that Christ gave himself a ransom for all, and that it should be testified in due time; which must be before Christ delivers up the kingdom to the Father. When he gave himself a ransom he paid the price to redeem all; but the actual performance of ransoming all from the slavery of sin will be the testimony. The Apostle directed them, when praying for all, to lift up holy hands and pray without wrath or doubting. -- 1 Tim. 2: 1, 3, 4, 6, 8.

From this we conclude that Paul believed in the salvation of all. It is not pleasing in the sight of God to have any one who does not believe in the salvation of all, pray to him to save all. For without faith it is impossible to please him. - Heb. 11: 6. Christ said, All things whatsoever ye shall ask in prayer believing ye shall receive. — Mat. 21: 22. It is God's will to save all; and St. John said, And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us; and if we know that he hear us, whatsoever we ask, we know that we have the petition that we desired of him.

-1 John 5: 14, 15. I would caution those who do not be lieve that God will save all, not to pray for all: For whatsoever is not of faith is sin. Rom. 14: 23. Their repenting not of their deeds does not prove they will never repent, any more than God's saying he would not have mercy on the Israelites, proves he never will.

When the boughs thereof are withered, they shall be broken off; the women come and set them on fire; for it is a people of no understanding; therefore he that made them will not have mercy on them, and he that formed them will show them no favor. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jeru salem. — Isa. 27: 12, 13.

I have endeavored to give the threatenings a fair examination, not wishing to shun any one of them; but have left, unmentioned, a number of texts which prove universalism.

ERRATA.

Page 16, 12th line; for "believing" read "disbelieving." end of 2d paragraph; for "his ignorance” read "has ignorance."

"17, in seventeenth line; for "reacts stronger

"reads stronger."

" read

"18, in eighth line from the bottom, for "Jacob is a bible phrase" read" Jacob is not," &c.

In the heading to Chapter III. read "endless life," instead of "endless fire."

NOTE. Several errors have unavoidably crept into the pres ent edition, from the inability of the author to examine the proofs, before going to press.

INDEX.

CHAP. I. Reasons for embracing the faith of universalism,
and the effect of the doctrine upon my mind.

CHAP. II. To show that a subject may be plainly revealed, yet
remain unobserved by the greatest and best of Christians.
CHAP. III. Reasons deduced from proofs, why so many Chris-
tians have, for ages, believed in endless punishment.

CHAP. IV. Nothing is hateful to the Lord in his enemies, but
their wickedness; for he has commanded us to love ours
that we may be like him.

CHAP. V.

"Everlasting" and "eternal," proved to be limited

expressions.

CHAP. VI. "The worm not dying," and "the fire not being
quenched," limited expressions.

CHAP. VII. The endless life of the righteous proved indepen-
dently of words that threaten punishment.

CHAP. VIII. Proofs of a restoration after death, including a
refutation of all the objections brought against the return of
the captivity of Sodom.

CHAP. IX. Texts to prove that" for ever," and " for ever and
ever," are limited words.

CHAP. X. "Everlasting," "eternal," "for ever," and "for
ever and ever," are sometimes used in a limited sense in the
new Testament; and when speaking of things of another
world,

CHAP. XI. Remarks upon the sin against the Holy Ghost,
similar sins, and all the texts which prove punishment by
negation or denying life.

CHAP. XII. A distinction made between the salvation given by grace in Christ Jesus, and rewards for good works.

CHAP. XIII. A promise of endless punishment, is not the greatest restraint that could have been laid on sinners.

CHAP. XIV. Texts to prove when and where the saints have their reward.

CHAP. XV. Proofs to show what the punishment of the wicked is, the place where, and time when, it will be inflicted.

CHAP. XVI. Christ's personal reign of a thousand years upon

earth.

CHAP. XVII. There is no passage in the bible, which proves that this life is the only probationary state.

CHAP. XVIII. Reasons given why those who believe in the final salvation of all, can consistently say, "Except ye repent ye cannot be saved."

CHAP. XIX. Universalism being perverted, is no objection to its being preached. The gospel has been perverted. CHAP. XX. The endless existence of Deity proved independ ently of any expression ever used in the bible about punish

ment.

CHAP. XXI. Proofs that the punishments inflicted by God, upon the wicked are designed to be disciplinary.

CHAP. XXII. A refutation of the objections brought against the texts which prove universal salvation.

CHAP. XXIII. Texts which prove that the future punishment of the wicked is called death.

CHAP. XXIV. A number of the threatenings examined, and found to be insufficient to support the faith of endless misery.