after. It is unnecessary that we should take up each of the scriptures quoted and prove their irrelevancy to the point in question, as the reader can easily see that the out-works of the fortress are more easily beaten down than the main citadel. We shall conclude the chapter by stating a few facts concerning the original words rendered judge, judgment, condemnation, damned, damnation, etc. in the New Testament.

Three words are rendered judgment, &c.; viz. Krino, Krises, Krina. The first occurs as many as 77 times in its different forms in the New Testament; and is rendered judge, judged, and judging 62 times; and once damned (2 Thes. ii. 12.) It is also rendered, determined, decreed, ordained, concluded, esteemeth, called in question, sentence, condemneth, eondemning, law, etc., in different places,The second occurs upwards of 40 times, and is rendered about 30 times judgment, 7 times condemnation, and twice damnation. See Matt. xxiii. 33; Mark iii. 29.-The third occurs about 30 times, and is rendered damnation 8 times, judgment and judgments several times, condemned and condemnation about 6 times and in 1 Cor. vi. 7, it is rendered go to law; and in Rev. xviii. 20, avenged! See Univ. Book of Ref. p. 194.

The intelligent reader will readily make a proper application of the above facts; and the unintelligent reader need only be told, that it is highly presumptous to predicate so important a doctrine as a future judgment on words of such various meanings.

CHAPTER IV.

CONDITIONAL SALVATION.

Our author styles his fourth chapter "twenty-five distinct arguments in favor of the conditionality of a future life."

About Mr. Hall's meaning here, we are not so clear. What does he mean by the conditionality of the future life? Does he mean that our future existence is conditional?-or that our future happiness or misery is conditional? In the absence of all direct information we are left to conjecture. We know our author is an ANNIHILATIONIST. Is it not highly probable, that he covertly means that our future existence is conditional? We think so. And in such a case, believers in endless misery are as much at logerheads with Mr. Hall as ourselves!! Be this remembered.

But, perhaps, we are not left entirely to conjecture. What construction should be put upon the following? "Glory, honor, and IMMORTALITY! are CONDITIONALand is suspended upon a continuance in well doing"!! p. 238. Now that we know Mr. Hall does not believe in endless misery, and that he does believe in the ANNIHILATION of a part of the human family, is it not probable, nay is it not certain, that by the conditionality of the future life, he means not the conditionality of future happiness, but the conditionality of future EXISTENCE! Be this as it may, we shall now proceed to show that his twenty-five distinct arguments; which are little more than twenty-five quotations of Scripture; involve neither the one nor the other.

1. Matt. v. 12. "Rejoice and be exceedingly glad; for great is your reward in heaven."

On this text our author perpetrates the following singular comment: "But I here state, once for all, that the word heaven has NO OTHER meaning in the New Testament than the world of celestial bliss"!! Singular! Indeed, most singular! Does our author irtend to write himself down a blockhead in the view of the whole community? If such was his intent, he has accomplished it most effectually. His assertion is false, utterly false!-and here is the proof: Luke xiii. 19. "The fowls of heaven lodged in the branches"-i. e. the fowls of 'celestial bliss'! Rev. xvi. 21. "There fell on men a great hail out of heaven”—i. e. out of 'the world of celestial bliss'! Chap. xxi. 1. "I saw a new heaven"i. e. a new 'world of celestial bliss'! See also many other places. And now, reader, what think you of Mr. Hall as commentator? Marvelously well informed, is he not! Our author says, "The Saviour informs us that those who suffer persecutions for his sake shall be rewarded in heaven." Ans. He informs them no such thing. The Saviour says, "great IS your reward in heaven"-not will be!

2. Rev. xiv. 13. "And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord FROM HENCEFORTH: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them."

We are very sorry to accuse our author continually of falsehood and misrepresentation; but when truth is at stake, the truth must be spoken. He represents the author of the Pro and on as making two admissions:1. That by death, in the text, is meant the 'literal death

of the saints.' 2. "That the works of men follow them into eternity.' This is all false; utterly false! And what is more surprising, Mr. Hall has the impudence to refer us to the very page where the admissions can be found! viz: the 345th. Nothing of the kind occurs there. At this very moment our eyes are resting on the 345th page of the Pro and Con, and we pronounce the assertion unqualifiedly false!!

This text refered to believers in the present life, and -to no others. Mr. Whittemore, in his commentary on the book of Revelation, has given the sense of the passage as follows: "Blessed are the dead who die in the Lord [the christians who were dead to sin while in Christ,] from henceforth [because the power of the persecutor is broken;] Yea, saith the Spirit, for they rest from their labors [their toils and sufferings, as the Thessalonian christians rested when Christ came to take vengeance on his enemies;] and their works do follow them; [i. e. if they were fai.hful, the fame of their purity and their wonderful deeds, as signs of their faith, shall attend them wherever they go." See Mr. Whittemore's remarks at large.

But if the reader is determined to understand by death, the literal death of christians, let him consider attentively the following remarks by Rev. Asher Moore:

"But here we shall be reminded that there is an important part of the passage, concerning which we have thus far said nothing: 'And their works do follow them." Are we to conclude from this expression that the works of the persons spoken of actually follow them into the future state of existence, and there continue with them? What are the works of men in this world? even the best of men-the very martyrs to the cause of Christ?

The voice of inspiration declares, and all human experience confirms the fact, that 'all have sinned and come short of the glory of God.' And let us suppose that a company of the best men have passed away from this life, and now stand before God in the spiritual world.— Their works are with them, and these works are exhibited in the presence of the Almighty. Well, what is the amount of these works? To say nothing in regard to an eternal weight of merit, let us inquire whether these godly men have in all respects ever performed their duty? If they have in any wise been remiss in simple duty, it is in vain to talk of their great merit. Our Saviour said to his immediate disciples,-'When ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do.' But this company of good men cannot even say that they have done their duty-and they are therefore worse than unprofitable. Their best deeds fall far short of the perfect righteousness required by the divine law; while their sins are many and great. And though just and true, compared with other men, they are obliged to confess, after all, that salvation is not of works, but the free gift of God's grace!

But we do not believe that the Revelator meant in the passage before us, to furnish any information concerning works that follow men into the spiritual and immortal world. The works of a man may follow him and be known in the world, after he has ceased from his labors. Thus, St. Paul says of righteous Abel, Heb. xi. 4, 'By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it, he, being dead, yet speaketh.' Now in the very same sense