Now turn to Lev. xxvi., and there you will find a discriminative specification of the series of evils, or judgments, which are recorded in Deut. xxviii. and xxix. and generally in the same language. There they are called curses, and here, punishments. And all through the chapter you will find interspersed the explanation, that the purpose of these punishments is corrective. "But if ye will not hearken unto me,— and if ye shall despise my statutes, I will do this unto you; I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you, and ye shall flee when none pursueth. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins." (v. 18) "And if ye walk contrary unto me, and will not hearken unto me, I will bring seven times more plagues upon you according to your sins." (v. 21.) "And if ye will not be reformed by me by these things, but will walk contrary unto me; then will I also walk contrary unto you, and will punish you yet seven times for your sins." (vs. 23, 24.) "And if ye will not for all this hearken unto me, but walk contrary unto me; then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins." (vs. 27, 28.) And here Moses proceeds to the description of what is set down in the other place for the last and greatest of all the curses of the law,-making their city waste and their sanctuaries desolate, and their land a desolation, and their people to be scattered in their enemies' lands, becoming an astonishment to all

nations. And yet, after all this, the extreme of all the curses written in the book of the law, which are expressly called, (v. 28) chastisements, the design of which, as they progressed from stage to stage, is explained to be that the people should be "reformed," after all this, the word of God proceeds, (vs. 40-46,) "If they shall confess their iniquity, and the iniquity of their fathers,-if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity; then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land."

Finally, in all points of view, philological and Scriptural, the argument of our learned friend from "the curse of the law," is what Sawyer's New Translation makes Mark iii. 29 to read, "an eternal mistake."

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CHAPTER V.

The Sentence passed upon the Wicked.

THE sixth of Dr. Adams' seven great positions, in his comprehensive "Argument for Future, Endless. Punishment," is the following:

VI. THE SENTENCE PASSED UPON THE WICKED INDISCRIMINATELY, FORBIDS THE IDEA OF DISCIPLINE IN FU

TURE PUNISHMENT.

By way of argument under this head, speaking of the great variety of character among the impenitent at death and in eternity, and yet the same indiscriminate doom which shall be pronounced upon them, the Doctor says:—

"The last sentence evidently regards none of them as probationers; there is no forbearance in it toward the more hopeful; they are all addressed as 66 ye cursed." We are considering the testimony of the Scriptures. What evidence do they afford of any discrimination in the treatment of the finally impenitent, notwithstanding the vast variety which must exist among them? I answer, not any. But the following passages among others, teach plainly that the doom of the wicked will be indiscriminate without regard to hopeful diversities of character. (Rev. xx. 12–15.)

'And I saw the dead, small and great, stand before God; and the books were opened, and another book was opened which is the book of life; and the dead were judged out of the things which

were written in the books, according to their works. And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them; and they were judged every man according to their works.' Then follows this declaration: 'And death and hell were cast into the lake of fire. This is the second death.' Some say death and hell are annihilated. But this is not the idea intended, unless the wicked also are then to be annihilated; for the next verse concluding the subject says, 'And whosoever was not found written in the book of life was cast into the lake of fire.' The obvious meaning is, Death and hell, whatever they represent, will then be added to the lake of fire, whatever that is, as new ingredients, and to constitute 'the second death,' and as a final gathering together of all the elements of sorrow and pain, with all the wicked, into one place. With this passage agree the words of Daniel: ‘And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.' The parables of Christ relating to the end of the world recognize only two great divisions of men at the last day. Wheat and tares only are to be in the field ;' good and bad, only, in the 'net.' The wheat is saved, the tares are burned; the good' in the net are gathered into vessels, 'the bad' are none of them dismissed for amendment, or growth, but arecast away.' And Christ tells us that every human being will stand at his right hand or left hand, blessed' or 'cursed.'"

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For the sake of convenience we have here reprinted the entire argument of the Doctor's sixth proposition. Several of the passages which he summons for the third, fourth or fifth time to his aid, we have sufficiently explained before.

1st. The awaking of many of them that slept in the dust of the earth, some to shame and everlasting contempt, spoken of in Dan. xii., we showed in Chapter iii., page 331, to be explained by Daniel and Jesus in connection, to be an incident in the judg

ment which should be more severe than any before or after it, which took place in the generation in which Jesus was on earth. The reader, if he opens to this place casually, or does not distinctly remember that exposition, will please turn back to the page referred to.

2d. The "wheat and tares," and the "net," we have seen to be prominent metaphors in parables, the fulfilment of which our Lord expressly assigned to the end of the then present or Jewish age. (See pp. 193-203.

3d. The assertion that "Christ tells us that every human being will stand at his right hand or left hand, 'blessed' or 'cursed'," spoken as the Doctor has here spoken it, with reference to any simultaneous arraignment, or single dispensation of judgment, is an entire mistake. This we shall have occasion to show in our next Chapter, when we shall have under consideration Matt. xxv., which is the Scripture to which he makes allusion.

4th. The phraseology employed in the foregoing extract, and elsewhere throughout our opponent's argument, such as "the last sentence," "the finally impenitent," etc., is without the least Scripture warrant. The phrase "finally impenitent" we disposed of in the opening of Chapter I. of our Reply; and with regard to "the last sentence," implying a final retributive doom as the ultimate disposal of man, the Scriptures will show us, as we shall call in their testimonies in the remaining two chapters of this Reply,: that the idea is not only without Scripture warrant,