ed. Well. let us enquire when the devil is to be destroyed. He will not say before the resurrection, but he will tell you when death is destroyed, which is to be at the resurrection. "The last enemy that shall be destroyed is death." 1 Cor. This will be at the resurrection. Well, the next 15: 26. thing to enquire into, is the question, what is the devil? In a private conversation with me, the other evening, Mr. ManBut he is now ford said, "the devil is a great scare-crow.” exulting that a "great scare-crow" shall be destroyed !— What an infallible evidence of the salvation of all mankind! But Universalists tell us sometimes that the Roman Govvernment was the devil-that Judas was a devil-that Peter was a devil, &c., &c. Well, then, my friend exults that the Roman government, Judas, and the apostle Peter are to be destroyed at the resurrection!! Not only so, but he brings this forward as an evidence, that all men will be holy and happy! I know that the hope of the gospel destroys the fear of death in the christian man, in this life, but I cannot see how that can prove that all mankind will be finally holy and happy! It says nothing about being finally holy and happy. But if it does not, he has a right to conclude" that all will be happy!

Mr. Manford does not like to believe that "there is a worse and a greater enemy than death." That is because he does not like to believe his Bible, for it speaks of “a sorer punishment than death without! mercy.' I should like to hear him explain what that sorer punishment than death without mercy is!

The gentleman has involved himself in a pretty predicament in quoting Rev. 5: 13, and applying it to the resurrection state. When on the first proposition, he applied the holy city, New Jerusalem, where all tears are to be wiped away, and no death, sorrow, or pain ever should come, to the church here on earth; but now he allows that "John caught a view of the distant future, of the final triumph of the Redeemer, of the restitution of all things.'" Very good. Let us read on and see what else John saw while he had that "view of the distant future." Just a few verses after, >he says, “And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind and the heavens departed as a scroll when

it is rolled together; and every mountain and island were moved out of their places: and the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and the rocks, Fall on us, and hide us from the face of him that sitteth upon the throne, and from the wrath of the Lamb; for the great day of his wrath is come: and who shall be able to stand."

In this you have what followed immediately after what is described in the verse quoted by my friend. The verse quoted by him refers to the judgment seat of Christ, where eyery tongue shall confess, and then the opening of the seals follow, quickly succeeded by the wonderful things spoken of in the quotation just made. In his next speech, I shall expect him to try to bring that "distant future" which John saw, into this world. Every flounder he will make, like the horse in the mire, will only involve him deeper.

Having now taken from Mr. Manford every position he has taken, and even refuted his doctrine with his own proof texts, I shall proceed to quote a few passages from the infallible oracles of God, as counter proof, which never wers harmonized with Universalism and never can be.

1. "Verily I say unto you, all sins shall be forgiven unto the sons of men, and blasphemies wherewithsoever they shall blaspheme: but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation." Mark 3: 28, 29.

This passage presents a case of transgression that “ hath never forgiveness," and if any are saved, guilty of this sin, they must be saved in sin, for if they are never forgiven. they are never delivered from sin. The passage bids defiance to all cavil, and I fear no attempt he will make or can make. It bids defiance to all human ingenuity to get round, over, or by it in any way.

2. "What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his own soul?" Matt. 16: 25.

The only attempt any man can make to escape the force of this passage, is to say that soul here means life. Accor ding to this view of the subject, the first christians did wrong

in "not counting their lives dear unto themselves," and especially was it wrong for our Savior to say, “Except you hate your own life also, you are not worthy of me."

And

I may add, that it was extremely wrong for our Savior to lay down his life of himself, for "what will it profit a man to gain the whole world and lose his life?" Even old Stephen, at this rate lost his life truly, and gained nothing, for if he had denied Jesus, he might have saved his life, and been sure of heaven too, if Universalism is true!

But that

holy man of God believed that by losing his life, he would save his soul, which would be great gain. The import of the passage is clear, and unequivocal. If a man shall concern himself all the time for the present life, he will lose the next.

