Treaties on Atonement Section 14

We may as well stop here as any where, for as we just said, there is no end; and if those scriptures; which we have quoted, be true, that which we have they be not, more of the same testimony would prove nothing.

There is but one method left for our opponent, by which he can further oppose us; and that is by denying the whole system of divine revelation, and man's susceptibility of rational ideas, destroy all for which he would contend, he will undoubtedly be cautious.

We now see clearly, that it is God's will, according to his eternal purpose, purposed in himself, that all should finally be holy and happy; and that it was the intentions of the Saviour's mission that the Spirit of prophecy, long foresaw this universal and Godlike glorious plan of grace; that every good principle in man stands up in testimony of so divine a system, that the happiness of all mortal beings is wrapped up in the glorious issue of the ministration of reconciliation, and that it is, in reality opposed by none, but by unreconciled beings, unholy principles, and unlawful desires. And shall we say, the eternal good will of him who dwelt in the bush, must fail at last? Must the testimony of the prophets fall to the ground? Must the Captain of our Salvation who warred in righteousness, who reddened his garments with his own blood, who bore the sins of the world, and suffered death in agony, to obtain his lawful inheritance, be robbed of them at last?

Were this believed in heaven, the royal diadem would fall from the head of him whom heaven adores! But blessed be the Lord, and blessed be his truth, its divine power shall cause the leviathan of infidelity to bite the dust, shall rend the vail which is cast over all nations, and shall more and more manifest divine righteousness, and the name in which it is found, in which name alone is salvation.

In the days of the apostles, the greatest object in preaching the Gospel of Christ, was to prove him to be the Saviour of the world, the true Messiah of the

law, urging, that he died for all, that he made no distinction between Jew and Gentiles, but had broken down the partition wall between them, for the glorious purpose of making, of the twine, one new man in everlasting fellowship and eternal peace. But how hath the gold changed, how hath the most fine gold become dim! The main apparent object at this present day, is to prove the object of the Saviour's mission, as it respects the salvation of sinners extremely limited, and that but few of the human race will finally be redeemed of the Lord to the praise of his glory; that the great adversary of righteousness will obtain a much greater conquest of souls than Christ, himself; and Oh, shocking to the name, eternal justice is profaned, by being called to assist the serpent's design, in the endless duration of sin and rebellion against God! Those, whom the Lord hath blessed with a belief of universal holiness and happiness, are proscribed as heretics, infidels, of scouring off the earth, friends to nothing but sin, and enemies of nothing but God, and holiness; opening a door to licentiousness of every abominable species, destroyers of the pure religion of Christ, and nuisances to society. But is it in reality, manifesting a love to sin, to argue its total destruction, by the power of divine righteousness? Is it manifesting enmity against God and the principles of Jesus, to contend for the propriety of all men serving him in holiness and happiness? And are we a nuisance to society, because we endeavor to persuade all men to love God, and one another? Can these things be displeasing to him who was born in Bethlehem? Will we not rather greatly bless such labors, though performed by those as little esteemed in the world as were the poor fishermen who left their nets, and followed the despised Nazarene.

Let us ask a few questions. Which reflects the most honor on the divine character of God, to contend, it was necessary for him and every divine communication he makes to them, to all eternity, to live in endless rebellion against him, and endure inconceivable torments, which he knew they would, as long as God exists; or to suppose him able and willing to make all his rational creatures love and adore him, and yield obedience to his divine law, and forever exist in union and happiness with himself? Which reflects more honor on the Saviour to say, that but few will obtain salvation by him; and though he died for all men, yet his death will, in reality, benefit but few; or to say, with the prophet, "He shall see the travail of his soul, and be satisfied," having reconciled all things to God, through the peace made by the blood of his cross?

If there be joy over one sinner that repenteth, more than over ninety and nine just persons who need no repentance, which would yield the most joy to the heavenly hosts, the repentance of one forth of mankind, or the whole?

