scriptural term, salvation, has a meaning very different from that which Mr. G. wishes to attach to it. To be saved, in scripture, is the reverse of being condemned."He that believeth shall be saved; but he that believeth not shall be damned," Mark xvi, 16. But our opponent means by it a perfectly different thing,—a restoration to virtue and happiness, subsequent to the execution of a sentence of righteous condemnation. After this observation we proceed :

(4.) "God our Saviour, who will have all men to be saved, and to come to the knowledge of the truth." (Vol. ii, p. 282.) How does it appear that this passage relates to the damned in hell? Are they saved, or damned? Does not St. Paul explain himself, when, in the context, he calls on his brethren to "pray for all men (on earth) that they may be saved," and declares that "for this purpose he was appointed a preacher and an apostle, teacher of the Gentiles, in faith and truth;" viz., that they might be brought to the knowledge of the truth? But if Mr. G.'s works correspond with his faith, he has undoubtedly revived the prayers for the dead, and labours incessantly to obtain for his departed friends a deliverance from purgatory.

(5.) "The glad tidings are proclaimed to every crea. ture which is under heaven." (Vol. ii, p. 284.) True: and "he that believeth and is baptized shall be saved, and he that believeth not shall be damned," Mark xvi, 16. (6.) "To make all men see the fellowship of the mys tery, which had been hidden." (Vol. ii, p. 285.) For this purpose, Paul says, "This grace was given to him, to preach among the Gentiles the unsearchable riches of Christ," Eph. ii, 8: but certainly not in hell. Where is

that written?

(7.) "To reconcile all things to himself." (Vol. ii, p. 285.) The apostle continues, "whether they be things in earth, or things in heaven," Col. i, 28; but of things in hell, he says nothing.

(8.) "The grace of God, which bringeth salvation, hath appeared to all men." (Vol. ii, p. 285.) This pas sage would much better prove that all men will be saved on earth, than that they will be restored from hell; for on earth the apostle's words have their accomplishment.

Witness those which follow: "Teaching that denying worldly lusts, we should live soberly." And again :— "Looking for that blessed hope, and the glorious appearing of the great God," &c. In a word, the apostle says, "The grace of God (not shall appear, but) hath appeared to all men," Titus ii, 11-13.

(9.) "Christ is declared able to subdue all things to himself." (Vol. ii, p. 285.) He is. But where is the proof [1.] that the apostle speaks of willing subjection? and [2.] that he will do all that he is able to do? When God hath judged the great whore, and hath avenged the blood of his servants at her hand, "a great multitude, as the voice of many waters, say, Alleluia; for the Lord God Omnipotent reigneth," Rev. xix, 2, 6.

(10.) "It is not the will of your Father that one of these little ones perish.” (Vol. ii, p. 285.) To this it is enough to answer : Except ye repent, ye shall all likewise perish," Luke xiii, 3.

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(11.) "Who gave himself a ransom for all." (Vol. ii, p. 285.) We have a little curiosity to know how a Socinian will argue from these words. But lest it should not be gratified, we prevent his argument by reminding him of those who "deny the Lord that bought them, and bring on themselves swift destruction," 2 Pet. ii, 1.

(12.) "The living God, who is the Saviour of all men." (Vol. ii, p. 285.) Whatever be the meaning of this passage, it relates to the present time, rather than to the future. He is the Saviour of all men. Besides, the unbelieving are not saved, but damned.

(13.) "His tender mercies are over all his works." (Vol. ii, p. 285.) "But he shall have judgment without mercy, who hath showed no mercy," James ii, 13. Mr. G. is very apt to forget himself. He grants that no mercy will be shown to the finally impenitent, and contends that they must "pay the last farthing." He may speak of goodness if he please, but mercy, as appears from his own concession, is out of the question. Such, however, are the superficial arguments on which Socinianism is founded.

II. His philosophical objections.

When an advocate of natural religion, and of the sufficiency of the power of human reason in divine things,

undertakes to inquire what are "the fair conclusions of reason," "from the perfections of the Deity," (vol. ii, p. 239,) the reader will perhaps expect a fine specimen of clear, close, and cogent metaphysical argumentation. He supposes that Mr. G. has precisely defined, and distinctly proved, those divine perfections which are the basis of his arguments; and that, without any reference to other sources of knowledge, and without any appeal to the passions of his readers, he argues as coolly, and almost as demonstratively, as a mathematician. An examination of Mr. G's arguments, founded on each of the divine. perfections, will at least prove to the reader that he is to be disappointed.

