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A. SEi^is/COisr
Preached in the First baptist Church, Moiitreal,
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BY
a E¥ JAMES GREEN'
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riiHl.isilEl) BY Sl'KCIAI. RkQUEST.
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UNIVERSAL SALVATION,
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Preached in the First Baptist Church, Montreal,
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BY
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Published by Special Request.
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UNIVERSAL SALVATION.
EzRk. xiii., 22. — "BeoauAe with lie8 ye havo mnde the hearts of the
rightouiM Hod, whom I have not made sad ; and strvugthened the hands of
the wicked, that he should notiituili from hiii wicked way« by promiHiog him
Ufe."
■/
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Whatever may be said against th€ theory of universal salva-
tion, we iQUSt adnqiit it has great antiquity to plead in its favor, if
aught favorable can 'be drawn thence. It is always safer, how-
ever; to judge anything by its nature than its age. It is some-
times attempted to defend the worst systems by their antiquity ;
and if this could ever be done, universalism is undoubtedly de-
fensible, for it is very ancient. The first universalist preacher
was Satan, and the fijjj^^ernroti upon the subject of which we
have any account wa^Hlached in the Gafden of Eden, when he
said to our first parent :" Thou' shalt not surely ^ie." Thiat is
a long time ago; but so far from the antiquity having established
the doctrine, the nature ofit has forever stamped the preacher as
the " Father of Lies." And so, in the words of the text :
" These false prophets strengthen the hands of the wicked by
promising him life, and thus prevent mm from returning from his
wicked ways,'* God Almighty remqnstrates with them, saying,
"Because with lies ye have made the hearts of the righteous sad,
I will deliver my people out of your hand, and ye shall know
that I am the Lord."
The defences of universaligm are very plausible, but very
various, and the views of the- different champions Of the system
are sometimes not reconcilable one with another. Soriie main^
tain imtiiediate salvation at death ; some a partial state of suffer-,
ing, but ultimate restora,tion of all men to happiness and bliss;
i.-
\ -
and some the final and complete annihilation of the wicked at the
day of judgment. To give a complete view of all these, or even
a perfect synopsis of them, in a short discourse, is a thing im-
possibly. Neither is it needful, for we regard them one and all
Mike indefensible and unscriptural. We think the following
statement will embrace every phase of this .^octrine worth con-
sidering* They maintain :
i. "That Christ died for all without exceptiori or limitation."
2. " That as a means in order that men may be made meet for
salvation, God will sooner or later, through suflTering or other-
wise, bring all men und6r a willing subjection to His moral
government." •
;\ The passages of Scripture quoted in support of these views,
A^ Thess. v., lo ; i Cor. xv, 3 -Romans v., 6— with many others
of this class — are Regarded by the orthodox Christian Church,
almost universally, as having reference to the faithful in
Christ Jesus, and cannot be reconciled on any other supposition
with those passages which speak of the condition of the finally
impenitent ; such as, " Depart from me, ye cursed, into everlast-
ing fires prepared for the Devil and his angels,—" " -And if thine
hand offend thee> cut it off; it is better for thee to enter into life
halt and maimed, than having two hands to be cast into hell, into
the fire that never shall be quenched." " .
Advocates of this doctrine, particularly those o(, the restora-
tion class, have had much to say about the words "eternal,"
" everlasting," and " forever and ever." Their aim has been to
show that these expressions are not to be taken in their common
sense; that is, ^s we think, in their proper definition. In proof of
this, we are cited to the fact that they are sometimes used to ex-
press limited or defined duration ; but by the same method we
might raise a cavil upon any lUbject, for there is Scarcely a word
in our language but what is used at times in a figurative sense.
