Again; let us look at Colossians 1: 19, 20,-"For it pleased the Father that in him should all fullness dwell, and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven." The apostle had just been declaring that all things had been made by and for Christ; and now he tells us that all are to be reconciled to God through Him. Here is another passage to the same purport: in 2nd Corinthians we read, " All things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself."

Here we have the same terms, the same phraseology, the same world, all to be reconciled by Christ. Look at First Timothy, 4: 10,-"For therefore we both labor and suffer reproach because we trust in the living God, who is the Saviour of all men, specially of those that believe." God is the Saviour of all men; but those that believe have entered into a special salvation—are in the present enjoyment of salvation. Mark the language of the apostle,"We both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe." I ask my brother if he has labored and suffered reproach for trusting in the living God, who is the Saviour of all men. I have;—I have suffered a good deal of reproach on account of my trust in the living God, the Saviour of all men. Look again at Titus: "For the grace of God that bringeth salvation to all men, hath appeared; teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world." I transpose the language here a little of our translators; they have marked the passage in the margin. The reading in the common version is, "For the grace of God

that bringeth salvation hath appeared to all men." But that was not quite true when the apostle spoke, nor is it now, while it was quite true that "the grace of God which bringeth salvation to all men had appeared." I insist on this, for the apostle recognizes this universality of the grace of God as the source of pure morality.

I omitted a passage last night, to which I now invite attention. In his last public prayer, in which, contrary to my brother's declaration, Christ prayed for the whole world, he said: "Father, glorify thy name:" (it is found in John) "Then came there a voice from heaven, saying, I have both glorified it and will glorify it again." The people who stood by differed, it seems, with respect to the import of this voice; for some "said that it thundered; others said an angel spake to him." But he said: "This voice came not because of me, but for your sakes. Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me." Mark--that was the moment; that may be regarded as the crisis in the world's history. "Now is the judgment of this world," He says; "now shall the prince of this world be cast out"-now commences the great struggle between truth and error, between Christ and the devil; and he is to be cast out, destroyed; “and I—if I be lifted up from the earth, will draw all men unto me." That there might be no mistake as to the meaning of His being lifted up from the earth, the evangelist adds-" This he said, signifying what death he should die;" if on the cross, then would He draw all men unto Him. I ask, with earnestness, what does this language mean, what can this language mean, if not precisely what is implied in our question-"Do the Holy Scriptures teach the final salvation of all men?" Christ tells us that, if He were lifted up from the earth (as we know He was) He would "draw all men

unto Him." I maintain that this signifies precisely what we mean by salvation. He would draw them to see His glory and recognize His authority, to feel His power, to submit to His government, to taste His grace, to live in His joy, to share in His beatitude, to glorify God in His name-for, "If I be lifted up from the earth, I will draw all men unto me."

REV. MR. WESCOTT.-I suppose my opponent thought he had made an end of me by this time; that I would come out and say he was right and I wrong; and invite my friends to embrace his views. Well, before I do that, I will examine them a little. It is true, we have been overwhelmed with an avalanche of texts; but I have crawled out pretty well, and cleared my way, and I am here to-night just where I was last night. But, before entering on the matter, I will ask you to recollect that, last night, after I had spoken for about seven minutes, the lights in the house went out, and, as the reporters wished to take notes, I thought it best to desist. I was then speaking on native depravity. There is one other remark I had to make; it is in reference to one made by my brother, to which I wished to allude, one which I regretted, and which perhaps he too regrets by this time. It was this-"That there are more orthodox ministers in the States' prisons than Universalists." I suppose he meant Universalist ministers.

[Dr. Sawyer said he did not, but Universalists, whether lay or clerical.]

Then I dissent. I can hardly find a man in the State's prison who is not, or was not, a Universalist; and such men have told me that it was disbelief of God's threatenings that first placed them in the road thither.

I will, in the first place, make a few remarks in regard to some things advanced this evening; and then I will take up

the subject of depravity, which my brother desires I should. He asks us what kind of a life the wicked man has. I

will answer ; he has a hope that he will escape the threatened wrath of God; and the passages I quoted last night declare that when he dies this hope is given up. That is, the hope of the wicked man-of every wicked man that hears me to-night; and although the wrath of God is plainly threatened against him for his wickedness, he hopes-somehow or other to escape it. Such is the hope of the wicked man-such is the hope of the Universalist, that, somehow or other, he will escape the threatened wrath of God. My brother says that the remark of our Lord in regard to Judas was simply a proverbial remark-"It were good for him that he had not been born." He quotes Dr. Adam Clarke; I wish he had quoted one of the inspired writers, because that would settle the question with me. It is no kind of use whatever for my opponent to quote celebrated divines; we have no fathers in Christ; we have no books of authority but the scriptures of Divine Truth. When Jesus Christ said "it is better-or good-for that man that he never had been born," He meant something more than the anguish of a few hours, experienced by a man who was to be wafted on angels' wings to glory, to get there even before Jesus Christ did; He certainly meant something more than that. I know what Dr. Clarke says on the subject; but it is one of his weak points; he is a great man in many respects; but, he meant to get Judas to heaven somehow or other, and he thought he had accomplished the task. The subject of the attributes of God is introduced again, but in a manner to evade the argument I intended to answer last evening. It was this-that the attributes of God, goodness, wisdom, and power, are inconsistent with the continued misery of the human family. That was the first argument the gentleman adduced. I showed then, as twice since, in

answer to his five-times repeated argument, that God was perfect in all his attributes; that sin and misery do now exist; and that, therefore, under the government of God sin and misery are not inconsistent with the attributes of Jehovah. That is the argument, and no man can evade it; it holds like a vice upon the consciences of those that hear me; they feel its force. My brother says (and that is the only thing I will notice in regard to depravity) that I stated we were conceived in sin and brought up in iniquity. He says-" he says," but, it was God who said it; Jehovah said it; I simply repeated His words. He asks us, then, how we are to have infants saved, if we are all born with sinful moral natures. To him it may, perhaps, be a mystery; to me the Bible is perfectly clear upon the subject. By Adam's transgression moral turpitude has entered and passed upon the entire human family, so that all that are born into the world are born with sinful elements in their moral natures. It would be impossible for them to be saved by the law. But the atonement of Jesus Christ has entirely removed the effect of Adam's transgression beyond the grave. I will give you one text; it is the one he quoted, but I will give it in the meaning of the apostle-"As by the offence of one, judgment came upon all men unto condemnation; even so, by the righteousness of one the free gift came upon all men unto the justification of life. The meaning is -just so far as Adam's transgression has consigned all the human family to God's wrath, just so far has Jesus Christ unconditionally delivered them from it. And this meets the case of those dying in infancy, though condemned to present and future wrath by Adam's transgression, yet, so far as a future state is concerned, they are saved by the atonement of Christ if they die before they know good and evil. But not so with man coming to years of understanding; he having sinned for himself must believe for himself,