pel. The grand object of God in putting him into the ministry, was not their increasing hardness and guilt, and consequent ruin, but their conversion, pardon, and eternal life. Acts, xxvi. 18. Yet to some of his hearers, he was only "a savor of death unto death." 2 Cor. ii. 16.

REASON VIII.

"God's love to us is the cause of our love to him, and to each other as christians; for, 1 John, iv. 16, We love him because he first loved us," and v. xxi. He that loved God, loveth his brother also." Some love neither God nor man. "I know you, that ye have not the love of God in you." John v. 4.2. Every Cain hates the people of God, abides in death, is a murderer in heart, and has not eternal life in him. 1 John, iii. 13 15.

REASON IX.

"All whom God loves, will be brought to love and Berve him, as it is written, Ps. 86: 9, "All nations whom thou hast made, shall come and worship before thee, O Lord; and shall glorify thy

name.

It does by no means follow, that God loves, with complacency, all nations, because he has made them.

Making, and loving, in any sense of the word, are quite different things. God does not exercise a love of complacency towards all mankind; but "is angry with the wicked every day." Ps. 7: 11.

And he has declared, that "the wicked shall be turned into hell, and all the nations that forget God." Ps. 9: 17.

In the Millenium, 'all nations shall worship and glorify God; that is, all the nations then on the earth.

Nor is there here any difficulty with the word, all. Read Dan. 3: 7, 12. "All the people, the nations, and the languages, fell down and worshipped the golden image" set up by Nebuchadnezzar, and yet, "certain Jews" neither fell down nor worshipped. Neither in the Bible, nor in human compositions, nor in common conversation, is the word all, sq used as to exclude exceptions.-See Introduction. REASON X.

"Salvation is the effect of divine goodness. Ps. 145: 9. "The Lord is good to all, and his tender mercies are over all his works."

It has never been doubted by any one, that all mankind are subjects of divine goodness, in respect of the common blessings of this life, as long as their state of probation continues. And this is, evidently, the kind of goodness of which David here speaks. And by "all the works" of God, it is equally evident, he means not only rational, but also irrational creatures. v. 16. "Thou openest thine hand, and satisfiets the desire of every living thing." Hence, if Mr. D. has proved the salvation of all men, he has

also proved the salvation of all "birds, and fourfooted beasts, and creeping things."

REASON XI.

"The first intimation of salvation in the Scriptures, contained in the declaration of God to the serpent, imports the destruction of all evil; Gen. 3: 15. The seed of the woman "shall bruise thy head."

I never knew before, that bruising the head of a General strikes him, and all his soldiery, into nonexistence. Our Fathers bruised the head of the English nation, broke in sunder the chains of oppression, and became a free and independent people; therefore, according to the Universalist logic, Old England, head and members, is all plunged into the gulf of annihilation. But seriously, a serpent's head may be much bruised, without terminating his existence. In like manner, the power and kingdom of satan may be much reduced, and circumscribed within narrow limits; and yet, he, and many with him, live in sin and wretchedness forever.

REASON XII.

"The gift of a Saviour's robe of righteousness to a fallen world, was shown in the merciful conduct of the Deity to our first parents, immediately after they had sinned. Gen. 3: 21, "The Lord God made coats of skins, and clothed them."

What is this but saying, If God gives one man

any thing, he will give all men every thing;? But, unhappily for the universalist argument, the Scriptures no where intimate, that the "coats of skins" were designed to typify any thing; so much as even the salvation of one person. We might as well, and as conclusively, argue the salvation of all men, from the fact that "God clothes the grass of the field;" though it be soon not only cut down, but "cast into the oven." Matt. 6: 30.

REASON XIII.

Though sorrow and grief have so widely and so long prevailed in the world; yet, Isa. 25: 8," The Lord God will wipe away tears from off all faces;" and, Rev. 21: 4, "There shall be no more sorrow, nor crying."

For answer to the argument, as founded on Isa. 25 8, read in the same chapter, V. 10, "And Moab shall be trodden down under him, even as straw is trodden down for the dung-hill;" which emphatically expresses utter ruin and the deepest degradation. By "all faces," the prophet did not mean the faces of all men, but of all the pious. Nor is Rev. 21: 4, any more to the point. The context speaks of two classes of men : one, who overcome, and inherit all things; another, who are

fearful, and unbelieving," &c. and "shall have their part in the lake which burneth with fire and brimstone," V. 7, 8.

REASON XIV.

"Though death with all its evils entered into the world by sin, and passed upon all men, for that all have sinned; yet, Isa. 25: 8, "He (God) will swallow up death in victory:" Rev. 21: 4, "There shall be no more death;" for, Cor. 15: 56, "Death the last enemy shall be destroyed."

With respect to Isa. 25: 8, read again V. 10; and with respect to Rev. 21: 4, read again, V. 7, 8, which have just been in part quoted. There is a "second death for the wicked. But the righteous will, by their "resurrection unto life," not only be delivered from the first or temporal death, but have a glorious immortality in heaven. This is what the apostle teaches in I Cor. 15: 56; a verse, which, if the subject of the chapter be attended to, will be seen to speak only of the truly pious, and not of the whole race of man. But for other passages of scripture, even so much as the resurrection of the wicked could not be proved.

REASON XV.

"Though all have sinned after Adam's example, and come short of the glory [of God ;] yet, John 1: 24," The Lamb of God taketh away the sin of the world."

God says, Ezek. 24: 13, "I have purged thee, and thou wast not purged;" that is, after I had purged thee. So Christ may be said to "take away the sin of the world," though it is not actually taken