named passages. Here are two instances in the New Testament, in which this word is acknowledged to have different meanings when applied to different subjects in the same passages. If this is certainly the case in two places, it may be in a third, namely, in Matt. xxv. 46. If then the text in Romans before quoted be admitted as a matter of fact, it follows that everlasting when applied to punishment must be limited. With reference to this passage in Romans, let us adopt the language of our opponent, on the one in Matthew. "The question is not fairly met by those who would deny the matter of fact here proved, without showing that these passages, and others similar to them, mean something very different from what they appear to mean. It is to no purpose to resort to obscure passages to illustrate these plain ones."

The reader who wishes for a more particular illustration of the word everlasting, may consult the first volume of the Christian Repository, page 143, Winchester's Dialogues, and Foster's Examination of Dr. Strong on universal benevolence reconcileable with endless misery.

Whether the everlasting punishment mentioned in Matthew refers to a future day of judgement, or to events in this life, we think we need not make a subject of investigation at this time, as it cannot on either consideration, very materially effect the subject in dispute concerning the perpetuity of punishment.

misery.

We should hardly suppose that men acquainted with scripture phraseology, would think of urging the passage in John iii. 36, to prove endless Speaking of the unbeliever, it says, "the wrath of God abideth on him." When? Now in the present tense. How long shall this wrath abide him? Nothing said. Should any unbeliever be converted, what then? "He that believeth on the Son hath everlasting life. St. Paul says, "Know ye not that the unrighteous shall not inherit the kingdom of God ?” But is this an assertion that they cannot be saved? Certainly not; for he immediately tells us, "And such were some of

you: but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God." 1 Cor. vi. 9-11.

Our author observes, "it is said of the wicked in the future state of existence, that "their worm dieth not and their fire is not quenched." "Tho," continues this writer, "this is admitted to be figurative language, yet it cannot mean less than extreme suffering." If this be a matter of fact in favor of endless misery, we ask, why the same expressions are used with an evident limited signification in scripture. An instance of this kind we have in Isaiah Ixvi. 24, "And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." We do not look for the fulfilment of this in eternity, but when "it shall come to pass that from one new moon to another, and from one Sabbath to another," all flesh shall come to worship before the Lord. Mention is made of fires in scripture which are said never to be quenched, that notwithstanding have long since ceased to burn. To this point we refer the reader to Jer. vi. 20; xvii. 27; and Ezek. xx. 47, 48.

As we think the writer has failed in maintaining his "particular account of the judgement day," it will not follow of necessary consequence, because "he that believeth not shall be damned," that he will be endlessly damned. We may avoid a mistake, and yet believe this damnation is much short of endless misery.

We cannot but admire the care which this writer has exercised to maintain the doctrine of endless misery. The question "whether the eternal damnation of the wicked is consistent with the glory of God, or with the ends of universal benevolence," he is not disposed to allow us to call up. For "of this," he says, "we are not competent judges." "I am inquiring," he further says, "for matter of fact; whether we see the reasonableness of this fact now or not, God

will show us at last that he is right, and the world wrong." So for the great glory of God in the endless suffering of the wicked, we must be kept in awful suspense, to some unknown period of futurity, without the privilege of attending to a single argument from this enlightened brother of human nature. But as it turns out, this subject of the divine glory was decided! in the following manner nearly eighteen hundred years ago. "If the ministration of death written and engraven in stones was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance, which glory was to be done away; how shall not the ministration of the spirit be rather glorious. For if the ministration of condemnation be glory, MUCH MORE doth the ministration of righteousness exceed in glory.” 2 Cor. iii. 7,8. As we here learn that there is a greater glory than that of condemnation, we are confident that endless misery is not consistent with that greater and divine glory of God. And we are very glad to find this matter so fully decided to our satisfaction, notwithstanding the disposition of our opponent to keep us in perpetual suspense.

Respecting the two classes of Universalists, we wish to have no contention with a believer in endless misery. That "both" systems "are brought forward for the same purpose, to quiet the conscience in the commission of sin," looks like judging before the time. We think our opponents ought to allow that we are as well acquainted with our "purposes" as they are, and that they ought not to publish that such was our purpose, until we had told them. As for the opinion that "the fear of a limited punishment hereafter has much the same effect as the fear of no punishment at all," we think not very strange. People that are in a habit of dealing much in infinites, generally suppose limited things something like nothing at all. But when their system is out of sight, they are as fearful of having a limb burnt or bruised as any of us, altho it should be healed in a few months. We

who believe in the doctrine of a future limited punishment, believe that the fear of it is some different from the fear of no punishment at all. We are likewise willing to acknowledge it is different from the fear of endless misery. While the former imposes a rational restraint, the latter fills the mind with horror and dismay.

P.S. After writing the foregoing remarks, we found this piece, "on universal salvation," inserted and answered in the Universalist Magazine of Boston. It likewise appears from the Christian Intelligencer of Portland, in which we also find an answer, that the Editor of the Christian Mirror had not only copied it into his paper from the Spectator, but had printed and distributed it in hundreds if not in thousands of handbills, and gratuitously sent them abroad, as the last, best, and most potent argument of orthodoxy, against the assertion that "God is the Savior of all men." Soit appears it is going the round, and in its course has not. overlooked Vermont. Had we supposed the piece so alarining to Universalists as our opposers seem to calculate by their exertions to give it publicity, we might perhaps have spent more time and labor in answering it. But as topics of a similar nature have been so frequently discussed in our periodical and other works, we do not consider our doctrine in jeopardy, tho we accompany it with but few remarks.

DISSERTATIONS ON FUTURE PUNISHMENT.

NO. 3.

In this number, we propose to notice some passages of scripture that appear to have an evident allusion to a period of suffering or punishment beyond this life. On this head we may, no doubt, safely premise, that future punishment, in a greater or less degree, is clearly implied in the doctrine of a future judgement. If the latter, then, be established, the former will follow of course. But we are under no necessity of taking this for granted. We are able to bring scripture proofs, that when the period of judgement is,

then is the period of punishment. Indeed, the very idea of judgement implies some degree of suffering, exposure to, or danger of suffering. Bringing men to judgement, brings them to trial,-not that the allknowing God might learn what the characters of his creatures are, or how he will dispose of them, but that he may show men their characters, and the wisdom of his providence.

On the subject of punishment connected with the judgement, we cite from 2 Pet. ii. 9. "The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgement to be punished." This text is express to the point. The idea, also, that the ungodly are punished to the full extent of their wickedness, IN their acts, is very clearly opposed: this doctrine admits of no reserve to a future day to be punished. It is, likewise, clear from this passage,that the day of judgement must mean some particular future period, designated by the phrase, and not any time whatever, or there could be no reserving any one to that day. We do not say the passage is equally definite in referring to a period of future life; but the nature of the subject, and its relative connection with other passages of a similar description, naturally require it.

Passages of this description, connecting punishment or suffering with judgement, are the following: Jude 6 "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgement of the great day." 2 Pet. ii. 4. "If God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgement." We need not stop here to dispute with any man, whether the angels here mentioned are human or spiritual beings. Suffice it to say, they are such beings as sinned, and such as did not receive their punishment in sinning; but were reserved unto judgement or condemnation.

Nor need we attend to the inquiry whether these