Mr. Ballou supports another construction of the pas sage in question. He says: "according to the connexions in the 9th of Mark, these words were spoken by Christ to his disciples." And of the unquenchable fire, he says, "it is the same no doubt, as described in notes on former parables." By turning back to these notes on former parables," we learn that "this unquenchable fire, is the fire of divine love, which is God himself," & that the manifest design of this fire, is to save by its purifying qualities the subject on which it operates." (See Notes upon the parables pp. 18, 35. 37.) So according to this famous expositor, our Saviour would say, it is better for thee to enter into life, &c. than to go into God,' or into "the fire of divine love," and be by its purifying qualities."-Rare Divinity!-Query: what life can that be which is better than to go into God, or into heaven?

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The Editor next considers John viii, 21, ye shall seek me and shall die in your sins, whither I go ye cannot come.' He thinks that "Jesus did not mean the death of the body in the above passage," and that this " is evident from its connexion and by the manner he uses the term death, in this chapter." (P. 185.) But is it a strange thing for the inspired writers to use a term in different senses in the same chapter? Indeed we find the term death used in different senses in the same verse! (See Esek. xviii, 26.) But he says "believers as well as unbelievers must die a temporal death.” (Ibid.) Surely! But not die in their sins, it is to be hoped!

Now that the Saviour did not refer to spiritual death, is evident from the fact, that those to whom he spake, were then actually dead in this sense:-and we cannot suppose that he would have threatened them with what had already come upon them.

Examiner supposes what Christ said to his disciples John xii, 33, equally implies their endless misery." (Ibid.) But Christ did not tell his disciples they should die in their sins! This is a material circumstance in which the two places differ.

He just glances at the account which our Saviour gives of the rich Man and Lazarus, [Luke xvi,] a part of which we had quoted. As he has not room to consider" this relation [or parable, as he calls it,]" fully," he just gives

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"The

us a clue to the correct understanding of it. great gulph is unbelief and sin."-Indeed! Then it would seem that they which would pass over unbelief and sin, to faith and holiness cannot,' and vice versa !—And cannot sinners believe if they will? Why then must they be • condemned because they have not believed?" But" continues he," when God shall finish transgression and make an end of sin--when death the last enemy shall be destroyed, then deliverance from the state which these passages describe will be wrought." [Ibid.] Ah! And cannot the sinner pass "unbelief and sin," till "deatb, the last enemy, shall be destroyed?" Surely then our good editor labours for the reformation of mankind in vain! Should he hereafter exhort his hearers to believe & reform, they will probably answer him: Not quite yet sir: they who would pass' the gulph' of unbelief and sin, • cannot until death the last enemy shall be destroyed," then every difficulty will be removed--the great gulph' will be dried up-or a bridge will be flung over it-or some other expedient will be found out by which all will be able to pass at once'!!!

He finally slightly notices Jas. ii, 15, For he shall have judgment without mercy that hath showed no mercy. Without attempting an explanation of this passage, he proceeds to ask. Do God's judgments extend beyond his mercy, or his mercy beyond his judgments? Is his anger omnipotent over his love, or his love over his anger?" [Ibid.] Each of the Divine attributes occupies its appropriate place in the Divine Administration. It will not answer to exalt one to the expense of the other. If the good of the universe requires, that the finally impenitent should be eternally punished, it would not only be consistent with the goodness of God to inflict such punishment, but his goodness as the moral governor, would absolutely require it.

The gentleman adds: "Jehovah after having pronounced by the prophet Zephaniah as severe judgments as the scriptures contain, turns in mercy to the same people saying, the Lord hath taken away thy judgment."" [Ib.] The judgments pronounced by the prophet were the cap tivity and dispersion of the Jewish nation:--Taking away their judgment, refers to their restoration to their land --

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That these are as contain," we deny,

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severe judgments as the scriptures and ask him to make it appear.

Now mercy is the source of human salvation: But in the passage in question a case is stated in which judgment shall be exercised without mercy-Consequently in this case there can be no salvation. Let our opponent fairly meet this argument.

No. X.-The argument deduced from the limitation of the day of grace to this life, DEFENDED.

We come now to the support of our 4th and last argu ment. This is founded upon "those passages which imply that a change of heart and a preparation for heav en are confined to this life."

