Indeed, some of the texts we have adduced seem to Mr. Barlow himself so very conclusive, that he candidly admits he can offer no satisfactory solution. "I trust I shall not be misunderstood to assert that there are no passages in the New Testament relating to the question, which present formidable difficulties. This would be simple dishonesty. Such passages exist, and though the difficulties involved in them may be much extenuated, they cannot be wholly removed"--p. 86. The "difficulties", indeed, are "formidable", and "cannot be wholly removed", because in these passages it is simply asserted that the punishment of the wicked will be eternal, whereas Mr. Barlow maintains that it will _not_. So far the testimony of Scripture. As for Tradition, we shall content ourselves with Mr. Barlow's own admission. He tells us that "the eternity of future punishments has been, in truth, the immemorial doctrine of the great majority of the Church"--_Preface_, p. v. And in another place, he speaks of "a longing to make out a doctrine of everlasting punishment, which has in all ages characterized the genuine theologian"--p. 86. Such, then, are the overwhelming odds against which this intrepid writer boldly takes his stand, the clear and obvious meaning of the sacred text, "the immemorial doctrine of the great majority of the Church", and the teaching of "the genuine theologian in all ages". Surely he is a dauntless warrior, and must come forth to the conflict armed with mighty weapons, and clad in impenetrable armour. Not so, indeed; but his understanding, which should have been made "captive unto the obedience of Christ", has shaken off that sweet and gentle yoke; he has looked with too curious a scrutiny into the mysterious decrees of God, until at length his dizzy reason has become the dupe of false principles and fallacious arguments. "The civilization of the nineteenth century jars with a belief in everlasting torments, to be inflicted by the All-Merciful on the creatures of His hand"--_Preface_, p. iv. This is the sum and substance of Mr. Barlow's difficulty. The words of eternal truth, and the faith of the universal Church, are weighed in the balance against the civilization of the nineteenth century; they are found wanting, and they must be cast aside. We cannot contemplate this sentiment without a feeling of horror and amazement. One would think that, if such a contradiction did really exist, it would be the duty of a Christian writer to elevate modern civilization to the standard of revealed truth. But this is not the principle of Mr. Barlow. He looks down, as it were, from the vantage ground of the nineteenth century, and he proposes to reform the faith of Christ, and to raise it up to the level of his own philosophy.