3. "And I say unto you, my friends, be not afraid of them that kill the body, and after that have no more that they can do but I will forewarn you whom you shall fear; fear Him, which after he hath killed, hath power to cast into hell; yea, I say unto you, fear Him." Luke 12; 4, 5,

This passage bids defiance to all cavil. The language is not only literal, but particularly arrayed, so as to leave no escape for Universalism. It teaches us not to fear men, who can only kill the body, but to fear God, who alone hath power after that, to cast into hell. Matt. records it, "fear not them which kill the body, but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell." Here is a casting into hell after the body is killed, or a destruction of the soul and body in hell. And it is on account of God's power to destroy in hell, that Jesus commands us to fear him.

I ask then, if a man may commit an offence for which he shall never be forgiven, lose his own soul, and after the death of the body, be cast into hell, both soul and body, how is such an abandoned creature ever to be saved? There is surely no salvation for him, but he is given over to the jaws. of destruction to be devoured. In view of such terrible language as this, it is not strange that Paul should say, "knowing the terrors of the Lord, we persuade men," and that he should remind us of God's own faithful language, · geance is mine; I will repay, saith the Lord;" and again the Lord shall judge his people." It is a fearful thing to

* ven.

Let us regard Him

fall into the hands of the living God." who has spoken from heaven, and not forget that he has threatened the destruction of the soul and body, after the death of the body, in hell. He will not be trifled with, but demands obedience of the mightiest spirit that burns before his terrible throne. "The Lord God omnipotent reigns." [Time expired.]

MR. MANFORD'S CLOSING SPEECH.

RESPECTED AUDITORS:

There is perhaps no better evidence that Mr. Franklin cannot answer my last speech, than the fact that he, in the outset, pronounced it destitute of argument! Surely the gentleman will never suffer any from excessive modesty! He is one of those men who can make up in boasting, what they lack in argument. In this respect, I confess that he has the advantage of me; and were the assertions true, which he made in his last speech, or even a respectable portion of them, I might well begin to fear he also had the advantage of me, in point of argument! But I flatter myself that this intelligent audience possesses discrimination enough to distinguish between argument and bare assertion.

I must confess there is quite a difference between the gentleman and myself, in our way of thinking and feeling! He flatters himself with the delusive idea, that he has taken from me my, main proof-texts, and seems to imagine that I feel very bad under the circumstances. Now, I must assure you that I consider my proof-texts very safe, even after hearing the gentleman's last speech; and that I have not the least consciousness of feeling bad, perplexed, or in any difficulty whatever, on account of what he has done, nor even in anticipation of what he may yet do. Though I

do not wish to boast, yet this is precisely my situation; and if it will do my friend, Mr. Franklin, any good thus to talk and boast and console himself, why I am willing for him to do it; for the Lord knows he has a hard enough time of it, and needs all the consolation he can get. I am not disposed "to cry" for the gentleman, but really after hearing his last speech, I can but feel to pity him-not so much for his inability to defend his doctrine, with its errors and absurdities-for this I expected before hand; but for, I hardly know what to say, but I will say for either his foolhardiness, or his ignorance! I allude to his still persisting in his stupid criticism on the idea of being "in Christ," and being "saved from sin in the future world!" In regard to the phrase "in Christ," I referred to Gal. 3: 27, where persons are said to be "baptized into Christ," and to "put on Christ;" and to the saying: "he that is in Christ is a new creature," (2 Cor. 5: 17,) to show that there is such a thing as being in Christ, in this world. This I did, in order to refute the gentleman's absurd idea that in Christ meant place Believers are said to be in Christ in this life—that is, in a certain qualified sense, they are in his image; and being in this state or condition, they are justified. Now, I have not said to be in Christ, in the resurrection, means simply "justification"—it means to be in his image—in a state or condition, which also implies or includes "justification.” those who are "in Christ," in this world are in a "justified' state, so also, will those who are "in Christ" in the resurrection, be in a "justified" state; and I have triumphantly shown that all mankind, or all who die in Adam, will be “in Christ" in the resurrection. This, I affirm I have proved, if language can be framed that will prove it. It is not those who are "in Christ" in this world, in the figurative sense of being in him by "baptism," or by "faith," that are to be made alive in him, in the resurrection; but all who die in Adam, are to be made alive in Christ. This is the point, and the gentleman cannot avoid it, although he has tried hard to do so! He sometimes affects to misunderstand me; but whether he understands me or not, I am inclined to think this audience understands me. Mr. Franklin, no doubt, feels the

argument if he don't understand it!

As

The gentleman allows that the passage. "As in Adam