immortal bliss. But this idea is equally against their own belief in the doctrine of a limited salvation. Limitarians generally believe in the resurrection of ALL, and must either admit that they will die no more, being equal to the angels, or deny the declaration of Christ. But if they deny that all will be raised, then those who are not worthy, being annihilated, will neither be susceptible of suffering misery, nor enjoying happiness, which equally disapproves the doctrine of endless suffering.

The object of Christ was to prove to the Sadducees the doctrine of the resurrection, and not to show how many would be raised. Still in the 27th verse he plainly teaches that all are worthy of the resurrection. 'Now that the dead are raised, [not a certain portion of the dead, but the dead as a whole,] even Moses showed at the bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead but of the living; for all live unto him.' The dead being raised 'can die no more, for they are equal unto the angels, and are the children of God being the children of the resurrection.'

But to disprove this idea, the following passage is often quoted from John v, 28, 29. 'Marvel not at this; for the hour is coming, in which all that are in the graves shall hear his voice, and shall come forth, they that have done good unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.' Now admit this to be a literal resurrection, (which by the way is not the case,) it proves that all are worthy of the resurrection; and this being admitted to make this passage harmonize with the text, it must be conceded, that they can die no more. And to say that the evil are to be raised to be eternally damned, makes Christ contradict himself; for if they are damned after the resurrection instead of dying no more, they die (to use an orthodox phrase) eter nally. And cannot be equal to the angels.

St. Paul says "And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead both of the just and the unjust.". Acts xxiv, 15.

Now had Paul believed that those who are unjust here, are to be raised, with the same principle, to suffer endless woe, it would not have been a subject of hope with him— he would have preferred that they should be annihilated; for who in all the world can hope that any of the human family, especially their friends, will be raised to suffer ceaseless torments? But Paul believed that at the resurrection, both the just and the unjust 'would be delivered from this bondage of corruption into the glorious liberty of the children of God,' fitted to participate in the joys of immortality-hence he had hope toward God that this grand event would take place. Then if the just and the unjust are subjects of the resurrection, it follows that all are worthy, and can die no more.

The great question with Paul respecting the resurrection, was not, how men lived or how they died, but 'how are the dead raised up.' Hear him-"So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power. It is sown a natural body; it is raised in a spiritual body.”

*

* * * "For this corruptible must put on incorruption, and this mortal put on immortality." Where does Paul get his authority? Hear the Saviour. "Neither can they die any more; (which is tantamount to saying they are immortal,) for they are equal unto the angels, and are the children of God, being the children of the resurrection." G. K. S.

Dixfield, 1840.

In this communication, there are some things, to be sure which are not so bad as the sentiments held by the orthodox; yet I thought the writer did not give the true

meaning of the passage quoted at the head of his article. That they that shall be accounted worthy to obtain that world, and the resurrection of the dead, means that alf shall be accounted worthy, does not appear at all likely. Why should the Saviour say, "they which shall be accounted worthy," if all are to be accounted such? Certainly if this was the case, the words had no meaning, and had better have been left out. Nobody understands them so when they occur any where else, and it looks a little too much like making the Bible bow to human creeds, to make them mean so in this passage. The phrase "counted worthy," occurs in 2 Thessalonians, i, 5 "That ye may be counted worthy of the kingdom of God." And again in the same chapter, verse 11, "Wherefore also, we pray always for you, that our God would count you worthy of this calling." And who in all the world. would contend that they mean nothing? I have been often asked my opinion of that passage, and several times about the time this communication appeared. And after giving my opinion, the enquirers appeared to be satisfied with it. And I did not think of incurring Br. Shaw's displeasure, just by giving my views concerning it to the community through the Banner: especially as I took particular care to treat him with respect and gentleNot long before that article appeared, I had heard two young Universalist preachers speak upon that passage, one of whom contended that there was a mis-translation, which made it read differently from what it should read. The other gave it as his opinion that the Saviour meant human beings, and not animals, would be accounted worthy. This shows that Universalists themselves were not agreed as to what the passage really means; and I was satisfied that all, so far as I was acquainted with their sentiments, were in the dark respecting the true meaning of the passage.

ness.

In regard also to the resurrection of damnation, I had

for some time been of opinion, that Universalists had gone very far out of their way when there was no need of it, to reconcile that passage with the doctrine of the Bible, that God will have all men to be saved. Accordingly I wrote the following, which was published soon after : WORTHY OF THE RESURRECTION.

"And Jesus answering said unto them, the children of this world marry and are given in marriage: but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more : for they are equal unto the angels; and are the children of God, being children of the resurrection." Luke xx. 34, 36.

BR. DREW:-In the last number of the Banner is an able and well written article, (as far as I am a judge,) upon this passage of scripture. The object of the writer seems to be, to prove that both the just and the unjust, shall be raised to immortality and holiness; and to refute the unscriptural doctrine of endless misery. So far, his work is done, and well done-yet it appears to me that there is something to be understood by this passage which he seems to overlook. The writer says-"Many, however, believe that the phrase 'they which shall be accounted worthy to obtain that world, and the resurrection from the dead,' implies that some are not worthy, and of course will never be received to a state of immortal bliss. It certainly appears to me that the words, "they which shall be accounted worthy," do clearly and fairly imply, that in some sense or other, some shall not be accounted worthy, and is equivalent to saying directly, that some shall not be accounted worthy to obtain that world, and the resurrection from the dead. In the chapter succeeding this, the same form of speech is used, and as far as I am able to see, in precisely the same sense. After informing his disciples of the woes that should come upon

the Jews before his second coming, the Saviour says, Luke xxi. 26, "Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." In this passage, no one would contend that alt were to be counted worthy to escape all the things which Christ foretold should come to pass, and to stand before the Son of man. The awful calamities which were to fall upon the house of Israel, at the end of the world, it was foretold by the prophets, and by Christ, they would not and could not escape. Among the many passages that go to prove this, is the following. Matthew xxiii. 33. "Ye serpents, ye generation of vipers! how can ye escape the damnation of hell?”

It should always be kept in mind, while reading the scriptures, that they speak of a special and a common salvation—a resurrection of the just and of the unjust. In my opinion, it is by overlooking this distinction, more than any thing else, which has led to such erroneous, and unscriptural views concerning the resurrection. I have no doubt but the resurrection of the just was what the Saviour alluded to in the passage in question. The apostle Paul says, Philippians iii. 7, 11, "But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his suffer igs, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." In this passage it is implied that all should not be accounted worthy to attain unto the resur