of the doctrine, might we not say that the point is gained? But I shall not rest here; we shall see what was testified concerning him as a Universal Saviour, in the writings of the Apostles.

In the ACTS OF THE APOSTLES, we find, that their great object was, to convince men, that "Jesus was the Christ," or, in other words, the Saviour of the world. But while he was declared to be "the Saviour of all men," he was, in a peculiar sense, declared to be "the Saviour of them that believe"-of "the church" -of "the elect," and "the first fruits of his creatures, "the first fruits unto God and to the Lamb.". So that, while particular redemption is stated, so far is it from setting aside general redemption, it is a pledge of the ingathering of the whole family of man, just as the first fruits of the earth are a pledge of the general harvest.

*

Having premised this much, I shall now proceed to show, that while they preached sovereign election, they never doubted, nor called in question, the final salvation of any man, although (as in chapter iii. 32.) "the holy spirit" was only "given to them that believe." Their great object, as I said above, was to convince their hearers that Jesus was the Christ, the sent of God for the lost sons of Adam, without exception, or limitation. It is said of Paul, immediately after his conversion (chapter ix. 22.) that he "dwelt at Damascus, proving that this is very Christ." And again, (chapter xviii. 5.) it is said, that "Paul was pressed in spirit; and testified to the Jews, that Jesus was Christ." And (verse 28.) it is said of Apollos, that "he mightily convinced the Jews, and that publicly, showing by the scriptures, that Jesus was Christ." Again; (chapter xvii. 3.) "This Jesus whom I preach unto you is Christ," the grand object of the sinners' hope,-"the desire of all nations", the Messiah, in whom all the types, prophecies, and promises centre. And again; Peter says (chapter ii. 36.) “God hath made that same Jesus, whom ye have crucified, both Lord and Christ."

This point being established, namely, that Jesus was the Christ, it followed, as a matter of course (indisputable in those days), that In him shall every nation, and people, and kindred, and family, be blessed. All shall be saved, though it should be, with many, so as by fire." Even on those who pierced him shall be poured "the spirit of grace and of supplications, and they shall mourn for

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him, as one mourneth for his only son," (Zech. xii. 10). The unbelief of any one, in this life, though it may bring upon him the. righteous judgement of God, cannot hold out eternally: for, sooner or later, "all people shall yield submission." To him "every knee shall bow, of things in heaven, and things in earth, and things under the earth: and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father." Our present unbelief cannot convert that truth into a lie, namely, that he is "the Saviour of all men,”—of every man,—of every creature,—of the whole world:"-But I must proceed in my regular order;—

Peter says (chapter iii. 18.), "Those things which God before had showed by the mouth of all his holy prophets, that Christ should suffer, he hath so fulfilled, (verse 21). And he shall send Jesus Christ which before was preached unto you; whom the heaven must receive until the times of RESTITUTION OF ALL THINGS, which God hath spoken by the mouth of all his holy prophets since the world began, (verse 24). Yea, and all the prophets, from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days." What will you say to these things? -how will you explain this universal restitution to suit your system? Like you, my worthy friend, the Apostle Peter, and his brethren, were very unwilling to assent to the gospel, in its full extent, in reference to unbelievers. To overcome their prejudice, the Lord had recourse to a miraculous vision, wherein was shown to Peter "all manner of four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. a voice to him, Rise, Peter, kill and eat." I need not here quote all the vision, in reference to Cornelius; which vision, Peter, in his own defence," rehearsed (unto the apostles and brethren) from the beginning, and expounded by order unto them," (chapter xi. 4). I shall content myself with the exposition which Peter gave of the vision, namely" God hath showed me that I should not call any man common or unclean."—"(o you," my friend, "and do likewise," why should you "be found even to fight against God?" If he really will have all men to be saved, although, with Peter and his brethren, you may be "ustonished” at it, do, I beseech you, yield to Jehovah, as they did, and with Peter, also “What was I, that I could withstand God." "For so hath God commanded us, saying,-I have set thee to be a light to the Gentiles, that thou shouldst be for salvation unto the ends of the earth," (chapter xiii.

say

And their came

47). Why grudge salvation to our poor unbelieving brethren? Their fullness will not impoverish us. "For we believe that through the grace of our Lord Jesus Christ we shall be saved, even as they," (chapter xv. 11). "For we are also his offspring," (chapter xvii. 28). Be content, therefore, to know that there shall be "times of restitution of all things.". But (as in chapter i. 16.) be satisfied with the words of the Saviour, that "It is not for you to know the times or the seasons which the Father hath put in his own power." I would fain enlarge; and, to do justice to the subject, I would require to quote much more from this epistle;-but my limits will not permit, and I must proceed to

