death, to come to him, which is the fact. But that he actu ally draws every man to himself, is not true. This, therefore, could not have been his meaning, for when he speaks of drawing to himself, he speaks of an influence exerted in this world, and not in another.

66

33. Because when Jesus was born, the angel said to the fearful shepherds, Behold, I bring you good tidings of great joy, which shall be to all people." Luke, ii. 10.

34. Because the people who heard Jesus preach, said, "we have heard him ourselves, and we know that this is indeed the Christ, the Saviour of the world." John, iv. 42. Jesus cannot be the Saviour of the world, if the world will never be saved.

35. Because John, the beloved disciple of Christ, said, "We have seen, and do testify, that the Father sent the Son to be the Saviour of the world." 1 John, iv. 14.

A. These arguments shoot beyond the mark. The good tidings of salvation, sent to all people, is no proof that all will believe or be saved. Christ is the Saviour of the world, as he is officially appointed to save men, and not devils. He can be called such, though all in the world are not actually saved, just as a man may be called the physician of a regiment, though he exercises his art no further than he is applied to by the soldiers, or just as Washington is called the saviour of his country, though all in the country were not saved.

36. Because all the holy prophets have spoken of the restitution of all things. "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." Acts, iii. 20, 21.

A. "The restitution of all things," of which Peter here speaks, is not the salvation of all men, but the raising up and accomplishing all things of which God had spoken by the prophets, as any one may see who knows the meaning of the original words.

37. Because Moses, one of the earliest prophets, foretold the destruction of all evil, when he represented sin under the figure of a serpent, whose head the seed of the woman was to

bruise.

"I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel." Gen. iii. 15.

A. This is all assertion, and scarcely deserves a reply. The serpent is the devil, and not sin. Rev. xii. 9.

38. Because David saith, "all the ends of the world shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship before him." Psalm xxii. 27.

39. Because David also saith, "all kings shall fall down before him, (Christ,) all nations shall serve him—* * * * * * men shall be blessed in him, all nations shall call him blessed." Psalm lxxii. 11, 17.

40. Because David also said, "All nations whom thou hast made shall come and worship before thee, O Lord, and shall glorify thy name." Psalm 1xxxvi. 9.

A. And yet all this does not prove that all men will be saved. These are predictions of what shall be the state of things in THE MILLENNIUM, and not beyond the grave.

41. Because David also said, not less than twenty-six times, in that part of his meditations embraced in the 136th Psalm, “his mercy endureth for ever.”

A. God's mercy does, indeed, endure for ever-but that does not prove that all will be saved. The judge is as merciful after as he was before the criminal was condemned. It is in mercy to the universe that God shuts the wicked up in hell.

42. Because he also declared, that that mercy which is to endure for ever, is over all the works of God. "The Lord is good to all, and his tender mercies are over all his works." Psalm cxlv. 9.

A. Yet, with all, "God is angry with the wicked every day," and the world is fult of suffering. His general goodness and care, therefore, over the works of his hands, are no proof that the wicked will be happy in the next world.

43. Because he also said, "All thy works shall praise thee, O Lord, and thy saints shall bless thee." Psalm cxlv. 10.

A. But this is no proof that the wicked shall be saved at death.

44. Because he also said, "The Lord is gracious, and full of compassion, slow to anger, and of great mercy." Psalm cxlv. 8.

45. Because he also said, "The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide; neither will he keep his anger for ever." Psalm ciii. 8, 9. This could not possibly be true, if God purposed to make any of his creatures for ever miserable.

A. Why suppress the fact, which Moses taught, that "God keepeth mercy for thousands," but only "of those that love him,” and “will by no means acquit the guilty?" God never purposed to make any of his creatures miserable; but they make themselves so by their sin.

66

46. Because Isaiah represented that there was no sin which might not be pardoned. Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." Isaiah, i. 18.

