seven times," and in the end not see the kingdom of God. Those, who 支持する this 感情, believe that 約束 and repentance 必要条件s to the new birth, and also believe in the 救済 of 幼児s.
This 存在 so, it will come to pass that half of the world will be saved, inasmuch as about that number die in what may be, 正確に，正当に 称する，呼ぶ／期間／用語d an 幼児 明言する／公表する. But of those, who come to years of accountability, they believe but few will be saved. So the greater 割合 of those, who will finally surround the 王位 of God, will he those, who have never been born again によれば their 見解（をとる）s. It will not, I 推定する, be 競うd, that 幼児s who, they believe, are 全く depraved, ever 演習 約束, or experience the new birth in this life.
From the above 見解（をとる）s, I shall take the liberty to dissent, and may probably 異なる some from the 解説，博覧会s given by others. It is evident that Jesus Christ in his 指示／教授／教育s frequently brought 今後 some natural facts plainly understood by those whom he 演説（する）／住所d, in order more 明確に to illustrate his 支配する, and then made his illustrations so nearly 似ている that natural fact, that no man could possible misunderstand him, unless he had been led into tradition by blind guides. In the 状況, he makes allusion to natural birth, of which every man knows the, meaning, and says to Nicodemus, "that which is born of the flesh is flesh, and that which is born of the spirit is spirit."
Natural birth pre-supposes the perfect 形式 of the human 団体／死体 by that secret energy of nature, God only can comprehend. But that 形式, itself, is not birth. Birth is that 操作／手術, that introduced us into this world. We are now flesh and 血, which cannot 相続する the kingdom. What is born of the flesh is flesh. We must now be born again from mortal to immortality, さもなければ we could not see the kingdom of God.
Must not man be born of a woman ーするために see this world? Can he look upon the beautiful 反対するs of 創造, or 熟視する／熟考する these countless wonders of the Almighty before be is born into 存在? He cannot. All without exception will 収容する／認める, that it is impossible for any man to enter this natural world, in which we live, without birth. So it is 平等に impossible to enter the kingdom of God without 存在 born again in the strictest sense of the word. A man cannot "be born again" ten, or twenty years, nor even one day before be sees the kingdom of God, any more than he could be born twenty days before he （機の）カム 前へ／外へ out of the womb. As natural birth cannot take place any given time before we enter this world, but is the circumstance that introduces us, so a second birth cannot take place any given time before we enter the kingdom of God in the next world but is the very thing, that shall introduce us into it; and the moment we are born again, we shall see it,—we shall be spirit, and beyond the dominion of death and sin. He that is born of the flesh, is flesh, so long as he lives; and he that is born of the spirit is spirit. As we now "耐える the image of the earthly" through a natural birth, "so we shall also 耐える the image of the heavenly" through a spiritual birth. And as no man in this world is a spirit, so no man has in reality passed the new birth. When we were born into this world, we were brought from insensibility to an 存在 完全に new. So ーするために enter the kingdom of God, which is not of this world, we must be born again from the insensibility of death into a new and happy 存在 beyond the 墓／厳粛／彫る／重大な.
The question now arises, when does this new birth take place? We reply when this mortal puts on immortality through a resurrection. When we shall be 誘発するd from the sleep of death to a precipient 存在 in heaven—when we shall awake 満足させるd with the likeness of God. Paul, in the xv. chap. 1. Cor. plainly 明言する／公表するs that the spiritual 団体／死体 is 用意が出来ている and put on after death. Birth then must follow, not に先行する that spiritual 団体／死体. It is impossible that birth should take place, till the 団体／死体 is first 用意が出来ている. Man's natural 団体／死体 is 組織するd in the womb, and then born into this world. He 減少（する）s to a 明言する／公表する of insensibility in death, a 再組織 of the spiritual 団体／死体 takes place to the natural 注目する，もくろむ imperceptible, and its nature indestructible. It is 徐々に brought 今後 through a resurrection 類似の to the 穀物 of wheat to which Paul compares it, is awakened to a conscious 存在, and 耐えるs the image of the heavenly as it once bore the image of the earthy. The resurrection is therefore every moment 進歩ing, and every man is raised in his own order of time.
But says the reader, if the resurrection be the new birth, then Christ, himself must have been born again, ーするために enter the kingdom of God! Certainly. But 問い合わせs the reader, where do the scriptures teach that Christ was ever born again? In Colossians chap. i. 15. are these words—"Who [Christ] is the image of the invisible God, the first born of every creature." This cannot mean that he was the first born into this 明言する／公表する of 存在; but he was the first one whom human 注目する，もくろむs ever saw alive beyond the 破壊 of death to die no more, and the only one that mortal 注目する，もくろむ will ever see, for he arose in his natural 団体／死体, (存在 the only true 証言，証人／目撃する, 任命するd of God,) to bring life and immortality to light through the gospel.
But that passage, says the reader, does not 満足させる me, that Christ was born again. Then listen once more—詩（を作る） 18— "who is the beginning, the first born from the dead that in all things he might have the pre-eminence." Rev. chap. i. 5. "Jesus Christ the faithful 証言，証人／目撃する, and the first begotten from the dead." Here it is plainly 明言する／公表するd that he is the "first born from the dead"—"the first begotten from the dead" These scriptures in connexion with several others, that might be 引用するd, 証明する that Christ was born again, and that the resurrection is called birth.
It is evident that man 落ちるs to a 明言する／公表する of insensibility in death, and remains in sleep while the spiritual 団体／死体 is forming out of those subtle 構成要素s, that at death pass into hades; and when the 再組織 is 完全にするd, the new 存在 is born into the kingdom of immortal glory. A 溺死するing man, we know, 落ちるs to a 明言する／公表する of unconsciousness. Fainting—yes, even a night's sleep 証明するs that the mind is susceptible of 落ちるing into insensibility, or 一時停止するing its mental 操作／手術s, and disproves the notion of its entering a 未来 明言する／公表する, only through a resurrection of the dead. This fact is not only 立証するd by 推論する／理由, but it is the doctrine of 発覚. The wise man says, "the dead know not any thing." Paul, in the xv. chap. 1. Cor. predicates the truth of our resurrection on the fact that Christ rose from the dead; and on this ground he 推論する／理由s, that if there be no resurrection, then preaching is vain, 約束 is also vain, the christians were yet in their sins, and they that were fallen asleep in Christ were 死なせる／死ぬd, and 結論するs by 説, "let us eat, drink, for tomorrow we die." Suppose a christian should this moment die, and, によれば ありふれた opinion, enter すぐに on an immortal 存在. Could we now say—if there be no resurrection, he is fallen asleep in Christ and 死なせる／死ぬd? No, because, instead of 存在 死なせる／死ぬd, i.e. 絶滅するd, he would remain in infinite happiness and glory, even if there should, never, be any resurrection. So you perceive that Paul did not believe any one could enter eternity only through a resurrection. He believed, they would 落ちる asleep in Christ, and in that sleep remain till in Christ they were made alive. He embraces the whole in the に引き続いて words—"Since by man （機の）カム death, by man （機の）カム also the resurrection of the dead."
When the 宣告，判決 of death was pronounced upon Adam, which was to pass upon all men, the 約束 of a Saviour then made, was, it appears, not understood. Their posterity looked 今後 for a temporal king, and had no idea of an immortal 存在 beyond the "狭くする house." Death the king of terrors, was not yet 武装解除するd of his sting by the resurrection of our 勝利を得た Redeemer. This truth was not yet 明らかにする／漏らすd to men. Here the human family were without hope, and trembling at the 不明瞭—the seven 倍の 不明瞭 of the tomb. No ray of light and joy beamed from that cheerless mansion to 緩和する the aching heart, or 追い散らす that melancholy gloom, which pervaded the parental bosom when gazing for the last time upon the struggles of a dying child.
Here was a world born into 存在 under the 確かな 宣告，判決 of death, and groaning in the bondage of 汚職, without any hope of 存在 配達するd from it, by an immortal birth, "into the glorious liberty of the children of God." In this period of 苦悩 and 苦しめる, the glad tidings were 布告するd to the shepherds on the plains of Judea, 発表するing the birth of the Saviour of the world. A new birth, which is not について言及するd in the old Testament, was at length 布告するd by a Saviour in the new. He died on the cross, and was "the first born from the dead."
He is the 長，率いる of every man, by the grace of God tasted death for every man, and rose again for their justification. The scriptures 宣言する that "we shall be saved by his life"—that he is "the bread of God that cometh 負かす／撃墜する from heaven and giveth life to the world." He is our way, our truth and life, and "because he lives we shall live also." "As in Adam all die, even so in Christ shall all be made alive," or born from the dead. And he that is made alive in Christ is a new creature, old things are passed away—all things are become new.
But says the reader, though the resurrection of Jesus is 始める，決める 前へ／外へ by a birth from death, yet the resurrection of the human family is never so 代表するd. You mistake. Out of the many passage that might be adduced, we have room, in this discourse, for only one. It shall, however, be 満足な. In Romans, 8th 一時期／支部, Paul says, " Because the creature itself also, shall be 配達するd from the bondage of 汚職 into the glorious liberty of the children of God; for we know that the whole 創造 groaneth and travaileth in 苦痛 together until now." [We would 発言／述べる, that the word creature, is ktisis in the Greek, and is the same that is （判決などを）下すd 創造 in the next 詩（を作る）.] In this quotation, you perceive, that Paul 代表するs the whole 創造 as groaning in travail 苦痛s, and 宣言するs that the whole 創造 shall be 配達するd from the bondage of 汚職 into the glorious liberty of the sons of God. He compares them to a woman in 苦痛 ready for 配達／演説／出産; and that they are 配達するd from 汚職 to incorruption at the resurrection is 確かな . [See 1 Cor. xv: 42.]
You now understand what I mean by the new birth. It is to pass from death to life and immortality, in Christ, beyond the 墓／厳粛／彫る／重大な, where flesh and 血 can never enter. For that which is born of the flesh is flesh, and that which is born of the spirit is spirit.
We have now pointed out the new birth, and shown that it 耐えるs some resemblance to the natural birth, with which Jesus compared it. And how truly sublime and 元気づける the thought, that the 広大な／多数の／重要な family of man, who are all born into 存在 under the 確かな 宣告，判決 of death, are to receive a second birth into an 存在 完全に new, and the whole of his dying family are to be made the children of Jesus Christ by 採択.
In our next, we shall notice the change we experience in this life, called in scripture the new birth, and explain the 称する，呼ぶ／期間／用語, "kingdom of God."
"Jesus answered and said unto him, Verily, verily, I say unto thee,
Except a man be born again, he cannot see the kingdom of God."
John iii. 3.
In our last, we have shown, that the spiritual birth 耐えるs some resemblance to a natural birth with which Jesus compared it--and as the first introduces us into this world ,so the second will introduce us into the 未来 and immortal world at the resurrection, where we shall be as the angels of God in heaven, and "be the children of God 存在 the children of the resurrection." There we shall be 完全に 解放する／自由な from sin and 苦痛. There the 噴出するing 涙／ほころび of 悲しみ shall 中止する to flow, and the brow of disconsolate humanity be ruffled no more.
We will now …に出席する to the 現在の 影響s that the truth of this birth has upon us here, and notice at the same the phrase, "kingdom of God."
The question now arises; do not some experience the new birth in this life? They do. But in what sense do they experience it? Ans. by 約束. In this world we pass from death to life: not that we have 現実に been in the 墓／厳粛／彫る／重大な and brought to life beyond it; but the 信奉者 experiences this by 約束. And this 約束 has a most powerful and happifying 影響（力） on his affections, and その結果 on his life and 行為／行う. All, that God has 明らかにする／漏らすd for the 救済 of the world--our justification, our sanctification, our new birth, our heaven, our all--yes, all these important and heavenly changes are summed up, and embraced in our immortal resurrection, will 現実に take place through death; and while in this world we can embrace them, only by 約束.
The scriptures 宣言する that "we walk by 約束 and, not by sight." Paul says, "the life which I now live in the flesh I live by the 約束 of the Son of God, who loved me, and gave himself for me." Paul knew that he had eternal life given him in Christ, before the world began, and 約束 in that glorious truth produced a happiness--a divine life in his heart, called the kingdom of God within. Let us notice these several points.
1. First; "Christ rose again for our justification." Our justification then 存在するs in our resurrection 明言する／公表する, and will there in all its reality take place. But cannot a man he 正当化するd here? Yes; he can be 正当化するd through 約束 in that truth.
2. Second; "By the which will, we are sanctified through the 申し込む／申し出ing of the 団体／死体 of Jesus Christ once for all." Our santification then, by the will of God, will take place through death. But cannot a man be sanctified while here? Yes; he can he sanctified through 約束 in that truth!
3. Third; Christ was "put to death in the flesh, but quickened by the spirit." So in his resurrection he passed from death to life, and thus 明らかにする／漏らすd the truth that we shall also pass from death to life by the 力／強力にする of God, and be like him who is the "first fruits." But cannot a man pass from death to life while on earth? Yes; he can pass from death to life through 約束 in that truth. Jesus says--"He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into 激しい非難 but is passed from death unto life."
4. Fourth; our eternal life will be realized beyond death. "The things that are not seen are spiritual and eternal." But can we not enjoy it here? Yes; "He that believeth on the Son hath everlasting life;"--that is, he enjoys it 約束.
5. Fifth; Christ was the "first born from the dead." So we also shall pass the reality of the new birth by 約束. But can we not enjoy it here? John says--"For どれでも is born of God overcometh the world, and this is the victory that overcometh world even our 約束."
Thus it is evident that a man may in this life be 正当化するd, sanctified, pass from death to life, may enjoy eternal life, and be born again through 約束 in these several corresopondent facts. His 約束, however, can make them no more 確かな ; because they must 存在する, and be solemn and unalterable facts before he can be called upon to believe them. The truth of the above five facts, we perceive, are embraced in our resurrection. If we are not, in our resurrection, to be 正当化するd, sanctified, born again, and 得る eternal life, then we cannot be justified, sanctified or born again here through 約束 in those truths;--because there would be no such truths in 存在 for us to 演習 約束 in. If the objector will not 許す these facts unalterably to 存在する previous to believing, what then will he call upon us to believe? Will he call upon us to believe that we have an eternal life in Christ when no such fact 存在するs, and 競う that our believing this 嘘（をつく） will create the fact? This would be the most ridiculous absurdity.
But the truth 存在するs, and the 信奉者 by 約束 enjoys it before 手渡す. He enjoys it by 予期, not in reality. It can be brought to his understanding or experience no other way, only through the gospel medium of 約束. I challenge the objector to show me between the lids of the new Testament, any regeneration, new birth, justification, or sanctification, that has already taken place in any other sense than through 約束. All these things in their reality are to take place in our resurrection, when we shall be like the angels of God and by 約束 we bring them 現在の to our minds and enjoy them here. Dr. ワットs says--"約束 brings distant prospects home, Of things a thousand years ago, Or thousand years to come." Paul, therefore, exhorts us to forget the things that are behind, and reach 今後 to those that are before--to 圧力（をかける） to the 示す &c. because the reality--the 反対する of our 約束 lies before us. But persons, who do not understand the 操作／手術s of 約束 on the mind in 見解（をとる） of its 特派員 truth, and who honestly believe that the new birth has in reality already taken place with them, are always looking 支援する to the time they were born again, and telling over their "old experiences" Now this is 権利 in them, if they have passed through the reality; for every man ought to look to the 実体 in which he 演習s 約束 and hope. But certainly the scriptures exhort us to look 今後, and 錨，総合司会者 our 約束 and hope within the vail, where our forerunner hath for us entered. It is therefore 確かな that the reality 存在するs there, and is yet to come. Such persons then, in looking 支援する to their experience, are mistaking the birth produced by 約束 for the real birth itself. This is just as 不当な as it would be to suppose that the foretaste, we いつかs enjoy of immortal life, was that life itself. It is true we at times enjoy a heaven on earth. But as it 尊敬（する）・点s the kingdom of immortal glory, "注目する，もくろむ hath not seen, ear heard, neither hath it entered into the heart of man to conceive the glory that shall be 明らかにする／漏らすd in us." The reality is therefore yet to come, and by 約束 we receive only an antepast of its joys.
From the above 観察 we infer that, the resurrection is the only gospel 約束 and hope of a 未来, happy conscious 明言する／公表する of 存在. When our minds are enlightened to see the mighty changes, that we mortals are 代表するd, in the scriptures of truth, as 運命にあるd to experience by 存在 raised in a 宗教上の and deathless 憲法, we are then led to consider the resurrection of embracing all those realities that we are called upon by Jesus Christ and his apostles to embrace by 約束 and enjoy in this life. So 広大な／多数の／重要な and sublime is the gift of God, and so far より勝るing thought does it magnify the perfections of the divine character, and in so amiable a light does it manifest his love to the children of men, that a living 約束 in its reality cannot but 得る a salutary 影響（力） on our life and conversation. So much 強調する／ストレス did the apostles lay upon its importance, that they went every where preaching the resurrection of the dead, as the gospel of Christ.
There is one point we will here notice. All denominations 認める that for any man by 約束 to pass from death to life is a change for the better. If so, then the reality, すなわち to pass from the sleep of death to an immortal 存在, must be a change for the better. Because it is by believing that 未来 reality we are said to have passed from death to life here. The 結論 is 避けられない that the reality must correspond with its antepast by 約束. To understand this let us 逆転する it. Suppose it should be an 設立するd 法律 in the nature and 憲法 of things that all mankind should pass from death to immortal 悲惨 in the 未来 world. Let this be 明らかにする／漏らすd and 布告するd as an unchanging truth. As many as believed it would of course pass from death to immortal 悲惨 in 約束, which would lead them to 悪口を言う／悪態 the 存在 who made them, and 運命にあるd them to this unhappy end. It would be a change for the worse.
Our 支配する is now so far plain (によれば our 見解（をとる）s) that the phrase "kingdom of God" will be readily understood. Though it has, by different writers, been made to 耐える many different significations, yet we shall take the liberty to 競う that it 簡単に means as follows--1. First an immortal 存在 beyond the 墓／厳粛／彫る／重大な brought to light by the resurrection of Christ;--and 2. Second a belief in that reality is the kingdom of God we here enter and enjoy by 約束. Into this kingdom, 幼児s, idiots and heathen and unbelievers do not enter, because 約束 is the only 条件. This is the kingdom of heaven that men, blind leaders of the blind, shut up. They neither enter themselves, nor 苦しむ those that would enter to go in. They keep the 証拠 of the reality out of sight so that men cannot look beyond the vail to its brighter glories and enjoy its 平和的な 統治する in their hearts by 約束. When 約束 is lost in certainty, then this kingdom will be 配達するd up, and to know shall be life eternal. This 鮮明度／定義 we believe will 持つ／拘留する good, and 適用する to any passage in the New Testament where it may occur. Though some 競う that it very seldom has 言及／関連 to an immortal 存在, yet we strenuously 競う that there is no propriety in the phrase only in connexion with such an 存在. We cannot enter or be born into the kingdom of God by 約束, unless we 収容する／認める the reality in the first place to have an 存在, any more than we could, by 約束, enjoy eternal life unless there is such a reality as eternal life beyond the 墓／厳粛／彫る／重大な. The above, the reader will please to 直す／買収する，八百長をする in his mind.
We now perceive that man 減少（する）s into the sleep of death, and that the resurrection, or new birth is his only hope of a 未来 happy 明言する／公表する of 存在, and is the only change that can 解放する／自由な him from imperfection, and sin, and make him a new creature in a new and immortal 存在 beyond the 墓／厳粛／彫る／重大な.
We will here introduce an example to make our argument so far plain. Suppose you were now in ignorance 尊敬（する）・点ing the doctrine of life and immortality through a resurrection. You know you must die, and 心から think that death will 終結させる your 存在 forever. You see your children one after another laid upon their dying bed, and with distraction shake the 別れの（言葉，会） 手渡す of eternal 分離, and with the most solemn melancholy and wo, look 今後 to the period when you must follow them 負かす／撃墜する to the 議会s of eternal silence, and 中止する to be.
In this moment of dread solemnity and gloom, suppose some 肉親，親類d angel should appear at the bed-味方する of your 満了する／死ぬing child, and kindly 問い合わせ, why are you troubled? You answer, because my children have fallen!--the last of my 幼児 train lies panting for breath, and the dreadful hour has come when all those silken affections, that build our hearts love, must be rent assunder, and in the awful bosom of death, be 消滅させるd forever!--Suppose your 後見人 angel smiling over the 廃虚s of death, should point you far beyond these changing scenes, and with rapture exclaim, you shall 会合，会う this darling child again and commingle with your little fallen flock in glory! You and they and all mankind shall be born from the dead into the kingdom of God, and be new creatures 解放する／自由な from sin and 苦痛, and "be the children of God 存在 the children of the resurrection." Jesus your Lord "was the first born from the dead," and you shall pass from death to life and live forever.
Now suppose you 前向きに／確かに believed his words; could you not say in the scripture form of the 表現 that through 約束 you was already 'passed from death to life'?--that you was born of 約束, and by 約束 was in the kingdom of God? You certainly could, and it would in every sense of the word be true. Through 約束, you would be 正当化するd, through 約束 sanctified; through 約束 you would enjoy eternal life--in 罰金, through 約束 you would be saved. This 約束 would give love unmeasured to your Creator, and fill your soul with joy unspeakable and 十分な of glory. "約束 作品 by love, purifies the heart and 打ち勝つs the world."
Reader, do you not love the Lord for his wonderful goodness to his children? What glorious hopes are here! "and he that hath this hope in him purifieth himself even as he is pure"--you now see why the gospel （犯罪の）一味s with the word 約束 from one end to the other.
The world previous to the coming of Jesus Christ had no knowledge of immortality through a resurrection, into the kingdom of God. The phrase "born again" is not について言及するd in the Old Testament, and of course means something more than a 転換. This 支配する will be continued in our next.
"Jesus answered and said unto him, Verily, verily, I say unto thee,
Except a man be born again, he cannot see the kingdom of God."
John iii. 3.
The literal （判決などを）下すing of this passage seems to be--"except a man be born above." The word above 存在 代用品，人d for again more 強制的に 論証するs the correctness of my 見解（をとる）s in the two former discourses.
Many 告発（する），告訴（する）／料金 the Universalists with 否定するing the necessity of a new birth, or regeneration. But take from me my 約束 and hope in that glorious truth, and I must at that moment 辞職する the 救済 of every human 存在. 納得させる me that not another child will be born into this world, and you will at once 納得させる me that this world will すぐに be destitute of a 独房監禁 inhabitant. 納得させる me that a man will not be born again, and you will not only 納得させる me that no one will ever enter the kingdom of God, but that the many worlds, that have already passed from the 行う／開催する／段階 of mortal 存在, and those that shall hereafter follow, will alike be consigned to eternal silence! Endless 悲惨 is out of the question. That could have had no 存在 even had there been no resurrection in Him who is the life of the world; but death would have 終結させるd the 存在 of all. Such a 罰 is not 脅すd in all the writings of Moses and the prophets. And we cannot reasonably suppose, if such were a 主要な／長／主犯 truth in 発覚, that God would 苦しむ four thousand years to elapse without 警告 his creatures of such an awful doom. Upon our first parents, for transgressing the 法律, he pronounced all the 悲惨s of life, and uttered the の近くにing 宣告，判決, "Dust thou art and unto dust shalt thou return." Here the doctrine of endless 悲惨 (if that be the 宣告，判決 of the 侵害する／違反するd 法律) せねばならない have been 明確に 明言する／公表するd to the "covenant 長，率いる" of our race, so that the same 宣告，判決 might pass upon all that have sinned, unless they 従うd with the 条件s 始める，決める before them.
But we leave this point, and will notice the 5th 詩（を作る） which may, perhaps, be considered as an 反対 to my 見解（をとる）s, and 勧めるd as proof that the new birth is wholly 限定するd to this life. "Except a man be born of water, and of the spirit," &c. What is here meant by "water"? Ans. baptism by immersion. This, instead of 存在 an 反対 to my 見解（をとる）s, will 強化する them. Baptism in water is nothing more than a 人物／姿／数字 of our death and resurrection, by which we manifest our 約束 in the resurrection of the dead, by which 約束 our hearts are baptized into the spirit and truth of the gospel of Christ.
Paul says, I Cor. xv: 29 "Else what shall they do, which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" Baptism 存在 only a 人物／姿／数字 of our death and resurrection, is perhaps, in a gospel sense, of but little consequence to christians in the 現在の day.
Christ went to John and was baptized of him in Jordan. His 存在 put under water 示す his death, when the 非難するing 力／強力にする of the 法律 under the first 免除 should lose its 軍隊--and his 存在 raised out of the water 示す his resurrection from the 冷淡な Jordan of death to immortal life in the kingdom of God, where the victory shall be sung over death and sin; and over the 法律 which "is the strength of sin." Having passed in 人物／姿／数字 through his own death and resurrection, and having manifested to man that he was baptized by the 宗教上の Spirit into the 約束 and "力／強力にするs of the world to come," he perfectly lived up to his 義務, by never committing one sin. He went through life 解放する／自由な from transgression as though he were already in eternity. When his crucifixion hour approached, he said, [Luke xii: 50,] "I have a baptism to be baptized with, and how am I straitened" [Greek--苦痛d] "till it be 遂行するd." Here he had 言及／関連 to his 存在 buried in death, (which was to be …に出席するd with extreme sufferings) and rising again from it, which would be the reality of which his baptism in Jordan was but a 人物／姿／数字.
To be put under water signifies our death, and to be raised out again signifies our resurrection. A person, who is baptized, ought therefore, to 努力する, as much as in him lies, to live as though he were already in his resurrection 明言する／公表する. Enjoying in 約束 the baptism of the "宗教上の Spirit and of 解雇する／砲火／射撃," he せねばならない consider himself as dead to the world and alive to God walking in newness of life.
Let us introduce Rom. vi. 3, 4. "Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Here we perceive they were baptized into his death, and were rejoicing in hope of the resurrection, having their hearts purified 約束 in the reality, 行為／法令／行動するs xxii. 16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, &c. Now, it is not only a scripture doctrine, but all denominations 認める, that baptism in water is an emblem of the washing away of our sins. We then ask--are our sins to be wished in a stream of water? No. Where then? The objector says, our sins are taken away in this life by the baptism of the "宗教上の Spirit and with 解雇する／砲火／射撃." This cannot be; because Paul told the 信奉者s that if there were no resurrection, their 約束 was vain, and they were yet in their sins. [See I. Cor. xv. 17.] This 証明するs that 信奉者s receive the forgiveness of their sins in this life by 約束 only, not in reality.
The question returns, are our sins washed away in a stream of water? No. Where then? Ans. Through death and the resurrection, for that is the real baptism. And it is 確かな that the reality must embrace all that the 人物／姿／数字 in water teaches. We then solemnly ask the reader,--if baptism in water is a 人物／姿／数字 of our death and resurrection, and if that water baptism signifies the washing away of our sins, will not then our sins be washed away through death and the resurrection? Yes; さもなければ the 人物／姿／数字 in water has no meaning.
Thus we perceive that 存在 born of the water is no 反対 to our 見解（をとる）s of the new birth, but affords them an unshaken support. If any one 競う that the sins of our race are not to he taken away through death, we would then ask, where will the christian's sins be washed away? The scriptures 宣言する that there is not a just man upon earth that doeth good and sinneth not,--and if there is no change through death then there will not be a just man beyond the 墓／厳粛／彫る／重大な that doeth good and sinneth not. But the baptism "with the 宗教上の Spirit and with 解雇する／砲火／射撃" in all its solemn and 利益／興味ing reality will take place in death and the resurrection, and to 演習 a living 約束 in that truth, so as to 影響（力） our life and 行為／行う によれば the spirit of the gospel, is what the scriptures 称する，呼ぶ／期間／用語 存在 baptized with the spirit and with 解雇する／砲火／射撃 in this life. But this 現在の enjoyment is not the reality, but an antepast of that reality; because "we walk by 約束 and not by sight." It is immaterial whether the scripture speaks of 容赦, of justification; of sanctification, of redemption, of regeneration, or baptism "with the 宗教上の Spirit and with 解雇する／砲火／射撃," it 簡単に means that those facts in the divine counsels unchangeably 存在する, and will burst upon the whole groaning 創造 in the resurrection world, while the 信奉者 only enjoys them in this 明言する／公表する of 存在 through 約束, which baptizes him into the spirit of Christ. But if there be no resurrection, and nought is 現在のd to our 予期 but the dreary prospect of a beamless eternity, then "preaching is vain," "約束 is also vain," "christians are yet in their sins," "and they that are fallen asleep in Christ are 死なせる／死ぬd."
The taking away the sin of the world by the Lamb of God, who is the resurrection and the life, is through death. Through death, to our 約束 and hope, he has destroyed "him who hath the 力／強力にする of death, that is the devil." The washing away of all sin, by the 力／強力にする of God, is through death and the resurrection. Then and not till then shall the song of 勝利 be sung by redeemed millions--"0 death! where is thy sting? 0 墓／厳粛／彫る／重大な! where is thy victory? The sting of death is sin, and the strength of sin is the 法律", &c.
