The rule he lays down for understanding the extent of these general terms all flesh, all nations," &c. is as fol.lows. If there is positive and unequivocal testimony that a part of mankind will be endlessly miserable, then these general terms are limited in their signification; but if there are not, & there are unequivocal scriptures to establish universal salvation, then these general terms corroborate the same doctrine." To this rule we do not object, & shall pass to examine the "unequivocal scriptures" which he brings forward on his side of the question. He introduces them with the remark, that" every is an unequivocal term," But if he will carefully examine, he will find that even this term must be sometimes limited. (See Col. i. 23. ii. Cor. ii. 14. Mat. ix. 35. Rev. vi 15.) The first passage he produces is "Jesus tasted death for every man." On this passage there will be no dise pute between us, as to its extent. The only thing in dispute will be whether all for whom Christ died will finally be saved.*

The next is Isa. xlv. 23. " unto me every knee shall bow, every tongue shall swear. Surely shall one say in the Lord have I righteousness and strength." We suppose that the editor entertains Mr. Winchester's opinion upon this text "that every knee shall bow to him as their Lord, and swear allegiance and fealty to his righteous and just government. (See Lectures, Vol. II. P. 237.) What then could the prophet mean by adding, "& all that are incensed against him shall be ashamed." Especially since (as the author just quoted says,)" God always requires the most excellent things to be offered to him, and in the most free and willing manner and as he requires the whole heart, mind and strength to be fully dedicated to him, it is not likely that he will accept of a nominal, unwilling and forced subjection and praise." (Ibid p. 139) Now to be incensed is to be enkindled to rage-inflamed with anger-to be provoked and exasperated. And can

*Some writers take different ground. Mr. M'Calla says:"Christ saves all for whom he dies"-Upon this principle, we can see no possibility of his consistently avoiding the consequence, that all men will be saved for that Christ died for ell men without exceptions, is in our view, as unequivocally asserted in the scriptures, as any truth which they containf

any one see how these passions exerted against God, can be consistent with the act of dedicating to him “the most excellent things" yea." all the heart, mind & strengthin a most free and willing manner." If so they can reconcile the most palpable contradictions—and reconcile Mr. Winchester's theory with the word of God!

"But the Apostle Paul alludes to this passage in Rom. xiv. 10, 11, 12. Phil. ii. 9, 10, 11. Instead of infering from it an universal restoration, he quotes it in the former passage, as proving an universal Judgment. We shall all stand before the judgment seat of Christ. For it is written: As I live saith the Lord every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God." Phil ii. 9, 10, 11. must be interpreted as referring to the same event, to make the apostle a consistent writer." (See Mr. Isaac, pp. 86. 87.)

Finally, John heard every creature in heaven, on the earth, under the earth, and in the sea, ascribing blessing, and honor, and glory, and power unto God, & unto the Lamb, forever and ever. These words" says Dr. Chauncey (See salvation of all men, pp. 238, 239.) "evidently look forward to the completion of the scheme of God with reference to mankind; bringing in the sinless intelligence above as uniting with the whole race of Adam, in giving the glory of their restitution to God."To which an able antagonist replies "If our author had first proved a state of correction, or discipline, for the cure of the patients themselves' after the last judgment, and before the completion of the scheme of God with regard to all mankind,' this text would have gone farther towards proving the final restoration of all things; but even then he must have proved that this text looks forward to that period."

The connections plainly show that it does not, but that it is accomplished in time, and probably had its fulfilment long since. "But should we understand by every creature, only every one of the distinctive characters of holy, or righteous, we are sure that the scriptures will bear us. For then the phrase every creature, is a strong hyperbole, a figure frequently used in the sacred writings. Of this we will give only two instances out of many. The first is of the wicked in Rev. vi, 15. 16, 17. (which sce.) L

out.

Notwithstanding the description in this place is so very explicit and full, yet we are sure that the righteous are not included in it. The second is a joyous event only as it respects God's people the Jews, viz: the destruction of old Babylon. The heavens and the earth, & all that is therein, shall sing for Babylon; for the spoilers come unto her from the north saith the Lord.' Jer li, 48.Notwithstanding all in heaven and earth are said to sing on this occasion; yet the thousands of Chaldea, with her commercial connections, (See Rev. xviii. 9, 19.) and all those who were in their graves, at least that part of them who died in their sins, were necessarily excluded from participating in this joyful event. Lastly. It may be observed that St. John does not mention hell among the places which contribute to the general chorus; which is an omission we connot account for, if he really meant that they were redeemed from that place of torment. (Universal Salvation Refuted, pp. 61, 62.)

