much more being reconciled we shall be saved by his life." Salvation and reconciliation are here connected. If it be objected, that, as "being reconciled" is in the future tense it shows that salvation depends upon present reconciliation; we reply, the apostle speaks of believers who are now reconciled; or else, of the world as being reconciled prospectively. If the first; the statement is applicable to all believers in all times-to a world of mankind when brought to a knowledge of God. If the second; then the certainty of universal reconciliation is put beyond controversy.

OBJECTIONS.

1. Mr. Hall thinks that as Christ made peace 'to reconcile' all things, it is uncertain that all will be reconciled; for St. Paul preached the unsearchable riches of Christ "to make all men see;" yet, all men will not see, for some love darkness rather than light.

To this we reply, It must first be proved that all men will not eventually see the fellowship of the mystery that was hid from ages by God; for we read, "The glory of the Lord shall be revealed and all flesh SHALL SEE it together; for the mouth of the Lord hath spoken it!" Isa. xl. 5, 6. This, of corse, does not refer to the millenium, for it is supposed that the glory of that state will be gradually progressive; whereas, here we have the assurance of a simultaneous discovery of the Divine glory on the part of mankind-"all flesh shall see it together!"

Macknight says the text would read literally,-"To show light to all so as to make them see."

2. But admitting, says our author, that Christ having made peace to reconcile all things, proves, that they absolutely will be reconciled; still it would be a difficult

task for Universalists, to prove that all things means the whole human family.

Not in the least difficult. In truth it is self-evident. But if more proof is wanted, here it is: "For he is our peace who hath made both one [that is Jew and Gentile] and hath broken down the middle wall of partition; And hath abolished in his flesh the law of commandments contained in the ordinances; for to make in himself of twain one new man, so making peace; And that he might RECONCILE BOTH unto God in ONE BODY by the cross, having slain the enmity thereby." Eph. ii. 1416. Here is proof in abundance. The Jews and Gentiles are the two divisions of mankind; which, united, compose the human family. The apostle declares it was God's purpose to reconcile both unto himself in one body. This corresponds with the text: "And he is the head of the body, the Church-that in ALL THINGS he might have the pre-eminence. And having made peace through the blood of the cross, [or having slain the enmity thereby] by him to reconcile ALL THINGS to himself;" [or to reconcile in one body the Jew and the Gentile the world of mankind.] Blind, indeed, must that person be, who cannot see that in the purpose of reconciliation God has included a world of sinners—all who need reconciliation-for he who is sinless needs no reconciliation!

3. Mr. Hall makes a final effort to show that the context contradicts the doctrine we have predicated on the text-or, in other words, that reconciliation is conditional. He quotes verse 23: "If ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel."

We reply, 1st. The passage relates only to those who

were then already reconciled; and consequently, not any now living have anything to do with it, or to expect from it. 2d. Macknight (good Campbellite authority) renders "since ye continue," instead of if ye continue. Since ye continue in the faith, &c. With him agrees Pierce. As Macknight remarks, this translation "is equally literal with the version in our Bible, and it agrees better with the good opinion the apostle entertained of the Colossians"" Any one who will be at the trouble to read the text and context with this amendment, will readily perceive its propriety.

Thus our author's last subterfuge is swept away by the power of truth; before which all error must at last disappear. Never was Truth worsted in an open field with fair play!

SECTION XXXV.

Titus ii. 11. The grace of God that bringeth salvation to all men hath appeared.

If we fully understand ourselves, we have no desire to build up Universalism on an uncertain foundation. We regard the text as only collateral evidence of the great salvation-as being but remotely connected with the grand consummation of our hopes. For this reason, we shall do little more than. lay before the reader an abridgement of the views of Dr. Clark in regard to its meaning.

"The grace of God that bringeth salvation to all men hath appeared." [See Polyglott margin] "Now 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, it bringeth salvation to all men. Wherever the gospel comes it brings salvation; it offers salvation from all sin to every soul that hears or reads it. As freely as the sun dispenses his genial influences to every inhabitant of the earth, so freely does Jesus Christ dispense the merits and blessings of his passion and death to every soul of man.-God may in his infinite wisdom, have determined the times and the seasons, for the full manifestation of the Gospel to the nations of the world, as he has done in reference to the solar light: and when the Jews are brought in with the fulness of the Gentiles; then, and not till then, can we say, that the grand revolution of the important YEAR of the Sun of righteousness is completed!"

A heathen poet, apparently under the inspiration of God, speaks of these glorious times in words and numbers, which nothing but the Spirit of God can equal:

"The last great age foretold by sacred rhymes,
Renews its finished course: Saturnian times
Roll round again, and mighty years, begun
From their first orb, in radiant circles run.
Majestic months, with swift but steady pace,
Set out with him on their appointed race.-
The Fates, when they their happy web have spun,
Shall bless the clue and bid it smoothly run:

See laboring nature calls thee to sustain

The nodding frame of heaven, and earth, and main;
See to their base restor'd earth, seas, and air,
And joyful ages from behind appear

In crowding ranks.”

Dryden.

The Dr. furthermore remarks: "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 upon all;

and God designs that all mankind shall be equally benefitted 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!"

Mr. Hall thinks the present tense of the term bringeth, proves salvation is confined to the present life. But the participle termination of the verb conveys the idea of continuance; that is the grace of God will continue to bring salvation to all men until all are saved.

1 Tim. iv. 8. has been explained in another section; and our authors gratuitous slander of our doctrine at the close of the section needs no reply. We forgive him, for he knows not what he does!

SECTION XXXVI.

Heb. ii. 9. But we see Jesus who was made a little lower than the angels, for the suffering of death crowned with glory and honor; that he by the grace of God should taste death for every man.

Says our author, "Universalists contend, that because Christ tasted death for every man, therefore every man will be saved from this death which Christ tasted"!

We want no better evidence of Mr. Hall's ignorance than this. Did he ever see such a statement in any Universalist book or publication?-did he ever hear it from the pulpit? We presume not. It is purely an imaginative coinage from his own brain-and an accurate measure of his knowledge of the subject he has attempted to discuss!!

The only direct allusion I can find to this passage by an Universalist author, is in Ely & Thomas' Diss. p. 93. Mr. Thomas says: "There would be no impropriety in