"In this view of things, we learn how to understand the word veνμa, spirit, as used with the word body, in James ii. 26, namely, as the body without the spirit i. e. the soul) is dead; so, &c.-For the spirit which Christ imparts to us is that to the soul, which the soul is represented to be to the body.

"The soul is naturally (i. e. in her unregenerate state) void of spirit, and so in a corruptible habit. This we can learn from Acts iii. 23, Mat. x. 28, James v. 20, compared with Jude 19, where the psychical or soul-man is by a periphrasis called a soul (without, or) not having a spirit.

"The soul's present unquickened state of living is the result (not of any immortalizing spirit essentially united to her, much less of any power of life in her own self, but) of a "n v, (or which is the same D) breath of lives, called in Greek von Acts xvii, 25) extrinsically communicated to man in common with all other animals, (see Genesis ii. 7, vi. 17, vii. 15, 22) and imparting to all creatures a successive vitality suitable to their respective natures.

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"So then to be predestinated to become images of Christ, is to be predestinated to become his children, or to live in his life, of which we read, Rom. viii. 10, Now if Christ be in you, the body indeed is dead, through the sin-offering, but the spirit (derived from Christ) is alive, through the righteous one; and if the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, will also quicken your mortal bodies, by his spirit that dwelleth in you." Universal restitution a scripture doctrine, &c. Note on Letter 21st.

Although the author by studying the 15th of 1st Corinthians was satisfied of the correctness of the distinction between soul and spirit, previous to his perusal of the preceding extract, he suspects that the first idea

of the subject may have been suggested to him, by some strikingly original observations contained in the works of the Rev. Robert Riccaltoun, of Hobkirk, which he met with as far back as 1825.

Volume II, page 175.

ECCLESIAST. cap. ix, ver. 5.

Mortui, autem, nihil sciunt amplius.

Inepte torsit hunc locum Hieronymus ad mercedem mortuorum in purgatorio. Nam Salomon sentire videtur mortuos sic dormire ut prorsus nihil sciant. Et plane credo non esse in scriptura locum fortiorem pro mortuis dormientibus et nihil intelligentibus rerum nostrarum, contra sanctorum invocationem, et purgatorii fictionem. Est vero Hebraismus, non est eis merces, quem nos sic reddimus Germanicé, Es ist mit ihnen umbsonst, die da tod sind. Omnia eorum sunt nihil, non jam faciunt profutura, sicut alibi legitur, Est merces operi tuo. Et Paulus, Labor vester non erit inanis.

Ver. 6.

Amor quoque et odium.

Omnia intellige activé ut supra, id est, beneficia quæ faciebant amando, obediendo, &c., tradita sunt oblivioni. Quod vero Hieronymus cavillatur, "tametsi mortui nihil sciunt quæ aguntur in mundo, tamen alia sciant quæ fiunt in cœlo," error est ac stultum.

Nec preterea partem habent in mundo.

Id est, nihil nobiscum habent commercii. Describit mortuos quasi insensata cadavera, &c.

Annotat. Luther. in Eccesiast. An. 1532.

Tom. 3, fol. 271, edit. Jen. 1603.

Ver. 10.

Quia in inferno nullum est opus, &c.

Alius locus quod mortui nihil sentiant. Nulla, enim inquit, est ibi cogitatio, ars, cognitio, sapientia. Sensit ergo Salomon, mortuos omnino dormire, et nihil prorsus sentire. Jacent ibi mortui, non numerantes dies vel annos, sed excitati videbuntur sibi vix momentum dormivisse. Infernus autem significat foveam, sepulchrum, proprie vero me judice significat, illum abditum recessum in quo dormiunt mortui extra hanc vitam unde anima abit in suum locum, (qualiscumque est, non enim corporaliter esse potest). Ut intelligas infernum dici, ubi continentur animæ, et quasi quoddam sepulchram animæ, extra hunc corporalem mundum, sicut terra est sepulchrum corporis. Quid autem illud sit, hoc est nobis incognitum. Sic Genesis xlii, 38. Descendam lugens ad infernum, item, Deducetis canos meos cum dolore ad inferos. Non enim veri sancti descendunt ad inferos ut ibi aliquid patiantur; sunt itaque mortui extra locum, quia quicquid extra vitam hanc est, extra locum est, sicut et post resurrectionem exempti erimus a locis et temporibus. Sic Christus quoque extra locum est, contra illos qui captivant Christum loco, cum tamen ubique sit; neque enim verbum Dei segregatur a carne; ubi Deus est, ibi et caro Christi est, sed Deus est ubique, ergo et Christus quoque ubique est. Id. fol. 272.

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Volume II, page 192.

The North American Divines, of the Universalist School, have of late years directed their attention very particularly to the fate of the unbelieving portion of the human race, after the termination of their connection

with this present world. While many of them, with Winchester, Chauncey, Douglas, &c., still retain the notion of limited punishment, that is, torments, being endured in a state of existence subsequent to the present, several of them, with Messrs. Ballou of Boston, and Balfour of Charlestown, (Massachusetts), at their head, have espoused the doctrine of all punishment terminating with this present world. To the politeness of the last-named gentleman, I am indebted for having had an opportunity of perusing the lively, ingenious, and talented productions, in which he has broached and supported his favourite opinion. His Inquiries "into the scriptural import of the words Sheol, Hades, Tartarus, and Gehenna, all translated Hell, in the common version," "into the scriptural doctrine concerning the Devil and Satan, and into the extent of duration expressed by the terms olim, aion, and aionios, rendered everlasting, for ever," &c., and other works, will well reward the time devoted to the perusal of them. I think that Mr. Balfour and his friends have missed sadly in not perceiving the distinction between soul and spirit, the present possession of the first fruits of everlasting life by God's people,-and the fact that believers continue to live even when their earthly existence comes to an end. It also strikes me, that they have not a distinct idea of who are the wicked, and of what that is wherein their everlasting punishment consists. Had Mr. Balfour understood these matters, he would have been far more successful in his controversy with Mr. Hudson, than he appears to me to have been.

Q

Volume II, page 221.

The following, expressed syllogistically, is the argument prosecuted by the apostle, in the passage of the

eighth of the Romans, which I have been quoting and commenting on.

THESIS.

We who believe are heirs of God, and joint-heirs with Christ; our joint inheritance consisting in sufferings here, and glory or manifestation hereafter. Verse 17th.

FIRST ARGUMENT.

Reason for present sufferings not detracting from the value of the future glory considered as an inheritance. That which is so trifling as to bear no conceivable ratio or proportion to the future glory or manifestation, cannot be regarded as in the slightest degree detracting from its value:

But present sufferings are so trifling, as to bear no conceivable ratio or proportion to the future glory:

Therefore, present sufferings cannot be regarded as, in the slightest degree, detracting from its value. Verse 18th.

SECOND ARGUMENT.

Reason for present sufferings bearing no conceivable ratio or proportion to the future glory.

That towards which the strongest instinctive longings and tendencies of the whole intelligent creation as undergoing present sufferings are directed, must be something fitted to be a full compensation for the endurance of these sufferings, which it can be only by annihilating them :

But the future glory, or manifestation of the Sons of God, is fitted to be a full compensation for the present sufferings undergone by intelligent beings, for it completely annihilates these sufferings :