greater publicity would have been given to her excellencies, she would, doubtless, have appeared an exalted character, "a burning and a shining light." But her intrinsic worth was the same, though hidden in a great measure from the public eye. In her own sphere, (which, though not extensive, was respectable,) she shone with uncommon lustre.

For about four years previous to her dissolution, she appeared to be making rapid progress in her Christian course. The last time I conversed with her, she informed me, that about three years ago, when many were seeking that perfect love which casteth out fear, she was strongly drawn out in prayer for this great blessing; and that after some time she obtained it, and could joyfully say, from experience, "that the blood of Jesus Christ cleanseth from all sin."

From this time her earthly tabernacle was more evidently sinking into decay; and several times she expected its immediate dissolution, through severe attacks of illness. At one of these seasons, about two years ago, she was greatly favoured with divine consolations, and had a delightful prospect of the glory reserved for her in heaven.

July 14, 1813, though very weak in body, she joyfully sung a lively hymn with one of her nieces, and at the close of it, said that she should soon be singing the praises of God in heaven. It appears that she had some presentiment of her death at that time, for the next day she was taken ill with a violent sickness, and loss of appetite, the effects of which terminated her mortal existence. But while her body was falling into ruin, her soul was divinely supported. Her hope in the covenant of grace was strong, her expressions were heavenly, and she ardently longed to be with her Saviour in a better world. Jesus, she said would soon take her to himself. At another time, she triumphantly repeated the following verse:

The promis'd land, from Pisgah's top,

I now rejoice to see;

My hope is full, O blessed hope!
Of immortality!

July 21, the day previous to her departure, her pain became extreme: and the adversary of souls was permitted, for a season, to take advantage from it to harrass her mind. A near relative, who was in the habit of conversing and praying with her in times of affliction, inquired how she was? She replied, that she could neither live nor die, and that her mind was dark and gloomy. She was desired to look to the Rock of Ages, and told, that "at even-tide it should be light." Prayer was also made to the Lord for her, that her pains might be mitigated, and that he might VOL. III.

34

appear as "the strength of her heart, and her portion for ever." A gracious answer was sent, and she became tranquil and composed. The next morning, the same relative had some pleasing and profitable conversation with her, read the xcth Psalm, and prayed. The Sun of Righteousness arose and shone resplendently on her soul, and she sensibly felt that God was indeed her support and her Covenant-God. "O, (said she,) what an unworthy creature!" then paused,- and shortly repeated again, "What an unworthy creature! but Jesus died for me!" A few moments after, she said, that through her bodily weakness she could not say much to her friends, but she knew that her life was hid with Christ in God. Some one remarked, that as that was the case, When Christ, her life, should appear: she also would appear with him in glory. At this she seemed to be lost in a rapture of joy. About ten o'clock, being visited by one of her near neighbours, who met in the same class with her, she said, "It is almost over, it is almost at an end! O that the Lord would release me, and take me to himself! Come, Lord! come, come quickly!" Stretching out her hands, she exclaimed, "O how glad should I be, to clap my glad wings and tower away! I will trust in the Lord Jehovah, for in him is everlasting strength. All my hope, and all my confidence is in the Lord Jehovah." Death now made rapid advances; but she continued in the same happy state, smiling, and speaking of her future felicity, with the utmost composure and recollection. Being raised upon her pillow, one of her daughters said, "My dear mother, do you find Christ precious to your soul now ?" She answered, as well as she could articulate, "Yes, Yes."-These were her last words, and in less than half an hour after, she fell asleep in Jesus, without a struggle or a groan, July, 22, 1813.

Mrs. Hunt's character may be summed up in a few words. In her sentiments, she was clear and evangelical; in her temper, gentle, cheerful, and serene; and in her conduct, consistent, irreproachable, and exemplary. As a child, she was dutiful; as a wife, she did her husband good and not evil all ber days; as a mother, she was tender and affectionate; and as a Christian, she was simple, circumspect, and diligent. In short, "Whatsoever things were true, honest, just, pure, lovely, or of good report," she not only thought of, but as she had opportunity, diligently practised these things-May her surviving part er, her descendants, and all who read this Memoir, follow her as she followed Christ! Amen.

