himself, and hath given him authority to execute judgment also, because he is the Son of man.1' Then follows the text, by which it is obvious that Jesus was speaking of that spiritual resurrection and judgment which he was to exercise among the children of men in time, and not in another world; and whereas our Lord prophesied of a time of great trouble, or tribulation in the world. at the very time when this resurrection and judgment should commence, such as had not been since there was a nation upon the earth, as I have showed before: It may readily be seen by comparing Dan. XII, 1, 2, with this passage, that this resurrection to life, and to damnation took place at the same time that there was such trouble as had never been before, "And at that time shall Michael stand up, that Great prince," which doubtless meant Christ, appearing, and suffering, and rising, and reigning, "And there shall be a time of trouble, such as never was, since there was a nation to that same time," which must be, of course, the same time of trouble which Jesus said should take place in that generation, "And at that time thy people shall be delivered, every one that shall be found written in the book, and many that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame, and everlasting contempt."

Now the time when both these prophecies should be fulfilled is so precisely fixed, when we compare them, by saying "at that time when there should be such trouble." And Jesus saying "verily I say unto you, this generation shall not pass till all these things (that was, that time of trouble) be fulfilled." Matth. Xxiv, 34, "That then those who sleep in the dust of the earth shall awake." It seems, if any person will only read and compare these Scriptures, he must be convinced that a resurrection of some to life, and of some to dam. nation, or shame and contempt, was a spiritual

resurrection which took place more than seventeen hundred years ago.

Another objection which many people have offered to me is the following: Jesus Christ said, "If ye die in your sins, where I am gone ye never can come." And people are so careless of what the scriptures say, that, I suppose many of them think this is Scripture as those who have produced it to me as Scripture, have appeared to be surprised when I have informed them it is not in the Bible. The passage from which these words, are invented, is in St. John Viii, 21, "Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go ye cannot come." Now, to show that he did not mean that they could not come where he was in eternity, just hear him say the same to his disciples, Chap. x, 33, "Little children, yet a little while I am with you. Ye shall seek me: and, as I said unto the Jews, whither I go ye cannot come; so now I say unto you." Therefore his meaning was, that when he should ascend to the right hand of the Majesty in the Heavens, neither the Jews, nor his disciples, could come where he was, while they were in this world.

Another objection which is made against preaching Universal Salvation, is this: "If all men will finally be saved, what need is there of preaching it? For if it is true, the people will be just as well off if they never hear it preached, and if it is not true, and the people trust that they shall be saved without doing any thing about it, then they will ose their souls."

Answer, I perceive that the unbelief of both Ministers and professing Christians is such, that they think, if a poor sinner should trust in Jesus Christ, to save him without doing something himself besides believing in Christ, he will surely lose his soul; but I ask them, is this giving such honor to Christ as ought to be given? And is it

leading the sinner to trust in Christ for salvation, or in his own works? I should think it might be readily seen that it is leading the sinner to trust in a false refuge, even his own righteousness, which is as filthy rags. But to answer the question :— The reason why Universal Salvation ought to be preached, is, because, if the sinner cannot believe that Christ is the Saviour of all men, he cannot believe that he is his Saviour, unless he think himself better than others by something he has done; and the seriptures abundantly show that eternal life is no way dependant on man's works. And therefore it is needful to preach Christ the Saviour of all men, that every poor sinner may believe the tidings, receive Christ as all in all, and love, adore and serve and obey him. And this is the very ground on which the Apostle places the strong consolation of those who have fled for refuge to lay hold on the hope set before us. See HEB Vi, 13, on to 18, viz.: The oath of God to Abraham, that in Christ all nations should be multiplied, and blessed, which he calls "two immutable things," and in which we see is included all the family of man, with the promise of eternal life in Christ, by him who cannot lie. Therefore, so far as we believe the promise of God, we see that we are included in the promise, and have strong consolation in trusting in the veracity of the immutable God. And for the sake of this faith and consolation, it is needful to preach the salvation of all men by Jesus Christ.

Another objection to Universal Salvation, is founded on the following Scripture:—

Matth. 13th chapter, from verse 24, to verse 43, is the parable of the tares of the field, and its explanation by our. Lord himself, in which he saith, in verse 38, on to 43, "the field is the world, (Kosmos ;) the good seed are the children of the Kingdom; but the tares are the children of the wicked. The enemy that sowed them is the

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devil: the harvest is the end of the world, (Aion.") And then describes the binding, and burning of the tares, or children of the wicked, and also the ingathering of the wheat, or children of the Kingdom, by the work of angels, or messengers of God. But as the other parable, in verse 47, on to 60, is considered an objection to full redemption in the same manner that the above is, I will reply to them both together. "The Kingdom of Heaven (which means the reign of God on earth by Jesus Christ) is like unto a net cast into the sea, which gathered of every kind: (shewing that the reign of Jesus Christ included all men of every character:) which, when it was drawn to shore, (drawing the net to shore, with every kind of fish in it, represented the Judgment of Christ which is now going on, by the messengers, or dispensations, called angels, which he sends to punish the wicked, and reward the upright in heart,) they set down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world," (Axon.) &c. Now, the learned know, for I have learned it from their writings, and the un learned may be assured, that when Jesus spake of the end of the world in both of these parables, he meant the end of the Jewish dispensation, for the Greek word in both parables, in verse 39, and verse 49, which is rendered world, is Zim, which, in other passages of the New Testament book, is rendered age, course, or dispensation, and never means the material world which we inhabit. But the Greek word which means the material world, is Kosmos, and, therefore, it occurs in verse 38, when he meant this material world, viz.: "The field is the world," Kosmos. And this you may be convinced of, if you will take the pains to consult, Heb. Ix, 26, where both occur in one verse, viz.: "For then must he often have suffered, since the foundation of the (Kosmos) world: but now, once in the end of the (Aion) world hath he

appeared to put away sin by the sacrifice of himself." Any person may see that the first of these meant the material world, where the original word is Kosmos, and it is equally plain, that in the latter, the Apostle meant the end of the Jewish age, course, or dispensation, where the original word is Aion, and it is equally certain, that "the end of the world," mentioned in the explanation of both these parables, meant the end of the same Jewish age, when Jesus was to commence his reign, and day of Judgment, in which (and particularly at its beginning) he would punish the wicked by his corrections, and cast them into the furnace of fire. Isaiah Xxxi, 9, "The Lord whose fire in Zion, and his furnace in Jerusalem," which shows the furnace of fire was the word of God in spiritual Zion and Jerusalem, to which the wicked should be delivered, in order to burn up the tares, or children of the wicked, so that the sinner himself might be saved yet so as by fire, 1. Cor. III, 15.

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Another objection which is still much used by the ignorant, although it has been answered a great many times, is from Matth. xxv, 41, 46, Depart from me, ye cursed, into everlasting fire. And these shall go away into everlasting punishment." I would first observe, that the discourse of our Lord recorded in the 24th, and the whole of the 25th chapters, was all connected; and from the 30th verse of the 24th chapter to the end of the 25th chapter he spake of the same period of lime, viz. of his spiritual coming (at the end of the Jewish age) to commence his reign, and day of Judgment, and plainly tells us in 24, 34, “Verily I say unto you, this generation shall not pass, till all these things be fulfilled," which plainly shows, as he begun the 25th chapter with the word then, and then describes the Judgment in three parables, first, the ten virgins: secondly, the servants. with talents delivered to them, and then called to account: and thirdly, the sheep and goats; that