It was contended in a public discourse in this city but a short time
ago that " the meaning of these words was not one of infinitude,"
which should be the case if the popular orthodox notion of never-
ending punishment was to be received. But the word " infini-
tude" or "infinite," the root from which it springs, is sometimes
«
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used in a lirpited stAise, a<i in Nahum iii„ 9; "Ethiopia and
Egypt were her strength, and it was infinite. ' The proper defini-
tion of "infinite" h Unbounded, urjilimited ; but here it is used
figuratively to show their strength was very large. So with the
\ yioxdA eternalytverlaitings forever and ever. £/erna/ means with-
\ out beginning and without end ; JSver/as/ing means that which
\had a beginning, but will have no end; and though Uktf other
words they are sometimes used figuratively, as when it is g|^
Vl will give thee the land of Canaan for an everlasting posses-
sion^' the plain meaning is as long as the Jewish comnnon- ^
Wealth should continue; or when the tetm "everlasting hills" is
employed it is plainly an expression of their great antiquity, so-
lidity, and long duration ; but still these words have their proper
meaning, and when used figuratively, the subject or their con-
nection will always determine when they are used in an improper
or limited sense. When we meet with such expressions as the
" EterWl God," " Everlasting God," "eternal life," and " shame
and everlasting contempt" they are doubtless to be taken in their
utino8t\and most unlimited sense. So obvious is this, it is a mat-
ter of ^]^ound^ess surprise how any one should ever have had the
rashnesi^ to make it a subject of controversy at all. But such has
been th^ case, and perhaps from a variety of*motives, — ^some^
from the! solemnity and incomprehensible nature of the subject.'
The very thought of an eternity of suffering is overwhelming;
and sortje, no doubt, have sought to diminish its magnitude and
force by seeking to,limit the meaninjg of the words that give.ex-
pression to it. While \ye cannot but respect this feeling, we must
at the same time question its loyalty to the teaching of Scripture,
and ask, after a|l you have said and given every consideration to
the argufients you advance, what stronger terms could have
been used than \hose which have -been used, to set forth drffe
niever-en<^ng punishment and eternal sufferings of the finally
Unpenitent.? y ,
^^ But, laying asidfe all cavil about words, there are some things
A^ich appears unacqountably strange and irreconcilable in the
tc&ching of Scripture, on the supposition that all are at last'to be
"saved. .. ■■'• ■ \-' ■.■■■■■'■'■'•■ / .' '■ " ■ •' ■ ■. '.
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t. On the supposition that al\ are to be $aved, what are we to
make of all those passages of Scripture which speak of the righteous
and the wicked by way of contrast, y
"These shall go away into everlasting punishment, but the
righteous into life' eternal." .^ "
" Men of the world who have their portion in this life." " But
I shall be satisfied when' I awake in thy likeness."
" The hope of the righteous shall be gladness, but the expecta-
tion of the wicl^^shall perish."
"The wicked is driven away in his wickedness, but the
righteous hath hope in his death." :, : v : . : 1: .
If these passages were intended to teach universal salvation^
they seem strangely ambiguous, and the writers should have
explained. The Universalist, I am sure, would explain. • Some
of them sound very much like the, utterances , of those ministers
who preach a judgment to come, and unless they have two mean-
ings,— a surface: one and a hidden one-r-it seems difficult to
understand why there should be such a difference made between
the two characters. Why distinguish them at all, if both are going
to the same place, and both going to be happy? The language
of our Lord Jiesus Christ, too, is very^uch of the same sort: —
" Many of them that sleep in the dust of the earth shall
awake; some to everlastmg life, and some to shame and ever-
lasting contempt."
. *^ He shall gather the wheat into his garner, and burn up the
chaff v^ith unquencliable fire."
" The world is'a net full of good and bad ; the good to be
gathered into vessels, the bad to be cast away."
"All that are in their graves shall hear the voice of the Son
of Man, and come forth; they that* have done good unto the
resurrection of life, and they that hay^done evil iinto the resur-
rection of damnation." / ' V
If it were designed that all at last should fare alike, it seems
passing strange the Scriptures throughout should make such a
contrast, and set the good and bad, in such opposite states one to
the other. : ''l''-' '■- "-■':.'■■■'' :".\ -■:-:.'-
2. On the supposition that all will be savedy how can we account
■.■'.•■•■■■■' '#'
fdr the gre0/ solicitude the Apostles ever evinced for the salvation of
men
That they were at all times very anxious and burdened w^tl^
great concern for the salvation of their hearers and those among
whom they labored, none can doubt who has paid any atten-
tion to their life and conduct. This was the burden of their
whole conversation, their labor, their preaching and prayers.
Paul expressed his grpat anxiety for his brethren, the Jew? :
"I say the truth in Christ, I lie not. my conscience also bearing
me witnessin theJIoly Ghof|hat I have great heaviness, and
continual sorrow in my hearer I could wish that myself were
accursed for my brethren, my Kinsmen, according to the flesh." :
Not only had the Apostle P^iil this concern for others, but
he had such concern for himself as made him continually mindful
of the pious rules of Christian warfare, for he tells the Corinthi-
ans: '^M keep under my body and bring it into subjection, lest
that by any means when I have preached the Gospel to otl?ers» I
rpyself should be a castaway." He was also desirous that all to-
whom the Gospel was committed should show the same ^nxiety^ '.
as himself, and conduct themselves in the same circumspect wajr
to win sinners to Christ. To Timothy, he says : " Take heed to •
thyself and to thy doctrine, that in so doing thou may both save
thyself and them that heir thee." Why all this care, this constant
concern, this great anxiety, to save men if all were to be saved.?
