There! what will our readers think of that? And all put, t compass of a single 12 mo vol. of about 400 pages! Having co page, we think we can be honorably excused from writing anyth is, however, quite a thesaurus of reasonings and opinions, gleane circle, and very well arranged. Its theory is, that "the time antedates by something of a period the end itself; that the ger on the subject, and the prevalent expectation of the end indicat living in the time. To those interested in such studies, the book attractions.

CORA AND THE DOCTOR: or Revelations of a Physician's Wife. Bo Jewett & Co., &c. 1855.

This is, on the whole, quite a charming picture of domestic a hood life, full of spirit, freshness, and naivete. The fair autho cognito. How much of what it reveals is actual experience, we f to decide; but it is plain enough that more or less of the experie here sprung from the heart more than from the imagination. to be a journal, commenced with the opening of married life, and by piece-meal to the young wife's distant mother. It is really which the characters are sufficiently numerous and diversified elements of a fine plot, to allow of frequent episodes, and furnish for skill in portraiture. The book is full of absorbing interest, appears quite unexceptionable. It is doubtless destined to a respec THE PHYSIOLOGY OF MARRIAGE. A book for both sexes. By an o Boston: J. P. Jewett & Co. 1855.

This book is full of most valuable facts and hints on sub highest importance. The author is always plain, but never inde the information given is so practical that it stimulates no sens while it faithfully lifts up its voice of warning against vices and which many fall for want of knowledge. The aim is evidently hi influence of the volume must be salutary.

NO. XIV.----APRIL, 1856.

ART. I.-DOCTRINE OF THE UNIVERSAL S THE DEAD, AND OF THE FINAL DESTRU THE WICKED. ARGUMENTS IN FAVOR DOCTRINE ANSWERED.

In the preceding article, we have attempted to e establish the scripture doctrine of the nature of the state from the period of death till the judgment, an retribution. Before proceeding to a consideration maining topics, we will notice the explanation g advocates of the doctrine we are opposing, of on proof text, which we have made use of. We refer 28: "And fear not them which kill the body, but a to kill the soul: but rather fear him which is able both soul and body in hell."

The following is the explanation given by "H. Baptist minister, Maidstone, England." We give t tion in full, that no injustice may even apparently our opponents:

"We need not explain what it is for the body to be killed-t of life of all conscious existence. Our Lord well knew the phrase about destroying the body could possibly convey. B word destroy,' as equivalent to the word kill,' which he had preceding clause, and uses it in reference to both body and so teaching the disciples, what indeed none ought ever to have do

known to him. For, since the soul is not indestructible, the use • destroy,' in reference to both it and the body, could, it is sub convey but one idea. The sense of the word as used in ref body, which could be understood, would fix the meaning of it as a soul."

man can

This explanation, it will at once be perceived, wholly the important statement here made, to wit, t "kill the body," he cannot "kill the soul. overlooks the necessary relations of this statement damental article of the faith of our opponents-the unconscious state of the dead resulting from the de body. If the body and the soul die together, if the d of the former does imply, as they maintain, that of t then he that can kill the body can kill the soul, an does kill the body does, in the same sense, kill the so declaration of our Savior, then, cannot be true, if the of the necessary sleep of the dead, which is a fundame cle of the faith of our opponents, is true. Mr. D., ther evades, instead of meeting the real bearing of this pass the question at issue, and for this reason, all that he has no bearing whatever upon that question. Two fund truths, we affirm, are undeniably taught in this passage the fundamental difference between the soul and the bo the great fact, that the dissolution of the latter does n at all the life, and consequently the activity of the Neither of these truths can be made to co-exist at all fundamental doctrines of our opponents.

We will now advance to a direct consideration of t ture proof professedly adduced by the advocates of destruction (annihilation) of the wicked to establish t

trine. We would remind our readers that the question now at issue is purely a biblical one. As we desire also to meet the argument in its full strength, we have concluded to present it entire, as given by those who have put it forward. The following very lengthy extract from Mr. Blain, comprises in the most concise and impressive form that we have been able to find, the entire mass of proof texts under consideration. We trust that our readers will give them an attentive examination, and then, with the same attention and care, consider what we have to say in reply. We give, in the first place, those texts which are cited under the title, "Direct proof of Destruction."

"To see the force or positiveness of proof in the passages I quote to sustain my views, which I will give first, and then present the opposing texts, let the rule of Bible critics be well considered. Andrew Fuller gives it thus: Every term is to be taken in its proper or primary sense, except there be something in the subject or connection which requires it to be taken otherwise.'

