of an omniscient God, a single evil thought, had he left upon us the least sin, had he not sprinkled clean water upon us, so making us clean, had he not removed from us every spot and blemish, with every idolatrous conception, had he left the least taint of original or actual transgression in the aggregate nature, as it is exhibited to the view of Deity; as, without shedding of blood, there is no remission of sin, and as no blood, beside the blood of Jesus can cleanse from sin, that one sin, whether of thought, word, or deed, would as effectually exclude us from the presence of God, and by consequence from life eternal, as all the transgressions, of all the transgressors in the world; since a single transgression, unatoned for, would be sufficient to shut us out of heaven, and accumulated crimes could not do more than exclude us from his presence, where are pleasures for evermore.

Jesus, therefore, is either a complete Saviour, or he is no Saviour at all. He, by the grace of God, tasted death for every man, or he tasted death for no man. He bore all our sins in his own body on the tree, or he bore none at all. He put all our sins away by the sacrifice of himself, or none at all. He was the propitiation for the sins of the whole world, or for no individual in the world. God was in Christ reconciling the world unto himself, or he reconciled no one to himself. Jesus is made sin for all, or for none. He has made peace for all, or for no one child of Adam. His righteousness is upon all, or upon no one; he is all in all, or of little consequence to any one.

How long then, will ye halt between two opinions. If Jesus be God, serve him. If Jesus be indeed the Saviour of the world, worship him as a reconciled God. If Anti-Christ be God, serve him. If the holy scripture be our rule, let us follow it; if the traditions of men, let us follow them. Let us, I do beseech you, be one thing or the other.

Secondly, How doth the Lamb of God take away the sin of the world physically?

It has been warmly demanded by our adversaries, how can Christ Jesus be the Saviour of any one, who is not made holy? Will you make the Redeemer a minister of sin ?

I have showed, or attempted to show how Jesus can be, and is the Saviour of the world, of the world which is still lying in wickedness. But I conceive our opponents would enquire, how any individual can be happy, in consequence of the redemption, who

is not made holy? This is the foundation of their reasoning, and their superstructure is pertinaciously reared. All, say they, are not made holy before they leave the body, but God can never take away their sin, and make them physically holy, if it be not done in the present state, therefore they never can be made either holy or happy in eternity; and thus all those scriptures which speak to the purpose of your text, have a latent meaning, and by consequence should not be received as they appear upon the face of the letter.

How very fallacious this mode of reasoning. That all are not made holy before they leave the body, we will readily grant. Nay, I am not sure that any person, while clothed in mortality, can truly say, I am physically clean, I am without sin. But to say God cannot make any one holy, except they are separated from sin, while sojourning in a tabernacle of clay, is indeed to limit the Holy One of Israel.

But it is said there is no repentance in the grave.

True, Jesus only is exalted to give repentance, and he makes this inestimable gift, as a Prince and a Saviour. Remission of sins also are consequent upon his blood-shedding.

But there is no knowledge nor device in the grave.

What the

To this also we subscribe; it is the land of forgetfulness: there is certainly neither knowledge nor device in the grave. grave contains cannot have knowledge, either pain or pleasure: it is as insensate as the clod with which it inmingles.

But as the tree falleth, so it lieth, and as death leaves us, judg ment will find us.

Although this is one of the scriptures not contained in the records of my God, yet it is frequently urged as an argument against what those records contain. Yet it is easy to discern, that if it were indeed a portion of sacred writ, it would not invalidate those passages, on which our dearest hopes repose. While, then, we do not allow this affirmation the authority of scripture, we however allow it to be true. As the tree falleth, so it lieth, for an angel's arm cannot snatch me from the tomb. When this tree, this body falls in death, as it falls it will remain, until the last trumpet sounds, for the trumpet must sound, and the dead shall be raised, not spectacles of horror mouldering and decayed, as when inhumed in earth not in a state of humiliation. No, truly, for an Apostle hath assured us, the dead shall be raised incorruptible. But as death leaves us, judgment shall finds us. Will death, when he dissolves those ties VOL. I.

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which unite soul and body, find, and leave us the purchase of a Saviour's blood? Then judgment will find us so. Will death leave us the inheritance of him who was from eternity the heir of all things? Judgment will find us so. Will death leave us in a state of ignorance, respecting the things which make for our peace? Judgment will find but not leave us so. How are we sure of this? The lip of truth hath given us this information. The books will then be opened, and every eye shall then see. The veil left by death, and found by judgment shall be taken away, and all flesh shall see the salvation of God together.

Instead therefore of that fallacious method of reasoning, resorted to by the opponents of Universal-Redemption, by which they aim at proving the word of God a contradictory word, and therefore false, would it not be more honourable to the sacred writings, to Christ Jesus, and to the Father of our spirits, to reason in some such manner as the following:

Jesus is the Saviour of all men: he gave himself a ransom for all. He died for the sins of the world. He is the propitiation for the sins of the world. He is the Lamb of God that taketh away the sin of the world. All these testimonies prove that God taketh no pleasure in the death of the sinner, that he willeth not that any should perish but that all should be saved, and come unto the knowledge of the truth. These are the incontrovertible declarations of the spirit of God.