All the 人物／姿／数字s of baptism point to death--all the sacrifices for sin, 殺害された under the 法律 for 4000 years, point to death, 宣言するing that without the shedding of 血 there is no remission. There the reality lies. There we are called upon to 錨，総合司会者 our 約束 and hope even within the 隠す. And it must be a 確かな truth that our sins are to be washed away through the Jordan of death, before we can he called upon to believe it. It must be a 確かな reality that sin is there to be 粛清するd away, before we could, with any propriety, use baptism in water as a 影をつくる／尾行する of it; bcause the 影をつくる／尾行する cannot create the 実体.
We have now shown that as man is 自然に born into this world, so he shall be spiritually born into the kingdom of God. We have shown by comparison that except a man be born of a woman, he cannot see this world; and as this does not mean that he must be born twenty days before he comes 前へ／外へ from the womb, as a 準備 for entering this world, so the 表現, "except a man be born again he cannot see the kingdom of God," does not mean that he must be born twenty days before death as a 準備 for entering a 未来 存在. The new birth, no more means a reality that is to transpire here, than natural birth means some change we underwent 事前の to our 存在 brought 前へ／外へ into life.
I believe in all the reformation or new birth here that others do, and believe in much more to come. That change here, which they call the new birth, I call the new birth in 約束, or 存在 born of 約束, while the solemn reality is yet to transpire, and that is to he born from the dead in Christ our 長，率いる. These facts we will now make plain to every reader by the に引き続いて example, so that our 見解（をとる）s on this 支配する may not be misrepresented.
Suppose that before we were born, we had been able to conceive ideas. And suppose it had been spoken to us by the Son of God--except you are born of the flesh, you cannot see the natural world, which is most beautiful to to behold, having sun, moon, and 星／主役にするs, and songsters, fields and groves. It has never entered your heart to conceive the glory to he 明らかにする／漏らすd in you. Now suppose some of us had believed this 発覚, we would that moment, have been born of 約束, and rejoiced in hope of the glory to be 明らかにする／漏らすd in us; and by 約束 have looked 今後 to the reality. This, however, would not have made our birth any more 確かな , because it must have been an 絶対の truth before we could have, with any propriety, believed it. Suppose, その上の, that some of us had 拒絶するd it; would this circumstance have 妨げるd our 存在 born? Certainly not. All of us, who believed, would have been born of 約束, having an earnest of the reality, and the unbelievers would have come short of that enjoyment by 約束; but their unbelief could in no sense make the truth of 非，不，無 影響. The moment we were born, belief and unbelief would be lost in certainty.
Now suppose that some of us had said--the Son of God has 宣言するd "except we are born of the flesh, we cannot see the natural world." This must mean some 広大な／多数の／重要な change we are to experience in the womb--we must be born some number of days before we enter the natural world, as a 準備, さもなければ we can never see it.
We now ask the reader, whether it would not be folly to give to the word birth such an explanation? The 結論 is 避けられない. We then ask, whether it does not 伴う／関わる the same folly to 競う, in 見解（をとる） of our text, ("except a man be born again, he cannot enter into the kingdom of God") that it means, he must be born again in this world, as a 準備 for another? It certainly does.
We once more repeat it--that as natural birth was the very thing that introduced us all into this world of imperfection, 悲しみ and 苦痛; so the spiritual birth will be the very thing, that shall introduce us all into another, where, imperfection, 悲しみ and 苦痛 shall be no more.
The poor heathen, and 幼児s, and all, will therefore be born again into the kingdom of God, and "be equal unto the angels, die no more, and be the children of God, "存在 the children of the resurrection." The only advantage we enjoy above them is, that we have heard the good news, believed it, are "born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth forever," and "have entered into 残り／休憩（する）." We are rejoicing in hope of the glory of God to be 明らかにする／漏らすd in us, while they are groping in 不明瞭, inasmuch, as they cannot believe in him of whom they have not heard.
In our next, we shall の近くに this 支配する by 勧めるing the importance of the new birth through 約束 in the truth.
"Jesus answered and said unto him, Verily, verily, I say unto thee,
Except a man be born again, he cannot see the kingdom of God."
John iii. 3.
In our last three discourses we have endeavoured to lay our 見解（をとる）s of the new birth thus far plainly before the reader, and wish him to 耐える in mind that the three sermons, 先行する those on the new birth, are also to be read, and carefully kept in 見解（をとる）, so that, from the whole connexion, the gospel doctrine of 救済 by 約束 may be made （疑いを）晴らす to his understanding. We dwelt so long, and laid so much 強調する／ストレス upon 約束, because it is the first christian grace, we are exhorted to put on, and is the first assent of the mind to the 広大な／多数の／重要な and 利益／興味ing truth 明らかにする／漏らすd in the gospel of Jesus Christ, which is life and immortality for the human family.
We have shown that the new birth has a higher signification than 簡単に to be 変えるd from the evil of our doings, as was 要求するd under the first 免除. The new birth, so far as it 関心s the 現在の 存在, embraces not only 転換, but the whole spiritual life of the christian's soul, denominated the kingdom of heaven within. This mental felicity--this "負わせる of glory," cannot be enjoyed, but by the 演習 of a living 約束 in Christ. Such a 約束 begets a sincere obedience in our life and conversation. It is a 約束 "that 作品 by love, purifies the heart and 打ち勝つs the world." The 広大な／多数の／重要な apostle to the Gentiles exclaims--"the life that I now live in the flesh, I live by the 約束 of Son of God, who loved me and gave himself for me." We therefore "walk by 約束, not by sight."
We have shown that Christ was the "first born from the dead" to show light to the people and to the Gentiles, and that the whole 創造 is groaning in travail-苦痛s, and that it shall be 配達するd from the bondage of 汚職 into the glorious liberty of the children of God, and that we shall then be as the angels of God in heaven. We have shown that all mankind--幼児s, idiots and heathen, shall be brought to realize this birth, and that the 信奉者, only, can only enjoy it in this 明言する／公表する of 存在 through 約束 in the truth, and that this 約束 has a most powerful 影響（力） on his life and conversation, "存在 born of incorruptible seed by the word of God that liveth and abideth forever." We have shown that neither this birth, nor any of the spiritual changes, can be experienced in this life only through 約束 in their 特派員 truths, even as they are 明らかにする／漏らすd to us in the gospel of Christ. We have shown that by the phrase, "kingdom of heaven" we were to understand, first, a 宗教上の, happy and immortal 存在 beyond the 墓／厳粛／彫る／重大な," incorruptible, undefiled and that fadeth not away, reserved for us in heaven," and which, with all its perfections and joys, was 明らかにする／漏らすd to us by Jesus Christ; and second, a sincere and living 約束 in this 利益／興味ing reality, produced that divine enjoyment, called "the kingdom of heaven within us," the kingdom of heaven の中で men, &c. This kingdom the Pharisees "shut up"--they "neither entered it themselves, nor 苦しむd those that were entering to go in." That is--they 妨げるd the people from believing those 利益／興味ing realities--those sublime doctrines of a 未来 world that their Messiah had brought to light through the gospel for the 現在の happiness of men.
We have shown that water baptism is but a 人物／姿／数字, a 影をつくる／尾行する of our death and resurrection, or of the washing of regeneration and 新たにするing of the 宗教上の Spirit, and that this 人物／姿／数字 is of but little consequence to us in this 現在の day. In 罰金 we have shown that if there were no 未来 存在--if nought were held up to man but the dreary prospect of a beamless eternity, he could not be 正当化するd, sanctified, born again, pass from death to life or enter the kingdom of God through 約束, because in such 事例／患者 the 反対するs of his 約束 and hope would be 絶滅するd, his 約束 would be vain, he would be yet in his sins. In this 見解（をとる） of our 支配する, we perceive that Christ is but "the author and finisher of our 約束," having been 任命するd of God "to bring life and immortality to light," to 始める，決める us an example for our imitation and happiness here below--and to die and rise in 任命 of the truth 伴う／関わるd in his 使節団. その結果 his kingdom will be 配達するd up when 約束 and hope shall be lost in certainty and joy.
It now remains that we 勧める the importance of the new birth through 約束 in the truth. And here we shall probably 会合，会う with one 反対 from the reader, viz. As we argued in sermons, No. 5, 6, and 7, that 約束 was the first 演習 of the creature, and that no one could believe or disbelieve what he pleased, the reader may then ask, what necessity is there of 勧めるing the importance of the new birth through 約束 in the truth, in as much as 約束 cannot be 演習d at the 楽しみ or 簡単に at the will of man? And here we would 発言／述べる--that the 犯罪 of unbelief does not consist in 拒絶するing a fact after 患者 調査, by collecting all the 証拠s in our reach, but it consists in 拒絶するing a fact without examination of its truth. For instance; let the gospel be preached to a heathen, who 拒絶するs it without 試みる／企てるing to 熟知させる himself with the 証拠s upon which its truth is based. He is 非難するd for not believing, because he neglects the only means by which he might be 納得させるd of the truth. He 拒絶する／低下するs searching for 証拠. Of the truth of this 発言／述べる we have a striking instance in the scriptures. Paul preached at Thessalonica, but they 注意するd not his words. He preached also at Berea, and the 奮起させるd penman says, "These were more noble than those in Thessalonica, in that they received the word with all 準備完了 of mind, and searched the scriptures daily whether these things were so." It is our 義務 to search the scriptures prayerfully and "labor to enter into that 残り／休憩（する） that remains to the people of God, lest any of us through unbelief should seem to come short of it." It is our 義務 to search for 証拠 of the fact, at least on all 支配するs relating to our 現在の happiness, and 特に those that appertain to the 未来 world. They are too momentous to be 扱う／治療するd with 無関心／冷淡.
There is nothing more important than that we should 演習 a living 約束 in a 未来 and happy 存在 beyond the 墓／厳粛／彫る／重大な. This alone can afford the mind "joy unspeakable and 十分な of glory." There is in every human bosom an unceasing uneasiness, an aching 無効の that nothing on earth can 満足させる or fill. Old and young, ignorant and learned, heathen and christian feel the same 不満 with the 反対するs of momentary duration. The heathen, in the 中央 of all his self-否定s and self-拷問s to appease his gods, and in the conscientious 発射する／解雇する of all his devotional 義務s, is still a 不満な and 哀れな 存在. God has so 構成するd the human mind that it cannot repose in error, however sincere may be the 約束 it 演習s. There is still a growing vacuum within that nothing but the 力／強力にするs of truth can fill. Philosophy has endeavoured to search out that system of moral 義務s, in the rigid 業績／成果 of which, that happiness, peace and joy might be 設立する, for which all mortal 存在s pant with the same aspirations of strong 願望（する）, but has sought in vain. From the earliest ages, one system after another has been invented, and in succession abandoned, but all have come short of discovering any thing solid on which to 残り／休憩（する） their hopes of earthly felicity.
Jesus Christ, the author and finisher of our 約束, has alone 遂行するd what all the 侵入／浸透 of Pythagoras and all the moral lessons of Seneca and Socrates failed to discover. With a bold, 会社／堅い and untrembling 手渡す he has drawn aside the curtains of the tomb, and pointed the human family to a second birth from the dark womb of death into mansions of incorruptible felicity in the kingdom of God, where they shall die no more, and where all the inquietudes, appertaining to this 逃げるing 存在, shall be unknown. This 未来 明言する／公表する of 存在, he has not only 明らかにする／漏らすd, but has 論証するd its certainty by those incontestable 証拠s, which can never be shaken by all the 力／強力にするs of infidelity 連合させるd. He has burst the icy 禁止（する）d of death and risen 勝利を得た beyond its solemn shade, and begot in us those lively hopes, those fond 願望（する）s, that 緩和する the aching heart--that communicate 無傷の peace まっただ中に the さまざまな ills of life, and afford it divine なぐさみ and joy in the trying moment of death. In those 利益／興味ing truths the 信奉者 confides, and in every 条件 in life is enabled to rejoice in the hope that when "this earthly tabernacle is 解散させるd, he has a building of God, a house not made with 手渡すs eternal in the heavens." In this 約束, man's countless wants are 満足させるd, inasmuch as God has 安全な・保証するd his dearest 利益／興味. In this 約束 the 信奉者 is entered into 残り／休憩（する）, is born of God, and is translated into his kingdom. He knows that by 約束 he has passed from death unto life, for his soul is filled with love to God and man. This love, this divine enjoyment, is the natural 影響 of 約束, inasmuch as it 作品 by love, purifies the heart and 打ち勝つs, the world. He is not only at 残り／休憩（する） 尊敬（する）・点ing himself, but at 残り／休憩（する） 尊敬（する）・点ing his children and dear friends, whom he may be called to follow to the land of silence and the 影をつくる／尾行する of death. He stands at their dying bed and whispers to them なぐさみ, in the joyful 保証／確信, that he shall 会合，会う them again beyond the dominion of death and 苦痛 in the 地域s of glory. His bosom is the mansion of those pure and 宗教上の affections and of those sublime hopes, that 非，不，無 can know but those who are thus born into the kingdom of God.
Reader, you must die. How important then that you should faithfully and prayerfully 診察する the scriptures so that tormenting 恐れるs, distraction and despair may not in that solemn moment rend the peace of your bosom to 原子s. A 甘い peace and composure of soul in that trying hour, are of incalculable 価値（がある）. It is enough to struggle with physical 苦痛 without the 新規加入 of mental woes, which 現在の neglect, and your ignorance of the truth and なぐさみs of the gospel of Christ, are sure to bring upon you. Perhaps you are a father, and may be called to stand at the death-bed of a beloved child. That child may call upon you as a parent to 治める なぐさみ to its 出発／死ing spirit. He 粘着するs to life, or ardently 願望（する）s to live forever in the mansions of 残り／休憩（する） beyond the 墓／厳粛／彫る／重大な. But what なぐさみ can you impart, if you are yourself ignorant of the doctrines of the gospel of Christ? The heart-rending prospect of endless wo, or the 暗い／優うつな horrors of annihilation, could afford no なぐさみ to that mind, which has the 原則s of glory 深く，強烈に rooted in its nature and which nothing but the continuance of 存在 can rationally 満足させる. As you value 無傷の peace in the hour of 解散, and as you value the happiness of these dear 誓約（する）s heaven has lent you, 熟考する／考慮する for the 証拠 of christian truth, search the scriptures, and labor to enter into that 残り／休憩（する） that remains here to the believing people of God, who are born again and 特に saved through 約束 in the truth.
This labor is not only important in 見解（をとる） of the solemn hour of death, but important in 見解（をとる） of the life you here live in the flesh. Happiness is the ultimate 追跡 of all mortal 存在s. They vainly imagine that it can be 設立する in riches, 栄誉（を受ける）s and 肩書を与えるs--yes, even imagine that it can be 設立する in the hard ways of the transgressor. Though sensible that worlds before them have failed, and gone 負かす／撃墜する to the 墓／厳粛／彫る／重大な with the pangs of disappointed hope, yet man is so strangely inconsistent as still to believe, that these earthly 追跡s 含む／封じ込める some hidden charm which he flatters himself he shall find even though all before him have failed. Here is the delusion, 肉親，親類d reader, of which you are 警告を与えるd to beware. There is no happiness but in the path where the 手渡す of mercy has sown it--no happiness but in the 反対するs where God has placed it. It is no where to be 設立する but in the enjoyment of the 宗教 of Christ. This will sweeten every earthly 追跡, make every 重荷（を負わせる） light, afford solid enjoyment in life and divine なぐさみ in the hour of death. Flatter not yourself that there is any happiness beneath the sun aside from this. "There is no peace saith my God to the wicked," and, he who says there is, 否定するs Jehovah, and is yet "in the gall of bitterness and in the 社債 of iniquity." A 思索的な 約束 is of but little consequence, so long as it does not 影響（力） our life and conversation for the better. We must believe to the saving of the soul from the evil of the world. "Then shall thy light break 前へ／外へ as the morning, and thy righteousness shall go before thee, and the glory of the Lord shall be thy reward."
"A good 指名する is rather to be chosen than 広大な／多数の／重要な riches,
and loving 好意 rather than silver and gold."
Prov. xxii: 1.
A good 指名する 伴う／関わるs all that can （判決などを）下す man exalted and amiable, or life 望ましい. The good opinion of mankind has, in all ages, been considered as a blessing of the first magnitude, and has, in さまざまな ways, been sought for by all. There is no man so dishonest, but what labors to impress upon others the 有罪の判決 of his honesty; no man so deceptive, but what wishes to be considered sincere; nor 臆病な／卑劣な, but 願望（する）s to be という評判の 勇敢に立ち向かう; and no man is so abandonedly vicious, but what 願望（する）s to be considered virtuous by his fellow creatures. All choose a good 指名する in preference to a bad one. This 存在 a fact the 外見 of virtue is kept up where the reality is wanting, and the 影をつくる／尾行する is often mistaken for the 実体.
There are many, that are, at heart, insincere and 誤った, who pass in society 一般に for persons of 誠実, candor and virtue, while their real 原則s are known only in their own families and の中で their confidential friends. They 願望（する） a good 指名する and outwardly 持続する it, while they in reality but little deserve it. ーするために know what a man really is, we must be 熟知させるd, not only with his public, but his 私的な character. In his own family, every man appears what he really is. There the heart, word and 活動／戦闘 art in unison. They embrace each other. In public, they too often separate; and the word, or 活動／戦闘, speaks what its 離婚d companion, the heart does not feel.
Such not only literally choose, but often 耐える a good 指名する. But this is not the choice 示唆するd by the text. All men, even the most vicious, in some sense or other, choose a good 指名する. But the passage under consideration has a higher, a nobler 目的（とする）, than a mere choice unconnected with virtuous 原則 and 活動／戦闘. It has a higher 目的（とする）, than to encourage men to he rotten at heart, and by an outward, hypocritical 作戦行動, 持続する a good 指名する の中で their fellow creatures. By the text, we are to understand, that a man should 早期に cultivate, in his heart, a virtuous 原則, as the pure source from which all those outward 活動／戦闘s spring that 正確に，正当に 長所 the esteem of mankind, 軍隊 approbation even from the vicious, and thus する権利を与える him to that good 指名する which is far above all price. This will not only afford its possessor 無傷の peace arising from the inward なぐさみs and joys of virtuous 誠実, but it will also open to him another rich fountain of felicity, arising from the consideration, that he enjoys the 信用／信任 and esteem of the 広大な／多数の／重要な and the good, with whom he is conversant in life, of his intimate friends, of his companion and children, and above all the smiles of 肉親，親類d heaven and the approbation of his God. His life is 静める; his sleep is 甘い and associated with golden dreams. No fearful spectres haunt his brain, but the 肉親，親類d angel of mercy is ever at his 味方する. He looks 今後 to death undismayed, yes, with satisfaction and composure looks beyond that dark scene, to brighter worlds and more 相当な joys. He feels the 保証／確信, that even when he shall be here no more, his 指名する shall live in the hearts of those he left behind, be embalmed in the memory of the just, and that it is beyond the 力／強力にする of rolling ages to sully it. This is what we understand by choosing a good 指名する as 明言する／公表するd in our text.
Of the truth of this, there can arise no misapprehension when we compare it with the その後の phrase with which it is contrasted--"a good 指名する is rather to be chosen than 広大な／多数の／重要な riches, and loving 好意 than silver and gold." By the choosing of riches, we are to understand, not only a 願望（する） to 得る them, but that this 願望（する） shall be 十分に strong to 誘発する us to use all the honorable and efficient means in our 力／強力にする to 蓄積する them. The wise man did not mean that every man had the 申し込む／申し出 of a fortune, and could 所有する himself of it by 簡単に making choice of it 独立した・無所属 of means.--No--his choice must be manifested by 産業 and economy. The means must be used to 安全な・保証する the end. Just so in acquiring a good 指名する. The person desirous of 得るing it, must 追求する that upright and virtuous course of 行為／行う, which alone could insure it. And just 同様に might a man 推定する／予想する riches by 存在 indolent and extravagant, as to 推定する／予想する a good 指名する by indulging in every 種類 of 副／悪徳行為. We are therefore to understand our text thus--A good 指名する, through 追求するing a virtuous course of 行為／行う, is rather to be chosen than 広大な／多数の／重要な riches, through the 計画（する）s and means by which they are 得るd.
Man is a 存在 of many wants, and to 供給（する） them he is too much inclined to forsake the path of virtue and 訴える手段／行楽地 to dishonorable means to 得る wealth.
In 見解（をとる） of this master-passion for earthly splendor and greatness, Solomon uttered the words of our text to 解任する the giddy mind from its chase of 影をつくる／尾行するs, sad turn it to the only source of unmingled felicity in the 追跡 of virtue. This would afford the mind those 合理的な／理性的な delights that wealth, with all its dazzling splendors, cannot impart. It does not 所有する the charm to 伝える 無傷の peace to the heart.
But there is a strong 誘導 to engage in a virtuous course, because it is the surest road to wealth and 栄誉（を受ける）. The どろぼう and robber were never rich, nor nor could they be happy if they were. An excellent writer, 観察するs--the importance of a good character in the 商業 of life, seems to be universally 定評のある. To those who are to make their own way either to wealth or 栄誉（を受ける）s, a good character is as necessary as 演説（する）／住所 and ability. Though human nature is often degenerate, and corrupts itself by many 発明s, yet it usually 保持するs to the last an esteem for excellence. But even if we arrive at such an extreme degree of depravity as to have lost our native reverence for virtue, yet a regard to our own 利益／興味 and safety will lead us to 適用する for 援助（する）, in all important 処理／取引s, to men whose 正直さ is unimpeached. When we choose an assistant or a partner, our first 調査 is 関心ing his character. When we have occasion for a counsellor, an 弁護士／代理人／検事, or a 内科医, whatever we may be ourselves, we always choose to 信用 our 所有物／資産／財産 and lives to men of the best character. When we 直す／買収する，八百長をする on the tradesman, who is to 供給（する） us with necessaries, we are we are 影響（力）d by fair 評判 and honorable 取引，協定ing. Young men, therefore, whose characters are yet unfixed, and who その結果 may （判決などを）下す them just such as they wish, せねばならない 支払う／賃金 広大な／多数の／重要な attention to the first steps they take on 入り口 into life. They are usually careless and inattentive to this 反対する. They 追求する their own 計画（する）s with ardor, and neglect the opinions which others entertain of them. By some thoughtless 活動／戦闘 or 表現, they 苦しむ a 示す to be impressed upon them, which no その後の 長所 can 完全に erase. Every man will find some persons who, though they are not professed enemies, yet 見解（をとる） him with an 注目する，もくろむ of envy, and who would 喜んで 生き返らせる any tale to which truth has given the slightest 創立／基礎.
Though a good 指名する is rather to be chosen than 広大な／多数の／重要な riches, and is the surest road to wealth, yet there are thousands, who 支払う／賃金 but little attention to 所有する themselves of so 価値のある a treasure. They turn a deaf ear to that hallowed 発言する／表明する, which 嘆願d with them in に代わって of their dearest 利益／興味, and take the downward road to dissipation and 副／悪徳行為, and, by their wretched example, lead other thousands to the dark abodes of 悲しみ, grief and 苦痛. Enchanted by the サイレン／魅惑的な 発言する／表明する of 誤った and (n)艦隊／(a)素早いing 楽しみ, they hurry to the tremendous precipice, where 評判 and fortune 嘘（をつく） in broken 廃虚s. There they drag out a wretched 存在 in disappointed hope, satiety and disgust. They 支払う／賃金 their devotions at the 神社 of ignominy, where the dark and 沈滞した waters of 犯罪 and 激しい非難 roll. There the 甘い 発言する／表明する of heaven-born peace was never heard, and the beauteous feet of 宗教 never trod. There dwells the family of 苦痛--there is the hell we are 警告を与えるd to 避ける. This is not an illusion of fancy--it is no reverie of the brain, but a reality too 明白な in the pathway of human life.
Thousands, in this 条件, are hurrying to a premature 墓／厳粛／彫る／重大な, and go 負かす／撃墜する to that dark abode covered with infamy, having robbed themselves of all the 相当な joys, that a virtuous 行為／行う, and a good unsullied 指名する are calculated to awaken in the heart. Dissipation darkens the brightest prospects of life. It rolls its floods of 悲惨 indiscriminately over the dearest earthly hopes of companions, children and friends, and paralizes every pulse of joy that （警官の）巡回区域，受持ち区域s in the human bosom. Many a child has been 拒絶するd from the presence of its 残虐な father, and been beaten for asking bread to 満足させる its hunger. Intemperance stupefies man to the moral impressions of the gospel, and hardens the heart with the touch of its benumbing 力／強力にするs. It is the 巨大（な） of human wo that 殺すs his thousands and prostrates the happiness of man. This 支持する／優勝者 of human war draws his sword of vengeance against the balmy repose of public and 私的な life, and his 致命的な touch withers the brightest flowers of 国内の hope and joy, and mingles the poisonous bowl with the bitter 麻薬s of 悲惨. His 政府 is 絶対の 君主国, and his 支配するs the most contemptible slaves. When he lays upon them his 悪口を言う／悪態d 手渡す, they reel to the ground. When he strikes the 素晴らしい blow, they 減少（する） insensibly to the earth. The 圧迫s and 天罰（を下す）s of the most wretched slave are enviable in comparison with those 厳しい 負傷させるs （打撃，刑罰などを）与えるd by this merciless tyrant, this infernal 天罰（を下す） of the human race. Intemperance is a monster that may 井戸／弁護士席 be personified. He frolicks through the 血, preys upon the 決定的なs, ploughs up the brain, dethrones 推論する／理由 and laughs at the feeble 抵抗 of the best 憲法, and finally 耐えるs 負かす／撃墜する all 対立 before him. Like the devouring 炎上, he 圧力（をかける）s on with irresistible 軍隊, 勧めるing his deadly 包囲, till he 消費するs all that is fair and lovely in the 注目する，もくろむ of virtue. His 現在の gifts are poverty 悲惨 and 苦しめる, and his 資本／首都 prize, a premature 墓／厳粛／彫る／重大な.
This 支持する／優勝者 is 荒廃させるing our beloved country, and seducing her sons of freedom to the disgraceful 階級s of slavery and 圧迫. Intemperance is that tyrant that has under his 支配（する）／統制する many formidable evils that infest the world. His 誇るd labor is to hurry on thousands of 犠牲者s to the （売買）手数料，委託（する）／委員会／権限 of 罪，犯罪, and bring 負かす／撃墜する upon them the many misfortunes that …に出席する man in this mutable world. Intemperance 伴う／関わるs public broils, tumults and 騒動s, and 国内の discord, 悲惨 and 争い.
We 信用 the number の中で our readers is small, who are so regardless of a good 指名する as to have abandoned themselves to the intoxicating bowl, or who have sundered all the 関係 of moral 義務, 決定するd to tread the downward path of 副／悪徳行為 to a disgraceful tomb. We hope they have a higher regard to the invaluable 価値（がある） of a good 指名する; and we pray that they may venerate its price far above the momentary glitter of silver and gold. That shall live, when wealth shall have lost its lustre, and 繁栄する immortal, when gold shall have corroded to dust.
Blasphemy is another 不当な 副／悪徳行為 against which the public （衆議院の）議長 or writer should raise his 発言する／表明する. And let no one flatter himself because we believe in the 全世界の／万国共通の and unbounded goodness of God, that a man may go on as he please. So long as a 存在 of infinite 知恵 is enthroned in the heavens and 治める／統治するs the universe, so long he can never fail to 手段 out to every offence its 適する 罰, and has all the means at his 処分 to bring it unavoidably upon the 長，率いる of every transgressor. He, who flatters himself that he can sin with impunity, is ignorant of the 政府 of his God, and has never 反映するd upon human life in all its 変化させるd lights and shades. Do you profess to be a Universalist, and yet 扱う／治療する with irreverence the 指名する of HIM who made you, and whom you 認める to be a faithful Creator--an indulgent Father? Your professions are nothing. "He that hath this hope in him purifieth himself even as he is pure." That very breath by which he inflates the 肺s, can you breathe it 支援する in blasphemies against his 宗教上の 指名する, which angels never pronounce but with veneration and awe? Choose, 0 choose a good 指名する, which can only be 得るd by choosing a virtuous course of 行為／行う. However lightly you may 扱う／治療する your own 駅／配置する in life, or however much you may 無視（する） the dignity of your nature, yet remember the 駅／配置する you 持つ／拘留する, however obscure, is stamped with 責任／義務. You are surrounded by a 世代 of 青年, の中で whom are your own children, ready to imitate your example. Do you wish them 井戸／弁護士席! Then guard your heart and life by setting a reasonable value on a good 指名する, and remember you cannot move without touching some string that may vibrate long after your 長，率いる 残り／休憩（する）s on its 冷淡な pillow of earth.
"A good 指名する is rather to be chosen than 広大な／多数の／重要な riches,
and loving 好意 rather than silver and gold."
Prov. xxii: 1.
