(Continued from p. 558. vol. iii.) Thursday, 29th. Yesterday Captains Ebbetts and Grimes and Mr. Bruce and Mr. Halsey, of New York, called and took tea with us: and this afternoon we had the pleasure of entertaining Capt. Wilds and son, Mr. Crocker the consul, and Capt. Rogers of the ship Parthian. Saturday, 1st of May. At 2 o'clock this afternoon, I accompanied our dear friends Mr. and Mrs. Bingham and their children, to the beach, where they embarked on board the whale ship Washington, Capt. Gardner, for Tanai. Monday, 3d. By preaching to the English congregation yesterday morning, I commenced the discharge of the regular duties which will devolve on me during my residence here. These duties will be, the preaching of the English sermon every Sabbath morning, and the conducting of a native service in the afternoon of the same day, at Waititi, three miles from Honoruru: another service at Waititi every Wednesday afternoon; and the instruction of about thirty young men in reading and singing three times a week-on Monday, Thursday, and Saturday afternoons. There is also a native conference meeting, every Monday evening, which I attend with Mr. Ellis: and we both make it a matter of duty to spend some part of every day in visiting the chiefs, and in superintending some one of the various schools now in operation, under native teachers in the village. The native monthly prayer meeting was well attended and interesting this afternoon-as was the conference also. This was opened by a very spirited address, to about an hundred persons present, from the powerful chief Kaahumani: he was followed in much the same manner by Karaimoku, after which the whole company entered into a free and promiscuous inquiry, on the subject of the three regular sermons, that had been preached in the Chapel since the preceding Monday. It is indeed, my dear M. encouraging and delightful, to see the deep and tender interest with which so large a company, from the very highest to the most obscure of this people, entered on the discussion, and listened to enlargements on the things that concern their everlasting peace. To be the guides of such from the darkness and death of paganism, to the light and glory of the religion of the Cross, is a privilege doubly worth any sacrifice we have made to secure it.Yes, worth even the sacrifice of all personal intercourse hereafter, with those precious friends whose remembrance daily steals on us with a melting power, and of whom you, my beloved sister, are one of the very foremost. The Missionary has privations, cares and sorrows, that no one can know, but by experience, and such as often prostrate him in the very dust; but when successful he has also a consolation and a joy, and, if perseveringly humble, faithful, and devoted, will doubtless meet a reward, which might make even an angel covet his office. To see, as I have but lately seen, an interesting, intelligent, and youthful chief, who but a year ago was a drunken and debauched idolater, but who now gives good evidence of an entire change of character and of heart, come, and with an expression of benignity and ten DISCUSSION OF UNIVERSALISM. derness exclaim, "aroha-aroha nio-aroha nui roa," (love to yougreat-very great love to you,) while the starting tears and faltering voice interrupted further utterance; and to have the full conviction, that this declaration of his affection arose simply from an overpowering sense of gratitude to the man, who had made him acquainted with the words, and brought him to the light of eternal life, would be sufficient, I do not hesitate to believe, to make the coldest Christian that ever felt an emotion of genuine piety, the supporter and advocate of missions, and the warm and zealous friend of the heathen. (To be continued.) Review. (Continued from p. 563. vol. iii.) The fifth argument of Mr. M'Calla, he denominates affirmation, and he divides it into two parts. In the first part he considers the view which the scriptures present of the state of the damned; and in the second, what they teach of the duration of their punishment. In the first branch of this argument, he investigates the meaning of those important words, Sheol, Hades, Gehenna, and Tartarus, which has been so much disputed. We were truly sorry to observe the severe animadversions which our author has passed, on the literary conduct of Dr. George Campbell, of Aberdeen. We think we are tolerably well acquainted, both with the writings, and the character of Dr. Campbell: and although we do not agree with him in some of his opinions, nor in some of his new translations of terms and passages of sacred scripture, yet we believe that he was both an honest and a truly independent man; and as a writer, we regard him as eminently learned, sagacious, instructive and useful. No piece of controversy that we have ever perused, has appeared to us more masterly and conclusive, than that which he produced in reply to Hume, on the subject of miracles. We have carefully read over the second part of his sixth preliminary dissertation to his translation of the gospels, in which he enters on a critical inquiry into the true import of the Greek words ads and ye'evva. He differs from Mr. M'C. as to the first of these terms, and as to the import of the Hebrew term of which it is the translation in the version of the Seventy; but he assigns his reasons with great moderation and candour. In regard however to the meaning of the other term, (ye°e¥¥α) which he says is found in the New Testament exactly twelve times, he perfectly agrees with our author; and thus gives the full sanction of his authority to the sense for which Mr. M'C. contends; and from which the force of his argument, in this part of his work, is mainly, and we think conclusively derived. On