away.

Neither of those passages appear to speak of the actual removal of sin or guilt, but only of the provision made, and the means used, for its removal. God made provision, and used means, to purge the corrupt Jews; and, in this sense, he purged them, though they continued as vile as ever. Christ has made provision, and instituted means, for taking away the sin of the world; and, in this sense, he does take it away, though multitudes have much more sin, than if he had done nothing. John 15: 22.

But suppose we admit, that the taking away the sin of the world did import its actual removal; the expression would be perfectly consistent with the endless perdition of many of our race. The Bible

abounds in examples, in which by the world is not intended every individual of the whole race of man. "The fall" of the Jews was not "the riches of the world," in the Universalist sense of the word; for the Jews who fell, were a part of the human family. Rom. 11: 12. Nor was "the casting away of them the reconciling of the world," in the Universalist sense of the word; for those who were cast away were a part of the human race. V. 15. The disciples of Christ, though a part of the human family, 66 are not of the world." John 17: 16.

The word world, in its more common use by the inspired writers, denotes merely a large number, or, at the most, a large proportion of mankind. Nor does this word, of itself, designate character; but

is used to denominate the unregenerate, merely be cause they were formerly, as they now are, the larger part of mankind.

Hence, as God the Holy Ghost uses language in his word, Christ may actually take away the sin of the world, and receive the world to heaven; and yet, hundreds, and thousands, and millions of our race, "go away into everlasting punishment." 3 If it be asked, whether it be a sentiment among the believers in future and eternal punishment, that a large proportion of the human race will be saved, I answer, Yes. It is believed that, however small the proportion of the pious to the wicked, in all former periods, and in the present age, a time is coming, when all who shall then live on the earth will be righteous. It is believed, that such vast multitudes of pious persons are yet to inhabit the earth, that at the last day, it will be seen, that hundreds, if not thousands, will be saved, to one that is lost. Though often reproached and slandered, as maintaining that satan will finally run away with far the greater part of God's rational offspring,' the Orthodox believe no such thing. See Hopkins on the Milleni um, Edwards, Emerson, &c.

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SECTION III.

REASONS XVII-XXXI.

Stated in the words of the Author, when necessary to exhibit fully his meaning; at other times, more briefly.

REASON XVII.

"Christ opened a new and living way to the favor and presence of God; he hath entered into heaven itself, now to appear in the presence of God for us." Heb. ix, 24.

But it is equally true, that sinners do not all accept the new and living way of access to the favor of God. John v. 40 Ye will not come to me, that ye might have life.” And for those who sin wilfully, in opposition to a "knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries," or enemies of Christ; and they shall have "a sorer punishment," than the despisers of the law of Moses : Heb. x. 26-29.

REASON XVIII.

"By accepting the offering of Abel, God showed his purpose of saving the world by the offering of Christ, who hath" 'offered himself without spot to God, to purge our consciences from dead works,' &c. Heb. ix. 14.

So, because "the Lord had respect unto Abel, and to his offering, but unto Cain and his offering had

not respect," as we read, Gen. iv. 4, 5; therefore, Cain, and all like him, will surely be saved by Christ. If this be sound argument, what can be unblushing folly? The whole history of Abel and Cain teaches us, that God will accept believers, and reject unbelievers. For it was " by faith," that " Abel offered unto God a more excellent sacrifice than Cain:" Heb. xi. 4.

REASON XIX.

"God's preservation of Cain, after his murder of his brother, indicated his intention of saving from death a sinful world, by the death of his Son; he 'set a mark upon Cain, lest any finding him should kill him; and thus, by a special providence, secured him from death:" Gen. iv. 15.

What is this but saying, that, because vengeance was not executed upon Cain immediately, no murderer, and no sinner, can ever perish? But such reasoning is no more new, than strange. Ps. x. 15: "Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it." Perhaps Cain reasoned in the same manner, as his genuine descendants. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil:" Eccl. viii. 11.

REASON XX.

The preservation of Noah and family in the ark,

teaches the salvation of all men from the floods of death. 1 Pet ii. 21: The like figure whereunto even baptism doth now save us." Acts ii. 38, 39: 'Repent, and be baptized, every one of you, &c. and ye shall receive the gift of the Holy Ghost; for the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call."

By those afar off, the inspired writers always mean the Gentiles. Peter declared that the promise was to as many of them as the Lord should call, and to no more. Nor did he say the Jews should receive the gift of the Holy Ghost," unless they should "repent," and "be baptized in the name of Jesus Christ for the remission of sins;" that is, with faith in him for pardon, or justification. But baptism will save no unbelieving and impenitent person: Mark xvi. 16; Luke xiii. 3.

and

The whole history of Noah's preservation teaches us, most clearly, that God will save all believers, and destroy all unbelievers. He was a believer; those that perished in the flood, unbelievers. He was saved by faith; and they were destroyed for their unbelief, and its various fruits of unrighteousness: Heb. xi. 7.

REASON XXI.

2

The wonderful manner in which the lives of all who entered the ark, were preserved, sets forth the efficacy of God's covenant of grace in Christ. Sam. xxiii. v. "He hath made with me an everlast ing covenant, ordered in all things, and sure."