If the servants of Christ here on earth desire the increase of holiness and the decrease of sin, which would be more agreeable to such a desire, the belief that the greater part of mankind will grow more and more sinful to all eternity, or to believe, that sin will continually decrease, and righteousness increase until the former is wholly destroyed, and the latter becomes universal?

To answer the above question, so as to favor my opponent's argument, is more than anyone would be willing to do; and which, if done, would involve an endless train of ideas too glaringly absurd to be supported. But to answer them, agreeable to the nature of divine truth, opens to infinite beauties, more serene than the morning, and more glorious than the noon day. God, the fountain of living waters, and the essence of eternal life, is seen, by faith in Jesus, the same to all rational beings, the author, supporter and blesser of them. Christ Jesus, the head of every man, is beheld as the brightness of the Father's glory, and expressed image of his person, through whom the eternal hath manifested the riches of his grace, the eternal councils of his love to the world, brought life and immortality to light, and manifested our eternal sonship in Christ. Each holy desire, of the fruit of the Spirit, in the Spirit of those who believe, feasts on the rich promises of Abraham's God, believing him faithful who has promised. Heaven has already received the heave offering of the first ripe fruits, and the fields are white ready to harvest.

Oh ye laborers in the vineyard of the Lord, be ye not idle. What an extensive field is here in which for the mind to expand and send its desires abroad! The transcendent beauties of Salvation have visited the dark regions of mortality, as light and heat from the vernal sun visit the cold and dark north, turning frozen lands into fruitful fields, taking the icy fetters from limpid streams which bend their course, to the fountain, bringing the time of the singing of the birds, and causing the voice of the dove to be heard.

"I am come," says Jesus, "to send a fire on the earth; and what will I, if it be already kindled." Al l the passages, which allude to a dispensation of fire, which

we have observed, in this work, are direct evidence, to prove the destruction of sin, and all sinful works, and the purification of sinners, and their eternal reconciliation to holiness and happiness. This fire will either overcome sin, or be overcome by it. But who will argue the latter? If none, then let the former be acknowledged.

If you say, these things appear differently from what you expected they would, before your inquiry, and you find something more interesting than tradition has taught you; If you feel soft in your mind toward the so much despised doctrine of universal holiness and happiness; if you can believe heaven large enough to contain mankind, and begin to breathe in the Spirit of unbounded benevolence, and feel faith mingled with your desire for the destruction of sin, and the increase of holiness, then come still further. The knowledge of these things is progressive, and obtained only by degrees. Let us still go on and view the heavenly beauties yet to be unfolded, in the plan of the Gospel. We will know there are many difficulties to be surmounted. To profess universal salvation, will subject some to excommunication from regular churches; others to the plan of being neglected by their neighbors; others to be violently opposed by their companions; and in many instances undoubtedly, the father will be against the son, or the son against his father; the mother against the daughter, and the daughter against mother; and a man's enemies may be those of his own house: But can such difficulties excuse us for not owning him, who, for us, bore the cross, and despised the shame?

All denominations, since the world began, have experienced some difficulties in their first establishment. Christ and his apostles wrestled hard, and encountered great opposition, even to the loss of earthly things, with life itself. Since the apostasy, the denomination which arose out of popery, have in a thousand instances, suffered more than duty calls us to suffer, in a land of liberty and religious toleration. But some will say, there are none who profess the doctrine in my vicinity, except some of the poorer class of people; and if I rank myself with them, my titles of honor will do me no good, and my road to the temple of fame will be forever intercepted. One will say, I must believe the doctrine, I cannot argue against it, but I will say nothing about it, lest I should be mistrusted; I would gladly embrace the opportunity which Nicodemus did, who went to Jerusalem by night; but to come out boldly, to the knowledge of the world, is too great a sacr-

ifice. Says another, I am convinced of the truth of the doctrine, but I have preached so much against it. I have warned my hearers so much to shun that heresy, I am now ashamed to tell them I believe it. Another feels so dependent on his neighbor, he wishes to have them go forwards first.

