them the one living and true God, Creator of heaven and earth, that knowing him they might worship aceeptably in spirit and in truth.

It is an error also, and a very ridiculous one too, to speak of the "resurrection state" and the "operation of being raised" as one and the same. "They cannot remember and turn unto the Lord in the resurrection," says the objector "for this they will have no hand in." Mirabile Dictu! The Sadducees then, exposed their ignorance by inquiring of Christ whose wife, in the resurrection, the woman should be who had had seven husbands. Nor was the Saviour more wise in answering: "For in the resurrection they neither marry nor are given in marriage, but are as the angels of God in heav en."-Did he not know that we "have no hand" in the resurrection?-How could he assert that in that state men are as the angels ?-Did he not know men cannot be made holy and happy in the operation of being raised?-or in "the resurrection state." Why then did he say that men in that state are as the angels; pure and sinless beings?-Either he was not as wise as our learned author, or else he did not speak the truth; for it is evident both cannot be right. Not assuming, however, to be judge in a case so difficult, we will leave it with the reader to decide which to marvel most at: The disagreement of the Saviour with Mr. Hall, or the disagreement of Mr. Hall, with the Saviour! Meanwhile, out of pure pity to the gentleman, we will attempt to throw one spark more of light into his luminous understanding. Dr. Dwight treating of the original word rendered resurrection, says: "This word is commonly, but often erroneously, rendered resurrection. So far as I have observed, it usually denotes our existence beyond

the grave. **Those who die live after they are dead, this future life is the anastasis, and this is universally denoted by this term, throughout the New Testament." Teol. Ser. 64. From this, we presume it never entered the head of the learned Dr., that the "resurrection state," and "the operation of being raised," are one and the same thing.

But our author has yet another subterfuge. "It does not follow," he says, "because God says all the ends of the world shall turn, that therefore they actually will turn. When Moses had predicted the coming of a prophet whom the Lord should raise up like unto him, he concludes by saying: "Him shall ye hear." Did all the Jews hear that prophet? No. What proof then is there that shall in the above proof-texts is any more likely to be accomplished?"

Very easily answered. Because God says "these shall go away into everlasting punishment," does it follow that endless misery is true? Once more : Because God says "shame shall be the promotion of fools,” does if follow that Mr. Hall is certain to be promoted? -This will never do. Such dealing with the scriptures, is handling the word of God deceitfully; and in this way, any absurdity,-from the belief of the Greenlanders that thunder is the rattling of seal skins in the Moon by an old woman, down to the Campbellite innovation of the nineteenth century-can be proved from the Bible!

The word shall, when used concerning man's faith and physical action in this life, doubtless may imply an uncertainty. But when used to express the actions and condition of man in the future life it does not. In the case under examination, no doubt it has this latter ref

ference. The declaration is concerning all nations whom God has made. God has made all nations that ever existed; and hence, as all have not had an opportunity to worship him in this life, the declaration refers to a period beyond the present: To a period when all will have an opportunity to worship him and glorify his name, and confess that in him they have "righteousness and strength."

And yet another quibble. "Universalists" he says, "quote Dan. 7, 14. and apply it to this present world." We admit it; and it reads thus: "And there was given him dominion, and glory, and a kingdom, that all people, nations and languages, should serve him.". This is as extensive as the texts under examination, and now why, let me ask, does not all the people, nations, and languages serve him? They dare not apply this language of Daniel to eternity for fear of verse 10; mark that!"

Quite as easily answered as just so much nonsense elsewhere. In the first place; no, Universalists apply that language to a period of time, beginning at the reception of the kingdom by the Son of Man, and extending to the delivering up of the kingdom ̧when all things have been subdued to the Father. It is true all men do not now serve the Redeemer; but during the progress of his kingdom, if confidence can be placed in aught of Holy Writ, that result shall certainly be accomplished. Moreover, the objection, that, because a thing is not now done it never will be done, is without a particle of foundation. The apostle says: "Thou hast put all things in subjection under his feet.

But now we see not yet all things put under him." Heb. ii. 8. The honest mind of the apostle did not

jump to conclusions after the hair-brained fashion of Mr. Hall. He knew God had purposed to subdue all things to himself, and that in the Divine mind, prospectively, it was done. Nevertheless, he did not expect the result immediately; but from thence he did not infer a thing so foolish, as that God's purpose would fail because not carried instantly into effect. That is the predicate of Partialism, and very glaringly absurd it is.—But as we shall consider this point more at large in another place, we defer, for the present, further notice of it, and pass to enquire finally,

What danger to Universalism is contained in verse 10, Chap. 7. of Daniel? Mr. Hall says, Universalists are afraid of it; but if not greatly mistaken, his fears of that particular text are greater than theirs. We shall see. That verse and those succeeding, inform us "the judgment was set and the books opened," at the time the kingdom was given to the Son, more than 1700 years ago! Beyond all dispute this confines the fulfilment of Rev. xx. 12, 15, to that period; and hence any exposition which carries its scenes into the future, must necessarily be false ! And this is agreeable to the scriptures generally. No where in all the Book of God, is the judgment represented as taking place at the transfer of the kingdom from the Son to the Father, but always at the commencement or during the progress of the Redeemer's reign; while, at its termination, all the nations whom God has made shall worship before him, and glorify his name, and God be all in all !-These facts, to use the language of our author, leave Partialism without hope and without God in the world: And section second of "Universalism against itself" may be safely said to be in a like predicament.

SECTION III.

Psa. cxlv. 9. The Lord is good to all, and his tender mercies are over all his works.

That goodness is a Divine attribute the scriptures abundantly establish. "There is none good but one, that is God." Matthew xiv. 17 Thou Lord art good." Psa. lxxxvi. 5.

And that no one may honestly doubt a truth so glorious, they designate in a very particular manner the several traits by which it is characterized.

The goodness of God is great: And delighted them in thy great goodness. Neh. ix. 25. It is abundant :The Lord, the Lord God merciful and gracious, long suffering, and abundant in goodness and truth. Ex. xxxiv. 6. It is rich: Despisest thou the riches of his goodness? Rom. ii. 4. It is impartial: The Lord is good unto all. Psa. cxlv. 9. It is active: Thou art good and doest good. Psa. cxix. 68. It extends to sinners: But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us. Rom. v. 8. It reaches enemies: Love your enemies and do good, and lend hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest; for he is kind unto the unthankful and evil. Luke vi. 35. And therefore it fills the whole world: The earth is full of the goodness of the Lord. Ps. xxxiii. 5. It is endless. The goodness of the Lord endureth continually Psa. lii. 1.

These are certainly very strong terms, and when summed up amount to a demonstration that the Father of spirits is infinitely good. And Nature through all her