Thus we see that these unequivocal scriptures," which our editor alleges in support of universal salvation," most certainly, do not establish" that doctrine. That for very good reasons, we believe them perfectly consistent with the doctrine of eternal punishment!

No. VI. The argument in favor of eternal punishment founded upon contrast, DEFENDED.

We come at length to the defence of the arguments advanced in favor of eternal punishment.

The first argument is founded upon a class of passages which are supposed to describe the future and final states of men in contrast. One observation which was designed to show that these passages refer to the final states of men, is that the state of the righteous which is all along opposed to that of the wicked is allowed to be final." This the editor says is not allowed," and "that many of these passages refer to a future state is a disputed position." (Vol. I. p. 169.) But he does not say how many of these passages are wrongly applied. Out of twenty.

be has attempted to explain only three-and has noticed our remarks* upon three or four more:-The remainder stand uneffected: And were we to give up those which he has attempted to explain, what remains would be amply sufficient for our purpose. We are not however inclined to give them up, but shall proceed to defend their proper meaning, and to show that the explanation which the editor gives of them is altogether erroneous.

He confines himself principally to the parable of the wheat and the tares-of the sower-and of the net cast into the sea. (Mat. xii. 30, 41. 42, 43, 48, 49, 50.)

Upon these passages no particular remark was made: But the editor says we support the common opinion, that the kingdom brought to view in these places, is a state of glory and felicity in a future spiritual world." (P. 164.) And after referring to the 41 verse they shall gather out of his kingdom all things which do offend and them which do iniquity' he asks does the kingdom here mean the final state of the righteous, i. e. Heaven above?" & with great sagacity concludes, Then all things that offend and them which do iniquity must first go there before they can be gathered out." (Ibid.) The gentleman has here. stormed a citadel, with nothing to oppose him, but the phantoms of his own imagination. For this opinioncommon" as it is, we can assure him, is to us, entirely novel:-we never heard of it till now-and do by no means "support" any such thing!

"The kingdom of their Father" in the 23d verse, we suppose does indeed refer to Heaven above"-But "His kingdom" in the passage upon which he remarks, we shall support" refers to the visible church-Here, in the militant church, are some tares mixed with the wheat -some bad with the good:-and human wisdom cannot always discriminate between them. And when a separation would endanger the wheat, or the truly pious, they

*These remarks, it will be recollected are taken from Mr. Fuller. But as we hold ourselves responsible for every thing which we have quoted from others, with approbation, we are not in this review particular to distinguish between such matter and that which is original: after having given the authors credit, we consider the sentiments, in some gense, as our own,

must "grow together till the harvest," when infinite wis dom will make a just distinction between them.

He proceeds: "If the end of the world means the end of time, and severing the wicked from among the just means a separation which it is said will take place at a day of general judgment, at the close of time, then the good and the bad of all generations who have died, and who will die previous to that time,, must remain together in the same place or state till that period." (Ibid.) Their growing together cannot strictly apply to their state after death. As for those who shall have died before the end of the world, their respective states are then, (at death) unalterably fixed. As to their happiness or misery, it is to them as certain as though the judgment were already passed, And the two characters will by no means remain together after death-For the rich man was in Hell, and Lazarus in Abraham's bosom, and there was an impassable gulph between them!* (See Luke xvi, 19, 31. inclusive.)

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*There is a very striking resemblance between many of the circumstances in our Lord's account of the rich man and Lazarus, and the account which Josephus gives of the states of the just and unjust in HADES "In this region" says he there is a certain place set apart, as a lake of unquenchable fire: whereinto we suppose no one hath hitherto been cast, but it is prepared for a day afore determined by God, in which one righteous sentence shall deservedly be passed upon all men ; when the unjust, and those that have been disobodient to God, shall be adjudged to this everlasting punishment ;-while the just shall obtain an incorruptible and never-fading kingdom.These are now indeed in hades, but not in the same place where the unjust are confined.

"For there is one decent into this region, at whose gate we believe there stands an arch-angel with an host; which gate, where those pass through that are conducted down by the angels appointed over souls, they do not go the same way, but the just are guided to the right hand-This place we call the bosom of Abraham.

"But as to the unjust, they are dragged by force to the left band by the angels aloted for punishment-they see the place (or choir) of the Fathers and of the just-for a chaas deep and large is fixed between them: insomuch that a just man that hath compassion upon them cannot be admitted, nor can one that is. unjust if he were bold enough to attempt it, pass over it.”—.