meaning. It is unquestionably the plainest and best rule that it should always be understood according to its most natural import, unless there is something in the connexion which necessarily requires that it should be restricted. It is used in a restricted sense historically, but not doctrinally. If I mistake not, no passage can be found in the bible, in which the word all is used in relation to any doctrine, where there is the least indication in any part of the connexion, that it should be understood in a restricted sense. Mr. P's. construction of the word all it universally applied would encourage sin, "cursed is every one that continueth not in all things which are written in the book of the law to do them" Gal,3,10. Nothing but the creeds of men can induce any to restrict the words every, all, the whole, and similar terms expressive of universality when used in the bible, without any indication, either from the nature of the subject, or its connexion, that they ought to be understood metonymically. All things will be perfectly reconciled to God when the following scriptures shall be fulfilled. "Wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord to the glory of God the father." Phil, 2, 9, 11.

Mr. P. next quotes Ephes, 1, 10, "That in the dispensation of the fulness of time" &c. He says "We think all things will be well subordinated, when the judgment shall have passed, and the saints shall set down with Christ upon his throne, and sip

ners shall be shut up in their eternal prison." Where does he find an account of "an eternal prison" for sinners? Certainly not in the bible. He could not say this was applicable only to the saints. Paul addressing "the saints" speaks of what God had done for them through Christ, and then mentions the glorious truth which had been made known to them even the revelation of boundless grace;

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." In what words could Mr. P. express Universalism to make it any plainer than this language of the Apostle? He has neither weakened nor obscured this passage. Its literal meaning is obviously the true one, because there is nothing in the context which requires any limitation.

Mr. P. next quotes 1, Tim, 2, 4. "who will have all men to be saved and come unto the knowledge of the truth." It was so obvious here that the Apostle meant to use the word all in an unlimited sense, that he thought it unwise to restrict it. If God did not will the salvation of all-Christ did not give "himself a ransom for all" See verse 6th. In such difficult circumstances, what did Mr. P. say? "God is often said to will things which never come to pass. But does he believe God really wills things which never come to pass ? We are perfectly safe in saying he does not so believe, consequently what he has said on this point, is a mere subterfuge to avoid a difficulty. We suppose Mr. P. believes the

following testimony, "My counsel shall stand and I will do all my pleasure," Isa, 46, 10. He thinks it does not appear from this text in Tim. that God wills the salvation of all men in any other sense than "Christ willed to gather the children of Jerusalem, under his kind protecting care, but they would not." But the passages are not parallel, "How often would I have gathered" "and ye would not," is not expressive of any positive will. It merely expresses a willingness on one part, had it not been for the opposition on the other part. But considering that opposition, it was the positive will of Christ that blindness in part should happen to Israel, until the fulness of the Gentiles he come in, and "so all Israel shall be saved," Rom, 11. "For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater; so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." Isa, 55, 10, 11. Will Mr. P. affirm that the word of God will return unto him void and unsuccessful, notwithstanding this testimony? If so, he would directly contradict the divine word. Whoever declares it is not the positive will of God to save all men, contradicts the Apostle Paul; and whoever does not believe in the accomplishment of the will of God, virtually calls in question the power of the Almighty to accomplish his own pleasure.

"For

Lastly Mr. P. quotes 1, Cor, 15, 20. as in Adam all die, even so in Christ shall all be made alive." All he says on this passage is the following. "This whole chapter is taken up with an argument for the resurrection of Christ's disciples, drawn from the resurrection of the Saviour himself. Neither the salvation of saints or sinners is hinted at in the text-the text plainly speaks of the resurrection of the body and nothing else." If assertions prove any thing, this passage was very speedily disposed of! According to this, there is no evidence in the 15th of first Cor. that any will rise from the dead, except Christ's disciples-nothing is said of salvation, nor of any thing else, except the resurrection of the body! According to this, even, the disciples may be endowed with bodies, without becoming the subjects of salvation! The fact is the 15th chapter of first Cor. contains direct evidence of the resurrection, incorruption, glory, power and spiritual life of the whole human race, and Mr. P. thought it advisable to pass it over as lightly as possible. "As in Adam all die, even so in Christ shall all be made alive." There are various opinons concerning the nature of the death, or deaths, which mankind died in Adam. But if this text is true all will be made alive in Christ even so, or in like manner, as they died in Adam. If they died spiritually or naturally in Adam or the earthly nature, they will be made spiritually, or naturally alive. They certainly did not die eternally in Adam, because there is no evidence of this in the bible-and if they had died eternally, there would have been no possibility of their being made alive in Christ. Will Mr. P.

pretend that none but the disciples of Christ died in Adam? How strangely prejudice will blind intelligent men! "When all things shall be subdued unto him (Christ) then shall the son also himself be subject unto him that put all things under him, that God may be all in all." Mr. P. has noticed but a very small portion of the direct testimony used by Universalists. We have examined his remarks upon every passage which he has noticed. Whether he has weakened or obscured those passages or not, you will judge.

He says

"all the main arguments (of Universalists) clash with one another." This is something new. We have long been satisfied that many religionists hold to contradictions, but we'verily thought Universalists free from this charge, at least in relation to their principal arguments; and we think so still; for every one of Mr. P's supposed contradictions, is a man of straw which he has created. Universalists believe no man deserves eternal punishment, and that none can or will be delivered from what they do deserve. It has never yet been shown that justice requires something more than mere discipline. If it may possibly be true that the sinner deserves eternal punishment;" let it be proved true, and we will listen to it. No Universalist ever pretended that the sinner deserves salvation, consequently there is ample opportunity for the exercise of divine mercy. We believe goodness is consistent" with inflicting the very penalty of the law" but the bible does not say, that penalty is endless misery. We do not deny that any need forgiveness on the contrary we contend that all sinners need