but the text does not say that he ever did, or ever will, do it. So that admitting the gentleman's own interpretation of the passage, it does not prove any thing for him, either one way or the other! In Matthew, the parallel passage reads: "but rather fear him which is able to destroy both soul and body in hell." Now if the text proves any thing for the gentleman, it proves that both soul and body will be destroyed-not punished, but destroyed. It proves as clearly the destruction of the soul as it does that of the body—that is, admitting the common interpretation of the passage. This would prove annihilation! But notice that in neither case does it say that God WILL do thus, but only that he has pow. er, that he is able; which nobody disputes. So the gentleman has, in this case, made a complete failure! 66 I believe that I am now through. I will not trespass further upon your time. I submit the argument. Mr. Franklin has the closing speech; and, as the saying is, he will probably spread himself," as he knows that I will have no chance to reply. However, I have no fears of the consequence. Whatever he may say, I feel confident my arguments must stand, as they have so far, triumphant evidences in favor of the ultimate happiness of all mankind. I have shown from the word of God that "ALL shall be made alive in Christ""gathered together in him"-"shall be as the angels of God in heaven"-shall be "freed from sin"-that "sin," the "devil," and finally "death," the "last enemy," shall be destroyed; that ALL shall be "delivered from the bondage of corruption, into the glorious liberty of the children of God ;”— and finally, that all intelligencies shall say, "Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever." Amen and Amen! MR. FRANKLIN'S FIFTH SPEECH. BELOVED HEARERS: My friend, Mr. Manford, seems in deep trouble to know how to manage his old sinking ship. The concern has sprung so many new leaks, in addition to the old ones, that he is in as difficult a situation as the man of whom I have heard somewhere, who was told by a wag that he could draw good wine out of one end of a barrel of brandy and beer out of the other. After getting the liberty to make the experiment, the wag tapped one end of the barrel, and after drawing out a bottle full, told the man to hold his finger on the place he had opened till he had drawn some out of the other end. After drawing from the other end likewise, he directed the man to reach his other hand over and stop it from running out till he would make some corks to stop it. When this was done, the wag took his bottles and started off, leaving the man holding the barrel with both ends open. So it is with Mr. M.; he has been trying to stop the ends made in his system, until he has even put patch upon patch in mending, until he scarcely knows what he has been trying to do. And, in or der to give vent to his feelings of mortification and disappoint ment, in coming fifty miles to have his peculiar scheme riddled from end to end and put to an open shame, he complains of my "boasting." But it was not my boasting that troubled him; but my taking his argument out of his hands, and exposing his ridiculous positions and interpretations was the real trouble all the time. I understand the gentleman. "Boasting," indeed! What would he care for boasting if no other difficulty were in the way ? He would care no more than I care for his rantings. But I can tell you what makes my "boasting," as he calls it, wound his feelings so. He knows that I have clearly shown to this intelligent communi. ty, his utter failure; and he dreads for me to mention it, as all the people are so sensible that it is so. But I care nothing for his boasting, for I have too much confidence in the intelligence of the community in which I live, to think they can . be made to believe his unreasonable and unscriptural contradictions. I rely upon reason and scripture, and therefore, feel not the least excited by anything he can say. But in his politeness and benevolence, he attributes all my boasting to my "fool-hardiness or ignorance.' That is exactly the language of men who fail in argument. They make up the deficiency in their arguments by bitter and abusive language. I dare not, and wish not to say, "thou fool," for should I, believing the bible, as I do, I should consider myself "in danger of hell-fire." He who believes there is no hell may thus talk: I may not. He still feels it incumbent upon him to make some additional efforts, or rather to make one of the same efforts over again, to escape from the dilemma into which he fell, relative to saving men from their sins in a world where there will be no sin. But, on this point he is bound hand and foot, and I defy him or any other man to escape the difficulty he appears so conscious he is involved in, on this point. He denies that there will be any sin in the world to come. Yet he contends for a salvation of all men in the coming world, not, he says, in their sins, but "from their sins." Well, of course, they are in their sins, till they are saved from them. They are saved from them, he says, in the coming world. Well, then, they must go into that world in their sins! From this there is no escape. But he kindly informs you that I believe that some are saved from sin in the coming world. I deny the charge; and can assure you that I believe in no such thing. The righteous are saved from their sins or pardoned