least sin will exclude the sinner from the kingdom of heaven if he will not comply with the offer of divine mercy; so that his sufferings may consist chiefly of privation, while egregious profligates shall suffer according to the greatness of their crimes. The point in dispute between us, is, whether these degrees of misery are equally intense and different in duration, or equal in duration and different in intensity. You contend for the former. I contend for the latter, which I expect to prove to be a doctrine of revelation, before this discussion shall be concluded.

The place of the future punishment of the wicked is called by a great number of names in the scriptures. The following twenty are submitted for your consideration:-"Wrath to come." Matt. iii. 7. "Unquenchable fire." Mark ix. 43, 44, 45. 46, 48. "Hell" Matt. v. 29. "Fire." Matt, vii. 19. "Outer darkness." Matt. viii. 12. “A furnace of fire." Matt. xv. 42, 50. "Everlasting fire." Matt. xviii. 8. "Hell fire." Matt. xviii. 9. "The greater damnation." Matt. xxiii. 14. "The damnation of hell." Matt. xxiii. 83. "The deep." Luke viii. 31. “A place of torment." Luke xvi. 28. "A prison." 1 Pet. iii. 19. "The mist of darkness." 2 Pet. ii. 17. "The blackness of darkness." Jude 13. "Bottomless pit." Rev. ix. 1 and xx. 3. "Perdition." Rev. xvii. 11. "Lake of fire and brimstone." Rev. xx. 10. "The second death." Rev. xx. 14 "Lake of fire." Rev. xx. 15.

To these twenty names of the place of future wo, I shall add twenty-four objections to the final salvation of all men.

And,

1. St. Paul, in writing to the Gentile converts at Corinth, said, "If any man love not the Lord Jesus Christ let him be Anathema, Maranatha." 1 Cor. xvi. 22. These two words, which signify excommunication by our Lord at his coming, are in the Greek and Syriac languages to shew that neither Jew nor Gentile, shall be accepted. From these words it is manifest that all the Jews and Gentiles who shall neglect to love Christ, shall be excluded from the church by him at his coming to judge the world.

2. Paul, in his second epistle to the Corinthians, (2 Cor. ii. 15, 16.) in speaking of the labour of ministers, says, 'For we are unto God a sweet savour of Christ in them that are saved, and in them that perish. To the one we are the savour of death unto death; and to the other the savour of life unto life.' In these words we have the final state of the righteous, and the wicked set forth in contrast; the former is saved, has life; the latter is lost, perished. These expressions cannot be legitimately understood so as to accord with the final salvation of the righteous and the wicked, but must stand in direct opposition to the doctrine of Universalism.

3. In speaking of the final state of the wicked, Paul says, 'Whose end is destruction, whose god is their belly, and whose glory is their shame, who mind earthly things.' Phil. iii. 19. If the end of a man is destruction, it certainly cannot be salvation. This is a clear case. To say this is the destruction of the body would confound the righteous with the wicked, and

make no distinction between them as the bodies of all the righteous shall be destroyed in the grave. Consequently, this passage of scripture is directly opposed to Universalism.

4. In the epistle to the Hebrews, (Heb. vi. 8.) we are informed that, 'that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.' If to be rejected, and to be burned means salvation, and the enjoyment of God in heaven, we may as well burn our bibles at once, and have done with them; as we do not know when to take a word in its literal signification, figurative meaning, or just the reverse of its common meaning, unless we have it explained by some of the oracles of the heresy of Universalism.

5. Peter in describing the dreadful state of an apostate says, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after having known it, to turn from the holy commandment, delivered unto them.' 2 Pet. ii. 20. This text shews that the final state of an apostate is worse than the beginning, and consequently stands as an insurmountable difficulty in the way of Universalism.

6. Our Lord, in speaking of the wicked conduct of Judas, said, 'But woe unto 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. If Judas shall ever enter the kingdom of glory, and dwell in it to interminable ages, it would not be true to say,' it had been good for him not to be born, for it certainly

will be good for all that enter heaven, that they were born. Hence, our Saviour's words concerning Judas, cannot be true, only on the condition that he shall be finally lost. This is as clear as language can make it.

7. Paul says, that 'they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.' 1 Tim. vi. 9. This destruction and perdition express the final state of the sinner, and as there can be no state after the final one, there can be no salvation after this perdition.

8. In Matt. xxv. 30, we are informed that the unprofitable servant will be cast into outer darkness, where there shall be weeping and gnashing of teeth.' This text shews what will be done to the wicked, at the time their character shall be investigated by the Supreme judge, and as this is represented to us as the final state of the man we have just reason to consider it as being irreconciliable with Universalism.

9. In John xv. 6. Jesus says, 'If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.' This metaphor is evidently intended to point out the last state of the finally impenitent, and cannot be explained in accordance with final happiness, without destroying its whole force and meaning. To explain this of the destruction or burning of the body would equally destroy the force and meaning of the passage. Therefore, it must be understood of endless misery.

10. In Rom. xiv. 15. Paul says, 'destroy not

him with thy meat, for whom Christ died.' The doctrine of these words is this; a man, for whom Christ died, may be destroyed; and if destroyed, he is utterly ruined. Consequently, his salvation is inconsistent with his destruction.

11. In 1 Cor. viii. 10, 11, Paul cautions the well informed christians of Corinth, concerning the eating of meat offered to idols, and says, For if any man see thee, which hast knowledge, sit at meat in the idol's temple, shall not the conscience of him which is weak, be emboldened to eat those things which are offered to idols; and through thy knowledge, shall the weak brother perish for whom Christ died?' The word perish, in this passage must mean endless misery, as it is the same that is employed in John iii. 16, where it is said, 'he that believeth on him (Christ) shall not perish, but have everlasting life.'

12. The apostle Paul says, 'If our gospel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ who is the image of God, should shine 'unto them.' The lost mentioned in this place, are those who are led away in spiritual darkness, by the god of this world; and the meaning of the word lost, may be seen by our Lord's use of it, in reference to Judas, where he said I have lost none except the son of perdition.

13. In Heb. x. 39, it is said in reference to the Hebrew converts, 'But we are not of them who draw back to perdition; but of them that believe to the salvation of the soul.' From these words