SECTION IV.

Our author, "in order to establish the point he had in view," found it needful to show, that the nature of the gospel testimony admits of no bad news, or bad tidings; as you cannot find, says he, a passage in the book, where the word GOSPEL is associated with any unpleasant word; such as the GOSPEL of death, the GOSPEL of damnation, the GOSPEL of misery, or the like. But always to the reverse; we have frequent expressions like the following, the GOSPEL of peace, the GOSPEL of salvation, the GOSPEL of the grace of God, &c." He also considers "the term good tidings to be synonymous with the term the GOSPEL;" and to prove it, quotes several passages, as Isa LII. 7, and others; "How beautiful upon the mountains are the feet of Him that bringeth GOOD TIDINGS;" which the apostle reads Rom. X. 14, "How beautiful are the feet of them that preach the GOSPEL, &c." From all which, he concludes, that the nature of the gospel testimony is nothing else, but to proclaim to man his eternal salvation through the grace of God; which is well worthy of the name of good tidings, as it is the best tidings man ever heard." p. 66, 67.

Yes, precious news indeed is the gospel, and it contains much more than our Apologist and many others are willing to own. It proclaims a way of salvation opened for sinners who justly deserve everlasting punishment, who are entitled to no favor from the hand of God, and to whom he is under ne

But

obligation, unless to punish them for their iniquities. To such as have a view of their condition as sinners, and feel their need of salvation from sin itself, as well as from its consequence, no tongue can express the blessedness of such news! And even holy angels felt it so much, that at the annunciation of the Saviour's birth, they burst into heavenly strams, and sang, "glory to God in the highest, and on earth peace, good will toward men." how much is the theme and strain of praise lowered when sinful man is considered as not worthy of endless misery, and that God would not be just to leave any of the human family to perish in their own iniquity. Or to use Mr. H.'s own words, to hold that, "as man is brought into being without his own choice or consent, he has a right to trust in his Maker, that He will support him, and save him eternally." p. 42.

The gospel is indeed good news, but will it follow that there is nothing bad, or no evil tidings, to be heard in the universe? A proclamation of pardon and restoration to the favor of government upon submission and confession to out-lawed rebels, would be good news in itself, and to all such as repented of their rashness and crime; but the same instrument would be likely to contain a declaration of certain destruction to those, who, after all the lenity shown, should persist in their rebellion: yet the proclamation might be emphatically styled GOOD NEWS, although it contained heavy tidings to them who should refuse submission. Such I take to be the nature of the gospel to rebellious man.

Nevertheless what saith the Scripture respecting the nature of the gospel, and the consequence of resisting it? Moses proclaimed the gospel in these

words, "The LORD, the LORD God, merciful and gracious, long suffering and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty." Exod. XXXIV. 6, 7. The words of the prophet are, “The LORD hath anointed me to preach good tidings to the meek-to proclaim the acceptable year of the LORD, and the day of vengeance of our God" Isa. LXI. 1, 2.— Here are good tidings to the meek, the people of God, but vengeance to his and their adversaries.

The

gospel which was to be preached by the apostles, according to the commission of their Lord, is summed up by Mark in these words, "He that believeth and is baptized shall be saved; but he that believeth not shall be damned" Mark XVI. 16. And saith the first New Testament preacher, “ He that believeth on the Son hath everlasting life; and he that believeth not the Son, shull not see life; but the wrath of God abideth on him." John III. 36. Now let us compare in our minds the description given of the nature of the gospel in these passages, with Mr. H.'s account of it; "that the nature of the gospel testimony admits of no bad news, or bad tidings ;" and implicitly that it admits of nothing unpleasant in connection with it. p. 66.

Finally, Mr. H assures us, "that the nature of the gospel testimony is nothing else but to proclaim to man his eternal salvation through the grace of God, which is well worthy of the name of good tidings, as it is the best tidings man ever heard."- Ibid. But wherein does the excellency of these tidings consist? Not in forgiveness; for that does not come into Mr. H.'s scheme of salvation. Nor in exemption from punishment; for the sinner is to be punished as

much as he deserves; and Christ "did not die to save man from being punished." p. 198. I cannot perceive then, but that this good news upon which Mr. H. dotes so much, amounts to this and no more; that God is just, and will not punish the sinner more than he deserves. Is this news? Do we need the

gospel to tell us this? Is the justice of God doubt

ful?

Finally, can we believe, that all the labor, and sufferings, and anxiety, of Christ and his apostles in preaching the gospel, were merely to tell the world both Jews and Gentiles, that they should all be saved, however vicious they might live? Do Universalists believe this? Can any person of common discernment, believe it, unless bewildered in the maze of speculation?

Also, I cannot but notice, that Mr. H. seems to sum up all good as consisting in the sinner's escape from future punishment: while but little if any concern is discovered for the glory of God, the honor of his government, or the reformation of mankind.

SECTION V.

And he "which

The last thing in Mr. H.'s plan of argument is, to "show, that the best feelings of man are a forcible argument in favor of universal salvation." Says, the best feelings of man are those, prompt him to desire, not only the present well-being, but also the eternal felicity of all his fellow creatures.--And there is not the least room to doubt, but that these feelings of benevolence, are in union with the mind, will, and disposition of God. And if God desires the eternal felicity of all his creatures,--he has both wisdom and power sufficient to accomplish the desires of his benevolence" p. 81.

That benevolent feelings are pleasing to God, and that God is infinitely benevolent, wise, and powerful, I have no disposition to dispute; but that our feelings, even our "best feelings," should be a rule, by which to judge of his goodness and mercy, and by which to me sure and limit the purposes of the Most High, admits of much doubt. It was a great crime in the children of Israel, that they thought, that God “was altogether such as themselves." Ps. I. 21. And un

doubtedly it is equally erroneous and presumptuous now as it was then, to judge concerning the mind and will of God by our own feelings. We know that our tender feelings are often very erroneous. Parental tenderness will often prompt us to great partiality towards our children. If justice is exercised towards them for their faults, there is great danger that the parent will complain of hard usage, if not of cruelty