All these circumstances, and many more, bear great weight with various persons in various circumstances, causing great conflict of mind; and those who are under such influences may be said to be heavy laden. We know of no better remedy for those cases, than attention to the exhortation of Christ. "Come unto me all ye that labor and are heavy laden, and I will give you rest, take my yoke upon you, and learn of me; for I am meek and lowly in heart: and you shall find rest to your soul, for my yoke is easy and my burden is light," Matthew 11: 28-30.

The reader may judge, from these circumstances whether this doctrine be pleasing to the carnal mind, as its enemies say. Was it pleasing to the Pharisees of old to be taught, by Christ and his disciples, that publicans and harlots should enter the kingdom of heaven before them? Yes, just as pleasing to their carnal minds, as it is to a professed preacher of Christ, who can thank God that he is better than other men, to tell him that those, upon whom he looks as much viler than himself, stand in no more need of pardon than he.

Paul, before his conversion to Christianity, undoubtedly looked on the doctrine of Christ to be exactly calculated to please wicked men, as the most part of those who were disciplined by it, were publicans and sinners; and he well knew, that the foundation of their hope was the forgiveness of sin. This he despised, as did many of his equals in the Jewish religion, feeling themselves whole, they felt no need of a physician. They supposed the Gospel to be a doctrine in every way calculated to vitiate and immortalize mankind, undoubtedly the Pharisees often said, of the disciples of Christ, their religion is perfectly suited to their character; they are sinners, and know not the law; and they have contrived a very easy way to get to heaven. But if we ask Paul, after his conversion, what he thought of these things, he would undoubtedly give a very different account. For when the Lord met him in the way, and gave him to understand his real character, and what he was doing; he was astonished and fell to the earth; his sins were set in order before him, and his soul was greatly troubled.

In this situation, he learned the necessity of the doctrine which he had despised; and experienced the necessity of its pardoning mercy. He became as willing to endure persecution, for its sake, as he had been to persecute it before.

When it is understood that Gospel salvation is salvation from carnal mindedness and all its relative ills, to a reconciliation to the law of the Spirit of life in Christ Jesus; If all men were thus saved it would not be argued that it is pleasing to the carnal mind. As the doctrine for which we contend, is entirely the reverse to carnal mindedness, so it is equally opposed to licentiousness; for what can be a stronger restraint on the passion than a belief in God's universal goodness, and that all men are the objects of mercy. Such a belief, when it has its proper effect in the mind, raises a supreme affection for God, and kindles the sacred fires of love and unbounded benevolence to mankind. If any would dispute us, on our statement of the consequences of this faith, we have greatly the advantage; as our opponent does not possess this faith, he cannot tell the effects of it so well as one can who does. However, we will not make use of that advantage, having argument in our power that is more than sufficient.

Let our adversary state his argument, that we may see the strength of it. The fact is, he has no argument; he can only assert. "The doctrine is not productive of love to God or man, but the reverse; and if he believed it, he would commit every sin that was in his power." Is it hard to see that my opponent has made a very fair and full profession of his love to sin, in room of his love to God; and a strong desire to injure his fellow man, in room of serving them in love? What was the elder brother angry for? At what did he grumble? And why did he refuse to go into his father's house? Because the father had received the prodigal, and treated him kindly. At what did the laborers grumble, who bore the burden and the heat of the day? Because those, that had wrought but one hour, received as much as they, and received their money first. At what did these Pharisees murmur when they saw all the publicans and sinners come to Jesus to hear him? Because he did not condemn them to hopeless despair, but kindly received them. At what do our opposers rage? At what are they dissatisfied? Not because we exclude them from any privilege, or blessing of the Gospel. What then? We are sorry to name it. It is because we extend those blessings further, and hope they will do more good than what suits them!

