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some idea, of some individuals being blessed by, or through that secd, but not in Christ; those who are blessed by, or through him, must first help themselves, and their divine friend will love them the better.
You,my friend,say you are a believer with Pool,with Paul and with Jesus Christ. I really think there were some particulars, in which each of the characters you mention agreed; but allow me to point out one or two particulars, in which Jesus Christ and Paul did not agree with Pool. First, Jesus Christ declared himself the life of the world, the possessor of all which had belonged to the Father, and the keeper of all that he possessed; and, referring to those who could not believe this truth, the Redeemer saith, If any man hear my word, and believe it not, I judge him not, for I came not to judge the world, but to save the world. The Apostle follows, and with holy zeal opens and expatiates upon the doctrines of the cross.
As by the offence of one, saith Paul, judgment came upon all men, so by the righteousness of God, the free gift came upon all men to justification of life. 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 80 might grace reign through righteousness unto life eternal, by Jesus Christ our Lord; for God hath concluded them all in unbelief. For what purpose ? That he might have mercy upon all. This l'espects the Jews who were cut off; but God was able to graff them in again, for the Redeemer shall come to. Zion, and turn away ungodliness from Jacob; and so all Israel shall be saved. For Christ having tasted death for every man, is the Saviour of all men, to be testified in due time. In one word, Paul believed that Jesus was the Saviour of all men, and that grace abounded much more than sin.
Pool believed that Jesus was not the Saviour of all men, and that sin was much more abundant than grace, and consequently, that many more would be made miserable to all eternity by sin, than would be rendered happy by grace.
Thus, I am persuaded, he who was a murderer from the beginning, would have it; but so, I bless God, the faithful Creator, whose thoughts from everlasting were thoughts of peace and not of evil, would not have it.
Do you ask how I know this ? 'Sir, my God hath told me so himself; he hath declared unto me by his spirit, that' he willeth
that all men should be saved and come unto the knowledge of his truth.
You mention the sheep and the goats. The idea embraced by mankind respecting these figures, sheep and goats, is a strong evidence of the force of those prejudices, which we derive from education. A person acquainted with the language of revelation, and uninfluenced by corrupt tradition, would plainly read sheep for the figure of fallen man, of all fallen men; for all we like sheep have gone astray; and the goat was designed a figure of the fallen angels, who also kept not their first estate, but are reserved under thains of darkness unto the judgment of the great day.
In the lots which were drawn respecting the two goats, one was for the Lord and the other, for Azazel. The literal signification of this name, Azazel, is the devil; and the first goat was offered for sin, and atoned for the people, dying to seal its atonement, that the people thus atoned for, may be brought home to God. Thus, immediately upon the atonement being made in figure, the people, as originating from God, are restored unto him; and that the figure might be perfect in all its parts, as the iniquities of the people are transferred to him, with whom they originated, to the scape-goat, to Azazel, or the devil, who is let go into the wilderness; a fit place for the residence of this adversary of social virtue; and whence he issued to essay his skill at tempting the second Adam, who was led thither by the Spirit, strong to defend, and fully qualified for victory.
This restoration of the sins of the people, after the atonement to this figure of the devil, seems to correspond with the doctrine of the restoration of all things. It is a rendering to Cæsar, the things which are Cæsar's'; and to God, the things which are God's.
The idea of separating Christ with their sins from the people, and losing both in the wilderness, is horrid ! But the view author ized by the word of God, of losing the seed sown by the enemy, with the enemy who sowed it, is worthy of God, and worthy the acceptance of all his people; because it describes in figure the complete salvation of all men; the redemption of every man from sin; and its diabolical author from the tempter and temptation, from the devil and all his works; both of which, Christ Jesus was manifested to destroy.
No, assuredly, Jesus did not lay down his life for goats, when he died for the sins of the whole world; he took not on him the
nature of angels. God's people, we are told, sacrificed unto devils. Deuteronomy xxxü. 17, “ They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.” Psalm, cvi. 37, “ Yea, they sacrificed their sons and their daughters unto devils." Learned commentators assure us, that the Hebrew word rendered devils, is literally goats; either because the goats were worshipped by the Egyptians, (as Herodotus, Strabo, and others observe, or that many of their idols were in that form.
Now as the learned know that goats are figurative of fallen angels, who are denominated devils, and as they know the devil was worshipped under the figure of a goat, why are they not faithful enough to communicate it to the people?
Sir, I am astonished to see you adopting the vulgar error, respecting the word all ; and I am beyond measure surprised to hear you say, “ All, does not mean every individual, but in a very few places; and never, where the Holy Spirit is speaking of redemp. tion" !!!!