In this discourse we shall more fully show why "a good 指名する is rather to be chosen than 広大な／多数の／重要な riches."
Though wealth is 望ましい, and in many instances 役立つ to human happiness, because it puts it in our 力／強力にする to relieve the wants and 苦しめるs of our fellow creatures, yet it does not 所有する the charm to 伝える 無傷の peace or solid joy to any bosom. The value, of anything within the 範囲 of human 活動／戦闘, is to be 概算の by its usefulness in 促進するing the happiness of man. That, which 注ぐs the most 非常に／多数の and 精製するd enjoyments into the soul, is to be considered of the greatest 価値（がある）; and that, which has a 傾向 to bring upon us the most alarming 悲惨s, misfortunes and woes, is of course the most worthless. The one is to be 情愛深く chosen and 追求するd in 割合 to its 価値（がある） in 治めるing to our enjoyments, and the other is to be 避けるd in 割合 to its unhappy 影響s in multiplying our 悲しみs. This 存在 an 否定できない fact, the superlative value of a good 指名する, procured by a virtuous course of 行為／行う, appears, at once, to transcend all other considerations: A pure unsullied 良心 before heaven is the most 永久の bliss that a 合理的な／理性的な 存在 can enjoy, and is of that 耐えるing nature which no earthly 力／強力にする or misfortune can destroy. It supports us in the hour of adversity and 裁判，公判; it 慰安s us in the dark hour of 悲しみ; it remains unmoved まっただ中にs the 嵐／襲撃するs of life, and lights up the smile of satisfaction on the lips of the dying.
Nor is this all. It affords us other unruffled streams of unmingled felicity in the ありふれた intercourse of life. The approbation of the wise and the good, the 信用／信任 and esteem of our friends and associates, and the good opinion even of the vicious, are considerations of no ordinary moment. They awaken emotions in the heart of the most pleasing gratification, and open in the soul all the avenues of heaven-born felicity, imparting that peace, which this world can neither give nor take away. But as it 尊敬（する）・点s wealth, we would 発言／述べる, that though it may communicate happiness by enabling us to relieve the wants of our fellow creatures, and afford us many joys in the indulgence of our benevolence, yet it cannot of itself communicate happiness, but virtue can. A wicked and unprincipled man is wretched, though he roll in all the wealth and splendors that earth can give. He feels in his bosom a 燃やすing 炎上, that all the streams of wealth can never quench, and a craving 願望（する）, that nought on earth can gratify. If his "広大な／多数の／重要な riches" afford him any enjoyments, yet these are by no means 永久の and 継続している. The desolating 炎上 may lay them in 廃虚s--the 嵐／襲撃するs on the ocean may 沈む them in its waves--the 飢饉 or blighting mildew may wither them forever, and leave him stript of all his fancied joys. But nothing of this can happen to virtue. That remains forever 無事の まっただ中に the shocks of earth. A good 指名する is,therefore, of inconceivably more value than riches and rather to be chosen than silver and gold.
We are formed for society. God in beginning said, "it is not good that man should be alone." This 存在 a fact, which all past experience, and the history of our whole race 論証する, it is, therefore, 平等に true, that our dearest enjoyments flow from the social affections and from a sincere cultivation of the social intercourse of life. There is, perhaps, not a human 存在 in 存在, who would 受託する of all the wealth of the Indies on the 条件 that he should not be 尊敬（する）・点d by a 選び出す／独身 individual on earth. This circumstance shows us, in noonday light, the superior value of a good 指名する above all the glittering appendages of wealth. Every man is beloved and esteemed in 割合 to his goodness and usefulness in the world, 特に by those with whom he associate in life. If then to love and be beloved depend on our 行為／行う in the world, and if at the same time, our happiness is derived from the 演習 of 相互の affection, we see the importance of pitching upon that course of life, which alone can 安全な・保証する those solid 楽しみs resulting from a 井戸／弁護士席 spent life.
Too many persons suppose, they can be happy in sin; yes, even in 犯罪の indulgence. But that transgressor was never yet 設立する, who could point to a 選び出す／独身 wicked 行為／法令／行動する in his life, the remembrance of which ever imparted one 独房監禁 gleam of joy to his heart. They may fancy there is happiness in sin; but here is the deception. It is immaterial what some may preach about the 楽しみs of sin, and the satisfaction the transgressor often takes in a wicked course, yet all this 量s to nothing so long as the 発言する／表明する of heaven 宣言するs, "THERE IS NO PEACE, SAITH MY GOD, TO THE WICKED." Infinite 知恵 must know, and infinite 知恵, has given the 決定／判定勝ち（する）, and that 決定／判定勝ち（する） is stamped with immortality, and from it there is no 控訴，上告. If we impress the sinner with the idea that he is not punished and rewarded here, but that the whole is to be settled in the 未来 world, then we, in the same 割合, 弱める the 軍隊 of virtue and 強化する the 原因（となる） of 副／悪徳行為. And this is one obvious 推論する／理由, why men continue in sin, as long as they dare, 推定する／予想するing at some 未来 day to repent and escape all 罰. They go on from day to day, and from year to year, with all the 雷鳴s of endless and immortal 苦痛 sounded in their ears, and even believing it true, yet continue to indulge in sin. Would they run such an awful 危険, unless, by a 確かな course of education, they had been made to believe that there was happiness in transgression? No. If they believed that sin had nought to impart but 悲惨, they would abandon it for its own sake; because happiness is the 反対する of all men. They have, therefore, by some means or other, been led to the strange infatuation, that sin 所有するs some secret charm to communicate that happiness to the soul, for which every bosom throbs. This fancied happiness, they vainly imagine, they can 得る by wallowing in the dark waters of iniquity, be happy here, then repent at last, and be happy hereafter. As they pass along in their wretched career, 推定する／予想するing every moment to しっかり掴む the fancied 楽しみ, yet the fond, 心配するd phantom 飛行機で行くs from their embrace and leaves them in the 廃虚 of their joy. Though disappointed again and again, yet 堅固に believing that there is happiness in sin, they again 押し進める on, and thus far せいにする their want of success to some miscalculation. Insensible of the nature of sin, blinded and self-deceived, they go on in 追跡 of 楽しみ, while golden dreams of 誤った felicity 解雇する／砲火／射撃 their imaginations, till at last, age places them on the 瀬戸際 of the 墓／厳粛／彫る／重大な; their 反対する no nearer 達成するd than it was the day they 始める，決める out, while habit has 直す／買収する，八百長をするd them in a course, that has 産する／生じるd them nothing but 悲しみ and 苦痛, and vanity and vexation of spirit. Stung with 悔恨, and pierced through with many 悲しみs, they breathe a repentance, which, the nature of their 条件, 軍隊s upon them, are perhaps pronounced 変えるd, and they 沈む into the 不明瞭 of death! Their 指名するs, covered with infamy, are soon blotted from the remembrance of the living!
We 観察するd, a moment ago, that the idea, of 持つ／拘留するing up a 天罰 in the 未来 world, 弱めるs the 軍隊 of virtue, and 強化するs the 原因（となる） of 副／悪徳行為. This has, perhaps, been abundantly shown in the arguments already 申し込む／申し出d as 存在 manifest in the daily 行為／行う of men; yet we will, in a word, bring the 支配する plainly before you. To 説得する a sinner that he is to be punished in the 未来 world for his sins in this, is plainly 説 that sin has many 楽しみs and conveniences here, and so far as it failed of （判決などを）下すing him his 予定 砂漠, the balance is to be made up in another 明言する／公表する of 存在. Because the balance of 罰 予定 him there, is to （不足などを）補う the 欠陥／不足 of 罰, which sin did not 支払う／賃金 him here. And certainly, so far as sin did not 支払う／賃金 him here, he must have been happy in its （売買）手数料，委託（する）／委員会／権限. And the 期待, that he should be happy in it here, was the very 原因（となる） that induced him to continue in transgression, with the 期待 of repenting and escaping 罰 hereafter. Thus he flattered himself, that he could sin with impunity, and escape its 罰 in this world and the world to come.
And to 満足させる a man that he is to be rewarded in the 未来 world for his righteousness in this but 説得するing him, that virtue is …に出席するd with 悲惨, and that so far as it failed to reward here, the balance is to be made up hereafter. Because the balance of happiness 予定 to him there, is to （不足などを）補う the 欠陥／不足 of happiness which virtue did not 支払う／賃金 him here. And so far as virtue did not 支払う／賃金 him here, must have been 哀れな in its practice. And the impression that sin is 生産力のある of many enjoyments, and that righteousness is …に出席するd with 悲惨, has a 傾向 to make him choose the former and 拒絶する the latter, and 信用 to a 未来 repentance.
We often hear it 布告するd by those, who profess to be the 後見人s of the public morals, that the righteous have a hard course in warring against the 汚職s of their heart, in the service of God, while the sinner goes on unconcerned and 平易な in the 楽しみs of sin. In doing this they 敗北・負かす the very 反対する, they are 努力する／競うing to 得る, which is the 転換 of the sinner. These very impressions are one obvious 推論する／理由 why so many continue in sin and 拒絶する the path of righteousness and peace, which alone 行為／行うs to a good 指名する, that is of more 価値（がある） than 広大な／多数の／重要な riches, and more 持続する than silver and gold.
As then there is no happiness in 副／悪徳行為, as all its allurements are deceptive and vain, how important that we should shun it, and 追求する that 有望な path of virtue and peace, which will lead to the invaluable 所有／入手 of a good 指名する. Engaging in the cultivation of all the better affections of the heart, we shall by habit so 精製する our natures, that "loving 好意" will take entire 所有／入手 of our minds, and mould them into the spotless image of heaven. This loving 好意 is rather to be chosen than silver and gold, for these will corrupt, and at last 崩壊する into dust, while this shall 生き残る the 廃虚s of death, and 繁栄する in those 平和的な realms, where our felicity will be 無傷の and perpetual.
Flatter not yourselves with the vain hope, that there is one 独房監禁 thrill of joy in the indulgence of sin. He, who indulges in dissipation and 副／悪徳行為--he, who 名誉き損，中傷s his neighbor, who wrongs his fellow men, or even utters one 誓い against the unsullied 指名する of his 製造者, is a most 深遠な unbeliever in the 感情 we 布告する. He, who 所有するs a hope so 十分な of immortality as to believe, that God will finally save from sin, and bless him and all his fellow men, will 洗浄する his 手渡すs and wash them in innocency. Tell me not that you are a Universalist, when the very oceans of God's goodness do not 影響する／感情 your heart, nor lead you to repentance. He, who is 満足させるd that there is no happiness in sin, will abandon it. He, who deliberately 追求するs a vicious course, 推定する／予想するs to find happiness in it; and it is impossible that he believes in God's 全世界の／万国共通の grace. It is 絶対 impossible in the very nature of things, that he can be a UNIVERSALIST. A 救済 from sin is the doctrine of the Bible, and holiness itself heaven. He, who believes such a 救済 to be happifying, will abandon sin, as the enemy of his peace, and 捜し出す righteousness, which alone can afford him tranquillity. Jesus says, the kingdom of heaven is righteousness and peace. If you wish to 満足させる men that you really 願望（する） the whole human family to 会合，会う in heaven, then show your 誠実 by 存在 righteous yourself.
A sincere Universalist believes sin to be the 原因（となる） of many mental woes that darken the world, and the 主要な／長／主犯 原因（となる） of the greater 割合 of sufferings that 落ちる to the lot of man. He believes that a virtuous course of 行為／行う, guided by the 燃やすing lamp of 発覚, leads to those joys that time cannot sully, nor the 手渡す of death 消滅させる. A 有罪の判決 of this truth leads him to hate sin, to forsake its dark dominions, and enter those fields of felicity, where the brilliant beams of virtue shed a cloudless day. Here he walks and enjoys an antepast of heaven. Its paths are the paths of peace. All its ways are pleasantness and delight. Its 水晶 streams are pure and 甘い; its 微風s healthful and its fruits delicious. He believes God to be the father of his creatures--that he 治める／統治するs the world in 知恵 and mercy--that he created with a benevolent 意向, and that he is not disappointed in the workmanship of his 手渡す, but 統括するs over just such a world as he designed it should be. He believes that this order of things, though dark to him, is designed for good, and shall 終結させる in the happiness of all. He believes that all rewards and 罰s are 学校／設けるd for some benevolent end, and that this end, will be brought about in such a manner as to manifest to all, the divine perfections in the clearest light, and shed unfading glory on the 最高の Majesty of heaven. This 約束 gives him 信用／信任 in his heavenly Father, and fills his heart with 感謝 and veneration. It leads him to look upon the human family as his brethren, and to do them good. He 捜し出すs their happiness, and thus chooses and 長所s a good 指名する.
At peace with all mankind, his mind irradiated with light and 大きくするd with the most noble conceptions of the divine character and 政府, he at length lies 負かす／撃墜する in peace and composure upon his dying bed, and gently breathes out--
"別れの（言葉，会） 相反する joys and 恐れるs, Where light and shade 補欠／交替の／交替する dwell; A brigter, purer scene appears, 別れの（言葉，会） inconstant world, 別れの（言葉，会）"!
He sweetly 沈むs to 残り／休憩（する）, and leaves behind him a good 指名する, that can never die, and an example, for others to imitate, 価値（がある） more than fortunes in gold. His memory shall 生き残る, when the tomb, on which it is inscribed, shall 崩壊する into 廃虚, and his example be a light to 未来 世代s.
"Be of the same mind one に向かって another. Mind not
high things, but condescend to men of low 広い地所."
Romans xii. 16.
That mysterious and 理解できない 存在, who gave us 存在, has sown in our nature the seeds of mortality. By the irresistible 法律s of his empire which he has, from the beginning, 設立するd for the 規制するing of the animal 創造, we are soon to be carried to the silent 墓／厳粛／彫る／重大な. All, without exception, are formed out of equal clay, are 支配する to the same hopes and 恐れるs, joys and 悲しみs while on earth, and are all 運命にあるd to the slumbers of death, where we must 展示（する） the emblem of perfect equality. Immaterial how far one may exalt himself above another while passing through this momentary 存在--immaterial how far he may rise above his fellow men in the 規模 of intellect and refinement--immaterial how exalted the 駅／配置する he may have 得るd--how brilliant the 力／強力にするs of his imagination may sparkle, or how soft and sublime his eloquence may flow--immaterial how nobly soever he may dazzle in the sunny smiles of fortune, or how 安全な・保証する he may repose in the fond embrace of friends, yet it is a melancholy truth, that he must, sooner or later, 辞職する the whole, let go his eager しっかり掴む on all those pleasing joys, 企て，努力，提案 an everlasting 別れの（言葉，会） to those exalted splendors, and descend to the dark shades of death, where the rich and the poor, the servant and his master, the 抑圧者 and 抑圧するd, all 嘘（をつく） mouldering and forgotten together.
This solemn consideration, it seems, when 強制的に 現在のd to the mind, せねばならない be 十分な to check the levity of man--to 軟化する his bosom to his fellow 存在s--to 穏健な his 願望（する） in 追跡 of wealth and greatness, and 完全に to unarm him of all 敵意を持った feelings に向かって those with whom be associates, and with whom he is so soon to 嘘（をつく） 負かす／撃墜する in death. This, it seems, is 十分な to make us of one heart and mind in 促進するing each other's happiness and 福利事業 in the world, and to make us obedient to the exhortation of the text, not to mind the high things of earth, but to condescend to men of low 広い地所. But such is the strange infatuation of man, that he 行為／法令／行動するs as though his 住居 on earth were eternal, and as though the whole errand of life consisted in 供給するing for an eternity below.
We are capacitated for enjoyments of a higher and more perfect nature than we can 達成する to on earth. Of this we are sensible from the fact, that there is no 条件 in which we can be placed here below, that is so adapted to our nature as to afford us 永久の satisfaction. 連続する felicity is not a 工場／植物 of earth. It cannot 繁栄する in a clime where the blighting 嵐／襲撃するs of malice and envy wither all that is fair, 甘い and blooming. And though we are sensible that such is the fact, yet, deaf to all that experience, example and 観察 conspire to teach, we are 発揮するing all our 力／強力にするs to 得る it here below, where the 部隊d 発言する／表明する of earth and heaven 保証する us it cannot be 設立する. We cast our 注目する，もくろむs around us, and see the human family in every 変化させるd 条件 of life from the beggar on his bed of straw, up to the king in regal splendor on the 王位 of nations; but in 反抗 of this 巨大な distinction, they alike breathe the 深い sigh of discontent. We also cast our 注目する，もくろむs over the historic page, and ざっと目を通す the general 運命／宿命 of man in by-gone ages; but here too, we learn the same lesson, that no 外部の 条件 has ever 追加するd to the 合理的な／理性的な enjoyments of the soul. We see the same uneasiness, the same longing 願望（する）s pervade every bosom. Our 反対する is happiness; and まっただ中に all the さまざまな 追跡s of life, what is the 推論する／理由 so many fail of 得るing it? The answer is readily given. We make riches, 栄誉（を受ける）s and the high things of the earth our 長，指導者 追跡 and 目的（とする）, and 情愛深く imagine that our happiness lies in them. Here is our error. Man is 運命にあるd to a world of mental felicity, where those 外部の 追跡s of fortune will be unknown; where all that he here 追求するs with so much 切望 will be 除去するd from his 願望（する）s forever, and where all the channels of the soul will be opened to the true fountain of felicity and 完全に ravished in its flowing streams. In order, therefore, to enjoy that happiness, in this momentary 明言する／公表する of 存在, which God has placed within our reach, we must make mental felcity the main 追跡 of life, and the riches and conveniences of earth our 第２位 追跡. We must 完全に 逆転する our 行為／行う ーするために 得る those 合理的な／理性的な enjoyments, that flow from the virtuous habits and dispositions. We must, as Jesus says, "捜し出す first the kingdom of God and his righteousness and all these things shall be 追加するd unto you."
Food and raiment are all that we can enjoy of the 外部の 慰安s of life. All other enjoyments must be of a mental character. 安全な・保証する first your mental joys, a pure unsullied 良心 in the punctual 発射する／解雇する of all your social and 親族 義務s to mankind, and be you rich or poor, you will be happy. The righteous 発射する／解雇する of this first 広大な／多数の／重要な 義務 will not embarrass you in 得るing the 慰安s of life, but on the contrary 援助（する） you. A peaceable and honest course of 行為／行う に向かって others--a condescension to men of low 広い地所--a 予定 尊敬（する）・点 for the opinions and 権利s of others, will endear you to all, and not only foster in your bosom the seeds of peace and contentment, but will 行為／行う you in the surest path to wealth and 栄誉（を受ける）. The mental 力／強力にするs of the soul are all that exalt our capacity for happiness above a 残虐な 創造. And if our 長，指導者 happiness lies in gold, which can only 大臣 to our animal wants, then the brutes can 争う with us in all the solid enjoyments of life. In fact, they can go beyond us. They graze the turf, and drink the unmingled stream 解放する／自由な from 苦悩 and care. While man, the lord of this lower 創造, has to toil and 伸び（る） the same enjoyments by the sweat of his brow.
But what a groveling thought to bring our exalted natures and capacities for happiness 負かす／撃墜する to a level with theirs! On this 原則, he who is the most 豊富な is the most happy. Virtue is but a 指名する, and all the exalted 原則s of noble and godlike 活動／戦闘 are but the reveries of fancy, and to practice them is but a visionary dream. No, my friends, wealth 供給（する）s our animal wants, and if virtue be wanting, it leaves our minds in wretched 餓死 and our brightest joys in night! Happiness is 平等に attainable by the rich and the poor. It consists in a union of heart の中で mankind, in a union of 活動／戦闘 in the 追跡 of virtue, and in the kindlier feelings of our nature. In 罰金, it consists in a willing obedience to the exhortations of our text: "Be of the same mind one に向かって another. Mind not high things, but condescend to men of low 広い地所."
To each of these exhortations, we will give a candid and solemn consideration. In this sermon, we will …に出席する to the exhortation--"Be of the same mind one に向かって another." By this, we are not to understand that men are to be of one heart and mind in 追求するing the same 占領／職業 or profession in life, but of one mind in 努力するing to 促進する each other's happiness in every 条件 in which they may be placed--of one mind in the practice of christian 義務, and in the 演習 of charity. Selfishness produces many jarring 利益／興味s の中で mankind, bursts the 禁止（する）d of brotherhood asunder, and 弱めるs the strength of that nation, society or family の中で which it 存在するs, and in 割合 to the 対立 it produces の中で its individual members. "部隊d, we stand,divided we 落ちる," is a maxim 十分な of 知恵, and is not only applicable to nations, but to communities, societies, and even to families.
A family in discord is a sight over which angels might weep, but when 部隊d in one heart and mind, it is a picture over which heaven smiles. The fond and doating father, the tender and affectionate mother, and obedient children, all 部隊d in peace and harmony, 現在の to the mind those pleasing conceptions of the reconciled family immortal, that 原因（となる） us to feel all the 燃やすing emotions of which the heart is susceptible. In such society as this, are enjoyed the happiest moments of our 存在--moments unmingled with the bitterness of 悔いる, unsullied by the corroding 手渡す of time, unruffled by the perplexing cares of life, and undarkened by the tempests of indisposition. Is such a father absent--far distant on land or ocean where 義務 calls? The heart of his family goes with him, and he too leaves his heart ぐずぐず残る behind. His companion counts the moments as they slowly roll--is faithful to his 利益／興味s--makes 準備 to receive him--sighs for his 安全な return, and welcomes him home with those emotions of ecstatic joy, that 原因（となる） him to forget his past labors, toils and dangers. Is he stretched upon a bed of 苦痛? Unwearied she sits beside him, hushes every sound that might interrupt his broken slumbers, and watches every breath he draws. She whispers to him the soothing words of 激励 and なぐさみ--gives neither sleep to her 注目する，もくろむs, nor slumber to her eyelids, but is the 後見人 angel of his pillow.
When all human 援助（する） has failed--when the pulse （警官の）巡回区域，受持ち区域s faint--the once sparkling 注目する，もくろむ grows 薄暗い and rolls faint and languid in its socket, she stands mute and pensive at his dying bed. Her whole soul is 吸収するd in the 利益／興味 of the scene and rent with agony. She wipes the 冷淡な sweat of death from his 直面する, gazes with exquisite 苦悩 till the last dreadlful struggle is over, and breathes to the 王位 of mercy the 祈り of affection for the repose of his spirit. And so feels the 肉親，親類d husband over his companion, indulgent parents over their dying children, and dutiful children over their parents.
But it is a lamentable circumstance, a painful consideration, that there are too many unhappy 分割s in the 国内の circle. Yes, it is a painful consideration indeed, that those, who are so nearly 連合した to each other, should, even for one moment, indulge in feelings of acrimony. It is but a short time, at longest, that we can be together, and such unhappy 分割s must （判決などを）下す the parting scene, at the bed of death, doubly painful. Thoughtless, giddy or oppressive as we may be to those, who are 近づく to us in life, while blooming health is their lot, yet righteous heaven has so 構成するd our natures, that the most painful reminiscences will 軍隊 themselves upon the mind when the 負傷させるd 反対する, to whom we have given 苦しめる, is upon a dying bed. Every unkind word, every 厳しい 治療, the whole dark picture our ungenerous 行為／行う will 現在の itself to the imagination in all its naked woes. And be that dying one a parent, a companion, a child, their very silence, as thy turn upon us a languid 注目する，もくろむ fading in death, will harrow up every painful recollection. 0! if we wish to tread upon their 墓／厳粛／彫る／重大なs with an unsullied 良心 before heaven, let us be of one mind, live in peace, and 発射する／解雇する, to them, those sacred 義務s of 親切 and affection, which the 関係, that 貯蔵所d them to us, enjoin.
This world is too much made up of 外見s. Many a family, which we suppose to be the abode of union, peace and joy, is distracted with the 発言する／表明する of discord, and is dragging out an 存在 in secret, 隠すd grief. Many a husband and wife, who, we suppose, are of one heart and mind and passing their days in the 日光 of peace and love, are torn by secret broils, and whose mansion stands 曇った with the dark 影をつくる／尾行するs of discontent and 悲惨. Little do we dream of the secret woes, that rend many a worthy heart 隠すd behind a smiling countenance. The husband is perhaps 厳しい and unrelenting--and will, in no 事例／患者, 産する／生じる to the wishes of his companion. Discouragement and 怒り／怒る may perhaps at times take 所有／入手 of the heart. In such a 事例／患者, instead of 扱う／治療するing her kindly, he rouses into a passion himself, and a 私的な 論争 続いて起こるs. This is a wretched practice, for instead of 消滅させるing the 炎上, it 追加するs 燃料 to the 解雇する／砲火／射撃, and 消費するs all that is fair and lovely in matrimonial and 国内の life. Much 悲惨 might be 避けるd by 観察するing the に引き続いて 支配する. When the one is melancholy, let the other be rationally cheerful, and 努力する to コースを変える the attention from the 支配する that 原因（となる）s gloom. When the one is angry, let the other keep a perfect equanimity and a benign composure of countenance. Then watch the 適切な時期, and in some 未来 day, when the 感情を害する／違反するd one is most cheerful and 肉親，親類d, then bring 今後 the 支配する, and expostulate most feelingly on the impropriety of indulging a wrathful spirit to a bosom friend. Speak of the shortness of life and point each other to the silent 墓／厳粛／彫る／重大な and to the parting scene, and vengeance, 怒り／怒る and discontent will soon be strangers in your habitation. Your dear children, from the very dawnings of intellect, will take the example, grow up in harmony and affection with perfect 支配する over their spirit, and thus you will not only 安全な・保証する your own 国内の peace, but will bequeath those sacred enjoyments to your posterity--enjoyments that infinitely outweigh a thousand fortunes in gold! Let others toil to leave their offspring wealth, we ours the joy to bequeath them this. We ask no more.
We are not only to be of the same mind one に向かって another in our families but in our 宗教的な societies. Here all selfishness せねばならない be discarded, all 私的な 利益／興味s sacrificed, all 敵意を持った feelings subdued, and the whole 申し込む／申し出d on the altar of 本物の good, and thus the harmony, peace and 繁栄 of the whole 団体／死体 協議するd. The 永久の 安全 of these depend on the individual 行為／行う of the members. By 部隊ing ourselves in a 宗教的な 団体／死体, we 表明する the necessity of living a sober life, 持続するing a union of heart and a respectful conversation に向かって all with whom we associate in life. Let us not dream that heaven will 栄える us above others, if we also blaspheme the 指名する of Him who gave us life and 支えるs us in 存在. Let us lay aside every evil, that has a 傾向 to disunion, and live soberly and righteously in the world, doing good unto all as we have 適切な時期.
[The reader will find this 支配する continued in our next number.]
"Be of the same mind one に向かって another. Mind not
high things, but condescend to men of low 広い地所."
Romans xii. 16.
Having from the 開始／学位授与式 of these sermons 限定するd myself to 定める／命ずるd 限界s, I had no room in my last to 追求する the first 分割 of my 支配する so far as I ーするつもりであるd. I will therefore here 再開する it.
"Be of the same mind, one に向かって another." We have thus far 限定するd our attention to family union, and have just ちらりと見ることd at the necessity of union in 宗教的な societies. This is a day of 調査 and light when the most keen and searching ちらりと見ることs are sent into every creed. Many denominations that have walked together heart and 手渡す for many years, each repelling the 強襲，強姦s of those, who 試みる／企てるd to 消滅させる their ism, have at length been separated by 内部の 分割s and formed two …に反対するing parties, even though they once believed the same creed, and 支持するd the same church 政府. The 現在の is a trying period, and it stands us in 手渡す to 努力する to "keep the まとまり of the spirit in the 社債s of peace." Let us not dream of 宗教的な union, and 繁栄, unless we 許す each one to think for himself in 事柄s of scripture 解釈／通訳. Nor let us dream of 繁栄, if there is の中で us more theory than practice. It is true, Universalists are as moral as any other denomination; but this is not enough. They ought in 親切 and benevolence to transcend other denominations as far, as their doctrine of 全世界の／万国共通の beniguity transcends the doctrine of unending wo.
Neither are we to dream of 宗教的な union and 繁栄, unless we raise our 部隊d 発言する／表明するs against those who revel over the flowing cup of intoxication, which 注ぐs so many streams of 悲惨 and disunion on the world. Let no one fancy to himself that the drunkards toast, "here is health and success to us!" has any charm to 回避する his 廃虚, or to stay the judgment of heaven. The more frequently that toast has been uttered, while smiling upon the cup of inebriation held in a trembling 手渡す, the さらに先に have health and success been 除去するd from the deluded 犠牲者, and the more swift and deadly have misfortune, sickness, 苦しめる and 苦痛 fallen upon him. Intemperance is a demon, that （種を）蒔くs the seeds of discord の中で all 階級s, orders and 条件s of men. Beneath his 鎮圧するing 手渡す 創造 reels, and fortunes 落ちる in broken 廃虚s! And peace the 甘い angel of mercy 飛行機で行くs these 騒然とした skies, and lights on realms unmoved by the 手渡す of commotion and discord. At his approach, blooming health is driven 支援する from its warm abode and the fairest flowers of 国内の love, hope and joy are withered forever! Let this frightful 敵 of discord and 混乱 be 閉めだした from our sacred 遺産 and peace be within our 国境s.
