On the supposition, that Christianity is of Divine authority, a dispensation proceeding from the Creator, the Redeemer, and the Judge of the world, this is certainly a very startling consideration; and, accordingly, it has always been adduced by unbelievers, as presenting one of the strongest objections against its credibility. It is the object of the present work, to show, from a large induction of Scriptural facts, that this objection is altogether invalid, and that it does not apply to the scheme of Redemption through Jesus Christ.

But though, on the principles of this work, the most plausible objections of unbelievers are refuted, yet it is addressed peculiarly to those, who, not only profess to believe in revelation, but, who profess their attachment to the doctrine of Universal Redemption, as relative to the members of the Church; whilst they doubt or deny its effects on those, who are ignorant of the revelation.

The question, then, is, if we admit that

Christ died, as the Saviour of the world, whether we can exclude the great majority of mankind, in all ages, from the benefit of his atonement; and whether it be not, in fact, subversive of his Divinity to make the supposition. But there is another consideration, of scarcely less importance, which is, whether, if we assume as granted, that God conducts himself on the principles of equity and impartiality towards professing Christians, we can admit, that he has acted, on opposite principles, towards those, to whom the knowledge of the revelation has been denied.

In this question, the Calvinist, it is plain, enjoys a decided superiority over those, who profess to believe in the doctrine of Universal Redemption, but, who confine its effect to the members of the Christian Church. Their system is horrible, but it is consistent; we may denounce it as incredible, but we cannot charge it with contradiction. The Calvinist may, at least, boast of this advantage, that his principles extend over the whole world;

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and that, whether with relation to Pagans, or Christians, the reign of arbitrary power, and of infinite irresponsibility is maintained. He rests his system solely on the edict of Omnipotence :-" Sic volo, sic jubeo, stat pro ratione voluntas.". But, not so the professor of Universal Redemption. He is continually enlarging on the love, the mercy, the equity of God, whilst he supposes that these attributes have lain dormant for ages with regard to the great majority of mankind. He admits, that God is infinitely good and gracious to all who call upon him within the pale of Christendom; but he thinks the same affirmation cannot be made, respecting those, to whom the tidings of the Gospel have not been addressed. A system thus fraught with inconsistence, doubt, and perplexity, cannot possibly stand its ground against the close and well-compacted scheme of the Genevan reformer. And, accordingly, the doctrines of Calvinism, somewhat softened and disguised, have been making rapid progress, amongst all classes and conditions of the

community. Its truth is either openly, or tacitly admitted, in nearly all our missionary exertions. The Heathen are continually spoken of, as perishing, without any possibility of escape; their eternal happiness is represented, as depending, on "the hope forlorn," of converting them before they die; we are urged and exhorted to be kinder than Providence, and more liberal than Grace; and after all, we are surprised, that the sentiments and principles of Calvinism should be gaining ground amongst us.

Nor is this language confined to a few rash and unauthoritative writers, it is used by the gravest, and most learned of our advocates. What are the usual expressions on this subject? "We must leave them to the uncovenanted mercies' of God, Scripture is silent concerning them,' 'we dare not decide, where revelation is silent,'" &c. But is not this giving up the cause of universal redemption? As to the uncovenanted mercies' of God, I know of nothing in Scripture to authorize

the term. If the world has been redeemed by Christ, then, the covenant of God in Christ extends to "all the families of the earth." If this earth be the Mediatorial kingdom of Christ, then are all human beings, "Barbarians, Scythians, bond and free," without distinction, his subjects. There is here no room for neutrality, and he who is not for us, is against us.” say, that the Scriptures are silent, on a point, which involves the whole character of our religion, is to affirm, what is, in the highest degree, improbable. But it is to place this question beyond all dispute, that I have brought the whole volume of Scripture to bear on its decision.

To

Without wishing, then, to make any direct attack on the principles of Calvinists, (for the rejection of the Heathen forms a component part of their system,) I address my labours chiefly to those, who believe, or profess to believe, that Christ has died for the sins of the whole world; and, upon their principles, I undertake to show, from