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the Holy Ghost, that bonds and afflictions awaited him: (Acts xx. 23. and xxi. 11.) Though the Apostle of the Gentiles by divine appointment, yet he did not consider himself warranted in abandoning the Israelites. When he finds that he can make no impression on them, "he yields, he submits, he resigns himself; he conducts himself according to the rules laid down by his Divine Employer:" (p. 46.) But, in the spirit of his Divine Employer," he watches for another opportunity to introduce his favourite theme: and when vouchsafed, he avails himself of it, and repeats his message of mercy and redeeming love to those who had hitherto opposed. And does the Abbé Dubois feel himself supported in his desertion of India by such an example as this?

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But he refers to the sovereign purpose of God according to election, in vindication of his conduct: (p. 42-44.) "That God, in his infinite mercy, will have all men to be saved, and to come to the knowledge of the truth;' and, that Christ died for the salvation of all mankind, and came into this world to save sinners; are truths," he says, " acknowledged by all sorts of Christians, if we except perhaps a few, who maintain the gloomy tenet

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that God is willing to save only the elect or predestined:" (p. 105.) Here he objects to the doctrine of personal election, as a "gloomy tenet." How can he possibly make this quadrate with his own use and application of that doctrine to one hundred millions of human beings? (pp. 108, 109.) Is it possible that he can be so blinded by his peculiar notions, and so determined upon maintaining them in defiance of all consistency, as to think this application of the doctrine less gloomy than its application to a single individual*?. I hesitate not to say, that there is no Christian, in whose heart a single spark of the love of Jesus glows, but will feel a thrill of horror pass through his veins, on reading this deliberate consignment of so many of our fellow-creatures to perdition! True, St. Paul does confess, that the purposes and ways of God are mysterious, secret, unsearchable, past finding-out, &c. (p. 109.) And, therefore, because unknown to us, he has not the temerity, the inhumanity, so to act upon the doctrine of predestination, as to abandon any in

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* Unless he holds the doctrine of personal election, what interpretation does he give to Rom. ix. 18.? And to what purpose does he adopt it as his motto, Cujus vult miseretur, et quem


vult indurat"?

dividual, not even his bitterest enemy, much less a whole nation, to eternal misery—and that for no other reason, but because he is of opinion that they are doomed to perdition by the divine decree, and that, consequently, it must prove a hopeless task to labour for their conversion to God. Such is the Abbé's persuasion; and under these feelings, he has looked back from the plough to which he had put his hand: (Luke ix. 62.) He informs us, that he has laboured in India two and thirty years in vain; that "everywhere the seeds sown by him have fallen upon a naked rock, and have instantly dried away. At length, entirely disgusted at the total inutility of his pursuits, and warned by his grey hair that it was full time to think of his own concerns, he has returned to Europe, to pass in retirement the few days he may still have to live, and get ready to give in his accounts to his Redeemer:" (Advert. p. vii.) With his private reasons for retiring, no one but himself is concerned: but of this, his final step-viz. The endeavour to deter others from embarking in the Missionary Cause--may he consider well, before it be too late, how he can render such an account as shall prove satisfactory to his Judge!

He desires to know" who has told us that

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Christianity shall not remain stationary," and "continue to the end of the world to be," as he asserts it has hitherto been, "the religion of only the minority of mankind:” (p. 108.) I reply, that Jehovah himself has told us, in the most unqualified terms, that the Christian Religion shall one day become universal: (Psalm ii. 8. Isaiah xi. 9. Daniel ii. 44. vii. 13, 14. Hab. ii. 14. Zech. ix. 10.) He admits, indeed, that "Christ has promised that the Gospel of the Kingdom shall be published in all the world, for a witness unto all nations; and then shall the end come.'" This alone, then, is an argument for its promulgation throughout India; until it can at least be proved that all the inhabitants of that land have had a fair opportunity of receiving, or rejecting, that "witness." But he rejoins; "Has He (Christ) told any one, that all nations, or even the majority of them, should be brought under the yoke of the Gospel?" (p. 108.) "He has, it is true, announced that His Gospel should be preached all over the world; but, to the best of my knowledge, he has never affirmed that it should be heard, believed, and embraced by all nations." (p. 42.) What, then, did He mean, by comparing it "unto leaven, which a woman took and hid in three measures of


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meal, till the whole was leavened?" or what, by the parable of the grain of mustard-seed, "which indeed is the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof?" (Matt. xiii. 31-33.) What other signification can be attached to these parables, but that they are intended to teach that all nations shall be enlightened by the doctrines, influenced by the principles, and seek refuge from the wrath of God under the peaceful shadow of the Gospel? Did our Lord utter a word in opposition to the predictions of His universal sway over men, cited above, from the Old Testament? Did He not imply, in His final command to His Disciples, to " preach the Gospel to every

creature," that some would "believe and be baptized," wherever it was proclaimed? (Mark xvi. 16.) In short, was it not expressly revealed from Heaven, "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and He shall reign for ever and ever?" (Rev. xi. 15.)

The Abbé Dubois shall himself assist me with another argument, to prove the inaccuracy of his conclusion. Wishing to in

validate the late Mr. Ward's account of the

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