We are not only to be of one heart and one mind in resisting profanity and intemperance, but in resisting tale-耐えるing. Let us not speak evil of others. This is beneath the character of a gentleman, and certainly beneath that of a christian: その結果 no gentleman or christian will indulge in it. It is the 雇用 of low, ill-bred minds, and therefore 非，不，無 will engage in it, but those who are destitute of 評判 themselves. This 副／悪徳行為 has no excuse, and must therefore 起こる／始まる in the basest 動機s. They ーするつもりである to bring their fellow creatures 負かす／撃墜する to a level with themselves, and thus 少なくなる them in the good opinion of others, and destroy their peace. And though they may 影響 their 反対する so far as the good opinion of the virtuous is calculated to give us happiness, yet the approbation of a good 良心, arising from the 有罪の判決 of innocency, can never he rooted from the heart of its possessor by all the calumnies of earth. This God has 安全な・保証するd in all the secret 議会s of the soul, and forever 閉めだした it against the breath of 名誉き損，中傷. There he takes up his abode and 持つ／拘留するs communion with the contrite spirit. The real 長所s and なぐさみs of virtue are 安全な・保証するd to its possessor by the impartial 法律制定 of righteous heaven. Intemperance in its 影響s, compared with 名誉き損，中傷ing, is 害のない; at least so far as producing discord is 関心d. The peaceable drunkard, compared even with that church member, who is continually （種を）蒔くing discord in society, is an angel. 名誉き損，中傷 is but the 感染性の breath or a foul spirit, that 毒（薬）s the healthful atmosphere wherever it is breathed, and breaks the 静かな repose--the 静める serenity of 近隣s and families, as it were, with an electric shock.
Political 名誉き損，中傷 is as 感染性の and destructive to the harmony of the nation, and the 安全 of our 政府, as 私的な 名誉き損，中傷 is to 近隣s and societies. No sooner is a 候補者 held up for office, than all the party dogs of war on both 味方するs are let loose and 始める，決める to barking. Immaterial how fair may be his character, how inviolable his veracity, or how unsullied his 栄誉（を受ける） and 正直さ, they will make him appear to be an outcast from society, covered with the darkest blots of infamy. Immaterial how 広大な／多数の／重要な may be his 資格s, or how splendid his talents, they will, by that 種類 of logic for which slanderers are famous, 証明する him to be a fool. These dissentions do not 満了する／死ぬ when the 候補者s are elected. They are carried to the capitol of our ありふれた country and blown out in more than wordy war. There, we have 推論する／理由 to 恐れる, the 火山 is 集会, and that the day is not distant when it will disembogue in more than the 雷鳴s of Etna, 包む our political heavens in a 炎, and melt its elements with 熱烈な heat. Anarchy and 混乱 will 掴む the reins of 政府, and 運動 us to the oblivious shades of 出発／死d empires. If we continue to go on in our political 名誉き損，中傷s as a nation, losing sight of our ありふれた 福利事業, and sacrificing the general, on the altar of 部分的な／不平等な 利益／興味, the day of our 廃虚 is not remote. Its awful morn, has, already, it seems, 夜明けd with streaks of malignant light, and (like ill 運命／宿命d Troy) ominous of the purple streams, the crimson 血, that watered the Trojan plains where mighty Sarpedon fell, where 圧力をかけて脅す（悩ます） lay 殺害された by the sword of Achilles. Heaven forbid that our 国家の sun, that rose so fair, should go 負かす／撃墜する in 血, and shroud our 寺 of Liberty in everlasting night! To 回避する such a 大災害 let us 改革（する）, and do our 義務 as individuals. The safety of any 団体／死体 politic depends on the 行為／行う of the individuals that compose it. And God 認める that these dissentions may 中止する, that political peace and harmony may become perfect, and our 政府 may stand immoveable on its basis, like the 激しく揺する that remains unshaken by the furious 嵐／襲撃するs that agitate the ocean. May we, as a nation, be of one mind in resisting every 種類 of immorality, in 熟考する／考慮するing the happiness of our fellow creatures--of one mind in 得るing a knowledge of the character of our Creator, in 熟考する／考慮するing his parental and benign 政府, and his divine せいにするs and unchanging perfections--and be of one mind in 熟知させるing ourselves with his beautiful 作品 that 群れている around us and afford us so many 合理的な／理性的な delights. Let us 蓄える／店 our minds with useful knowledge, practice the precept of Christ, labor for mental emancipation, and contentment and peace will be our lot.
In the 広大な／多数の／重要な 義務s of 宗教的な 義務, let us be of one heart and mind. Let us live like brethren, not only の中で ourselves, but の中で other denominations. It is not long that we are to be together. We are fading like the flower of the field, and せねばならない 耐える in mind that death will soon lay our 長，率いるs 平等に low in the dust, and the worms shall cover us. We glitter for a moment like the 泡s borne on the bosom of the ocean; they break and mingle again with the parent fountain. We toil and heap up wealth, pass like empty 影をつくる／尾行するs over the plain and 消える forever! 世代s, that covered the earth, are gone, and unremembered by the living. They strove to gather wealth and 栄誉（を受ける）s--they met each other in the 敵意を持った field--rolled 衣料品s in 血, bedewed the 未亡人's and the 孤児's cheek with 涙／ほころびs, and filled their 平和的な habitations with the 発言する／表明する of lamentation and wo. Thousands lived in clamors and discord, and one seemed 運命にあるd to be 抑圧するd by another. But the fields of war are still, the noise of 戦う／戦い is hushed, and the 発言する／表明する of lamentation and wo is heard no more! Hark! All is still as the 議会s of eternal silence! Where are they? In the shades of death! 肉親，親類d reader, this is the doom of us all! And so it will soon be said of you and me! Let us then be of one mind. Let us do good by visiting the fatherless in their affliction and keeping ourselves unspotted from the world.
We have now considered the fact, that real felicity consists in mental 楽しみs and gratifications, and that these alone exalt our nature and capacity for happiness above the brute 創造, and have directed your attention to virtue and peace as the only 条件 in which that happiness can be 設立する. We have brought to 見解（をとる） the propriety of 存在 of one heart and mind に向かって each other in our families, in our 宗教的な societies, in the community and in our 国家の 関心s. We have 始める，決める before you the evils resulting from intemperance, and from 私的な and political 名誉き損，中傷.
We will now, in the second place, take into consideration the 消極的な and affirmative consequence resulting from them on the morals of the community so far as the 原因（となる）s 主要な to intemperance and 罪，犯罪 are 関心d.
Many discourses have been 配達するd, during the three past years, on intemperance pointing out its ruinous 影響s on the morals of society, while but few discourses have been put into the 手渡すs of the public pointing out the 原因（となる）s 主要な to this destructful 副／悪徳行為, and those few have not in my humble opinion traced it to its true source. Much has also been said about intemperance 主要な to 罪，犯罪, which in many 尊敬（する）・点s is true. But all this is not coming to the fountainhead from whence these turbid streams flow. We will take the liberty to 異なる on this 支配する with all that has as yet fallen upon our ear, and 独立して give our opinion, as to what we conceive to be the 初めの 原因（となる） from whence these baneful 影響s spring. We will 努力する to show that the poorer class of society are driven to intemperance and 罪，犯罪 by the 行為／行う of the rich (those whom the fashion of the world calls respectable and 広大な／多数の／重要な) yes, by the 行為／行う of too many, who are even 試みる／企てるing to 改革（する） them.
First, then we would 発言／述べる; that man is a creature of want, which is the first 原因（となる） of all 活動／戦闘. Had he no wants, he would never 捜し出す to 供給（する） them, either by honorable or dishonorable means. To this self-evident proposition, all will without hesitation assent. We will now …に出席する to our general character as a nation, for it will be 認める, on all 手渡すs, that 活動／戦闘s speak louder than words. As a nation, we enjoy much liberty; but public opinion, either of a political or 宗教的な character, may become so popular as to 築く itself into an engine of 圧迫, and so formidable, that many an honest man dare not dissent, nor 独立して raise his 発言する／表明する in defence of what he believes to be truth, but will tamely 服従させる／提出する himself a slave to the opinions and doctrines of others. This is probably the 事例／患者 with the greater 割合 of the American people.
Again, though we profess to value every man by his 正直さ or moral 価値（がある）, yet it is a fact, that in 行為／行う we make a man's 評判 depend principally on his purse. I 産する／生じる the point without 論争 that in 調書をとる／予約するs, in news-papers, in preaching and in words, we profess to esteem a man and 率 his standing in society by his 正直さ. But what do words and 調書をとる／予約するs, and news-papers and preaching 量 to, while mankind in 行為／行う practice 権利 the contrary of all these ostentatious professions? They 量 to nothing but hypocrisy, or ridiculous nonsense. Does a man's standing, in these days, depend on his 行為／行う! By no means. Let us introduce an example. Suppose there were two individuals of equal talents, and both 所有するd an equal education. Their moral characters are the same. But one of them 落ちるs in 所有／入手 of an 巨大な fortune, while the other is poor indeed. Now will public 行為／行う place them on an equality? No. Will they both move in the same social circle? No. Will they both be 扱う／治療するd with the same politeness and attention by their neighbors? No. Should they 提案する a public 手段 for the good of the town, would the one be listened to, with the same attention as the other? No. Would he 所有する so much 影響（力） in society? No. 井戸／弁護士席, what can be 割り当てるd as the 推論する／理由, why this rich man stands so far above the other in the public opinion? Ans. It is because his character is 手段d by the length of his purse, and the 負わせる of his 影響（力） is 決定するd by the 負わせる of his gold.
It is not a thing of rare occurrence, that the rich are thus distinguished from the poor, but it is a fact so 悪名高い that it has long since passed into a proverb. This 存在 the course of 行為／行う which men practice, the impression has therefore become general that 評判, 影響（力） and 力／強力にする depend on wealth. Hence the 広大な／多数の／重要な 調査, uppermost in every mind, is "how shall I get rich, so that I may stand high in the estimation of men, and 発揮する a powerful 影響（力） in society, and be numbered の中で those who move in the higher circles of life?" 結論するd in our next.
"Be of the same mind one に向かって another. Mind not
high things, but condescend to men of low 広い地所."
Romans xii. 16.
Even a man, who is in many things unprincipled, if he is at the same time 豊富な, takes a 駅／配置する in the higher circles of life, where the poor, but honest man, would not be 認める. This course of 行為／行う is not only practised by what are called men of the world, but by professors of 宗教 of about all denominations, by both preachers and people.
The middling, and the poor class, seeing no 激励, or even 可能性, of rising so as to associate with those, who move in the higher circles of life, by any virtuous 行為／行う they may 追求する, and sensible that wealth alone 所有するs the charm to give them virtue and notice in the world, they are thus driven to さまざまな, dishonorable means to 得る it. Multitudes are driven to the 罪，犯罪s of 偽造のing, 窃盗, and even 強盗 and piracy. They 開始する their wretched course, with the 意向 to abandon it, as soon as a competent fortune is 得るd. Other thousands are driven to 賭事ing; and even those, who are called respectable, take every possible advantage in 貿易（する） and 取引ing. Their 追跡s are さまざまな, but their 反対する is one and the same--viz: to 伸び（る） wealth, so that they may 得る a high standing and 影響（力） in society. Thousands thus driven into 罪，犯罪, are （悪事，秘密などを）発見するd, lose their 評判, and abandon themselves to intemperance. Their evil example has a pernicious 影響（力） on the morals of those children and 青年, who may, by さまざまな circumstances, be placed in their society, and thus the pestilence, in all its frightful horrors, gathers 軍隊 and spreads.
There are thousands of virtuous persons, whom poverty 除外するs from the higher 階級s of life, who are doomed to 捜し出す the converse of those, who are in a 手段 corrupted, and, by associating with them on public occasions, often in taverns and alehouses, are soon 伴う／関わるd in habits of dissipation and obscenity. Man is a social 存在, loves society, and, rather than spend his life in 孤独, will 捜し出す the converse of the vicious.
If we would obey the （裁判所の）禁止（強制）命令 of the text--"Mind not high things, but condescend to men of low 広い地所," these evils would be in a 広大な／多数の／重要な 手段 除去するd. If we, as a community, would （土地などの）細長い一片 away the fancied 評判, which wealth 大（公）使館員s to the human character, and, 独立した・無所属 of 所有物／資産／財産, place every man on an equal 地盤, （許可，名誉などを）与えるing to their moral and mental 価値（がある）, and let their 力／強力にする and 影響（力） in society, be によれば their 行為／行う, it would give a noble トン to public feeling and moral grandeur.
By the "high things," について言及するd in our text, we are to understand that vain 人気 which one man wishes to enjoy above another, in a 宗教的な or political sense. It is one of the 判決，裁定 passions of the day,in which we live, to be considered of high standing の中で our fellow creatures, and to 所有する a larger 株 of 影響（力） over the minds and opinions of men, than those whom we consider our 競争相手s. Those, who 所有する this 願望（する）, and at the same time feel a haughty spirit に向かって those, whom they consider in the humble walks of life, are certainly not the men, who are する権利を与えるd to our esteem, nor are they to be looked up to, as examples of magnanimity. So far from 所有するing true greatness of soul, or 存在 する権利を与えるd to veneration, they are certainly below those whom they 影響する／感情 to despise. A truly 広大な／多数の／重要な and good man has no 願望（する） to dazzle, but to be useful in the world. He sees the 悲惨s under which thousands groan, and 願望（する）s to relieve them, but with no wish to be considered 広大な／多数の／重要な for 発射する／解雇するing those 義務s of 親切 and humanity. But it is a lamentable consideration, that too many, in 成し遂げるing those 行為／法令／行動するs of mercy, 捜し出す to stand on an eminence above the （人が）群がる they wish to 利益, and 布告する their 意向s to men through the loud sounding trumpet of fame, but, at the same time, will not even stoop to converse with the very 存在s they profess such a warm 願望（する） to 援助（する）. Every thing must be done on a high 規模, and in the manner they dictate, さもなければ they have no wish it should be done at all. It is a 事柄 of 悔いる, that this spirit, so desirous of minding high things, has been carried into the 聖域--in fact, has been carried to the solemn gates of death--yes, even into eternity.
We have 証言，証人／目撃するd what are 一般的に called "復活s of 宗教," in which two or more denominations 部隊d, 明らかに, heart and 手渡す. They 公然と 宣言するd, that as they saw their fellow creatures exposed to the 燃やすing wrath of God in the 未来 world, they had no 動機 in 見解（をとる）, but their 転換 and escape from that awful doom--that it was, to them, a 事柄 of 無関心／冷淡 with what church they 部隊d themselves, 供給するd, they would only repent and turn to God. All this passed on 井戸／弁護士席 till the reformation 中止するd. The next thing, to be 決定するd, was, what doctrine do you believe, and what church will you join? This was a trying point, and its 解決／入植地 filled them with animosity に向かって each other. And why? Because each 願望（する）d the 栄誉（を受ける） of 変えるing them to their 約束, and of bringing them into their church, or else, that they should not be 変えるd at all. Though this has been done by some, yet it is no 証拠, that all will do this, or even 認可する it. There are those, who, we believe, are actuated by nobler 動機s than in the 原因（となる） of truth, and who are not aspiring to stand high, nor 努力する／競うing "who shall be greatest." One denomination has labored to assume the entire 栄誉（を受ける） of 改革（する）ing the public morals--has labored to become 会社にする／組み込むd by an 行為／法令／行動する of 立法機関 into an American Temperance Society, and were unwilling to 収容する／認める Universalists and Unitarians to co-operate with them in this work of 改革（する）. This is but aspiring after high things, instead of manifesting the meek and lowly spirit of Christ.
But we would more 特に 発言／述べる that, it is this very course of 行為／行う of any man, or class of men exalting themselves above others in account of their wealth, or 外部の circumstances, that discourages the poor, who are not only called, but 扱う／治療するd as the lower order of society, and 運動s thousands of them to the intoxicating cup, as a 救済 from the mortifications of poverty, and 運動s other thousands into 罪，犯罪, as the only means to 得る that wealth by the omnipotence of which, they alone can rise to eminence, respectability, and 影響（力） の中で men. Preachers of the gospel, 同様に as others, give 許可／制裁 by their 行為／行う to these 誤った notions of respectability and greatness. They will 捜し出す the society, and 法廷，裁判所 the 好意 of the rich in preference to the poor, even though the latter may 越える the former in 正直さ and moral 価値（がある）. This, we say, is the most powerful incentive to 運動 men into a 明言する／公表する of 激励, intemperance and 罪，犯罪. It is a fearful precipice on which we stand, as a 宗教的な community. Instead of 見積（る）ing a man's standing by his virtuous 原則s, it is too much 概算の by his dollars.
So did not Jesus Christ our 広大な／多数の／重要な example. He mingled with the lowest class of society. He associated with, and visited most の中で those he wished to 改革（する）, so that his meek, 穏やかな and heavenly example might 発揮する a salutary 影響（力） upon their hearts, and cast a 抑制 upon their 行為／行う. He was a friend to publicans and sinners, and ate and drank with them. He went の中で them, as a 内科医, to give them life and health, to 行為／行う them by 激励 and 説得／派閥 to the paths of righteousness and peace. His presence was not needed の中で those who were whole. He was of course seldom 設立する in their society. He did not 願望（する） to 階級 with the rich, self-righteous pharisee. So ought those, who profess to be the servants of Christ, to go の中で them, who are most in need of their 援助（する）. "The servant is not above his Master." They ought, therefore, to condescend to men of low 広い地所, and visit the abodes of poverty and want.
But instead of this, they stand aloof, even from the respectable, because they are poor, and instead of visiting those, who indulge in dissipation and 副／悪徳行為, and trying to lead them to the paths of virtue and peace, are heaping upon them the most opprobrious epithets. By esteeming the rich and associating with them, they practice a course of 行為／行う, which has rooted the impression 深い in every mind, that to be esteemed, and to 階級 with them in the social circle, they must be rich. This has driven many a virtuous man into 罪，犯罪, many into bad company, and finally into discouragement and intoxication. This no one can 否定する. What, we ask, is the 推論する／理由, that there is so large a 割合 of the middle and lower class of society, compared with the rich, who indulge in 罪，犯罪s and intemperance? Why is it when misfortune 落ちるs upon the rich, that they, so often, 訴える手段／行楽地 to the intoxicating draught? The mystery can only be unriddled in the stubborn fact, that wealth, more than virtue, gives a man a 評判 in the world, and this destructive 副／悪徳行為 伴う／関わるs thousands in 廃虚.
If every man were 保証するd that, be he rich or poor, he could associate with those who are 豊富な and 尊敬（する）・点d, and move in the higher 階級s of life, if he only 持続するd his 正直さ, and that he would be esteemed in 割合 to his moral virtues and mental acquirements, every man would be induced to 長所 a good 指名する; and their good opinion would operate as a constant check upon his 行為／行う. Every man, by 早期に attention to his deportment, can become respectable, but every man cannot become 豊富な.
Did the rich esteem the poor, and 収容する／認める them into their social circle 単独で on the ground of moral 価値（がある）, there would be but little danger of these poor ever 没収されるing their standing, by 急落（する），激減（する）ing into the floods of intemperance and 罪，犯罪. And did they 拒絶する from their circle the rich, who were vicious until 改革（する）d--in 罰金, did they only （土地などの）細長い一片 away from wealth its fancied charm, to make them either respectable, or 影響力のある, did they 限定する it to its 予定 限界s, as 存在 only necessary to 満足させる our animal wants, and did they with one 同意 宣言する that an 改善するd mind and virtuous 価値（がある） should be the only criterion by which men should take their 駅／配置するs in social life, intemperance and 罪，犯罪 would soon 中止する. Men would then be as much engaged in 努力する／競うing to 長所 a fair 評判, as they are how in 努力する／競うing to 得る wealth. It is, therefore, the 行為／行う of the 広大な／多数の／重要な by 誤って 大（公）使館員ing character and 影響（力） to wealth, that is 運動ing their fellow creatures into 罪，犯罪s to 得る it, and other thousands into discouragement and intemperance. From this 告発（する），告訴（する）／料金 preachers are not 免除された. They too 尊敬（する）・点, and visit the rich more than the poor, and thus 間接に lend their 影響（力） to 運動 them from virtuous life to a course of dissipation and 罪，犯罪. And when once they get them there, then they wish to 工夫する some 広大な／多数の／重要な means to bring them 支援する to the paths of sobriety and virtue. Do they 努力する to 影響 this, by 中止するing to mind high things, and by condescending to men of low 広い地所? No--but instead of going の中で them, and taking this unhappy class of our fellow creatures by the 手渡す, and 主要な them by 激励 and 説得／派閥 to the paths of temperance and reformation, they have, in 実体, said, "stand by thyself, I am holier than thou." They have minded high things, by placing themselves on an elevation above them, and made them out to be worse than 殺害者s, thieves and robbers, by ascribing all the 罪，犯罪s, that are committed, to the use of rum! This has discouraged and exasperated many, and made them feel that reformation would be of no avail to raise them to be the associates of those, who appeared so anxious to 改革（する） them. Their language has, in 実体, been--you must 改革（する）, give us the credit, but must stand where you are in the lower circles of life, obey our exhortations, and look up to us as your benefactors, but you cannot 推定する／予想する to 階級 with us, because you have no cash to introduce yourselves into our circles. And as all men 願望（する） society, they have remained with their companions in iniquity.
For any class of society to take a 駅／配置する above others, and 努力する to 軍隊 men to abandon the cup by passing 投票（する）s or 制定するing by-法律s, that no spirits shall be sold them, is but exciting their 激怒（する）, and 原因（となる）ing the intemperate to drink the more out of 復讐, and 原因（となる）ing those, that are already temperate, to 増加する the 量 as an 行為／法令／行動する of 反抗. It is a fearful precipice on which we stand as a 宗教的な community. 見積（る）ing a man's standing in society by his 巨大な wealth, or learned profession, rather than by his 正直さ and virtue, is …に出席するd with the most dangerous circumstances, as we have already noticed. Men cannot be 改革（する）d by 軍隊, nor by declaiming what a low, mean, unworthy, degraded part of the human race they are.
There is too much pride in our world. We せねばならない 耐える in mind that death will soon lay our 長，率いるs 平等に low in the dust, and "the worms shall cover us!" 0 the folly of human pretensions to greatness! Let us not mind high things, but condescend to men of low 広い地所. By preachers and people of all denominations obeying the exhortations of our text, mankind would, in a 広大な／多数の／重要な 手段, be 抑制するd from 罪，犯罪, and certainly from 存在 率直に intemperate. If then, we 心から 願望（する） to 改革（する） them, and to 持つ／拘留する a powerful check upon their 行為／行う, and 証明する ourselves the benefactors of our race, let us begin the work, by 固執するing most scrupulously to our text, which exhorts us to be of the same mind one に向かって another, to mind not high things, but to condescend to men of low 広い地所.
It is the 義務 of preachers, in particular, to be meek and lowly in spirit--to be humble and watch over the moral maladies of mankind--to break 負かす／撃墜する the arrogant distinctions, which the fashions and riches of the world have 始める，決める up--to esteem men 純粋に for their moral and 知識人 価値（がある）, 独立した・無所属 of the gifts of fortune, and to visit those, who are given to intemperance, and, by gentle persuasive 対策, 努力する to lead them to habits of sobriety. And when this is 影響d, 扱う／治療する them によれば that 尊敬（する）・点, which their virtues 長所. God is 肉親，親類d to the evil and to the unthankful, and ought we to be unkind to them? Heaven forbid.
We have now 始める，決める before you, what we conceive to be the 主要な／長／主犯 原因（となる） 主要な to intemperance, dishonesty, and 罪，犯罪. True, there may be some exceptions to this, but we are conscious, that it is the 行為／行う of those very men, who are declaiming against intemperance and 罪，犯罪, that first 運動s their fellow creatures into those deplorable haunts of 副／悪徳行為. They do this 間接に, and perhaps innocently. They do it by giving too much 評判 and 影響（力） to the 豊富な class of the community, by 支払う／賃金ing too much homage and 尊敬（する）・点 to gold, and by 保留するing, from the virtuous poor, that 尊敬（する）・点 which their 行為／行う 長所s. We cannot 始める，決める this truth before you in a more forcible light, than by relating, from memory, an anecdote of Dr. Franklin, with which we will 結論する. The rich merchants and professional men in Philadelphia 提案するd to form themselves into a social circle from which all mechanics were to be 除外するd. The paper, drawn up for the 目的, was 現在のd to Dr. Franklin for his 署名. On 診察するing its contents, he 発言／述べるd that he could not 同意 to 部隊 his 指名する inasmuch as by 除外するing mechanics from their circle, they had 除外するd God Almighty, who was the greatest mechanic in the universe!
"And be ye 肉親，親類d one to another, tender hearted, 許すing one
another, even as God for Christ's sake hath forgiven you."
Ephesians iv. 32.
A tender heart is the 肉親，親類d boon of heaven, and forgiveness is a virtue too little 演習d in the ありふれた intercourse of life. Men are too apt to be in character Pharisees. They are too apt to love those that love them, and hate their enemies. 報復 is inconsistent with the spirit of the gospel, and is a 副／悪徳行為 深く，強烈に to be stigmatized and deprecated by all lovers of peace and morality. By 報復, we are to understand the 負傷させるing of another because he has 負傷させるd us. This spirit of 復讐 betrays a 契約d mind in which the feelings of compassion and forbearance never 設立する a 永久の abode. A man of a peevish, irritable and revengeful temperament, is to be pitied, instead of 存在 負傷させるd in return. By 報復するing the evil he may have done, you 伴う／関わる yourself in the same 条件 of meanness, and in your turn become the injurer.
All those men, whose 指名するs are （判決などを）下すd illustrious and immortal, have been distinguished for a spirit of forbearance, 親切 and mercy. Were there no examples of rashness--no failings and imperfections の中で men, there would, then, be no 適切な時期 to distinguish ourselves by a spirit of forgiveness. God has so 構成するd the 現在の 存在 of his creatures, that the perfections of his divine character might be manifested to them in the unchanging 演習 of his paternal compassion and forgiveness; and thus afford them an 適切な時期 to imitate himself in the 演習 of those exalted feelings, which emanate from heaven.
We are not, however, to understand that tenderness of heart and forgiveness are to be 演習d to the utter 除外 of the 原則s of 栄誉（を受ける） and 司法（官）. If our children 感情を害する／違反する, or our dearest earthly friend do wrong, we are to manifest the feelings of tenderness and forgiveness, but these ought not to induce us to overlook their 罪，犯罪s or faults, by remaining silent in regard to their 副／悪徳行為s. This would be 苦しむing our compassion to degenerate into 証拠不十分. It would in fact be hardness of heart. It would betray a spirit of 無関心／冷淡 to their dearest 利益／興味, as by our silence, they might remain in blindness to the demerit of their 行為s, and hurry on to the 廃虚 of their 評判, and その結果, of their earthly happiness. True tenderness of heart makes us watchful over the 行為／行う of those we love, and with whom we are connected in life--moves us to lay naked before them their faults, so that they may 早期に 訂正する them, and thus 奮起させるs their hearts with tenderness, and 誘発するs them to regard the happiness, feelings and 福利事業 of others. It is immaterial how 近づく and dear your friend may be, you should, by the feelings of mercy, be induced to tell him his faults, however much it may 負傷させる his heart. The wise man says "the 負傷させるs of a friend are faithful; but the kisses of an enemy are deceitful." Too many parents, for want of 決意 of character, and for 苦しむing their compassion to degenerate into 証拠不十分 and remaining blind to the faults of their children, having seen them come to some disgraceful end--a 明言する／公表する 刑務所，拘置所, or even the gallows. This, instead of 存在 true tenderness of heart, was infatuation and the worst 種類 of hardness and insensibility to the 福利事業 of their offspring. On the other 手渡す, we ought never to 苦しむ a spirit of revengeful indignation to slumber in our bosoms, ready on every trivial occasion to awake into 憤慨 and 報復. In 罰金, we せねばならない imitate our God in feelings and 行為／行う に向かって each other, as it is 表明するd in our text. But many suppose that God is filled with feelings of revengeful indignation に向かって his creatures, and that the period is rolling on when he will 中止する to be 慈悲の, and will 開始する 拷問ing us in the 未来 world for the sins committed in this, and that too, when 罰 can do no good to the 苦しんでいる人--when reformation will be out of his reach. To torment a frail 扶養家族 creature, under such circumstances, would be the most degrading 種類 of 復讐. And if this is the 行為／行う of God, then we must practice the same, because we are 命令（する）d to imitate him. Our text says--"Be yea 肉親，親類d one to another, tender-hearted, 許すing one another; even as God for Christ's sake hath forgiven you."
