calls him "one of the eminent theologians of Great Britian," and goes into extatic raptures. It is not true that he was "an eminent theologian;" he never distinguished himself in this department, and was far from being popular as a preacher. He was chiefly admired for his style and talent as a writer on general subjects.

In regard to Origen, in addition to what we have said elsewhere, we give the following extracts from standard authors. Dr. Mosheim says: The Christian doctors of the third century applied themselves to the study of letters and philosophy, soon abandoned the frequented paths, and struck out into the devious wilds of fancy. Origen was at the head of this speculative tribe." He tells us, Origen adopted as his rule-" the scriptures are of little use to those who understand them as they are written." Again. "He could not find in the Bible the opinions he had adopted, as long as he interpreted that sacred book according to its literal sense. But Plato, Aristotle, Zeno, and indeed the whole philosophic tribe, could not fail to obtain for their sentiments a place in the gospel, when it was interpreted by the wanton inventions of fancy. Hence, all who desired to model Christianity according to their fancy, or their favorite system of philosophy, embraced Origen's method of interpretation." (Vol. 1. p. 214. Note p. 218.) Dr. Milner says, in the hands of Origen the pure gospel suffered much by an admixture of Gentilism. (History of the church, vol. p. 243.) Dr. Hawies remarks-"Indeed even then, (during his life time) many of sounder principles disputed his (Origen's) Platonic dogmas as heretical: and his own diocesan of Alexandria, in two councils, deposed and degraded him from the priesthood for false doctrines."(Church History vol. 1, pp. 229-230. Such is the character of the man whom Mr. Austin and his brethren generally set up as the champion of Universalists in the third century. In what sense he was a Universalist I have shown elsewhere. *

Mr. Austin says, there are many in orthodox Churches who secretly embrace Universalism. I will not dispute this. There is much secret infidelity in the land, and it would not be strange should there be some secret Universalism. Indeed, we have proof of this. The secret often comes out. A numerous class of those expelled from orthodox Churches, governed by their elective affinities, find fraternal relations in the Universalist order. Giving at the same time evidence of their secret Universalism, and an explanation of their Christian irregularity.

Mr. Austin claims Moshiemt as a Universalist; also, Dr. Burnet, Bishop Knewton, Bishop Tillottson, Dr. S. Clark, Dr. Young, &c. The bare niention of some of these names in such a connec

• Mr. Austin has left this name, as well as that of Dr. Thomas Dick, out of the printed cory.

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tion, is a sufficient refutation. For the remainder, as the gentleman has not given the first particle of testimony to support his declaration, a simple denial of the corectness of his statement will be sufficient for the present.

The gentleman still farther contends for the "Basillidians,” and "Carpocratians" as ancient Universalists. These sects were barnches of the Gnostics, whose corrupt and blasphemous character I have already described. In regard to the sects named above, let us hear Moshiem. After giving any thing but a flatering account of "Basillides," he remarks," it is certain that he was far surpassed in impiety by "Carpocrates," who carried the Gnostic blasphemies to a more enormous degree of extravagance than they had ever been brought by any of that sect." "He maintained the eternity of corrupt matter, and the creation of the world from it by angelic powers." * * * "But besides these, he propogated sentiments and maxims of a horrid kind. He asserted that Jesus was born of Joseph and Mary, according to the ordinary course of nature." * His doctrine,

*

*

also, with respect to practice, was licentious in the highest degree. For he not only allowed his disciples full liberty to sin, but recommended to them a vicious course of life as a matter, both of obligation and necessity: asserting that eternal salvation was only attainable by those who had committed all sorts of crimes, and daringly filled up the cup of their iniquity."--(Church History p. 74.) I might quote much more to the same effect, but this is enough in all conscience. Such are the characters with which Mr. Austin claims affinity, and on whose doctrines he builds his argument for the antiquity of Universalism. I am willing to allow there is a remarkable similarity between these views, and some points in the theory he has advocated during this discussion, and I hope the audience will give him the full benefit of the relationship.

I have now finished what I have to say on my friend's "ancient Universalism," and the unfounded claims he has made to the suffrages of great men, unless he shall call my attention to it again. And let me here ask, "what dependence can we place upon the statements of a controversialist," who so far presumes upon the ignorance of community, as to use such arguments, and "deliberately make such assertions."

Allow the gentleman his cun premises, undisputed, and the conclusion must be, that the present form of Universalism is the "fossil remains" of that ancient system of the Gnostics, which represented Jehovah an apostate-dug up, white-washed, wired together, and wrought into a skeleton, by the anatomical skill of Ballou and his coadjutors; and being labeled here and there with scripture names and phrases, it is exhibited in the Universalist pulpits of the land, to delude the ignorant, and gratify the depraved,

as a sort of substitute for the BODY, SOUL, AND DIVINITY OF A

GENUINE GOSPEL.

My sixteenth Argument is founded on

THE BIBLE VIEW OF THE FINAL CONDITION OF THE SINNER.

We have already seen that eternal life is conditional, and that the Bible places the sinner in direct contrast to the righteous, in this life-in death-in the resurrection and in the day of judgment. We now proceed to show what the same unerring authority says of his final condition.

1. And first it declares, the unrighteous, or sinner, shall not see -shall not enter into-hath no inheritance in-and shall not inherit, the kingdom of heaven, the kingdom of God, or of Christ. The following passages will justify this conclusion.

John iii. 3. Except a man be born again, he cannot see the kingdom of God." Verse 5th, it is said, he "cannot enter into the kingdom of God." That this refers to the kingdom of heaven in a future state, is evident from the 12th and 13th verses, where our Lord tells Nicodemus that he is not speaking of earthly things, (only in the use of metaphors drawn from earth,) but of heavenly things, as distinguished from earth.

