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state-but we, believers, the first fruits of the spirit, even we groan within ourselves, though in a measure redeemed from the vanity and bondage in which we have been-being a part of this creation which was made subject to vanity, we also groan within ourselves. Thus do we see that Paul is speaking of all men, and teaching their final deliverance from the bondage of corruption, into the glorious liberty of the children of God. This is the deliverance of the whole creation, (pasa ktisis.) Amen! Glory to God!
Your criticism on all things (panta) refutes your own doctrine, for in every case you have given, it means all of the thing spoken of. Thus they "told every thing that had been said," "gather out of his kingdom all things that offend," "come for all things are ready." Now according to your own criticism, the phrase means all of the things spoken of, and as in my proof texts, it is applied to men, it must mean all men. Therefore all men will be saved. You seem to have been aware of the bearing of your criticism, for you seek to evade it by saying, "those who fed swine did not tell the matter to every human being," when panta (all things) is applied to what was said, and not to whom it was said. Besides you do gross violence to your own explanation of the parable of the wheat and tares, for you say it is a representation of the final separation between the good and bad. Will not all that are bad be at the judgment cast out? I apply the text to the destruction of Jerusalem. Therefore instead of weakening, you have established my
arguments, and I almost suspect that such was your intention.
I admit that pollous rendered many in Heb. ii. 10. must be "interpreted according to the scope and general design of the passage where it occurs." This is the rule by which I was guided to the conclusion, that in Heb. ii. 10. it means all the world. Parkhurst says, this is its meaning here. The connexion proves that he is right. That it is sometimes used in a limited sense, none deny; and there is scarcely a word expressing number or duration but what is. Hence your criticism on pollous does not affect my argument,for you have not attempted to prove, that the scope of the subject limits it in Heb. ii. 10.
Having offered all that is requisite for a full reply to your letter, I will call your attention to some further proof in defence of Universalism.
1. God's promises. 'Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel and the house of of Judah; not according to the covenant that I made with their fathers **** For this is the Covenant that I will make. * * I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people; and they shall not teach every man his neighbour and every man his brother, saying, Know ye the Lord, for all shall know me from the least unto the greatest. For I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more." Heb. viii. 8-12.
This being a promise of the New Covenant, I
give it as a specimen of what God has promised, and of the manner in which he has promised.-1. he has promised that a knowledge of him shall be universal. This agrees with Isaiah's declaration, that the vail of ignorance shall be taken from all people. 2 He has promised that he will be merciful to the unrighteousness of those embraced in the New Covenant, (which is all,) and that he will remember their sins and iniquities no more. But you say, he will remember them endlessly. and punish their authors with vindictive vengeance!
To learn the manner in which God has promised these infinite blessings, we have only to observe the comparison made between the new and old covenant. The old was, if ye will do, I will do. But this proved faulty. The New is unlike this. That reads, I will write my laws in their heats; I will be to them a God; and they shall be to me a people, I will be merciful. * * I will remember their sins no more.
But according to Methodism, the promise of the new Covenant is like the old-altogether conditional; but if so, like the old it would be faulty, and we should have occasion for a third But the new is a more excellent ministry, founded upon better promises-as much better as the promise of God, is better than the pnomise of
2. God's Oath. God has not only promised the salvation of all, but he has confirmed his promise by an oath; and an oath, says Paul, for confirmation, is an end of all strife. Therefore if I can give the oath of God, it is enough. God said "by myself have I sworn ** that thy seed shall possess the gate of his enemy,
that in thy seed shall all the nations of the earth be blessed." Gen. xxii: 16-18. Paul on commenting on this says "When God made promise to Abraham, because he could swear by no greater, he sware by himself." Heb. vi: 14. He also says, "God willing more abundantly to show unto the heirs of promise the immutability of his counsel confirmed it by an oath." Heb. vi: 17. Such being the nature of an oath, there can be no question respecting the fulfilment of the promise to Abraham.
We enquire therefore, 1. how many does it embrace? The answer is all nations. Not some of all nations, but ALL nations. This universality is indicated by the figures "stars in the heavens," and "sands upon the sea shore." Peter's method of alluding to it, proves it universal-'Ye are the children of the prophets, and of the covenant which God made with our fathers saying, In thy seed shall all the kindreds of the earth be blessed.' There can be no question then respecting the universality of the promise to Abraham
2. What was promised? 1. That Christ should possess the gate of his enemy? Gate was anciently used to signify a very strong place; it was where the people sat to execute justice. Hence the figure, "and the gates of hell shall not prevail against it." To possess the gate of an enemy therefore, is to have that enemy in complete subjection to our power. Such a passession wi Christ finally have-his enemies will be made his foot-stool-they will be subjected-they will be reconciled. 2. In thy seed shall all nations be blessed. What can this blessing be? Not any temporal advantage connected
with the Gospel on earth, for not a fourth part of the world know any thing concerning it. Then it must be the blessing of life and glory beyond the grave.-Hence Christ is called the "salvation of God to the ends of the earth," and the 'Saviour of the world., For the faithful fulfilment of his promise, we have the oath of Jehovah. Have you the oath of God in favour of endless misery? If not partialism must fall.
3. God's will. "Who will have all men to be saved and come unto a klowledge of the truth." 1 Tim. ii: 4, see also Eph.i: 9, 10. To realize the full force of this language, let us consider that "God works all things after the counsel of his own will, that he does his pleasure in the armies of heaven, and among the inhabitants of the earth." In making man, in giving him powers, laws and privileges, he was guided by this will, which is in accordance with the eternal interests of all men. Now such being the case, how could God, consistently with his will, so situate man as to expose him to endless death?— This would not be according to the counsel of his own will, for he wills the salvation of all.Hence God cannot have exposed us to endless misery.
This idea is strengthened by the fact, that the truth is consonant to the salvation of all. "Who will have all men to be saved, and come unto a knowledge of the truth." Now if the truth were not consonant to the salvation of all; or if it were true, that a part are to be saved, and a part lost, then all could come to knowledge of the truth, but only a part would be saved.Hence God willing the salvation of all, and doing all things according to the counsel of his own