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fion, That there are few that shall be saved. If there be no restoration, all the relt muft perish throughout endless duration. Dr Hylen, in bis Cornography, or Description of the World, tells us, that dividing the whole world into thirty parts, nineteen of these are inhabited by idolaters. Of the eleven parts which remain, Jews, Turke, and Saracens poffefs fix. Two of the other five are of the Greek communion; the other three being divided between those of the Church of Rome and the Protestant or Reformed Churches. How few of the latter are real Christians, if the Bible be the test of that true and undefiled re. ligion before God, without which no man shall see him! In the parable of the fower, our Lord divides them into four paris, one only of which is approved ; and yet how many thousands called Chriitians belong to neicher of these four claffes! Even among the ftridest and most religious profeffors, who are termed virgins, only one half are described as wise, and having oil in their vefsels with

A syliem that dooms all the rest to endless woe, deferves to be carefully examined by the unerring light of divine truth; for can we suppose that the Author of all existence, the Father of mercies, and the God of love, has made all the rest of men in vain, or worse than in vain ? Does he not own the relation of a Father to them all ? and have we not reason to think he would be ashamed to be called their Father, and to call them his offspring, if he had made no other provision for their happiness than the received doctrine ascertaios? If I am a Father, says he, wheie is


honour? Is not endless misery inconfiftent with the plain and obvious meaniog of the following passages of scripture, which contain unconditional cr absolute promiles made to ancient Ifrael, that can never be accomplislæed on the common fyftem? “ This people have I formed for myself; they shall fhew forth my praise. Ifrael Mall be saved in the Lord with an everlasting falvation. Thou art my servant, O Ifrael, in whom I will be glorified. In Lim shall all the feed of Israel be juftified, and shall glory." These promises are made, in the first instance at jeaft, to all the children of Israel; and no intervening circumstances can invalidate God's promises. To them is addressed that declaration, " I have loved thee with an everlasting love, and therefore with loving kindness will I draw thee."Docs he rot say to that very people, “ I am God, and there is none like

me; iny counsel shall stand, and I will do all my pleasure?" Ifa. xlvi. 3, 9, 10.What wonderful discoveries have we of the Lord's designs towards the whole house of Israel, in Ezek. 37th, throughout ? Paul, in the urth of the Romans corroborates these promiles, and sums up these designs : “ For God hath concluded them all in unbelief,” or ihut them all up together, " that he might have mercy upon all," Rom. xi. 32. 6 All Israel shall be saved; the Deliverer thall turn away ungodliness from Jacob. For this is my covenant unto them, when I Mall take away their fins,"? ver. 26, 27. Have not the Jews, for these cighteen hundred years, died in unbelief? whence, if there be no restoration, how hall such promiles be accomplished? The apostle reasons, ver. 16. “ If, or seeing, the first.fruit is boly, the lump is also holy; and fince the root is holy, so are the branches." The firs-fruit and the root are the Patriari hs ; the lump and the Tranches are the whole Jewish nation, that are still beloved for the fake of ihese fathers, and included in the covenant made with them.

The scriptures also abound with absolute promises, that iaclude all mankind, and cannot be fully accomplished, if part of them are left in endless misery, Gen. xii. 3. Isa. xxv. 8.xlv. 23. Luke ii. 10.-iii. 6. I Cor. xv. 22.

The universal doctrine may be successfully argued from the perfections of Deity, revealed in his word: From the relations he fuftains to his creatures ; and from the titles with which Mefliah is invested. The reason assigned, Pfal. xxv. 8. why God will teach hinners in the way, is permanent and immutable, his goodness and uprightness. The same reafon is given why his tender mercies are over all his works , Psal. cxlv. 9. He is called the God of the spirits of all felh, Num. xvi. 22. and xxvii. 16. He is also called the Father of spirits; and Paul admits that all men are his offspring, Heb. xii. 9. A&s xvii. 29.-- Job advances a general truth, when he says, addressing himself to God, “ Thou wilt have a defire to the work of thine hands," Job xiv. 15: Is this delire confiftent' with these works remaining always polluted and wretched !--Christ is called the defire of all nations, and the King of kings, and Lord of lords ; and will these titleg be never realized ? He is the true kinsman Redeemer; and will he never deliver any of his brethren but the first-bora? Is be such a respecter of persons ?