THE EPISTLE OF PAUL TO THE ROMANS. And here, again, I am at a loss to confine myself within due limits, the epistle is so full of this doctrine; but I shall try to be brief. In the beginning of it, we have him "declared to be the son of God with power, by the resurrection from the dead." Then follows the declaration that Jews and Gentiles are all upon a level, “For," says the Apostle, "there is no respect of persons with God-for we have before proved, both Jews and Gentiles, that they are all under sin;" (chapter iii. 9.) and that, "in due time, Christ died for the ungodly" without exception, (chapter v. 6). That "by one man sin entered into the world; but not as the offence, so also the free. gift; for if through the offence of one (the) many be dead, much more the grace of God," &c. "hath abounded unto (the) many,' "Therefore, as by the offence of one, judgement came upon all men to condemnation; so, by the righteousness of one, the free gift came upon all men unto justification of life." Wide and extensive as sin hath reigned unto death, so wide and extensive shall grace reign, unto eternal life. "For, as by one man's disobedience (the) many (that is all men) were made sinners, so by the obedience of one, shall the many (that is all men) be made righteous." And, as it were for ever to silence you, and those who limit salvation as you do, the Apostle again repeats the assertion, that "where sin abounded" un'o the all, ˆ« grace. did much more abound," (see chapter v. throughout). Any comment, upon these passages, is surely unnecessary; for they are so plain that he who runneth may read and understand them.

Again;-In chapter viii. we have the whole creation represented as being "made subject to vanity, not willingly, but by reason of

him who hath subjected the same, in hope,-waiting for the manifestation of the sons of God. Because the creature," or creation, "itself, also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they," says the Apostle, "but ourselves also, which have the first fruits of the spirit." Then follows the doctrine of election, which, so far from setting aside the redemption of the whole creation, already taught and maintained, it is just a pledge of the whole being "delivered from the bondage of corruption, into the glorious liberty of the children of God." "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first born among many brethren;" or, as the Apostle James expresses it, that the elect “should be a kind of first fruits of his creatures." Again; we are told (chapter xi. 16.) that "if the first fruit be holy, the lump is also holy." Here, then, we see, that if the elect are the first fruits, the whole family of man shall be holy, even as they. Israel, his former elect people, are now broken off, and the now elect, once a wild olive of the Gentiles, are graffed in. "Thou wilt say then, The branches were broken off that I might be graffed in— Boast not against the branches, for God is able to graff them in again." Nay,ye elect Gentiles, "I would not," says the Apostle, "that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in and so all Israel shall be saved." And it follows (verse 28.) "As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the Father's sake. For the gifts and calling of God are without repentance." And, observe how the Apostle finishes this interesting chapter, "For God hath concluded them all in unbelief," that he might eternally damn those who were not his elect?-No; "that he might have mercy upon all." And he concludes thus, "For of him, and through him, and to him, are all things." And in chapter xii. he follows up the subject with the most suitable exhortations, founded on the doctrine; beseeching them, "by the mercies of God," to "let love be without dissimulation," to "abhor that which is evil, and cleave to that which is good;"'"rejoicing in hope; patient in tribulation,"—to "be kindly affectioned one to another,"-to "bless them which persecute you:

bless, and curse not,"to"

recompense to no man evil for evil.” And he concludes thus, "Therefore, if thine enemy hunger, feed

him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good."

All this is truly the language of universal benevolence, and is the very essence of Diety, so to speak. It is also the genuine language of the doctrine I am advocating, but not so of your partial system: for you allow that God enjoins on his creatures what he does not himself practise.-But I am again forgetting myself, and must take leave of this epistle with a few more short extracts.

In chapter xiv. the Apostle says, "For none of us liveth to himself, and no man dieth to himself—whether we live, therefore, or die, we are the Lord's." I know that you, and those who espouse your narrow-bounded scheme will limit the pronouns us and we, to the elect believers. Well, be it so: but what will you make of what follows, in the 10th verse. "For it is written, As I live, saith the Lord, every knee shall bow to me,-and every tongue shall confess to God." How will you contrive to limit this? And he concludes his epistle thus, (chapter 15.) "Now, the God of patience grant you to be like minded, one toward another, according to (or as in the margin, after the example of) Christ Jesus." And he enjoins thein to" receive one another, as Christ also received us." And to show that these expressions do not apply exclusively to the handful of elect believers, it follows, "Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.". And he concludes, by assuring them that "The Godof peace shall bruise Satan under your feet shortly." That some of these passages have a special reference to the elect believers, will not be denied; but that many of them have an unlimited application, cannot be disputed.

Although I am so confining myself as not to do justice to the subject, I shall try to be yet more brief, and merely take a glance at Paul's other epistles, to show that he uniformly taught the doctrine I am advocating.

In his epistles to the CORINTHIANS, this is very evident. In chapter viii. verse 11. we find that, from having the "conscience. defiled,”.“ shall the weak brother perish, for whom Christ died." From this it would appear, that he died to redeem even those who ·

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