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If any man sin, we have an advocate with the Father, Jesus Christ the righteous." John ii. 1.

On this text it has been, I think, well observed by a writer, that John does not say, that he has a hope if the elect, or the good, regenerate, pious people, should sin, they will have an advocate; but "if ANY MAN sin, we have an advocate with the Father." What is the duty of an advocate? Is it not to do all in his power to benefit the cause of his client, and to procure a verdict in his favour? And further, an advocate would be far from doing his duty who should neglect to clear his client, were it in his power.

On the authority of the apostle John, we declare that Jesus Christ is the advocate for sinners, without the exception of one. And we ask, will Jesus Christ, whom the scriptures declare to be the Saviour, and to be one who is mighty to save, who has power all-sufficient, leave his client to be a prey to his enemy? No, certainly not!His blood cleanseth from all sin; he is the propitiation for the sins of the whole world.

He bare the sins of his clients, and with whom he endured the cross, and despising the shame, has purged them from all sin, and has declared that the verdict to be pronounced, "is life everlasting."

And he is the propitiation for our sins, and not for ours only," (not only for believers,) but for the sins of the whole world." 1 John ii. 1. "And we have seen and do testify, that the Father sent the Son to be the Saviour of the world." John iv. 14.

Thus it has been repeatedly asserted that Christ came to save the world, that he is the Saviour of the world. And every time this is

mentioned it is unconditional. It is not once said that he is the Saviour of believers only; or if they believe. One might reasonably suppose, that if man's final salvation was on conditions, or depended on his faith and obedience, or his own works, it would have been somewhere mentioned, once at least: but no, not so much as once! Every statement of Christ being the Saviour of the world, exactly agrees with the promises made to Adam and to Abraham, entirely unconditional. The first is, the serpent's head shall be bruised. The second, all people shall be blessed : and in order to open the way, that evil may be destroyed, and that mankind may be blessed, Christ came to seek and to save, and is declared to be the Saviour of the world. And this is good and acceptable in the sight of God, who will have all men to be saved, because it was what he had promised. Blessed, and saved, are the same, as they cannot be blessed unless they are saved from sin, which is the way to become blessed. The effect of the blessing is happiness; but no man can be happy in sin, or while under the influence of evil, and led and governed by it. This Christ came to destroy, in every intelligent creature, when all will be happy, and the promised blessing will be realized. Thus:

"And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I," (or I heard,) "saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, forever and ever." Rev. v. 13.) "And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." Rev. xxi. 4.

Here is the "restitution of all things," a full completion of all the declarations, promises, and prophecies that have gone before. See and compare, in particular, Isa. xxv. 8.-xlv. 22-25.Acts iii. 20, 21.-1 Cor. xv. 22, &c.-Phil. ii. 10, 11.-1 Tim. ii. 6.-Rev. v. 13. To construe a few other texts, as limitarians do, contrary to these, and numerous others of the same import, makes the scriptures abound with contradictions. It is reasonable that all other passages, and every text should be understood agreeably to these good and gracious promises.

The promise made to Adam, after his first transgression, that the evil he had experienced should finally be destroyed, by one who should bruise the serpent's head, and the blessing to the world of mankind, so often repeated to Abraham, Isaac, and Jacob, are, with some variation of words, continued from the beginning to the end of the scriptures. And the last being as a conclusion of the subject, is rather more full and explicit than any before. If every creature that lives on the earth, every one that is in the state of the dead and that has ever lived on the earth, does not comprehend all mankind, I know of no words or language that can express allIf this was the only passage in the scriptures that speaks of all praising God, we might have some doubts whether it meant all: but this is far from being the case. The Lord says, by Isaiah, "I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, and every tongue shall swear, surely in the Lord have I righteousness and strength: unto him shall

all flesh come; and in the Lord shall all the seed of Israel be justified, and shall glory."

It will be remembered that the oath which he swore, was that all the nations of the earth should be blessed. And in order thereto they shall return to him, &c.

The apostle Paul also testifies the same, "That at the name of Jesus, every knee shall bow, of things in heaven, and of things on earth, and things under the earth. And every tongue shall confess Christ is Lord, to the glory of God the Father."

"The opposers of this blessed doctrine of universal salvation say, that these texts do not prove he will save all those he makes to bow, but that his kingdom shall triumph over all opposition, and that the devil and all his works will be subdued, and that they shall confess to the justice of God in hell!

Now are not such assertions astonishing?— When we read that all shall cry, saying, Blessing, honour, and glory, and power, be unto him. &c. Will the damned in hell say thus, when it has been repeated by, and always asserted by the orthodox, (so called,) that the wicked will forever blaspheme the holy name? Are the above words blasphemy? Nay, so far from that, it is the language of the redeemed in heaven. But again so far from being subdued in hell, they shall say, "Surely in the Lord have I righteousness and strength." Have the subdued in hell "righteousness and strength in the Lord ?" It is really curious to see what inconsistency and absurdity people have been led into by the orthodox doctrine-the fashionable doctrine, (for no

matter how absurd any thing is in the eye of reason, if it is only fashionable,) even so great as that those in hell will have righteousness and strength in the Lord, and that they will "confess that Jesus Christ is Lord to the glory of God the Father," and that they will cry, "saying blessing, honour, and glory, and power, be unto him who sitteth upon the throne, and to the Lamb forever and ever." And at the same time, the orthodox tell us, that those in hell will do nothing but blaspheme the holy name. Reader, if you can see no inconsistency in all this, you must be truly orthodox. But let me tell you, and if you are a reasonable man you will believe me, that the subdued "have righteousness and strength in the Lord, and that they confess, in heaven, Jesus Christ is Lord to the glory of God-where all tears are wiped from all eyes, and no more death, sorrow, crying, nor pain, for all former things are passed away.' And above all things eternal damnation doctrine will be passed away, and long before the final salvation of all men. Yes, in less than 100 years there will be little of it to be heard.

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It is evident that those whom St. John saw were praising God, in concert with the angels of heaven, (not according to the wicked doctrine, of "howling to the justice of God in hell!" And they were the whole posterity of Adam, and those whom God swore to Abraham should be blessed. And all their language is, that of salvation, thankfulness, praise, and adoration.The same as that called the Song of Moses and the Lamb, (Rev. xv. 34.) "Saying, great and marvellous are thy works, Lord God Almighty :