ius applies the word in this view, comparing 1 Cor. xv. 24, 25.' If this person, whom Parkhurst calls a learned and accurate critic, be correct in his explanation of this word, it not only establishes the doctrine of universal salvation, harmonizes with 1 Cor. xv. 24-28, and other texts, but exhibits something peculiarly pleasing to the mind. What, my dear Sir, has this world been since sin entered it but the theatre of wars and tumults? So much so, that the heart sickens at the tale of woe, which history and even our own experience afford. Is it not then a heart reviving consideration, that the period is to arrive, when tranquility and peace shall be restored to all the universe of God? But you know, Sir, that according to the common doctrine of the endless punishment of a great part of the human race, tranquility and peace shall never be restored to all the universe. No; instead of any thing like this being accomplished at the period mentioned in this text, it is then properly speaking, that eternal tumult and misery are to commence. One thing is certain, that if the word restitution in this passage means any thing good, this good is to all, for it is the restitution of all things (panton) the nniverse.' But let us

2d. Consider the time at which this restitution of all things is to be accomplished. Something has been said on this point already, and if I do not mistake, something further may be learned from this passage. Let it be then observed, that in Acts i. 9-12, we have an account of Jesus

being received up into heaven. In the passage before us, we are told, the heavens must receive him (or rather retain him) until the times of the restitution of all things.' The time then of this restitution of all things, is that mentioned in Acts i. 11, when Jesus shall so come in like manner as the disciples saw him go into heaven.' Observe

Sir, the precise agreement of Luke in this passage, with Paul in the passages already considered. They agree not only in the work to be done, but also the time of its accomplishment. Luke calls the work to be done the restitution of all things, and Paul calls it subduing all things, and both agree as to the time, the coming of Jesus.

In addition to the remarks above on the word 'times' I submit for consideration the following. The times of the restitution.' The word chronos, signifies, according to Parkhurst, 'time, or denoting the completion or duration of time." May not Luke therefore use the language in the plural to intimate, that, at this period, this restitution partially going on at different times, should then be fully and finally accomplished. According to the remarks of Parkhurst, it means the completion of the times of the restitution of all things or the universe.' I am aware, that some of the best Greek scholars say, nouns when used in a general or in an amplified sense are often put in the plural, although the things which they signify are naturally singular.' It would be tedious to enter into a minute consideration here, but in this and other texts, where the word

times occurs, I would request those who have more time to spare than I have, to give the texts at least an examination. But be this as it may, it does not in the least affect the general remarks which have been made on the above passages. I am your's respectfully,

W. BALFOUR.

LETTER VIII.

April 14, 1821.

SIR, The next passage I quote for your conSIR,-The sideration is, Heb. i. 1-4. God who at sundry times, and in diverse manners spake in times past. unto the fathers, by the prophets, hath in these last days, spoken unto us by his Son, whom he hath appointed heir of all things, (panton) by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things (ta panta) the universe by the word of his power,' &c. Notice here, that Christ is said to uphold all things, or, (ta panta) the universe. Is not this the same all things, which in the passage he is said to be heir of? What he upholds, and what he is appointed heir of, are the same, and this is, (ta panta) the universe. Christ then is appointed

heir, or as some translate and explain the passage, 'possessor of the universe. He is not indeed yet come into the full possession of his inheritance, but we are assured that all things are to be subdued to him. I need not stop to notice, how exactly this passage agrees with Phil. ii. 9, 10, and Rev. v. 13, and your comments on them. Passing this, permit me to ask,-If Christ is the heir of the universe, will he leave any part of his inheritance unsubdued? You know that according to the popular belief, a great part of this inheritance, is to remain forever in rebellion and misery. But I ask further, if the greater part of the human race are to live in eternal rebellion and misery, is Christ very highly exalted, or honored, by being appointed heir to such an inheritance? But permit me to ask once more, if a great part of the universe is to continue forever in rebellion and misery, may it not be said with more truth, that the devil is appointed heir of the universe? And that God hath given all things into his hands? I am shocked myself, sir, at such questions, but I put them for the purpose of leading you, and myself, and all my readers, to a candid and careful re-examination of this very important subject. It is possible we may be mistaken. Indeed, if we are not, but it is a fact, that all who have not given evidence in this world of being subdued to Christ, are to perish forever, the greater part of the universe of God in ages past have certainly perished. I presume you do not believe, that more than one in ten of those

living in what are called Christian lands give such evidence. In a sermon by Mr. WARD, lately from India, he made the following statement. India within the Ganges, contains one hundred and fifty millions of human beings, all, not only without the knowledge of God, but grossly and superstitiously wicked. This course, such an immense population, had been pursuing for two thousand years. You can easily calculate, what an immense number during this period must have perished forever. But what is even this to the whole world, since God created man upon it. It is the mere dust of the balance to those, who must now be lifting up their eyes in hopeless despair. Whether this doctrine be true or not, one thing I am convinced cannot be true. It is this Sir, that the greater part of men who have preached, and do now preach this doctrine, do not believe it themselves. Had they no doubts of its truth, what zeal, what labors, what hardships, what self-denial, what disinterestedness, should we not see in them to save men from such

misery. I am disposed, from the sermons I heard Mr. Ward preach, to think he is at heart a Universalist. I infer this, from the texts he selected to preach from, the universal sentiments he advanced about the subjects of Christ, the quotations he often made from the bible in proof and illustration of his subject, and his hardly ever introducing a single sentence about the future and eternal misery of so many human beings. His claims in their behalf, were for the most part, if