In this passage, our Father in heaven is held up to the world as the model of 親切 tenderness and forgiveness, that mortals are to imitate. God is the moral 基準 to which every bosom せねばならない aspire. The highest perfection and loveliness of man 落ちる infinitely short of the intrinsic loveliness and divine perfection's of Jehovah.
If he is the 基準 of moral excellence which we are to imitate, then we must 収容する／認める that the copy far 越えるs the imitation. If man is called upon to 行為／法令／行動する like God ーするために 改善する his character and affections, then God is better than man, and every …に反対するing 反対 must, forever, 落ちる to the ground. Perhaps it may be said, that all denominations of men 許す him to be so. This is not 訂正する. It is true, they say this in so many words. But words are one thing, and what a doctrine 伴う／関わるs is やめる another. I might believe, and most rigidly 持続する, that an earthly father had 用意が出来ている a palace of 慰安 for his five obedient children, and a furnace of 解雇する／砲火／射撃 to 拷問 his five disobedient children; and suppose he had dealt with his ten children as above 明言する／公表するd;--with what propriety could I step before the public, and 競う that he was the best man in America? Even were I 説得するd, in my own mind, and 堅固に believed him to be the best man in 存在, would either my belief or acknowledgment make it a fact? No; every man of ありふれた sense, and ありふれた humanity would think me deranged. My 説 that he was good, and even believing him so, could not alter the awful reality, but would be an 証拠 of my want of consistency and propriety. He would still be a bad unfeeling man, and in no comparative sense so good as that father, who should punish his children in mercy, and for their 未来 改正 and 利益.
But what is all this compared with the character that thousands ascribe to the God, who 支配するs above? It is no more than the 減少（する） to the unmeasured ocean: because those five children would soon 中止する to 苦しむ; but God, they 競う, will 拷問 without mercy or end, millions on millions of his poor 扶養家族 creatures for the sins of a short life! The most abandoned, and unrelenting savage, that roams the American forest--the worst wretch in human form would not do this, but 解放（する）, at length, the 苦しんでいる人 from 苦痛. And those, who 競う that God will not 解放（する）, but on the contrary 伴う／関わる the 犠牲者 of his 怒らせる deeper in who, せいにする to him a character infinitely worse, than the most cruel and degraded of our race, and no argument, to the contrary, can be for one moment 持続するd. If a man 願望（する） the holiness and happiness of all his fellow creatures, and would bring them to a glorified 明言する／公表する of beatitude in heaven, had he the 力／強力にする, and still 競うs that God will not, it is elevating his goodness far above the goodness of God. And for any man to come 今後 with this acknowledgment on his lips, and yet 演説（する）／住所 the benignant Parent of all, and, in 祈り, 認める him to be the best of all 存在s, is only using words without propriety or meaning. There is no sense, no 推論する／理由 in such logic. It 完全に 否定するs itself, and what is contradictory cannot be true.
Would you save all men from sin and its attendant 悲惨 if you could? 0 yes, is the answer, I would, and carry them all in the 武器 of unbounded benevolence to glory. 井戸／弁護士席, has God the 力／強力にする to do it? Yes, is the reply. But do you believe that be will 発揮する his 力／強力にする so as to 遂行する it? No says the objector, I believe that he will 宣告，判決 a large 部分 of his erring offspring to endless and 信じられない wo. Very 井戸／弁護士席; then you are the best 存在 of the two. And it is a melancholy circumstance to these unfortunate 存在s, that you are not on the 王位 of the universe. If this be so, then our text せねばならない be 逆転するd. God せねばならない copy your tenderness, and 許す men as you do! We are certainly called upon to 適合する our 行為／行う to the best 基準, and to imitate the best 存在. If you are the best, then God and man せねばならない be called upon, and entreated to imitate you! No; says the objector, God is superlatively the best 存在 in the universe. You may talk, and tell me so, till the morning sun 沈むs beyond the western hills, and yet your creed will 否定する every word you utter. What you have just 定評のある, unchangeably 星／主役にするs you in the 直面する. You say, that you would 許す all, save them from sin, and raise them to a blessed eternity, if you had the 力／強力にする. This 力／強力にする, you say, God 所有するs, and yet you believe, and that he will not do it. It is certainly an unfortunate circumstance to the human family, if their Father in heaven is destitute of that goodness which you feel! From whom did you receive all those compassionate feelings of heart? Why says the objector, God gave them to me. But how can God give you what he has not himself? If you 所有する more benevolence than God, you could not have received it from him; because on this 主要な／長／主犯 he did not have it in 所有／入手 to give. Surely he could not communicate to you, or any other 存在, what he did not 初めは 所有する. From what source, then, did you derive so much tenderness and love? There must, certainly, be some 存在 in the universe in whose bosom is rooted as much benevolence and love as you feel, or how could it have been communicated to you from another? Now, where did you get it? God gave it to me, says the objector. This cannot be, because your doctrine 証明するs, that you have more love than the God who made you! If you 主張する that he has given it to you, has he not in such 事例／患者, given you more than he 初めは 所有するd? He has. If so, endless 悲惨 may be true; for on this 原則 he has 非，不，無 left!
The scriptures teach that "God is love"; and all his 作品 speak the same language--説, "the Lord is good, and his mercies 耐える forever." But how good is he? The doctrine of endless wrath says, he is not as good as you. You are but a small stream from an infinite ocean of love; and yet this little stream is greater than the ocean from which it 問題／発行するs, and rises far above its fountain 長，率いる! Can this be true? Impossible. 0, do you not perceive how your own feelings, which you daily experience, 否定する your creed! You feel, 願望（する）, and pray for the 救済 of all men, and if you had the 力／強力にする, all your feelings, 祈りs and 願望（する）s would be carried into 死刑執行. And yet your doctrine 否定するs, that God, the fountain, in which all your affections 起こる／始まる and live, will do it;--and at the same time you say, that you have no love only what he gave you! What inconsistencies, contradictions and blindness are here! Man, a small 減少（する）, from the benevolent fountain God, is willing to do, what the source from whence he （機の）カム is unwilling to do! Then a 減少（する） of love, in the human bosom, is more tender and benevolent than an ocean in the God, who placed it there!
We all know, that the fountain must be more 広範囲にわたる than the stream it sends 前へ／外へ--yea, larger, than all its running streams put together. This we know to be 訂正する, 同様に as we know, that the sun enlightens the world. Let us then collect these little streams into one. Bring, if you please, into one 団体／死体, the love and benevolence of men and angels, of cherubim and seraphim--stretch your thoughts to unnumbered worlds, 抽出する the love from countless bosoms, and condense the whole into one 存在. How 広大な／多数の／重要な, lovely, and adorable, would that creature be! Then, let the question be put to him---from whence did you derive all those noble 質s of love, mercy and goodness? He replies, from my Father God! Now, we must 認める, that God far 越えるs him in goodness, because this noble creature is but an emanation from him--and the good 願望（する）s of this creature would be equal to the good 願望（する）s of the countless millions of men and angels in all worlds; and could have no other 意向s only those, which goodness and mercy dictate--and goodness itself can do nothing contrary to its own nature, any more than ice can 燃やす or 解雇する／砲火／射撃 凍結する. This creature would 願望（する） the happiness of all; and yet even he is but a small rivulet flowing from the 水晶 fountain of life and 存在! This creature would 学校／設ける a 政府 perfectly 慈悲の; and mercy would, of course, 要求する, that the disobedient should be punished to bring them to obedience, and perfect them in the same 明言する／公表する of glorification and love with that 存在 itself.
"God is love," and it, therefore, follows that he is love to every creature he has made, and it is utterly impossible that he can do any thing contrary to his own nature. "He cannot 否定する himself." He will, therefore, do all that love dictates. It is 一貫した with parental love to punish for the good of its offspring, but not to punish unmercifully. But 問い合わせs the objector, does God punish for the good of his creatures? We will let Paul settle this question--Heb. xii. chap. "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons. その上に, we have had fathers of our flesh which 訂正するd us, and we gave them reverence; shall we not much rather be in subjection unto the Father of spirits and live? For they verily for a few days chastened us after their own 楽しみ, but he for our 利益（をあげる） that we might be partakers of his holiness. Now no chastening for the 現在の seemeth to be joyous, but grievous; にもかかわらず afterward it yieldeth the peaceably fruit of righteousness unto them that are 演習d その為に." Now show us, if you can, any 罰 which God （打撃，刑罰などを）与えるs, that 否定するs his paternal goodness. It cannot be done. He has 脅すd and （打撃，刑罰などを）与えるd everlasting 罰 upon nations, as such, but not a 独房監禁 passage can be produced from Genesis to 発覚s, where he has 脅すd any individual with everlasting 罰.
God is the adorable fountain of all tenderness, love, and compassion, and no mother's son was imbued in the fount of mercy like his, who was "the brightness of his glory and the 表明する image of his perfections." True, her yearnings over the babe of her bosom are 広大な／多数の／重要な; still they 耐える but little comparison to him who breathed those feelings there. God compares himself to the mother. "Can a woman forget her sucking child"? Woman, 存在 of a more delicate 形式 than man, 所有するs a mind susceptible of more 罰金, 深い, and 継続している impressions than his. The affections of her soul, when fully roused into 活動／戦闘, and 直す／買収する，八百長をするd upon their 反対する, are deeper than those of man, 延長する far beyond the compass line of his, and nobly 範囲 those sequestered haunts--those delightful fields of mental felicity, where his finest affections never 侵入するd. Let her heart once become 直す／買収する，八百長をするd upon its darling 反対する, and it is immaterial in what 状況／情勢 in life we 熟視する／熟考する her--whether 繁栄する or 逆の, we behold the same unshaken constancy, the same 有望な and 燃やすing 炎上. Her love to her children is pure as the dew-減少（する）s of the morning, high as the heavens and unchanging as the sun. It 軽蔑（する）s 口述, 企て，努力，提案s 反抗 to 圧迫, and never for one moment loses sight of its 反対する. No 失望s that cross her path, no scenes of 逆の fortune that darken her sky, can wrench it from her しっかり掴む, obscure it from her 見通し, or 涙／ほころび assunder the silken cord that 貯蔵所d it to her heart.
The truth of these 発言／述べるs we see 立証するd in that unwearied watchfulness and care, which she 演習s over her children in 供給（する）ing their countless, and ever 変化させるd little wants; in 静めるing their little griefs, in soothing their tender hearts by the soft whispers of 激励 and love; in hushing them to repose and in watching over the slumbers of their pillow. Are her children exposed to danger, and 十分な in her 見解（をとる）? Then no devouring 炎上, that 包むs her dwelling in 破壊--no rolling 殺到するs that 攻撃する the 泡，激怒することing main, can, in such a moment of 危険，危なくする, over-awe her spirit, or 阻止する her from 急ぐing into the very jaws of death to save them. Are they sick? Sleepless she sits beside their bed, and watches every breath they draw. Are they racked with 苦痛? Her soul 吸い込むs the pang; and 自由に drinks at the same fount of agony, and breathes over them the 祈り of mercy. Love is that せいにする in her nature to which all the others are subservient. It is the 神社 at which they all 屈服する, the centre to which they all gravitate. If her children do wrong, she 自由に 許すs.
Has God given the mother all these noble affections, and does he feel いっそう少なく to his helpless, sinful and erring children? Let God answer--"Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will not I forget thee."
[結論するd in our next.]
"And be ye 肉親，親類d one to another, tender hearted, 許すing one
another, even as God for Christ's sake hath forgiven you."
Ephesians iv. 32.
In our last, we showed that that compassion, tenderness, and love of our Father in heaven, are the origin of all the sublime affections in the human bosom, and from this 定評のある fact, have shown that he is infinitely more regardful of the 福利事業 of his offspring than the tender mother, with whom he compares himself; is of the 福利事業 of her sucking child. We now 再開する the 支配する.
In our text, we are called upon to 許す one another, as God has forgiven us. In 診察するing this point, we are to be guided by what he has 明らかにする／漏らすd. The question here arises, how many does God 命令（する） us to 許す? He 命令（する）s us to 許す all, even our enemies. This then must be 許すing them as he does. He therefore 許すs all. He 命令（する）s us to bless them that 悪口を言う／悪態 us, and to pray for them that despitefully use us, and 迫害する us, that we may be the children of our Father in heaven. Does God 命令（する） us to do more than he is willing to do himself? No, he lives up to his own 命令（する）. If God 要求するs us to 許す, even as he does, and then 命令（する）s us to love and 許す all, then he loves, and 許すs all, さもなければ he would 侵害する／違反する his own 命令（する）; and then there would be no resemblance between his forgiveness and ours. Even as God, for Christ's sake hath forgiven you, so ought ye also to 許す one another.
Would you 許す all, and bring them home to glory? Yes. Will God? No, says the objector, he will not 許す his enemies, but his friends only. Then you must not 許す all. Do you ask why not? Because you are to 許す, even as God. He is the 基準 you are to imitate. If you 許す more than God, you are better than he. He cannot 命令（する） you to do different from himself. If God 要求するs you to love and 許す all, while he himself will 許す only a part, then God 行為／法令／行動するs contrary to his own 命令（する）. We are exhorted in the text to be 肉親，親類d, tender-hearted and 許すing even as he is. Do your 親切, tenderness, and forgiveness 延長する to all, and 願望（する） the happiness of the universe? Yes. Then also does that of God, or else you are, in every sense of the word, better than he. You 異なる from, instead of imitating God. If so, you are doing wrong, because you are 侵害する／違反するing the text. He 命令（する）s you to be 肉親，親類d, tender, and 許すing only as he is;--and you 競う that his 親切, tenderness and forgiveness, 延長する to a part only, and that all the 残り／休憩（する） he will 拷問 world without end.
But, says the objector, God is now 肉親，親類d, tender, 許すing, and 慈悲の to all; but he will not be so, when they enter eternity, for "the doors of mercy will then be shut." How do you know that ?--who told you so? Will God change in some 未来 day? If he change, he will not be the same 存在, he is now. I thought, he was the same yesterday, today, and forever, without variableness or even the 影をつくる／尾行する of turning. I thought he was the same Jehovah in all worlds. Do you ーするつもりである to make him 肉親，親類d, tender, and 許すing here, but unkind, unforgiving, and hard-hearted to a part of his offspring hereafter? If you ーするつもりである to change both the nature and character of the Almighty in the 未来 world, then you and myself are done arguing. That doctrine is, certainly in a pitiful 条件 , which 運動s its 支持する to the necessity of changing the Almighty wholly into another 存在 to support it. "God so loved the world, even when dead in trespasses and sins," as to 配達する up his Son to "taste death for every man." And 存在 unchangeable ,he could never hate them. In our text, God 命令（する）s us to 許す as he has forgiven. How many does God 許す? Ans. as many as he 命令（する）s you to 許す. How many is that? All, even your enemies--to bless and 悪口を言う／悪態 not.
We will now introduce the question--If God has not forgiven a man today, will he ever 許す him? I answer no, for he is unchangeable. We are to apt to think that our Creator is altogether such an one as ourselves--that he loves one day, and hates the next--that he is in reality angry one hour, and pleased the next-- or that he 持つ／拘留するs a grudge one moment and 許すs the next, if we will only ask him to do so. But all such ideas are calculated for children--for babes in Christ. The scriptures come 負かす／撃墜する to the weakest capacity; but this is no 推論する／理由 we should always continue children, but rise in knowledge to the strength of manhood. We ought not to be "ever learning and never able to come to the knowledge of the truth. Paul said to his brethren "when for the time ye せねばならない be teachers, ye have need that one teach you" &c. "When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things."
The Scriptures are calculated for every capacity--for a child 同様に as a philosopher. We must rise from one degree of glory to another. We are not to fasten our minds 負かす／撃墜する on the 発明s of men, and live and die children. No--we must "forget the things that are behind, and reach 今後 to those that are before." As 十分な grown men, we are not to suppose that 祈り of any mortal can move the Almighty to 容赦 him. But says the objector, if we 心から ask God to do thus and so, he will certainly 認める our request. Very 井戸／弁護士席, 収容する／認める this for a moment. God, you say, will answer every sincere 祈り. Now suppose two armies are to 会合，会う in 戦う／戦い, one from フラン and the other from Holland. The hour when the 約束／交戦 is to 開始する is 正確に one month from tomorrow noon. Every day, there are millions of sincere 祈りs 申し込む／申し出d to God to give them the day. Holland, with one 発言する／表明する, prays for victory and for the 保護 of her 支配するs; and フラン, with 部隊d supplication, prays 権利 the contrary. How, we ask, are all those sincere …に反対するing 嘆願（書）s to be answered? Impossible. Again--one denomination prays for the 繁栄 of its 原因（となる）, and the 破壊 of error. And as each believes all others to be in error, of course pray for their downfall. If the Lord answered their 嘆願（書）s, all denominations, of course, of course would 落ちる! One man prays far rain, and another, that it may not rain. If God answered all these 嘆願（書）s, he would be as changeable, not as one man, but as the whole human family together.
As it 尊敬（する）・点s God’s 容赦ing the human race, I 競う that this 容赦 存在するd from the beginning. Do not the Scriptures 宣言する that God chose us in Christ before the 創立／基礎 of the world? Yes, for "he calleth those things which be not as though they were." 井戸／弁護士席, could we be chosen in Christ without 存在 容赦d? No, for the apostle says, "he that is in Christ is a new creature;" and, certainly, a man cannot be a new creature in Christ without 存在 容赦d in the mind of Deity. If then in the omniscient mind of God, to whom there is no 未来, they were chosen in Christ before the 創立／基礎 of the world, then in his mind, they must also have been 容赦d before the world began. God never does a new 行為／法令／行動する. By 容赦 we are not to understand the （疑いを）晴らすing of a 有罪の man from deserved 罰, but an entire deliverance from a disposition to sin. The period, when we are to be 解放（する）d from sin, is through death, where the earthly nature, with all its wants and 誘惑s to sin, 落ちるs, and the heavenly nature rises in incorruption and glory through a resurrection from the dead. Is not this the day of redemption when we are 始める，決める 解放する／自由な? Yes, so saith the Scripture. 井戸／弁護士席 do not redemption, remission, and forgiveness mean the same thing? They do. Then our 容赦, remission or redemption will be realized through death and the resurrection. We will produce the Scriptures. "in whom we have redemption through his 血, even the forgiveness of sins によれば the riches of his grace." Here forgiveness and redemption are used synonymous, and are 宣言するd to be through the 血 of Christ--that is, through his death, as a sacrifice for sin. Sin cannot 存在する beyond the sacrifice designed to take it away. He is 代表するd as taking away the sin of the world under the 人物／姿／数字 of a Lamb. Sin will come to a finish, under the first covenant, 正確に／まさに where Christ said "it is finished," at which moment the vail, 隠すing the "宗教上の of 宗教上のs," will be rent in twain, and the second covenant be opened. If we step beyond what Christ has said, we may 同様に give up the Scriptures, and 信用 to our own vain imaginations. There sin will end; and that is dismission, 容赦 or redemption from it. "O death! where is thy sting? O 墓／厳粛／彫る／重大な! where is thy victory? The sting of death is sin, and the strength of sin is the 法律--but thanks be to God, who giveth us the victory, through our Lord Jesus Christ."
Now, here it is 代表するd, that our victory, over sin and death, is when we rise to immortal glory. Our victory over sin is at the same instant with our victory over death; and who will 否定する that our victory over death will be at the resurrection? The objector may 同様に 否定する our victory over death at the resurrection, as to 否定する our victory over sin at that period. The whole is said to be "through Christ." He was our "forerunner" and "first fruits" to 代表する our 条件 there. When he 満了する／死ぬd, he was 解放する／自由な from 苦痛, and when he arose, be was 解放する／自由な from 誘惑. So when we pass the same scene, we shall be like him, who is our "resurrection and life," さもなければ the 収穫 will not be like "the first fruits."
God, then 容赦d the human race, in Christ, when he made them. How? Ans. by ordering their 存在 in such a manner, that they should be 解放する／自由なd from sin through death and the resurrection. That is the day of our final 発射する／解雇する--the day, when the 囚人 shall be 始める，決める 解放する／自由な--the day, when our redemption shall come. But asks the objector, are we not to realize our 容赦 in this world? Ans. Only through 約束 in the reality. We look 今後, and 錨，総合司会者 our hope within the 隠す of death, and enjoy our 容赦, or redemption, only by an 注目する，もくろむ of 約束. This "約束 作品 by love and purifies the heart." It 原因（となる）s us, in a 広大な／多数の／重要な 手段, to break off our sins by righteousness. But this has no 影響（力）, whatever, over the sins already committed. For them, we must still continue to feel 哀れな. 罰 is 確かな . From the sins that are committed, we only enjoy our 容赦 or redemption from them through 約束 in Christ the resurrection. Paul told the 信奉者s, that if there were no resurrection, their 約束 was vain, they were yet in their sins. This 証明するs that they only enjoyed the 容赦 of their sins through 約束 in the resurrection, さもなければ I see no 軍隊 in his language.
But 問い合わせs, the reader, why do you pray that God would 容赦 our sins? Ans. I do not pray to turn the Almighty from his will and 目的; but 謙虚に 信用, that I spend my days in searching out what "that perfect will of God is," and then pray in 仲直り to his 明らかにする／漏らすd will. It is wicked to pray what we do not believe. "どれでも is not of 約束 is sin." I believe that God 容赦d us from the beginning, and that this 容赦 will be realized through death and the resurrection. And when I pray that God would 容赦 our sins, I mean that he would 認める us an 証拠 of that 容赦, which unchangeably 存在するd in his eternal mind, by enlightening our understanding in the Scriptures of truth, and giving us 訂正する 見解（をとる）s of his character as a 存在 of tenderness and compassion to the children of men. So when we say, God has 容赦d us, we do not mean that he has been moved by our 嘆願（書）s to do a new 行為／法令／行動する; but that through the 任命するd means, he has so far enlightened our minds, that we have received an 証拠 of that 容赦 which 存在するd with him from the beginning, and by 約束 we look 今後, believing it will take place through death and the resurrection, as Christ has 証明するd. By this 約束 we perceive the love of God, and break off our sins by righteousness. But while in the flesh, we feel a thorn--a hell of conscious 犯罪 for the sins we have committed, and though the penitent may beseech God, that this messenger of satan, buffeting him, may 出発／死 from him, yet the answer will be, "my grace is 十分な for thee."
We now perceive how God 容赦s sin, and yet punishes us for it. The 悲惨, sin brings upon us, is our just 罰, and to be 解放（する）d from it, by the 解放する／自由な grace of God, through death and the resurrection, is our 容赦 and redemption--For example--we say, in a cloudy day, "the sun does not 向こうずね;" but still he does. The clouds, just above our 長，率いるs, 妨げる his rays from 向こうずねing upon us. The change is not in the sun. The clouds 分散させる, and we say, "the sun 向こうずねs, while in fact he is ever the same. The Scriptures say, "our God is a sun." He is unchangeably the same in all his brilliant perfections. "Sin like a cloud, and transgression like a 厚い cloud," rise over the mind and darken the understanding. Through this dark medium we look up to God, and think he has changed--that he is angry, and 雷鳴s are rolling from his 手渡す, while in fact the whole change is in us. The moment our minds are enlightened by the beams of truth we rejoice, and say God has forgiven us. We receive an 証拠 of 容赦, and enjoy it through 約束, while God has remained unchangeably the same.
While we are children in christianity, we speak and 行為／法令／行動する like children; and think if we join together, and pray as loud as we can as though the Lord were "deaf, or all asleep or on a 旅行," that we can 勝つ／広く一帯に広がる, and make him do as we wish. And while we are children, if we sin, we think the Lord is our enemy, and is angry. Now, this is all 井戸／弁護士席 enough for those whose experience has gone no その上の. We are not to "despise the day of small things," but kindly receive such an one as a babe in Christ, and 料金d him with milk. But still it does appear to be a pity that thousands, under the gospel, should live and die children.
"Be ye 肉親，親類d one to another, tender-hearted, 許すing one another, even as God for Christ's sake hath forgiven you." Now, we are to 許す as God does. How is that?--To 持つ／拘留する a grudge one day, and if they ask our 容赦, to 許す them the next? No, we must uniformly 所有する a 肉親，親類d, tender-hearted, 許すing spirit, laying up nought against any one. Forgiveness does not consist in laying up a 蓄える／店 of malice and vengeance, till our enemy come, and 正式に ask our forgiveness. No--he might never come, and then we could never 許す him. We are 命令（する）d to love and 許す our enemies whether they ask it, or not. So did our Saviour on the cross, and we are to 演習 the same spirit of benevolence and meekness. We must, as our 状況 says--put away all malice, wrath, and evil speaking from の中で us, and be 肉親，親類d, tender-hearted and 許すing.
Our Father in heaven is the most lovely and adorable of all 存在s! Under the light of his character, every uncomfortable thought 消えるs, and the 夜明け of a blessed eternity bursts upon us in a flood of glory. By 約束 we 侵入する the 隠す of immortality, and read our 容赦, and justification in letters of 血. Within that 隠す, we 錨，総合司会者 our hope. 約束 勝利s over the 廃虚s of death, smiles at the 不明瞭 of the tomb, and through Christ within, the hope of glory, 企て，努力，提案s 反抗 to the 鎮圧するing 手渡す of death, and lights up its dreary mansions with the 元気づける beams of immortal day.
"For the time is come that judgment must begin at the house of God; and if it first
begin at us, what shall the end be of them that obey not the gospel of God? And if
the righteous scarcely be saved, where shall the ungodly and the sinner appear?"
1 Peter iv: 17, 18
Upon this passage, the 信奉者s in endless 悲惨 lean for the support of that 感情, and on many occasions it is 引用するd with an 空気／公表する of 勝利 as though the passage itself, without comment, were 十分な to silence all 反対s. Here they have one advantage of Universalists; and of this advantage they do not forget to avail themselves—viz: the prejudices of 早期に education. But we 心から call their 使用／適用 of this passage in question, and shall stand 前へ／外へ in 弁護 of the 勝利s of Jesus Christ over all sin, and 苦痛 and death, fully believing that the 手渡す of heaven "shall wipe 涙／ほころびs from off all 直面するs." We will 試みる／企てる to show, —
First—What we are to understand by judgment beginning at the house of God.
Second—Who were the righteous, and in what sense they were scarcely saved.
Third—Show who were the ungodly, and where they appeared.
First—What we are to understand by judgment beginning at the house of God. Jesus Christ chose him twelve disciples and 開始するd the 広大な／多数の／重要な work the Father sent him to do. To them he 公表する／暴露するd many events, that God would in a 未来 day bring upon the world. He pointed them 今後 with more than human 正確 into the approaching 革命s of time, and painted out in noon-day light those astonishing 災害s that would one day burst like a thunderclap on the thoughtless nations. He 示すd their certainty, and 警告するd them accordingly. の中で the many things, that lay buried in the vista of 未来 years, was the 破壊 of Jerusalem. This was a point that most solemnly 関心d the disciples of Jesus. It was no いっそう少なく than the 破壊 of their nation.
Christ was with his disciples in the 寺, that splendid edifice which was forty and six years in building, and, in their presence and for the last time, 演説（する）／住所d the stubborn Jews. He pointed out the many 罪，犯罪s of which they and their fathers had been 有罪の in shedding the 血 of the prophets, and 迫害するing those who were sent unto them as the messengers of Jehovah. They had also made 無効の the 法律 of God through their traditions. While pointing out these things, and setting them home like a thunderbolt to their hearts, he pronounced them hypocrites, blind guides, devourers of 未亡人s' houses, and 宣言するd that all the righteous 血 shed upon the earth should be 要求するd of of that 世代. While rehearsing these things to them, Jesus had a perfect 見解（をとる） of all their approaching sufferings. Many of them were to be 餓死するd to death. He saw by a prophetic 注目する，もくろむ the indulgent father and fond mother weeping over their 幼児 train, who were begging for bread, but no way to procure it. Eleven hundred thousand he saw in a 明言する／公表する of 餓死, who were to 落ちる by 飢饉, sword and pestilence. He saw their cruel enemies surround the 塀で囲むs of their city, who would 許す no sustenance to be given them, but 決定するd to 減ずる them by hunger and sword to one ありふれた 墓／厳粛／彫る／重大な. All these things, that were coming upon them, 急ぐd at once upon the mind of the compassionate Redeemer of the world. The 影響する／感情ing scene moved so 堅固に upon his heavenly feelings, that he dropped the the melancholy 支配する and burst into a flood of 涙／ほころびs. He beheld the city and wept over it—"O Jerusalem! Jerusalem! thou that killest the prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a 女／おっせかい屋 gathereth her chickens under her wings, but ye would not!" He then left the 寺 for the last time; but as he was 出発／死ing from it, his disciples, astonished at his denunciation, and regretting that such a magnificent edifice should be destroyed, exclaimed— "Master, see what manner of 石／投石するs and what buildings are here! And he said unto them there shall not be left here one 石／投石する upon another that shall not be thrown 負かす／撃墜する." The disciples すぐに asked him 説, "tell us when shall these things be, and what shall be the 調印する of thy coming and of the end of the world?" By the end of the world we are to understand the end of the ユダヤ人の age. As they asked him the 調印するs portending this terrible 破壊, so that they might know when it was nigh at 手渡す, he すぐに proceeded to point them out, and 警告するd them to 逃げる to the mountains of Judea for safety.
