globe of the universe, as substances are no objection to the progress of spirits.

But there is another advantage which Satan has, besides that of the power of velocity; which is, there are multitudes of fallen spirits like himself, but inferior to Satan, and various among themselves, as to intellectual powers, who are at his command, and do his will, so far as their power extends. That he is a king, is shown from Rev. ix. 11," And they (the inhabitants of hell,) had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek hath his name Apollyon," both of which names signify a destroyer. If then he is a king, or a prince, as he is frequently called in the New Testament, he must of necessity have subjects, and laws, by which they are governed, who are no doubt the fallen angels, who fell from heaven at the same time with himself. But what those laws are, is unknown to mortals, as they belong to the invisible mysteries of eternity; but no doubt consist in part of schemes, plans, and stratageins, by which to injure the creatures of God, who are endowed with the gift of free agency, as well as of intellectual powers.

That good spirits are engaged in aiding man's happiness, as well as that bad spirits are equally engaged to produce contrary effects, is shown from the Bible; see Dan. x. 13, and onward, "But the prince of the kingdom of Persia withstood me one and twenty days; but lo, Michael, one of the chief princes, came to help me, and now I am come to make thee understand what shall befal thy people in the latter days." But this is not the only instance which can be brought as proof that good and bad angels contend about the affairs of men; see St. Jude, 9th verse, where is an account of the contention which took place about the body of Moses, between Michacl, the same arch-angel mentioned above, and Satan. But why' single out those two instances, when the whole Bible is full of accounts to this effect, by which it appears that heaven and hell are in constant conflict on man's account, each addressing themselves to man's free agency, the one for his salvation, the other for his ruin.

But the reason why Satan delights himself in the work of our ruin, is because man is a creature of God, an intellectual being, having in this sense the image of God in some degree, by which the evil one is gratified, and in a manner revenged for his loss of heaven; and because it is also the direct operation of his very nature, now that he is fallen, and shipwrecked of all the excellencies he was in possion of in heaven. From which it is easy to perceive how the devil is a universal tempter; which we have said is, first, himself, second, by the assistance of associate spirits, and third, by the fallen nature of man, which is by far the most efficient aid to his purposes in the earth; which are counteracted only by faith in the blood and merits of Jesus Christ.

Evidence of Polycarp, the Martyr, against Universalists, in Relation to a Hell, after Death.

Universalists vainly boast that all the apostles, disciples, and first Christians of the first age of Christianity, believed as they do, about the universal and unconditional happiness of all the human race, after death. But how should they bow their heads in confusion, and hide their faces for shame, when they read the sentiments uttered by the martyr Polycarp, to the pro-consul of Tragan-the emperor of Rome, at that time-when he was about to be burnt, because he was a Christian. What does he say in that awful hour, when his faith was about to be put to the severest test, by torture; when the pro-consul threatened to burn him alive if he would not swear by the genius of the Emperor, and blaspheme Christ, the crucified? He replied: "You threaten me with fire, which burns for a moment, and will soon be extinguished; but alas, you are ignorant of the judgment to come, and of the fire of everlasting torments, reserved for the ungodly."

No man will pretend, that Polycarp meant, by the words "judgment to come," the destruction of Jerusalem; as that had happened sometime before Polycarp's death. What fire of everlasting torments did Polycarp refer to, in that speech to the pro-consul? Certainly, to no event which could happen in this life. It could not have been the fire of salvation so often alluded to in this work, as believed in, by Ballou, which he has partly discarded in the Preface of his work. It could not have been the destruction of Jerusalem: as the ungodly of that time could not be effected by it, in way of torment. There is no way to understand him, but of the damnation of hell, after death, when the ungodly are to go into a fire of everlasting torments, as the martyr has called it.

That this was the universal belief of the Asiatic Christians, at that time, which was but one hundred and thirty-three years after the crucifixion of Christ, is shown from the fact that Polycarp was the great teacher of the Churches, by his writings and preaching, in that quarter of the globe; and that this was the fact, is shown from the acclamations of the multitude when they burnt him, who cried aloud, "This is the great doctor of Asia, the father of the Christians; this is the destroyer of our gods, who hath taught men not to offer sacrifices, nor to worship them." And to prove this was the belief of the writers of the New Testament, if such proof is required, more than their own statements in their writings, we have only to recollect that this same Polycarp was a disciple of St. John, the Revelator, of whom he learnt this great doctrine. John, the Revelator, lived till nearly the end of the first century, with whom Polycarp had

been acquainted from his youth, a lapse of about thirty-eight years. This we make out from Eusebius, one of the early writers of ecclesiastical history; who says that Polycarp died aged ninety-five, and that he died in the year of our Lord 166; which would make their acquaintance about thirty-eight years, as St. John died about the year A. D. 100; see Eusebius, page 146.

What are Universalists to do with this witness against them? by whom we prove, that in the first age of Christianity the doctrine of the eternal punishment of the finally impenitent in hell in eternity, was believed in; because they so read and so understood the Bible on that subject, and especially the New Testament. It is of no importance for them to cite the writings of Origen, a man of great importance as a heretic, who was not born till about twenty years after the death of Polycarp, but who it is true, did not believe the orthodox doctrine on this subject. We say it is of no importance that this writer believed a contrary opinion, because the opinion came into being too late to give it force and influence, as those opinions nearest the fountain are the most to be relied on. Origen was a great critic, and a scholar in the languages, but of no importance as a spiritual or orthodox teacher. Origen's opinions were considered heresies, and were opposed by the orthodox church for many ages, the same as they are now opposed in the Arians, Socinians, and Universalists, by the orthodox of the present times; and came up too late to claim fellowship with the primitive belief of the first Christians.