As the doctrine of universal holiness and happiness opens an infinite field for the mind to expatiate, and learn the goodness of God in all his works and providences, it is most animating to a benevolent soul of any that was ever believed, in our world, and lays the broadest foundation for exhortation to deny ungodliness and worldly lust, to live sober, righteous and godly lives. How strong are the inducements, from such glorious views of God and his mercy, to lead us to imitate such unbounded goodness; in all our intentions and actions, and being fully convinced, that our happiness is in union with our duty, those who fully believe in the consequences of atonement, as we have argued them, will see the propriety of our endeavoring to stir up their pure minds by way of remembrance, exhorting them to good works in all faithfulness, in what ever situation duty may call them, or what ever the part may be that our heavenly Father called them to act, in his divine and delightful service. The duty enjoined on the believer of this doctrine, is as much more extensive, than the duty enjoined by any other faith, as the faith itself is more extensive, and its delights are so, likewise. If a poor man was offered a thousand pounds, for a days labor, it would undoubtedly be a very strong inducement to him to labor. But it is to be observed, in this case, that it is not the laborer itself which is the object, but the large sum of money with which the laborer expects to be rewarded. It is not the labor in which the man delights; could he obtain his money without his works, it would be his choice, but when the labor itself is all enjoyment, and the whole object is obedience, the laborer will not wish the time short, or the duty small; no, eternity is none to long for the soul to contemplate labor in the endless delights of obedience to God.

Those who believe a future state of happiness depends on certain duties performed by them, undoubtedly intend to do those duties sometimes before they die; and it is often said, that a procrastination of those duties, on which so much depends, is dangerous, as life is uncertain; yet, they had rather let it alone, until old age deprives them of common comforts of life; at which time they may about as well be employed in the dull and disagreeable task of being good as anything else. But those, who consider their duty as their meat and drink, ought not need inviting, to feed on dainties so rich. We should hardly believe a man be in his right mind, who, for eating a good meal of victuals, should charge the price of it.

"In keeping thy commandments, there is a great reward." By those observations, the reader will see how needful it is for us, at all times, to attend to our duty,

because. "Now is the accepted time, and now is the day of salvation." To every willing and obedient soul who feels the power of atoning grace, salvation is present: truly it is said of wisdom, "She has builded her house, she has hewn out seven pillars, she has killed her beast; she has mingled her wine; she has also furnished her table." God in his infinite wisdom, has constituted all moral beings so that their duty is their happiness, and strict obedience, fullness of joy. Why, then, my brethren, shall we starve? Why live poor? Why should we be so parsimonious of those heavenly stores that can never be exhausted? "Blessed are they who hunger, and thirst after righteousness, for they shall be filled." "Ask and ye shall receive; seek and ye shall find; knock and it shall be opened unto you." God forbids none; "The Spirit and the bride say come; and let him that heareth say, Come, and whosoever will, let him take of the fountain of the water of life freely," Remember the salvation which God wills, is a salvation from sin. Then as much as you desire salvation you will wish to avoid sin and wickedness.

There are none who say, they did not want salvation; but how many are there who say, they want it by their own conduct! No man understandingly, wants salvation, any further than he wants more holiness. The universalist, who is really so, prizes his duty as his heaven, as his peace, and his most sublime enjoyment. How then shall we be so lost, so blind, so deceived, as to wish to shun our duty and our happiness? If we really believe these things, and desire that others may be brought to see and believe the same, let us endeavor, in the first place, to prove to all men, that such a belief is of real service in cultivating our morals, and in regulating our behavior. And, secondly, by using our abilities as God has given, in cool dispassionate reasoning, with those who do not believe; contending for nothing but the pure principles of love, in meekness and all gentleness. Never argue for will sake, nor for mastery; and shunning every appearance of sophistry, never suffer yourselves to be anxious about the issue of conversation; but speak the words of truth, and soberness, and leave the event to be directed by the Spirit of God. Falsehood is so apt to detect itself, that an argument is generally best conducted, when the disputant is refuted by consequences arising from his own statements: and if he cannot see and understand them for himself, it will do no good to see them for him. If we can see for ourselves, we do well.

