as the foregoing-both temporary, and explainable on the same principle. Not one of the list relate to the condition of men beyond death; and, be it remembered, it is only promises of that character we maintain are absolute and unconditional. Not a single instance of the kind has our author quoted in illustration of his position. Planting himself on the false assertion, that Universalists assert the unconditionality of all the Divine promises, he has labored to show that some are conditional-which Universalists never denied-and in a vain-glorious ecstasy of supposed success in arraying Universalism against itself," he exclaims he has "written Tekel upon every sail of the old ship Ballou ;" when, in fact, the poor silly inflated egotist, has inscribed the condemnation upon his own base forehead! Were we vain enough to suppose that Mr. Hall would heed the advice of one so humble as ourself, we would counsel him to obey at once the injunction of the Poet:

"Go teach Almighty wisdom how to rule,

Then drop into thyself and be a fool!"

At any rate, when he attacks Universalism again, we advise him to ascertain to a certainty whereof he speaks; or, if he knows that already, let him beware that he speaks the truth; for by so doing he will escape that which he now so richly merits, and no doubt receives. The utter contempt of every well informed Universalist in the land.

It only remains now that we lay before the reader the true Scriptural doctrine of the promise. It's Universality-that all men are concerned in it, has already been proved; and it has been shown Partialists do not deny the fact. The nature of the blessing which we

have seen our opposers are incompetent to explainnext demands attention. We will first hear St. Peter on the subject:

"Ye are the children of the prophets, and of the Covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God having raised up his son Jesus sent him to bless you in turning away every one of you from your iniquities." Acts iii. 25.

Now please observe: 1. Peter calls the murderers of Christ the "children of the Covenant." Hence,

sin does not destroy the primary connection, and per-consequence, heir-ship to the blessing promised! "For if children then heirs." Rom. viii. 17. 2. Of this important fact the Jews appear to have been ignorant; nevertheless, their ignorance did not "change the truth of God into a lie," nor did unbelief invalidate their claim to share in the Divine bequest. "For what if some did not believe? Shall their unbelief make the faith-or truth-of God without effect? God forbid." Rom. iii. 3. 3. The blessing is definitely defined to consist, "in turning away every one of you from your iniquities.".

It is true the promise, like every other revealed truth of the Gospel, is of a two-fold character. It is said, "They which be of faith ARE blessed with faithful Abraham. Gal. iii. 9. How so? Faith is belief in testimony, in the truth. Abraham believed in the verity of the promise, being "fully persuaded that what he has promised he is able also to perform," and thus believing he "entered into rest," layed "hold of the hope set before us." and, as a consequence, which every human being may experience by believing God, "rejoiced with

joy unspeakable and full of glory." "His blessedness was consequent of faith in universal blessedness-and the pre-supposition is, that the fulfilment of the promise was not, in any sense dependent on the exercise of faith by him."

To illustrate: A company of foreigners, unacquainted with our language, manners and customs, land at New York. Immediately they fall under the suspicion of the officers of the government, are arrested, and conveyed to prison. Being totally ignorant of the intention of the government towards them, they are filled with apprehension, doubt, and direful foreboding.Their condition is pitiable in the extreme. But meanwhile, the government ascertains their innocence, and despatches a messenger to inform them that in ten days they shall be set at liberty. This message will be 'glad tidings of great joy'! It is announced. One half the number believe, have faith that what the government has promised it will also perform; and, as a consequence rejoice, with joy unspeakable and full of glory. The other half will not believe; and consequently are still filled with doubt, and subject to the most torturing fears. But nevertheless, the word of the government is true though they believe not, and would still be true though they all should refuse to believe; and at the end of the time specified, believers and unbelievers are set at liberty. The faith of the believing, and the doubts of the unbelievers are now lost in the reality, and all rejoice together. The faithful were blessed while in bondage. Those who refused to believe, were not blessed. But the promise, the word of the government, of which faith was but a result, was neither affected by the one nor the other.

In like manner, God made a promise to Abraham of a future blessing to the nations of men. He believed God, and in his faith he was blessed. When the promised seed came the tidings were proclaimed from the rivers to the ends of the earth. Men were everywhere called upon to believe. Those who obeyed the injunction, were blessed as was faithful Abraham. Those who refused to credit the Divine veracity, were damned -were strangers to "the peace of God which passeth all understanding." Believers became "children of God by faith," and through its bright medium looked forward with confidence to the time when they would become children of God in reality by being "children of the resurrection." Hope then became "an anchor to the soul sure and steadfast." Men fled for reffuge to the Gospel-layed hold of the hope set before them; and, knowing "it was impossible for God to lie," saw in glorious prospective the ultimate blessedness of all the nations, families and kindreds of men in Christ their glorious head.

The advantage which believers then had, and now have over unbelievers, is not in the ultimate result, but in the present condition of things. Faith, as we have seen, may change a man's condition here, but it cannot change the truth. That is fixed and immutable as God himself is far beyond the reach of human mutation.Should the whole world refuse to believe in the immortal life, yet would man live beyond the bounds of time. Should the whole world refuse to believe in the ultimate blessedness of all men in Christ according to the promise, yet would the word of God be true, and what he has promised he would perform. As the refusal of a part of the prisoners to believe in the word of

the government did not prevent their being set at liberty, neither will the unbelief of the whole race of mankind prevent the accomplishment of all Jehovah has promised. We repeat, it is only the present condition of men that faith can change; and the unconditionality of the thing believed is all that enables any one to obey the injunction to believe. The error of our opponents, in this matter, consists in presenting the consequences of belief for the THING believed in—in making no distinction between a blessing by faith and the actual realization of a thing promised; whereas, the consequences of faith, and faith itself, are but the secondary results of the effect of truth upon the believers mind! These results and consequences, it is granted, are conditional; and they are all that is conditional which pertains to the promise. It is conditional whether a man is blessed as was faithful Abraham-whether a man is a child of God and an heir of the promise BY FAITH: But to the REALITY-that men shall be partakers of all that is contemplated ultimately in the promise-that they shall be in reality children of the Great Father by actual realization, no conditions are appended. And for this reason: These things are the truth on which faith depends, and of which, it is but a temporary result.

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Finally Mr. Hall says: "I have no objection to all men being saved, providing they will submit to being turned away from their iniquities." Very magnanimous on his part, to be sure !-for many there are who "do not want to go to heaven, if all men are going there." His objection cannot be very valid if he speaks truly, for we have the divine assurance that the iniquities of all shall be taken away. Hear the testimony!"Behold the days come saith the Lord when