will I profess unto them I never knew you: depart from me, ye that work iniquity."

Our Saviour here declares the terms of the curse he will pronounce, simple banishment from His pre sence; it is man that adds "into never-ending misery."

vii. 26. "And every one that heareth these say. ings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27. and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.". And there was a total end of that house.

viii. 12. "But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth."

viii. 32.

"Perished in the waters."

Quoted to shew the sense in which the word perished is used.

viii. 22. dead."

"Follow me; and let the dead bury their

Our Saviour calls those "dead" who had not received the word of life, although they possessed animal life;-then they possessed not spiritual lifethen they were not immortal.

. ix. 13. "But go ye and learn what that meaneth, I will have mercy and not sacrifice."

Apply this to the present question, and it must be reversed to support the doctrine I am opposing.-I will have sacrifice and not mercy.

x. 28. "Fear Him who is able to destroy both soul and body in hell."

Those who allow that God is able to destroy both body and soul, will only do so on condition they may

put their own meaning on the word destroy, and it must be to make miserable. They then say God is able to make men miserable in hell for ever. I deny their construction, for God is perfect goodness.

x. 33. "But whosoever shall deny me before. men, him will I also deny before my Father which is in heaven."

xiii. 10. "And the disciples came and said unto him, Why speakest thou unto them in parables? 11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given; 12. for whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath. 13. Therefore speak I to them in parables; because they seeing see not, and hearing they hear not, neither do they understand." Rom. xi. 8.-Isaiah, vi. 9.

xiii. 40. "As therefore the tares are gathered and burnt in the fire, so shall it be in the end of this world. 41. The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42. and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth."

The construction of this passage implies, that at that time, when the angels shall do this, "there shall be wailing," &c.

xv. 13. "Every plant which my Heavenly Father hath not planted, shall be rooted up.”

xvi. 26. "For what is a man profited if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?"

xviii. 8. "Wherefore if thy hand or thy foot offend

thee, cut them off, and cast them from thee; for it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9. And if thine eye offend thee, pluck it out, and cast it from thee; it is better. for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire."

The threat being in this passage confined to being cast into hell, perpetual suffering cannot be thence inferred; yet this is a divinely inspired record of our Saviour's words.

xviii. 11.

"The Son of Man is come to save that

which was lost."

What was lost? Man's title to immortality. Christ brought life and immortality to light; yet it is supposed all mankind are immortal, though they reject Christ, and of the flesh reap corruption.

xviii. 14. "Even so, it is not the will of your Father which is in heaven, that one of these little ones should perish."

Yet we make God so to will their perishing, that it is always in act, and never ended.

xvi. 27. "For the Son of Man shall come in the glory of his Father, with his angels, and then he shall reward every man according to his works."

To the righteous, life eternal; to the wicked, utter destruction.

xix. 16. "What good thing shall I do that I may have eternal life? 17. If thou wilt enter into life, keep the commandments. 25. Who then can be saved? 26. But Jesus beheld them, and said unto them, with men this is impossible; but with God all things are possible."

This address from a Jew clearly shews that the

E

Jews had no idea that eternal existence would be any other than a blessing. Our Saviour adopts, and therefore confirms his expression; and goes on to declare that eternal existence, or eternal life, or eternal happiness, if you please, is-What?-impossible with men. Then life must be a free gift, which God may give or withhold; and He is able to save or to destroy.

xix. 29.

"And every one that hath forsaken houses, &c. shall receive an hundred fold, and shall inherit everlasting life."

Then it is not the common possession of all mankind; yet life is essential to misery.

xx. 28.

"And gave his life a ransom for many." The condemnation previously existed therefore. xxi. 31. "Verily I say unto you that the publicans and harlots go into the kingdom of God before. you."

Here we see what excludes from heaven. Injustice and sensuality will, so will pride; and it is always some known definite offence, and not the infinite demerit of sin, as some fancy.

xxi. 43. "Therefore I say unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof."

The kingdom of heaven (which is used as synonimous with life and immortality) shall be taken from you.

xxi. 44. "And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it shall grind him to powder."

He to whom it shall be a stone of stumbling and a rock of offence, so long as it continues so, possesses only his ruined nature, the component parts of which

tend to separation; he is well described as broken, therefore. By the expression "He who shall fall on it," the possibility of rising again is implied; whilst, by him " on whom it shall fall," must be understood a person who shall be condemned by the law; and by grinding an organized body to powder, must be meant, reducing it to its elements, and the destruction of that existence which depended on its arrange

ment.

xxiii. 27. "Woe unto you, scribes and pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness."

Yet God is supposed to have endued these "whited sepulchres" with immortality-the catacombs and pyramids bid fairer to attain it; for they have no evil thoughts, murders, blasphemies.

xxiii. 33. "Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?"

Read this chapter and say, if what followed the condemnation of hell was infinitely worse than all else, our Saviour would have dwelt on what preceded it at such length, and alluded to nothing beyond it. xxiv. 13. "He that shall endure unto the end, the same shall be saved. "

But if all are immortal, this can be no test. xxiv. 37. "But as the days of Noah were, so shall the coming of the Son of man be; 40. Then shall two be in the field; one shall be taken, and the other left; 41. Two women shall be grinding at the mill; one shall be taken, and the other left."

Our Saviour here means to declare that there shall be no external difference between those taken, and those that are left. Of two who may be equally