The 調印するs are as follows—many 誤った Christs should arise, there should be wars and 噂するs of wars, nation should rise against nation, kingdom against kingdom, and there should be 飢饉s, pestilences and 地震s in diverse places. Then shall they 配達する you up to be afflicted, and shall kill you, and ye shall be hated of all nations for my 指名する sake. Then shall there be 広大な／多数の／重要な tribulation such as was not since the beginning of the world to this time, no nor ever shall be. The most 目だつ 調印する he gave them, and one that more すぐに 関心d his disciples, was that they should 配達する them up to be afflicted, and they should be brought before kings and 知事s for his 指名する’s sake. "But, (says Jesus) when they 迫害する you in one city, then 逃げる ye to another."
Christ gave his disciples plainly to understand, that when the Jews began their 迫害s against his 信奉者s, then the 破壊 of Jerusalem was nigh at 手渡す. After giving these 指示／教授／教育s to his disciples, he laid 負かす／撃墜する his life, and on the third day he arose, 勝利ing over death and 主要な 捕らわれた 捕虜. His disciples soon after 開始するd the spread of the gospel of peace, and waived the 旗，新聞一面トップの大見出し／大々的に報道するs of the cross over kings and 支配するs, calling upon them to 屈服する to the 統治する of Jesus Christ, who was King of kings, and Lord of lords. They 布告するd a 宗教 so contrary to the 部分的な／不平等な notions of the Jews and the traditions of the 年上のs, that it began at length to 会合，会う with violent 対立. The disciples agreeably to the direction of Jesus fled for safety from city to city, till the tumult and 対立 became general. Christianity gathered 軍隊 and 人気 so 速く, that the Romans, it appears, gave 許可 to the Jews to 拘留する and take life. The disciples and christians had now no place of safety to 逃げる to, from the 集会 嵐／襲撃する of 迫害 and death. まっただ中に these 悲惨な scenes, Peter called to mind the 警告s and 調印するs his risen Lord had pointed out as a solemn premonition that the 破壊 of Jerusalem and of their persecutors, was nigh at 手渡す, and in 見解（をとる） of the approaching calamity over which Jesus wept, Peter exclaims, "The time is come that judgment must begin at the house of God, and if it begin first at us, what shall the end be of them that obey not the gospel of God?" Thus we, see that what is meant by judgment beginning at the house of God, is 迫害 beginning at the christians, which 迫害 was a 調印する to them that the 破壊 of that nation was nigh at 手渡す. The reader will perceive that what the apostle calls "house of God," he afterwards calls "us," in the same 宣告，判決, and must 言及する to the christians, who are in many scriptures called the house, 寺, and building of God. [See Heb. iii:6. Eph. ii:21, 22.] That the 迫害s were 明言する／公表するd by Christ as a 調印する of the 差し迫った judgment of God upon the Jews, is evident from the words of Paul, 2 Thess. i: 5, where he calls them "a manifest 記念品 of the righteous judgment of God" upon the unbelieving Jews, the persecutors of the christians.
Second—Who were the righteous, and in what sense they were scarcely saved. The righteous, について言及するd in the 18th 詩（を作る）, mean the same persons called "the house of God," and "us," in 詩（を作る） 17th, and has 言及／関連 to those christians only, who lived previous to the 破壊 of the 寺, and not to any christians that lived その後の to that event, much いっそう少なく does it 言及する to all the righteous that have ever 存在するd or shall hereafter 存在する, as ありふれた opinion 主張するs.
Under this 長，率いる, we were also to show in what sense these righteous were scarcely saved. It could not mean that their 救済 in the 未来 world was 不十分な or uncertain; for it is 確かな in the counsels of God, and in all things 井戸／弁護士席 ordered and sure. He has given to his Son the heathen for an 相続物件 and the uttermost parts of the earth for a 所有／入手. And all the Father hath given him shall come unto him, and he will raise them up the last day. He is mighty to save to the uttermost all that come unto God by him; and no one will 否定する that the righteous come unto him. How then can their eternal 救済 be denominated 不十分な? Impossible. How then are the scriptures to be reconciled with our text, when they 宣言する eternal life to be the gift of God—that we are saved by grace—that help is laid upon one mighty to save—that his arm is not 縮めるd that it cannot save; and that the 力／強力にする of God is to be 発揮するd at the resurrection in making them equal unto the angels? The answer is easily given—our text has no 言及／関連 whatever to the immortal world, to a judgment at the end of time, nor to the final 条件 of the human family; but 簡単に 言及するs to the 狭くする escape of the christians from the 破壊 of Jerusalem, when they fled with their lives in their 手渡すs to the mountains of Judea for safety.
In the 24th 一時期／支部 of Matthew Jesus 明確に 述べるs the dreadful scene. He says—"Then let them which be in Judea 逃げる into the mountains. Let him which is on the house 最高の，を越す not come 負かす／撃墜する to take any thing out of his house. And woe unto them that are with children and to them that give suck in those days!" [Why? Because they could not remain in the mountains during the period that the city was 包囲するd by the Romans.] "But pray ye that your flight be not in the winter neither on the Sabbath day." [Why? Because in the winter you would 死なせる／死ぬ with 冷淡な—and if your flight from the city be on the Sabbath day, the Jews will 石／投石する you to death for traveling more than three miles.] "For there shall be 広大な／多数の／重要な tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be 縮めるd there should no flesh be saved;" [Saved from what? Ans. from death.] "but for the elect's sake those days shall be 縮めるd." That is, for the sake of the christians who fled to the mountains, God 縮めるd the days of the 包囲. Let us hear Dr. Adam Clarke, a Methodist Commentator, on this—"Josephus 計算するs the number of those who 死なせる／死ぬd in the 包囲 at eleven hundred thousand, besides those who were 殺害された in other places; and if the Romans had gone on destroying in this manner, the whole nation of the Jews would in a short time have been 完全に extirpated; but for the sake of the elect, the Jews, that they might not be utterly destroyed, and for the christians 特に, the days were 縮めるd. These partly through the fury of the zealots on the one 手渡す, and the 憎悪 of the Romans on the other; and partly through the difficulty of subsisting in the mountains without houses or 準備／条項s, would in all probability, have all been destroyed, either by sword or 飢饉, if the days had not been 縮めるd."
Let us hear Clarke explain how these christians were scarcely saved. "But he that shall 耐える unto the end, the same shall be saved." "It is very remarkable that not a 選び出す／独身 christian 死なせる／死ぬd in the 破壊 of Jerusalem, though there were many there when Cestius Gallus 投資するd the city; and had he persevered in the 包囲, he would soon have （判決などを）下すd himself master of it; but when he 突然に and unaccountably raised the 包囲, the christians took that 適切な時期 to escape." Clarke says "unto the end" means "to the 破壊 of the ユダヤ人の polity." Therefore when Peter says, the righteous are scarcely saved, he had 言及／関連 to the dreadful judgment which was coming upon "the wicked and ungodly" inhabitants of Jerusalem for shedding the 血 of the righteous, and from this 破壊 the christians escaped with their lives in their 手渡すs to the mountains of Judea for safety as Jesus had directed them. They but just escape—they were scarcely saved.
The christians also 苦しむd 迫害 from the Jews; and Peter draws this inference from it—If we, who obey the gospel of God, have to 耐える so many 迫害s from the Jews—if this judgment begins at us, how much sorer 罰 will our enemies have to 耐える, who obey not the gospel of God? And if we the righteous are scarcely saved from this long-予報するd 破壊, where will the ungodly and the sinner appear? But how did Peter know that it was at 手渡す? Because the 迫害s, which Jesus had given them as a"調印する" or "記念品" had then 開始するd at the house of God. The reader will now perceive that Peter was not speaking of a judgment at the end of time, because the judgment of which he was speaking had then 開始するd—"The time is come." Neither was he speaking of christians 一般に, nor of 救済 in the 未来 world; but of those christians only who lived previous to the 破壊 of the ユダヤ人の polity, and of their 存在 saved with difficulty by watching the調印するs and 逃げるing to the mountains of Judea as Jesus had forewarned them.
Luke 記録，記録的な／記録するs the language of Christ more plainly to be comprehended than that of Matthew. "In your patience 所有する ye your souls. And when ye shall see Jerusalem encompassed with armies, then know that the desolation thereof is nigh. Then let them which be in Judea 逃げる into the mountains, and let them which are in the 中央 of it 出発／死 out," etc. We should be led to suppose that, after the 塀で囲むs of the city were surrounded by an army, it would then have been too late for the christians to save themselves. But Christ as a prophet knew that Cestius Gallus would raise the 包囲, and 落ちる 支援する to make 準備s for a more 決定的な attack, and thus afford the christians an 適切な時期 to escape. It is evident to every candid reader that Luke 表明するs in chap. 21st, all that Matthew does in chap 24th and 25th. And that Luke does not 言及する to a judgment at the end of time is 確かな from the manner in which he 結論するs, which is as follows: "And take 注意する lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares * * * Watch ye, therefore, and pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of man. "Here we perceive that not the least allusion is made to a judgment at the end of time; because there would be no propriety in 警告 his disciples not to be drunk or overcharged with the cares of life at a judgment day thousands of years after their death. The day when the christians were "to stand before the Son of man" was at the 破壊 of the ユダヤ人の polity, and it was to take place in the life time of some of the disciples. Christ says, "there be some standing here that shall not taste of death till they see the Son of man coming in his kingdom." The day of Christ was therefore at 手渡す, and the apostles were 警告するd to keep it in 見解（をとる）, and watch the 調印するs that were to に先行する it. Peter was faithful to these 警告s, and when he saw the 調印するs, presaging its 近づく approach, he exclaimed—"The times is come," etc. This was the day of tribulation, when the christians were scarcely saved from the dreadful 運命／宿命 that overtook their own countrymen, who remained blind till the things that made for their peace as a nation were hidden from their 注目する，もくろむs.
結論するd in our next.
"For the time is come that judgment must begin at the house of God; and if it first
begin at us, what shall the end be of them that obey not the gospel of God? And if
the righteous scarcely be saved, where shall the ungodly and the sinner appear?"
1 Peter iv: 17, 18
In our last we have …に出席するd to the first two 分割s of our 支配する—viz.: what we were to understand by judgment beginning at the house of God, and who were the righteous, and in what sense they were scarcely saved. We now 招待する the attention of the reader to the remaining 分割 of the 支配する. Third—who were the ungodly, and where they appeared. By the ungodly and the sinner, we are to understand the unbelieving Jews, the 殺害者s of Christ and the persecutors of his 信奉者s. It has 排除的 言及／関連 to them and not to the ungodly who lived その後の to the 破壊 of Jerusalem, much いっそう少なく does it 言及する to all the wicked that have ever 存在するd, or shall hereafter 存在する, as ありふれた opinion 主張するs. This needs no その上の explanation.
Under this 長，率いる, we were also to show where the ungodly and the sinner appeared. We have already had occasion to 明言する／公表する, that Peter in our text 言及するs to the 破壊 coming upon the Jews. The time was come when that judgment of 迫害, which began at the christians, was to be returned upon the 長，率いるs of their persecutors in seven 倍の vengeance and 苦しむing. Their city and nation were to be destroyed, and their magnificent 寺, where their devotions were 申し込む／申し出d, was to be laid even with the ground. Not one 石／投石する was to be left upon another, but the whole become one general heap of 廃虚s. Then によれば the 予測 of Jesus, was there to "be 広大な／多数の／重要な tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." Then was "wrath to come upon them to the uttermost." Then was he to "take vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ." Then were "the children of the kingdom to be cast out into outer 不明瞭 where there was wailing and gnashing of teeth." Then, as a nation, were "they to go away into everlasting 罰;" for "these were the days of vengeance when all things, that were written, might be 実行するd," and "all the righteous 血 shed upon the earth, from the 血 of Abel to the 血 of Zacharias, should come upon that 世代."
Titus led the Roman army against them, surrounded the 塀で囲むs of the city on the day of the Passover, where a 広大な／多数の／重要な part of the ユダヤ人の nation were then 組み立てる／集結するd, and to which others had fled for 避難, 存在 driven by the terror of his 武器 like chaff before the whirlwind. Here they appeared! Husbands and wives, parents and children, brothers and sisters, (one promiscuous throng) were gazing in breathless solicitude, while びっくり仰天 and 狼狽 were 描写するd in every countenance, and fearful 期待 pervaded every bosom! Death, a long ぐずぐず残る death, was 集会 around them in all its horrors! Old men and young, maidens, matrons and little children 注ぐd 前へ／外へ their lamentations to heaven, invoking the 保護 of the God of イスラエル. But, 式のs! "the things, that made for their peace (as Jesus forewarned them) were hidden from their 注目する，もくろむs!" Their hour was come, and the 勝利を得た shouts of the enemy were heard around their stubborn 塀で囲むs, which (massy as they were) dropped to the ground under the subduing 力／強力にする of the 乱打するing-押し通すs of war. With these 大規模な engines of 破壊, they laid the two first 塀で囲むs in 廃虚! But the third and last 塀で囲む it was not in the 力／強力にする of the enemy to 伸び（る）. The Jews fought with desperation, and by valiant exertions kept the enemy at bay, and for a while seemed to 勝利 in the fond hope of victory over the 敵. The Roman army was driven to 広大な／多数の／重要な extremity, and even to hesitation, while many of their most valiant men fell in 活動／戦闘, and 差し迫った victory seemed to hang doubtful. In this moment of suspense, they （機の）カム to a 決意 to make no その上の attack upon the city, but guard it and 減ずる its inhabitants to submission by 飢饉. All 供給（する）s were accordingly 削減（する） off, and every avenue 封鎖するd up by the vigilant Romans. In 新規加入 to this, intestine 分割s, civil wars and pestilence 激怒（する）d within the 塀で囲むs of the city. Having no 雇用 in fighting the enemy, they fell to butchering each other. These things 証明するd their 廃虚, and their 国家の sun went 負かす／撃墜する in 血. Every day thousands の近くにd their 注目する，もくろむs in death through 飢饉 and pestilence; and thousands by 努力するing to escape to the enemy and 降伏する themselves up as 囚人s for safety and 保護, were either 削減（する） 負かす／撃墜する by the Roman sword, or met the same 運命／宿命 from their own countrymen. Here they appeared! All hopes of life 削減（する） off, nothing 現在のd itself to their 見解（をとる）, to end their woes, but the 確かな prospect of an untimely tomb! Fathers, mothers, brothers, sisters, gazing upon each other in silent 期待, saw death 徐々に 前進するing in all its horrors. They were driven to the most dreadful extremities, until (is Josephus 知らせるs us) "they devoured whatever （機の）カム in their way; mice, ネズミs, serpents, lizards, even to the spider''—and lastly mothers were driven to eat the flesh of their own children! Here were lamentation and wo indeed! Such tribulation as our Saviour says never was, and never will be. In imagination the mind runs 支援する to the period, and to the 致命的な 位置／汚点／見つけ出す. It 調査するs the painful scene, characterized by nought but moral and physical woes—madness and 復讐, cruelty and 大虐殺, pestilence and 飢饉, and all the mingled horrors of war! It 調査するs the 餓死するing child 粘着するing to the maternal bosom for help and 保護, but 式のs! that bosom becomes its 墓／厳粛／彫る／重大な. Here the ungodly and the sinner appeared in 深い despair! Unfeeling mortal, do you say that their 罰 and sufferings were not 十分に 広大な／多数の／重要な, without 追加するing that of immortal 苦痛 in the 未来 world? Are you not 満足させるd without arguing that they せねばならない 苦しむ endless 悲惨 in 新規加入 to their woes? Look with an unjaundiced 注目する，もくろむ over this scene of 苦しめる; and as you gaze let 司法（官） (if not compassion) once more take the 王位 of the heart, and then pronounce the shocking 宣告，判決 of your creed if you can.
That their sufferings were 圧倒的な is evident from scripture as 井戸／弁護士席 as from history. In Lam. iv. the prophet Jeremiah says—"The 手渡すs of the pitiful women have sodden their own children, they were their meat in the 破壊 of the daughter of my people." In Lev. xxvi. Moses 述べるs their sufferings as follows—"And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence の中で you, that shall make you few in number; and ye shall be 配達するd into the 手渡す of the enemy. And when I have broken the staff of your bread ten women shall bake your bread in one oven, and they shall 配達する you your bread again by 負わせる; and ye shall eat and not be 満足させるd. And if ye will not for all this hearken unto me but walk contrary unto me; then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat." This did come upon the sinner and the ungodly, and it was "によれば their sins." Moses, Jeremiah, and Jesus spake 特に of the sufferings of the Jews in the 破壊 of their city and they all agree in 結論するing their 一時期／支部s. Moses in 結論 says, "and they shall 受託する of the 罰 of their iniquities, even because they despised my judgments, and because their soul abhorred my 法令s; and yet for all that I will not cast them away neither will I abhor them to destroy them utterly and to break my covenant with them, for I am the Lord their God." And Jeremiah, after 述べるing their sufferings in the 4th 一時期／支部 of Lamentations 結論するs with these words—"The 罰 of thine iniquity is 遂行するd, O daughter of Zion," etc. And Jesus, after 公然と非難するing upon them the judgments of heaven in Matt. xxiii. 結論するs thus: "For I say unto you, ye shall not see me henceforth, till ye shall say, blessed is he that cometh in the 指名する of the Lord." Thus we see that they agree in 証言するing to the same fact, that the 罰 of the ungodly and the sinner, which mean, no other than the ユダヤ人の nation in their 倒す and dispersion as we have already noticed, shall end.
I see therefore no arguments, that can he drawn from our text, to 証明する a 未来 judgment or endless 悲惨 in the immortal world. If the objector can see a 影をつくる／尾行する of 証拠 in this passage to support such a 感情, yet I must 率直に 認める that, for myself, I cannot. There is certainly no word in the text, that has the most distant allusion to the final 条件 of man. The judgment began at the apostles and christians. But is the "last judgment" to begin at them? Certainly not. But 収容する／認める that it is; we would その上の 問い合わせ, did the last judgment begin as 早期に as the days of Peter? Impossible. Then he could certainly not have had any allusion to such a day, for he exclaims: "the time is come that judgment must begin at the house of God." Here the judgment to which he 言及するs had 開始するd, or at least the 調印するs portending it had 開始するd, and it was to end upon the ungodly inhabitants of Jerusalem. This fact is evident from the 状況—"Beloved, think it not strange 関心ing the fiery 裁判，公判 which is to try you, as though some strange thing had happened unto you; but rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be 明らかにする／漏らすd ye may be glad also with 越えるing joy." From this quotation there can arise no misapprehension as to Peter's 使用／適用 of the text, nor of the persons it 伴う／関わるs. They were the persecutors of the christians, and no one will 論争 that these were the Jews.
If then this judgment was at 手渡す, it cannot of course 言及する to a period at the end of time; and it is in this 事例／患者 平等に 確かな , that the 不十分な 救済 of the christians can have no 言及／関連 to the immortal world. These facts 存在 irresistible, the argument must be wholly given up that "the ungodly and the sinner" were to appear in a 明言する／公表する of 信じられない torment beyond the 墓／厳粛／彫る／重大な, because the 条件 of "the ungodly" stands in contrast with the 不十分な 救済 of the righteous, and this 救済 or deliverance was to be in a day nigh at 手渡す, and from a tribulation or judgment in which their adversaries and persecutors were to be 伴う／関わるd, and the 調印するs, by which the apostle was admonished of its proximity, had already appeared when he wrote the words of our text. The meaning of his words, I 謙虚に conceive, is 簡単に this—The time is come when the 迫害s, 予報するd by Christ as a 調印する of the approaching 破壊 of Jerusalem, must begin at us. And if we the righteous who are innocent, have to 耐える so many "fiery 裁判，公判s," what will the dreadful 罰 be of our disobedient persecutors? And if we are scarcely saved from this 差し迫った 破壊, by 逃げるing to the mountains of Judea, where will our thoughtless and sinful appear? We have 努力するd to show you where they appeared—have pointed out the 狭くする escape of the christians, who were "scarcely saved," and referred you to the 調印するs by which Peter knew this judgment was at 手渡す. It is therefore unnecessary to 申し込む／申し出 any thing その上の in 弁護 of our 見解（をとる）s, as the text is, no 疑問, plainly understood by every reader.
We の近くに this discourse by noticing one very ありふれた 反対, made by our 宗教的な opposers, to our 使用／適用 of several scriptures. I do this, because I am not aware that it has been done by any Universalist as a designed answer to the 反対. The 実体 of the 反対 is this:—There is not a passage in the New Testament which speaks of a day of judgment, of the end of the world and of the coming of Christ, but what Universalists 適用する to the 破壊 of Jerusalem. Then, they 競う, "every man was rewarded によれば his 作品," その結果 all その後の nations are not to be rewarded, nor are they to experience a day of judgment. In reply to this 反対 I would 発言／述べる, that we are not 責任のある for the many passages which the Saviour and his apostles 適用するd to that event. But if we make a wrong 使用／適用 of any scripture, why do not our opposers point out the error? We will now show why the apostles wrote so much in 言及／関連 to that period. They do not so frequently speak of that event 単に on account of the 破壊 of their 寺 city and nation, (though that might 正当化する their たびたび（訪れる） 言及／関連 to it) but there were circumstances of a more 課すing and momentous character to attract their attention to that 大災害. These were the 廃止 of the Mosaic rituals and the introduction of a new order of things by Jesus Christ of whom Moses and the prophets wrote. This was a period when every christian was to be 配達するd from the 迫害 of the Jews, and the spread of the gospel was to be retarded no longer by their 対立. The Jews as a nation were to be punished for their 行為s of 血, and that spiritual 統治する or judgment 開始する which should pass upon all その後の 世代s of men, rewarding every man によれば his 作品.
The gospel 統治する is called "the judgment of the world" by Jesus Christ, in the same sense that Moses 裁判官d the world two thousand years by the 法律. Jesus says, "Think not that I will 告発する／非難する you to the Father, for there is one that judgeth you even Moses in whom ye 信用." From this it is evident that Moses was then 裁判官ing the Jews. But this covenant was 廃止するd at the 破壊 of Jerusalem. Paul says, "he taketh away the first that he may 設立する the second." The word of God, in this covenant, is spiritual and 詐欺師 than any two-辛勝する／優位d sword—it is a discerner of the thoughts and 意図s of the heart, while that of Moses was outward, and took cognizance of the 行為／行う only. The 反対s of our opposers are therefore unsound. And though we 適用する those passages, which speak of a judgment, to the 破壊 of the Jews, yet that judgment or 統治する of Christ which then 開始するd, is yet going on, and will continue till all are subdued to himself. He then （機の）カム in his kingdom, and will continue to reward every man によれば his 行為s till his kingdom ends. So we this day experience the 影響s of his coming, and of his judgment or 統治する, and are 正当化するd or 非難するd （許可，名誉などを）与えるing as we embrace or 拒絶する the words of everlasting life. We see therefore the propriety of the apostles dwelling so much upon that 広大な／多数の／重要な event, which should 証言，証人／目撃する the passing away of the types and 影をつくる／尾行するs and the 設立 of the gospel of Jesus Christ.
"For as in Adam all die, even so in Christ shall all be made alive"
1 Cor. xv. 20.
The death and resurrection of all mankind are a 主題 of no ordinary moment, and have given birth to many theories and 憶測s の中で the 支持するs of Christianity. The ありふれた opinion is that one 部分 of our race will be raised to immortal life and glory in the 未来 world, and the other to immortal damnation and dishonor—that at the same instant the living will be changed and that the whole human family will, in this 条件, be arraigned before the "裁判官 of quick and dead," and receive their irrevocable 宣告，判決 for endless joy or endless wo. Others believe, in 対立 to these 限られた／立憲的な 見解（をとる）s of the divine character, that the resurrection is the の近くにing scene of the 広大な／多数の／重要な 計画（する） of 救済, and that no judgment is to 後継する it. This resurrection, they believe, will introduce the 非常に／多数の posterity of Adam into the same 条件 of immortal glory and 栄誉（を受ける）, 存在 made, by the 力／強力にする of God, "equal unto the angels, and be the children of God 存在 the children of the resurrection." As to the judgment day, they do not believe, that the whole human family will be congregated in one amazing throng at one period of time, but that the judgment of the world, by Jesus Christ, 開始するd at the 破壊 of Jerusalem, when the Mosaic 免除, with all its 課すing rituals, passed away, and that this judgment, or in other words, this gospel 統治する of Christ, is still 進歩ing, and will 完全に 終結させる before the resurrection takes place. Notwithstanding this 見解（をとる） of the day of judgment, yet they suppose that the resurrection day is a 指定するd period when the cerement of the dead shall burst, and all the slumbering nations, 同時に, start up from their beds of clay, the living at the same instant be changed to immortal 存在s, and this countless throng, in one 無傷の 緊張する, shout—"O death! where is thy sting? O 墓／厳粛／彫る／重大な! where is thy victory"?
Though this scene would be 十分な, and immortally sublime, and 公表する／暴露する a grandeur which a seraph's eloquence never can 述べる, yet I take the liberty to dissent from this long and 情愛深く 心にいだくd opinion, and will 謙虚に 努力する to 現在の you my 見解（をとる）s on the immortal resurrection of the human dead. The ideas I have 前進するd in my sermons on the new birth, 要求する me to do this. And no one has more occasion to rejoice than myself, that we are bound by no creeds, and that the preachers of our order encourage and 心にいだく 解放する／自由な 調査. の中で such able and benevolent theologians, I feel conscious, if I err, that they will 努力する, in the spirit of meekness, to 始める，決める me 権利. I therefore 持つ／拘留する no one 責任がある the ideas I am now about to 前進する. I am by no means in 好意 of new theories built upon mere human 憶測s, nor do I みなす it an enviable 仕事 to make 革新s on the long and universally 設立するd opinions of the christian community. I shall 簡単に 控訴，上告 to the scriptures to 支える me in my 現在の 解説，博覧会, and by that 基準 I am willing my 見解（をとる）s should be tried, for by that alone, they must 最終的に stand or 落ちる.
From the text we have selected, it might, perhaps, be 推定する／予想するd, that we should proceed to 証明する the final holiness and happiness of the human family by showing, that he who is "made alive in Christ is a new creature"; but as this has, heretofore been done so often and so ably, we shall 限定する our attention, principally, to the different scripture accounts of the resurrection of the dead, and 努力する to ascertain whether it is indeed, to take place at the end of time and be general, or whether it is continually transpiring as 漸進的な as the 連続する deaths of our race in Adam.
And here I would distinctly 発言／述べる, that the dead are 代表するd as 存在 raised at the coming of Christ. This is 認める and believed by all. But where, I ask, is there in the 調書をとる／予約する of God one passage to 証明する any coming of Christ after the 破壊 of the ユダヤ人の polity when he 開始するd his gospel 統治する, called the judgment of the world? This was his second coming; but where but where is there a 捨てる of scripture to 証明する his third coming at the end of time? For one, I have searched in vain for such 証言. That Christ （機の）カム in his kingdom, during the life time of the persons he 演説（する）／住所d, and then 開始するd the judgment of the world, is 確かな . This is not, however, 認める to be that coming of Christ when the dead will be raised immortal. Where then is 明らかにする／漏らすd that third coming of our Lord, at the end of time, to raise the dead? I think it will be an 不成功の 仕事 for any man to search it out and bring it 今後.
I would not be understood to say, that no 破壊 will …に出席する this earth. On the contrary philosophy seems to 令状 the idea. But the scriptures no not, in my 逮捕, 明らかにする／漏らす such a 大災害, nor a third coming of Christ, nor a general resurrection at that period. The reader may, perhaps, here 問い合わせ whether the scriptures do not 明確に 述べる the resurrection of all mankind to be at one instant of time? I answer, no more than they 述べる the judgment of all mankind to be at the same instant. But, says the reader, the resurrection is to be at the coming of Christ, which must be at some 指定するd period. Very 井戸／弁護士席; the judgment was to be at the coming of Christ to the 破壊 of the ユダヤ人の 明言する／公表する, and does not this 指定する some particular period? If so, how are we 裁判官d in the 現在の day? If the judgment day, which then 開始するd, has not yet ended, why may not the resurrection day be still 進歩ing? If you 競う, that the dead were all to rise at once, then by the same 方式 of scripture 解釈／通訳, I can 証明する that all the living were to be 裁判官d at once. 行為／法令／行動するs xvii. 31. "Because he hath 任命するd A DAY in the which, he will 裁判官 the world in righteousness by that man whom he hath 任命するd, whereof he hath given this 保証／確信 unto all men, in that he hath raised him from the dead." 2 Cor. v.10. "For we must all appear before the judgment seat of Christ, that every one may receive the things in 団体／死体, によれば that he hath done, whether good or bad."