But we do not see that all are saved, we do not see that all are cleansed. Many go out of this world ignorant of the Lord who bought them. But hath God said it, and shall he not do it? Hath he spoken, and shall he not bring it to pass? What says the patriarch Abraham? Although this body in whom I am promised a seed should be burned to ashes, will God break his word? Is not all things possible to him? Thus, we say, cannot the Divine, the Omnipotent Being cleanse the blood of them whom he had not cleansed, when with his strong hand, he shall again return to Zion? Thus then should we reason, Jesus is a complete Saviour, he came to save his people from their sins, and as all souls are his, he will therefore save all people from their sins. He came to destroy the works of the Devil, to abolish death and him that had the power of death, that is the Devil. We do not see at present these great and marvellous things accomplished, as they respect the children of men individually; but we sce Jesus, and we know that he shall see of the travail of his soul and be satisfied.

He died for us that we might live with him, but where he is, nothing which defileth can enter, for without holiness no man can see the Lord. Now we do not see men holy in the present state; but as Jesus died that they may become holy, then, when they shall all know him from the least to the greatest, they shall be all perfect as their Father, who is in heaven, is perfect. The Saviour whom to know is life eternal, shall in due time be manifested. True, we do not witness the manifestation of this Almighty Saviour unto all the children of men, as yet, therefore, we have not attained this due time, nor is it for us to know the times and the seasons.

That Jesus gave himself a ransom for all, is not more clearly taught in the sacred Oracles, than that he hath pledged himself to separate between the precious and the vile, between the work of his own hands, and the work of the adversary of souls. We can be at no loss to determine what is intended by the works of our God, when it is so very clearly taught that it is he who hath made us, and not we ourselves; nor can we be at a loss to know what is intended by the works of the Devil, when we are told he is our adversary, and when we are so repeatedly assured, that it is this adversary that worketh in the hearts of the children of disobedience. He is the enemy which soweth tares among the wheat; from him originates the chaff. But the Lamb of God will indeed take away these sins, the sins of the world, as completely in every member, and as radically as it was done in himself, when he drew all men unto him in a spiritual manner.

But the objector will say, will God compel men to be saved, obstinate, obdurate sinners, will he save them whether they be willing or not?

No, not so; but he will make them willing in the day of his power. How did he deal with you, when you were brought to submit to the righteousness of God? you were once enmity against God: did you submit against your will? O! no; God in a way peculiar to his blessed-self, wrought in your mind by making Christ Jesus appear before you altogether lovely, when admiration and love spontaneously succeeded. Thus chants the sweet singer in our Israel.

"If all the world my Saviour knew,

Then all the world would love him too."

Indeed they would, and the time will come when they shall all know him; and knowing him, they will love him; and loving him,

they will serve him, not against but with their whole heart. Devoutly they will exclaim, O Lord, other lords beside thee have had dominion over us, but by thee only will we make mention of thy

name.

We do not affirm that the Lamb of God will save people-the world in their sins, or destroy them in their sins; but that he will take away the sins of the world, and we believe that when sin is taken away, the creature will be brought into the glorious liberty of the sons of God; they will then from the rising up of the sun unto the going down of the same, be the willing subjects of the Prince of Peace, and our Redeemer's name will be great in all the earth.

Two capital heresies are now promulgated in this country; one of a civil nature, condemned only by one party; nor do the party, however loud in their condemnation of this civil heresy, believe that its adoption will consign a man to eternal torments. But there is another heresy, a religious heresy that both parties reprobate, and almost unanimously pronounce damning to the souls of men.

The first heresy, is a persuasion that all the inhabitants of this continent shall be brought into subjection to King George, and consequently compelled to submit to the laws of that kingdom, of which he is the head. No doubt the British king wishes ardently for such an event. But who dare say his wish will be accomplished, or who dare say it is absolutely right he should obtain his will; he may perhaps upbraid us, and treat us with great severity, and the consequence of our subjection may be tremendous. I know not, I dare not determine what would be the result; nor am I called to dilate upon this heresy, for I must confess it is a heresy which I have not adopted.

But the second heresy, the religious heresy, is pronounced infinitely more pernicious, more fatal in its consequences, than the first. It is to believe that all the inhabitants of the world, shall be brought into subjection to King Jesus, shall be made subjects of the kingdom, of which the Redeemer is the head. That they shall become obedient to the laws of that kingdom, and consequently walk in that light, which their immaculate Sovereign hath ordained to enlighten their paths.

An adoption of this heresy, will, as I said, expose a man to the severest censure. Politicians of every description, however dissonant their political creeds, will unite to condemn. Thus Herod,

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