That these are as "severe judgments as the scriptures. contain," we deny,-and ask him to make it appear.

Now mercy is the source of human salvation: But in the passage in question a case is stated in which judgment shall be exercised without mercy :-Consequently in this case there can be no salvation. Let our opponent fairly meet this argument.

No. X.-The argument deduced from the limitation of the day of grace to this life, DEfended.

We come now to the support of our 4th and last argu. ment. This is founded upon "those passages which imply that a change of heart and a preparation for heav en are confined to this life."

The first passage cited under this head. is Isa. lv, 6, Seek ye the Lord while he may be found, call ye upon him while he is near.' Upon this it was remarked that 'there will be no successful calling upon the Lord after a certain period; and consequently no salvation. The Editor attempts to avoid this conclusion as follows:-"The reader by reading from this verse through the chapter, will learn that this call will prove effectual.So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I send it.' v. 11. If it is God's pleasure that all shall return, it will be accomplished; for it shall not return unto me void but shall accomplish that which I please."" (P. 186.) A little attention to this passage will enable us most clearly to see, that it is by no means to the Gentleman's purpose. In his application of it be begs the question:-he assumes that it is God's pleasure that all should be saved unconditionally, and that the word of God is sent to accomplish this purpose. This we deny; and until it is proved, the passage does in no wise serve his cause.

But if we were to admit the passage in an absolute sense, it is still consistent with our views of the 6th verse. For

where the gospel is faithfully promulgated-its doctrines plainly stated-its duties strongly enforced-its promises and its penalties clearly set forth:--So that the wicked are alarmed—those who repent and believe are justified— & the faithful are strengthened and encouraged-it does not return unto him void ;—it accomplishes that which he pleases :-He pleases that his word should make a clear and full exhibition of his character and perfections:-and that the plan of salvation, should be so unfolded as to enable all those who will, to come to him & be saved; & that all others should be left without excuse. All this is done, and still the servants of God in all ages exclaim: “ Who hath believed our report, and to whom is the arm of the Lord revealed." Many do not profit "the word not being mixed with faith."-Hearing as it were by the way side," or "on stony ground," they do not bring forth fruit. Now will the editor deny these facts-contradict the passage which he has brought forward-or give up his explanation of it?-he may choose which side of the alternative he likes the best!

He next remarks upon Prov. i, 24-28. Because I have called, and ye have refused.' &c. No remark was made upon this passage, it was left to speak for itself.What the Editor supposes our views of it, he thinks, "really shocking." (Ibid.) It is shocking indeed that man is a subject of so much misery, as he is, under the but it is no less a truth on that account.

sun;

He continues: "Then are his tender mercies extinguished indeed-then has his anger at length fully triumphed over his goodness." (Ibid.) This is in the true stile of universalism-a mighty effort to effect the passions! Solomon says: "The sluggard will not plough by reason of the cold, therefore he shall beg in harvest and have nothing." Now according to Examiner, though the sluggard upon some idle pretense, should neglect to plow his field and cast in his seed, until the summer is over," if he cannot plow and raise a crop then,-or enjoy plenty without using these means at all; "then are God's tender mercies extinguished indeed"! What cause must this gentleman see to complain of the goodness and justice of Providence, because all the Idlers in the land do not enjoy plenty:-because supplies do not come up spontaneously out of the ground, or rain down from heaver

as did the manna to supply the children of Israel! He continues in the same stile: "Can we suppose that an unchangeable God who loves all the works of his bands, will finally mock and laugh at the miseries of his creatures?" (Ibid.) His laughing at their calamities' &c. we are to understand figuratively. It is intended to show the utter inefficacy of all their efforts when it is too late. Again he says: "But it is not God who is brought to view or represented as speaking in this passage. But it is wisdom personified in the feminine gender." [Ibid.] We will be greatly obliged to the gentleman if he will inform us who, or what this wisdom is. The most natural inference from all that he has said upon this subject, would be, that he believed wisdom to be some malignant being. (or principle.) He says" it is not God,"--that we are not to "suppose that an immutable God will mock and laugh at the miseries of his creatures." The conduct here ascribed to Wisdom, would in his view, be very unsuitable in the Divine Being, under any circumstances.-What indeed he would make of Wisdom we cannot tell!

We have supposed that Wisdom personified in the book of Proverbs, is the Wisdom, or council of God:--that it embraces the different modes of divine instruction: and that it is precisely the same as if every thing said of Wisdom, were said of God himself. Its being personified in the feminine gender" is nothing against this view.

