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

reading Heb. ii. 9, thus: "That he by the grace of God should taste death for all." The context of the passage cannot, in my judgment, justify any other than the foregoing interpretation. “Thou hast put ALL THINGS in subjection under his feet. For in that he put ALL in subjection under him, he left nothing that is not put under him. [God excepted, as in 1 Cor. xv. 27, and as some old MSS. read on the text under examination, 'that he should taste death for ALL, God excepted.'] But now we see not yet ALL THINGS put under him." I ask whether it is reasonable to suppose that the apostle, after penning this explicit testimony, should intend to say that Jesus did not taste death for the all things to be put in subjection under him"?

As it is undeniable that Jesus tasted death for every man, is it reasonable to believe that his death will prove of no avail to a large number of those for whom he died?

If a large number are not benefitted by the death of Christ, will not their condition be the same as though Christ never died?

In such a case, would not the death of Christ be in part unnecessary?

And if some are not benefitted ultimately by Christ's death, will they have any reason for gratitude or thankfulness to God for the gift of his son?

SECTION XXXVII.

Heb. viii. 1-12. Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel and the house of Judah; not according to the covenant that I made with their fathers.

For this is the covenant that I will make.

I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people; and they shall not teach every man his neighbor and every man his brother, saying, Know ye the Lord, for all shall know me from the least unto the greatest. For I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more.

This scripture teaches, 1st. That a knowledge of God shall be universal. This agrees with the apostle's declaration. 1 Tim. ii. 4. "Who will have all men to be saved and come to a knowledge of the truth." 2d. That God will be merciful to the unrighteousness of of those embraced in the New Covenant, and that he will remember their sins and iniquities no more. This agrees with the apostle's declaration, Rom. xi. 26, "For there shall come out of Zion the Deliverer, who shall turn away ungodliness from Jacob; for this is my covenant unto them when I shall take away their sins"!3d. That in the New Covenant are included the house of Israel and the house of Judah-or, as Dr. Clarke defines it, "All the descendants of the twelve sons of Jacob' 4th. That the purpose of God in this is absoJute, and therefore cannot fail. The promise reads, "I will write my laws in their hearts; I will be to them a God; and they shall be to me a people; I will be merciful to their unrighteousness; I will remember their sins no more"! Because of this certainty, the New Covenant is said to be "a more excellent ministry”—“founded upon better promises:"

1. Mr. Hall argues, if we grant this promise to be absolute and unconditional, still it would only prove the salvation of all the Jews who were living at the time the covenant was made; and as proof he cites the