in the world (age) to come." (See Letters NoIII. and VI.) Clarke says: "Though I follow the common translation, I am satisfied the meaning of the words is, neither in this dispensation, (the Jewish) nor in that which is to come, (the Christian.)" He also says: "World to come' is a common phrase among Jewish writers for the times of the Messiah." Thus your negation is limited.

10. What you have said respecting my answers to your six questions, will not divert me from the main topic of this discussion. I cannot, however, refrain from making one remark: You say, "if I show that there is no proof of endless wo, it does not prove that there is no such wo." Now this, Sir, appears to be a very singular remark, and especially when we consider, that our inquiry is "whether the Bible teaches interminable suffering." What you have said in defence of a personal devil, and of Christ being his own father, is entitled to about as much consideration as this. But if it were ever so forcible, I would not reply to it, because it is foreign from our discussion. After we shall have settled the subject of this discussion, I will cheerfully buckle on the armour with you, in examining one or both of the other topics. Till then, I shall say nothing respecting them, even though, in the overflowings of your charity, you accuse Universalists of infidelity, because they differ with you respecting this. What aid you can expect from such observations, it is impossible to conceive. When will you learn to be candid?

11. If the reader can see any bearing or force in your remarks respecting Christ giving all

eternal life, or how that which God has given, which he gave in Christ before the world began, can be dependent on faith for its existence, he must be blest with a more penetrating mind than I can boast of. I will therefore pass to consider what you have said respecting my proofs, drawn from the life of Christ's priesthood, and from the testimony of Paul in 1. Cor. xv.

To bring this testimony fairly before the mind, let us consider first that he is teaching the resurrection of all men. "As in Adam all die, even sɔ in Christ shall all be made alive," (v. 22.) Taking it for granted (for this you admit,) the he was teaching the resurrection of all men, we ask,

12. To what state does he say they will be raised? This he expresses, 1. by three words, apthartos, athanasia, and aptharsia, which you admit are never applied to any thing impure.Hence, according to your own showing, in the words used to express the unchangeable state, the idea of corruption, of mortality, or impurity is utterly excluded, and of course misery. 2. At the resurrection, the song of victory, as I showed in Letter No. VI. is to be sung over death and hades and sin. Consequently, all must be freed from their dominion. This I also proved by Paul's allusion to Isai. xxv. 8; which, in direct contradiction to Paul, you refer to the church on earth. Let me add, 3. That at the resurrection, Christ will deliver up the kingdom to God, and God will be all in all. The apostle says, he shall reign till he hath put all enemies under his feet, till he hath subdued all; and then the end will come, when he will give up his mediatorial reign. It will not answer to say, his enemies will be sub

dued, but not saved; for Christ carries on his warfare against sin, and has only gained the victory, when his enemy becomes his friend. Not only so, God is to be all in all, and this cannot be, unless all are holy. Thus the life which Christ will give to all men, is strictly endless, (akatalutou.) What will you have more than the reconciliation of all to God, God all in all, in a world of incorruptibility and immortality?— What is here proved of one man, is proved of all, for you admit that the apostle was speaking of the resurrection of all men. Your highly classical figure, drawn from the height and thumbs of man, can weigh nothing against such over-→ whelming testimony as this. To say that he was speaking of the church exclusively, is to say that only the church will be raised. But as the dead, or all who died in Adam, are to be raised, all who died in Adam will finally be as the angels of God in heaven-holy and happy-they will die no more. The Bible abounds with this kind of testimony. In Rom. viii. 19-22, we read: "For the earnest expectation of the creature waitoth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope: Because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now." Here the word rendered ereature and creation is the same (ktisis,) and consequently all, (that is the whole creation) who tre subject to vanity, are finally to be delivered

into the glorious liberty of the children of God. Universalism therefore is true.

In Eph. i. 9, 10, we read: "Having mado known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself; That, in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him." These words teach Universalism, 1. Because God wills the salvation of all men, See 1 Tim. ii. 4. 2. Because he does all things after the counsel of his own will and pleasure. 3. Because it is his purpose to save all men. He sent not his Son to condemn (John 3. 17,) but to save the world.— For this purpose was the Son of God manifested, (1 John iii. 8.) 4. The phrase "all things" indisputably proves these positions, for it signifies all men. Thus Peter (Acts iii. 21) speaks of the times of the restitution of "all things." So Paul, (1 Cor. xv. 28,) when "all things" shall be subdued, then shall the Son be subject to him that put all things under him." He also says, (Heb. i. 2,) whom he hath appointed heir of "all things." Christ then will restore all men.

In 1 Tim. ii. 1-7. we read: "I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty: for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God,

and one mediator between God and men; the man Christ Jesus; who gave himself a ransom for all, to be testified in due time. Whereunto I am crdained a preacher." Here we ask, what was Paul ordained to preach? The text gives the answer: That there is one God who wills the salvation of all, and that there is one mediator who gave himself a ransom for all to be testified in due time. Suppose a Methodist were to state the doctrine he was ordained to preach, would he be likely to say nothing of endless wo; but on the other hand, speak of God's will to save all, and the mission of Christ to accomplish this will ?— Thus did an inspired apostle. We have only to inquire then,whether God's will,will be accomplished, and Christ succeed in the cbject of his mission? In Heb. ii. 10, we read: 'For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect thro' sufferings.' The word here rendered many, as "many sons," is pollous, and signifies, according to Parkhurst, the "whole bulk of mankind," and is equivalent to (pantus anthropous,) all men, Rom. v. 12. See also verses 15, 19. All men then are to be brought to glory, through the ministry of Christ. Hence Paul says, in the verses preceeding, "Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. Now we see not, yet all things put under him, but we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour; that he, by the grace of God, should taste death for every

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