tained it thereafter even till this time, and to the end of the world, their national standing as it was after their recovery from their then state of degradation, as politics or nationality has nothing to do with everlasting life? But when we call to mind that the Jewish nation, in less than six hundred years from the time of their Babylonian captivity in Daniel's time were again destroyed and dispersed over the earth by the Romans, the successors of the Greeks, who were the successors of the Chaldeans, or Babylonians, it is still farther removed from the idea of everlasting life, unless we can suppose an everlasting life amounting to no more duration than less than six hundred years. How can it be possible that shame and everlasting contempt could follow to one of them as a consequence of their release from a shameful state of slavery, which had endured seventy years, and from their resto-ration to their country, government, and religion? It is nonsense to suppose such a thing; yet so the Universalists instruct the people, and many there are who hear them.

The graves mentioned by St. John, v. 28, from which all that are in them are to arise when they shall hear the voice of the Son of God, are said, as before remarked, by Universalists, to be the carnal state of men in their sins; and their resurrection from those graves at the voice of the Son of God, is their conversion to Christianity: how, therefore, we enquire with much wonder, how in the name of logic can it be said to be a resurrection of damnation, or to ease this a little, a resurrection of condemnation, or shame and dishonor? And, respecting the good, we enquire with equal surprise, what graves they are out of which they were to arise and come forth? Surely not the grave of a carnal mind; as this cannot be supposed to be the condition of the good in no age of the earth; a resurrection of temporal moral character, cannot be supposed as applicable to their condition, as it is to that of the wicked. It is clear, therefore, that the time alluded to by the Saviour, when all that are in their graves of the earth, shall hear the voice of the Son of God and come forth, is to be the end of the world; and that the graves there named, are the real literal graves of all the dead, which are finally to give up the prisoners.

But as a further proof of a day of judgment to take place at the end of the world, we give the account, as written by St. Luke, (x. 10, 12, 14,) respecting certain remarks the Saviour made to the seventy disciples, when he sent them out to preach, and to heal the sick, and to say to the people that the kingdom of heaven was come nigh to them. These remarks were as follows: "But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: But I say unty you, that it shall be more tolerable in that day for Sodom than for that city." And as it respects what is

meant by the words 'that day'-as in the above text-it is explained in the 14th verse, as follows: "But it shall be more tolerable for Tyre and Sidon at the judgment, than for you." Thus we see that in the judgment, the cities of Tyre, Sidon, and Gomorrah, or the inhabitants thereof, are to be dealt with less severe than the inhabitants of such cities as should reject and scorn those disciples he was then sending out. Now as Sodom and Gomorrah at that very time, had been destroyed by fire from above, nearly two thousand years, and then lay beneath the horrid waters of the Dead Sea, which yet remains; by what mode of reasoning can it be shown, that such a denouncement can be fulfilled, if there is to be no day of judgment at the end of time, or the end of the world.

From this statement, it certainly appears that the people of Sodom, who were destroyed by fire, and according to St. Jude, were in his time suffering the vengeance of eternal fire, are yet to appear at the judgment, at which time, according to St. Luke, they are to be dealt with less severely than the people of the cities, who should reject the preaching of the seventy disciples. Now unless this is to be the fact, where is 'the sense of the Saviour's remark, when putting it in the future, he says, it shall be more tolerable for Sodom, in that day, than for that city? Can it be shown that Sodom, since the day of its ruin by fire, has been brought into judgment, in any way whatever, and less severely dealt with, than the cities which may have rejected the disciples' preaching? We think it cannot be shown: and if it cannot, then the day of judgment, of which Christ spoke, is yet to take place. It is impossible to be shown that Sodom, at the time Jerusalem was destroyed, was brought to view, in any sense while it is easy to be shown, that Sodom was far worse dealt with, when it was overwhelmed and burned by fire, and the very country where it stood, with its sister cities, sunk down into the earth, and was buried beneath the bituminous waters of the lake Asphaltites, and the inhabitants doomed to suffer the vengeance of eternal fire. The temporal doom of the Jews cannot be compared with this; as their country was left, and remnants of the city yet remains, and a promise that they shall as a nation, yet return to inhabit that country, as commonly believed. Now if the destruction of Jerusalem, is all the day of judgment there is to be, and in that circumstance, was fulfilled all that is said in the New Testament about such a day, then it is clear that the statement of Jesus Christ, is not likely to be fulfilled; as there never can come a time, when Sodom can be less severely dealt with, than such cities as rejected the preaching of his dis ciples, and there never can come a time, period, or day, when such cities can be more severely dealt with than Sodom and Gomorrah were, except the final judgment. There is a final judgment to come, when hades itself the place in which de

parted sinners are in a state of partial punishment in the invisible world-shall be cast into the lake of fire and brimstone, with all it contains, which is the second death. Rev. xx. 14.

Thus we believe we have maintained the Bible doctrine of a day of judgment to come, in which the whole human race are interested, different from that of the destruction of Jerusalem; as well also, that there is a dreadful hell of fire and brimstone, situated somewhere in boundless space, into which all the wicked, not only of this globe, but of all others which may have fallen, together with the worlds on which they have lived, shall be cast from time to time, as their respective days of judgment will take place, as before argued.

An Enquiry respecting how Satan and Evil Spirits were Worshipped in Ancient Times; with further Proof of the real Existence of such Beings.

