QUESTIONS REQUIRING ANSWERS.

895. Would any of your subscribers kindly answer through the 'Inquirer' the three following questions? viz. :-(1.) What constitutes a good song? Cite one, and point out that which distinguishes its value. Of course the music to which it is set is not to be taken

into account. (2.) Is alliteration considered to be a point of merit in prose, or especially POETRY? (3.) Is there such a thing published as a Dictionary of Phrases? If so, at what price and by whom?-REVILLO.

896. In Dr. C. M. Ingleby's "Introduction to Metaphysic," 1869, page 243, five objections are brought against certain deductions from statistical tables. The second is, that "the averages are (notoriously to mathematicians) erroneously calculated." May I ask in what consists the error, if any, of striking averages in the usual way?-G. C.

897. In his essay on "Hampden and his Times," Georgius states that this eminent patriot, in company with Cromwell and others, resolved to seek a home in America, and that Hampden and Cromwell had embarked on board a ship which was about to sail, when Charles I., by an Order of Council, prohibited the departure of the vessel. Robertson in his History makes the same statement as Georgius. But we remember having read a few years since that a lady historian-we forget now who she was-had discovered that this statement of Robertson's was not correct.

Will some gentleman kindly

If

inform us if it be ascertainable whether the statement made by Robertson and followed by Georgius is accurate or not, or on which side the evidence preponderates? what Robertson and Georgius state be correct, it is a very striking display of God's overruling providence that Charles should himself be the instrument of preventing a man going to America who was afterwards one of the means of bringing him to the scaffold. If the statement be accurate, it is a very interesting point in our national history, and we should like to see it cleared up. Should the readers of the British Controversialist feel sufficiently interested in it to wish to see it debated, and give expression to their wish, probably our kind editors would listen to their request, and allow it to be discussed in the pages of the magazine which they conduct. -S. S.

898. Could you, or any of the readers of the British Controversialist furnish me (a young man whose education has not been so complete as desirable) with a good and cheap course of studies applicable for self-instruction, and including Latin, with which I am almost unacquainted? By also stating the price of each work and the publisher's name I shall feel additionally favoured.-T. T.

899. I should feel greatly obliged if you would kindly inform me if there is in existence, to your knowledge, such an aid to the students of the French and German languages as a manuscript magazine for the reception of translations or attempts

at original composition. I think such a means would be highly advantageous, and especially so to "those who are learning without the aid of a master"-mutual assistance and corrections being one advantage of importance. Probably the readers of the British Controversialist have such a thing in operation; if so, can they admit other learners to share their privilege ?-J. P.

900. Would you be so kind as to supply a few Bible students in a district somewhat remote from books a few references to works on the natural immortality of the soul, and the future condition of the wicked? We have read with interest the debate recently held in your columns, but we desire the means of thinking out the question; and as we believe that many others, like ourselves, desire to know more than we yet do on these subjects, you will perhaps be so good as procure us the inforImation we desire. We remember in 1866 some reviews appeared on books relating to the question. One of these was a report of a debate between Roberts and Nightingale at Birmingham. We have asked our bookseller to get it for us, but he cannot procure it. Where is it to be had?-E. F. AND OTHERS.

ANSWERS TO QUESTIONS.

900. The eternity of future punishment is a topic which has of late evoked quite a literature. Almost every religious newspaper or magazine has had its columns occupied with contributions on this question, and not only have an army of pamphlets and a host of articles been issued on this topic, but a goodly array of books have been published upon it. For upwards of a century the question has been growing in importance, until it may now truly be said that of the more important "among the many theological ques

tions which stir the public mind one is the endless duration of evil and of the torments of the wicked." The subject has been launched upon the sea of conflict and of controversy, and men are now beginning to form themselves into opposing parties on the question. The English Independent and the Christian World, the Nonconformist and the Spectator have recently ventilated the subject. The Rainbow and the Record, the British and Foreign Evangelical Review, the Church, Forward, and a host of other periodicals, have taken up the question. Nay, so very exciting has the contest become that it has occasioned a schism in The Evangelical Alliance-a large and influential section of the adherents of that attempt at an Eirenicon, based on formal creeds and vaguely worded articles of faith and practices, having, with Dr. Candlish at their head, withdrawn publicly from that body, because it refuses to excommunicate Rev. J. T. Birks for his work on "The Victory of the Divine Goodness," in which he favours what is called the restoration theory. It is not a question that is able to be settled in an hour, or to be pooh-poohed out of the arena of controversy. Nor is it so simple and one-like as many people would imagine it to be. Indeed there are four if not five varieties of opinion held upon non-eternal punishments.

1. Universalism, which regards punishment as terminable at the pleasure of God, and that a restoration of all things, of men and even of devils, to the service and love of Jehovah, through Christ, is necesinevitable.

sary,

2. Annihilationism, which maintains that sin and the sinful will, by the purging of fire, be gradually eliminated from the universe of God, and only the pure shall live in God's sight.

3. Mortalism, which affirms that man is not naturally immortal, but receives immortality as a gift from Christ-a gift which is only conferred on the faithful.

4. Optimism, which advocates the sleep of the soul in death till the resurrection; that then the sinful and the holy shall be brought to life and see the salvation which God has provided for His people, and that then the wicked shall be blotted out of the book of life.