If the Lord of the harvest has graciously been pleased to call you by his grace, to preach the word of his Gospel to his purchased possession; to sound abroad

the trumpet of salvation, and to feed the sheep and lambs of the one true shepherd, then remember, it is required of stewards, that they are found faithful. Saint Paul declared himself a debtor both to the Greeks and Barbarians, to the wise and to the unwise. He having received a dispensation of the Gospel of grace of which belonged to all men, he thereby became a debtor to all. And if we have received a dispensation of the same Gospel, we are debtors to all whom this Gospel concerns. How happy is a friend, who has good news to communicate to his companions; and surely it is an office much to be desired to carry good news to the distressed. See the officer, when he reads a pardon to one who expects immediate death: his soul burst through his eyes in streams of joy, while he pronounces the words which gives life to the dead. But how much more excellent are the labors of those whose feet are beautiful on the mountain, who publish peace in the Redeemer's name, even glad tidings to all people. Much watchfulness is necessary lest the law of the carnal, or old man, gets in the government of the mind. We will venture to say, there never was a preacher more ready, on all occasions, than the old man which we are exhorted to put off; he is willing at all times to assist, never waiting to be called. He has no objection to preaching about Christ, if Christ be not preached. He is perfectly willing to say salvation is all of God, and that Christ is a whole Saviour; but then, it is indispensably necessary that he should do something; such as asking, seeking, knocking; or if it be only accepting of offered mercy, is all he wants. It may be, the reader will wonder a little at what we here say, as we have just quoted the exhortation, to ask, seek, knock, etc.; but we wish to be understood, that we must ask, seek and knock, not in the name or nature of the earthly Adam, but in the name and nature of the heavenly man. The old serpent, the devil, is never better pleased, than when he can do something which he thinks lays God under some obligation to him. If the carnal or old man gets so baffled as to be reduced to give up his influence respecting our eternal life in Christ, he will immediately purpose, in his struggle, that all he can do, is to insure a blessed state, for some considerable time after we die, say a thousand years, or any given time. Then all must depend on the Saviour. If the earthly Adam can get us up Jacob's ladder a few steps, he is willing that Christ should do something by and by.

Now the Objection of all these devices, of which we are not ignorant (as Paul says), is to keep us in the service of the flesh; but remember, he that soweth to the flesh, shall of the flesh reap corruption. A Pharisee, who feels as if something

was coming to him more than others receive, perhaps will not be scrupulous about the exact quantity. He only wishes to have proper attention paid him, if he can flatter himself with a higher seat in heaven than those are to have on whom he looks as worse than himself, it satisfies his carnal pride; perhaps a period of punishment for sinners, after death, in which they may be justly corrected for not being so good and holy as the Pharisee would give him much satisfaction; he would then be willing to have these poor wretched creatures delivered from absolute misery by their annihilation.

Oh how hard it is to be a humble disciple of the meek and lowly Saviour. It is death to the carnal mind. If I preach the Gospel all my life long, spend all my time and strength for the good of mankind, and the honor of my Saviour, shall I not have something more hereafter than one who has mocked and derided me? Answer, if I have, in truth and meekness, preached Christ, and have been faithful in his cause, ought I not be thankful, that he has enabled me to do so? Have I been the loser, unless I am paid in the world to come, by having some privilege granted me which another may not enjoy? Oh blush, my soul, if my follies rise so high. No, every moment's faithfulness has been supplied with streams of divine consolation; and it ought to be remembered, that the preacher never refreshes others, unless he himself is also refreshed

If we have professed to preach Christ, but have preached ourselves in room of him, undoubtedly we may think there is something coming, as our living has been very poor, while we have thus labored. But the truth is, our reward has been equal to our service. We are willing to acknowledge, that carnal mind often contends, that we have done so well, we ought, in consequences, to expect high approbation: and we begin to look down on those whom we fancy of less magnitude. But, oh, the viperous sting! Well might an apostle say, "I find a law in my members warring against the law of my mind, bringing me into captivity to the law of sin which is in my members." Says the same apostle, "Unto me, who is less than the least of all Saints, is the grace given, that I should preach among the Gentiles the unsearchable riches of Christ."

