The infinite goodness of God would prohibit the creation of a single being, who should, by any possible means, suffer more than he enjoyed during the whole of his existence.

3. We shall notice what Mr. P. says concerning the atonement. He concedes that Christ "has made an atonement for all men." In confirmation of this, he quotes several passages such as, Christ " gave himself a ransom for all-is the propitiation for our sins, and not for ours only, but also for the sins of the whole world" &c. He then asks, "does this universal atonement secure the salvation of all mankind?" Let it be distinctly understood that Universalists do not contend that Christ saves men from the curse of the law in any other way than by delivering them from their sins-we do not pretend "that men will be saved by enduring" any curse, but by the grace of God, therefore in the argument which we draw from the atonement of Christ, we do not give "up the ground that a salutary discipline is the whole curse of the law-that sinners may suffer all that the law requires in a limited time-that God would not be good (i. e. universally good) if any be lost," as Mr. P. affirms. We give up no argument essential to the system we maintain, by advocaTM ting the universality and efficiency of the atonement of Christ, and it was a manifest misrepresentation, on the part of Mr. P. to say we do thus give up those arguments. We do not say Mr. P. was aware of this,but we say, such is the fact.

Mr. P. says, "the atonement was not made to pardon and save men irrespective of their character, but rather to render it consistent to forgive sinners when they become believers." He probably understands the atonement according to the sense, in which it is usually explained viz. "the satisfying divine justice by Jesus Christ giving himself a ransom for us, undergoing the penalty due to our sins, and thoroughly releasing us from that punishment which God might justly inflict upon us." But we do not so understand the atonement. Rom. 5. 11, is the only place in which the word atonement is found in the N. T. and that text is proof positive against the modern doctrine of atonement. It is generally taught that God receives the atonement, his justice is satisfied &c.-but the Apostle, speaking in the name of believers, says, “ we (not God) have now received the atonement." It is something received by men. What can it be? The Greek word kat allagen readered atonement in Rom. 5, 11, occurs frequently in the N. T. and is rendered reconciliation. Dr. Adam Clarke says "It is certainly improper to translate kat allagen here,by atonement,instead of reconciliation; as kattallaso signifies to reconcile & is so rendered by our translators in all places where it occurs." Atonement is reconciliation to God. No wonder then it produced joy in those who had received it. God is unchangeable; consequently he was as much satisfied, from the countless ages of eternity, as he was after the death of Christ. Hence "God was in Christ

reconciling the world unto himself" 2, Cor, 5, 19. and never till the world of mankind shall have received the atonement, or reconciliation, will the object of the mission of the Lord Jesus Christ be accomplished. It is plain therefore that the atonement being made for all, will be manifested to all in due time.

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We leave Mr. P. to reconcile his statement that Christ died "for the hardened reprobate as well as for the humble penitent with his own confession of faith"as well as he can. That confession says "Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified and saved, but the elect only. Mr. P. lays much stress upon faith. Faith may justly be considered an exalted christian virtue productive of the purest joy. But why did he keep the Presbyterian view of faith out of sight grace of faith, whereby the elect are enabled to believe to the saving of their souls,is the work of the spirit of Christ in their hearts" &c. See "Confession of Faith." Now if the spirit of Christ works faith in the hearts of some sinners, and not others, are all sinners treated alike? Faith may be defined to be the exercise of the mind and feelings-but it can never create nor destroy any truth. If a part of the human race will be endlessly miserable, and if those who are doomed to be finally lost should have a correct faith, on the subject, they would believe in endless misery for themselves! If they should believe in Christ, it must be by the power of delusion! God has, or has not giyen etern

life to all men in Christ. If he has, all must be brought to the knowledge and enjoyment of eternal life. If he has not, there is no truth on the subject, for every individual to believe which can possibly be of any benefit. Mankind are

often urged to believe, without being told what to believe. Should any one believe the sun removed from the solar system; his faith would not alter truth. "What if some did not believe? Shall their unbelief make the faith of God without effect? God forbid," Rom, 3, 3. It is just as certain that God "is the saviour of all men" (1, Tim, 4, 10) as it would be if all men were now saved-or now believed. "The wrath of God abideth" on unbelievers; but if it abide on them eternally, there would be no hope; for all have been unbelievers.

Mr. P. quotes Gal. 5, 2, "if ye be circumcised, Christ shall profit you nothing." But the apostle was evidently contrasting the gospel with the law of Moses. Why should Christ profit Lothing? Answer. "For I testify again to every man that is circumcised that he is a debtor to do the whole law," verse 3. While any one trusted in the law of Moses Christ was of no avail; but it was not even intimated that any should eternally trust in the Mosaic law. Mr. P. also quotes from Paul's Epistle to the Cor. lest through their example "the weak brother perish for whom Christ died." What are we to think of a man who will quote such texts to prove endless misery? "The righteous perisheth and no man layeth it to heart" Job, 57, 1. Does

this mean that the righteous will be eternally miserable? O superstition! How blind are thy

votaries !

Mr. P. quotes 1, Cor, 16, 22. "If any man love not the Lord Jesus Christ, let him be anathma maranatha." This he explains to be "accursed when the Lord shall come," and there leaves it. By the phrase "accursed when the Lord shall come. " Mr. P. undoubtedly means, final damnation at some coming of Christ, which is future. Our principal objection to this construction is, that it makes Paul contradict himself. Speaking of an excommunicated person,

he 66 says to deliver such a one unto satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" 1, Cor, 5, 5. Anathema is a Syriac word that signifies accursed or separated. That this word does not signify endless misery is plain from the circumstance that Paul applied it to himself Rom, 9, 3, and no man ever yet wished himself endlessly miserable. They who loved not Christ were anathama separated from believers, because they were deprived of the privileges of christian fellowship Maranatha is a syriac word which signifies the Lord is coming. According to Chrysostom it means the Lord is come already. Wakefield renders this passage thus "If any love not the Lord Jesus Christ, let him be separated from you. Our Lord is coming." What coming was intended? Doubtless that mentioned James 5, 8. "The coming of the Lord to destroy Jerusalem, and to break the power of the

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