He desires to save every child of man–
[“He is not willing that any should perish:” no; he would not that so much as one should ever become a monument of his indignation. This he affirms in the strongest manner; yea, and confirms his assertion with an oath: “As I live, says the Lord God, I have no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live;”1 It is surprising, that any, after such a declaration as this, should maintain the doctrine of absolute reprobation. Were that, or any other doctrine, clearly revealed in the Holy Scriptures, I should feel it my duty to receive it with the simplicity of a little child: but to receive it merely as a deduction of human reason, an inference drawn by weak and fallible man from the doctrine of election, when the whole Scriptures uniformly declare the very reverse, is, to say the least, very dangerous, arid exceeding sinful. I know it is said of ungodly men, by St. Jude, that “they were of old ordained to this condemnation.”2 I know, also, that St. Peter says of many, that they “stumbled at the word, being disobedient, whereunto also they were appointed.”3 But it is not of individuals that these Apostles speak, but of characters. God has ordained, that they who will not receive the truth with humility shall stumble at it; and that they who will resist the faith which he has delivered to his saints, shall be left to turn the grace of God into lasciviousness, and to deny the only Lord God, and our Lord Jesus Christ. And this is a wise and righteous appointment. But it is a far different thing from creating any with a fixed determination to consign them over to perdition, purely of his own arbitrary will, without any fault of theirs. Such an idea as this is directly contradicted by the assertion in my text: and by the oath which I have before mentioned; and by numberless other portions of Scripture, which can admit of no doubt. Our blessed Lord said to his hearers, “Ye will not come to me, that ye may have life”4 and to the Jews, even after they were given up to the judgments they had merited, he said, “O that thou had known, even thou, at least in this thy day, the things that belong unto thy peace! but now they are hid from thine eyes.”5 And again: “How often would I have gathered you, even as a hen gathers her chickens under her wings, but ye would not.”67 The whole Scripture attests, that “God would rather that all should come to repentance and live.” He “commands all men everywhere to repent.”8 He exhorts them to it also; saying, “Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel,”9 and he declares to all, without exception, “Him that cometh unto me, I will in no wise cast out.”10 Now shall we, in deference to human systems, set aside all these passages of holy writ? God forbid: we dare not do so: and if we cannot mark out the precise boundaries where truths of an opposite aspect meet, we are contented to say, “What I know not now, I shall know hereafter.” If we choose to speculate on divine truths, we may soon get out of our depth: but if we will practically apply them to our own souls, we shall find them as clear as we can wish. Where is the man who has not experienced more or less the strivings of God s Spirit in his soul?11 Who amongst us has not a consciousness that he has resisted those strivings;12 and that, if he had made a due improvement of them, “God would have given him more grace?”13 The truth, then, is plain: if God forbear to execute upon the world the judgments we deserve, it is not because he is indifferent about our proceedings, but because he is long-suffering towards us, and desirous, if we would improve the opportunity, to save us all. This is the true reason why “he endures, with such astonishing forbearance, the vessels of wrath who are fitted for destruction.14]