will be a RESURRECTION of all the dead to a state of immortality, holiness, and salvation: and this last is the first under discussion, on the present occason; the final holiness and salvation of all men.

Without further introductory remarks, therefore, I shall proceed to state the proposition, define its terms, and enter at once upon the argument. This is the proposition: The Scriptures do teach the ultimate holiness and salvation of all men. Its terms do not need to be defined to any great extent. Every body will understand the most of them, without much definition.

By the Scriptures I understand the Holy Bible-the volume containing the revelation of God to man, of his duty and destiny. As to the word ultimate, there can be no difference of opinion, as I apprehend. But I will define it as referring to the final condition of the human race, beyond which there is to be no opposite or different condition. I do not affirm that all men are saved, in this life. We know that all are not. The proposition is, that all will be finally holy, and saved. The word holiness is understood by all. To be made holy, is to be purified from sin, and rendered fit for the heavenly state. The word salvation is more ambiguous. What, then, do I mean by it? What definition do I attach to it, in affirming the proposition under discussion? Do I mean to

teach, or to affirm, that men are to be saved in their sins? No; and I wish you to mark the statement, that there may be no error on your part, or on that of Mr. Rice, as to the precise thing I undertake to prove. I say, that salvation does not take men to heaven in their sins-we do not believe that. Nor is it a salvation from exposedness to endless misery in the life to come. Nor do I define or defend salvation as a deliverance from deserved punishment; that is not in the proposition. This is it, and I wish it to be marked: the deliverance of men from sin, from suffering, and from death, into a state of holiness, of happiness, and of immortality. That is what we mean by SALVATION: that, and nothing else, and nothing less. All men: this phrase we understand in a

general sense; especially as embracing all sinners-all sinful mortals.

Now, any argument, or any passage of Scripture brought by my opponent against any system other than this, will not answer the purpose. We want arguments and texts against this proposition, as thus defined; any wandering into other matters, will not require, nor receive my attention. I shall present only a few passages of Scripture, one at a time. They shall be strong, firm, clear, explicit, and unequivocal. If I present a few such, it is better than that I should burden your mind with many at a time. If my friend, Mr. Rice, will take up the few strong passages, which I shall present, and take them out of my hands, and show that they do not teach the ultimate holiness and salvation of all mankind, I will acknowledge that I am in error. He is invited to this work most earnestly and heartily-to take these passages out of my hands. By them I shall abide; by them I am willing to stand, or fall. If I am driven away from them, I will confess my error, and give up the proposition, on their being shown not to prove the proposition.

With this understanding as to the subject in hand, and what I have engaged to advocate, allow me to remark further, that it will not be enough for Mr. Rice to establish another and opposite doctrine. This, perhaps, he may find the easiest way to discuss this proposition-to bring up passages, which he claims as proofs of endless sin and misery. But this will not be enough. He must first take my proofs out of my hands, if he can, and show that they do not prove the proposition. After that, he is at liberty to go on, and prove any thing else opposed to this; and then I shall take such time as I may have to answer his opposing doctrines; though I am not logically bound to devote much labor to that kind of argument. I mention this now, that there may be no misunderstanding as to the course I intend to pursue.

Before entering directly upon the argument, allow me to add one other remark. The word “salvation," as used in the proposition, I have defined; but I shall not, for the

present, quote passages in defence of the proposition, which contain the word save, or salvation; because there may be a difference of opinion as to the meaning of the word. The word itself is ambiguous. But I shall first prove the thing, in another form than by the use of passages, containing the word "saved.”

My first position, then, is, that in THE RESURRECTION OF THE DEAD of ALL the dead, a change is effected, that introduces all men into a state of happiness, and is, in fact, part of the salvation affirmed in the proposition. I repeat: in the resurrection, all men are so changed, as to be introduced into a state of holiness, happiness, and immortality.

