the time the prediction should be fulfilled, including, by implication of course, the general spread of the gospel among all people then to be on earth.

"All the kingdoms of the nations shall worship before thee," signifies simply, that the gospel of Christ shall then find its friends and its votaries among all the families of the nations. That some at least in every family shall embrace Christ. Or at least, that Christ's church shall then so extensively prevail, as to justify such prophetick language. Dr. Clarke says on the text, "And all the kindreds of nations, mishpechoth, the families of the nations,-not only the nations of the world shall receive the gospel as a revelation from God, but each family shall embrace it for their own salvation."

9. In Jeremiah xxxI. 31-34, there is a prediction which speaks of the new covenant which God should make with the house of Israel, which universalists sometimes quote with great assurance to prove the salvation of all men.— But a moment's attention to the words will satisfy us that no such thing is intimated there. There is not the least allusion there to any except the people of Israel. And if the text proved the salvation of all the children of Abraham, it could prove nothing about the rest of mankind. But when the context and connexion are consulted, we think the candid reader will be satisfied that the prophecy relates to the millenial state of that nation, when the children of Israel shall receive the new covenant, embrace Christ as the Messiah; and all of them, that shall live in the world at that time, know the Lord, receive forgiveness of sins through Christ, and obey his law. The verses that follow are conclusive evidence that the prophet was referring to scenes and events that would transpire on earth.

10. ་

For the Lord will not cast off for ever."-Lamentations 111. 31.

This passage is resorted to as positive proof that God will not cast any off for ever. Well, if God has said that

he will not cast any part of mankind off for ever, we would not say he will do it, for all the mines of Peru. If we cannot fairly account for such an expression here, without the salvation of all men, we will yield the question and renounce our Renunciation. It is the most probable sense of the prophet that we want. In the verses preceding our text he was lamenting his own calamities. And he looks up to the Lord in his affliction, and consoles himself with the reflection, that God is good and kind to them that seek him, and keep his commandments. "The Lord is good unto them that wait for him, to the soul that seeketh him," ver. 15. In this source he rests, believing that his trials will end, because the Lord will not cast off such for ever; for though he may cause such to have grief, yet he will have compassion according to the multitude of his mercies. We say this may be the meaning of the text. The reason the prophet did not describe what kind of people the Lord would not cast off for ever in the verse, is, because he had so plainly described what kind of people he meant in the verses preceding, as to make it entirely unnecessary. Taking his words as a continued discourse, we find him speaking of a particular kind of people; and of the ground upon which they might rest their hopes in affliction. And in speaking of them, and of their privileges, we could not expect him to describe them distinctly in every sentence.

2. We give some other reasons why we think this must be his meaning, because such sense not only accords with the thread of his discourse, but also with the general voice of scripture, which every where offers encouragement and hope to the good in affliction. "Be glad in the Lord, and rejoice ye righteous; and shout for joy, all ye that are upright in heart."-Psalms xxxII. 11.--" Many are the afflictions of the righteous; but the Lord delivereth them out of them all."-Psalms xxxiv. 19.-" For the arms of the wicked shall be broken; but the Lord upholdeth the righteous."Psalms xxxvII. 17.-" The wicked is driven

away in his wickedness; but the righteous hath hope in his death."*-Prov. xiv. 32.

3. The scriptures teach that God will cast off the wicked for ever; and of course, the prophet only meant, that he would not cast off the righteous. "If thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever."-I. Chron. xXVIII. 9.-We further think our explanation confirmed by the fact that the scriptures generally teach the "everlasting destruction" of those who do not turn from their wickedness and lead good lives.

We have now very briefly attended to the most prominent passages in the Old Testament, on which universalism seeks to rest; and we have found not a vestige of it there. It finds not the least support there; but appears like an exotick of modern birth, hovering over the venerable realms of prophesy, and here and there lights a moment, upon some towering vision of Christ's millenial glory. But panting and gasping, as in an incongenial clime, it now flutters away to seek some more hospitable shelter amidst the scenes of Christ and the apostles. Hither we will accompany our old friend. For we have nursed and plumed it, and followed its unhappy wanderings, so often as to know very well its course. And watching its fate in the hands of the heavenly messengers, till we see it in all the apparent agonies of death, and hear celestial responses falling upon the air, then we will hand it over to its friends, who some consider real conjurers, and able to resuscitate the very dead.t

*How would this text sound thus, "The righteous hath hope in his death of going to heaven; but the wicked may have the same hope in death; for they shall be driven away in their wickedness into heaven."

+We have been told by universalists, that there was no use in writing against the doctrine, because their writers were so cunning that they would make their doctrine look plausible, if it were ever No false.

Passages in the New Testament supposed to teach universalism, considered.

"And she shall bring forth a son and thou shalt call his name Jesus; for he shall save his people from their sins." -Matth. 1. 21.

On this text universalists contend, that all mankind are Christ's by creation and redemption; and as he shall save his people from their sins, therefore, he must save all mankind.

The passage is so equivocal alone, that if the scriptures generally, clearly taught the salvation of all mankind; and if this were generally implied in their language, then we should think this text might be so understood. But if the common sentiment of scripture is, that although all men are his by creation and redemption, yet the penitent and good are his in another sense, viz: by adoption; and he is represented as saving only such as voluntarily submit to him, then we ought to understand the text to mean simply, that it should be his office and business to save sinners from sin, as far as they comply with the terms on which they must be saved. If the means by which he saves his people from their sins, were certain and irresistible, then we might suppose all would be certainly saved from them. But look at them. 1. Redemption, "he gave himself a ransom for all," and is "a propitiation for the sins of the whole world."

Now then, if redemption alone were a sure and infallible means of salvation, as it is universal, all men must be saved from sin. But so far from it, redemption alone cannot save a single soul. Universal redemption was inade and completed near two thousand years ago; and if that were sufficient alone to save from sin, all men would have been delivered from sin the moment that great work was

ment.

'finished." But alas-sin continued still! Hence the redemption made does no good until it be applied. And it must not only be made for all, but actually applied to all, if they are ever saved. 2. A second means by which Jesus saves his people from their sins, is the gift of his doetrines, precepts, and commandments, in the New TestaThese command "all men every where to repent," "to repent and be baptised for the remission of their sins," that "their sins may be blotted out," &c. They say, "come unto me all ye that labour and are heavy laden and I will give you rest."-Matth. x1. 28.-" Ask, and it shall be given you, seek, and ye shall find; knock, and it shall be opened unto you."-Matth. vII. 7.-But these means are not irresistible. All have not obeyed them. 3. A third means by which Jesus saves his people from sin, is, the establishment of a gospel ministry, which however useful and efficient is not irresistible. Often are sinners awakened under the well directed and fervid eloquence of the pulpit; but many will not be persuaded. 4. A fourth means is the effusion of the Holy Spirit. But this is not irresistible. It has been acting powerfully upon the hearts of the people, from the beginning of time; but all have not yeilded to its warnings. It moves upon the mind as a persuading angel. But submission to God must be the sinner's own act. He has power to resist all the means of persuasion instituted in the gospel of Christ for his deliverance from sin. Redemption opens the door to the sin bound wretch. The words of Christ in the gospel direct him to it. The living ministry speaks to him-invitesadmonishes-and urges him to rise and escape. The Holy Ghost whispers to his soul, in language of strong and ardent persuasion. This is the way, and may we not say, the only way, that Jesus saves his people from their sins. No more powerful means could be used without annihilating our moral freedom and accountability, so that submission itself would not be our own act. But all these means