the particular train of Mr. M'Calla's reasoning in regard to the four words mentioned above, it would occupy too much room to expatiate. Suffice it to say, that, by a fair induction of particular passages in which they occur, he has conclusively proved, that they denote a place of future existence and punishment; and from the terms connected with them, that the punishment of the finally impenitent will be eternal. The corrupt glosses put on these words by his antagonists, he exposes with great force, and sometimes overwhelms them with keen ridicule. The absurd interpretation given by Universalists of the parable of the rich man, the author exhibits by paraphrasing it according to their views: edst thy good things, and likewise Lazarus [the Gentiles,] evil things: but now he is comforted, and thou art tormented. And besides all this, between us, [the Gentiles,] and you [the Jews,] there is a great gulf fixed; [in the room of that middle wall of partition which is broken down, so that they which would pass from hence to you, cannot; neither can they pass to us that would come from thence. Then he, [the High Priest] said, I pray thee therefore, Father, [gospel,] that thou wouldst send him, [the Gentiles] to my Father's house, [the Jews;] for I have five brethren, [the five books of Moses, or the five foolish Virgins,] that he may testify unto them, lest they also come into this place of torment. Abraham, [the gospel,] saith unto him, [the High Priest,] they [the five books of Moses, or the five foolish Virgins] have Moses and the Prophets; let them hear them. And he said, nay, Father Abraham: but if one went unto them from the dead, [before he dies,] they will repent. And he Virgins] hear not Moses and the Prophets, said unto him, if they [the five books or neither will they be persuaded though one rose from the dead [before he dies."]* "But if it be true that God is not to be mocked with impunity;-if it be true, that after the death and burial of the body, the soul must go with good angels to Abraham's bosom, or with evil angels to the place of torment;-and if it be true, that that Divine Redeemer, whose blood removed the wall of partition from between Jews and Gentiles, has given his word, that none shall ever pass that gulf which lies between Heaven and Hell;then let those who reject or trifle with the word of God, repent or tremble. Pp. 243, 244. "This method of exposing error is used with reverence to God, and love to your souls: for consequences, let the corrupters of Revelation be answerable. The Universalist paraphrase is as follows, viz. 'There was a certain rich man [the Aaronic High Priest,] which was clothed in purple and fine linen, and fared sumptuously every day. And there was a certain beggar named Lazarus, [the Gentiles,] which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table, [the High Priest's table.] Moreover the dogs, [the Apostles] came and licked his sores. And The second branch of the fifth it came to pass, that the beggar, [the Gen- argument treats of the duration of tiles] died, [became converted] and was carried by the angels [the personifica. punishment. In making out this tions, or non-entities, or these dogs, the point the author collects together a Apostles,] into Abraham's bosom, [the number of texts, both from the Old Gospel dispensation.] The rich man [the and the New Testaments, which Aaronic High Priest,] also died, [was ex- affirm that the punishment of the communicated] and was buried, [alive] wicked will be perpetual, eternal, and in hell [in this life,] he lifted up his eyes [to an exact level,] being in toreverlasting, forever, and forever and ments [of conviction,] and seeth Abraham, ever. Knowing that the import of [the gospel] afar off, [very near in the the original terms, ny Netzach, same place,] and Lazarus, [the Gentiles] or Nejeh as he writes it, y Od, in his bosom, [its dispensation.] And he Ŏlam, ay Лion, estava, Eis cried, and said, Father Abraham, [gospel!] have mercy on me; and send Lazarus [the Gentiles] that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham, [the gospel] said, son, [Jews] remember, that thou in thy lifetime [and thou hast never died,] receiv VOL. IV. Ch. Adv. Aiona, diarios Aionios, is disputed, he enters into a laborious investigation of their true scriptural signification; and proves, in a clear and able manner, that, in connexion E *Luke xvi. 19-31. with the punishment of impenitent sinners, they denote what is strictly called eternal duration, just as they do when used in connexion with the future happiness of saints, with the being and perfections of God, and with the glory of Christ's kingdom. In the elucidation of these important Hebrew and Greek terms, Mr. M'Calla has shown much patient research, and diligent investigation, and displayed a discriminating and judicious mind. We regret that we have not space to make extracts from this part of his work; but can do no more than recommend it, and we do earnestly recommend it, to the careful perusal of those who have doubts or difficulties in regard to the meaning of these terms, on which so much of this controversy hinges. Mr. Kneeland, the opponent of Mr. McCalla, is an errorist of the very worst stamp. He denies the divinity of our Lord Jesus Christ; he denies not only a limited punishment, but all punishment whatever, in a future state; and he carries his system of error and impiety still farther. In a publication, styled "Presbyterianism versus Presbyterianism," he says, p. 18, "No man is able, theocratically speaking," (that is really; for this is his meaning,) "to do what he does not; because some power is wanting, and as long as any power is wanting, his power is not suflicient." From this definition of power it will follow, if a man cheat his