in this world, and consequently saved from punishment in the world. to come; hence, they are saved from sin in a world where there is sin, and will be saved from punishment in a world where there will be punishment to be saved from. In this there is some reason, but there is not one particle of reason in talking of being saved from sin in a world where there will be no sin. After all his talk, then, and preaching about salvation, he really believes in no salvation, or what is the same thing, a salvation, from nothing in time or eternity. With him, men must sin as long as they stay in this world, and consequently be punished the same length of time, and in the world to come there will be no sin, second death, hell, or any punishment of any kind to be saved from, so that his system 15 now completely out, and he docs not believe in any salvation from anything, in time or eternity. friend appears to With him a word He says if I will tell you upon what principle a part will be saved, he will tell you upon what principle all will be saved. Well, we will see. I believe that some will be saved from sin in this life upon the principle of believing, repenting, and obeying the gospel, and that by continuing faithful in obedience to God till death, they will be saved from punishment in the world to come. Can he show that all will be saved upon the same principle? I am pleased to see how conscious my be of his failure on the words "in Christ." is a word, and it appears it can have but one meaning.— Hence he has gone on to multiply passages where the Greek preposition en is, and should be, translated in. But what bearing has all that on the subject, unless he intends to impose the idea on this audience that the Greek word en invariably means one thing? Not the least in the world. But he was ashamed to let it pass without admitting that this same preposition en is frequently translated by; yet he pronounc ed it rather faintly. All he said relative to my giving up all we have contended for concerning the use of that word connected with baptism, is just worthy of a man who regards his reputation as a critic and a man of learning before the literary world, no more than he does himself. A man who is willing to palm off such an imposition on the uneducated, is not to be envied; and I have no fears of such an attempt having any effect on any honest man, who is acquainted even with the first principles of language. I have already abundantly shown, as many in this assem bly well know, and even as the gentleman has admitted, that this same Greek preposition en is sometimes translated by as well as in, and that it is translated in several ways. We all know that it would make great nonsense to translate it invariably by, and not any more so than it would to translate it invariably in. When it means agency it should be translated by or through, but when it means place it should be translated Well, even with Mr. Manford's consciousness of propropriety, he has been enabled to discover the impropriety of saying "in Christ" is the place where men are made rn. alive, and even became enraged at me for intimating that such is his view of the passage. When he yielded up the point, and admitted that it did not mean place, the argument was virtually given up. 66 66 When the scripture says, as in Adam all die," the idea is precisely the same as "by one man sin entered into the world, and death by sin." It is certainly expressing the meaning of the sacred writer more clearly to say by one man sin entered into the world, and death by sin," than "in one man sin entered into the world." By one man's offence" is certainly better sense, and expresses the apostle's meaning more clearly than "in one man's offence." Adam all die," is a better translation than "in Adam all die." "By Christ shall all be made alive," is a better translation than "in Christ all shall be made alive." "By But to accommodate the gentleman, and to try to please him, I have agreed to let him have his own way, as far as as our argument is concerned, and to let it stand that "in Christ" in 1 Cor. 15: 22, is the same as "if any man be in Christ, he is a new creature," and the same as "so many of us as have been baptized into Christ, have put on Christ.' Or, as he expresses it, they "are in a justified state,' I then showed him, that if this be correct, the passage simply asserts the resurrection of those in a justified state, or those "baptized into Christ." To make this doubly strong, he has asserted that "none will be made alive out of Christ." In all this we have just taken him at his word, and consequently the passage simply asserts "in Christ all shall be made alive," and "in Christ," he says, is "the justified," which makes the passage assert that "the justified all shall be made alive;” and as those "in Christ" mean the justified, those out of Christ are those not justified. These, according to his doctrine, will never be raised. The fifteenth of 1 Cor. then, is fully and fairly taken out of his hands, and even made to testify against him. Taking him at his own word, and admitting his own interpretation, he has simply proved that all the justified will be made alive; and according to this explanation, which he appears so determined to have, there is not one word in the whole chapter, about the resurrection or salvation of any but the righteous. According to him, "in Adam," that is, in the Adamic state, |