few years remarked a very striking coincidence. I mean, the Rev. Robert Riccaltoun, who was minister of the parish of Hobkirk in Roxburghshire, during a considerable portion of the early and middle parts of last century: a man better known in consequence of his having been one of the first who counselled and befriended Thomson the poet, than from any interest which his own works have excited in the public mind. And yet, Riccaltoun was no ordinary person. His natural turn of mind was original and ingenious to a most surprising degree. In touching on scriptural topics, he displays a sagacity almost intuitive. Finely. rounded periods-pathetic declamation—and the other agrémens of composition, appear to have had no charms for him. At all events, he never has recourse to them. Indeed, if there be any one thing more than another to be complained of in his mode of writing, it is his excessive tediousness and prolixity. But, under this somewhat rough exterior, a diamond lies concealed. I know not where more valuable and instructive compositions of mere human origin, on the subject of religion, are to be found, than his Christian Life, and his Notes and Observations on the Epistle to the Galatians, which occupy a portion of the second, and the whole of the third, volumes of his works. I do not except even Luther's Treatise on the Epistle just mentioned, notwithstanding its confessedly great and peculiar merit.—Of Riccaltoun's leading sentiments a tolerably distinct idea may be obtained, by a careful perusal of that portion of his second volume which lies between the 52nd and the 87th pages. All

who know the truth will be delighted with the pains which he takes, to distinguish between the paradisiacal state of Adam, and the infinitely superior state to which believers are raised through Christ Jesus; and with the strong, valid, and satisfactory, reasons which he assigns, for the original state of Adam having preceded, and for its having been brought to an end in subserviency to the introduction of, that of Christ. In perfect consistency with his other sentiments, to the resurrection of the Son of God alone he traces up the possession of immortality on the part of his people. Of the distinction between Soul and Spirit he appears to have had occasional glimpses. Still, he is in many respects erroneous, and in some positively self-contradictory. The man who would consult his writings with advantage, must possess previously a considerable measure of acquaintance with the letter and meaning of scripture: but, to one thus prepared for their perusal, the volumes of Riccaltoun will be absolutely invaluable.

ANSWER TO THE SECOND QUESTION.

The cause of the resurrection of human beings is, not any natural immortality of which they are possessed, but the resurrection of the Lord Jesus from the dead.

CHIEF REASON OF THE ANSWER.

Seeing that creatures as such can only possess creature or finite principles, it is impossible that immortality, which is infinite existence, and therefore properly speak

ing an attribute of the Creator, can be possessed by them, except in consequence of the divine, that is, the infinite, nature having been communicated to them, through a medium suitable to its conveyance.

INFERENCE FROM THE ANSWER.

Human beings thus possessing the principle of immortality here and hereafter only in consequence of Christ's nature having been imparted to them, it is obvious, that their possession and enjoyment of immortality can extend no farther than to the degree in which they are possessed of the nature of Christ.

THIRD QUESTION.

Is there any authority in scripture, or in reasonings legitimately derived from scripture, for the ordinary doctrine that the wicked shall be eternally punished in a future state of existence ?

Were it not that I am determined to sift this subject to the very bottom, and to afford antagonists the most complete opportunity of detecting flaws and fallacies in my reasonings if they can, I might here bring the discussion to a very brief and speedy conclusion. No man who has given the requisite attention to the preceding part of the work, and has observed the line of argumentation which I have pursued, can remain long at a loss to perceive the inferences which fall to be deduced. I have proved, in the first place, that Adam, when he sinned, lost only creature righteousness and creature life; and, in the second place, that the resurrection of the dead to a divine and immortal existence hereafter, is solely in virtue of their connection with the Lord Jesus. Now, what are the plain and obvious conclusions resulting from these premises? Why, 1st, that there is no life hereafter to man, except through Jesus. John xi. 25, 26. 1 Corinth. xv. 21, 22. 2dly. That as Adam transmits only a life similar to his own to his

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posterity here, so Jesus transmits only a life similar to his own to his posterity hereafter; 1 Corinth. xv. 48; that is, in other words, the only life possessed and enjoyed hereafter, is a life similar to that of Jesus, or spiritual and eternal life. Ibid. 49. 3dly. That as the life of Adam, or human nature, begins and terminates with this present world; and as there is no life hereafter, but the life of Jesus, or the divine nature; there can, therefore, be no punishment, in the ordinary sense of the term, hereafter, except on the absurd and revolting hypothesis of the divine nature being the subject of punishment!—a hypothesis which, of course, refutes itself. Thus, then, does it appear to be impossible to admit the accuracy of the preceding statements and reasonings, and at the same time to reject the conclusion to which they inevitably lead; namely, that the doctrine of eternal punishment, of the nature of torments, being inflicted in a future state, is a mere figment of the human mind, having its origin in early prejudices, or in mistaken views of the meaning of scripture.

But briefly and conclusively as the matter might be settled by a simple reference to preceding statements and reasonings, I am far from intending, in this abrupt although strictly logical way, to supersede farther discussion. On the contrary, I shall endeavour, by a series of additional views and arguments, to afford additional conviction to the mind, staggered in some measure perhaps by the novelty of the subject, and the importance of the conclusions to which it leads. Besides, I shall thereby