Though this event is 代表するd as transpiring in one day, and as though all men were literally arraigned at the same instant, still all Universalist 収容する／認める, that it 開始するd at the 破壊 of Jerusalem, has passed upon 後継するing 世代s, and will continue from the 現在の 負かす／撃墜する to その後の ages, so long as human 存在s shall have a habitation on earth. This is called the last day. Jesus says—"the word that I have spoken, the same shall 裁判官 him in the last day." So I 競う, that though the resurrection is also called the last day, and 代表するd as raising all mankind at one instant of time, still 簡単に means, that the doctrine of Christ (viz. the judgment and resurrection) should, at his coming in his kingdom, be fully 明らかにする／漏らすd to the living by their seeing his prophesies 実行するd in the 廃止 of the 儀式の 法律, and this doctrine of life and immortality be 永久的に 設立するd and 開始する its sway over the living, as the last and best system of God to man, and this resurrection day continue 負かす／撃墜する to all その後の 世代s of slumbering dead, raising every man in incorruption and glory. The judgment and resurrection of the world are therefore both 進歩ing, for these two 構成する the gospel 統治する of Christ. He is "the resurrection and life of the world," 同様に as "裁判官 of quick and dead." Both are to be 遂行するd in the last day, and that day is now 進歩ing. A general resurrection, at the last vibrating pendulum of time, cannot I 謙虚に conceive, be 立証するd by the oracles of truth, any more than a general judgment. I am rather inclined to think that the judgment of the world by Jesus Christ 表明するs the whole, 含むing the resurrection and all; even as the high priest, 着せる／賦与するd with the breastplate of judgment on the day of atonement, の近くにd his services by raising the nation into the 宗教上の of 宗教上のs, "which was a pattern of things in the heavens."
If the Scriptures afford us any 証拠 of the third coming of Christ, to raise the dead, for one, I must 認める my utter ignorance of the fact. In John (chap. vi.) Jesus several times uses the 表現, "and I will raise him up at the last day." If others 競う that this has 言及／関連 to "the last day of the last 世代 of the human race on the earth," yet I must candidly 認める, that I cannot see a 影をつくる／尾行する of 証拠 to 証明する this position. The last day in this instance, 言及するs to the gospel 免除, which 開始するd at the 破壊 of the 寺, and 伴う／関わるs the whole 統治する of Christ. It is synonymous with the "day of Christ" and the "day of the Lord" について言及するd in several places by the apostles. Nor do I conceive it means, that Christ would raise them up by his own 即座の 力／強力にする, but that God would raise the dead によれば that doctrine, which he sent his Son to 明らかにする／漏らす to men, and this would be fully 設立するd in the world, and be believed and felt by Jew and Gentile Christians at the coming of Christ in his kingdom, at the end of that 免除. Then and not till then were the 予測s of Christ 実行するd, and then were those Christians, who had not seen Jesus after his resurrection, "made perfect in 約束."
The dead are to be raised at the last trump; by which I understand the seventh, for no other last is 明らかにする／漏らすd. This trump is について言及するd by our Saviour (Matt. xxiv. 31.) and is the gospel trump which was to 開始する its sound at the 破壊 of Jerusalem. In Rev. chap. viii, seven trumpets were given to seven angels, who are 代表するd as sounding them in succession, and 増加するing woes に引き続いて, till the sixth trumpet sounded. But when the seventh angel sounded and the last dreadful wo passed away, a very different order of things followed. Rev. x. 7. "But in the days of the 発言する／表明する of the seventh angel when he shall begin to sound, the mystery of God should be finished as he hath 宣言するd to his servants the prophets." Rev. xi. 15. "And the seventh angel sounded, and there were 広大な／多数の／重要な 発言する／表明するs in heaven, 説, the kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall 統治する forever and ever." Now compare these woes and this その後の order of things with the tribulations Christ 述べるd in Matt xxiv chap. and the その後の life the righteous entered into, and you will readily perceive that both 言及する to the 破壊 of Jerusalem and the 開始／学位授与式 of Christ's auspicious 統治する. (The 発覚s were certainly written before that event.) When the seventh angel sounded, Christ （機の）カム in his kingdom and began his 統治する; and that he began his 統治する when the trumpet sounded, and the woes 記録，記録的な／記録するd in Matt. xxiv. and xxv. 一時期／支部s took place, will not be 否定するd. This settles the point that the seventh or last trump was not to sound at the の近くに of Christ's 統治する, but at its 開始／学位授与式. And under this last sounding trump the dead were to be raised immortal, and those who were alive when it 開始するd its sound, were to be suddenly changed in their circumstances and feelings as 述べるd in the 状況. It was the day of their redemption from all their 裁判，公判s and 迫害s, and 疑問s and 恐れるs.
That this was the period when the Christians entered the resurrection day 同様に as the judgment day under Christ is 確かな . They entered into the 十分な enjoyment of that most sublime of all doctrines in the 約束 of which they not only saw the dead raised immortal and 解放する／自由な from 苦痛, but felt themselves new 存在s. They were exalted from the dust to high and "heavenly places in Christ," were "caught up to 会合，会う the Lord in the 空気／公表する," were seated "on 王位s and made priests and kings to God and 統治するd with Christ." There "they shone like the brightness of the firmament and the 星／主役にするs forever and ever," 認めるd the goodness of God in redeeming love, and sang the song of 確かな victory over death and Hades. Then "the kingdom and dominion and the greatness of the kingdom under the whole heaven was given to the saints of the MOST HIGH," and in this "kingdom of their Father they shone 前へ／外へ like the sun." The above promiscuous quotations from Scripture 正当化する the 表現, that the living were "changed in a moment at the last trump," which 発表するd to the world the immortal resurrection of the dead. That this trump, whose sound 布告するs the resurrection of all mankind, is the gospel trump, the doctrine of Christ, we cannot 疑問.
That the change of the living, in the 状況, has any 言及／関連 to changing them into immortal 存在s, I cannot 収容する／認める without その上の 証拠. It is contrary to the whole tenor of 発覚—it is contrary to our text, which 宣言するs that all, who are made alive in Christ first die in Adam. As the change of the living is an important point in our 現在の 調査, we will give it その上の attention. That the Christians were to experience a 広大な／多数の／重要な and sudden change at the 破壊 of Jerusalem is 確かな . They were to be 配達するd from all their 裁判，公判s and 迫害s, and be raised into the 十分な and felicitous enjoyment of the 統治する of Christ. Those Christians, who had not seen our Saviour alive from the dead, who had believed on the 証言 of his apostles and of the "five hundred brethren," were 配達するd from all their 疑問s and 恐れるs on seeing his 予測s 実行するd, were perfected in 約束, and their "hearts 設立するd unblamable in holiness." This was to them a resurrection day, not only in 生き返らせるing their 約束 and hope in the doctrine of the immortal resurrection of all that died in Adam, but in 配達するing them from their sufferings, and raising them into the sublime enjoyments of the 統治する of Christ. In 言及／関連 to this period, Jesus says, "thou shalt be recompensed at the resurrection of the just." And Paul says, "If by any means I might 達成する unto the resurrection of the dead, not as though I had already 達成するd, either were already perfect." What sense would there be in his 説—if by any means I might, by my exertions, become an immortal 存在, not as though I had already 達成するd to immortal 存在? No sense at all. But the apostles meaning is （疑いを）晴らす, if we （判決などを）下す it thus—If by any means I might continue faithful unto the end, and 得る a 栄冠を与える of life in the first resurrection at that day when Christ shall come in his kingdom to destroy his enemies and to 配達する and elevate Christians to 栄誉（を受ける）. We shall notice this more 特に in our next when we come to comment on Philippians iii. chap. Again he says—"Who 関心ing the truth have erred, 説 the resurrection is past already, and 倒す the 約束 of some." That is, to make the Christians believe that their 約束d deliverance was past, while they were yet in the 中央 of their sufferings, was calculated to 倒す their 約束. We will notice the change of the living still その上の. Jesus says, that those, who were in their 墓／厳粛／彫る／重大なs, and had done good, should come 前へ／外へ to the resurrection of life. And Daniel says, that many of them who sleep in the dust of the earth should awake to everlasting life, and those, who were wise, should 向こうずね as the brightness of the firmament, and they that turned many to righteousness as the 星／主役にするs forever and ever. Here Daniel and Jesus 代表する the low, 苦しむing, and 苦しめるd 条件 of the Christians previous to the 破壊 of Jerusalem, and their final deliverance and exaltation at that period, by sleeping in the dust, 存在 dead in their 墓／厳粛／彫る／重大なs, and suddenly coming 前へ／外へ to life and 向こうずねing like the brightness of the firmament and the 星／主役にするs forever and ever. This is 同等（の） with 存在 "caught up in the clouds to 会合，会う the Lord in the 空気／公表する."
The above changes are as 広大な／多数の／重要な and as in instantaneous, as the apostle 代表するs in the 状況,—"We shall all be changed in a moment, in the twinkling of an 注目する，もくろむ at the last trump; for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed." As if he had said we shall suddenly enter into the 十分な fruition of that glorious gospel kingdom, whose trump shall then begin, and continue to sound 負かす／撃墜する to the remotest periods of that "last day" 布告するing the incorruptible resurrection of all the dead, and at the same time changing the living from the low, sorrowful, and groveling thoughts of earth to the sublime and joyful contemplations of "life and immortality brought to light through the gospel." So the last day, in which the last trump sounds, and the dead are raised, embraces the whole gospel 統治する of Christ. The resurrection is coeval in duration with the judgment of the world; for both are called the last day, and both are 代表するd as 伴う／関わるing all mankind in one assemblage to be 裁判官d and in one assemblage to be raised.
[To be continued.]
"For as in Adam all die, even so in Christ shall all be made alive"
1 Cor. xv. 20.
We have already shown that the judgment of the world is called the "last day," in which all human 存在s are to stand at the Judgment Seat of Christ, and receive によれば their 行為s. We have shown, that this day 開始するd at the end of the ユダヤ人の age, and is to continue 負かす／撃墜する to all 後継するing 世代s, so long as human 存在s shall have a habitation on earth. We have shown that the resurrection is also called the "last day," in which all the dead are to be raised immortal. We have shown that, as a doctrine of God, it was 永久的に 設立するd in the world at the end of the ユダヤ人の 免除—that the last or gospel trump then 開始するd its sound, 布告するing the immortal resurrection of all who "die in Adam," and at the same time changed those who were then alive—and that it shall continue to sound to the remotest periods of this last day, 布告するing the resurrection of the dead and changing or 改革（する）ing the living. We have shown that the judgment and resurrection 構成する the gospel doctrine of Christ, and, as such, both were 設立するd in the world at the same time, and are both called the "last day," in which all men are in succession to be 裁判官d, and raised immortal. The apostle Paul, when discussing to his hearers, either the judgment or the resurrection, looked 今後 to that 利益／興味ing period, when they were to be 設立するd in the world, and, with a 巨大（な） 成果／努力, しっかり掴むd in one 見解（をとる）, the beginning and end of this brilliant, sublime, and everlasting DAY, and 現在のd it in mental 見通し to his 迫害するd and almost desponding brethren as one instantaneous, 輸送（する）ing and 勝利を得た event, in which the world was to be 裁判官d, the living changed, the dead raised immortal and incorruptible, and the rapturous song of final victory was to be sung over death, its sting and the 墓／厳粛／彫る／重大な.
We will now proceed to notice those passages, which are 適用するd to the immortal and general resurrection of the dead, point out their misapplication, and reconcile them with the 見解（をとる）s we have 前進するd. We will first notice our 状況. And here it will be necessary to ascertain the 条件 of those whom Paul 演説（する）／住所s. He introduces the 一時期／支部 by referring to the many 証言，証人／目撃するs of Christ's resurrection, and 開始するs his argument in proof of this fact, and against those christians, who had not been 注目する，もくろむ-証言，証人／目撃するs, but who had professed 約束 in his resurrection 単に on the 証言 of the apostles. These christians were 苦しむing 迫害, and were, of all men most "哀れな" if Christ were not risen from the dead; as in such 事例／患者, their 未来 deliverance and exaltation at his 予報するd coming, were but a visionary dream. And as their Lord seemed to 延期する his coming, "some の中で them (存在 discouraged) began to say, there was no resurrection of the dead." The 広大な／多数の／重要な 証拠, to which they were looking for the final proof of his 存在 the true Messiah was the fulfillment of all which the prophets had written of "the daily sacrifice 存在 taken away, the 宗教上の people 存在 scattered" and of the glory of the Messiah's kingdom and 統治する, and of all, which Jesus himself had 予報するd of his coming to destroy their persecutors, to put an end to the Mosaic 免除, and to raise them to a 明言する／公表する of exaltation in his kingdom. They had not seen Jesus alive from the dead as had the apostles; and however much they might be inclined to credit their 証言, yet their 厳しい 迫害s and sufferings, and the 長引いた period of his coming would, very 自然に, create, in their hearts many 疑問s and 恐れるs as to its truth.
These are the persons, whom Paul 演説（する）／住所s in our 状況, and labors to keep them in the 約束 by 現在のing the whole 負わせる of 証言 in 好意 of the resurrection of Christ, on which he hinged the resurrection of man. He 召喚するs before them more than five hundred 注目する，もくろむ-証言，証人／目撃するs, of whom himself was one, to 満足させる them of the fact, and 召喚するs all the 力／強力にするs of philosophy in nature. He 言及するs them to 穀物 sown in the earth, and its coming 前へ／外へ in a new 団体／死体. He 言及するs them to all the さまざまな 種類 of flesh, of men, beasts and birds on the earth, and to the glory of the sun, moon and 星／主役にするs in the heavens—(all 異なるing from one another) to 証明する that God is able to 準備する an immortal 団体／死体, 異なるing from all these, and raise man immortal! As he passes on, reveling in the greatness of his strength, and 吸収するd in the immensity of his 主題, his argument gathers 軍隊, till earth and heaven appear to be in 動議 before him! He 範囲s the universe, 召喚するs to his 援助（する） the 力／強力にする of God, lays his 熟達した 手渡す upon every fact, gathers them in his しっかり掴む, condenses them before his hearers, and, in one 圧倒的な burst of eloquence, makes the whole 耐える upon the resurrection of Christ and of man! He 言及するs them to the coming of his Lord, at which time will be the end of the ユダヤ人の age. Then their sufferings and 迫害s 終結させる, their 不明瞭, 恐れるs and 疑問s will be 除去するd, they will be 勧めるd into the glorious 統治する of Christ, behold this last and brightest day, hear the last joyful trump sounding, see the dead by an 注目する，もくろむ of 約束 arising, and themselves as living men changed. These would be Christ's at his coming. Then he would receive his kingdom and begin his auspicious 統治する.
No fact is more 確かな than that Christ was to 開始する his 統治する at the sound of the last trump. Not an instance can be produced, where Jesus has 明らかにする／漏らすd to his apostles, that any trump was to sound その後の to the one, which 発表するd his coming in his kingdom at the end of the ユダヤ人の age. If any one can produce scripture 当局 where a trump is to sound at the の近くに of his 統治する, or at the end of time, or even produce 証言 to 証明する the end of time, I will 公然と and gratefully 認める the 好意. Perhaps the 24th 詩（を作る） of the 状況 will be brought 今後 for this 目的: "Then cometh the end, when he shall have 配達するd up the kingdom to God, even the Father; when he shall have put 負かす／撃墜する all 支配する, and all 当局, and 力／強力にする." This, as it reads, is no 反対 to my 見解（をとる）s; but I 競う that this is not a 訂正する （判決などを）下すing of the passage. Every careful reader will perceive, that it stands in perfect contradiction with 詩（を作る） 28th: "And when (notice the word "when") all things shall be subdued unto him, then shall the Son himself also be 支配する unto him that put all things under him, that God may be all in all." This 詩（を作る） teaches a 未来 統治する and 未来 subjection, after the kingdom is 配達するd up to God. What propriety is there in 説, "when all things are subdued unto him," after he has 辞職するd his kingdom? What has he to subdue, after the kingdom is 配達するd "up to God, even the Father". Certainly nothing. I readily 認める, that in the modern 版 of the Greek Testament I have before me, it is （判決などを）下すd in the dative 事例／患者, "teen basileian to Theo kai Patri;" "the kingdom to God even the Father." But I perused, several years since, a short 批評 by an English writer (whose 指名する I cannot 解任する, nor the 定期刊行物 which 含む／封じ込めるd it) on this very phrase in which the author 明言する／公表するd that in an 早期に Greek manuscript, he had in his 所有／入手, it was （判決などを）下すd in the nominative 事例／患者, "teen basileian 売春婦 Theos kai Pater." This would 逆転する the 現在の translation, and 原因（となる） it to read—"Then cometh the end when God even the Father shall 配達する to him (Christ) the kingdom." The writer however argued, that as the 一時期／支部 referred to the general resurrection at the end of time, it seemed to read far better as Christ's mediatoriol kingdom would then 終結させる. This is mere 主張 設立するd upon preconceived opinions.
I will, however, produce direct 当局 to support my 見解（をとる）s. I will here 現在の the reader with Wakefield's translation of this passage, whose scholarship will be 疑問d by 非，不，無: "Then will the end be, when God the Father delivereth up the kingdom to him, during which he will destroy all dominion, and all 当局 and 力／強力にする; for he will 統治する till he hath put every enemy under his feet; and so the enemy death will he destroyed at last." Here, then, we perceive that instead of its referring to the end of time, and to the Son's 配達するing up the kingdom to the Father, it 簡単に 言及するs to the end of the ユダヤ人の 免除, when the Father 配達するd to his Son a kingdom, and when he 開始するd his 統治する. This gives harmony, strength and consistency, to the whole 関係 の近くにing with the 28th 詩（を作る）, and is in perfect 協定 with the whole tenor of 発覚, which no where speaks of the end of time. But によれば the received translation, he first 配達するs up the kingdom to God, then 開始するs his 統治する, subdues all things, destroys death, and is then 支配する to the Father! Let it be distinctly noticed that this "end" is at Christ's coming. But where, I again ask, is 明らかにする／漏らすd a third coming of our Saviour?
But again—The Ethiopic 見解／翻訳／版 also supports this （判決などを）下すing of the above passage, in 協定 with Wakefield, which I consider as 十分な 当局 to settle the question, at least in my own mind. But even were there no other 当局, than the general tenor of 発覚, I should feel 正当化するd in my 現在の 解説，博覧会. To 競う for a general resurrection, we are in the same predicament with the 正統派の in 競うing for a general judgment.
The above 調和させるs (in my 逮捕) with every other part of divine 発覚, which embraces the 証言 of the prophets, and of Jesus Christ and his apostles, who all speak of the end as referring 排他的に to the termination of the ユダヤ人の age, at which time he should come in his kingdom and 開始する his 統治する. They also speak of the glory which should follow, and of the success that should …に出席する it. But not an instance can be produced, where they speak of the end of time. He is to destroy the last enemy death; and this work is 影響d progressively in this last day, as individuals are in succession raised from death, and 設立するd in their final and blissful 条件 affording us no 発覚 when this order of things will 終結させる. If it is a fact, that God the Father, at the sound of the "last trump," 配達するd to his Son the kingdom—if this be the 訂正する （判決などを）下すing of the passage, as the whole tenor of 発覚 seems to 正当化する, then it was at the 開始／学位授与式 of his 統治する; and our 見解（をとる）s of the resurrection day are irresistible. The apostle しっかり掴むs, in mental 見通し, the whole 支配する, and 代表するs it as one 広大な／多数の／重要な and 利益／興味ing event, big with 感情s of light and life, in the same sense that he does the judgment of the world, which 回転するd in his capacious soul as but one 選び出す／独身 day. The sudden and 利益／興味ing change he 代表するs as taking place in the living, has 言及／関連 to the 予期しない manner in which this sublime scene would burst on the world. In this he but follows the example of his Lord, who 宣言するd he would come as a "どろぼう in the night"—that he would "come quickly," and in an hour they were not aware, and exhorted his disciples to watch.
We will notice one more passage in the 状況, which may be 勧めるd as an 反対. "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 注目する，もくろむ at the last trump; for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed." The mystery, here について言及するd, 言及するs to the change of those, who should be 設立する alive at the coming of Christ in his kingdom, produced by the 十分な 発覚 and 設立 of that doctrine, which 布告するs the immortal resurrection of all mankind by 存在 made alive in Christ. It is the fulfillment of the に引き続いて scriptures—Eph i 9,10—"Having made known unto us the mystery of his will—that in the 免除 of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him." This mystery was then finished in the 十分な 発覚 of his will to the 疑問ing christians, whom Paul 演説（する）／住所s in the 状況. This is evident from Rev. x: 7—"But in the days of the 発言する／表明する of the seventh angel when he shall begin to sound, the mystery of God should be finished, as he hath 宣言するd to his servants the prophets." And that he began his 統治する when the mystery was finished is 確かな from Rev. xi. 15—"And the seventh angel sounded; and there were 広大な／多数の／重要な 発言する／表明するs in heaven 説 the kingdoms of this world are become the kingdoms of our Lord and his Christ, and he shall 統治する forever and ever." Here we perceive that this mystery of God's will was to he finished at the sound of the seventh or last trump, which will is, to gather or make alive all things in Christ. And at this time be was to receive his kingdom and 統治する forever and ever. "We shall not all sleep, but we shall all be changed," has 言及／関連 to those 迫害するd christians, who were not to "taste of death till they saw the Son of man coming in his kingdom."
Phil. iii: 20, 2l—"For our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ; who shall change our vile 団体／死体, that it may be fashioned like unto his glorious 団体／死体 によれば the working whereby he is able even to subdue all things unto himself." That this passage has 言及／関連 to changing our natural into immortal 団体／死体s at the resurrection, I see not a 影をつくる／尾行する of 証拠 to 証明する, either in 設立するd in their final and blissful 条件 the passage itself, nor in the 状況. The 状況 we have already noticed by pointing out the resurrection to which Paul 願望（する）d to 達成する. Chap. i: 6—"He, that hath begun a good work in you, will 成し遂げる it until the day of Jesus Christ." Chap. iv: 5—"Let your moderation be known unto all men. The Lord is at 手渡す." "The day of Jesus Christ" and "the Lord is at 手渡す" 言及する to his coming at the end of the ユダヤ人の age, and not to a resurrection at the end of time. Paul gave the Philippians notice of no other coming of Christ. The passage has 言及／関連 to the change the living were to experience, at this coming of our Lord in his kingdom, by 存在 配達するd from their 迫害s, 疑問s and 恐れるs, perfected in 約束, and "設立するd unblamable in holiness before God," so as to 似ている in a moral and exalted sense those immortal 存在s in heaven who are here called the "glorious 団体／死体" of Christ. The 団体／死体 to be changed embraces both Jew and Gentile christians, who were at that time to be raised from their lowly 条件 into his gospel kingdom and "向こうずね 前へ／外へ like the sun." This is evident from the manner in which he 開始するs: "For our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ, who shall change our lowly 団体／死体 that it maybe fashioned like unto his glorious 団体／死体." He contrasts the low and 抑圧するd 条件 of the whole christian 団体／死体 with what will be their exalted 条件 at the coming of Christ, and that exalted 条件 will 組み立てる／集結する that glorified 団体／死体 of 存在s in heaven who died in his 原因（となる）, and with whom they had their conversation, and from whence they were 推定する／予想するing the Saviour. It has 言及／関連, I conceive, to the 団体／死体 in which Christ arose. The church is the 団体／死体 of Christ, and it is to be 現在のd to himself a glorious 団体／死体, not having 位置／汚点／見つけ出す, wrinkle, or any such thing. The Greek word tapeinos （判決などを）下すd "vile," should be （判決などを）下すd lowly or humble.
It will be noticed, by the reader, that the word 団体／死体 is used in the singular number and not in the plural, as some have 引用するd it in their writings. But if it 言及する to individual forms, it せねばならない be （判決などを）下すd in the plural—"who shall change our vile 団体／死体s." But it means the whole church or 団体／死体 of 信奉者s—a 集団の／共同の 団体／死体 of individuals. In this sense the Greek word, soma, here （判決などを）下すd 団体／死体 is frequently used in the New Testament. That the apostle does not 言及する to all mankind is evident from the fact, that after the vile 団体／死体 is changed によれば the working, he 追加するs—whereby he is able even to subdue all things unto himself—That is, able even to subdue all things 同様に as to change that 団体／死体. If the passage 言及する to an immortal and general resurrection, or rather to the change of all the living into immortal 存在s, then there would be 非，不，無 to subdue after that period. But if we 適用する it to the coming of Christ in that 世代, and to the change of the whole christian 団体／死体, then all is plain and in perfect 協定 with the 先行する and 後継するing 状況; also with 1 Cor. 15th 一時期／支部, and with the whole tenor of 発覚, which speaks of but one coming of our Saviour in his kingdom, and which shows that the work of subjection 開始するd after the change of the living at the last trump, whose sound 発表するd the 開始／学位授与式 of his 統治する. The word kai, （判決などを）下すd even, should probably have been （判決などを）下すd also. "Who shall change our lowly 団体／死体—によれば the working whereby he is able also to subdue all things to himself." The whole 状況, however, 正当化するs the above 解説，博覧会 because the christians were looking for the coming of Christ at the end of that age, and exclaimed, "the Lord is at 手渡す."
>[To be continued.]
"For as in Adam all die, even so in Christ shall all be made alive"
1 Cor. xv. 20.
In our last we noticed the 状況, and also taken into consideration the language of Paul on the coming of Christ and the change of the living in Phil. iii: 20,21. This, we have shown, has no 言及／関連 to the mortal 団体／死体s of men 存在 changed to immortal 団体／死体s, so as to 似ている the personal form of Jesus Christ. If it 言及する to Jesus, still the resemblance would be moral, not personal, for no where do the scriptures teach, that we are in our personal 外見 to be like our Saviour. But in a moral sense, "we shall be like him, for we shall see him as he is." I do not say, that there will be no personal resemblance between immortal 存在s and Christ. I fully believe there will be; but I mean that this personal resemblance is more a 事柄 of course, than a doctrine of divine 発覚. I do not read of the "glorious 団体／死体" of Jesus in his immortal resurrection 明言する／公表する. But the scriptures do compare the moral 団体／死体 of Christians on earth with the glorified 団体／死体 of 宗教上の 存在s in heaven, Heb. xii: 22, 23—"But ye are come unto 開始する Zion, and unto the city of the living God, the heavenly Jerusalem, and to an in- numerable company of angels to the general 議会 and church of the first-born, which are written in heaven, and to God the 裁判官 of all, and to the spirits of just men made made perfect. So far as the Christians were "設立するd unblamable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his saints"—so far as they were elevated to "向こうずね as the brightness of the firmament and as the 星／主役にするs forever"—so far as their moral 条件 and enjoyments were 改善するd and 大きくするd, thus far, of course, the lowly 団体／死体 of the church on earth would be changed into a moral resemblance of that "glorious 団体／死体" of Christ, who were 賞賛するing him in heaven. In heaven the Christians had their conversation, from whence they were looking for the Saviour, as すぐに to come, and fashion them into a moral resemblance of those saints above, who had died in his 原因（となる）, and who were to come with him. From the whole 状況, the 結論 is irresistible that this change of the "vile 団体／死体" was at the coming of the Lord then at 手渡す, and not at the end of time, as some imagine.
Another scripture 一般的に 適用するd to the general resurrection of the dead, and a change of all the living is 記録，記録的な／記録するd in 1 Thess. iv: 15,16, 17—"For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not be before them that are asleep. For the Lord himself shall descend from heaven with a shout, with the 発言する／表明する of the archangel and the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds to 会合，会う the Lord in 空気／公表する, and so we shall be evermore with the Lord." That Paul here 言及するs to the coming of Christ in his kingdom to 設立する his 統治する, and to elevate the Christians who were alive at that period, the 先行する and 後継するing 状況s fully 正当化する. And so I must understand his language, till some one can 証明する a third coming of Christ, and an eighth sounding trump at the end of time. In the two 先行する 一時期／支部s, he dwells 大部分は upon the 迫害s of the Christians, exhorts them to be faithful, 表明するs his 願望（する） "to perfect that which is 欠如（する）ing in their 約束," and 結論するs by 説—"To the end he may 設立する your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints." No one will 否定する that this has 言及／関連 to his coming at the end of the ユダヤ人の age. Now would it not be doing 不正 to this powerful and cogent reasoner to say, that he suddenly 減少（する）s this 支配する without giving his brethren any 警告, and runs off to the end of time, speaks of another coming of' Christ at which he is to raise, at the same instant, all the dead and change the living to immortal 存在s? and that he should again, as suddenly, 減少（する） this 支配する, and 急いで 権利 支援する to the coming of Christ at the 破壊 of Jerusalem? To 告発（する），告訴（する）／料金 him with this is certainly ungenerous.
