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 waiteth 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 made 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 S. 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 object 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," ard is equivalent to (pantus anthropous,) all men, in 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

man." Here we see that "all things" are used as synonymous with "many sɔns," and that all are to be put under, or subjected to Christ. How then can any be finally lost?

In Heb. ii. 14: "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that hath the power of death, that is the devil." These words teach the destruction of death and the devil; and consequently the end of all misery; for as death is the last enemy, and as the devil hath power over death, there can be no misery after their destruction.

These, Sir, are only a few among the countless passages which I have in reserve, and which I trust I shall have an opportunity of bringing forward before this discussion shall end. And if the word, the oath, and the promise of the Almighty are proof, I have no fears of showing beyond the possibility of refutation, that Universalism is the truth of God. Thus far you have been labouring to prove that partialism is sustained by these; but with what success the reader must judge.

Your argument from aidios in Jude 6, is unworthy a reply, for the apostle asserts the limitation of the word. Observe-"Hath reserved in everlasting chains under darkness, unto the judgment, &c." I should as soon produce the declaration of Jonah, that the earth and her bars were about him forever, to prove eternity, as Jude 6, to prove the eternity of misery.

As you have again reiterated your charge of forgery upon Lexicons, I will here insert the

dates of those to which I referred, though I must remark, that this is useless, and is not customary in such references. Besides, you must know that your charge is false, or else your boasted professions of scholarship are groundless; for I can hardly conceive of a profound Greek scholar being ignorant of the standard works to which I have referred. Further, if you suspected what you say, why not examine the Lexicons for yourself? Sir, I blush to own, that I am discussing Theology with a man, and he a minister of Christ, who can stoop to an act like this!

The dates are as follows: Jones, 2d edition, London, 1825; Hincks, Lond. 1831; Schweighauser, 2d ed. Lond. 1830; Valpey, Lond. 1828; Donnegan, 1st Ame. from 2d Lond. ed. Boston, 1833; Schrevelius, N. Y. 1832; Grove, Boston, 1833; Pickering, Bost. by Hilliard Gray, & Co. Hedericus, Phil 1820.

1 will only add, in calling for these dates, you have required of me what you have done only in a few instances. In all your quotations from Lexicographers on Gehenna, in Letter No. VIII. you have not given dates. But I suppose you think with Chalmers, that saints, those who have attained to the highest degree of purity and perfection, may do with impunity, what would be highly criminal in mankind in general.

I am, &c.

OTIS A. SKINNER. P. S. In your 8th letter, among other false things, you stated that Mr. Thomas Whittemore, whom, in your sneering manner, you were pleased to style one of the oracles of Universalism, denied the existence of good angels. Not having