Miscellaneous.

THE DOCTRINE of FUTURE PUNISHMENT CONSIDERED.

(Concluded from page 217.)

The Mosaic dispensation.-1 Cor. x. 11. TO TEλn Twy AIWYGY XA TAY To, the ends of the world are come. 'Here it evidently means the whole duration of the Mosaic œconomy.' DR. A. CLARKE. Heb. ix. 26. ETTI OUYTEREIX TWY aswywy, in the end of the world.— The last of the three celebrated ages of the world.'-DR. WHITBY.

The present world.-Matt. xxviii. 20. iws ans σurtEλRIAS T8 AIWVOÇ, unto the end of the world.

Rom. xii. 2. TW αLIWY THTW. To God.-Rom. i. 25. is tor, who is blessed for ever.

Be not conformed to this world. σTIV EUλOYNTOS EIS T8s vas, The CreaSo then, according to the assertion of the universalist translator of the New-Testament, God must cease to exist, or cease to be blessed. Query. How far removed is this from blasphemy?

Rom. xvi. 26. κατ' επιταγήν τε αιωνιον Θεον, According to the commandment of the everlasting God.

Jesus Christ.--Rev. i. 18. (wy Elfes LS TOUS αivas TWY αLWYWY. alive forevermore.

I am

Heb. xiii. 8. xas is Tous alvas, Jesus Christ the same yesterday, and to-day, and forever. In my opinion this is to be understood of the nature, rather than of the doctrine of Christ, especially as O' autos, the phrase here used, is that by which the immutability of the Son is expressed: Heb. i. 12. But thou art avros the same.'-MACKNIGHT IN LOC.

Rom. 1X. 5. ὁ ων επι παντων Θεος ευλογητός εις τους αιώνας, Who is God over all, blessed forever. This text serves a double purpose; it not only is proof in point, to establish the doctrine that primarily it is brought to serve; but it will remain as long as sun and moon endure, an insuperable barrier against the doctrine of the Unitarians. Whitby's note on it is too long to be transcribed, I shall present the reader with the leading features of it, and leave him to read the original at his leisure. "This place galls the Arians." For "first the reading we follow is certainly the true reading; (1) Because it is the reading with which all the versions agree, the Latin and Arabic, the Ethiopic and the Syriac. (2) Because it bath the general consent, omnium ferme patrum, of almost all the fathers, who have thus cited it from the second to the sixth century. Secondly: The words will not admit of that interpunction and interpretation which will do any service to the Arians or Socinians. This is the constant epithet and periphrasis of the great God in the old Tes

tament, that he is uλoyntos is tov asuva, God blessed for evermore, 1 Chron. xvi. 36. Psal. xli. 13. and Ixxxix, 52; and also in the new Testament, where he is styled the God who is blessed for evermore." See also Doddridge and A. Clarke, in loc. The reign of Christ. Luke i. 3 Kai Baσirevoli ETS TOV OiXov Iana ELS TOUS Miras, And he shall reign over the house of Jacob for

ever.

Rev. xi. 15. και βασιλεύσει εις τους αιώνας των αιωνων, And he shall reign for ever and ever.

The Holy Spirit Gal. vi. 8. εκ του πνεύματος θερίσει ζωήν αιώνιον, Shall of the Spirit reap life everlasting. Note; no effect can continue longer than its cause.

Heb. ix. 14. is dia treuμatos aliou, Who through the eternal Spirit, &c.

Ascriptions of praise to God. Rev. v. 13. s Tous aswraç Tar alay, Blessing, and honour, and glory, and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever.