The influence of Satan previous to the coming of Jesus Christ into the world, was far greater than since that time. We may not doubt this, as it is not conjecture, when we say all the nations of the globe, except the Jews, hundreds of years before the time of St. Paul, did under various forms and modes, worship the devil, and evil spirits, who had become true enough, as is written by St. Paul to the Corinthians, 2d Epistle, iv. 4,-that "The god of this world (the devil) hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them;" and had them under his influence. St. Paul understood this subject perfectly, as he had travelled much among heathen nations, and was a man of great erudition, knowing the manners and customs of the nations in Asia, Africa, and Europe, in those early times, who says expressly that the Gentiles worshipped devils; see 1st Cor. x. 21, 22: "But I say unto you, that the things which the Gentiles sacrifice, they sacrifice unto devils, and not unto God. And I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils."

But in relation to the worship of devils, as stated by St. Paul, above quoted, it may be enquired, how this was done; and how the attention of men became so exclusively appropriated to the service and veneration of Satan and evil spirits, in those early

ages of the earth? To this it is replied, that they secured the worship and veneration of men, not by becoming visible, and putting on forms of hideous and repulsive shapes, or of any other, but by securing the passions of the soul, its affections, appetites, and animal desires, so as in their gratification to be driven beyond the requirements of nature, excelling the bounds which are marked out by the Creator-which bounds were intended to facilitate a state of social happiness, in the use and exercise of virtuous affections, desires, and appetites.

But under the direction and influence of Satan, these became deified among men, and were represented by various images, which were fashioned after the supposed forms of beings, which were imagined to be the governors or controllers of that class of appetites and passions which the images resembled, in distinction from all the rest; so that man, soul and body, became struck out into districts, cantons and parishes, and placed under appropriate, or congenial demons, or genii, as their, guides, or tutelar spirits. This is the reason why the passions of anger, cruelty, revenge, and the love of power, became the god of war, and of bloodshed. Mars, was the name of this god, among some of the ancient nations, whose image was made, so as to present all the lineaments of countenance and attitude best calculated to describe those passions. His frame was of Herculean size-distorted, with muscular angry attitudes-a face of flame-with dishevelled hair-eyes glaring with fury-every lineament and limb on the stretch, as if hurried by internal lightnings; while he held a torch of flames, to set on fire the nations with wrath and war against each other, as he sped his way in a whirlwind around the earth: the image of this passion was the god of war. The appetite of drunkenness and intemperance furnished the image of mirth and hilarity; whose countenance was flushed with wine, as he revelled among the vines and the foliage of the grape; in whose temples every extravagance of which human nature and the bad passions let loose, are capable, were perpetrated: the name of this god was Bacchus the god of drunkenness and glutony. The passion of love, furnished to many nations various images of a beautiful and magnificent female, who was adored as a goddess-under whose auspices, and to whose honor, immense temples were erected, in which the contrary of all virtue and chastity, became deeds of piety and acts of devotion, and a branch of the religion of the nations, whose influence in opposing the true happiness of mankind, in a social sense, cannot be calculated. The planet Venus, a beautiful star of the heavens, is to this day the representative of this idea, as well as the planet Mars is that of war. But under the government of God, as published from heaven, to Adam and the patriarchs, and as finally embodied in the Bible, the books of the Old and New Testament, that passion, namely, connubiality, is made to be

productive of a vast amount of social happiness to the human race, in the institution of marriage. Out of this trait of divine wisdom, arises the distinction of families, neighborhoods, communities, nations and governments, with all the improvements in human society, both of arts and science, as well as of morals and religious virtue. But by its prostitution, all these mercies are annihilated, anarchy ensues, the ties of virtuous love and social order, whether of families, neighborhoods, or nations, are dashed into ruin; while headlong furious licentiousness, and lust, as a stream broad and deep, with the wreck of ages, plunges onward from cataract to cataract, till lost in the depths of fathomless ruin.

"The establishment of the worship of devils, (as invisible. beings) so general in some form, throughout a great part of the heathen world, is at once a painful and a curious subject, and deserves a more careful investigation than it has as yet received. In modern times, devil-worship is seen systematized in Ceylon, Burmah, and in many parts of the East Indies; and an order of devil-priests exists, though contrary to the Budhist religion, against the temples of which it sets up rival altars."— Watson's Dictionary, page 305.

The same author, in the same work, and the same page, says that even now, in and about the country of ancient Ninevah and Bagdad, are found a people who worship the devil as a being, who they say has a quarrel against the Supreme Being; whose customs and ceremonies in their worship is very horrid. They justify themselves on the ground that Satan, the object of their veneration, is ere long to receive a full pardon for his sins, and then himself and his followers are to be taken to heaven together. This ground of hope they consider much safer than to trust to their own merits, as is the confidence and faith of the other pagan religions of that country. The person of the devil they look upon as sacred, and when they affirm anything solemnly, they do it by his name. These people at Ninevah and Bagdad, who are devil-worshippers, were once, or rather first of all, Christians, then Mahometans, and lastly worshippers of Satan; they are barbarians, uncultivated and miserable heathen. But how came they by the belief of a devil at all? We reply, from the New Testament, which they once had among them; or they received it from the first disciples, in the first ages of Christianity; who everywhere taught the real personal existence of Satan, and of other evil spirits, as opposed to the gospel of Christ, the same as that book now teaches.

The grand policy of Satan and of evil spirits, the direct opposers of all good, and of all happiness which is reasonable, temperate, and virtuous, is now, and ever has been, to derange and destroy, by corrupting the minds of free agents; and having got access by way of the fall, to the passions of the human soul, have