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man dwell therein and his bishopric let another take." Another was accordingly appointed, to "take part of this "ministry and apostleship, from which Judas by transgres"sion, fell."a If he sincerely repented, why was he thus disgraced? God has said, "If we confess our sins, he is, "faithful and just to forgive us our sins, and to cleanse us "from all unrighteousness." Accordingly Peter was forgiven, and was never deposed from his office, either living or dying. Although he is not near so amiable a character as Judas, in the view of my opponent, yet before another judge, he was far more lovely. Was it ever said that he fell from his office by transgression, that he might go to his own place? His heart was set upon the place where Christ is, and thither Christ had promised that he should go. On his repentance he was immediately forgiven, and at his death he was imme diately glorified. If Judas had repented sincerely, the same would have been true concerning him. It would therefore have been exceedingly good for him to have been born, if his life of suffering here had been prolonged to millions of ages. But now it is said, according to my opponent's translation and paraphrase, "Good were it for him (the traitor) if that man (the traitor) were not born." Was this ever said of Peter? or could it be said of him with truth? It may be said with truth, that no possible degree of suffering, howsoever protracted, can make it good for a man not to have been born, if that suffering be succeeded by eternal happiness ;But infallible wisdom and veracity have declared, "It had been good for that man if he had not been born ;”—Therefore his punishment is absolutely eternal.

The evidence of Judas' condemnation to the torments of hell is so overwhelming, that Mr. Winchester, however reluctantly, admitted it; although he vainly supposed that his punishment in hell would not be absolutely eternal. The following extract will show his sentiments, viz. "If such a

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man (as Job] had reason to say 'wherefore then hast thou "brought me forth out of the womb? O that I had given up "the ghost, and no eye had seen me! I should have been as "though I had not been; I should have been carried from "the womb to the grave,' (see Job x. 18, 19,) with what "amazing propriety might Christ say of Judas, the traitor, "who sinned in such a dreadful manner, and had such hor"rible guilt on his conscience: who died in black despair, "perished in such an awful situation, in his sins, and, proba

"bly, by his own hands, who suffered the most violent agi❝tations of mind, died under the power of the horrid sugges"tions of the great enemy of men, without one smile or look

of forgiveness, from Jesus, or even daring to seek it; "whose sorrow in this life far exceeded Job's, (for Job had "no sense of guilt, treason, and ingratitude; nor was he "filled with rage, blasphemy and despair) and who must pro"bably have his portion in the second death;-[Well may "he say of such a character,] 'good were it for that man if "he had never been born!' even upon the supposition that "his torments are not designed to continue while God ex"ists."a

As my opponent has exhibited a great anxiety to refer the case of Judas to a human tribunal, and as he has, without my consent, applied to the moderators for their decision, what would he think of having his criticisms and arguments referred to Mr. Winchester, who, as well as my opponent, may be considered as receiving his ordination in an uninterrupted line, from this true Universalist Apostle. My opponent says that the original "words will not possibly bear" the construction "good were it for that man (the traitor) if "he had never been born." Mr. Winchester uses these very words, "good were it for that man, if he had never been "born," as the correct translation, and in the very meaning which my opponent says "the words will not possibly bear." In his day Universalism had not discovered, that a sufficient quantity of grammar and Greek would prove, that to be born, and not to be born meant the same thing. My opponent would persuade you that when Judas passed through the dark valley and shadow of death, he had the rod and staff of his heavenly shepherd to comfort him; Mr. Winchester intimates that he was attended by a very different character; that he "died under the power of the horrid suggestions of "the great enemy of men, without one smile, or look of forgiveness, from Jesus, or even daring to seek it." Not so with Peter. My opponent would urge that the traitor died by excess of pious grief; Mr. Winchester admits that he "suffer"ed the most violent agitations of mind," and that this arose from "horrible guilt on his conscience," but so far was he from believing that this noted convict obtained relief from guilt, and was filled with hope and love, he believed that he was filled with ingratitude and "rage, blasphemy and des"pair." My opponent insists that he died a true penitent, a Dialogue 2d.

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1

cleansed from sin, without the guilt of suicide, and that he went to his own throne of glory, and not to his own place of torment. Mr Winchester believes that he died in " an aw"ful situation, in his sins, and probably by his own hands," "and must probably have his portion in the second death." Yes, Mr. Winchester believes that this traitor lived and died without an interest in Christ the only Saviour; and that he probably killed himself, and that he will probably suffer the punishment of his crimes in that hell which is after death. When one Universalist flatly denies the truth, it is pleasant to hear another admit, that the truth is probably true.