It is not common,— it is not natural— for men to feel so keenly
for the coming of an event they kiiow musfcome. We cannot
for a moment suppose that all men were to be saved and the
^ Apostle not know it. But, on the supposition that he knew that
all would be saved, this great Concern for their salvation was vefy
unnatural and very unreasonable. Why did he go about "per-
suading every man," and "warning every man," to avoid a
danger he knew did not exist ?
■ The Apostle's conduct is very teasonable and very just, if he
belieiyed— aswe think he did believe— that he that believeth not is
condemned already, and that to every impenitent and unbelieving
sinner, *' indignation and wrath, tribulatiAi and anguish upon
every soul of man that doeth evil— of the Jew first, and also of
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the Geiitile.'' On any other supposition we cannbt clear him
from the charge of base hypocrisy, of which we cannot for a
moment think him guilty.
3. On the supposUi&n that the Apostles preached Universal
Salvationy is it not most unaccountable their hearers were so
alarmed?
Felix trembled before Paul preaching of righteousness, tem-
perance and judgment to come. Why should he tremble.' If.
Paul told him he would certainly be saved, that surely was
nothing to tremble at. It might naturally have pleased him and
given him a sense of security. .^ 1 ^ ^^_ I^l^^ 1^.^ _^ .^ ^i
As in the words of the text, had Paul "promised him life,"
it might have "strengthened his hands in wickedness that he
should not return from his wicked ways ;" but that the promise
of life should alarm him,-— make him trebmle— is passing strange.
We cannot understand it.
So also the Philippian jailer, when iind^r the pangs of a guilty
conscience, was led to cry out in his extrpmity of fear "What must
I do to be saved ?" and at the day of Pentecost they were excited
with like alarm and gave utterance to the same anxious inquiry.
If the Apostles had been preaching that all would be saved we can
see no reason for this. But when the Apostle told them to " know
assuredly that God had made that same Jesus whom they had
crucified both Lord and |Christ," they trembled at their wicked
deed, knowing that he would come again to "judge both the
quick and dead," and Jhat they would be called to account
for their wickedness. Tt was this that alarmed them, and not
the assurance that all would be saved.
4. On the supposition that the Apostles preached Universal
Salvation, is it not singular they met with such opposition ?
Stephen was stoned to death. A terrible persecution arose
at Jerusalem. Men and women were hailed to prison. Herod
stretched forth his' hand and vexed the Church. Paul was beaten
with many stripes, and oft cast into prison— persecution met
both preachers and brethren at every turn. That future and
. eternal punishment is repugnant to the unsanctified mind every
one knows; and when the Apostles warned their hearers, saying:
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" Repent ye» therefore, and be converted that your sins may be
blotted out," they were enraged at being .charged with guilt,
and the thought of being brought into judgment for their wicked
doings they could not endure. This is natural. But that men
should be maddened and enraged by being told that all would
be sa^ed passes comprehension.
5. If Christ himself intended to ieaeh Universal Salvation,
there is something^ in his language both strange and inappro-
priate. - ■ ., ■. / ''_■,::
As when he says, "Fear inot them who kill the body, but are
not able to kill the soal. Fear him who, after he hath killed, hath
power to cast into hell." Here, in this passage, we have a whole
host of errors swept away with one breath. How distinct and
separate he makes the soul and body ! One may exist without
the other. Man may kill one, the body, but not the other, the
soul ; that is immaterial and beyond the reach of material agency.
God. alone can deal with it. It plainly proves also that the soul
may perish in the Scriptural sense, but though it perish it does
not cease to exist. We may be told that though God be able ttf
cast into hell, he will not doit. He is too merciful, too loving-
kind ; but if so, why should we fear Him ?
Again, Christ says, " Enter ye in at the straight gate, for wide
is the gate and broad is the. way that leadeth to destruction, and
many there be who go in thereat. Because, straight is the* gate
and'narrow is the way that leadeth unto life, and few there be
that find it." Here" life and death are plainly set before us. They
are two separate states, and each one has itis own separate^Twid.