The first passage cited under this head, is Isa. Iv. 6, • Seek ye the Lord while he may be found, call ye upon him while he is near. Upon this it was remarked that

there will be no successful calling upon the Lord after a certain period; and consequently no salvation.' The Editor attempts to avoid this conclusion as follows:

The reader by reading from this verse through the chapter, will learn that this call will prove effectual.So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I send it.' v. 11. If it is God's pleasure that all shall return, it will be accomplished; for it shall not return unto me void but shall accomplish that which I please.'" (P. 186.) A little attention to this passage will enable us most clearly to see, that it is by no means to the Gentleman's purpose. In his application of it be begs the question:-he assumes that it is God's pleasure that all should be saved unconditionally, and that the word of God is sent to accomplish this purpose. This we deny; and until it is proved, the passage does in no wise serve his cause.

But if we were to admit the passage in an absolute sense, At is still consistent with our views of the 6th verse. For

where the gospel is faithfully promulgated-its doctrines plainly stated-its duties strongly enforced-its promises and its penalties clearly set forth:--So that the wicked. are alarmed-those who repent and believe are justified& the faithful are strengthened and encouraged-it does not return unto him void;-it accomplishes that which he pleases-He pleases that his word should make a clear and full exhibition of his character and perfections:-and that the plan of salvation, should be so unfolded as to enable all those who will, to come to him & be saved; & that all others should be left without excuse. All this is done, and still the servants of God in all ages exclaim: “ Who hath believed our report. and to whom is the arm of the Lord revealed." Many do not profit "the word not being mixed with faith."-Hearing as it were by the way side," or "on stony ground," they do not bring forth fruit. Now will the editor deny these facts-contradict the passage which he has brought forward-or give up his explanation of it?-he may choose which side of the alternative he likes the best!

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He next remarks upon Prov. i, 24-28. Because I have called, and ye have refused,' &c. No remark was made upon this passage, it was left to speak for itself.What the Editor supposes our views of it, he thinks, "really shocking.” (Ibid.) It is shocking indeed that man is a subject of so much misery, as he is, under the sun; but it is no less a truth on that account.

He continues: "Then are his tender mercies extinguished indeed-then has his anger at length fully triumphed over his goodness." (Ibid.) This is in the truc stile of universalism-a mighty effort to effect the passions! Solomon says: "The sluggard will not plough by reason of the cold, therefore he shall beg in harvest and have nothing." Now according to Examiner, though the sluggard upon some idle pretense, should neglect to plow his field and cast in his seed, until the summer is over," if he cannot plow and raise a crop then,-or enjoy plenty without using these means at all; "then are God's tender mercies extinguished indeed"! What cause must this gentleman see to complain of the goodness and justice of Providence, because all the Idlers in the land do not enjoy plenty:-because supplies do not come up spontaneously out of the ground, or rain down from heaven,

as did the manna to supply the children of Israel! He continues in the same stile: "Can we suppose that an unchangeable God who loves all the works of his hands, will finally mock and laugh at the miseries of his creatures?" (Ibid.) His laughing at their calamities' &c. we are to understand figuratively. It is intended to show the utter inefficacy of all their efforts when it is too late. Again he says: But it is not God who is brought to view or represented as speaking in this passage. But it is wisdom personified in the feminine gender." [Ibid.] We will be greatly obliged to the gentleman if he will inform us who, or what this wisdom is. The most natural inference from all that he has said upon this subject, would be, that he believed wisdom to be some malignant being. (or principle.) He says it is not God," that we are not to "suppose that an immutable God will mock and laugh at the miseries of his creatures." The conduct here ascribed to Wisdom, would in his view, be very unsuitable in the Divine Being, under any circumstances.-What indeed he would make of Wisdom we cannot tell!

We have supposed that Wisdom personified in the book of Proverbs, is the Wisdom, or council of God:--that it embraces the different modes of divine instruction: and that it is precisely the same as if every thing said of Wisdom, were said of God himself. Its being personified in the feminine gender" is nothing against this view.

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He finally adds: "Furthermore if this passage was speaking of a change of heart' it does not specify this life as the only time for this change." (PP. 185, 186.) It does however clearly refer to a time when the blessings which are held out in it, cannot be obtained:-other passages give us the most direct information when this time is, which we shall see presently.

He next remarks upon Luke xiii, 24-29. Strive to enter in at the strait gate,' &c. Here he amuses himself with what he supposes a contradiction in us. It was remarked upon this passage that it is plainly intimated that none will be able to enter in who have not agonized here.' In reply to this remark, he refers to what we had said in another place viz: Those who are not in a situation to understand the import of the conditions of salvation, or capable of performing them shall be saved unconditionally." He then asks," whether those who are saved un