Lord," and "seek him." The whole context, (Lam. iii. 24 -36) shows plainly that it is said, not of the wicked, but of the righteous.

59. Because Daniel said of the reign of Christ, "there was given him dominion, and glory, and a kingdom, that all people, nations and languages, should serve him; his dominion is an everlasting dominion, and his kingdom that which shall not be destroyed." Dan. vii. 14.

A. This is a prediction of the final establishment of Christ's kingdom in this world, and is no proof at all of universal salvation.

60. Because Hosea said, "I will ransom them from the power of the grave; I will redeem them from death. O death, I will be thy plagues; O grave (or Hell, sheol,) I will be thy destruction." xiii. 14.

A. This was said of Israel, and not of all mankind.

61. Because Micah saith of Jehovah, "He retaineth not his anger for ever, because he delighteth in mercy.' vii. 18. A most precious assurance !

A. This is no proof that the wicked shall be saved. "He keepeth mercy for thousands of them that keep his commandments."

62. Because Jesus, when on earth, preached in such a manner, that the people "wondered at the gracious words which proceeded out of his mouth." Luke, iv. 22. This could not have happened, had he threatened the people with endless misery.

A. This argument is perfectly ridiculous. At the time referred to, the people "wondered at the gracious words which proceeded out of his mouth." But were they gracious words which he spake to the Pharisees"Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?"

63. Because Jesus inculcated the strongest confidence in God; and reasoned, in the most tender and judicious manner with the people, to dissuade them from taking anxious thought for the future. Read Matt. vi. 25-34.

A. This argument is outrageously cruel. Christ and his apostles loved the souls of men, and endeavoured to affect

them with such deep anxiety in reference to their eternal interests, as to bring them to "consider their ways," and "to repent," and be converted, that their sins might be blotted out. But Mr. Whittemore, by this argument, would render men careless, and thus lead them hooodwinked to perdition. Christ's injunction, to take no thought for the morrow, interdicted afflicting, corroding anxieties about the wealth of this world.

64. Because Jesus warned the people against the doctrine of the Pharisees, who are well known to have believed in endless punishment. Matt. xvi. 6, compare verse 12.

A. This argument strikes back with equal force on Mr. Whittemore. Jesus warned the people against the doctrine of the Sadducees, who are well known to have disbelieved in endless punishment, and taught that man's suffering is all and only in this world. Matt. xvi. 6, compare verse 12.

65. Because Jesus taught that men in the future world, will be like the angels of God in heaven-holy, spotless and pure. "In the resurrection they neither marry nor are given in marriage: but are as the angels of God in heaven.” Matt. xxii. 30. Luke, xx. 35, 36.,

A. The words of Christ must not be pushed beyond the design he himself had in so speaking. His object was to show the absurdity of those who objected against the doctrine of a future state of existence, and the resurrection of the body, from the circumstance that one woman had had seven husbands, assuming it, that men would exist in the next world with the same animal appetites, and in the same social relations they do here. This the Saviour denied, declaring, that in the resurrection, they neither marry nor are given in marriage, but are as the angels in heaven in this respect. Strange proof indeed of universal salvation. It will be the torment of the damned, to remember their sensual delights in this world, and be utterly disqualified for their indulgence, because of the change wrought in their animal nature by the process of the resurrection.

66. Because Jesus reproved the Pharisees for shutting up the kingdom of heaven. "Wo unto you, Scribes and Phari

sees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in."

Matt. xxiii. 13.

A. But according to Mr. Whittemore's notions, this was impossible, for all will go in at last; and so he makes Christ to lie, in order to reproach the Pharisees!

67. Because Peter saw, in the vision of the vessel like a sheet knit at the four corners, that all men came down from heaven; that they are all encircled in the kind care of God while here on earth; and that "all will be drawn up again into heaven." Acts, x. 10-15. xi. 5-10.

