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verse, so it is the same in the 28th and 29th verses? allow it to be a figurative resurrection in the former, but I deny it in the latter passage. The subject is changed in these verses from a figurative to a literal resurrection. As my opponent understands these passages, they must be read together thus:-"The hour is coming, and now is, when those who are dead in sin shall hear the voice of the Son of God; and they that hear shall live-Marvel not at this; for the hour is coming when all that are in the graves of sin shall hear the voice of the Son of God, and shall come forth," &c. This would be pure tautology. Beside, if by "all that are in the graves" is meant “all who are in their sins," then their "coming forth" from that state would be "coming forth" to a holy, happy life, and not unto "damnation," as our Lord declares.

Heb. ix, 27, " And as it is appointed unto men once to die, and after this the judgment: so Christ," &c. My opponent goes round and round this 'text, as though he were afraid to speak his sentiment upon it. This I will do for him. He understands the text thus:-" It is appointed unto men, who are high priests, once to die in their sacrifices; and after that the holy place." Mr. H. Ballou, I believe, has the honour of inventing this text, and all his brethren have adopted it after him. Now I will at once admit all that he says of the scope of the chapter-all, respecting the high priest going into the holy place with the blood of his sacrifice, and of his returning with the breastplate of judgment, &c, but I cannot consent this new text should be foisted into the Scriptures: I object to it, 1. Because it is far fetched, and forced. 2. Because it is false. It is not true that it was appointed unto the high priest to die once in his sacrifice; but, if we must use that language for the sake of confuting it, it was appointed unto the high priest to die in this sense perpetually, year after year. 3. Because there is no such connection between the 27th verse, and the foregoing part of

the chapter, as he supposes; but the text is put absolute, and forms an antithesis to the 25th verse. This text is, therefore, proof direct of judgment after death.

2 Cor. v, 10, "We must all appear before the judgment seat of Christ, that every one may receive the things done in his body," &c. The

Reply finds fault with the translation here, and after throwing out the words added by the translators, presents the text to us in this form :-" That every one may receive the things in body," &c, and says he "doubts not that I shall agree with him." But though we may not all be judges of correct criticisms on the Greek, yet, since he has set the example, I must be allowed to say, that I do doubt very much the correctness of his translation, and of using the preposition, in, at all. The Greek is truly translated by, and not in, as in the common version. And so Dr. A. Clarke comments it, "The soul," says he, "is the agent, the body the instrument by which we act."This text, therefore, gives good testimony for the future judgment after all that has been said to the contrary.

2 Pet. iii, 7. I produced this passage for the double purpose of proving a day of judgment, and pointing out by certain adjuncts, the time of the judgment. The

Reply merely glances at the passage, making it all figurative as in other cases. But the text speaks in strong terms of "the day of judgment and perdition of ungodly men," as future. The adjuncts which mark the time of the judgment are, "The heavens and the earth being reserved unto fire." We learn from the context that the earth in this passage is the same that was once destroyed by water. We learn from this context also that "there shall come in the last days scoffers, walking after their own lusts, and saying, where is the promise of his coming? For since the fathers fell asleep, all things continue as they were. And while all things go on in their usual course, (for a thousand years with the Lord are as one

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day,) and these objectors are crying "peace and safety," behold, the day of the Lord will come upon them as a thief in the night, and they shall not escape."

Matt. xxv, 31-46. After what has already been said upon this passage in another place, I will only notice two things which determine its application to the future judgment: 1. "All nations shall be gathered together" on the occasion; and, 2. The final result of the judgment shall be, that the wicked "shall go away into everlasting punishment; but the righteous into life eternal." Thus the awful scene closes, and the future states of the righteous and wicked are fixed for eternity, by the same word. Nov. 1, 1827.

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LECTURE II.-Salvation Conditional.

"He that believeth shall be saved; but he that believeth not shall be damned," Mark xvi, 16.

THE text teaches that salvation is offered to sinners upon conditions. By condition I mean that which is required of man in order to salvation, and which he may or may not perform.

I will admit for the sake of the argument, that if salvation be unconditional, Universalism may be true; but on the contrary, if salvation be conditional, and those conditions, whatever they be, are not performed by man during the present life, he cannot be saved, but must suffer a future, everlasting punishment. The Universalists themselves are sensible of this, and therefore assert that future salvation is absolute and unconditional.

The Gospel regards mankind as sinners, guilty, ruined, condemned, and helpless; and offers them salvation upon certain conditions; and they remain in sin, and under condemnation till they perform those conditions. And he that is under condemnation cannot be, at the same

time, an heir to the heavenly inheritance. The supposition is impossible, and too absurd to be admitted for a moment. And yet our opponents must say this, or allow that salvation is conditional.

Holiness is the grand condition of future salvation; "Because it is written, Be ye holy; for I am holy," 1 Pet. i, 16. "Follow peace with all men, and holiness, without which no man shall see the Lord," Heb. xii, 14.

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Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God," John iii, 3.

That holiness (I speak of moral holiness) is required of man as the condition of his salvation, is reasonable from the consideration of the powers and faculties with which he is endued. He is an immortal, intelligent, moral, accountable creature. He is capable of knowing and loving the Author of his being. He is endued with the power of choice and liberty of will; and therefore he is capable, with the gracious succours afforded him, of performing the conditions of eternal salvation, and is justly accountable if he does not. Free agency has no place in the creed of a modern Universalist, and looks with a frowning aspect upon his whole system. The Scriptures, however, do not make this a question, but every where assume it as a fact; and we may add that, to prove the contrary is more than either philosopher or divine has ever yet accomplished. And we might, perhaps, adopt the sentiment of the late Dr. Chauncy, (who wrote a large book to prove redemption from hell,) that free agency in man is a self-evident thing; and that he who denies it is incapable of being convinced by argument, because nothing is more evident than the thing itself, I would, however, observe that necessity, much better than free agency, suits a system, the object of which is to diminish, if not entirely to do away, the criminality of sin. But there is certainly a very great difference in the moral characters of men. While some are the children of God by the as

similation of their desires, affections, dispositions, and lives to the will of God, and hence are children of God, and joint heirs with Jesus Christ; others, by the assimilation of their desires, affections, dispositions, and lives to the will of the devil, are condemned by the law of God,vessels of wrath, and heirs of everlasting punishment. Now who has made the difference between these men? They, that is, the wicked, have made it themselves, and in such a sense as to render them justly accountable to God for it, and worthy of everlasting punishment.

That holiness is the condition of salvation will be best seen by considering the duties and virtues implied in that term, which are also considered as conditions of salvation.

1. Faith is an important branch of our evangelical holiness, and a condition of salvation. The Scriptures give us this view of it. If God has made salvation dependent on faith or believing; if "he that believeth is justified," and "he that believeth not is condemned already," then faith is a condition of salvation. But God has thus connected salvation with faith. "The Gospel is the power of God unto salvation to every one that believeth," Rom. i, 16. "For unto us was the Gospel preached as well as unto them," the Israelites in the wilderness; "but the word preached did not profit them, not being mixed with faith in them that heard it," Heb. iv, 2. We may remark here, 1. That either of these passages when taken alone, and much more both when taken together, prove that faith is the condition of salvation. 2. That the latter is proof in point that the condition has failed," they, the Israelites, were not profited by the Gospel." 3. That the apostle admonishes Christians, "lest a promise being left them of entering into his rest," the future rest," any of them should come short of it," after the example of these unbelieving Israelites." Ye are all the children of God by faith,"-" saved by grace through faith,"" thy faith hath saved thee," "the just shall live by faith,"—" justi