Upon what high advantages did he calculate, above those who were much less in labors than himself? But, says the reader, will not Saint Paul fare better than the worst of sinners, in eternity? Judge from what he says, "This is a faithful

saying, and worthy of all acceptation, that Christ come into the world to save sinners, of whom I am chief." The more humble we are, the greater our enjoyment. But when all are completely humbled, and perfectly reconciled; when all old things are done away, and all things become new; when he, who sitteth upon the throne, maketh all things new indeed and in truth, we believe all strife, concerning who shall be great in the kingdom of heaven will be at an end.

Ye who preach righteousness in the great congregation of the people, forget not the exhortation of the Captain of our salvation, "Learn of me." What good will our labors do unless we learn of Christ? If we learn of him he will be unto us: wisdom, righteousness, sanctification, and redemption; and we shall preach not ourselves, but Christ Jesus, our Lord, and ourselves the servants of the people, for Jesus' sake. Remember again the exhortation of him who is the leader and commander of the people, "Search the scripture," Make yourselves acquainted with it, and have free recourses to the great storehouse of divine riches, that you may be ready to "deal a portion to seven, and also to eight." "Ye are the salt of the earth." As salt preserves and seasons meat, so that it is acceptable, so ought ministers of righteousness to endeavor, as far as possible, to preserves mankind from sin, that they may be acceptable members of the Church of Christ. "But if the salt have lost its savor, wherewith shall it be salted? It is henceforth good for nothing, but to be cast out, and trodden under the foot of men." We cannot be profitable to others unless we have the savor of the Spirit within us: this, lost, and we are good for nothing; and in room of having a mouth, and wisdom to put gainsayers to silence, we shall be overcome by them, and they will tread us under their feet. "Contend earnestly for the faith that was once delivered to the saints." But be sure to remember that, "The weapons of our warfare are not carnal, but spiritual, and mighty, through God." Carnal mind frequently urges the necessity of contending earnestly for this faith once delivered to the saints: but then we must contend in a coat of mail, and with the weapons of him who sought the life of the son of Jesse. Be prepared to meet every kind of opposition; we must be attacked on every side, the adversary will not leave one stone unturned, nor a weapon in his armor, untried. Be cautious of any system of divinity; remember, "the path of the just is a shining light, which shineth more and more unto the perfect day." The moment we fancy ourselves infallible, every one must come to our peculiarities, or we cast them away. Even the truth may be held in unrighteousness. Daniel's God was undoubtedly the true God; but we do

not conceive Darius any more the real friend of that God, when he made a decree that all people should worship him, than he was when he decreed, that no petition should be ask of any God or man for thirty days save of himself. The cause of truth wants nothing in its service but the fruit of the Spirit, which are: love, joy, peace, gentleness, goodness, faith, meekness, temperance and long-suffering. All the divisions and subdivisions which now exist among Christians, or ever have existed, was caused wholly by the want of that grace. Should we be tenacious about certain sentiments, and peculiarities of faith, the time is not far distant, when Universalists, who have suffered every kind of contentious treatment, from the enemies of the doctrine, will be at war among themselves, and be trodden underfoot of the Gentiles. Having began in the Spirit, do not think to be made perfect by the flesh. In order to imitate our Saviour, let us, like him, have compassion on the ignorant and those we view to be out of the way. Attend to the exhortation, "Let brotherly love continue," If we agree in brotherly love, there is no disagreement that can do us any injury; but if we do not, no other agreement can do us any good. Let us keep a strict guard against the enemy "That sows discord among the brethren," Let us endeavor to "keep the unity of the Spirit in the bonds of peace." May charity, that heaven born companion of the human heart, never forsake us; and may the promise of the Saviour be fulfilled concerning us, "Lo I am with you, even unto the end of the world."

