The Anti-universalist, or history of the fallen angels of the Scriptures; proofs of the being of Satan and of evil spirits: intended as a refutation of the three main points of universalism, namely, that there is no hell after death; no devil or Satan as a being; and no future day of final judgment / by Josiah Priest ; embellished with twenty-two engravings. Part I.

  • Priest, Josiah, 1788-1851.
Date:
1837
Catalogue details

Licence: Public Domain Mark

Credit: The Anti-universalist, or history of the fallen angels of the Scriptures; proofs of the being of Satan and of evil spirits: intended as a refutation of the three main points of universalism, namely, that there is no hell after death; no devil or Satan as a being; and no future day of final judgment / by Josiah Priest ; embellished with twenty-two engravings. Part I. Source: Wellcome Collection.

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    was put to death, and raised from the dead, appeared to the dis¬ ciples immediately after, who handled him, and saw him eat a piece of fish, and a honeycomb. If then it be allowed that his body was local when on earth, we think we gain the point, and establish that the heaven of heavens, the home of happy spirits, and the place where God more 'particularly reveals himself, is a location: because, that same body ascended to heaven, and is set down at the right hand of God. (Col. iii. 1.) But from Acts i. 9, 10, 11, we fully prove this belief, as follows : “ And when he had spoken these words, while they beheld, he (Christ Jesus,) wa‘ taken up, and a cloud received him out of their sight. And while they looked steadfastly toward heaven (the common skies) as he went up, behold two men (angels) stood by them in white apparel: which also said, ye men of Galilee, why stand ye gazing up into heaven, (the skies) this same Jesus which is taken up from you into heaven^ (the heaven of heavens) shall so come in like manner as ye have seen him go into heaven,” or thitherward. Now it is held that this real body of the Saviour, as it was af¬ ter the crucifixion, so it is now in heaven: it of necessity fol¬ lows, that as that body was loced^ not being capable of being in more than one place at a time, and was not a spirit, as he himself said, at a certain time, to his disciples, after his re¬ surrection; that heaven is local-also, or he could not have as¬ cended thither with his person. If heaven, therefore, is a loca-. tion, it follows of necessity that it was created^ and situated some¬ where in the ocean of boundless space; if not, then is not the person, or human nature of our Lord in the heaven of heavens, as the Scriptures state. But that it is, we further prove from Acts iii. 20, 21. “ Anc? he shall send, Jesus Christ,^ ichich loas preached unto you: whom the heaven must receive until the time of restitution of all things which God hath spoken by the riiouth all his holy prophets since the world beganf or from the time of Adam and Enoch, for Enoch was a prophet. And also from 1 Thess. i. 10. Ajid to wait for his son from HEAVEN, whom he raised from the dead, even Jesus.'^ Universalists say, that there is to be no definite day of judg¬ ment, and yet they believe in Christ’s resurrection and ascension up to heaven; why not also further believe that he shall come again in like manner, as the two angels said he will. See Acts i. 11 And if he shall come again, in like manner, it must take place at a definite time, and that definite time will be the day of judgment; will it not ? Oh, but, says the Universalist, I believe he did come, and in so coming, the promise of the two angels was fulfilled, and the day of judgment is past. But when we enquire, did he come, and what was that day of judgment ? Why, says one, he came at the time of the destruction of the city of Jerusalem by the Romans, about forty years after his ascension. Ah, we did not know this, and it will be a long time ere such a