Now, the necessity of this change after death, arises from the present condition of man on earth. Look at the condition of the Pagan world. The best of these never arrive at the means of grace in this world. They have no opportunity to go to God, or to be saved, according to the supposed common means of salvation. Such is their condition in this life. The whole mass of the Pagan world must therefore be swept into perdition forever, unless changed after death;-so also infants. That great mass of human beings that die before they are accountable for their actions, are not perfectly fitted for heaven, before death. What is the condition of infants here? They are not fit to enjoy a state of perfect purity, and holiness, and happiness in heaven. They must be changed after death. Again, as to idiots, who know nothing, and can know nothing; who want renewing, both physically and morally; who are in a state of darkness, blindness, physical and moral corruption, here, and who cannot be accountable for their actions; yet, who are not fit for heaven. Hence, the necessity for a change after death. Further the condition of the whole Christian world, divided into sects, full of differences, strifes, contentions; having no unity of faith, or bonds of brotherhood, one with another; yet, in many respects, pious, virtuous, moral, and walking uprightly before God;—people who expect to go to heaven when they die. But if

they are not changed after death, they cannot do so. Even the best Christians now on earth, must be changed after death, to insure perfect unity of feeling among them. So in reference to all men; some require a greater change and some a less; yet all, without exception, require some change after death, to make them fit for the abodes of perfect purity and bliss in the immortal world; for a state of things in which they must be mentally and morally changed, or else they cannot be completely happy.

Now, does the BIBLE teach this? Yes; the Bible teaches that there is to be a change for all men, from mortality, impurity, and suffering, to a state of immortality, purity, and happiness.

You must keep in mind, now and always, the character of GOD, the Author of the Bible, and who is to decide the destiny of mankind. God is our FATHER-the Father of the spirits of all flesh; and, according to John, "GOD IS LOVE:" in his very nature and essence, he is LOVE. He is "GOOD," says the Psalmist, " unto ALL, and his tender mercies are over all his works." This character of God is not denied. Every body admits it-that God is the Father of human spirits; that He is good, all wise, almighty, able to perform all his will concerning the destiny of man; and that He is unchangeably the same.

Having this in mind, I now proceed to my first scriptural proof, which I derive from the fifteenth chapter of the first epistle of Paul to the Corinthians; and I hope that you all, and especially my friend, Mr. Rice, will pay particular attention to it. It seems that certain Christians of the Corinthian church, in the time of Paul, had fallen into error, in regard to religious faith and practice, and misunderstood the doctrine of the resurrection of the dead. Some even denied the resurrection. Hence Paul makes a full statement of this main Christian doctrine, and a labored argument to establish it in their minds. He is proceeding, as you will see, (it is not necessary now to read the whole chapter,) to prove the resurrection of all men, from the fact of Jesus Christ's resurrection, who was "the first fruits of them that slept.' If Christ is

risen, then will men rise-if not, then death is an endless sleep. We now have a distinct statement as to the resurrection verse 20, "But now is Christ risen from the dead, and become the first fruits of them that slept. For since by man came death, by man came also the resurrection from the dead; For as in Adam ALL DIE, even so in Christ shall ALL BE MADE ALIVE." Here we see that all who die in Adam shall be made alive "in Christ." This shows the positive, certain, and absolute UNIVERSALTY of the resurrection. Verse 23, "But every man in his own order: Christ the first fruits, afterwards they that are Christ's at his coming.". This is the natural order: Christ, the first fruits; and then all are to be Christ's; for all are given to him, and shall then be his, in spirit and character. What then? verse 24, "Then cometh the end; when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death ;" or, (omitting the words inserted by the translators,) the last enemy shall be destroyed, death. "For he hath put all things under his feet; But when he saith all things are put under him, it is manifest that He is excepted which did put all things under him. And when all things shall be subdued unto him, then shall the Son also, himself, be subject unto him that put all things under him, that GOD MAY BE ALL IN ALL.”

Now that is the consummation, the reign of Christ over men. All men shall be subdued unto him, in his kingdom; and the kingdom is to be delivered to the Father; and God, who is LOVE, and the Father of our spirits, is to be all in all!! This is the glorious consummation which we affirm in the proposition, relating to the destiny of man.

Let us pause here, and consider this passage. The kingdom which the Son is to deliver up to the Father, is the kingdom which the Father gave to the Son 1800 years ago, when his kingdom was established. He now