Proofs of the Immortality of the Human Soul.

That the souls of the human race die at the time the body dies, is unreasonable and unnecessary, as well as contrary to Scripture. It is unreasonable, inasmuch as there appears to be no use in such a procedure; for it may be enquired, of what importance can it be that the soul should die with the body, and thus leave a blank in its being of some thousands of years before the resurrection of the bodies? It it unnecessary; for the same reason that it is unreasonable. There can arise out of such a circumstance, no developement of Divine wisdom, toward the furtherance of human happiness; as we can easily perceive there does in the death of the body, now that its companion, the soul, has become a sinner; as we have hinted in another place, in this work. It is contrary to Scripture, direct to the point, as well as contrary to fair inference, in many places in that book. The fact that God breathed in the nostrils of Adam, the breath

of life; and of his becoming therefore a living soul, is proof direct to the point. See Gen. 1st chapter. The reason we consider this a proof of the undying nature of the soul of man, is because the same word, living, is applied to God, who is called the living God, who, no person believes, can ever die.

That the soul lives, after being separated from the earth, is shown from several passages of the Bible, which we proceed to give to the inspection of the reader; as follows: "And Enoch walked with God, and he was not; for God took him."Gen. v. 24. Concerning this it is said by St. Paul, that "Enoch by faith was translated, that he should not see (or taste of) death; and was not found, because God had translated him." Now, if he did not die, as St. Paul states, it follows that he is not dead, either body or soul; as it is not likely that his soul would die, while his body should be kept alive. We therefore, think that we prove by this, that there is at least, one immortal soul, of the human race, if no more. The case of Elijah, the Tishbite, is similar to the one above; who was also translated without passing through death; see 2d book of Kings ii. 11, Now that the soul of Elijah, the prophet, did not die, and is not now dead, is shown from his appearing on the Mount, of transfiguration, to Peter, James, and John, who heard him converse with Christ. Also, that the souls of men do not die when their bodies die, we show from the appearance of the soul of Moses, at the same time with Elijah, on the Mount; who also was heard to converse with the Saviour.

But to settle this question, we give the two following Scripture accounts, which to us, is irresistable testimony that the soul lives in a state of as perfect consciousness, as it does while connected with its companion, the body, in this life. See St. Luke, xxiii. 43, where an account of a certain conversation which took place between the Saviour and one of the malefactors with him on the cross: "And Jesus said unto him, Verily I say unto thee, to-day shalt thou be with me in paradise." This he said to the thief, because he had believed on him-had repented of his sins, and on the cross was born again, and had in his agony, prayed to the Messiah, to be remembered when he should come into his invisible kingdom, in another world, after death. Now as the thief's body was not taken away from the earth, but was disposed of according to the rites of sepultre, belonging to executed criminals; and that it could not go from Jerusalem, where it died, it follows, that when the thief prayed, saying "remember me," &c., that he meant his soul, by the word me, and that Christ meant the same thing by the word thou; as he said: "To day thou shalt be with me in,paradise."

Our next and last evidence, (though we could bring many more passages of Scripture in support of the opinion,) is found Rev. vi. 9, 10, "And when he (the angel) had opened the fifth

seal, I saw (says St. John,) under the alter, the souls of them that were (the bodies,) slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth. And white robes were given unto every one of them; and it was said unto them that they should rest yet for a little season, until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled." Here it is plainly stated, that the soul is a living conscious being, whether in the body or out of it, or it could not be said of them as above shown, that they cried with a loud voice to God, and that white robes was given to every one of them, which marks their happy condition, though they evidently disapprove of the manner they were cut off from the earth, by the revilers of their most holy faith. Rev. xxi. 8, 9, furnishes proof that the soul lives on, though the body dies; for when St. John was about to fall down and worship the angel who had showed him so much, the angel said, "see thou do it not, for I am thy fellow servant, and of thy brethren the Prophets," and of necessity had once lived on the earth, or he could not have been one of the prophets; but which of them? There is none that can tell, though it has been conjectured to have been the soul of the prophet Daniel.

We believe, however, that the idea of the death of the soul was invented by Universalists, in order to give God a good chance to make all such persons holy, as may or have died in their sins, at the general resurrection; yet there is no need of this, as God could as easily, at the hour or moment of dissolu. tion or death, have arbitrarily made them thus, as to wait till the resurrection. But to sum up the whole matter and end the work, Universalists seem to think that God governs the universe of moral existences by physical strength, the same as a man would turn round a grind-stone; on which account they seem to expect that he will turn his affairs over and over, so as exactly to suit himself; and being infinitely good, as well as infinitely powerful, will therefore bring the whole human race, some how or other to heaven, safe and sound. But to this we reply, that if he governs in this way, he would, from his own infinite goodness and power, have prevented the occurrence of sin and moral evil altogether, if he does not like it; and that he does not is shown from Habakkuk, i. 13, "Thou art of purer eyes than to behold evil, (sin,) and cannot look on iniquity" with allowance; and that he does not, is the whole tenor of the Bible; consequently God is not the author of moral evil, but erring free agents only.

THE END.