Matt. v. 20. For I say unto you, that except your rightcousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the kingdom of heaven." That this refers to heaven and glory hereafter, is evident from the preceding passage, in which the kingdom of heaven on earth is spoken of, and certain characters in this kingdom are said to break the commandments of God," and teach men so." But the kingdom described in the passage quoted above, excludes all such -they shall not enter into it; hence, this must be the kingdom of glory in the future state.

Matt. vii. 21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdon of heaven, but he that doeth the will of my Father which is in heaven." The heaven here spoken of must be in the future world-it is the same in which God the Father exists, as the centre of heavenly felicity: into this heaven none shall enter, save those who do the will of my Father, which is in heaven." This is still farther apparent from the following verses. Many will say unto me in that day, [the day of judgment,] Lord, Lord, have we not prophesied in thy name? [in the kingdom of God on earth,] and in thy name cast out devils ? and in thy name done many wonderful works? And then will I profess unto them, I never knew you [as genuine Christians:] depart from me, ye that work iniquity." The remaining verses of the chapter declare, in fearful language, the consequences of disobeying the words of Christ.

1 Cor. vi. 9. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not decieved: neither fornica

tors, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God."

Eph. v. 5. No whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of God and of Christ."

Here it is expressly stated, that the characters above described shall not see the kingdom of God, and shall not enter into it. Moreover, they shall not inherit it; and finally, they have no inheritance there. The term inherit, in this connection, has peculiar force. Christians are said to be "heirs, according to the hope of eternal life." Rom. viii. 17.-If children, then heirs; heirs of God, and joint heirs with Christ, if so be that we suffer with him, that we may be also glorified together." 1 Pet. i. 3, 4.-" God hath begotten us to a lively hope, * to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for you who are kept by the power of God through faith unto salvation, ready to be revealed in the last time."

Here we see that Christians alone inherit the kingdom of heaven and glory, and that their inheritance arises out of their adoption"if children, then heirs:"-and also that it is an inheritance not belonging to this life. If they are adopted children of God, they are already in the kingdom of God on earth; but the inheritance of the Christian is said to be "reserved in heaven for those who are kept by the power of God, through faith unto salvation." Thus again, we have the Christian and sinner placed in direct contrast, in regard to the final possession of the kingdom of heaven. That which the Christian inherits, it is expressly stated, is no inheritance to the sinner, and that he shall not inherit it. How, then, let me ask, can the characters above described be finally holy and happy? Thousands live and die in the full indulgence of all these abominations. They do not enter into the kingdom of God on earth, in any sense; how, then, can they be holy and happy? Can they become holy and happy without so much as seeing the kingdom of God, or entering into it? Tell me, is the influence of Christ's kingdom essential to holiness and happiness? Can men be saved in the kingdom of heaven, without any inheritance there and without being allowed to inherit it?

But Mr. Austin may say, the above passages are only intended to teach that sinners shall not enter the gospel kingdom on earth. Answer. This would be a direct contradiction of Christ, who, speaking of the gospel kingdom on earth, says "the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind; which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. The gospel net, in the gospel kingdom on earth, gathers of every kind; men cannot discriminate between the bad and good;

both classes often have a place together. But the day of scrutiny is approaching, when the net will be drawn to shore, and we shall "discern between the righteous and the wicked, between him that serveth God, and him that serveth him not." Hence, our Lord adds, "so shall it be at the end of the world; the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth." Here we have a description of the practical workings of the gospel kingdom on earth--of its termination--and of the treatment which those gathered by the gospel net shall recieve, according to their moral character-when the bad, the unrighteous, shall be excluded--and the good, the righteous, shall inherit the kingdom of eternal glory," prepared for them from the foundation of the world."-(Matt. xxv. 34.) Into this kingdom, the ungodly not only shall not enter, but they "shall not inherit" it, and have "no inheritance" there. But, says Universalism, the term kingdom refers to the reign of Christ on earth, and has nothing to do with the final salvation of men. This sentiment I have found in nearly every Universalist book I have read. That Christ has established a spiritual reign on earth, in the hearts of all true believers, and that the Gospel dispensation is sometimes called the "kingdom of God"-" the kingdom of heaven," I freely adınit. The kingdom of God is set up on earth, as the incipient state of that spiritual reign, which is to have no end with respect to those who yield to its moral sway, and are transferred to the heavenly state; but that this language is never applied to the future heavenly state, is most palpably false and absurd. Whether Mr. Austin wil! take this ground, I know not; but if he does, I wish him to give special attention to the following considerations.

1. If the kingdom of heaven, or of God, or of Christ, be conAnel to this world-then St. Paul was mistaken when he said, "flesh and blood cannot inherit the kingdom of God."

2. If it be confined to this life, then, as our Lord says it consists of righteousness, peace, and joy in the Holy Ghost," it follows, that these elements of Christian character and enjoyment are confined to this life.

3 If it be confined to this life, why is it said to be reserved in heaven for those who are Christians here-who love God herewho are in this life "kept by the power of God, through faith unto salvation"--and why is this kingdom promised to those who love him, and are rich in faith? If they love God, and are rich in faith, they are already in the kingdom.

4. If it be confined to this world, how is it that the unrighteous shall not inherit it? To inherit the kingdom of God in this world, is to acquire a title to it by spiritual relationship. This is done by repentance and faith in Christ, and thousands of the unrighteous have inherited the kingdom in this way. But if we suppose this kingdom to be the future and heavenly-then this language