jority think the Scriptures leave them in a suffering condition. Here they differ from Restorationists; for they think the Scriptures leave them in a state of everlasting salvation and peace. The point at issue, then, is not future suffering, but final salvation. On this subject, we ask leave to introduce a single passage. See Eph. i. 8, 9, 10. "Whereas he hath abounded toward us in all wisdom and prudence: having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself, that in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him." Here we find a number of very important ideas. 1. In the will of God there is a new thing made known, called the "mystery of his will." 2. In making this known, God acted the part of wisdom and prudence, as also, his good pleasure. 3. That he might gather together in one all things in Christ. 4. That this great work should be accomplished in the fulness of the dispensation of times, which seems to be more than one time. These ideas, to me, place the subject beyond any rational controversy. They are certainly entitled to the serious consideration of all who feel interested in, and believe the divine testimony. Where "the trammels of human formularies" are completely shaken off, they speak in language too plain to be misunderstood.

more.

Before I close this piece, I would notice one thing It is a remark which he seems to apply to that class of Universalists who stand opposed to those who are called Restorationists. He says, "It requires but little discernment to see that this doctrine strips christianity of its chief motives to a holy and virtuous life.” I do not believe the doctrine, in its various bearings, which the writer seems here to oppose. But I think he

has very much misrepresented it. The chief motives to a holy and virtuous life, must be the attractions of holiness and virtue. Every principle begets its own likeness. Therefore, the chief motives to any practice whatever, are the principles and allurements of that practice. The doctrine of punishments, it is true, occupy a proper place in the divine economy; but they form not every motive, nor always the best motives to a holy and virtuous life. The exclusive fear of punishment is far from forming a motive of this description.

In making the above remarks, the writer of this article would speak for himself and his brethren, that we disclaim all feelings of hostility toward those who oppose us. We ardently wish to cultivate a spirit of friendship and peace with all people. We have our views of the Scriptures, and they have theirs; and we are willing they should have them, till it pleases God to show unto them a more excellent way.

S. C. L.

From the Telescope and Miscellany.
HUDSON'S LETTERS.

Having obtained a copy of this work a few days since, we have given it a patient and candid perusal; and as it has been a subject of some controversy in the columns of this paper, we think it but just to offer a few remarks upon its character and merits.

It is a book of 307 pages, containing Nine Letters, addressed to Rev. Hosea Ballou, of Boston, Mass. upon the subject of FUTURE RETRIBUTION.

The first letter, besides some introductory remarks, contains a fair statement of the question at issue between Mr. Hudson and Mr. Ballou, and the method for conducting the argument."

The second, contains a statement of Mr. B's. system. The third, embraces an examination of Mr. B's. arguments in support of no future punishment.

The fourth, contains a statement of the doctrine of future retribution.

The fifth, is devoted to prove the doctrine of a future judgment.

The sixth, is a collection of scripture proofs of a future retribution.

The seventh, is employed to show by different kinds of evidence, the strong probability of future reward for virtue; and of future misery for vice.

The eighth, is devoted to the consideration of such objections as have. been urged by Mr. B. and others, against the doctrine of future rewards and punishments. The ninth, compares the moral influence of the two systems, and some concluding remarks.

Of this work, we are happy to say, it is written in a clear and manly style, and bears every mark of candor and fairness.

A full and unvarnished statement of Mr. Ballou's system, as well as his own, is given without the least reserve, and the arguments of Mr. Ballou are met in a direct form. No evasion appears to be practised; and we are free to confess that it contains far more candor and fairness than we had anticipated in a work of this description.

We feel confident that a careful perusal of the book will justify the conclusion, and the arguments which it contains are highly creditable to the polemical talents of its author.

Under this impression, we cheerfully reccommend it to the notice of the public, as the most clear and manly defence of the doctrine of a FUTURE LIMITED PUNISHMENT that has ever fallen into our hands; and one which ought to be carefully read and duly weighed by every man

who professes a belief in the final purification and happiness of the whole human family,

Those, therefore, who wish to discuss this subject, may here find a fair opportunity of arriving at the argument, without spending their time and strength in a tedious and uninteresting round of unmeaning preliminaries.

Although we do not agree with Mr. Hudson in all the sentiments which he has advanced, still it would be ungenerous and unjust to withhold our commendation of a work which contains so much merit.

We need only add-Let every man read, reflect and decide for himself.

THE FOLLOWING IS EXTRACTED FROM THE PREFACE TO A BOOK, BY REV. F. HINDMAN, FORMERLY A MEMBER OF THE PRESBYTERIAN HIERARCHY.

"It is my sincere belief that the modern Presbyterian hierarchy stands in as much need of reformation as the Popish hierarchy did, when the reformation first began. And indeed, it appears to me that there is at this time a crisis in the affairs of the leading denominations of Protestants in this country, something like that which took place in the affairs of Popery at the reformation. The Lord, in order to discomfit the unrighteous and tyrannical schemes of mortals, sends a spirit of anarchy and confusion among them, as he did among the builders of Babel; which is the ancient, permanent, eminent type of all such fabrics and discomfitures.-Ought we to rejoice in the discomfiture of the temporal Babel builders? Ought we to rejoice much more at the discomfiture which took place at the reformation, among the greater, the archietypical, the spiritual Babel builders, I mean the Popish hierarchy? And shall we not rejoice at the discomfiture of the Babel builders among the various denominations of her Protestant daughters?

Yes, I say, all true christians ought to rejoice in the ferment that is taking place among the various denominations of Protestants in this country, particularly among the Baptists, the Methodists, and the Presbyterians ; these three great Babel building denominations, each on its peculiar foundation; but especially the Presbyterians, whose Babel towered higher, and whose foundation seemed to stand stronger than any of the rest.-But, I believe it has reached its acme. Yes, indeed, I hope the present ferment will not stop, until the pure, the humble and the good, shall have purged off the impure, the tyrannical and the wicked."-Rel. Inquirer.

DESCRIPTION OF ST. PAUL'S PERSON.

How little stress is to be laid on external appearance! This prince of apostles seems to hint concerning himself, that his bodily presence was not calculated to commaud respect at first sight. 2 Cor. x. 10. St. Chrysostom terms him, "a little man about three cubits, or four feet and a half in height."

Lucian, or whoever is the author of Paulopatris, is supposed to have had St. Paul in view where he introduces "a Gallilean," (for so the Christians were contemptnously styled,) "rather bald headed, with an aquilino nose; who travelled through the air into the third hea

ven."

But of all other writers, Neciphorus Calistus has given us the most circumstantial account of St. Paul's person :-"St. Paul was small of stature, stooping, and rather inclinable to crookedness: pale faced, of an elderly look, bald on the head. His eyes lively, keen and cheerful; shaded, in part, by his eye brows, which hung a little over. His nose, rather lung, and not ungraceful