serted and proved to the Corinthians, at large, in opposition to those among them who said, “that there is no resurrection of the dead;" V. 12. Read on through the chapter. The resurrection of the wicked will be a 66 resurrection of damnation," and "to shame and everlasting contempt." John v. 29. Dan. xii. 2. They will be raised for "a second death;" a death, called the second, in allusion to first or temporal death of the body. Rev. xx. 12—15: xxi. 8. REASON CV. 2 Cor. v. 17: "If any man be in Christ, he is a new creature; old things are passed away," &c.—It remains yet to be proved, that all will ever be in Christ, in a saving sense. We have seen, that this is not proved by the words of the Apostle, that "in Christ shall all be made alive." Rea. 104. He, and he only, who is in Christ by faith, is a new creature. But all are never made spiritually alive in Christ by faith; of course, some never become new creatures. There have been sinners, to whom Christ has said, "Ye shall seek me, and shall die in your sins." John viii. 21. In the day of judgment, emphatically called "that day," in distinction from every other, Christ will say to many, “I never knew you; depart from me, ye that work iniquity." Matt. vii. 22, 23. None but those whose faith is a living principle of holy action, will then be admitted to a participation of the joys and the glories of heaven. V. 21. 24-27. REASON CVI. Rev. xxi. 5: "And he that sat upon the throne, said, Behold, I make all things new," &c.--The "all things made new," do not include "the fearful, unbelieving," &c. whose end is to be "cast into the lake of fire," V. 8. On the phrase, all things, see Introduction. REASON CVII. John xiv. 19, "Because I live, ye shall live also.” -Reasons 104, 105. It is no more certain, that Christ lives, than that his true disciples will live also; while those who do not love him, will "be Anathema Maranatha." 1 Cor. 16, 22. REASON CX. 1 John iv. 14. Luke xix, 10.-Rea. 15. REASON CXI. Jer. ii. 15: "Mercy rejoiceth against judgment." -Read the other part of the same verse, which says, "He shall have judgment without mercy, that shewed no mercy." God will render vengeance, without the least mixture of mercy, to such as show no mercy to their poor and destitute fellow men. James is enforcing the duty of liberality, V. 14—16. Reader, remember this! and, while you keep clear of the error of those who would make the Apostle say what he never intended, faithfully discharge the duty he inculcates. REASON CXII. Gal. vi. 10. Matt. xxii. 39; v. 44.-How the commands, "Do good to all men;" "love thy neighbor as thyself," &c. can prove Universal Salvation, no wise man can see, until he sees evidence, that these commands have been, now are, and ever will be, universally obeyed. REASON CXIII. John xvii. 4: "I have finished the work which thou gavest me to do." mankind now saved? Have finished! Are all Is there now no sin and no unhappiness among the race of man? The Father never commissioned the Son to give eternal life, except to as many as he had given him, in the covenant of redemption, which were not the whole race of man. V. 2, 9, 20. Rea. 83, 59. REASON CXIV. 1 Tim. ii: 1, 8. Commands and exortations are often disobeyed, and, therefore, prove nothing respecting the number that will be saved.-Rea. 112. 1 Tim. iv: 10. in respect of the REASON CXV. God is "the Savior of all men," fulness of the atonement, but the actual Savior of none but believers. Unbelievers, haviug trodden under foot the Son of God, and done despite to the Spirit of grace, will have a sorer punisement, than if they had never heard of a Savior. Heb. x: 28, 29. Their guilt in rejecting his offered grace, is incomparably greater, than all their other guilt beside. Jon xv: 22. REASON CXVI. "If all men are not chosen to salvation, it could not be their duty to repent and believe, which are the means of salvation, and as such are urged upon all people." Acts xx: 21.` This sentence, to speak plainly, is full of impiety and atheistic licentiousness. It implies, that mankind are not criminal for any thing, from which God has not chosen, by an immutable decree, to have them refrain. On this principle, there is no such thing as sin or guilt in the universe. For there never was a feeling of heart' or act of life, in opposition to the purpose of Jehovah. This Mr. D. must admit; to deny it, would annihilate his whole argument. For if any thing ever takes place in opposition the purpose or choice of God; the inference is unavoidable, that his choice of saving even all men, would not insure the salvation of one individ ual. If his choice can be frustrated in one instance; instance ? why not in every The obligation of mankind to "repent and be lieve," does not rest at all upon the purpose or choice of God to save them. A divine purpose, in the abstract, can impose no obligation whatever. If mankind are capable of committing sin at all, they would have been equally capable of it, had no mercy ever been prepared for the penitent and believing. They are under obligation to be holy, because God. commands them to be so; and they are capable of committing sin, because they are capable of breaking his command. "Sin is," not the frustration of a divine purpose, but “the transgression of the law." 1 John iii: 4. Shall I be told, that the Author speaks of repentance and faith, as "means of salvation ?" But "this does not mend the matter." For it will still follow from his principle, that sinners are as innocent as holy angels in heaven, in continuing impenitent and unbelieving, until the moment arrives in which God has purposed to have them repent and his purbelieve; for if their obligation rests upon pose, it cannot commence at an earlier period. But it is not the purpose of God to save them, that places sinners under obligation to repent and believe, in any sense whatever. It is their duty to repent and believe, as means of salvation, simply, because God commands them to accept and improve the pro |