A. This was a vision which God gave to Peter, to teach him that the blessings of the gospel were not to be restricted to the Jewish nation, but that the Gentiles were to have the offer of salvation made to them also. It does not teach that all will be saved, for even according to Mr. Whittemore's own rule of interpretation, it is only all those whom God had first cleansed in this world, that are "drawn up into heaven." All sorts and conditions of men-men of every variety of character, will be influenced by the gospel in this world, and by faith and repentance prepared for heaven, whether Jew or Gentile, Barbarian, Scythian, bond or free. This was what God taught Peter, in order to counteract his Jewish prejudices; but this is a very different thing, from saying that all who ever have lived, or shall yet live, upon the earth, will be saved.

68. Because Paul represented the free gift of life as extending equally with sin. “As by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." Rom. v. 18.

A. The disobedience of Adam has brought a sentence of condemnation on all men, rendering it certain they shall perish if they abide in their sins: but the righteousness of Jesus Christ has brought a proposal of grace-the free gift or offer of salvation to all men, so that any and every one, who accepts it, shall attain to justification of life. None will perish, on the one hand, who disavow the rebellion of Adam,

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and escape from condemnation by faith and repentance. So, none will be saved, on the other, who do not accept the free gift which God is willing to impart, through Jesus Christ, unto justification of life. This is Paul's meaning; and this is what Christ himself taught―" He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." John, iii. 9. "He shall not see life, but the wrath of God abideth on him.” 36. An utter falsehood, if Mr. Whittemore's interpretation is correct, that all are actually justified and saved.

69. Because grace shall abound more than sin, and overcome it, so that, at last, all shall end in everlasting life. "Where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord." Rom. v. 20, 21.

A. So it has abounded, and does abound, more than sin; for the apostle being allowed to explain himself, and not Mr. Whittemore, says, that the judgment was by one (offence) unto condemnation, but the free gift is of many offences unto justification. Rom. v. 16.

70. Because Paul teaches, that the same creature which was made subject to vanity, "shall be delivered from the bondage of corruption, into the glorious liberty of the children of God." Rom. viii. 21.

A. But the creature of which Paul speaks was made subject to vanity, "not willingly," which cannot be said of the wicked, for they choose "that in which God delighteth not," and sin with their whole heart. Nothing, therefore, can be argued from this verse, in favour of their introduction into the liberty of the sons of God.

71. Because Paul teaches the eventual salvation of both Jews and Gentiles. "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in ;" and so ALL ISRAEL SHALL BE SAVED. 99 Rom. xi. 25, 26.

A. But he does not teach that all Jews and Gentiles will be saved. By "the fulness of the Gentiles," he means the

conversion of all the Gentile nations from paganism to Christianity, which will take place before the millennium: and when he says that “all Israel shall be saved,” he means that the Jews collectively will be converted to Christianity after the gospel shall have been preached in all nations for a testimony.

72. Because Paul teaches, that whether living or dying we are the Lord's. "For none of us liveth to himself, and no

man dieth to himself. For whether we live we live unto the Lord; and whether we die we die unto the Lord: whether we live, therefore, or die, we are the Lord's." Rom. xiv. 7, 8.

A. But he speaks only of those, that, like himself, have in this world been converted,-not of all mankind.

73. Because Paul saith, "As in Adam all die, even so in Christ shall all be made alive." 1 Cor. xv. 22.

A. This is far from proving universal salvation. In Adam all die,-universal mortality is the consequence of his sin: but in Christ all shall be made alive. The universal resurrection of the dead is the consequence of Christ's redemption. It is the resurrection of the body of which the apostle is speaking: but the mere resurrection of the bodies of men from the grave does not settle the question of their eternal state. For Christ says, "The hour is coming in the which all that are in their 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. "John v. 29.

74. Because death, the last enemy, shall be destroyed. 1 Cor. xv. 26.

A. With the resurrection of the bodies of men, animal death shall be for ever destroyed, and the government of God established in glory and triumph, so that there will be no more revolutions in it. But this does not prove that the wicked will be saved; nor that they shall not be raised to everlasting shame and contempt.

75. Because Paul, in his account of the resurrection, does not admit of the existence of sin in the future state. "So also