weak indeed must be that mind, which cannot easily detect the gossamer web behind which he has attempted to hide the Bible, and substitute in its place the UNDOUBTED restoration of "the whole brute creation !!"' Does vulgar prejudice, or "the plain word of God take place" in the restoration of the animal kingdom to "a measure, according as they are capable, of the liberty of the children of God ?" If inferior animals are to be restored to a freedom of motion which they have lost, through the misconduct of man, or the original sin of their own natures, perhaps the chapter and verse which contain the information can be pointed out, with some proof that they rejoice in the hope of this restitution!

"Away with vulgar prejudices, and let the plain word of God take place. They shall be delivered from the bondage of corruption into glorious liberty;' 'even a measure, according as they are capable of the liberty of the children of God.' To descend to a few particulars. The whole brute creation will undoubtedly be restored, not only to the vigour, strength, and swiftness, which they had at their creation, but to a far higher degree of each than they ever enjoyed. They will be restored, not only to that measure of understanding which they had in paradise, but to a degree of it, as much higher than that, as the understanding of an elephant is beyond that of a worm. And whatever affection they had in the garden of God, will be restored with vast increase, being exalted and refined in a manner which we ourselves are not able to comprehend. The liberty they then had will be completely restored, and they will be free in all their notions."

We agree in the sentiment, that great temporal sufferings are consistent with the benevolence of Deity. But, if the scripture were silent on the subject, the conclusion could not follow from the reason and fit

ness of things, that a series of unmitigated and unending suffering would result from the benevolence of God. But your own words condemn the sentiment, that endless misery is equally compatible with the goodness of God, as temporal calamities. Speaking of Judas, these are your words;

"For whatever he may endure for a season, whether in this, or in the life to come, the eternal happiness of heaven will infinitely outweigh it, and render existence to him an infinite blessing.

You have here fairly refuted your own conclusions, by showing that the happiness of heaven will infinitely outweigh temporal calamities. You will find more difficulty in showing how endless suffering may be an infinite blessing. That a contrast, in our own persons, results in a higher degree of enjoyment, than would be afforded by "one long summer's day of indolence and mirth," is evident from the experience of ages; but shall we argue, that because "a dinner of herbs' is welcome to a hungry man, therefore he should starve? The vague mode of reasoning to which you have resorted, could never be adopted but to assist an argument in distress. A state of suffering, followed by enjoyment, may result in good, for the very reason that that suffering is balanced by satisfaction. But can you maintain, that a state of suffering, unmixed with hope, and not succeeded by pleasure, can result in the same benefit? But admitting the principle on which you would argue to be correct, and it will be seen to stand in the direct light of scripture and common sense. It allows that any state of being which is consistent with the goodness of God in the present tense, may be continued through all future duration. This supposition is at open war with the apostle, who informs us, that mortal, must put on immortality, and corruption, incorruption. The sentiment you maintain leads into the wilderness of uncertainty and ab

surdity. But let us recur to scripture testimony. Paul in his 8th chapter to the Romans, speaks explicitly on the subject.

"For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the first fruits of the Spirit, even we our-* selves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope; but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it."

That the reasoning of Paul may be shown to better advantage, the following is quoted from the translation of Griesbach by Mr. Kneeland.

"For the earnest expectation of the creation waiteth for this revelation to the sons of God. For the creation was made subject to vanity, (not willingly, but through him who subjected it ;) in hope, that the creation itself will also be delivered, from the slavery of corruption, into the glorious freedom of the children of God. For we know that the whole creation groaneth and is in labour until now; and not only so, but. ourselves also, who have the first fruits of the spirit, even we ourselves groan within ourselves, looking for an adoption, even the redemption of our body. For we are saved under this hope; but hope which is seen, is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that which we see not, then we look for it with patience."

On comparing the two versions, every person may satisfy himself that the trifling difference in the language, merely renders the meaning of the apostle more explicit in the improved, than in the common translation. That the creature of the common version, is the whole creation, is evident from the 22d verse, where the idea is fully expressed. The object of hope is most clearly designated in the improved version, though the first line of the 19th verse conveys the same idea. It is moreover observable, that Paul is not speaking of a portion of the universe as being in this state of hope; for he says-" and not only they, but OURSELVES also, which have the first fruits of the spirit, even we ourselves, groan within ourselves, waiting for the adoption, to wit, the redemption of our body."

But what is the ADOPTION for which the apostle, in common with the whole creation, waiteth? Ans. "But ye have received the spirit of adoption, whereby we cry, Abba, Father." This then was the hope, for which the whole creation waited, and for which it travailed in pain to be delivered. And shall it be delivered? Yes. "Because the creature itself [the whole creation] shall be delivered FROM THE BONDAGE

OF CORRUPTION, INTO THE GLORIOUS LIBERTY OF THE CHILDREN OF GOD." Are the declarations of the apostle in the 5th chapter at variance with the doctrine of Universal salvation taught in this?

I have now attempted to show, that if the government of God result in the best good of the universe, all must be happy; or, that the proportional quantum of blessedness lost by the damned, must be enjoyed by the saved, and that if the latter be the case, it is mere assumption, warranted neither by scripture, reason, nor experience.

Nero played on the fiddle while Rome was wrapt in flames. True, but do you argue that Nero was

happy? If so, let works and faith correspond-show your faith by your works-or, in other words, go, and do likewise.

I have not thought proper to quote or reason at large in proof of the position, that temporal evils may result in the benefit of those "who are exercised thereby." The fact is indisputable by a recurrence to the experience of ages, and is fully established in the scriptures of the Old and New Testaments. If, sir, you are now ready to redeem the pledge, be pleased to "tell how eternal misery in the future world is consistent with the same benevolence.”

If great temporal sufferings are "proved by facts” to be consistent with Divine benevolence, you are pledged to "prove by facts" that eternal sufferings in the future world are compatible with the same benevolence. Do this, or your PLEDGE IS VIOLATED.

That the reader of the Inquirer may learn to what miserable shifts our opponents are driven by the citation from Rom. 8, already noticed, I will quote Dr. Edwards, on the passage; if the quotation be not sufficiently disgusting, those who wish a further acquaintance with this celebrated opposer, are at liberty to purchase his works entire.

"For the creation is subject to that use to which it is applied by sinful men, which as to the end of its existence, (the Divine glory) is in its own natural tendency, vain and unprofitable, and in many respects positively sinful. I say, to this it is subject, not voluntarily, but on account of him, for the sake of his glory (dia governing the accusative) or for the accomplishment of the mysterious, but wise and glorious purposes of him, who subjected the same in hope, that this same creation shall be delivered from this unprofitable and sinful use, which may justly be considered as a state of bondage to it, into a liberty, in several important respects, similar to that of the children of God;