or Gehenna, as the name of that place. And I believe the representation I have given above, is the impression which the work gives to plain unlettered readers, who in many respects are the most impartial judges.

Should a person feel disposed to disprove future, eternal happiness, he might adopt Mr. B.'s plan with advantage. By tracing the word heaven to its primitive root, he would find that it did not signify future happiness, or even happiness in any state. He might pursue the course which Mr. B. has pursued with considerable plausibility. He might take the first of Gen. "In the beginning God created the heavens and the earth,” and show that heaven did not signify happiness, but simply the surrounding air, or the firmament. He might argue that, as this was the first time the word heaven occurred in the bible, and as it did not mean happiness in this case, it could not have that meaning in any passage. He could also quote many texts, where heaven has the same meaning as in Gen. i. 1. He might then turn to the New Testament, and would find the word heaven, for the first time in Matt. iii. "The kingdom of heaven is at hand," where heaven doubtlessly signifies the gospel dispensation. By examining the New Testament, he would find many passages to corroborate this signification. And if he should find a few texts which did not appear to coincide with his views, the same labor which Mr. B. has devoted to the rich man and Lazarus would solve the difficulty. He could call it parabolic happiness, and not literal enjoyment. In this manner he could prove as clearly that there would be no happiness beyond death, as Mr. B. has proved that there will be no misery.

It is to be lamented that people should make such exertion to strain the language of scripture. Some there are, who will warp every threatening contained in the scriptures, in such a manner as to make it mean

endless misery. Every denunciation of punishment is made to mean a dismal threat of excruciating, neverending anguish. As if God had fixed a penalty to his law, which was too trifling or small, they strain every word to force a meaning upon scripture, which the spirit of God never designed. But this is literally adding to the word of God.-And on the other hand, there are those who strive to explain away all the threatenings of divine revelation, and convert them into promises. As if the gospel of Christ was not mild enough, they attempt to improve upon the clemency of God. They interpret the scriptures in such a manner as to make vengeance mean love; a resurrection to damnation, a transition to glory; and the lake of fire and brimstone, the warming influence of the divine spirit, experienced in the baptism of the Holy Ghost. But if the former is adding to, this is taking from the oracles of God, and upon both a judgement is threatened. Since God has sent his son, an instructer into the world, it becomes finite creatures to bow submissively to the doctrines of God. SALATHIEL.

CAN ENDLESS SIN AND MISERY SUBSERVE THE GLORY OF GOD?

Before any person answers this query, (either in the affirmative or negative) he will do well to bear in mind the following passage of scripture, viz. All have sinned and come short of the glory of God.' On this declaration, we beg leave to offer the following remark; If mankind have come short of the glory of God by sin, it is evident that in order for them to promote his glory that they should all be reclaimed from sin. If so, then the endless sin and misery of the sinner certainly cannot promote, but eternally subvert the glory of God. God is declared to be unchangeable as well as holy; therefore, they must ever be the same things that pro

mote, and the same which fall short of his glory, in future as in the present time. Sin, therefore, will never tend any more to his honor in any period of eternity, than it does now or ever has done. The reason is obvious. It is diametrically opposite to his nature and perfection. Some say that the sinner will glorify God in hell, as fully as the saint will in heaven. If so, why then did the Savior come to seek and save lost sinners, to call sinners to repentance, to take away the sin of the world? Did he come to save sinners from glorifying God? For if God is glorified, he is glorified according to this doctrine, whether it be in eternal happiness or endless misery, and we do not see as it matters one jot in this case, which place we go to, provided God is glorified. But the idea, held forth in the passage quoted at the beginning, plainly evinces that sin does, in no way or time whatever, glorify God, but that by reason of sin, all have come short of it, and consequently all must be saved from sin, in order for his glory to be restored. Having shown the inferences which arise from this view of the subject, we conclude with citing scripture to prove that Jehovah's glory, as it respects man, will be restored and made manifest in the redemption of all men from sin. Col. i. 19, 20. "For it pleased the Father that in him should all fulness dwell, (and having made peace through the blood of the cross) by him (Christ) to reconcile all things to himself; by him, I say, whether they be things on earth or things in heaven." Phil.ii.9, 10, 11. "Wherefore God also hath high. ly exalted, and given him a name which is above every name, that at the name of Jesus, every knee should bow, of things in heaven, or things in earth, or things under the earth; and that every tongue should confess, that Jesus Christ is Lord to the glory of God the Father." To find how all will confess to the glory of God, turn to Isaiah xlv. 23, 24. "I have sworn by myself, the word

is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, and every tongue shall swear, surely shall say, In the Lord have I righteousness and strength." Glory to God; then will the time come when there shall be no dispute of whom Christ is the Savior; for all shall find in him, righteousness, life, light, and strength. J. J.

INCONSISTENCY OF ARMINIANS.

The writer of this article who attended the sermon of an Arminian preacher of the Freewill Baptist order, a short time since, was forcibly struck with the inconsistency of his ideas. In remarking on the last judgement, he said there was no substitute found in scripture for the second death, and that if the finally impenitent sinner were released from it, the saint will lose his glory!! Now when we consider that the Arminians say that God wishes all men to repent and turn to God and be saved, and that there is no need of any sinners going to hell, what shall we say of this man's statement? If it be true, that if the sinner be released from hell, the saint would lose his glory, does it not follow of consequence, that the misery of a sinner is necessary that the saint should shine in glory? Yes, and if so, it must follow that God, who regards the happiness of the saint, would also regard the means by which it is promoted; therefore, he must will that some should be miserable to all eternity; then he could not will that his darling saint should be robbed of what promoted his glory. To say that God desires all men to be happy in heaven, when the very happiness of that heaven is grounded on the misery of others, is an idea so replete with contradiction, that I wonder any person, pretending to common sense and honesty, should suffer it to escape his lips.

1

J. J.

From the Gospel Advocate.

TO YOUNG MEN.

There is no one thing of so much importance to a young man just entering on the stage of life, as the choice of company; every thing in a great measure depends upon that. The dashing rakes and dissipated fops may have their allurements, but above all things, young men, beware of them. They entice but to ruin, and he who is weak enough to be led into their snares may be sure of meeting nothing but disappointment, chagrin, and the loss of health, and an empty purse. Therefore, it is of the greatest consequence to choose suitable companions, to associate with.

Many imagine that they shall not be considered gentlemen without they swear roundly, drink down their bottle of wine, and smoke their dozen segars at a sitting; but, mistaken young men, beware how you indulge in such pernicious practices; for depend upon it, if you are led on thus by degrees into vice, your fame, fortune, and health, will pay dear for your folly. In drunken revels, and noisy carousals, you may make the moments of time appear to pass with swiftness, but recollect that every fleeting moment brings you nearer to that bourne from whence no traveller returns.

From the Herald of Salvation.

NEW CONSTITUTION OF THE WESTERN ASSOCIATION OF UNIVERSALISTS IN THE STATE OF NEW YORK, ADOPTED, JUNE, 1824.

Art. 1. The Western Association shall convene once a year, at such time and place as shall have been appointed at a previous meeting.

2. Every church and society in fellowship with the Association, and under no restriction, shall have the right of sending two delegates to the Annual Meeting, who being duly certified by the church or society whom