3. Interrogation. This familiar figure of speech differs from a simple affirmation, chiefly in its being a more animated mode of expression. The doctrine of the divine omnipotence and incomprehensibility, and of the pitiable impotency, and hereditary depravity of man, are not more pointedly asserted by the most direct affirmation, than by such expressions as the following; "Is the Lord's hand waxed short?" "Is any thing too hard for the Lord?" "Canst thou by "searching, find out God? Canst thou find out the Almighty "unto perfection ?" "Can the Ethiopean change his skin, or "the leopard his spots?" "Who can bring a clean thing out "of an unclean? Not one."a

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Aware of the force of this argument, my opponent treats it as follows, viz. "I admit the force of a statement, by way "of interrogation, on subjects that are self-evident, or, are "not disputed, but no disputed proposition, it is evident, can "be settled by this species of argument." This view of the subject is quite original. If correct, it would make a great deal of the Bible as worthless as waste paper. That the views and wishes of writers and speakers, inspired and uninspired, in relation not only to axioms, but to matters of fact and reasoning, can be perspicuously communicated in the form of interrogation, is so obvious, and a matter of such constant experience, that courts of justice have, time immemorial, interposed their authority to prevent attornies from asking leading questions to witnesses; because these questions shew how the party wishes them answered. But all the questions in the Bible shew the belief or desire of him who asks them; and this belief or desire is communicated in the interrogative form, not because it is equivocal, but because it is the very contrary, and exhibits the

a Num. xi. 23. Gen. xviii. 14. Job xi. 7. Jer. xiii. 23. Job xiv. 4.
b Minutes p. 70.

sentiment with greater force. I never knew this principle. denied by any man of common sense, my opponent only excepted. Mr. Ballou, in quoting the question," how can ye escape the damnation of hell?" declares that when our Saviour proposed this interrogatory to his wicked audience, "he pronounced on them the damnation of hell." Thus, according to him, and according to every man who understands language, a threat or prediction, no way evident, but involving a disputed point, may be unequivocally pronounced in the form of interrogation.

In the same spirit of this denunciation of our Saviour,b Peter says, "if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" The foregoing question tells us that they will appear in hell; from which the impossibility of escaping is often urged. "How shall we escape, if we neglect so great salvation?" God says by Jeremiah, “How shall I pardon thee for this?" Our Saviour says, "What is a man advantaged if he gain the whole world, and lose himself, or be cast away?" or according to another Evangelist, "What is a man profited if he gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul ?"c

The only subterfuge which my opponent is observed to use, in order to escape the last authority, is, that "the word here rendered soul, is rendered life, in the verse immediately preceding." In answer to this, let it be remarked that as the soul has a death of its own, so has the soul a life of its own: and this very preceding verse is directly in proof that it is the life of the soul that is here meant. "For whosoever "will save his [bodily] life, shall lose it, [the life of his soul.] "and whosoever will lose his [bodily] life, for my sake, shall "find it, [the life of his soul.] For what is a man profited "if he gain the whole world, and lose [the life of] his own "soul? or what shall a man give in exchange for [the life "of] his soul?" That this is the meaning in a similar passage of Jobe is plain. "For what is the hope of the hypocrite, though he hath gained, when God taketh away "his soul? Will God hear his cry, when trouble cometh up"on him? Will he delight himself in the Almighty? will ❝he always call upon God?" Universalism answers these

26.

a Notes on parable 26th.

b Matt. xxiii. 33.

c Matt xxiii. 33. 1 Peter iv. 18. Hebr. ii. 3. Jer v.7. Luke ix. 25, Matt. xvi. d Minutes p. 55,

e xxvii 8, 10:

“questions in one way, and it is evident that God intended "them to be answered in another.a

THIRD ORTHODOX ARGUMENT.

CONTRAST.

It was proposed to show that the scriptures mark such a contrast between the righteous and the wicked, as to their character, standing, and future destiny, as can be satisfactorily explained on no other ground than the doctrine of the eternal punishment of the ungodly. As many more authorities must be quoted here than in the last argument, time forbids that my comments should be frequent or copious: neither will it be of any use to repeat several passages or their parallels, which have already been quoted for other purposes.b

The distinction between Mount Gerizzem and Mount Ebal was not more marked, that were the condition and prospects of those who were so abundantly blessed from the one, and those who were cursed from the other. "Behold "I set before you this day a blessing and a curse: a blessing, "if ye obey the commandments of the Lord your God, which I "command you this day; and a curse, if ye will not obey "the commandments of the Lord your God; but turn aside "out of the way which I command you this day, to go after "other Gods which ye have not known." "For evil doers "shall be cut off: but those that wait upon the Lord, they "shall inherit the earth. For yet a little while, and the wick"ed shall not be: yea, thou shalt diligently consider his "place, and it shall not be. But the meek shall inherit the "earth; and shall delight themselves in the abundance of "peace. The wicked plotteth against the just, and gnash"eth upon him with his teeth. The Lord shall laugh at "him: for he seeth that his day is coming. The wicked "have drawn out the sword, and have bent their bow; to "cast down the poor and needy, and to slay such as be of "upright conversation. Their sword shall enter into their

a Job xi. 20, 36: 18. Ps. xix. 6,-9. Hebr. xii. 25,

b Luke vi. 20.-26.2 Tim. ii. 20, 21. Ps. xxii. 29. Ez. xvii. 24. Gen. xii. 3. Ps. xvii. 14.

c Deut. Chapters 27 & 28.

d Deut. 11; 26-28:

e Neither the original nor the translation gives any countenance to the opinion of my opponent or of the destructionists, that there shall be no wicked persons hereafter; but only that they shall be brought to nought, by falling from a high to a low conditionby suffering the disappointment of their vain expectations and receiving the punishment of their many sins.