occasion of its being published to the Gentiles.-And it will have a very glorious accomplishment in the time of the Millenium. Reas. 41,

It is truly astonishing, to hear men of common sense argue on the principle, that the gospel cannot be good tidings to any except those who receive it. Are not the tidings of an infallible remedy for a disease, with which we may be afflicted, good tidings, whether we regard them or not. And are not the tidings just as good, if we neglect them, and die through our neglect, as if we obtain the remedy, and thereby secure a restoration to health?

Blindness itself cannot but see, and duliness itself cannot but understand,that neither the tidings nor the remedy are the less good, because neglected.

In no case do the blessings of Heaven cease to be blessings, in themselves considered, by being perverted, abused, or rejected to our ruin. When converted into curses by human wickedness, they are still in themselves considered, as really and as fully, blessings, as ever. "The spirits in the prison" of woe, are under eternal moral obligation to feel and gratefully acknowledge, that the gospel is "glad tidings"; and this too, though they continually weep and wail and gnash their teeth, and forever fail of that deliverance from punishment, which Restorationists attempt, vainly enough, to

prove they will receive in some unknown period of their future existence.

REASON XXXVIII.

Deut. 32: 43. Rejoice, O ye nations, with his people."-There can be no harm done to the cause of truth, by reading the remainder of the same verse. "For he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people." Another verse may serve to show how much Universalism Moses taught, in this chapter. v. 35. "To me belongeth vengeance & recompense; their foot shall slide in due time; for the day of their calamity is at hand, and the things that shall come upon them make haste." Read also v. 22-25, 37-42,

The verse, of which the Author quotes a part, appears to be a call of God to the heathen, to unite and rejoice with his people Israel, on pain of being destroyed. Whether they obeyed or disobeyed,. any one may easily learn from his Bible.

REASON XXXIX.

Ex. 34: 6, 7. “'The Lord God passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, abundant in goodness, and truth, keeping mercy for thousands, forgiving iniquity, and transgression,

and sin,and that will by no means clear the guilty;" (the remainder of the sentence, not being to Mr. D's. purpose, he does not quote, and indeed ought to have stopt a little sooner than he does, to make out his system:)" visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation."

But has it come this? Because God is "merciful and gracious," does it follow that he is not angry with the wicked every day?" Because he is "long suffering," does it follow that he will bear with sinners eternally, and never "take vengeance?" Because he is " abundant in goodness," does it follow that he has no justice in the execu-. tion of which he will "turn the wicked into hell, and all the nations that forget God? Because he is" abundant in truth," does it follow that he will disregard truth, break his word,and save them that "believe not," and "love not our Lord Jesus Christ?" Because he "will by no means clear the guilty," does it follow that the guilty shali " go unpunished," and be saved?

How is it possible for any man to believe in such an argument for universal salvation, unless in him is fulfilled the awful declaration: "For this cause God shall send them strong delusion. that they should believe a lie, that they all might be damned

who believed not the truth, but have pleasure in unrighteousness." 2d Thess. 2: 11, 12.

God does indeed " keep mercy for thousands," i. e. " of generations," "of them that love him, and keep his commandments." Ex. 20: 5, 6. He "forgives the iniquity, transgression, and sin" of all who so believe in Christ, as to obey the laws of his kingdom. But he also "visits the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation," that is, "of them that hate him."Ex. 20: 5.

If, to evade these remarks, it be said that Mr. D. like many of his sect, at the present day, prob ably believes that God never "clears the guilty," even upon their faith and repentance, but that all suffer as much as their sins deserve; I reply then he contradicts another part of the passage under consideration; viz. "forgiving iniquity, transgression, and sin." For it is a dictate of common sense, that those who suffer as much as their sins deserve, are not forgiven. If any are thus saved, their salvation must be without grace, and by mere justice.

And here let me ask, is it not time for many Universalist ministers to leave off preaching "salvation by grace?" when in fact, they contradict every principle of grace, and exhibit nothing but deism in disguise. All their efforts, in which they

are not wanting, to show that a man may be punished all his sins deserve, and yet be forgiven, are a too flagrant outrage of common sense, ever to be believed by any one, who is not willing to admit Universalism, not only without, but against evidence.

Another question is obvious: Is it not time for the public to be delivered from the deception of those preachers, who are ever discoursing upon grace in salvation, and yet are continually setting aside every principle of grace?

REASON XLI.

Ps. 2: 8. "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."-Christ began to have the heathen for his inheritance, when the gospel was first published to the Gentiles; and he will have the uttermost parts of the earth for his possession, in the time of the Millennium.— Rea. 9.

REASONS XLII, XLIII.

John 3: 35. "The father loveth the son, and hath given all things into his hand." By all things is here intended the whole creation, animate and inanimate, rational and irrational. Col. 1: 16,17. But who believes in a salvation so universal, as to include all inanimate and all irrational existerces ?