in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in Heaven, and which are in earth, in him." Gal. 1, 20, "And having made peace through the blood of his cross, by him to reconcile all things unto himself, by him, whether things in earth, or things in Heaven." I. Cor. Xv, 22, "For as in Adam all die. even so in Christ shall all be made alive," Mind ye, he saith that All shall be made alive in Christ, that is, not out of Christ; therefore as he saith in s. Cor. v, 17, "If any man in Christ, a new creature."

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amount is, that all shall be new creatures in Christ, as certainly as they were All dead in the first Adam. Philippians Hi, 21, "Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." I. Cor. Xv, 28, "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."

If the reader will believe plain Scripture testimony in preference to education, to him the point of Universal Reconciliation is fairly proved, but if not, ten thousand texts of Scripture in favor of it, will not convince the person who is bent in favor of false education, for, to him the Scriptures have no force. I shall not, therefore, follow this point any further, although, what I have quoted is only a specimen of the general tenure of Scripture. I shall, however, briefly notice the new covenant, which will farther substantiate the foregoing. Jeremiah Xxxi, 31, on to 34," Behold the days come, saith the Lord, that I will make a new covenant &c. Not according to the covenant that I made with their father," &c. (which was, that if they were obedient, they should live, but if they were disobedient, they should die.) "But this shall be the covenant that I will make with the

house of Israel." (And St. Paul shows in diverse passages of his Epistles, that this new covenant was equally for all the gentiles, as it was for the house of Israel, and a great many other passages of Scripture shew the same, which I would arrange if I had room.) "After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people, and they shall teach no more every man his neighbor, and every man his brother, saying, know the Lord, for they shall all know me from the least of them, unto the greatest of them, saith the Lord, for I will forgive their iniquity, and I will remember their, sin no more." No doubt Jesus Christ referred to this new covenant promise when he said, St. JOHN VI, 45, "It is written in the prophets, and they shall be all taught of God." And St. Paul shows in the following words, that this new covenant was the same in which the promises were made to Abraham, and that its blessings come on gentiles as well as Jews, Gal. III, 13, 14, 17, "Christ hath redeemed us from the curse of the law, that the blessing of Abraham might come on the gentiles through Jesus Christ. And this I say, the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect." Thus we see that the Apostle declares, that although the law requires the death of the transgressor, and although the law has its demand upon all men, as in Rom. Vii, 1, "The law hath dominion over a man as long as he liveth ;" and of course all men are condemned by it, as in Rom. 111, 19, " Now we know that what things soever the law saith, it saith to them who are under the law, that every mouth may be stopped and all the world may become guilty before God." Yet I say, the Apostle declares that the law could not disannul the promises of the new cove.

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nant which were confirmed of God in Christ, to Abraham four hundred and thirty years before the law was given by Moses, which was, that all kindreds should be blessed in Christ. But I see plainly, that if eternal life was in any degree dependant on our obedience in the present life, the law would certainly disannul the promises of the new covenant, for the law saith, "cursed is every one that continueth not in all things written in the book of the law, to do them," Gal. III, 10. But the promises of the new covenant, (after the law has had its demand in the obedience of Christ Jesus,) completely acquits the condemned world, by declaring, "For I will forgive their iniquity, and I will remember their sin no more."

Any person who will candidly read Rom. Xi, from verse 7, to the end, may see a conspicuous instance of this, for it is evident that the Jews who crucified the Lord, and persecuted his Apostles and Saints were as wicked a people as ever lived on earth, as they are described in said chapter, and it is evident that they died in their sins, at least, many of them; yet you may see that the Apostle declares that they shall all be saved, as in verses 26, 27, and produces the new covenant promise as the surety of it, thus, "And so all Israel shall be saved; as it is written, there shall come out of Zion the deliver, and shall turn away ungodliness from Jacob, for this my covenant unto them when I shall take away their sins."

Thus we see that the new covenant by Jesus Christ, guarantees eternal life to man, without any condition for man to perform. Whereas I have before mentioned that notwithstanding the great work is wrought, which secures eternal life to all men; yet man is still ignorant of it, and of course, in unbelief, which gave occasion for the gospel testimony, to awaken man from his lethargy of sin and unbelief, to hear the good tidings, and to believe the same, in order that he may enter into

rest, as it is written Heb. Iv, 3, "We which have believed, do enter into rest," for man can never come to the enjoyment of God and Heavenly things, until he enters into this faith, neither in time nor eternity. And as he awakens from his spiritual stupdity, and enters into rest, he passes through a work, however sudden, or however lingering, which is called in Holy Scripture," being born again," "born of God," "converted," "renewed in the spirit of the mind," &c. And whereas all men have become dead to righteousness by the death of the first Adam to righteousness; and in this death of righteousness, all men have become alive to sin, so it is needful that all men should become dead to sin, by the death of Jesus Christ so that they may become alive to righteousness by the resurrection and life of Christ.— And this death to sin, I apprehend, all men will as certainly experience, either in time or eternity, as that they have all become dead to righteousness in the first Adam. But as every man must die this death in the gospel day, or in the time of the reign of Christ; therefore the sooner the better. And as the death of righteousness by the first Adam was the first spiritual death, so the death of sin by the death of the second Adam (Christ) is the second spiritual death. And as the Book of " Revelation" is a vision representing spiritual things by figures, and as that is the only book in the Bible, where the term "second death" occurs, therefore I conlude that the death of sin is the "second death" mentioned four times only, in the book of Revelation. And as we are told, Rev. Xx, 14, and chapter xxi, 8, that "the lake of fire and brimstone, is the second death." And as these are figurative representations of some spiritual process; I shall therefore briefly show what these figures represent, and how their process performs the death of sin, which is the "second death."

Fire, in Holy Scripture, is used figuratively to

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represent the word of God, or the work of God in punishing sinners, and in destroying sin, two or three quotations will substantiate this: Jeremiah Xxiii, 29, "Is not my word like a fire? saith the Lord." 1. COR. 111, 13, 15, "Every man's work shall be made manifest, for the day shall declare it because it shall be revealed by fire, and the fire shall try every man's work of what sort it is.” (By the day, he means the gospel day, the time of Christ's reign, wherein the word of God like fire shall try every man's works) "If any man's work abide," &c. " he shall receive a reward. If any man's work shall be burned, he shall suffer loss, but he himself shall be saved yet so as by fire." Heb. Xii, 29, "For our God a consuming fire."

Brimstone, is used as a figure of that moving of the spirit of God, called his breath. See, Isaiah xxx, 33, "For tophet ordained of old," &c. he hath made deep large, the pile thereof fire, much wood, the breath of the Lord like a stream of brimstone doth kindle it."

Tophet was a valley near the gates of Jerusa lem, and is called in Jeremiah VI, 31, 32, "The valley of the son of Hinnom," it was the place where they kept a perpetual fire, to consume the filth that was carried out of the city, and the wicked Jews caused their children to pass through the fire in the same valley, as sacrifices to heathen gods; therefore God pronounced by the Prophets that the Jews should meet with destruction in Tophet, or in "the valley of Hinnom," to punish them for their wickedness. This same fire, in Tophet, which was considered "the fire that never should be quenched," was called by the Jews, "Gehenna " and is the same word which our Lord used in Matth. V, 29, 30; and in Mark Ix, 43, on to 47. In all which passages the word "Gehenna" is rendered hell. Our Lord, in these passages where he cautions his disciples how to avoid " Ge