and the descendants of those nations who now have the best knowledge of the power and meaning of words in these languages, underftand them so to this day. It is conceived, this is a fufficient reply to all modern criticifms on this ground, against the doctrine of eternal mifery." Does Mr. S. mean, that the Hebrews and Greeks understand the future punishment of the wicked to be eternal, in the endless sense, merely from the force and Meaning of the words used to fignify the duration of that punishment, or from fome other confiderations ? if from the force and meaning of the words; I would ask, whether the Hebrews understood the covenant of circumcifion to be everlasting, in the endless fenfe, from the natural meaning of the word olam, or its derivative? but that covenant has ceased to be, for feventeen hundred years. How is this? the word olam does not naturally fignify a duration without end; or Mofes made use of a wrong word, in describing the perpetuity of the covenant; or the Hebrews do not judge of the perpetuity of any thing, merely from the force of the word olam. If the word olam naturally fignifies a duration without end, Mofes certainly was unhappy in his choice of that word, to define the duration of the covenant of cir cumcifion. The Hebrews are as fully perfuaded of the perpetuity of their covenant of circumcifion, as they are of the perpetuity of the future punishment of finners. But if the Hebrews, with Mofes at their head, are all miftaken as to the natural force and

meaning of the word olam, in one inftance, they may be in others.

If it be faid that, neither Mofes nor the Hebrews may be mistaken as to the natural meaning of the word olam; and that, when it was applied to figni. fy a limited duration, it was used in its figurative, and not in its natural meaning; if this be fo, then whenever the word olam is applied to define the duration of any thing, we muft determine whether it be used in its natural, or figurative, endless, or limited fenfe, by the nature and circumftances of the thing whose duration is defined. And this is juft what I have faid before. I defire to know of what importance it is, in this controverfy, whether the word olam naturally, or figuratively, fignify duration without end; when it is, or muft be, conceded, on all hands, that, to determine its real present mean ing, in every inftance where it is ufed, we must confider the nature and circumftances of the fubject defcribed. If the word olam have not one fixed meaning, it is of no importance whether the meaning it ever has, be natural, or figurative, that I can fee. If others feel disposed to contend about its natural and its figurative, meaning, they may contend without All that I confider of importance in the matter, is, that the word olam has not one fixed, permanent meaning; and that, therefore, whenever it is applied in the description of the duration of any object, the nature and circumftances of that object are ever to be confulted, to find its real meaning.

me.

This being the cafe, I beg to know of what importance Mr. S.'s observation is, that the Hebrews confidered the future punishment of the wicked to be eternal, in the unlimited fenfe? Or does he fuppofe that Americans are fo ftupid and intractable, as to be entirely unqualified to confider the fubject of future milery; and that, whenever this matter is to be inveftigated, we must inftantly apply to fome of the circumcifed race ?

This feems to be his meaning. For, after having obferved that the Hebrews understand the punishment defcribed to be eternal, and that they have the best knowledge of the language in which that punishment is described; he adds, It is conceived, this is a fufficient reply to all modern criticisms on this ground, against the doctrine of eternal mifery. So that whenever we are taken with a critical fit, concerning the doctrine of future mifery, we muft immediately apply to a Hebrew phyfician for a cure.

As to the Greeks, allowing Mr. S. to be perfect. ly acquainted with the opinions, both of the ancient and modern Greeks, concerning future punishment, and the meaning of the words aioen and aioonios; the fame remarks which we made on the Hebrews might be fufficient here. But to give fatisfaction to the reader, I will cite a few paffages in which these words are ufed. And I will endeavor to make the matter intelligible to a mere English reader. I will take fome of those paffages referred to by Mr. $. from Dr. E. in which thefe Greeks are allowed fometimes

fometimes to fignify a limited, at others, an unlimit ed duration.

Matt. xii. 32, is the firft paffage referred to by Mr. S. from Dr. E. in which, he fays, the word aioon fignifies a temporary duration. The words are "And whofoever fpeaketh a word against the Son of man, it fhall be forgiven him: but whofoever speaketh against the Holy Ghoft, it fhall not be forgiven him, neither in this world, neither in the world to come." In this world; en toutoo too aiooni.Here the reader fees the Greek word aigon, render ed world. Here Mr. S. after Dr. E. fays, it fignifies a temporary duration. But why not an eternal duration. Plainly, because those two great and good men, Mr. S. and Dr. E. fuppofe that this world will have an end, at leaft, as to its prefent form. Then the nature of the fubject, in this inftance, determines the duration intended by the word aioon.

Matt. vi. 13. is the firft paffage referred to by Mr. S. after Dr. E. in which, they fay, the word aioon fignifies an endless duration. The words are, "And lead us not into temptation; but deliver us from evil for thine is the kingdom, and the power, and the glory, for ever." For ever; eis tous aioonas. Here is the fame Greek word only now used in the plural number. And Mr. S. and Dr. E. agree that it muft here fignify an endless duration. But why not a temporary duration, as in the other inftance? If the word had a fixed meaning, whether it were natural, or figurative, temporary, or eternal; this could not be the cafe. It would not fignify temporary,

porary, in one place; and endless in another. But fo it is; it must here fignify an endless duration; though, juft now, it fignified a temporary one. Plainly, because it is now found in an alcription of power and glory to the eternal God.

Another inftance of the temporary fenfe of ajoon according to Mr. S. and Dr. E. is Matt. xiii. 22, 39, 40, 49. In each of thefe four verfes we find the word aioon and in each of them it appears to have the fame meaning. Verfe. 22. "He alfo that received feed among the thorns, is he that heareth the word, and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful," Here the word aioon, which is rendered this world, may have a temporary meaning. And if we afk, in this cafe, why it must have this meaning? the answer must be, that this world will have, according to its nature, or the divine determination, but a temporary duration. A next inftance of the endless duration fignified by the word aioon is Matt. xxi. 19. "And when he faw a fig tree in the way, he came to it, and found nothing thereon but leaves only; and faid unto it, Let no fruit grow on thee henceforth for ever. And presently the fig-tree withered away." Let no fruit grow on thee benceforth eis ton aioona, for ever. But why is the meaning of aioon extended, in this inftance, to fignify perpetuity, or endless duration? plainly, that it is conceived by Mr. S. and Dr. E. that fruit would not be likely to grow on a fig-tree after it

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