One leadeth to destruction, and it is broad. K has paths suited
to various sinful dispositions and inclinations. The covetous
devotee of this world, as well as the children of levity and dis-
sipation. The Pharisee* the empty moralist and proud, boastful
philosopher, with the infamous debauchee, may all find room to
walk this road, hating one another, but pleasing or forgetting
themselves ; but yet tHe end is the same^t leadeth to destruc-
tion. The road to life is very narrow, and the gate of entrance
more difficult still. It can only be entered by repentance and
faith. It can only be travelled by denying ourselves, taking up
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10
the cross and following Christ. We must be born again or we
cannot enter the Kingdom of God. The- way is narrow, for it is
one of implicit faith and obedience. " Yet every one that seek-
eth findeth, and to him that khocketh the gate shall be open."
A Christian cannot choose his path as the men of the world do.
If the road be difficult he must climb ; if rough, he must keep
on still ; if he meets with enemies, these he must overcome, but
persevere in the one harrow way.
But, if all are to be saved, why did Christ make such dis-
tinction .' According to the Uniyersalist, there is no way to
destruction, and the way to Heaven is so wide all will find it.
What a contradiction! If Christ intended to teach Universal
' Sal vatiouj He should have explained. The Uriiversalist always
explains when he comes to passages like this. We do not, how-
ever, believe that any explanation, short of taking away the
plain, obvious meaning will answer their purpose here. Here
are two ways, leading to two separate destinations, and if wej
would land in Heaven, we must walk the way of life. Wemustj
serve God, and not only be singular to walk with the few, biM
we must also persevere in the narrow way, and let fis bd thankful
" that every one that seeketh, findeth ; and to' every One that
knock^h, the gate shall be opened ;" so that those who refuse
are left without excuse.
Men have sought in various lyays to soften down asperities,
as though they were more merciful, more loving-kind, than God
our gracious and long-suffering Heavenly Father, who knows
all things, and knows what is best for the whole family of his
creatures; and yet he has told. us plainly "that the Son of Man
shall send forth his angels, and shall gather out of his Kingdom
air that do offend, and them that do iniquity, and shall cast them
out into a furnace of fire," and this is the explanation of a
parable— to make clear what was obscure. On the supposition
that he intended to teach that all would be saved, no v^ords can
express our astonishment at such language. Why make a dis-
tinction at all, except on sure and certain ground that "we must
' all appear before the judgment seat of Christ to receive the things
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done in the body. according io that we have done, whethe^it be
tfood or bad ?" . , . /" ,,iv— «.
6. y^ tAere is no judgment after death, there f fomethmg
strange and unequal in God^s treatment of his/'eaturei Jure.
Few there are who will deny that this lifeir^ state of ^roba-
tion, but while admitting this, there are soin^tf^who maintaihlhat
sin and wrong-doing bring their own ^nishment evenlhere.
These two notions are not consisteijju^lf we are in a stite of
probation,itisproper that good iiid evil should be set tiefore
us, that we may choose the one and reject the other, preparatory
to an ultimate and final reckoning; butifv on^the other han4.sm^
brings its own punishment in this life, a judgment here^er
would not be just. . ' - \.^a
Virtue is in part rewarded, and sin often m part punisl^ed
here, there is no doubt. We may be taught prudence, cautipn
and diligence in managing our affairs, by the perils, losses, incon-
venience and suffering which result from thoughtlessness, matteiV
tion and improvidence, from idleness and extravagance SucH
losses and suffering, however, can not surely be regarded as full,
just and adequate punishment, for they often affect others, such
as families and dependents, as much, Or more^ than the evil-doer
himself. And how are their wrongs to be righted ? To suppose
that all things are to be left as we see them here, is serious y
to impugne the justice, the wisdom and omniscence ot the all-
wise Moral Governor of the Universe. . v
In like manner, cruelty and oppression bring their own punish-
ment, in a measure, in the in>vard disquietude and remorse with
which the tyrant sooner or later is often seized ; but how seldom
are the objects of his tyranny benefitted theteby, or the wrong
done them righted in this life. The partial retribution which is
made inseparable from sin is enough to prove the moral govern-
ment of God upon earth ; but its very partial application demon-
strates most clearly the necessity of a. fuller development of
justice, judgment and equity ; such as we are assured will take
place when God shall judge the secrets of all men, according to
the Gospel of the Lord Jesus Christ. ^7 ^
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If there is n6 judgmeut hereafter, wicked men often fare
better than the rightepus.-..^
The judgment that befeir the Egyptians when they were
drowned in the sea was no judgment at all, according to this
Jjypothesis, but a merciful interposition of Providence to stop
their mad career and take them straight to Heaven, while *His
own people, the Israelites, were left to hunger and toil, labour
and so|fr6W| forty years in the wilderness. God rained fire and
brimstone iipoii t'he wicked Sodomites, £ind destroyed them,^nd
we have been accustomed to look upon. this act as a fearful
judgment for their egregious wickedness, but if it is true that
there is no judgment hereafter, this is all a mistake; for after
■ their short momentary suffering, they would have' done with all
pain and sorrow, and happiness and Heaven would immediately
begin. On this supposi^on, their state wa.s far better than that
of righteous Lot, who was deprived pf his partner in life and left
to struggle on' in this sin-stricken world, with all its caresi
and woes, its temptations and sorrows, thrpugh the natural
period of his life, put this is too serious a subject to pursue in
this strain, apart fiom the absurdities to which it would lead us.