After 明言する／公表するing that Christ should descend with a shout, with the 発言する／表明する of the archangel and the trump of God to exalt the dead and living, he 追加するs—"But of the times and seasons, brethren, ye have no need that I 令状 for yourselves perfectly know that the day of the Lord so cometh as a どろぼう in the night. For when they shall say peace and safety then sudden 破壊 cometh upon them, and they shall not escape." There is no resisting the 結論, that "the day of the Lord" in this passage 言及するs to the same period when "the Lord himself shall descend from heaven" in the passage above; which must be at the 破壊 of Jerusalem. He 引用するs Christ’s own language, Matt. xxiv: 43. Se also 2 Peter iii: 10. In both places, the sudden coming of Jesus is compared to a "どろぼう in the night." But where is a general resurrection, at the end of time, 明確に 明言する／公表するd, that he had no need to 知らせる them of the times and seasons, because they already perfectly knew? Where is sudden 破壊 to come upon any in that day? For one, I find no such 発覚.
Though the doctrine of immortal resurrection of all mankind was fully 明らかにする／漏らすd, and 設立するd in the world at the coming of Christ in his kingdom; yet that particular point is not argued by the apostle in the scripture on which we are commenting. He is not speaking of all mankind, nor of the immortal resurrection; but as in Phil. iii: 20, 21, so here he is speaking of the Christians only who should be alive when that scene burst and of those dead only who had died in the 原因（となる） of Christ. "The dead in Christ" cannot かもしれない 含む those who died previous to his birth, but those only who died in the 約束 of his doctrine previous to his coming in his kingdom. We might 推論する／理由 this point 捕まらないで, but みなす it unnecessary till some one 証明するs how those, who never heard of a Saviour, could be said to die in Christ, or to be dead in him. I would, however, 発言／述べる that the Greek preposition en may be （判決などを）下すd, on account of. The phrase would then read thus—the dead on account of Christ. Wakefield （判決などを）下すs it thus—"they who have died in the 原因（となる） of Christ." That this is its true sense, I have not a 疑問.
Let one thing here be distinctly noticed: Paul says—"For this we say unto you by the word of the Lord, that we which are alive and remain," etc. Now where has our Lord ever said, when speaking of the immortal resurrection, that some would be alive, and be changed to immortal 存在s? Nowhere. This 選び出す／独身 circumstance せねばならない make every man pause before he 主張するs such a change to be true. Read Christ's language in all three of the Evangelists where he 演説（する）／住所s the Sadducees; and he speaks only of the dead 存在 raised, but not of any one 存在 changed. Read his language, John vi: 39—"And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but raise it up again at the last day." Nothing is here said about changing the living to immortal 存在s. The Father has given all into the 手渡すs of his Son; and if he is to raise them up at the last day, then all must die, for the change of the living is not the resurrection of the dead. How then could Paul tell his brethren, "by the word of the Lord," that they were to be thus changed? He could not because there is not a "thus saith the Lord" to support it. But Paul had the word of the Lord support the change in the living which we have pointed out. Christ said, "the righteous should go into life eternal," they "that 耐えるd unto the end should he saved"—that "they should 向こうずね like the sun in the kingdom of their Father," and that "they should be recompensed at the resurrection of the just."
But, 問い合わせs the reader, were those who died in the 原因（となる） of Christ raised immortal at his coming? No, they were not. It 簡単に means that they were in that day to receive their elevated 駅／配置するs of glory and and 栄誉（を受ける） in the gospel kingdom, so much so, as if they had been alive. The living Christians, in this 尊敬（する）・点, were not to be before them. Having 苦しむd and died in the 原因（となる） of Christ, they were in the minds of the living to "向こうずね as the 星／主役にするs forever and ever" in the kingdom of Christ, because they had turned many to righteousness. The Lord had, as it were, 延期するd his coming, and many had given up 約束 in Christ’s resurrection, and were 悲しみing without hope over their friends who had fallen asleep in his 原因（となる）. They of course had no 約束 in the immortal resurrection of their friends, nor in the fulfillment of Christ’s 予報するd coming to raise their 指名するs to unfading 栄誉（を受ける） for having labored and died in his 原因（となる）. We are not to understand that those 出発／死d saints were literally exalted to elevated 駅／配置するs in Christ's kingdom on earth, any more than Christ literally （機の）カム. But as Jesus was in that day, at the end of the ユダヤ人の age, "栄冠を与えるd with glory and 栄誉（を受ける）," as king on the mediatorial 王位 of the universe, so were his apostles elevated on 王位s of glory with him. Jesus says, "when the Son of man shall sit on his 王位 of glory, ye also shall also sit upon twelve 王位s, 裁判官ing the twelve tribes of イスラエル."
Now 確かな it is, that Jesus did take his 王位, when he （機の）カム in his glory, at the 破壊 of the 寺. Then it is 平等に 確かな , that the apostles and 殉教者s also took their's at the same period and in the same sense. Then Christ （機の）カム and "his 宗教上の angels" and all the saints （機の）カム with him; not literally, but in the same sense that he himself （機の）カム. Luke ix: 26, 27—"For whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed when he shall come in his own glory and of his Father's and of the 宗教上の angels; but I tell you of a truth there be some standing here which shall not taste death till they see the kingdom of God." I Thess. iii: l3—"To the end he may 設立する your hearts unblamable in holiness before God our Lord even our Father, at the coming of our Lord Jesus Christ with all his saints." Here we perceive, that he was to come "with all his saints and 宗教上の angels." By his 宗教上の angels, we are to understand his gospel messengers or 殉教者d apostles and by his saints, those who had died in his 原因（となる）. These are the persons who are said to be dead in Christ, and asleep in Jesus. By the words dead and asleep we are not to understand their 現在の 絶滅 of 存在 in contrast with their immortal resurrection, but the supposed low and disgraceful 原因（となる） in which they died, or for which they were put to death by their persecutors, as malefactors. This disgraceful 条件, in which their 殺害者s 見解（をとる）d them as unchangeably sleeping, stands in contrast with their 勝利を得た exaltation at the coming of Christ. Their enemies would then look upon them as having come 前へ／外へ from the dust of the earth and 向こうずねing as the brightness of the firmament and as the 星／主役にするs forever and ever, and not as sleeping in perpetual infamy and dishonor. [See Daniel xii 2, 3, and John v: 28, 29.] Their enemies (whether dead or alive) were to come 前へ／外へ to shame, contempt, and 激しい非難, which stand in contrast with the glory and 栄誉（を受ける） to which the Christians (whether dead or alive in Christ) were to be raised in the minds of the living even to 後継するing 世代s.
Let it be distinctly noticed that these dead in Christ are not said to be raised incorruptible and immortal, but only caught up with the living Christians in the clouds to 会合，会う the Lord in the 空気／公表する—not literally, but in the same sense that the living saw the Son of man coming in the clouds of heaven, so should they see his saints and 宗教上の angels raised from the slumber of infamy, and, together with the Christians who remained alive at that day, be exalted with him in the 空気／公表する. [See Matt. xxiv: 30, 31—示す xiii: 26, 27—Luke xxi: 27, 28, and Rev. i: 7.] In these passages he is 代表するd as "coming in the clouds with his angels," who "gathered, with a 広大な／多数の／重要な sound of the trumpet, his elect," and raised them to 栄誉（を受ける） in his kingdom. And let me 追加する—this is all the change Christ has ever said should take place in the living at the sound of the Trumpet. I have no 疑問 that the Apostle had his 注目する，もくろむ upon the above words of our Lord when he said, "we shall be caught up in the clouds to 会合，会う the Lord in the 空気／公表する." It will here be plainly seen in what sense those who had died in the 原因（となる） of Christ were first raised. They are 代表するd as coming with him at the 破壊 of the 寺, and after that event the whole "団体／死体" was exalted together. The "vile 団体／死体" of Christians on earth (vile indeed in the 注目する，もくろむs of their enemies) was then "fashioned like unto his glorious 団体／死体" of saints and angels in heaven who had died in his 原因（となる）.
That we have given a 訂正する 解説，博覧会 of 1 Thess. iv: 15, 16, 17, is evident from Paul’s words 2 Tim. iv: 7, 8—"I have fought the good fight, I have finished my course, I have kept the 約束. Henceforth there is laid up for me a 栄冠を与える of righteousness, which the Lord, the righteous 裁判官 shall give me at that day," &c. The phrase "that day" means not the day of Paul's death, but the day Christ should appear in the clouds of heaven at the end of the ユダヤ人の age. His 栄冠を与える was 長所d for having "fought the good fight and kept the 約束." The 栄冠を与える means that exalted 栄誉（を受ける） he should then receive for having "turned many to righteousness." And not only himself, but all, "who love the appearing of Christ," should 向こうずね as the brightness of the firmament and as the 星／主役にするs forever and ever in his gospel kingdom の中で men. We this day look upon the 殉教者s and apostles as the lights of the Christian world and as 占領するing, on the sacred page, 駅／配置するs far more exalted than any ever conferred upon the greatest men of the universe. They are "made priests and kings to God" for dying in his 原因（となる）, and thus 設立するing the truth of Christianity.
This was the "first resurrection," and these were the persons who had a part in it, which no その後の christians can ever can have. Rev. xx: 6—"Blessed and 宗教上の is he that hath part in the first resurrection, on such the second death hath no 力／強力にする, but they shall be priests of God and of Christ, and shall 統治する with him a thousand years." But if Christ had not come in his kingdom at the end of the ユダヤ人の age, as the prophets and himself had 宣言するd, then the whole Christian system must have fallen and the 指名するs of its 殉教者s and apostles remained buried in perpetual infamy as a 始める，決める of deluded men and impostors. But, blessed be God, it is not so. They, by their faithfulness, have 達成するd unto the "first resurrection" and thus broken the dark chains of infidelity into fragments. This is the resurrection and change referred to in Phil. iii;: 20, 21, and 1 Thess. iv: 15, 16, 17, on which we have commented.
We have 故意に omitted till now Phil. iii: 11, 12, as our ideas will be more readily comprehended here than in our introductory discourse, where we 簡単に adverted to these words of Paul—"If by any means I might 達成する unto the resurrection of the dead—Not as though I had already 達成するd either were already perfect," &c. Here we perceive that the resurrection unto which he 願望（する）d to 達成する depended on his exertions in the 原因（となる） of Christ, and 存在 faithful unto the end. He says (詩（を作る） 14)—"I 圧力（をかける） に向かって the 示す for the prize of the high calling of God in Christ Jesus." But what prize was this? Ans. It was a part in the first resurrection to which he 願望（する）d to 達成する (詩（を作る） 11) and he was not "perfect," he 恐れるd "lest after having preached to others himself might be a cast-away." He 恐れるd that he might not 耐える faithful unto the end. He was 井戸／弁護士席 aware that the 約束 was—"Be thou faithful unto death and I will give thee a 栄冠を与える of life." To 得る this 栄冠を与える of life in the first resurrection, was the highest prize, the highest calling of God, ever 一時停止するd upon human 長所s! Paul did continue faithful, and as he was led to the thought of death, with composure and satisfaction exclaimed—"For I am now ready to be 申し込む／申し出d; and the time of my 出発" is at 手渡す. I have fought the good fight, I have finished my course, I have kept the 約束; henceforth there is laid up for me a 栄冠を与える of righteousness, which the Lord the righteous 裁判官 shall give me at that day, and not to me only, but unto all them also, that love his appearing." Here we perceive that Paul had continued faithful, and was する権利を与えるd to the 約束d 栄冠を与える, which was awarded to him, and to all "the dead in Christ," who, on account of their faithfulness, had a part in the first resurrection—when he （機の）カム in the clouds of heaven to 設立する his kingdom. It has nothing to do with the immortal resurrection of the dead, for that is not the reward of 長所, but the gift of God. To that all shall 達成する who die in Adam. But in the first resurrection 非，不，無 had a part except those who died in the 原因（となる） of Christ, and the living who continued faithful to the day of his appearing. On them and them only devolved the 栄誉（を受ける） of 設立するing the truth of Christianity for the happiness of 未来 世代s, by not only 証言するing that they had seen Jesus alive from the dead, but by cheerfully submitting to death, and showing themselves 奇蹟s of 苦しむing in his 原因（となる）. Both the 出発／死d and those that remained alive, 達成するd to the first resurrection, were glorified together, and their 栄冠を与えるs shall 向こうずね in the gospel heavens with 衰えていない splendor long after those of kings and tyrants shall be dimmed and lost in the vortex of 革命s.
He 結論するs the 一時期／支部 by noticing the change of the "vile 団体／死体" which we have explained. Here then is no 証拠 of a general resurrection, nor of the end of time. The 状況, the silence of Jesus about the change of the living into immortal 存在s, and the whole tenor of 発覚 連合させる to 始める，決める it at 反抗. Of one thing I am 満足させるd; that no man ever has, and I believe, no man ever can reconcile the change of the living and the resurrection of the dead 記録，記録的な／記録するd in Philippians and 1 Thessalonians with their 各々の 状況s, so as to 証明する a general and immortal resurrection at the end of time. As I have traveled in an untrodden path, I do not know but that I may have erred in some minor points, but am 満足させるd that my general positions are sound and tenable.
[To be continued.]
"For as in Adam all die, even so in Christ shall all be made alive"
1 Cor. xv. 20.
We have now come to that point in our 支配する where it will be necessary to 特記する／引用する a few passages to 証明する that the immortal resurrection is 連続する, not general, and will 結論する by considering some of the 主要な／長／主犯 texts, which may be 勧めるd as 反対s.
We have already shown that the resurrection of the dead was to be at the sound of the last trump. And as that trump 開始するd sounding at the end of the ユダヤ人の age, when Christ （機の）カム in his kingdom, I みなす it 十分な to 設立する the fact that the dead are continually rising in this last, this gospel day. But the question 現在のs itself--were any of the human family raised immortal before that period? To this question I give an affirmative answer. I 堅固に believe, that the dead have been rising immortal from Adam to the 現在の day, for God has never changed the 設立するd order of the universe. I believe that the dead are raised without any 奇蹟, in the ありふれた 受託 of that 称する，呼ぶ／期間／用語, as much as I believe that we are born, and die, not by a 奇蹟, but によれば that 憲法 of things which God has immutably 設立するd from the beginning. I believe this doctrine of Christ to be 設立するd upon the unchanging 原則s of philosophy but so mysterious, that man in his 現在の 存在 cannot comprehend the subtle 原因（となる）s and 影響s by which he shall put on immortality. It was, therefore, necessary that this sublime truth should be 設立するd in the world by the 奇蹟s Jesus wrought and by the miraculous 力／強力にする of God in raising him from death. The first man Adam was made by a 奇蹟, while his posterity are 自然に born into life, によれば that 憲法 of things which God has 設立するd. So Christ, the second Adam, was born from the dead by a 奇蹟, while mankind from the beginning, have, in succession, been born from the dead によれば that 憲法 of things which he has 設立するd.
On this 原則, it may be 明言する／公表するd as an 反対, that as 非，不，無 of Adam's posterity could be born till their parent was created by a 奇蹟, so 非，不，無 of the human family could be born from the dead, till Christ the second Adam were raised immortal by the miraculous 力／強力にする of God. This 反対 is futile unless it can be 証明するd that Christ creates life and immortality. In fact, it would even then fail;--because Christ, as our sacrifice, was 殺害された from the 創立／基礎 of the world in the offerings made to God in his stead. The atonement, made by the high priest throughout the whole Mosaic 免除, 結論するd by raising the ユダヤ人の nation in 人物／姿／数字 on his "breast-plate of judgment" into the 宗教上の of 宗教上のs, which was a pattern of things in the heavens. The atonement always 伴う／関わるd the resurrection. The judgment of the Jews, for two thousand years, by Moses only pointed out the resurrection of man in 人物／姿／数字, but Christ 証明するd the reality by a 有形の fact, and thus 明らかにする／漏らすd it to the living as the doctrine of God of which the world had been ignorant. So what the judgment of the world by Moses taught in 人物／姿／数字, the judgment of the world by Christ teaches in reality. My 限界s will not 許す me to argue this point 捕まらないで. I have already 発言／述べるd, that I believe "the judgment of the world" 表明するs the whole 統治する of Christ 含むing the resurrection.
We now proceed to notice the Scriptures. Matt. xxii. 31, 32. "But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, 説, I am the God of Abraham, the God of Isaac and the God of Jacob? God is not the God of the dead, but of the living." To this Luke 追加するs, "for all live unto him." In order to make these words of Jesus 言及する to a general resurrection at the end of time, all writers have availed themselves of this last 条項 in Luke (on which Matthew and 示す are silent) and 競う that it means--all live unto God who in his counsels 見解（をとる）s the 未来 resurrection as 現在の. But this 解説，博覧会 by no means 満足させるs my mind. If Abraham, Issac and Jacob are not raised--if they are yet wrapped in the insensibility of death, then God during that period is not their God.
To illustrate this, we would 発言／述べる, that Jehovah could not be Creator till something were created by him. He could not be Father till he had an offspring. He could not be Lord till he 所有するd 所有物／資産／財産;--neither could he be God till there were a worshipper. Jehovah is the only abstract 指名する he could 所有する, were he 独房監禁 and without a universe. All the other 指名するs ascribed to him are 親族. The 指名する God as much pre-supposes the actual 存在 of a worshipper as that of father does the actual 存在 of a child. 除去する the child, and the once doating parent is no longer to him a father. God is not, therefore, the God of the dead, for as such, they could not worship him. He is, however, Lord of both the dead and the living （人命などを）奪う，主張するing them as his 所有物／資産／財産. Abraham, Issac and Jacob were therefore alive, and worshipping him when those words were spoken to Moses, for in no other sense could he have been their God any more than he was before they were born. The phrase "for all live unto him," may, in this instance, embrace only the three patriarchs, as no others are 伴う／関わるd in the quotation. The Sadducees believed in the writings of Moses only, and it is not at all probable, that Jesus referred to any persons, not について言及するd by Moses, as it would have been no proof to the Sadducees. His argument is, to 証明する that the three patriarchs, are raised によれば their own writings, not shall be raised. Now that the dead are raised Moses showed at the bush when he called God the God of Abraham, Isaac and Jacob. Here we perceive that "the dead" 言及するs to the three persons whom Moses showed were raised. He then 追加するs--for he is not the God of the dead but of the living, for all live unto him--that is, the three patriarchs all live to him. If the phrase embrace any others, it must be the living in eternity, not the living in the flesh nor the dead as such. It would make Jesus 否定する himself in the same breath. "He is not the God of the dead, but of the living; for all live unto him." To whom does this "all" 言及する? To the "living"; not the "dead," for in that 事例／患者 he would be the God of the dead.
Luke ix. 30. "And behold there talked with him two men, which were Moses and Elias." The transfiguration of our Lord is 記録，記録的な／記録するd also by both Matthew and 示す, and it is plainly 明言する／公表するd that the disciples "saw his glory and the two men that stood with him." If Moses and Elias were dead, their 団体／死体s 崩壊するd to dust, and their minds in a 明言する／公表する of insensibility, then they were not Moses and Elias who talked with him. Even if God had 代表するd those two persons by other forms, they could no more have been Moses and Elias than Adam and Noah. It is consciousness and memory which 構成する personal 身元; and if a conversation was carried on with Jesus by any means that human ingenuity can invent, while Moses and Elias were wrapped in as 深遠な insensibility as the dust with which their 団体／死体s mingled, then it could not have been Moses and Elias who conversed with Jesus any more than if they had never had an 存在. Perhaps it may be said that, as it is called a 見通し by Matthew, it might have been nothing real. But as the word horama means a sight 同様に as 見通し, and as the other Evangelists do 代表する it as an actual 外見 and nothing visionary, it is to be taken in this sense. Was it not a reality that the three disciples saw Jesus transfigured, and though in that 条件 was it not still their 同一の Lord? Certainly. Then the 見通し was so far real, and I see no ground on which the other personages can be considered phantoms. 示す says, "he 告発（する），告訴（する）／料金d them that they should tell no man what things they had seen," &c. See also Luke ix. 36. Here it is made 確かな that it was not an 外見 in a dream, but a real and 明白な sight of three persons whose 指名するs are given. その結果 Moses and Elias were there as 確かな as was Jesus Christ. If so, they must have been raised from the dead, for man can have no conscious 存在 hereafter in a disembodied 明言する／公表する. The scriptures teach that the resurrection is our only hope of a 未来 conscious 明言する／公表する of 存在. As to the translation of Elijah we shall not here notice it.
Phil. i. 23, 24. "For I am in a 海峡 betwixt two, having a 願望（する） to 出発／死 and be with Christ which is far better; にもかかわらず to がまんする in the flesh is more needful for you." To 出発／死 and be with Christ must, I conceive, mean in the resurrection world, for in no other sense could he be with Christ so as to （判決などを）下す his 条件 "far better." Nothing can be good or bad for a man in a 明言する／公表する of perfect insensibility, any more than for a man unborn--Neither could he be with Christ in such a 明言する／公表する, any more than before he 存在するd. Between the 条件 of a man in 非，不，無-存在 [容赦 the 表現] and in life, no comparison as to enjoyment or 苦しむing can かもしれない be drawn. The apostle therefore draws a comparison between his 現在の 条件 of conscious 存在 with his brethren, and his 未来 条件 of conscious 存在 with Christ which was far better.
That Paul has 言及／関連, in the above, to an immortal 存在 in the resurrection, is evident from 2 Cor. v. 1, 2, 3, 4. "For we know that if our earthly house of this tabernacle were 解散させるd, we have a building of God, a house not made with 手渡すs eternal in the heavens. For in this we groan, 真面目に 願望（する）ing to be 着せる／賦与するd upon with our house which is from heaven. If so be that 存在 着せる／賦与するd we shall not be 設立する naked. For we that are in this tabernacle do groan, 存在 重荷（を負わせる）d, not for that we would be unclothed, but 着せる／賦与するd upon, that mortality might be swallowed up of life." If the above do not 証明する that the apostle 推定する／予想するd to be 着せる／賦与するd upon with his house from heaven すぐに after his earthly tabernacle were 解散させるd, then I must 認める my ignorance of his meaning. He 願望（する）s not to be unclothed so as to be 設立する naked at the coming of Christ. By this I understand that between death and the resurrection there is a 明言する／公表する of insensibility of several days duration, while the spiritual 団体／死体 is putting on, and if he died so 近づく the coming of Christ, that the 過程 was not 完全にするd, and mortality not swallowed up of life, he would be 設立する naked, i.e. in the 明言する／公表する of the dead. He therefore 表明するs no 願望（する） to be 設立する unclothed at that period but 着せる／賦与するd upon and 現在の with Christ. This is evident from 詩（を作る）s 6, and 7. "Therefore we are always 確信して, knowing that whilst we are at home in the 団体／死体 we are absent from the Lord. We are 確信して, I say, and willing rather to be absent from the 団体／死体 and 現在の with the Lord." While in the 団体／死体, though they had many なぐさみs in the 約束 of Christ, though "he was with them always even unto the end of the age," though "to live was Christ," yet this 条件 he 条件 存在 absent from the Lord in comparison to 存在 現在の with him, which cannot mean in the unclothed 明言する／公表する of insensibility, but where "mortality is swallowed up of life."
Let it be distinctly noticed, that the apostle is speaking of three 明言する／公表するs--1st. as 存在 in this earthly house or 団体／死体 where they were absent from the Lord--2nd. as 存在 unclothed and 設立する naked at his coming for which they had no 願望（する）--3d. as 存在 absent from the 団体／死体 and 現在の with the Lord where they should be 着せる／賦与するd upon with their house from heaven that mortality might be swallowed up of life, for which they had a 願望（する）. 詩（を作る） 9. "Wherefore we labor that whether 現在の or absent we may be 受託するd of him." Here we perceive that they did not labor to 得る 入り口 into his presence, because the immortal resurrection is the gift of God. But they labored, whether alive on earth or immortal in heaven, that they might be 受託するd の中で those, who were worthy to 得る a 栄冠を与える of righteousness in the first resurrection for having continued faithful unto the end--that they might he worthy to form a part of that glorious 団体／死体 of 証言，証人／目撃するs in heaven who were 殺害された for the 証言 of Jesus. And the 団体／死体 of christians on earth, who continued faithful to the coming of Christ, were to be fashioned like those above, and receive the same exalted 栄誉（を受ける） in his gospel kingdom, and the whole compose one 有望な 団体／死体 of infallible 証言，証人／目撃するs, whose 証言 can never he shaken by all the 力／強力にするs infidelity. "To 出発／死 and be with Christ which is far better" must mean in an immortal 存在.
We cannot, for want of room, argue this part of our 支配する at large;--but the above is in perfect 協定 with the philosophy of St. Paul, (1. Cor. 15,) where he compares the raising of the spiritual 団体／死体 to a 穀物 of wheat sown in the earth. I would not be understood to say that this natural 団体／死体 of flesh and 血 is ever to rise. No one, I 推定する, will 競う that 幼児s, 青年 and decrepid age, and those who are born deformed will be raised in that 条件 and all 保持する their さまざまな complexions. I believe, however, that there are those subtle 構成要素s in the natural 団体／死体 which, when extricated from the earthly tenement, and 完全に developed, shall produce the immortal 存在; and that these are as perfect in the 幼児 as in the man.
We will now 結論する by 心配するing and answering one or two 主要な／長／主犯 反対s. It may be 反対するd that, if any one arose immortal before Christ, he could not have been "the first-born from the dead" as 明言する／公表するd in Col. i. 18. This does not mean first in the order of time, but in 階級. It means 主要な／長／主犯, and is explained by the connecting phrase--"that in all things he might have the pre-eminence." It is more 特に explained in Rev. i. 5. "Jesus Christ the faithful 証言，証人／目撃する and the first-begotten of the dead and the Prince of the kings of the earth." In connexion with this, we will introduce 1 Cor. xv. 20. "But now is Christ risen from the dead and become first-fruits of them that slept." This also has 言及／関連 to 階級 and not to first in the order of time. In 証拠 of this, we will 引用する Cruden,--"The day after the feast of the Passover, they brought a sheaf into the 寺 the first-fruits of the barley-収穫. The sheaf was threshed in the 法廷，裁判所, and of the 穀物 that （機の）カム out they took a 十分な ホームラン; i.e. about three pints. After it had been 井戸／弁護士席 winnowed, parched and bruised, they ぱらぱら雨d over it a スピードを出す／記録につける of oil; i.e. 近づく a pint. They 追加するd to it a handful of incense; and the priest that received this 申し込む／申し出ing shook it before the Lord に向かって the four ４半期/4分の1s of the world; he cast part of it upon the altar and the 残り／休憩（する） was his own. After this every one might begin their 収穫. This was 申し込む／申し出d in the 指名する of the whole nation, and by this the 収穫 was sanctified unto them."
Here let the question be asked--Was this sheaf called the first-fruits because it was 熟した before the whole 収穫? No; it was not 削減（する） till the 収穫 was 熟した. Was it called first because the 収穫 would be second in に引き続いて it to the 寺 to be 現在のd to God, by the priest, in the presence of the people? No; it was not to be carried to the 寺, nor would the priest or the people ever see the whole 収穫 thus 献身的な to God. But it was called "the first of the 熟した fruits," because it was 申し込む／申し出d to God in the presence of the people as an 証拠 of the consecration of the whole 収穫 throughout the nation. It was first in distinction, or importance without any allusion whatever to first in the order of time.
So "Christ was the chosen of God, the elect precious, and the Son consecrated forevermore." He was "the 長，指導者 の中で ten thousand" and 証明するd to be the Son of God with 力／強力にする by a resurrection from the dead without seeing 汚職. In this 条件 he was 現在のd to the people as an 証拠 of the resurrection and consecration of all mankind. In this he was first and last--that is, the 主要な／長／主犯, the 長，指導者, the 長，率いる, and in this he never has had, and never will have a second in the order of time. This is no 証拠 therefore that he was the first one who ever rose to an immortal 存在. We have 肯定的な proof that Moses and Elias were raised from the dead, an in a 明言する／公表する of conscious 存在 for they conversed with our Lord in the presence of three of his disciples. They appeared in glory, and were two as real personages on the one part, as was our Saviour on the other.
行為／法令／行動するs xxvi. 23. "That Christ should 苦しむ, and that he should be the first that should rise from the dead, and should shew light to the people and to the Gentiles." This passage 含む／封じ込めるs, perhaps, as plausible an 反対 against my 見解（をとる）s as any that can be produced. But this passage means, that Christ should he the first who should show light to the Jews and Gentiles through a resurrection from the dead. The Greek word, here （判決などを）下すd "should rise," is anastaseos from anastasis. It is a 事実, not a verb. Professor Leusden, in his Latin Testament, （判決などを）下すs it "ex resurrectione mortuorum"--by a resurrection from the dead. The verb, to raise, is egeiro, and is six times 適用するd to the raising of Christ from the dead in 1 Cor xv. Anistemi also means to rise and is 適用するd to raising the dead to life. But neither anistemi nor egeiro are used in the 詩（を作る）, but anastaseos--その結果 it cannot literally be （判決などを）下すd "should rise," but resurrection. Wakefield translates it thus--"That Christ would 苦しむ death and would be the first to 布告する 救済 to this people and the Gentiles by a resurrection from the dead." This is evidently the real sense of the passage, and I shall 申し込む／申し出 upon it no その上の comment.
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