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through the righteousness of the other. These universal terms, so frequently repeated, and so variously diversified, cannot be reconciled to the limitation of the blessings of the gospel to the elect alone, or to a part only of the human race. Compare 1 Cor. 15: 22, 23. See Chauncey on Universal Salvation. Prop. 4: p. 22, etc." Im. Ver. note.
Your second remark, touching the inconsistency of Paul's writings with Universal Salvation, is not confirmed by a single example, and the whole paragraph exhibits incontestible evidence, that you are reduced to the humiliating necessity of appealing to mystery, assumption, and sophistry, for want of argument or fact.
In reply to your third remark, I observe, that if Paul be not here on the subject of the saved, you can、 not furnish evidence that he has written on the subject in a single instance. But you stand corrected by your own words, in the first period. You allow that "the abounding grace refers to the number of sins forgiven, not of sinners saved!" This shows, either that your former definition of salvation is incorrect, or that the forgiveness of sinners is their salvation.Can so much malversation be consistent with a desire for the knowledge of truth!-The sophistry which you half impute to Universalists, shall be examined. After assuming the position, that the apostle is not on the subject of the saved, you appear to doubt the truth of your own position, by immediately adding that which refutes the statement already made. If the forgiveness of sin, and justification to life, do not include the subject of salvation, be pleased no longer to palter in this double sense, but at once let us know what you mean by salvation. No Universalist ever did, or ever will contend, that the number of sinners saved in Christ, is greater than the whole of God's intelligent creation. All for which they plead by this
passage, is the abounding of grace over sin. But as the language of the apostle conveys my ideas on this subject in better phraseology than I should probably employ, you will permit him to speak for me, in this same chapter;
"But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified BY HIS BLOOD, we shall be saved from wrath through him. For if, when we were ENEMIES, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life."
After reading the above, will you say deliberately, that "there is no proof or indication that he is on the subject of the saved?" See also verses 15, 16, 17, immediately preceding the text.
"But not as the offence, so also is the free gift.— For if, through the offence of one, many be dead, much MORE, the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift; for the judgment was by ONE to condemnation; but the free gift is of MANY OFFENCES unto justification. For if by one man's offence, death reigned by one; much more, they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ."
But to avoid any cavil on the question who, or how many they are, which receive this abundance of grace, the succeeding verse settles the question, by including all men in the condemnation, and all men in the justification.
To show that the scope of the apostle's argument goes to prove the supremacy of the grace of God, over and above the loss by transgression, the remainder of the chapter, including that which you have but partly quoted, will now be given entire. Let every
reader judge for himself, who has endeavoured to darken counsel by words without knowledge?
"Therefore, as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life. For as by one man's diso bedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover, the law entered that the offence might abound. But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord."
Here, Sir, is the very phrase which you contend is used in contrast to the endless misery of the wicked, [Mat. 25: 46.] and yet you aver that in this very connexion not even an indication is given, that Paul is on the subject of the saved! Does truth need the aid of such serpentine conduct?
Like you, Sir, I have not room, nor yet time, to analyze the passage fully, as it requires; but he must indeed be a dreamer, who does not see that even in one paragraph, you have exhibited a diploma for error and inconsistency. If as you say in close, "justification of life is a gift offered to all men without distinction of nation or character," the apostle, and all other writers in the Bible, wanted terms to express it. I repeat the assertion, that the offer of salvation is not found in the Bible.-The same apostle Rom. 6: 23, says, "For the wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord." A GIFT, is neither an offer, nor a purchase.
I shall close this No. by turning your attention to the burden of a gospel preacher, as delineated by Paul, in Rom. 10: 14, 15, of which it is my earnest desire that you should profit. Judge for yourself, if
you are entitled to the meed-well done, in view of this testimony.
"How then shall they call on him in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent, as it is written? How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Yours in the Gospel,
To Rev. Joel Hawes,-Hartford,
SIR--In perusing your "Reasons for not embracing the doctrine of Universal Salvation,” I pause to examine the following paragraph, found in the second Letter;
"2. That I fear to embrace that doctrine becauseit would oblige me to regard Christ and his Apostles as incompetent or dishonest teachers of religion; and the Bible itself as fitted and designed to lead men into error."
Permit me to inform you, Sir, that your apprehensions, in this instance, are entirely groundless. Those who credit the doctrine you attempt to refute, " regard Christ and his apostles as competent and honest teachers of religion; and the Bible itself as fitted and designed to lead men into truth." They also believe that no other system exhibits the perfections of God, or the consistency of the scriptures.
You appear to have bound yourself, in this citation,. utterly to reject the scriptures, should they be shown
to countenance the doctrine of Universal Salvation. Whether they do, or not, shall now be tested, by your own rule. In Letter 5th you say,
"A single plain and direct declaration of the word of God is as decisive on the question before us as a thousand." The preceding Number contains more than sufficient for the present purpose, but to show that we are not straitened for proof on this point, more will now be adduced. See Psalm 36.
"All nations whom thou hast made shall come and worship before thee, O LORD; and shall glorify thy name." The Psalmist here describes the worshippers of God as co-extensive with the human race. Whatever limitation is implied in respect to the worshippers, is also implied in the creation of God. To show that God's grace is limited, will be sufficient proof that his power is limited also. If to worship, and in that worship to glorify the name of God, do not imply a state of blessedness, the converse side of the proposition is left to you to sustain. This, Sir, is one "plain and direct" passage.
Another testimony from the same book is offered for your consideration. Ps. 146: 9. "The LORD is good to all; and his tender mercies are over all his works." Without spending time to nullify the senseless cavils on the word all, I shall now merely show the folly and weakness of the common attempt to evade the force of this testimony. It has been said, that the tender mercies in the text, designate the common and manifold bounties of a temporal nature, of which we are the constant recipients. That this is not the meaning of the phrase, is gathered from the following scripture, found in the same book;
"Have mercy upon me, O God, according to thy loving kindness; according unto the multitude of thy tender mercies blot out my transgressions. O remember not against us former iniquities; let thy tender