It is deemed unnecessary to multiply quotations on this head, or the following one, as they are to be found in every part of the new Testament. One shall suffice.

Everlasting life. Matt. xxv. 46. de dixcios FS Car, But the righteous into life eternal. On this member of the text there is no difference between the Universalist and myself. The next article in the classification, is

Eternal punishment. Matt. xxv. 46. και απελεύσονται όυτοι εις κολα GLY INVOY, And these shall go away into everlasting punishment. "No end," says Dr. A. Clarke, "no remedy to all eternity. No end to the punishment of those, whose final impenitence manifests in them, an eternal will and desire to sin. By dying in a settled opposition to God, they cast themselves into a necessity of continuing in an eternal aversion from him.

"But some are of opinion that this punishment shall have an end: This is as likely as that the glory of the righteous shall have an end for the same word is used to express the duration of the punishment, xoxo, as is used to express the duration of the state of glory, way no, I have seen the best things that have been written in favour of the final redemption of damned spirits: but I never saw an answer to the argument against that doctrine, drawn from this verse, but what sound learning and criticism should be ashamed to acknowledge."

Dr. Doddridge's note on this verse is worthy of being copied. Everlasting punishment—everlasting life. As the original word avov is the same in both places, I thought it proper to use the same word in the translation of both; and miserable are they that dare venture their souls on its signifying a limited duration in either.

i Pet. ii. 17. ὁ ζοφος του σκοτους εις αιώνα τετηρηται, The mist of darkness is reserved forever.

The same words occur in Jude 13. and are rendered, is reserved the blackness of darkness for ever.

Rev. xiv. 11. avacalves. Els alwyas aww, And the smoke of their torment ascendeth up for ever and ever. "This horrible curse," says Dr. Doddridge, is" sufficient to make the ears of every one that hears it to tingle."

Dr. Samuel Clarke, (and he was considered by his contemporaries a host in himself,') says, 'The words eternal and everlasting, are used by the sacred Writers in different senses.

Sometimes (which is the lowest sense they are ever taken in) they signify nothing more than a long duration. Gen. xvii. 8. Numb. x. 8. Hab. iii. 6. Exod. xxi. 6.

The next sense they are used in, is to denote a duration continuing as long as the subject exists, and then putting it in a state out of which it shall never be restored. Thus Numb. xxiv. 20. Deut. xiii. 16. That City shall be an heap for ever; the sense is as it follows in the very next words, it shall not be built again.

In other places of scripture, the words eternal and forever, signify, in a higher sense, a duration, not figuratively but properly and literally everlasting: without end, though not without beginning. Thus Angels and the souls of men are eternal, or im mortal; and the happiness they enjoy in heaven, is everlasting life, an endless and eternal weight of glory.

The last and highest, and most absolutely perfect sense of the words eternal and everlasting, is when they signify a duration of inexhaustible and never-failing permanency, both without beginning and without end. And not only so, but including also necessary and independent existence." In this sense it applies to God alone. "This is a perfection by which God is very frequently described in scripture, Deut. xxxiii. 27. Isa. lvii. 15. Rom. xvi. 26. 1 Tim. i. 17.-ch. vi. 16. Dr. S. Clarke's sermon on the eternity of God, Vol. I. 74-78.

Dr. Adam Clarke, in his Commentary on Gen. xxi. 33. furnishes us with a very valuable and critical note on JEHOVAH the STRONG GOD, the ETERNAL ONE. This is the first place in scripture in which olam occurs as an attribute of God; and here it is evidently designed to point out his eternal duration: that it can mean no limited time is self-evident, because nothing of this kind can be attributed to God. The Septuagint renders the words tos aos, the everexisting God; and the Arabic says, we daha thamma bismillahi ilahitâalami, and he invoked there, in the name of God, the eternal God. The word is from the same root with the Hebrew, and is used by the Arab lawgiver, in the commencement of his Koran, to express the perfections and es