God's express purpose concerning hia creatures, fecures the restoration of the lapsed part of them, which is their being gathered together in Chrift, or reftored to a state of union with him, in the difpenfation of the fulness of the times, Eph. i. 9, 10. Jehovah declares, “ My counsel shall stand, and I will do all my pleas' fure,” Ifa: xlvi. 10. He made and preserves all things for his own pleafure, and solemnly declares he has no pleasure in the death of those who perish, Rev. iv. ȚI. Ezek. xxxiii. 11. Will God lose his ead in giving existence ?

The grand defigo of our Lord's appointment as Mediator, the destruction of the works of 'the devil, and the restoration of God's works to such a state that he car rejoice in them, is a powerful argument in favour of the reftitution of all things, 1 John iii. 8. Eph., iv. 19. I Cor. xv. 28. “ That God may be all in all,” or the all in all, Phil. iii. 21. Acts iii. 21. Rom. viii. 19, 20, 21. Rev. xxi. 5: Psal. civ. 31-ciii. 22.- The ordinance of the first-fruits ascertains the fame event, Lev. xxiii. James i. 18. Our Lord is called the firs-fruits, with re. gard to those who shall be found his at his coming, as they also are the firft. fruits unto God and the Lamb, i Cor. xv. 20. Rev. xiv. 4. We may as well deny the connection between the glorification of Christ, as the first-fruits of his people, the church of the first-boro, and theirs in due time, as separate the connection betwixt them, and those of whom they are said expressly to be the firft-fruits. Does not our Lord declare, that every plant which our heavenly Father hath not planted, shall be rooted up ? Mat. xv. 13. and will fin, the only plant which he has not planted, remain deeply rooted for ever?

The promised efficacy of the word and judgments of God secures the final re. Aoration of all men, isa. Iv. 11.-xxvi. 9. In the latter of these passages, it is expressly promised, that the inhabitants of the world shall learn righteousness, wbeo God's judgments are, or shall be in the earth. Will this declaration be never verified ? Does not the superabundance of grace above fin, wbich Paul aflerts, ascertain the same glorious issue? Rom, v. 20. The verb in both clauses, is in what grammarians call the aorist, or indefinite tense, plainly shewing that


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the abounding of grace above fio cannot be confined to any period of time. The nature of prayer and Christian charity, which we are bound to extend to all men, and the native effect of divine grace on the human heart, afford so' many proofs of the universal doctrine. How can death be totally deftroyed, and all nations, yea, all things, inherited by Chrift, if death or misery is to ex. ist without end, and the far greater part of intelligent beings are to remain under the dominion of fin and death to all eternity ? 1 Cor. xv. 26. Plal. lxxxii. 8. Heb. i. 2.--Is it probable, or even admissable, that two principles, so diametri cally oppofite as infinite good and infinite evil, are to exift in the universe with out end? Will God never destroy that which he hates and abhors ?

The threatening denounced againft Satan, Gen. iii. 15. which involves the deftruction of his power and authority over men, as appears from the illuftration of it in the sacred writings, includes, if properly understood, all that is contended for, 1 Cor. xv. 55, 56. Heb. ii. 14. The promise and oath of God, recorded Gen. xii. 3.–xviii

, 18 and xxii. 18. also xxvi. 4. and referred to Ads iii 25, 26. Rom. iv. Il. Gal. iii. 8. are conclusive in favour of the restoration. This promise and oath include all nations, even all the nations that shall at any time exist, as appears from Plal. lxxxvi. 9. and comprehend all the kindreds and all the families that pertain to them. From Pfal. Ixxii. 17. it appears that this extends to men without exception, and we see the happy effect of it, in that all nations shall yet be brought to call him blessed, which plainly imports, that they shall be previously blessed by him. That the nations which forget God shall be turned into hell, is certain, from Psal. ix. 17. and if they remain there al. ways, how shall the above things be verified ?

