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its entire completion; saying, "But we see Jesus, whe 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 ALL;" (for so the word pantos ought to be rendered.) There was anciently a manuscript in use, in which the words were choris Theou instead of chariti Theou, that is, for all, EXCEPT GOD. And there is little doubt of its being the true sense because St. Paul makes the same exception, with respect to those who are put under Christ, as we have before noted, 1 Cor. xv. 27.

Then the apostle adds, "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings," Heb. ii. 9, 10.

27

Instead of the word all intending only a part, we find in several places, that the word many intends all, as in Rom. v. 15, 16, 19. "For if through the offence of one, many be dead; much more the grace of God, aud the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. The free gift is of many offences unto justification. For, as by one. man's disobedience many were many sinners; so, by the obedience of one, shall many be made righteous.' Isaiah liii. 11, 12. "By his knowledge shall my righteous servant justify many (or the many) for he shall bear their iniquities. And he bare the sins of many and made intercession for the transgressors." These many are called all, in the 6th verse: "All we, like sheep have gone astray; we have turned every one to his own way; and JEHOVAH hath laid on him the ipiquity of us all."

But to return to our subject: St. Paul assures us, that though all things, without exception, are put under him, in one sense yet, in another, he says, "But now we see not yet all things put under him." But he leaves us not in the dark about the matter; but speaks of that effectual "working, whereby he is able even to subdue all things unto himself," Phil. iii.

21. And when all things shall be subdued unto himself, then shall the Son also himself be subject unto him that put all things under him, that God may be ALL IN ALL. " 1 Cor. xv. 28. Here we plainly find, a very necessary distinction between all things being pat under him; and all things being subdued unto him, the former is already done in the fullest manner; and the latter shall be as perfectly and as fully accomplished in due time: "Because the creation itself shall be delivered from the bondage of corruption, into the glorious liberty of the children of God, For we know that the whole creation groaneth and travaileth in pain together, until now," Rom. viii.

21. 22.

Though what hath already been spoken, may seem more than enough to prove the point respecting the word all; yet there is one passage more, full to the purpose, that I would not omit; it being of itself, fully sufficient to settle the dispute for ever:-The apostle, speaking of Christ saith, "Who is the image of the invisible God, the firstborn of every creature; for by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist. And he is the head of the body, the church; who is the beginning, the firstborn from the dead; that in all things, he might have the preeminence.For it pleased the Father, that in him should all fulness 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," Col. i. 15, 20.

As the word all is generally acknowledged to be used in its most extensive sense, in every place in this paragraph, except the last, there is no reason to be given why the apostle should change the sense of the word, without giving us the least notice of it; and, indeed, it would be very unkind, if not unfair,

for him thus to do; as it would tend to mislead us, in a matter of very great importance.

Friend. I hope that I am not so attached to my own opinions as to be unwilling to hear and consider what may be advanced against them; but the doctrine of endless damnation has been so generally considered as a most important article of faith by all denominations, that I can by no means think of giving it up, unless you are able to establish the contrary system upon the most solid ground, and answer all the scriptural objections fairly, that have been, or that can be brought against it; for I must have all my doubts solved, before I can think of believing such a strange doctrine as this appears to me.

Minister. I most heartily commend your prudence and sincerity: I took the same resolution; and would never receive this view, till I could answer all objections to my own satisfaction; and if you are disposed to inquire farther at another opportunity, I shall be happy in giving you all the assistance in my power.

END OF THE FIRST DIALOGUE.

DIALOGUE II.

Friend. G by, and if you have a little time to spare,

OOD day to you, Sir, I was just passing

I should be happy to have some further discourse with you, respecting your sentiments; for although I cannot fall in with your views, yet I am convinced, that your mind is upright in the matter, and that you do not disagree with your brethren for the sake of differing, but for what you believe to be truth.

Minister. I have this to say, (and I can with truth declare it) that I never should have dissented from my brethren, had they only given me the liberty of enjoying that natural right of freely thinking for myself in matters of religion. I sincerely wish to live and die in unity with all that love God and keep his commandments; and I should never have troubled the world with my sentiments, had not great pains been taken to represent me as a heretic, and my sentiments dangerous to mankind: This was done to prevent people from hearing what I had to say in other matters.-I was therefore, in a sort, compelled to sit down and answer all the objections that were brought against the truth I believed; which answers, drawn (as I trust) fairly from the Scriptures, have satisfied many who have read what I then wrote upon the subject.

Friend, I never saw your answers to objections in print; but in our last conversation, you gave such answers to many questions, as seemed to convince me that much more might be said in favor of the general Restoration than I formerly imagined: But I have a numbor of objections remaining, which appear to me unanswerable; and which I beg leave to state you in the plainest manner.

Minister. Do, my dear friend; you will give me pleasure by being free and open upon this subject

propose all your objections, in the strongest manner possible, and I will give you sach answers as have satisfied me in the matter; and I beg leave to assure you, that no light, triding, or forced answer, far less a manifest evasion, would satisfy my mind upon this awful and interesting subject; and if what I believe is not capable of a scriptural defence, I shall endeavor to quit the ground as speedily as possible.

Friend. The words of our Saviour, recorded by St. Mark, ix. 43-49, form a very serious, and to me an unanswerable objection against the Universal Restoration.

"And if thy hand offend thee (or cause thee to offend) cut it off; it is better for thee to enter into life maimed, than having two hands, to go into hell; into the fire that never shall be quenched (or that is unquenchable); where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, (or cause thee to offend) cut it off; it is better for thee to enter halt into life, than having two feet, to be cast into hell, into the fire that never shall be quenched (or that is unquenchable); where there worm dieth not, and the fire is not quenched. And if thine eye offend thee, (or cause thee to offend) pluck it out; it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire; where their worm dieth not, and the fire is not quenched. For every one shall be salted with fire, and every sacrifice shall be salted with salt."

Here our Lord repeats five times, that "the fire is not, or never shall be quenched, or is unquenchable;" words of near similar meaning: Three times he speaks of hell, as a place where their worm dieth not ;" and, to shew the perpetuity of the sufferings of the miserable, he says, every one shall be salted with fire ;" i. e. preserved by the fire, as salt preserves meat. These are the objections from this passage, briefly stated: Are you able to answer

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