I presume you will admit that we have redemption in the beloved, and in no other naine. But God so loved the world, he gave them his Son; and he gave his life for the world, and became the propitiation for the sins of the whole world ; and he gave himself a ransom for all, and died for all ; and when all things shall be sube dued, then' shall the Son himself be subject unto him that put all things under him, that God may be all in all. Mr. Cruden in his concordance informs us, the word redemption signifies deliverance both from the guilt and power of sin; and expresses the whole work of the sinner's salvation, comprehending all things that belong thereto. Hebrews ix. 12, 13, 14: “ Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us.
“ For if the blood of bulls, and of goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the
“How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God ?"
It is plain from scripture testimony, that when our Saviour came to seek and to save that which was lost, he came to be the complete Saviour of the world, of all men, both from the guilt and power of
sin. Should it be said, that this does not appear, since sinners are still to be found ; I answer, there is no human being who liveth in this our world without sin. We do not as yet see the works of the devil destroyed; but we live by faith, and not by sight; he is faithful who hath promised that all shall know God, that the earth shall be filled with the knowledge of the Lord, that the people shall be all taught of God, that they shall be all righteous, that death shall be swallowed up of victory, that there shall be no more pain, that death and hell shall deliver up their dead, and that death and hell shall both be destroyed. “ All is not taken for every indi. vidual, but in few places." Amazing! perfectly amazing! But, Sir, if all were not taken for every individual, but in a single place, and that single place dictated by the spirit of God, ought I not to believe that single place spoke the language of truth? Sir, I believe every word which proceedeth out of the mouth of God; and I add, that although all should not in any one place mean all, yet we must believe that every one means all. Now it is expressly declared, that Jesus by the grace of God tasted death for every man ; but why? Because every man had sinned; and divine truth declared, the soul thát sinneth shall die. Then Christ died for every sinning soul; and as when one died for all, all were considered as dead according to law,' mercy, and truth, which in the death of Christ met together. Mercy, in Christ's dying as the head, of every man, for every man's sin. Truth, as Jew and Gentile were reconciled in one body on the cross, and that when he was lifted up from the earth, he had said he would draw all men unto him, thus signifying what death he should die ; that his death should be the death of all men, when righteousness and peace embraced each other. Here Jesus is the Saviour of all men, in strict conformity to the utmost rigour of the law; and in no other view, agreeably to this most holy law, does it appear that he is the Saviour of any individual.
But I have said enough, and perhaps more than enough, upon this subject. Those who cannot believe, are generally more disturbed to hear an individual expatiate upon the boundless grace of God, than upon any other subject.
I am persuaded you rejoiced with me, on hearing that the troubles in our church had subsided. You say, you are a great enemy to the Socinian error; but what is the Socinian error, but a denial of the divinity of our Saviour? and how few there are, who
believe there is no God beside the Saviour. But you think I should not be so much displeased with the Socinian, since the Socinian is generally a Universalist. Say, my brother, is not this rather mischievously urged? You are, however, mistaken ; for, although the Socinians be Universalists, I am not pleased with this feature in their religious character: although you are not a Universalist, I am more pleased with you, than with them ; for
render due homage to the Redeemer of the world, when you declare that all those who are rescued from death, are rescued by the meritorious birth, life, sufferings, and death of the Redeemer; in other words, by that mysterious union, subsisting between Christ and the church. Thus, although you deny that the Lord purchased the whole human family, you do not deny that he purchased a few.
But the description of Universalists to which you advert, are more reprehensible than the Jews. The Jews believed the expected Messiah would be more than man ; but these speak of the God-man, of Emmanuel, God with us, as the real son of Joseph and Mary!!! And they impiously declare, that no man is saved by Christ; that neither his life, nor his death, ever saved any body or soul. Sir, I am not pleased with any man merely because he is a Universalist; if he be not a Universalist upon Christian principles, he is not of my faith ; nor, although I may meet him as a friend, and live in the interchange of good offices, can I hold with him Christian communion. Universalism I believe to be very prevalent in the world; but there are very few Christian Universålists. There are in this country many sects of Universalists; some who believe, some who receive the doctrine negatively, and some positively. Some deny that there will be any future sufferings, because there will be no future state. These are modern Sadducees. Some assert there will be no future state of suffering, because the Deity was never displeased. God has no account against mankind, therefore they have nothing to pay.!
A third sort of Universalists believe that the benevolence of the Deity will prevent his punishing mankind forever; therefore all must be saved. A fourth description of Universalists believe that there is a great and heavy debt due which must be paid, even to the uttermost farthing, paid by the suffering offenders themselves; and that then, and not till then, they will be released from the dungeon of death and hell, and finally saved.