neighbour, he has at the time, power to cheat, but not power to act honestly. If a man tell a lie, he has at the time, power to lie, but not power to tell the truth. But this is not all; this man has the hardihood to destroy the very nature of sin, and to represent mankind as mere instruments, who are no more accountable for their actions, than the saw or the axe, when used by a human being. Quoting from an essay in which he is com menting on these words, "man is an accountable being," he observes, p. 18, "This is true, but it is true only in a popular sense. In a theocratical sense, man is only an instrument in the hand of God in doing whatever is done by him: and in this sense he is no more accountable, than the axe is accountable to the man who uses it, or the saw to the hand that shaketh it. Man, considered as an instrument in the hand of God, is altogether passive ; his intellectual and moral faculties notwithstanding." Now by turning to pages 14 and 15, we shall find what he means by a popular sense, and what by a theocratical sense. There he explains the signification which he attributes to these terms. "All this contradiction of language, and confusion of ideas, have arisen in consequence of not noticing a certain fact, which is true in all science, and will apply to theology, as well as the laws of nature; viz. the distinction there is, and ever ought to be made, between the pular and the philosophical or theocratical language. This distinction is obvious in nature, and should ever be preserved in our language; otherwise we shall confuse, rather than instruct our readers. Common people are not aware, perhaps, how much of our language is accommodated to the fallacy of our senses; which, whilst it answers all the purposes for which it is intended, conveys to the understanding only apparent rather than real facts. Thus we say, the sun rises in the east, and sets in the west; we speak in the popular language; what we mean is true, and we are understood: but after all, it is a fallacy of the senses, and ONLY apparently true." po Here we have this heretick's scheme discovered in all its enormity. Man is an accountable being in a popular sense, but not in a theocratical sense; that is, he is not really accountable to God for his conduct, but a mere instrument in his hand. There is such a thing as sin in a popular sense; but there is no sin in a theocratical sense. While man apparently disobeys the will of God, he really does not disobey; for in fact he is a mere instrument in his hand, and does nothing but what he causes him to do. Such a scheme goes to subvert, not only all religion, but all law, and justice and order among mankind. Acting under the influence of such abominable sentiments, what crime may not a man perpetrate? What can restrain him from lying and false swearing, deceiving and stealing, and every other act of iniquity, but a regard to public opinion, and the dread of being punished by human laws. Would it be surprising if a merchant, holding such detestable opinions, were to defraud the revenue of his country, by presenting a false invoice accompanied by a false oath? Should the deception be discovered, and reported to his disadvantage, he might, to save his sinking reputation, prosecute the reporter for slander. Other people indeed might regard such a prosecution as an additional crime; but, as it would tend to beguile the publick, especially as he might take care to keep back the suit, lest the truth should come out, it would in, his eyes, be a very honourable measure. It is the fashion with people of elastic consciences, in order to secure rapid gains, to make assignments of their property, to persons of the same virtuous feelings, and then to take the benefit of the act, which was designed to relieve unfortunate but honest debtors; and afterwards, under pretence of inability, to leave the payment of their notes to their friends, who were so kind as to endorse them: and we can see no reason, except what has been referred to, why a man, adopting the system of Mr. Kneeland, should not, although he were a clergyman, take this expeditious and easy road to large profits in business. "I was never called a murderer before!" exclaimed a legitimate disciple of Mr. K., when a gentleman of this city said, that, on his principles, it would be an act of kindness were he to destroy at once all the wretched inhabitants of our hospital and poor house, and send them without delay to heaven. "I have not called you a murderer, Mr. M.; I am only showing the tendency of your system." And should Mr. K. exclaim, I was never called a defaulter and a cheat before! we should reply, Mr. K., we have not called you a defaulter and a cheat; we are showing the pernicious tendency of your system; and we must say that we should not be surprised to hear, that any publick advocate of such impiety was convicted of these and greater offences. In conclusion, we think Mr. M'Calla has done a real service, at least to the citizens of Philadelphia, by his publick debate with Mr. K.; for, beside the beneficial results already noticed in a former part of this review, he has, we verily believe, been principally instrumental, in sending the champion of Universalism and impiety from this city. His book, we hope, will be read by multitudes. It is an able performance. His arguments are powerful; his satire keen; and his style perspicuous, lively and forcible. Literary and Philosophical Intelligence, etc. A monument is being erected in Glasgow, to the memory of John Knox. It is to be a Doric column, sixty feet in height. He is to be represented as preaching, leaning a little forward, his left leg advanced, and holding in his right hand a small pocket Bible. In the energy of speaking he has grasped and raised up |