42-44. When the apostle cries out triumphantly, “O death! where is thy sting?" he certainly means, that sin was absent, for "the sting of death is sin."

76. Paul saith, "that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." 2 Cor. v. 19. It is not said, that God was in Christ reconciling himself to the world, for he was never unreconciled to the world; but God was in Christ reconciling the world to himself. By "the world" in this place is undoubtedly intended all for whom Christ died. God was engaged in this work; he had appointed the means for its accomplishment; and we believe, under his wise direction, it will be done.

77. Paul saith to the Galatians, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. Gal. iii. 23, 29. According to what promise? Answer. According to the promise of God to Abraham, that in him, and his seed [Christ], all the nations, kindreds, and families of the earth shall be blessed. In Christ, therefore, none of the distinctions are known of which Paul there speaks. "Ye are all one in Christ Jesus." That point being settled, he adds, "and if ye be Christ's [as he had proved] then are ye Abraham's seed, [that is, not by lineal descent, but spiritually], and heirs according to the promise."

78. He saith, that to Jesus was given "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." Philip. ii. 9-11. Professor Stuart, of Andover, says, in his "Letters to Dr. Channing,' ," "Things in heaven, earth, and under the earth, is a common periphrasis of the Hebrew and New Testament writers, for the universe (to nãv or tà Túrtu) What can be meant by things in heaven, that πάντα)

is, beings in heaven, bowing the knee to Jesus, if spiritual worship be not meant ?" So much from Professor Stuart. Now if the universe [that is, all men without exception] are to render spiritual and divine worship to Christ, will they not all be holy and happy?

79. The foregoing reason is confirmed by the fact, that if we confess with the mouth the Lord Jesus, and believe in the heart that God hath raised him from the dead, we shall be saved." Rom. x. 9.

So. It pleased the Father, by his son Jesus, to reconcile all things unto himself, whether they be things in earth, or things in heaven." Col. i. 19, 20. This is a similar periphrasis to that spoken of by Professor Stuart, [see section 78,] which signifies the universe. The phrase, all things," as Archbishop Newcome observes, signifies all intelligent beings. It is God's pleasure to reconcile all things unto himself," an irrefutable argument in proof of the final holiness and happiness of all men.

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81. Paul directed Timothy to pray and give thanks for all men, which was agreeable to the will of God to "have all men to be saved," who had appointed a mediator to give himself "a ransom for all." 1 Tim. ii. 1-6. Paul's argument in this place is as follows: I exhort first, that supplication, prayers, intercessions, and giving of thanks be made for all men. None are excluded from the divine favor; all have something to be grateful for; for God is kind and good to ALL. He will have all men to be saved, which is the highest proof of his regard for all men; and to this end he has sent his Son to die for all men, in execution of the divine purpose to bring all to the enjoyment of salvation.

82. God is called "the Saviour of all men." 1 Tim. iv. 10. This title is applied to Jehovah, because he is the source of salvation. He wills the salvation of all; he hath purposed the salvation of all; he hath promised salvation to all; and hath confirmed that promise by an oath. Hence, he is originally the Saviour of all men.

83. The "grace of God bringeth salvation to all men, and teacheth us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." Titus ii. 11, 12. A dam Clarke remarks, "It cannot be said, except in a very refined and spiritual sense, that this Gospel had then appeared to all men; but it may be well said, that it bringeth salvation to all men; this is its design; and it was to taste death for every man, that its author came into the world." Again, he adds ; "As the light and heat of the sun are denied to no nation nor individual, so the grace of the Lord Jesus; this also shines out upon all; and God designs that all mankind shall be as equally benefited by it, in reference to their souls, as they are in respect to their bodies, by the sun that shines in the firmament of heaven."

84. Christ is to "destroy him that had the power of death, that is, the devil." Heb. ii. 14. Christ will destroy all evil, and banish it entirely from the universe. 85. Paul says, (6 we which have believed do enter into rest; " which could not be true, if they believed in the doctrine of endless misery. Heb. iv. 3.

86. "It is impossible for God to lie," who hath sworn to Abraham to bless all the kindreds of the earth, in his seed, which is Christ. Heb. vi. 18. If God could be false to his own promise, then the world might not be saved; but "it is impossible for God to lie." Therefore, all men, without exception, shall at last be blessed in Christ Jesus.

87. Paul hath repeated the testimony of Jeremiah, concerning God's covenant with the house of Israel; "all shall know me, from the least to the greatest.” Heb. viii. 11. This is a pledge of the previous salvation of the Gentile world. The word of God assures us, that the Gentiles shall be fellow-heirs with the Jews, of the blessings of the Gospel. God says, "all shall know me, from the least to the greatest. All the children of Israel, all the descendants of Abraham; not those who may happen to be upon the earth at any

particular time, but the whole posterity of the patriarch, without exception. This is similar to what Paul

declares, Rom. xi. 26.

88. God never chastens us but "for our profit," causing all chastisement "afterward to yield the peaceable fruit of righteousness unto them which are exer cised thereby." Heb. xii. 10, 11. How, then, can the doctrine of endless punishment be true? If God's chastisements afterward yield the peaceable fruits of righteousness, how can they be endless?

THE TESTIMONY OF JOHN.

89. The blood of Jesus Christ cleanseth us from ALL sin." 1 John i. 7. There is no sin, that the blood of Christ will not wash away. Though our sins be as scarlet, they shall be white as snow; and, though they be red like crimson, they shall be as wool. Jesus can save the chief of sinners. 1 Tim. i. 15. He has the will, no less than the power; therefore, all men will be saved by his grace.

90. For this purpose the Son of God was manifested, that he might destroy the works of the devil." 1 John iii. 8. Sin is the work of the devil, and will be destroyed; but men are the workmanship of God, and will not be ultimately destroyed. Jesus shall destroy all sin; he came into the world for that special purpose; and, having begun the work, he will not give over, until it is completely accomplished.

91. The record, which God hath given of his Son, is this; "That God hath given to us eternal life; and this life is in his Son." 1 John v. 11. Is this record true? it surely is. Who are called on to believe it? all mankind. If any man believe it not, he makes God a liar, by saying, that God's record is not true. God, then, hath certainly given eternal life to all men in his divine purpose.

92. John, the revelator, said; " And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in

them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, forever and ever. Rev. v. 13. Here is another instance of the "common periphrasis" of the Hebrew and New Testament writers for the universe. Every creature shall at last pay divine honors to God and the Lamb. "If this be not spiritual worship," saith Prof. Stuart, "I am unable to produce a case, where worship can be called spiritual and di

vine."

93. The same illustrious writer says; "Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy; for all nations shall come and worship before thee; for thy judgments are made manifest." Rev. xv. 4. Does this mean only all those nations who may happen to be upon the earth at a certain time? or, does it mean "all nations," in the sense of the divine promise to Abraham? Judge ye.

94. He also says; "The tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." Rev. xxi. 3. When this is fulfilled, all men will be reconciled to God. The Gospel is designed to make every heart the dwelling-place of the Holy Spirit; and, when the purpose of the Gospel shall be fully accomplished, God shall reign in the hearts of all men.

95. He furthermore declares, that "God shall wipe away all tears from their eyes; and THERE SHALL BE NO MORE DEATH, neither sorrow, nor crying; neither shall there be any more pain; for the former things are passed away." Rev. xxi. 4. Thus, we see the doctrine of eternal weeping, eternal sighing, eternal sorrow, eternal pain, is false; false as the Bible is true. And, although we read, in the Scriptures, of the second death, yet, if we read of thirty deaths, it would be no argument against Universalism, since the time is to come, when "THERE

SHALL BE NO MORE