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He finally adds: "Furthermore if this passage was speaking of a change of heart' it does not specify this life as the only time for this change." (PP.185, 186.) It does however clearly refer to a time when the blessings which are held out in it, cannot be obtained:-other passages give us the most direct information when this time is, which we shall see presently.

He next remarks upon Luke xili, 24-29. Strive to enter in at the strait gate,' &c. Here he amuses himself with what he supposes a contradiction in us. It was remarked upon this passage that it is plainly intimated that none will be able to enter in who have not agonized here.' In reply to this remark, he refers to what we had said in another place viz: Those who are not in a situation to understand the import of the conditions of salvation, or capable of performing them shall be saved unconditionalIy," He then asks," whether those who are saved un

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conditionally agonize here."" (P. 186.) We supposed that our Lord in the passage under consideration spake with reference to those, only, who were in a situation to understand the import of conditions--and capable of performing them.' It was only with reference to such that the remark was made, that none would be able to enter there who had not agonized here.'-If it be necessary we will now say that we except all others. This effort of our friend forcibly reminds us of the old adage, drowning man will catch at a straw"! The next passage which he particularly notices is Heb. xii, 15—17. 6 Looking diligently lest any man fail of the grace of God,' &c. Upon this passage it was remarked that if we turn away from him who speaketh from heaven, it will be equally impossible for us to obtain the blessing, as it was for Esau who had sold his birthright.' It is not here said that Esau was eternally lost: This is what we would be far from asserting-as we conceive there is no evidence of the fact. But that he irrecoverably lost his birthright. Though he sought it carefully with tears,' he did not, he could not regain it. Now to make any consistency of what the Apostle says upon this subject, in the passage under consideration, we must suppose him to caution the Hebrew cristians against failing of or losing the grace of God, as Esau did his birthright, i. e. irrecoverably, and so finding no place for repentance, though they might seek it carefully with tears.

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Esau getting a blessing of another kind. affords no grounds to infer as our editor does, that" for those who seem to come short are blessings for future dispensations to unfold." [P. 186.] For this is farther than the Apostle carries the comparison: indeed it would be entirely contrary to his obvious design in the comparison. But can the gentleman inform us what "blessings" there are re maining for those who finally fail of the grace of God?" For our part we can find none!

"Then" [that is, in these future dispensations," says he all Israel shall be saved." Very true--all the true Israel-but he should recollect that they are not all Israel which are of Israel.' [Rom. ix, 6.]

He finally comes to the last passage which was introduced under this head. It is Rev. xxii, 11. • He that is unjust let him be unjust still, and he which is filthy let

him be filty still.' &c. From this it was argued that 'beyond a certain period there shall be no more change of character but every one will have received that impression which will remain forever.' But the editor thinks, "the language of the text does not communicate that idea," for " duration in the text is merely marked by the word still which signifies a short or a long period of time, but never an endless duration." (Ibid.) In this he is very much mistaken. If he will take the pains to consult Mr. Walker's or Dr. Johnson's large Dictionary, he will find one sense of the word is, "always, ever, contically." And the word occurs in this sense in the 30iptures. [See Ps. lxviii, 21, lxxxiv. 4. Rom. ii, 23.) We by no means contend that this is the exclusive meaning of this word, or that anything could be infered from the word itself, out of its connexions But used as it is in the passage in question with reference to the final state of man, the inference which was drawn from it is perfectly natural and just.

But the editor continues: "This passage-is prophetical of what was near at hand at the time it was communicated. This is evident from its connexions. In the preceding verse it is written Seal not the sayings of the prophecy of this book for the time is at hand.'" [Ibid.] But he should have noticed that this is said as much of the whole book as of this particular part of it. And would he say that all the events predicted in this prophecy were fulfilled near the time in which they were revealed to the beloved Disciple? What we are to understand by the time being at hand, is, that the time was near when these prophecies should begin to be fulfilled. (See the Continuators of Pool, Benson, and Wesley on the place.) And Mr. Win hester allows the words, he that is unjust let him be unjust still,' &c. to be spoken with reference to the time which shall succeed the general Judgment: (See Dialogues P. 188.) but thinks those who are then unjust are to be restored at some subsequent period, and that these words are a kind of irony, like 1 Cor. xiv, 38:

"But if any man be ignorant let him be ignorant.” But it is difficult to see if the unjust are to remain only for a time, until sufficiently humbled, in corrective punishment, and then are to be restored, why they are not rather exhorted to profit by it, and ensouraged to hope