For if there is nojudgpent hereafter, and all are to be saved, a man
may eat and drink an(i be merry ; he may steal, lie and defraud ;
he may commit every sin and crime of the decalogue, and still
i have it in his own power to terminate his trouble and suffering
\ here by the deed of his own hand, for if all are to be saved, the
suicide will be among the number. *
This fearful and revolting view ot the case has kd some to
admit the necessity of a general judgment hereafter, and a state of
suffering for a time, but only for a time, till the restoration or
restitution of all things. '
Aside from jhe entire silence of Scripture in reference to any
re-adjustment of the ^ate of the wicked after the last general
judgment, this makes suffering an atoi>ement for sin, and the
death of Christ a needless sacrifice j for if individual suffering
could avail in one case it could in all. If, after a.state of suffer-
ing for ai 4ime, the finally impenitent are to be released there-
from and enter Heav€;n, rest and happiness will be theirs as a
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matter of right, and they will never ascribe th6ir happiness to
"Him who loved us and washed us from our sins." Mpreover,
it claims for suffering a corrective effect, which it seldom, if ever,
possesses. If all the course of God's dealings with them^while
upon earth, dealings of chastisement mingled with mercy, and
the sweet influences of Gospel grace have failed to win their
hearts, what expectation can we have that the severe sufferings
of another world will do so ? If they maintained their enmity and
hostility here under the long suffering and mercy of God, while
He called and entreated them to return unto Him, called them
to repent and be saved, and yet they resisted, will they be
softened with judgment and suffering without mercy ? Will they
not rather increase in hatred and rebellion, and become more
and more unfit for the society of God, of holy angels, and the
redeemed in Heaven ? The fiat has gone forth and it cannot
be changed. " He that is holy let him be holy still, and he that
isjinjust let him be unjust still, and he that, is filthy let him be
filthy still." " Now is the accepted time, now is the day of
salvation." Be warned in time, for as the tree falls so it must lie
In a venerable "Assembly" in this Province, just recently,
there was much disGu'ssion upon this subject, and the question
was several times ^sked " Of what importance is it ?" As though
it was a mere matter of > harrnle|s speculativeness which any one
might indulge in very innocently. Would it not serve a better
purpose to inquire " Of i^hat use is it ?" for we can see no good
use whatever in indulging a speculative turn of mind on such
things above what is written. Even if the wicked are to be re-
stored after a certain time of sufTering, it can do the faithful in
Christ Jesus no good to know it. ^ They are safe without it, and
one would think it can do the wicked no good either, for if they
cared about it, or were at all anxious, there is a way, a plain way, to
' be saved, one atrout which there is no doubt whatever, "Believe
on the Lord Jesus Christ and thou shalt be saved." It may,
however, and very possibly will, do the wicked much harm, to
" promise him bfe," " by strengthening his hand iji wickedness"
" an4 making him feel secure in his wicked wayp ** This is a
fearful responsibility. Let man beware ; let the press beware I
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Let all beware, an4 more especially the preacher of the Gospel,
to give no such encouragement, lest he involve himself in such
fearful guilt, and the blood of thos& that perish he required at
his hands.
