implicitly at least acknowledging that all men might have been left under the doom of destination to the infernal state, without any prejudice to the justice or the goodness of God. The case is not one whit altered, if one supposes that all men are actually saved because Christ died for all. If the mercy of God were universal, it would still remain evident that mercy is not identical with justice. It could not be argued that any man has a natural right to salvation, because salvation is bestowed as a boon upon all men. It is vain, therefore, to argue on _à priori_ grounds, that all men must eventually be saved. In truth, it has never been a doctrine of traditional and orthodox Christianity, that the simple fact of redemption placed every one of the human race in the possession of an inalienable right to final salvation. That many never recover the lost right to heaven, and that many who have obtained it lose it again irretrievably and for ever, is the common and universal doctrine of Christians. The efforts made to twist the language of Christ and the apostles into a contrary sense are so futile, that only a fixed determination to force the Holy Scripture into agreement with one’s own private opinions and feelings can account for them. The doctrine of the Catholic Church is unalterably determined. The fallen angels were not redeemed by Jesus Christ, and for them there is no restoration to the place which they have forfeited. Of men, all, be their number greater or smaller, who have been regenerated by the grace of Christ, and have passed out of this life in the state of grace, will obtain the kingdom of heaven, and the remainder will be forever excluded. The notion of an ἀποκατάστασις or future restitution of all angels and men, proposed as a mere theory by Origen, and alluded to by one or two other Catholic Fathers of the early ages as a possible conjecture, was universally reprobated and condemned by the church as soon as it attracted general attention. There is no doubt as to the Catholic faith on this matter.