1. "Let us begin with the justice of God." (Vol. ii, p.. 239.) But what is the justice of God? Mr. G. has not been pleased to inform us. He leaves us to adopt any idea of it which we think proper, and to change the idea as circumstances require. How then shall we ascertain what is to be expected from divine justice, when we do not know what that justice is? Thus all Mr. G.'s argu. ment is a castle in the air. Divine justice is that attri bute by which God renders to every one that which is due. But how does this discover to us in every case what is due. Not at all. How then are we to ascertain what is due to a transgressor of the divine law? From that law itself, by which God has at once prohibited the sin, and pointed out its demerit: that is, from divine revelation. "It is a righteous thing with God to recompense tribulation to them that trouble you,-when the Lord Jesus shall be revealed from heaven,-taking vengeance on them that know not God, and obey not the gospel: who shall be punished with everlasting destruction from the presence. of the Lord," 2 Thess. i, 6-9. Here we rest the ques-. tion and whoever professes to believe the Scripture must meet us only on scriptural ground. If a thousand objec-. tions be adduced to which we can give no other answer, we have always this reply at hand, “Thus saith the Lord:" and the cause of truth will suffer nothing from our inability to give any other. But we will try.

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(1.) Mr. G. urges "the infirmity of human nature, and the temptations to which it is exposed, in extenuation of the crimes of mankind." (Vol. ii, p. 241.) We do not

hesitate to say that, in judgment, God will undoubtedly make just allowance for every disadvantage of our condition. But will he not also take into the account the light, the succour, and the encouragement, which have been provided, offered, and afforded, and by a proper use of which the disorder of our nature might have been cured, and every temptation might have been overcome? And who can calculate the result, in contradiction to Him who has predicted it?

(2.) He urges that the advocates of eternal punishment " contend that every sin is liable to it." (Vol. ii, p. 241.) We contend that "whosoever shall keep the whole law, and yet offend in one (point,) is guilty of all," James ii, 10. But we do not suppose that when "God shall judge the world in righteousness," the judgment will turn upon this or that particular action, considered singly and exclusively, but upon a review of the whole state of probation of each individual. When any man shall stand before the judgment seat of Christ, his whole time of probation will be completed, and his character will be perfectly formed. On that character will turn his acquittal or condemnation.

(3.) He urges the shortness of the time spent in sin, which, "compared with eternity, is as a drop of water to the ocean.' (Vol. ii, p. 242.) And will any man in his senses contend that the malignity of sin is to be calculated from the space of time in which it is committed? Whence has that man derived his ideas of justice, who contends that it is unjust to inflict a seven years' punishment on one who has robbed his neighbour in seven minutes; or to cut off for ever from human society one who, in a moment, has stabbed his neighbour to the heart? Is any man fit to write on the jurisprudence of heaven, who does not take into his account the dignity and authority of the Lawgiver; the reasonableness, justness, and goodness of his laws; the adaptation of those laws to the prosperity and happiness of the individual subject, and of the whole community; the nature and value of the benefits which the governed derive from the governor and from his government; the extent of the obligation to be obedient; the necessity which there is for every government, for its own preservation, to maintain its dignity, and to keep up

the tone of its authority-(especially when that government is supreme, and there is no appeal from its decisions) -the nature and effect of different crimes-the degree of injury, dishonour, and displeasure done to the lawgiver by the transgressions of his subjects; and both the near and the remote consequences of a breach of social order? We do not pretend to make a calculation of such vast extent; but we venture to assert that no man can, independently of Scripture, pronounce a just verdict until he has made it. (4.) He urges that "some shall be beaten with many stripes, and some with fewer." (Vol. ii, p. 243.) Mr. G.'s: argument should be founded merely in reason. That punishment will be exactly proportioned to the sins of the criminal we do not deny. But it is equally possible for a light or a heavier punishment to be eternal. On this sup-. position, therefore, "the least crime will (not) be upon an equality with the greatest." (Vol. ii, p. 244.)

(5.) He urges that "the actions of a finite being can never merit infinite punishment." (Vol. ii, p. 244.) If by infinite he meant eternal, this is the thing not to be asserted, but to be proved.

(6.) He adds, "But a just God must have some end in view, in eternally punishing his creatures." (Vol. ii, p. 244.) Undoubtedly. But it is not wisdom to pretend to enter into the counsels of the Almighty. "Who hath

known the mind of the Lord ?" We could follow some of our predecessors in their ingenious conjectures concerning the ends to be answered by the unlimited punishment of the wicked; but "who hath required this at our hands ?" It is enough, that though "clouds and darkness are round about him, righteousness and judgment are the habitation of his throne," Psa. xcvii, 2; and that the ends of infinite justice will thereby be answered.

(7.) He proceeds: "To suppose that God will everlastingly torture (punish) his creatures, merely because his own majesty is offended, makes him a mere God of vengeance." (Vol. ii, pp. 244, 245.) By supposing him to punish his rebellious and incorrigible creatures for ever, we suppose that "to him belongeth vengeance. But we do not "make him a mere God of vengeance," while we suppose him first to have tendered to them his infinite mercy, and "the riches of his grace :" and while we sup..