5. Spiritualism, which suggests that as the body dies, so may the soul also die, while only the spirit, which is renewed and holy, shall survive. The soul in this view being the bright consummate flower of bodily life, the spirit being the ripened fruit of a wholesome and healthy soul.

6. Eternism, or the old so-called orthodox opinion that the soul will exist for ever in an inexpiable misery as a punishment for the deeds done in the body, unless grace pre

vents.

I do not pretend to a full knowledge of what has been written on the subject, but I have some acquaintance with a few of the tracts, treatises, and books which deal with the question, and so far as my limited power goes I shall be glad to detail it for the behoof of those who seek information on the matter.

I may mention that my attention was first attracted to the reflections which such a topic brings up by a paper or papers in the Truth Seeker, a serial issued under the superintendence of Frederic R. Lees, Ph.D., 1845-1856. To these I am sorry I cannot more particularly refer. The works of Thomas De Quincey and of Professor F. D. Maurice maintain Universalist opinions. In regard to the latter we may especially refer to his "Theological Essays," particularly those on "Sin," "The Atonement," and Eternal Life and

Eternal Death"-this last has been re-issued separately, and another pamphlet in defence of it has been published by the author, entitled "The Word Eternal and the Punishment of the Wicked." In his "Christmas Day and other Sermons," two important ones occur on "The Resurrection of the Body" and on "The Resurrection of the Spirit." A very important work on this topic is "The Nature of the Atonement and its Relation to the Remission of Sins and Eternal Life," by John McLeod Campbell; the same author's "Thoughts on Revelation" also contain much interesting matter. One of the most noted writers on that side was David Thom, D.D., of Liverpool, who was an advocate of a view called by himself" Modified Universalism." The opinions of the recently deceased Thomas Erskine, of Linlathen, Carlyle's friend, who had such an influence in regard to the "Row Controversy" and on the mind of Edward Irving, tended to the same idea of restoration, as may be seen in his "Unconditional Freeness of the Gospel," 1828, and "The Brazen Serpent, or Life through Death,' 1831. "Sermons, Lectures, and Occasional Discourses," by Rev. Edward Irving, issued in 1828, show many thoughts in common. Similar ideas were entertained by Alex. J. Scott, who was, like Irving and McLoed Campbell, expelled from the Scottish Church for his abhorrence of the terrible decretum of Calvinism, the eternal reprobation of the wicked. This may be seen partially in his essay "On Acquaintance with God." Though, as we have said, the question was brought into prominence about a century ago, e. g., in a work written by "A Searcher after Truth," in 1754, entitled "The Great Love and Tenderness of God to his Creatures; or the Scriptural Doctrine of

Redemption, Conversion and Redemption of all Mankind;" a work on "The Restoration of all Things," 1772, by Jeremy White, who had been chaplain to Oliver Cromwell; Soame Jenyns on "The Origin of Evil," 1757, &c., yet the great importance of the subject seems to have risen into fulness of vision and feeling shortly after the discussions which ended in the excommunications above-mentioned, and to have increased till another public occasion arose for their consideration in the conversion of Joseph Blanco White, through Whatelyism to Thomisin. I say Whatelyism in reference to some of the boldest yet most temperate writings of that blunt, honest, and thoughtful episcopal logician, as, "View of the Scripture Revelations concerning a Future State," 1829; "Lectures on the Scripture Revelations respecting Good and Evil Angels," 1851. Perhaps the next works in importance to those mentioned are Rev. H. H. Dobney's "Lectures on Future Punishment," 1845, enlarged into "The Scripture Doctrine of Future Punishment;" "Life in Christ," by Edward White; six sermons "Are the Wicked Immortal?" by George Storrs. These called out the ' Athanasia; or the Natural Immortality of Man," by Rev. John

on

Howard Hinton, M.A., re-issued in vol. iii. of Hinton's collected works, with many additions. Dr. Richard Winter Hamilton's work on "Rewards and Punishments" owes its origin to the same controversy. The present notice has grown in the hands of the writer till he feels that it has outrun all fair demands on the space of the "Inquirer." As the columns of that portion of the magazine are not primarily intended for controversy, but for information, it may be as well for the writer to intimate that he has no intention of expressing his own opinion in these columns, though he intends, if permitted by the editors, to conclude this reply on another occasion by a classified notice of all the tracts, papers, &c., known to him on the question, so that those who choose to pursue the subject may do so; in the meantime it may help to clarify the controversy to give an abstract of the main arguments on either side as impartially as possible. If the question be put in this form,Is the punishment for sin, decreed by God against the unrepentant and the ungodly, to be eternal or noneternal? the following may be regarded as a synopsis of the chief arguments on each side of the subject arranged at one view for handy comparison :

NON-ETERNAL.

1. It is a possible thing for God to bring all men ultimately to salvation through grace; for "with God all things are possible ;" and "He retaineth not His anger for ever, because He delighteth in mercy" (Micah vii. 18).

2. It is probable that God will yet save all; "for His mercy endureth for ever." He has no pleasure in the death of the wicked, and

ETERNAL.

1. "It is impossible for God to lie;" He has assured us that the wicked "shall go away into everlasting punishment." "There is no peace, saith my God, to the wicked (Isa. lvii. 21;) for them "the mist of darkness is reserved for ever" (2 Pet. ii. 17).

2. It is improbable, because God has said, "My Spirit shall not always strive with man.' Now is the time of promise and the time of reforma