tion, we quote the language of Paul. "For by grace are ye saved through faith; and that not of yourselves it is the gift of God: not of works, lest any man should boast. For we are his workmanship" (not our own) "created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Ephes. 2.8.-11. Good works are not the cause, but the effect of salvation. There are two complete answers to Mr. P's position that "the peculiar blessing, eternal life, is proffered to a defined character, in all the promises of the gospel." 1. The time will come when holiness shall be universal, consequently by his rule, the promises will apply to all mankind. "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." 1. Cor. 15. 24-29. 2. Mr. P. has entirely mistaken the nature of the promises of the gospel. "In thee shall all families of the earth be blessed," Gen. 12. 3. "In thy seed shall all the nations of the earth be blessed," Gen. 22. 18. "In thy seed shall all the kindreds of the earth be blessed," Acts. 3. 25. All nations, all families and all kindreds of the earth unquestionably include the whole human race; and the promise is positive and unconditional. That the promise included a spiritual blessing is seen by the following, "And the scripture foreseeing that God would justify the heathen through faith, preached before the gos pel unto Abraham saying, in thee shall all nations be blessed." Gal. 3. 8. That no law exists which can prevent the fulfilment of those gracious promises may be perceived by looking at Gal. 3. 17. and 21. "Is the law then against the promises of God? God forbid." To place this important matter beyond the possibility of doubt, God has confirmed those promises with an oath see Heb. 6. 13.-20. "God, willing, more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it. by an oath, &c." Is it not a daring outrage against heaven to deny these promises, or doubt their fulfil ment? Mr. P's similitudes of receiving pupils into schools, admitting strangers into an hospital, and inviting white people to attend divine service, are all irrelevant to the subject, and therefore merit no reply.His "overwhelming reflections" of a sinking spirit, &c." are the wild, incoherent vagaries of his own imagination. 2. Mr. P. attempts to draw an argument "from that class of texts, which contrast the future destiny of the righteous and the wicked." He then quotes several texts, which have not the least relation to his position he makes no attempt to prove that they apply to his subject-neither does he even mention that Universalists have shown, or attempted to show, that all those passages apply exclusively to the present life! In this instance, he has betrayed ignorance or unfairness. Had he been unacquainted with the writings of modern Universalists, he should not have undertaken to write against Universalism, without first obtaining the necessary information. If he had a knowledge of those writings, he was guilty of inexcusable disingenuousness in omitting to notice that his opponents almost uniformly deny the application of every one of the texts he has quoted under this head,to the eternal destiny of men, that they apply them all to the present state of being. The rules of logic would allow me to drop this position here, until some attempt be made to sustain the application he has made of those texts. But perhaps it may be profitable to spend a little time in proving a negative. The resurrection mentioned in the twelfth chapter of Daniel, was to take place at a particular time; "at that time" &c. What time? The prophet Daniel was a Jew-to him, the people to whom the subject applied, were repeatedly called "thy people"i. e. Jews. The time designated in the twelfth chapter by the phrase "that time," was called "the time of the end" in the eleventh chapter. End of what? The end of the legal dispensation. See the 31st verse of the eleventh chapter where mention is made of "the abomination which maketh desolate," which Christ applies to the Romans, by whom Jerusalem was destroyed at the end of the age. See Math. 24. 15. Daniel says "and there shall be a time of trouble such as never was since there was a nation" &c. For the application of this see Math. 24. 21. For the time of the fulfilment of the prophecy of Daniel see Math. 24. 34. "This generation shall not pass till all these things be fulfilled." The res urrection was therefore not literal, but figurative relating particularly to the condition of the Jews at the period when their beloved city was destroyed, and they were scattered abroad amongst the Gentiles. Awaking to "everlasting life" relates to the faith of the gospel, John 5. 24. "He that heareth my word, &c. hath everlasting life"-not shall have in a future state; but in the present time, "hath everlasting life." Awaking "to shame and everlasting contempt" is expressive of the condition of the unbelieving Jews. In Jer. 23. 40. the same subject is spoken of, "And I will bring an everlasting reproach upon you and a perpetual shame, which shall not be forgotten." The scriptural meaning of the word everlasting may be easily understood by observing that the land of Canaan was promised to the seed of Abraham "for an everlasting possession," Gen. 17. 8. and that they have long since ceased to possess it. At the day of Pentecost, thousands of Jews awoke to "everlasting life" communicated through the gospel. If the phrase "them that sleep in the dust of the earth," be thought a very strong figure of speech; for a parallel, see the 37th chapter of Ezekiel, where the word "graves" is used in a similar manner. The same figurative resurrection is doubtless mentioned in the fifth chapter of John's gospel. For an account of a resurrection into a future state of being, see the 15th chapter of Paul's first Epistle to the Cor. and Christ's reply to the Sadducees, Math. 22d chapter and Luke 20th chapter. In Mr. P's imagination, the harmony of heaven is increased by being "contrasted with the ceaseless wail and blasphemies of the damned"-he considers the contrast grand, glorious and complete. But rhapsody is neither argument nor evidence. 3. He says, "a third class of passages which afford ground for a direct argument, is found in those which B represent men as in danger of eternal punishment." On this argument, he quotes but three passages. 1. "He that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation,” Mark 3. 29. He says nothing upon this passage, except to ask the following questions, viz."Now I ask how it is possible that any one should be in danger of eternal damnation, if there be no such thing? Can men be in danger of evils that do not exist? In reply, I inquire how is it possible that Mr. P. should have been so blinded by prejudice as to ask such questions? How a man, who has a knowledge of the classics, and officiates as a public teacher of religion can make such mistakes, and yet be honest, we know not. If he had looked into his Greek Testament, he would have seen that the phrase rendered "eternal damnation" is aioniou kriseos, which does not necessarily signify endless suffering. The word kriseos, damnation, is equivalent to condemnation or punishment. The word aioniou is equivalent to long, lasting; or according to scriptural usage, everlasting. Parkhurst in his Greek Lexicon on the words aion and aionios, says, the Hebrew word olim answers as the corresponding word for these two words in the Greek of the seventy "which words denote time hidden from man, whether indefinite or definite, whether past or future." Professor Stuart commenting on Micah 5. 1. says, "the word Kedesh and od, rendered by Turretine, eternity, are like the Greek aion, that also signifies any thing ancient, which has endured, or is to endure for a long period. The question when these words are to have the sense of ancient, or very |