We may infer the fame confolatory truth of the final restoration, from God's willing the salvation, or recovery of all mer, 1 Tim. ii. 4. and giving them into the hand of Christ for that purpose, Jobo iii. 35.; from his not willing that any should perish, 2 Pet. iii. 9. ; and from the Father's will that of all which he hath committed to him, he should lose nothing, John vi. 39. Also from the design of our Lord's coming into the world, the salvation or recovery of that which was loft, Mat. xviii. 11. The universal efficacy of the power of God, quickening all things, fecures the final issue pleaded for, 1 Tim. vi. 13. 1 Cor. XV. 22, 45. Rev. xxi. 5. The defire and prayer of the faithful, Psal, vii.

9. founded on the express declarations of fcripture, i John iii. 8. Mat. xv. 13. fecures the final destruction of fin, that work of the devil and of wicked mea, And is not the fame truth obvious from the many affurances we have that all things shall be subdued by Christ, and be subject to him at length ? Heb. ij. 8. 1 Cor. xv. 27, 28. Rom. viii. 21. Phil. ii. 10, 11. Rev. v. 13. 'It is promised, Psal. cxlv. 10. that all the works of Jehovah shall praise him; and we find them so employed in the last quoted passage, Rev. v. 13. Elsewhere he is said to rejoice in his works, Psal. civ. 31. and they too, to express their joy in him, and gratitude to him, by praising him; and surely universal praise ought to be admitted as a plain proof of universal happiness.

Is not God said to have loved the world, John iii. 16. and Christ to have taken away the fins of the world ? John ;. 29. Does not the Father's declaration, in the barable of the prodigal, thew that the elder brother cancot intend the un

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believing Jews, or Pharafaical Christians ; “ Son, thou art ever with me, and all that I have is thine ?” Luke xv. 31. The three things contained in this reply are descriptive of the exclusive privilege of the church of the first-bora ; whence the younger brother muft intend the rest of mankind.

Are we not assured that God shall wipe away all tears, that there. shall be no more death, forrow, crying, or pain, and that former things shall pass away? Rev. xxi. 4. And does not the prophet, in the parallel place, Ifa. xxv, 8. extend this privilege to all mankind ? “ The Lord God will wipe away tears from off all faces,&c. Both paflages, in their connection, muft include the extinction of all human misery. Let the 7th and 14th chapters of the Revelation be attentively read, and it will clearly appear, that the great multitude, which no man can number, cannot intend the elect, whose peculiar character and privileges are exclusively possessed by the sealed number, who alone can fiog the peculiar fong of the saints, the priests and kings of the Moft High. Who are these that shall be found shedding tears when the whole church of the first-born is represented as complete in glory, “ coming down from God out of heaven, prepared as a bride adorned for her husband ?” What nations need healing after this glorious event? and yet we find the leaves of the tree of life are intended for the healing of the nations, which cannot intend the elect, they being already glorified, and never so described. Admitting that these nations are they who are to be reftored to holiness and happiness, at the times of the reftitution of all things, we will at once see how our Lord is the Saviour of all men, though especially of those that believe, and how his salvation may be termed a common salvation.

Seeing this view of the gospel terminates in a prospect fo glorious and so ioteresting to all mankind, let none rafhly condemn or reject it on that account. Let it be first proved, that Meffiab came not to save the world, and to be the Sa. viour of all men--that he gave not his life a ransom for all, nor has tafted death for every man-that death shall never be destroyed, nor all things be fubdued hy and to Christ-that tears shall never be wiped from all faces--that the works of the devil shall never be destroyed--that Chrift made nu peace by the blood of the cross, in order to reconcile all to the Father-sehat the Father will never gather together all in Chrift, nor have just cause to rejoice in his works, and they in him. Till this, and much more is proved, Christians are bound to forbear opposition and all harlh censures, to investigate the subject coolly, and cherish a sacred awe, left they should be found refifting God, by opposing an essential part of the gospel, of which he has spoken by the mouth of all his holy prophets. Lut admitting the truth of the restoration, may we not, with the pious and amiable Dr. Watts, in his preface to vol. 2d of his World to Come, anticipate the bleffed consequences of the universal jabilee as filling heaven, car:h, and hell with hallelujahs of joy?



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