A. However true this is, yet it is no proof that all the sins of all men WILL be pardoned.

47. Because it is said, that "all nations shall flow unto the mountain of the Lord's house"-a figurative representation of the covenant of the gospel. Isaiah, ii. 2.

48. Because in this mountain the Lord of hosts hath made for all people a feast of fat things. "And. in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined." Isaiah, xxv. 6.

49. Because "God will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations." Isaiah, xxv. 7.

51. Because "the Lord God will wipe away tears from off all faces." Isaiah, xxv. 8.

52. Because Isaiah said, "the glory of the Lord shall be revealed, and all flesh shall see it together." Isaiah, xl. 5.

A. These are promises which have reference to the millennial state of things, in this world, and not to the condition of men in the next.

50. Because God will swallow up death in victory.” Isaiah, xxv. 8.

A. This relates to the resurrection of the body, and shall

be answered where it is repeated as a new argument. It will be the torment of the damned, that they cannot die.

53. Because Isaiah represents the gospel as being completely successful in accomplishing the purpose for which it was sent into the world:-that as the rain and snow come down from heaven, and return not thither, but water the earth, and cause it to bring forth and bud, so shall the word of God be-it shall not return void, but it shall accomplish the divine pleasure, and prosper in the thing for which God sent it. (Isaiah, lv. 10, 11.) Thus all who allow that God sent the gospel to benefit all mankind, must hère see that that beneficent object will surely be accomplished.

A. The gospel shall accomplish the benefit which God designed it should be to all nations, in the day of millennial glory; but this is no proof that all mankind will be saved.

54. Because Isaiah, speaking in the name of Jehovah, said of Christ, "I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." xlix. 6.

A. The grant made by God, of Jesus Christ, to the world, i. e. to sinners of mankind, as the great ordinance, or way of salvation, while it authorizes every one to come to him, and receive salvation as a free gift, does by no means render it certain or necessary, that each individual of the human race will be saved. The sun is God's ordinance, to give light to the earth, but however universal may be the diffusion of his beams, they will not be enlightened by it, who retire into dens, and caves, and darkness, and refuse to come into his light.

55. Because Isaiah represented Jehovah as saying, "I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made." lvii. 16.

A. This was said in reference to ancient Israel, collectively considered. The great body of the people had gone off into idolatry, and the judgments which had been inflicted on them, had failed to correct their pride, and covetousness, and other baneful passions, which characterized them as a nation. Yet was it true, that God would not always contend with this na

tion, and involve the righteous in the sufferings that befell the wicked. With him that was of "an humble spirit, and a contrite heart," he would dwell, while the wicked should be "like the troubled sea, when it cannot rest." For "there is no peace, saith my God, to the wicked." Isaiah, lvii. 15, 20, 21. A very different account this, from Mr. Whittemore's, whose argument makes God give up in despair, and, having tried in vain to make men better, by getting angry and punishing them, concludes, for his own relief, to save them, and thus make a merit of necessity!!!

56. Because Isaiah said, touching the universal efficacy of the gospel, "thy people shall be ALL righteous." lx. 21.

A. This is said of the state of the millennial church, and not of all that ever have lived, or shall live, upon the face of the earth. Did not Mr. Whittemore know this?

57. Because Jehovah saith, by Jeremiah, concerning the covenant he made with the house of Israel, "I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more." Jer. xxxi. 33, 34. The spirit of this passage is universal grace. What God here saith he will do for the Jews, he will also do for the Gentiles. The former is a pledge of the latter.

A. This is a prediction concerning the restoration of the Jews in the millennial state, and although the same thing will be verified in the Gentiles at the same time, yet does neither prove that all mankind will be saved.

58. Because Jeremiah bore testimony against the supposition, that God would inflict any punishment on his creatures which is not for their good. "THE LORD WILL NOT CAST OFF FOR EVER. But though he cause grief, yet will he have compassion according to the multitude of his mercies, for he doth not afflict willingly, nor grieve the children of men." `Lamen. iii. 31-33.

A. This is said, and said only, of those that "wait for the