You have now, kind reader, cast your eyes over these pages; perhaps you feel to say, "The doctrine of universal holiness and happiness cannot be true, not withstanding all the author has said in favor of it," and if so, we condemn you not. The time has been, when we believed as little of the doctrine as you now do: we never adopted the belief of universal holiness and happiness out of choice, but from the force of real or supposed evidence, and we know you cannot believe it on any other ground. We hope, however, you feel no enmity to so glorious a system of God's grace; we hope you have the Spirit of Christ, and wish well to mankind. We have, be sure, great consolation in believing that our redeemer has many faithful servants, and loving disciples in the world, who do not believe in the extensiveness of salvation as we do, and we often take great satisfaction in feast of charity, with such brethren. Saint Peter was undoubtedly a lover of Christ, and his Gospel, before he was taught by the sea of Joppa to call no man common or unclean. The rest of the disciples who were dissatisfied with his preaching the Gospel to the uncircumcised, were doubtless possessed of the

Spirit of Christ. Which caused them to glorify God when they had more extreme views of the Gospel through Peter's communications. As far as we see men walk in the spirit of love to God and one another we feel a union with them, whether their particular sentiments are ours or not.

Men cannot believe at will; we believe as evidence appears to our mind. The times have been, when each denomination has been proscribed, and, in some measure, persecuted. Each as it rose has been censured by those who could not fall in with their doctrine; and what does all this condemning one another prove, only the imperfections of all, and the badness of the human heart? You will not think evil of me, kind reader, if I exhort you not to feel to hard against what you may find to be your duty to acknowledge. It grieved Peter when his Lord ask him the third time, if he loved him, as he had denied him thrice. There are many universalist now who have frequent occasion to confess how hard they have been against the doctrine and how much they have spoken unadvisedly with their lips against what they now rejoice to believe in truth, and humbly adore the Saviour of sinners for opening their eyes to behold such unspeakable beauties. If you attend to the exhortation to grow in grace and in the knowledge of the Lord Jesus Christ undoubtedly you may see more of the riches of his goodness than you now do. The Prophet Ezekiel's knowledge of holy waters was progressive, and obtained by degrees: when he was first led into the waters, they were only to his ankles; but he went still further, and they were to his knees; he went still further, and they were to his loins; he went further, and the waters were risen, waters for men to swim in, a river that no man could pass. Had the prophet refused to travel in these waters, after he first entered them, he would not have known, nor believed them to be so multitudinous as they were. A soul, in the earliest moments of heavenly love, is first unspeakably charmed with the untold beauties and graces of his redeemer; next, wife, children, father mother, brothers, sisters, all friends, indirectly enemies, and finally all mankind are embraced in the extended arms of heavenly love and divine benevolence.

I close this work, humbly hoping and expecting the glorious increase and extensive growth of what I have (though feebly) contended for, that is the holiness and happiness of mankind. I look, with strong expectation, for that period, when all sin, and every degree of unreconciliation will be destroyed, by the divine power of that love which is stronger than death, which many waters cannot

quench, nor the floods drown; in which alone I put my trust. And in which my hope is anchored for all mankind; earnestly praying that the desire of the righteous may not be cut off.

The fullness of the times will come, and the times of the restitution of all things will be accomplished. Then shall the truth be victorious, and all error flee to eternal night. Then shall universal songs of honor be sung to the praise of him who liveth forever and ever. All death, sorrow and crying, shall be done away; pain and disorders shall be no more felt. Temptation no more trouble the lovers of God, nor sin poison the human heart. The blessed hand of the once crucified one shall wipe tears off all faces. Oh transporting thought! Then shall the Blessed Saviour see of the travail of his soul, and be satisfied, when through his mediation, universal nature shall be brought in perfect union with the truth and holiness, and the Spirit of God, fill all rational beings. Then shall the law of the Spirit of life in Christ Jesus, which maketh free from the law of sin and death, becoming the governing principles of the whole man, once unwillingly made subject to vanity, once enthralled in darkness, sin, and misery, but then, delivered from the bondage of corruption, and restored to perfect reconciliation to God in Christ. Then shall the great object of the Saviour's mission be accomplished. Then shall the question be ask, Oh death, where is thy sting? But death shall not be to give the answer, and, Oh Sheol, where is thy victory? But the boaster shall be silent. The Son shall deliver up the Kingdom to God the Father, the eternal radiance shall smile. Mercy and peace shall kiss each other, and God shall be all in all.

Praise His Holy Name.