LETTER, No. VI.

BALTIMORE, Nov. 22, 1834.

To Rev. Joseph McKee:

Dear Sir-I regret that so much of your letter is wasted in charging me with sentiments to which I have not alluded, and in denouncing as quibbles what you have not attempted to answer. Because I deny that everlasting life, (zoen aionion's alway means endless happiness, I am accused of denying the immortality of the soul, and the eternity of bliss. But, I should much rather see you prove that the life of faith is endless, than deal out such groundless charges. Why did you pass unnoticed, the numerous quotations which I made, where believers are said to have eternal life? These are not even honored with the charge of quibbles. They stand therefore, in undisputed strength, against your views.

It is surprising, that you should again say, if we deny the eternity of misery, we must the eternity of happiness, because aionios is applied to both, when you have not replied to my arguments, showing that in every instance, where aionios is connected with misery, the scope of the subject, limits it to this world. Eternal life and punishment are only twice (how often in Methodist sermons?) set in contrast in the whole Bible. The first instance (Dan. xii: 2.) is applied by our Lord to the destruction of Jeresalem. Is not this a strong argument in proof that the last (Matt. xxv: 46.) refers to the same time? It does refer to a coming of Christ; it is a

part of our Lord's answer to his disciples' question when he should come; and in this answer, he several times declares, that his coming would be in that age. You admit that olam in Daniel is the same as aionios in M tt. (though you denied this in Letter, No. 1, It is morally certain then, that both refer to the same eventthe destruction of Jerusalem.

The criticism to which you cling, as the main pillar of endless wo, has nothing but its antiquity for a recommendation. This will appear by considering,

1. The use of olam in the Old Testament.Like aionios of the New, it is the common word for eternity; and it is used to express the eternal existence of God, his attributes and his ways; and yet, it is applied to hills, mountains, covenants, and a very great variety of things, which have ceased to exist. It is used in one text (Habakkuk iii: 6.) in a limited and unlimited sense; and it signifies in one case (Jonah ii: 6.) three days and three nights. Now, according to your logic, if olam does not mean endless when applied to hills, &c. it does not when applied to God. That it is limited in these cases, we know. Your reasoning therefore, disproves the Divine existence.

2. The meaning of aionios must be determined by the noun to which it is applied, and the circumstances under which it is used. Thus, when we read of Onesimus being with Philemon forever, (aionion) of believers having eternal life, (zoen aionion) and of the eternal (aioniou) God, we learn the meaning of aionios by the noun with which it is connected. Now, we can prove, from the nature of happiness,

and the circumstances under which avonios occurs, that it sometimes means endless, when applied to life. Therefore, unless you can show either from the nature of punishment, or the circumstances under which aionios is used, when applied to misery, that it signifies endess, your criticism is unfounded.

3. Your criticism was first advanced by Augustine, an African Bishop, A. D. 414. Previous to that time, though much had been written against Universalism, no argument had been drawn, either from aion or aionios; and the Universalists of that period, threatened sinners with aionion punishment, without offering any such explanation, as the education of this age, would require of me, were I thus to threaten sinners. This proves, that Christ and the Apostles, could not have used aion and aionios in their present popular sense.

There being but little in your letter, which requires an answer, and as I am accused of shrinking from an investigation of the phrase, zoen aionion, I will give the different senses in which it occurs.

1. It signifies the life of faith-a life which lasts during the existence of faith. See John iii: 16, 36; vi: 40, 47, 54. In these, and numerous other instances, believers are said to have everlasting life. That endless life is not meant, is evident for several reasons, 1. Because the believer of to-day, may be the infidel of to-morrow. 2. Eternal life is synonymous with life, entering Christ's kingdom, having rest, peace, joy and love. See John vi. 33, 53; 1. John v. 12; Heb. iv. 3; 1 John iii. 15; Rom. xiv. 17; xv. 13; John iii. 5. 3. In this world, we walk by faith, not

by sight. 4. Endless joy, will not be dependent on faith. In heaven, we shall see eye to eye and know as we are known. We shall have the bliss of actual possession and of perfect knowledge. The aionion life of faith, therefore, can never mean endless. How many, who once had life, peace and joy, are now dead in trespasses and sin! It will not answer to say, they had endless life, but have lost it through unbelief, as your illustration from the diamond supposes; for we walk by faith; faith is the evidence of things not seen. Instead of introducing us to its object, faith only enables us to enjoy it, by anticipation. Thus, in this world, where our journey lies through a vale of tears and we are overshadowed by clouds of aifflction, we are cheered and guided on our way, by the beamings of faith. 'Tis this which illumines our path and enables us to hope for a better world to come. But however strong our faith may be, we posses not the endless life which it reveals. That which is strictly endless can have no contingencies. In this world, therefore, saints cannot have endless life; for theirs' is contingent. Even those, in whom Christ, the hope of glory dwelt, did not have endless life; for many renounced their Savior. They drank, it is true, from an unfailing fountain of life; but the contingencies of faith and love show, that they had not endless life. In saying this, I cast not a shade of doubt over the eternity of bliss; because, in the immortal state, there can be no contingencies. My sentiments therefore, are far from leading to annihilation, except it be the annihilation of the arguments against impartial

grace.

2. Zoen aionion (eternal life) is used to express the reward of the primitive christians, after the destruction of Jerusalem. See Matt. xix. 29; xxv. 46; Mark x. 30; Luke xviii. 30; John xii. 25. This world (aion) means, according to critics, the Jewish age; the world (aion) to come the christian. Those who left house, land and connexions, under the Jewish age, for the Gospel, would receive as a reward for their sacrifices, sufferings and faithfulness, eternal life in the christian age. By giving up all, and living as though they would lose their lives, (Matt, xvi. 25) they would save them. Hence (John xii. 25) it is said, those who hated their lives should keep them unto life eternal, while those who loved their lives should lose them. This could not mean endless life, for it was given us a reword, (Matt. xxv. 34-37) whereas endless life is a free gift; neither could it be the life of faith, for this the disciples enjoyed, when the promise was made relative to the coming age. sides, it was a life to which their bodies would be preserved. It was therefore, that season of rest, granted to the primitive christians, after their enemies were overwhelmed in judgment. See Matt. xxiv. 13; xvi. 24—28; Heb. x. 32— 39, where similar promises are made. Let it be remembered here, that Daniel xii. 2, is applied by our Lord to this reward and punishment. 3. Zoen aionion signifies endless life. Thus the Saviour says: "Father the hour is come, glorify thy Son, that thy Son may also glorify thee, as thou hast given him power over all flesh that he might give eternal life to as many as thou hast given him." John xvii. 1, 2. St Paul, contrasting the reign of sin with that of glory,

Be