As

the nature of the subject, or from other subjects or evidence relating thereto, that, in this instance, the phrase is to be understood in a limited sense. nothing of the kind has been attempted, it is not unreasonable to suppose, that the task was felt to be too difficult of accomplishment to be undertaken.

The following rule, as laid down by an English theologian many years ago, will enable the reader to determine, at once, the meaning of all such words and phrases as the one in dispute.

"Whenever we meet with the word all in connection with any point of doctrine, it always means, literally and mathematically, the whole, including all the parts; but where it is used historically, it frequently admits of hyperbole. This use of the word is consistent with common sense and common usage. If any man can find a single exception to this rule in the whole Bible, he is invited to make it known."

2. "That the fulness of the Gentiles means all the Gentiles that ever lived, etc." We have two good reasons for maintaining an affirmative. 1. All Israel, which is put in contrast with the fulness of the Gentiles, means, as we have proved, an entire totality; and consequently, the other does. 2. We find the phrase is used in other places to include a mathematical whole: But when the fulness of time was come God sent forth his son. Gal. iv. 4. Here the phrase includes all the time which intervened between the purpose of God to send his son, and his being sent. It includes a mathematical whole; that is, it includes all the time embraced in a certain purpose or plan. 3. The original word translated fulness, signifies, according to Greenfield, "that of which anything is full." Therefore the ful

ness of the Gentiles means all the Gentiles, without exception.

3. "That 'shall be' is to be understood in an uncon ditional or absolute sense." Singular any one could doubt it for a moment. The Apostle states two facts: 1. That blindness hath happened to Israel only till the Gentiles be come in; which implies that their blindness or unbelief will eventually be taken away. 2. When the fulness of the Gentiles be come in, it will follow, as a consequence, that all Israel will be saved. It matters not whether this consequence is brought about conditionally or unconditionally: the end is secured, and it will be perfected in due time. For God hath promised that ungodliness shall be turned from Jacob, and that the sins of Israel shall be taken away.

Mr. Hall, in the last place, attempts to put Universalism against itself by the perpetration of an absolute falsehood. In an indirect way he charges us with admitting that the word saved always and invariably refers to the eternal state of existence. The only answer this demands is an emphatic denial of its alleged truth-an averment that it is a point blank falsehood, whether uttered by Mr. Hall or any one else!

Once more. It is very amusing, to note the many difficulties into which our author plunges his silly head. Here, for example: he quotes 1 Cor. ix. 22; "I am made all things to all men, that by all means I might save some." On this he remarks: "What! laboring to save some when all are certain to be saved? Truly, this is strange Universalism."

1

Now hear Dr. Clarke on this passage. "That I might On this clause there are some very impor

save some.

tant readings found in MSS. and versions. Instead of pantas tinas soso, that I might by all means save some; pantas zozo, that I might save ALL! is the reading of D EFG, Syriac, Vulgate, Ethiopic, all the Itala, and several of the fathers. This reading Bishop Pearce prefers because it is more agreeable to St. Paul's meaning here, and exactly agrees with what he says chap. x. 33, and makes his design more extensive and noble.Wakefield also prefers this reading."

This is rather a poser to your philosophy, Mr. Hall; is it not? Singular Universalism, indeed! We think you will soon realize the fact, that there is some truth in poetry:

"A little learning is a dangerous thing"!

SECTION XXIX.

Rom. xi. 36. For of him, and through him, and to him are all things, to whom be glory forever: Amen.

On this text the author of the Pro and Con has the following beautiful reflection:

"As God is the beginning, so shall he also be the last end, of all things; all have come from him, so shall all eventually return to him. You have seen, reader, a tiny rivulet in a far off wilderness, so small as scarcely to make a murmur as it rippled over the pebbles in its channel, and clear, oh, how clear! how limpid Whither doth it journey? Would you guess to the ocean, some hundreds, perhaps thousands of miles distant? You know that such is its destination, and why? because the ocean is its native home, its birth place, it first emigrated from thence to the clouds in the form of mist,

from thence it was precipitated to terra-firma, in the form of rain; and it hid itself awhile, seeking a retreat from the stormy world, in subterranean cavities; but they proved cold and comfortless hiding places, and it soon again sought the light in shape of springs, and is hastening home as fast as it can. The story of this rivulet bears some resemblance to our own; we emenated from God, the infinite ocean of existence, he is the 'Father of our spirits,' and how widely soever we may since have roamed, and whatever the inutations through which we may have passed, still kindred substances have a natural attraction for each other; the liberated spark will seek the sun, and waters unconfined will seek the ocean: in like manner, when the body returns to the dust from whence it came, 'the spirit shall return to the God who gave it.' 'For of him, and through him,

and to him, are all things. amen' "'!

To whom be glory forever,

The "all things" of the text, Mr. Hall supposes includes all things animal and human, physical and moral; and hence proves too much for Universalism. A moment's reflection will convince any one that this is a mistake. Of what was the apostle previously speaking? Of the two divisions of the human family, Jews and Gentiles-of all mankind. He argues that they are all included in the plan of salvation; and the text is to be regarded as the grand finale of his argument.

All men came from God and all will again return to him; but not in the sense of absorption into the divine being. They will return as his redeemed and purified children-having been constituted children of God, by being children of the resurrection.

Man is a part of God, by being created in his own im

age-by his bearing the impress of his moral likeness. By sin this impress has become corrupted and the image defiled; but there is one who is to sit as a purifier of silver, who commands a process by which the moral image of the Creator shall again appear, by which the impress shall become palpable and beautiful in all its parts. Then shall be rendered to Cæsar the things that are Cæsar's, and to God the things that are God's!!

SECTION XXX.

THE BODY OF CHRIST.

The church is often spoken of as a body, of which Christ is the presiding head and the prevading life.

In a restricted sense, one particular church is called the body of Christ-for example, the church at Corinth. In a broader sense, the term comprehends all churches and all believers. This fact seems to be expressed in the following: "For as the body is one and hath many members, and all the members of that body being many, are one body; so also is Christ. For by one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free." 1 Cor. xii. 12, 14.

There is yet another and more important sense in which the term is to be understood, to wit: It is to be taken in a collective sense, for the whole aggregate of mankind. Thus the apostle, speaking of Christ, says: "And he is the head of the body, the church

that in all things he might have the pre-eminence." Col. 1. 18. Observe 1. The body is the church-the