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eternally triumph in his success and in his share of dominion with God, over a great part of the human race ; I cannot think he would have so highly magnified the riches of Christ. And to make all men See what is the fellowship of the mystery. Why all men when but a few.are concerned in that mystery ; or, at most. but a part of them? This mystery is said to have been bid in God, wbo created all things by Jefus Cbrift.
How happily does the idea of the creation of all things by Jesus Christ, agree with the restoration of all things by hîm ? but how illy with a partial refe coration?
And what muft have been the feelings of that exalted personage, when, on the theatre of the universe, in the open view of angels, and perhaps of innumer: able other intellectual worlds, he bled, and groaned, and died, on mount Calvary, to rescue only fome of human kind from the power of fatan, sin, and death; leaving the rest bound in adamantine chains under his dominion, and in eternal darkness and despair!!
To the intent that now, unto the principalities and powers in beavenly places might be known by the churcb the manifold wisdom of God. Does it redound so much to the glory of divine wisdom, so to project and manage a system of creation and moral government of men, as to be obliged, after the ut. most efforts to the contrary, to leave one half of mankind, in the vafalage of satan, that it is worth
While to reveal it to more worlds than one ? it apa pears to me, that the whole mediatorial plan upon such a hypothesis, were much better secreted and kept, if possible, from universal infpe&tion.
Mr. S. next proceeds to the epistle to the Colofa fans, and cites only chap. iii. 6; "For which things sake the wrath of God cometh on the chil. dren of disobedience." No man denies that the difobedient are exposed to the due reward of their deeds, which fooner or later, they must receive, un.. less intervening repentance prevent.
Since Mr. S, hath omitted it, we must quote a passage of this epiftle, and offer some brief comment upon it. It is in chap. i. 12--20. .. 12. “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light." . Giving thanks unto God the Fáther, who hath provided a mediatorial plan of grace, in the execution of which, we are preparing for the inheritance of the saints in the bright and glorious world.
13. “ Who hath delivered us from the power of darkness, and hath translated us into the kingdom.' of his dear Son.". ! . .
Who hath deliveređ'us from our dark and heath enifh state, and introduced us into the kingdom of light and grace, which is in the hands, and under the direction, of his beloved Son, the Mediator.
14. "In whom we have redemption through his blood, even the forgiveness of Gins."
By whom we obtain redemption, through his paffion on the cross, even the remiffion of all our
15. «Who is the image of the invisible God, the first born of every creature."
Who is a glorious resemblance of the invisible God, being the first and most eminent of all created beings.
16. “ For by him were all things created that are in beaven, and that are in earth, visible and in. viĝble, whether they be thrones, or dominiors, or principalities, or powers ; all things were created by him, and for him."
For this was the person by whom all things in heaven and earth, with all the ranks and order's of intelle&ual beings, were created ; and they were not only created by him, but are all under his govern. ment, and subservient to his deligns.
17. "And be is before all things, and by him all things confft.” .
And he is before all things, both in time and em. inence ; and by his fupporting hand the universe is fuftained.
18. “And he is the head of the body, the church; who is the beginning, the first born from the dead; that is all things he might have the preeminence.”
And he is the head and king of Sion, the church'; who is also the først, as he first arose from the dead ;
and therefore, in all respeès, we ought to have the preeminence over all created beings and things.
19. " For it pleased the Father, that in him hould all fulness dwell."
For it pleased the Father, that, in his adored Son, all fulness of wisdom and power, of gifts and gaće, Thould dwell, to be by him communicated for the benefit of the linful race of man
20. * And (having made peace through the blood of his cross) by him, to reconcile all things unto himself; by him I say, whether they , be things in earth, or things in heaven.”
And by him, Jesus Christ, having laid the founa dation for peace, by his obedient fubmission unto death, to reconcile unto himself, the Father, all men and things on earth, and all things in the regions of the beaven's that encircle the earth.;
This passage, and that in Ephefians, which we have already considered, convey as clear and full i. deas of a universal restoration of all men and things, in the heavens, and on the earth, as language can communicate. All men are to be restore d to virtue and happiness, and every disorder," introduced by fing to be rectified; and all things to be brought back to their pristine state of purity and rectitude, and reAtore d to the favor of God, the father of all.
Now it is very easy to discern the reason, 'why Mr. S. To fightly looked over these two epiftles of St. Paul, that to Ephesians, and this to the Colossians. "Mr, S. proceeds to the epistle to the Hebrews, . Dd
and quotes feveral passages from it. We will attend to them all.
The first he cites, which he intends as proof of ei ternal misery, is, chap. vi. 4, 6, 7, 8. “For it is it possible for those who were once enlightened, and have tasted of the heavenly, gift, and were made par. takers of the holy Ghost;"- Mr. S. omits the 5th verse, but we will recite it. Verse 56 “And bave tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again to repentance : seeing they crucify to themselves the Son of God afresh, and put him to an open share. Eor the earth, which, drinketh in the rain that.cometh-oft upon it, and bringeth forth herds meet for them by whom it is dressed, receive eth blefling: from God: but that which beareth thorns and briars.is reje&ted, and is nigh unto curso ing; whose end is to be burned."** Allow this tobe the end of apoftates, that they shall be cast into the fire and burned. This, we doubt not, will be the unhappy fate of millions of millions of mape kind. - St. John tells us plainly, that, at the close of the general judgment, all, whose names are not found in the Lamb's book of life, shall be caft. into the lake of fire; and that the numbers of these unhap. py, wretches hall be so great, as that deatb and belk will be cast into the lake of fire; death and bades, or death, and the whole invisible state of the dead, will disgorge all that died and were deposited there, and