When this rule is applied to terms for destruction, we are met with the assertion—' man is immortal, and therefore these terms must not be taken in their primary sense.' I only answer at present, that this is purely an assumption; for not a text in the Bible says man is immortal, or has an immortal soul, or deathless spirit. These, and many like expressions, are men's additions to the Bible; and their very frequent use by teachers, should arouse hearers to suspect they are not being taught from the Bible, but by men's inventions. • Mortal man,'‚'—' God only hath immortality,' is the language of the Bible. Of course the wicked are not immortal, if the Bible declares they are to be literally destroyed as the beasts, and finally burned up. Most of the texts I proceed to quote, or refer to, may be seen to be in plain language; and are selected and judged to refer to the final doom of the wicked. A few of them may be construed to mean only earthly judgments, but as they have been used as proof of the common doctrine, it is necessary to examine them.

I will give first, direct, and then a few strong inferential proofs of my views.

The limits I propose, will permit me to draw off only a part of the passages, and give a concordance of the rest.

I. DIE. Gen. 2: 17; Thou shalt surely die.'

J. Lock, Esq., the great mental philosopher and Christian, says: 'It seems a strange way of understanding a law which requires the plainest and directest words, that by “death” should be meant eternal life in misery.' If this was meant, then no redemption has been made; for Christ did not thus die. The Bible is plain, that he died for our sins.' Christ hath redeemed us from the curse of the law, being made a curse for us.' Gal. 3: 13. His death then tells what the threatening was, and that eternal woe could not be included. The plea that the greatness of his character made up for this endless misery, is adding to the Bible, or arguing from its silence, just as do the' Catholics. These two thoughts alone are enough to overturn all our systems of divinity on this point.

How can we know brutes die, if to die' is not the extinction of conscious existence? Ecc. 3: 19, 20, tells us they die alike. Again, an endless life

in misery is more and worse than death; therefore God, and all the Bible writers used deception if that was meant, for they nowhere explain death to mean it. Prov. 15 : 10; 19: 16; Jer. 31: 30; 2 Chron. 25: 4; Ez. 3: 18, 19, 20; 18: 4; 17: 21; 24: 26; 31: 32; 33: 8, 11, 13, 18.

The soul that sinneth it shall die.' If death means separation of soul and body as men (not the Bible) say, I ask, what is the death of a soul? Has that got two parts so as to be separated?

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John 11:26; 6: 50; Bread (Christ) may eat thereof and_not_die.' Rom. 8:13; If ye live after the flesh ye shall die.' Did not Paul know how to say be tormented forever' as well as we? Of course final death is meant, as those who walk after the spirit' die a temporal death.-(Twenty Texls.) II.-DEATH. Deut. 30: 15, 19; I set before you life and death.' Of course Moses did not mean that the obedient would not die a temporal death; hence final death was intended. Ps. 7: 11, 12; If he turn not, he hath prepared for him the instruments of death.' Prov. 2: 18; 5:5; 7:27; 8: 36; 14: 12; Jer. 21:8; I set before you the way of life, and the way of death.' It is serious business to say all the prophets were combined to keep the people blind as to what is meant by DEATH; as no intimation is found that it was eternal misery in the Old Testament.

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Matt. 4: 16; John 5: 24; 8:51; If a man keep my saying, he shall never see death.' Temporal death, of course, is not here meant; and does he mean misery, or the second' and final death?

6:23;

Rom. 5:21; 6: 16, 21; For the end of these things is death.' 'For the wages of sin is death; but the gift of God is eternal life.' Note the contrast. Rom. 7: 5, 10, 13; 8:6; 1: 32; 2 Cor. 2: 16; 7: 10; Heb. 2:15; James 1: 15; Sin, when it is finished, bringeth forth death.'

5: 20.

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The second death: Rev. 2: 11; 20: 6, 14; 21: 8; Unbelievers, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death.'*-(Thirty-three texts.)

McKnight and Whitby, noted commentators, say, 'in the second death, the body will die again, and the soul live on in misery.' If such assumptions do not deserve ridicule instead of an answer, I know of nothing in catholic expositions that do. But they were the great and good, whom ministers now take as their guides.

III.-DESTROY. Ps. 5:6; 52:5; God shall also destroy thee forever, and root thee out of the land of the living.'

Ps. 145: 20; The Lord preserveth all them that love him; but all the wicked will he destroy.'

Ps. 9:5; 37: 38;

The transgressors shall be destroyed together.' 92: 7; When the workers of iniquity do flourish, it is that they shall be destroyed forever.'

Prov. 1:32; 11: 3; 7: 16; 13: 13, 10; 29:1; He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.' Matt. 10: 28; 1 Cor. 3: 17; James 4 : 12; Who is able to save and to destroy.'

Acts 3: 23; And it shall come to pass, that every soul which will not hear the prophet, (Christ,) shall be destroyed from among the people.' This threat has not yet been fulfilled; and of course the finishing of Christ's work, as king, is referred to. Notice, the soul (psuche) is to be destroyed. The

*Our title, Death NOT Life,' may need an explanation to some. The popular theology makes the final death, threatened in the Bible, mean life in misery, or a misera ble life; and the caption is intended to deny this meaning.