meneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.' 1 Tim. i. 19, 20.

6

It is worthy of remark, that Hymeneus and Alexander had not lost all docility-they were still capable of learning-they were delivered to Satan for amendment.-Paul speaks of another who was delivered to Satan for the destruction of the flesh, that the spirit' might be saved in the day of the Lord.' 1. Cor. iv. 5.-Is it harder to reconcile the desperate state of those who are the theme of this part of the objection, with their final restoration, than to reconcile the two following assertions of Paul with each other?.... Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, cursed is every one that hangeth on a tree. Gal. iii. 13. I give you to understand, that no man speaking by the Spirit of God, calleth Jesus. Christ accursed.' 1. Cor. xii. 23.-It consequently appears, that the same writer who affirms that Jesus Christ was accursed, also affirms that he was not accursed. And we add, that the same Jesus Christ, who declared it impossible for a rich man to enter into the kingdom of God, afterwards declared it not impossible. For with man, this is impossible: but with God, all things are possible."

But, to renew them again to repentance,' cannot be for ever impossible. For since it is said, with respect to these persons, (though our good opponents have overlooked it,) there remaineth no more sacrifice for sin; it is evident there had been a sacrifice-in other words, that Christ had borne their iniquities. But, says the prophet, He shall see of the travail of his soul, and be satisfied: by his knowledge shall my

righteous servant justify many,' [or the many ;] for he shall bear their iniquities. All, of whom

the Lamb of God bore the iniquities, are consequently, sooner or later, to be justified: And whom he justified,' says Paul, them he also glorified.' Now, if any one can tell, how there can be justification without righteousness-how there can be justification and glorification without salvation-or how any rational being can see of the travail of his soul, and be satisfied,' without attaining, either the object for which he has made the greatest possible sacrifice, or any substitute; then will we renounce this last argument, and depend on the others, as sufficient to remove the former part of the present objection. Secondly. There is a sin unto death." do not say that he shall pray for it.'

'I

He does not say eternal death': to suppose this, is to assume the very point in dispute. That there are sins which cannot be immediately removed, may be admitted. If we know that any one has committed such, it would be impious to pray for their immediate removal. We are by no means, however, consequently forbidden to pray, that these sins may be wiped away at a future period. But the example of our great Intercessor is sufficient, of itself, completely to refute this objection. Just before his crucifixion, he said, I pray, not for the world, but for them which thou hast given me.' Why did he not pray for the world? We answer: because his first petition, was for his disciples, who had been given him, as the first fruits of his ministrations

not for those Scribes and Pharisees who had committed a sin unto death,' and to whom he had declared, ye shall die in your sins.' But did he not afterwards pray for these desperate

sinners? Certainly he did. He said, Father, forgive them; for they know not what they do.'

OBJECTION III.

"Between me and you,' [or between heaven and hell,] there is a great gulf fixed: so that they which would pass from us to you, cannot ; neither can they pass to us, that would come from thence.""

ANSWER.

This gulf was not, perhaps, fordable, at the time to which our Lord alludes. Neither is the tongue of the Egyptian sea,' at this day. But we read, I will hiss for them, and gather them; for And he shall pass I have redeemed them.' through the sea with affliction, and shall smite the waves in the sea, and all the deeps in the And the river shall dry up.' Zech. x. 8—11. Lord shall utterly destroy the tongue of the Egyptian sea, and with his mighty wind shall he shake his hand over the river, and make men go over the middle dry shod.' Isa. xi. 15.-Nor was wall of partition between us broken down'-nor was a way opened into the holiest of holies ;' till the Son of God expired, the earth was rent, the graves were opened, the dead arose; tillhe burst the bars of death,' ascended up on high, led captivity captive, the everlasting doors were opened, and gave the king of glory to come in.'

I am he that liveth and was dead; and be hold, I am alive for ever more, Amen; and have Thus saith the the keys of hell and of death.' Lord in an acceptable time have I heard thee, that thou mayest say to the prisoners, Go forth, to them that are in darkness, shew yourselves.'

Turn ye to the strong hold, ye prisoners of hope.'

Surely this gulf is not impassable, to him who has the sword of the Spirit, the rod of Moses, and the keys of death and hell. Does our Saviour bear the keys of death and hell in vain? No. He unlocks the prison doors. How does he unlock them? as a gaoler? does he say to the prisoners, Go in? No. He says to the prisoners, Go forth.' The Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water; and God shall wipe away all tears from their eyes.*

OBJECTION IV.

6

6

"The texts concerning the sin against the Holy Ghost, in particular, are a clear proof of endless punishment: It shall not be forgiven him, neither in this world, neither in the world to come.' Matt. xii. 32."

ANSWER.

Neither in this world, [or age,†] nor in that which is to come.' The text intimates, that some sins were to be forgiven in the next age. The blasphemy against the Holy Spirit could not, perhaps, be forgiven, before the next age after. But since we have already demonstrated, that our Saviour prayed for the final and full pardon, of those very persons, who had either already com

* Since this was written, the author has for the first time been favoured with a perusal of Mr. Ballou's Sermons. Mr. Ballou has proved, in a satisfactory manner, that the whole account of the gulf, the rich man, and the beggar, was merely allegorical.

+ The original word, aion, is properly rendered sæculum, or age.

mitted this crime, or would commit it, before they could obtain that pardon; this most formidable objection, is of course most completely dissipated.

OBJECTION V.

"The wo, denounced by Christ on Judas also seems to afford a demonstrative proof of endless punishment: The Son of man goeth as it is written of him but wo to that man by whom the Son of man is betrayed: it had been good for that man, if he had not been born.' Matt. xxvi. 24."

ANSWER.

When the perfidious crime, the keen remorse, and the fearful death of Judas, arose in prophetic view, how natural for his compassionate Lord, who is able to sympathize with every human infirmity, to lose sight, for a moment, of the extended chain of human existence, while his beclouded eye, let fall the swelling tear upon the woful scene!

6

Or, as though he had said, Speaking as I myself spake in proverbs, when I declared, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven-speaking thus, I may well say, It had been good for that man, if he had not been

born.'

But let those who object, inform us why Job did not merely say of himself, It had been good for that man, if he had not been born,' but cursed the day of his birth? though he said, I know that my Redeemer liveth; in my flesh shall I see God.' Let them tell, if they can, why Jeremiah did not only curse the day of his birth, but