IN CONCLUSION,
The enquiry is made ; *' As we are required to love our enemies^
maywe not safely infer that God loves His enemies 1 " Undoubted-
ly God loves all his creatures, and th»t 59 ardently, he desireth
not the death of a sinner. "As I live, saith the Lord, Lhave no
pleasu're in the death of the wicked, but that he turn from his^
wicked way and live/' But this question carries with it the in-
sinuation that, if God loves his enemies, he cannot punish them
—at all events not more than a Httle, and that little must be for
the enemies' good. This is a false assumption. God is the
governor of the entire universe, and looks to the greatest good
of all the parts. The offender is but a unit, and why should all
sympathy centre in him, and the myriads of other subjects re-
ceive no consideration ? This is like that sympathy for the mur-
derer that prevails in common life, till it has paralyzed the arm
of the law, and made hanging unpopular; but what is the effect?
— 'the lawless are rampant, and the whole community is endan-
geredt Sympathy is noble, buttmisplaced, it is both dangerous
and destructive. With our finite jj^inds we cannot comprehend
the whole bearing of God's law and government, but we know
that it is "A<»/)f,/Kj/a«//jf<?^///* and yet there is suffering here
• that we cannot account for — suffering before, our eyes daily, as '
mysterious as any that has been "hientioned in connection with
__, the world to come. Why all this infant mortality, with all its
j ' previous train of suffering, pain and agony? These, of them-
' selves,have transgressed no law, and yet they are under the .
government of God, whose law is " holy, just and good." With
more show of reason, we might ask the question : ** If God loves
His enemies," how much more these little ones ? And yet they :
suffer. **God so loved the world, that he gave His only begotten
: Son"" to die" for our sins — 'the strongest proof of His- loVe that
could be given, but at the same time, proof -of justice as well as
mercy, and one that leaves the Jmpenitent sinner without excuse j
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whatever may be his sufTering. The day will come that shall
furnish ample proof that suffering and punishment, whether here
or hereafter, are not only consistent with Divine love, but the
fruits of it, though at present it far surpasses our finite compie-
hension. God doth love his enemies, loved the whole world ty-
ing in wickedness, loved us all, even while we were yet enemies,
so that Christ died for us, yet those that remain obstinate trans-
gressors shall not escape his chastisement ; even the " righteous
shall not be able to live for his righteousness in the day that he
sinneth, but for his iniquity that he hath committed, he shall die."
" God is love," and the suprenve object of creation is his own
glory, not the sheltering of the obstinate and impenitent sinner.
It may be asked ■'' Are there few that be saved ?" The way to
death is thronged with the multitude that do evil. Here they
walk without trouble, for the road is wide, and. every one may
follow his own inclination. Here are the devotees of fashion.
The noble and the wise of this world. Here also are the
covetous, the voluptuous and the drunkard, the profligate and
profane swearer, and a vast multitude more in all the varipus
ranks and wklks of sin. Frenzied with present gratificatipn, and
careless and forgetful of the future, a multitude ,so great jfJ^ one
can reflectively look upon it without sadness and sorrow.^ But
yet, on the other hand, we know that there will be a multitude
around the throne of God that no man can number, all singing
that new^song, saying, " Thou art worthy to take the book and
open the seals thereof^ for thoy wast ^lain and hast redeemed us
to God by thy blood, out of every kindred and tongue and na-
tion."
There will be all who have believed in the Lord Je§us Christ.
These have entered through the straight gates of regeneration.
Have repented of their sins and their robes have been washed
in the blood of the Lamb. ip
There will be all who have died in infancy, whethS they have
beea baptized or not. That makes no kind of difference, for
these areall sharers in the efficacy of ChE^||p|s sufferings, for it is
written, "As in Adam all die, even so in Christ shall all be made
alive, aiid though sin has tainted all Adam's posterity, old and
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young, yet sin is no more imputed when there is no transgres-
•ion; the taict of sin is in the very nature of all, the infant as
well as the adult, and these cannot be saved, as $ome suppose,
I5l(liause of their innocence ; yet as there is no imputation of sin
when there is no actual transgression, all that die in infancy will
be found with \^t ^ransomed of the Lord. •
If any would enquire further, " Are there few that be saved ?"
we can only give them the answer or the Lord : ** Strive to enter
in at the straight gate." "Seek, and ye shall find; knock, and
it shall be opened unto you." . Refusing this, you reject the
council of God against yourselves, and, if lost at last, you can
bring no railing accusation against God wR^ all his creatures of
the whole universe shall confess Him HolyXj^t and good, su-
preme in power, wisdom, and loving kindness.
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