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dreds of the earth should be blessed. Your only reply is, I can see no proof in all this, of the total destruction of human misery. Can you expect Sir, that such declarations will pass for argument? No man can expect this, it is therefore, yielding the question.
Your proof, that God has sworn saying, some shall never be saved, is too far fetched; because 1st. Paul does not, as you say,make an applica tion of the Psalmist's language; he simply draws from the example of those who fell in the wil. derness, and in consequence, did not enter Canaan, their long expected rest-I say he simply draws from them a warning example to the people of his age, and shows them, how they would come short of their expected rest, if there were in them, an evil heart of unbelief. But admitting that Paul did comment on the language of David, I deny that he was speaking of the final state of any. Nothing can be more evident, than that he referred to the rest of the faithful, after Christ should come and destroy those, who persecuted the christians. This was a rest, with which they were promised; by this, they were encouraged to faitlifulness and perseverance. I know you have popular opinion on your side in this matter, but the Scriptures are our guide in this discussion; to them, all appeals should be made; and as these give the oath of Jehovah, against the eternity of misery, it does seem that our doubts should be removed, and that we should unhesitatingly admit, the great doctrine of infinite love and grace.
"] have sworn by myself, the word has gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every
tongue shall swear, surely shall say, in the Lord, have I righteousness and strength.” Such is the work which God has sucrn, he will perform.
3. God's will. In your remarks on this subiect, you have overlooked two important particulais. 1. That as God works all things after the counsel of his own will, and as it is his will that all men shall be saved, he could not place man under circumstances or give him powers, which he knew would prove his endless ruin, for that would be acting against his will. 2. In the same verse, where the apostle speaks of the will of God, to save all, he speaks of his purpose. Thus he says "having made known unto us the mystery of his will, according to his own good pleasure, which he hath purposed in himself, &c. Here we see, that what God willed, respecting the final condition of men, he purposed. Hence it is his will of purpose, to save all men. And dare you, dare any man say, that this will, will not be accomplished? “As God has thought so shall it come to pass, and as he has purposed, so shall it stand."
In view of these lwo considerations, who can say, that God's will concerning the final destiny of the world, will be defeated? Defeated!
“Hold! shall the recording angel, as he registers the last line, in the book of human destinies, make the mortifying report in Heaven,” that finite man was too great for the Almighty, that God's arm was shortened, that he could not save? So says Mr. McKee. But what says Jehovah? Ans. My council shall stand, and I will do all my pleasure.”
But you tell us, that God's will is defeated with respect to the present conduct of men; and
therefore, it may be, with respect to their eternal salvation. This is a contracted view of the subject; and one remark will be sufficient to show its error. There are some things, which God wills in themselves considered, such as virtue and happiness. There are other things, which he wills all things considered, such as sin and punishment. He wills them, because he makes them instrumental in accomplishing what he desires in itself considered. Consequently, it is the very height of absurdity to say, in some things, the will of God is frustrated; and it would seem, that no man, who has reflected on the perfections of God and his government, could for a moment entertain a sentiment so preposterous. While the Bible declares, then, that God works all things, after the counsel of his own will, I shall never be found in the ranks of those, who teach, that man can defeat the will of God.
4. The decree of God. Your remarks respecting the decree of God, require no answer. You may feign, not to see in the words of David (Psal. 2. 7, 8.) any thing which teaches that God has decreed universal salvation; but while it reads—"I will declare the decree: the Lord hath said unto me, thou art my Son, this day have I begotten thee.--Ask of me, and I shall give thee the heathen, for thine inheritance, and the uttermost parts of the earth for thy possession,” I have no fears, but what our readers will see, the proof, for which I contend.
How could it be said, that Christ was appointed heir of all things, if there were contingencies about it? How could he be called heir of all things, unless he inherits them? These are the two points embraced in my remarks on this subject; and until these are refuted, my arguments remain in their full force. But you say, “all things” do not mean all men. Now I respectfully ask, on what authori ty such an assertion can be made? Did not Christ come to save all men? Did he not invite all to his kingdom? Did he not die for all? If so, by what authority can you say, he is not the appointed heir of all? Do you believe Sir, ihat God would send his Son to accomplish, what he knew would never be done? How shall we reconcile your notion, that Christ will not succeed in the work he came to do, with those numerous passages, which teach, that the pleasure of the Lord will prosper in his hands, that he shall not fail, nor be discouraged, that it is a light thing for him to accomplish this work, and that he shall see of the travail of his soul, and be satisfied? I confess Sir, that while thus surrounded with the testimony of God, in support of my views, I am content to believe with the Apostle, that “Christ is appointed heir of all things.” This is the decree of the infinite Jehovah. The heathen shall be his inheritance and the uttermost parts of the earth his possession.
I have now, Dear Sir, gone through with an examination of all your arguments against Uni versalism, and of your strictures on the few proofs, which I have brought in its defence. For some reason, best known to yourself, you have found it convenient to pass in entire silence, a great portion of my arguments, or with the simple remark, that they were unworthy of rotice. On this, I make no comment, the reader must draw his own inference.
In conclusion I will only say, I am truly sorry, that so few of the arguments, on which Univer
salism is established. have been examined in this discussion. Those which have been introduced, are only, as it were, the first chapter, to a whole volume. The arguments are numerous which, yet remain untouched. The mercy of God, his long suffering, his everlasting kindness and com passion; the grace of God, the unsearchable riches of his grace, together with his exceeding great, and precious promises; the immutability of God, the unchanging nature of his love and goodness; the faithfulness of God, which endureth from generation to generation, and which is established in the very heavens:- The love and tenderness of Christ, the universality and object of his death, his untiring zeal and faithfulness, his devotion to the interests of mankind, his miracles of mercy, his prayer of forgiveness, his tears of sympathy, his bloody sweat, his unerring wisdom, his impartial love, his unconquerable power, his promises of grace, his will, his purpose, his triumphant death and resurrection: The kingdom of Christ, its pure principles, its perfect laws its peaceful nature, its holy provisions, and its final spread from sea to sea and the rivers to the ends of the earth:—The Gospel of Christ, its wisdom, love and grace; its efficacy and perfection, the light which it imparts, the hopes which it inspires, and the grand prospects which it discloses; its motives to duty, its dissuasions from vice, and its pressing invitations of mercy: The permanency of virtue, its power to impart peace joy, to satisfy the mind, to meet its wants, to soothe its alllictions, to heal its wounds, and to throw a halo of glory over the charms and pleasures of earth--all these, I desired to bring