and riches, and wisdom, and strength, and honor, and glory, and bleffings. And every creature which is in heaven, and on the earth, and under the earth, and fuch as are in the fea, and all that are in them, heard I, faying, Bleffing and honor, and glory, and power, be unto him that fitteth upon the throne, and unto the Lamb, forever and ever. And the four beafts faid, amen. And the four and twenty elders fell down, and worshipped him that liveth forever and ever.”

The reader will obferve, that ten thousand times ten thousand, and thousands of thousands of angels, beafts and elders, firft declare the Lamb, who had been flain, to be worthy to receive power, and riches, and wisdom, and ftrength, and honor, and glory, and bleffings; then every creature which is in heaven, and on the earth, and under the earth, and fuch as are in the fea, and all that are in them, fay, Bleffing, and honor, and glory, and power, be unto him who fitteth upon the throne, and unto the Lamb, forever and ever. Then the elders and beafts, who firft pronounced him thus worthy, fell down and worshipped him who liveth forever and ever.

There is nothing, in all the facred writings, more aftonishingly beautiful, than this account; neither do I think it poffible for the imagination to paint any thing half fo grand and fublime. I am all astonishment! To realize, by faith, the accomplishment of this glorious prediction, transcends every other thought, or idea, of which the mind is fufceptible.

There is no room for my opponent to argue, against the doctrine of univerfal holiness and happiness, while this paf

There are no expreffions

fage of divine truth lies in fight. left out of this paffage that would make it more extensive.

May I not afk my oppofer if he is not willing to acknowledge what myfterious powers have acknowledged, that Chrift, the dear Lamb who hath been flain, is worthy to receive as extensive worship as is declared in the paffage quoted ?

When the four beafts and the elders faw univerfal nature bending before the object of their worship, they immediately fell down, anxious to excel, and worshipped him who liveth forever and ever. If my opponent thinks Chrift is not worthy of fo much worship, he thinks lefs of him than I do, and lefs than I wish he did.

There are yet remaining many paffages in the xvth of Corinthians, which are in point, to prove what I am contending for, even more than is, at this time, neceffary to introduce. A few more, however, may be proper, with fome few remarks. See verfe 28, " And when all things fhall be fubdued unto him, then fhall the Son also himself be fubject to him that did put all things under him, that God may be all in all."

What must we understand, by all things being fubdued unto him? Will any one fay, all that is meant by it, is, Christ will then have power over all men, whereby he can reward the righteous, and torment the wicked? When did he not poffefs this power? When were not all things in fubjection to Chrift, enough for those purposes? The subjection of all things to Chrift, muft mean fomething, and it is reafonable to believe, that it means the reconciliation of the

heart to holiness. Can a foul in fin, employed in blafpheming the Incommunicable Name, be faid to be in fubjection to Christ, in any way that answers to the text? I do not think any will contend for it.

The only fubjection which is acceptable to Christ, is a broken and contrite heart, which he will not defpife. The plan, then, of the gofpel, is universal fubmiffion to Christ, in holiness and happiness.

The delivery of the kingdom of Chrift to the Father is declared, in the last clause of the paffage quoted, of which I have before taken notice, in this work, in order to fhew the dependance of Chrift on the Eternal and Self-exiftent. Then,' it is faid, God fhall be all in all." In what fenfe, will God be all in all, at the clofe of the Redeemer's procefs, that he is not now, or always was? Anfwer, he, that dwelleth in love, dwelleth in God, and God in him. When all men are brought to love God fupremely, and their fellow creatures as themfelves, it will then be manifeft, that we are nothing, only as we exift in God; therefore, God will be all. And as the eternal spirit of love, which is the governing principle of the heavenly man, will be the governing principle of each foul thus reconciled to the law of love, it may justly be faid, that God is in all. See verses 47, 48, 49, "The first man is of the earth, earthy; the fecond man is the Lord from heaven. As is the earthy, fuch are they also that are earthy; and as is the heavenly, fuch are they also that are heavenly. And as we have borne the image of the earthy, we fhall alfo bear the image of the heavenly." As we have all been partakers of the earthy Adam, fo the apoftle argues, we fhall be partakers, in the refurrection, of the Second Adam, whom he calls the Lord from

heaven. See verfes 51, 52, 53, 54, "Behold, I fhew you a mystery, we shall not all fleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet fhall found, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible muft put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal fhall have put on immortality, then fhall be brought to pass the saying that is written, death is fwallowed up in victory.

If death, fin and forrow, are to remain, as long as God exifts, how can it be faid, death is fwallowed up in victory? If the apostle believed any part of the family of man would finally be excluded from the bleffings of the gofpel, why did he not just hint fomething of it, in this account of the clofe of the Mediatorial kingdom? Did he confider it a matter of too Small moment to mention? If he did, he is inexcufable for precluding the idea, by plain and positive teftimony. See his conclufion, "O death! where is thy fting? O grave! where is thy victory? The fting of death is fin, and the strength of fin is the law, but thanks be to God, who giveth us the victory through our Lord Jefus Chrift." If fin remains without end, it being the fling of death, when the queftion is asked, O death, where is thy fting? Sin may anfwer, Here I am, and here I will be, in spite of him who undertook to destroy the works of the devil, and here I will boast of my power as long as he does of his, whom angels adore, and I hate! Phil. iii. 21, "Who fhall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to fubdue all things unto himself." Obferve, who fhall change our vile body. In a former quotation, it is faid, "we shall all be changed;" and in the pref

ent paffage, it is faid, "whereby he is able even to fubdue all things unto himself." In a former quotation, it is faid, "And when all things fhall be fubdued unto him."

Let us hear what our bleffed Lord himself says, in refpect to his miffion. St. John v. 22, 3, "For the Father judgeth no man; but hath committed all judgment unto the Son; that all men fhould honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father, which hath fent him." In the fenfe in which this paffage was fpoken, it is evident, that the finner does neither honor the Father, nor the Son, and the plain teftimony of the text is, that all men fhould honor both. Compare this with Philip. ii. 9, 10, 11, “ Wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jefus, every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue fhould confefs, that Jefus Chrift is Lord, to the glory of God the Father." As, in the other paffage, the exaltation of the Savior is first spoken of, and then the grand intention, in his exaltation, shown, fo in this, there, it is for the purpose that all men fhould honor him; and here, it is, that unto him, every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue fhould confess, that Jefus Chrift is Lord, to the glory of God the Father.

Of this glorious and foul-reviving truth, the prophet, Ifaiah was not ignorant, but fpeaks of it most clearly; fee chap. xlv. 22, 23, 24, 25, “Look unto me, and be ye faved, all the ends of the earth; for I am God, and there is none elfe. I have fworn by myfelf, the word is gone out of my mouth in righteousness, and shall not return, that unto me