4. He says some Universalists contend the text only has reference to the commencement of the church; which shows his incompetency to state the truth when Universalism is in dispute. He never saw the Universalist book in which such an opinion was advanced!

"Be

5. He exhorts Universalists after this wise: honest, now, and give it up, and leave that leaky old ship to sink without you,-with Universalism against itself inscribed in letters of living light upon her prow"! -which proves that his impudence and arrogance outshameth Satan himself. Really, our author reminds us of the silly fly, which, lighting on the hub of a coachwheel, exclaimed, 'see what a dust we kick up'! All that prevents our friend from being Alexander the Great -is-is that he is simply Alexander Hall!

We have now gone through with all the passages which Mr. Hall terms the 'proof texts of Universalism.' He has cited forty-three in ali-but, reader, the half has not been laid before you, nor many of the most important. It is impossible that we should refer to them in a review like this, and it is not necessary; for we have many excellent works in which the whole subject is discussed at large. Please obtain the 'Plain Guide'-The Pro and Con' The Book of Reference'-'Universalism Against Partialism,' &c. &c. These works will lay before you an amount of argument and evidence absolutely irresistible.

In our opinion Mr. Hall has not submitted a single text to a fair and honorable exegesis. That he has striven solely for the mastery, is evident upon every page of his book; and that he has not been scrupulous as to means is equally clear. The consciousness that

we were dealing with an unfair and dishonorable opponent, has been the cause of our being at times severe Leyond what was agreeable-but therein we trust we have not erred.

We deem the testimony which has been presented as conclusive as testimony can be. There may be some exceptions as to the way the work has been done, but that it has been done effectually we think few will deny. And the result which it discloses, how incomparably glorious! God is the Universal Father-Christ the Universal Saviour-Heaven the Universal Home. My soul fills with rapture as the vision unfolds itself to my longing spirit. Slowly but surely I see creation assuming the glorious vesture of her first fair morning-the genius of Harmony smiles on all the Universe-and THE INTELLIGENT CREATION delivered from the 'bondage of corruption,' send up a joyous shout of UNIVERSAL JUBILEE !

"Sound the full chorus! let praises ascend
To God the Creator, our Father and Friend.
Sing, for the light of his truth is before us,

And we will give thanks, and rejoice in his name;
His banner of love in its glory waves o'er us;
That love will continue forever the same"!

CHAPTER II.

THE SECOND COMING OF CHRIST.

PART I. On this subject, Mr. Hall manages to spin out 32 pages of pointless and irrelevant matter-we shall review it thoroughly in about twelve.

Our position is, The Second Coming of Christ, properly so called, is not a present but a figurative coming; a past and not a future event. And in this opinion we are sustained, as we shall have occasion to show, by such men as Drs. Macknight, Warburton, Clarke, Bishop Newton, and many others; all Partialist authorities,— believers in endless misery.

And first, we will lay before the reader an abstract of the views of Dr. Macknight-authority which Campbellites will not dispute-as their version of the New Testament is founded in part on the basis of his translation. The Dr. maintains the following positions:

1st. That there are other comings of Christ spoken of in Scripture, besides his coming to judgment; and that there are other things besides this mundane system, whose end is thus foretold; and that it is of these other matters the apostles speak, when they represent the day of their master, and the end of all things, as at hand." 2d. That "in the prophetic writings of the Jews, great exertions of divine power, are called the coming, the appearance, the presence of God." 2 Sam. xvii. 1, 10, 12. Ps. xlvii. 2, 5. Isa. xix. 1. 3d. That "it was natural for the apostles, who were Jews, to call any signal interposition of Christ, as governor of the world, his coming and his day. Accordingly, those exertions of his power whereby he destroyed Je

6th.

rusalem and the temple, abrogated the Mosaic institutions and established the gospel, are called his coming and day, in allusion to the ancient prophetic language, and because Christ himself in his prophecy of those events recorded in Matt. xxiv, has termed them the coming of the Son of Man." See Dan. vii. 13. 4th. That the "coming of the Son of Man in the clouds of heaven," applies to the abolition of the Jewish hierarchy. 5th. That the declaration, "This generation shall not pass till these things be fulfilled," related to the generation then living; and that the apostles, by the "end of all things," "meant the coming of Christ to destroy Jerusalem and put an end to the institutions of Moses." It is no objection to this view, that the disciples connected his coming with the end of the world, or age. "For the Jewish doctors divided the duration of the world into three ages: the age before the law, the age under the law, and the age of the Messiah. The disciples knew the age under the law was to end, when the age under the Messiah began. And, therefore, by the end of the age or world, they meant the age under the law"!! 7th. "The apostles by the coming of Christ, meant his coming to establish his kingdom over all people, nations, and languages." See Dan. vii. 13, 14. This is evident from Matt. xvi. 28: "There be some standing here who shall not taste of death till they see the Son of Man coming in his kingdom. 8th. EVERY PASSAGE in which the apostles have spoken of these things, may, with propriety, be interpreted of Christ's coming to establish his kingdom, destroy Jerusalem, and put an end to the law of Moses"! Notes on the Epistles, Section IV. of Preface to 2 Thess. Also, Clarke's Com. Pref. to 2 Thess.

Thus you see, reader, the Dr. covers the entire question in controversy, and makes the most satisfactory concessions in favor of the Universalist views. But, without wasting a single word by way of glorification, we will go at once to the Bible, and prove to a demonstration that our Partialist Commentator has not conceded an iota too much.

In the xxivth chapter of Matthew, the disciples are represented as proposing to our Saviour the following questions: "When shall these things be? what shall be the sign of thy coming, and the end of the world?"These questions are evidently one inquiry put in two forms: first of the time, secondly of the signs thereof. Our reasons for this opinion are the following: 1. The form of the sentence shows the disciples supposed that his coming, and the end of the world or age, would make but one event-that the sign of the one would be the sign of the other also. 2. The questions appear to have been suggested solely by our Lord's remark concerning the destruction of the temple. 3. There was nothing in the previous discourse of Christ, calculated to induce an inquiry of an event, at least, many thousand years distant, and of which they knew nothing, and of what our Saviour had not uttered a word. 4. The Saviour in his reply gives no intimation that he is speaking to separate questions, differing in character and widely separated by time; but he answers directly to one point, speaks of events necessarily connected, and combines in one grand whole as cotemporaneous events, the end of the age, his second coming, and a judgment according to works. 5. The form in which the other ewangelists record the questions, forecloses finally all room for doubt. Mark thus: "What shall be the sign when all