The Wyandot pioneer. (Upper Sandusky, Ohio) 1853-1868, 1864-04-08

the mastery of the world, but il God be
God, grace must triumph over it. 1t
may bruse man heel, but Christ shall
crush its head The Bible, then, declares
the destruction of sin. Nor is the term
destruction here employed in any ambig-
uous sense. The destruction of any
principle, or thing, implies annihilstioa,
Destroy slavery and there will be no more
slaves. Destroy the serpent and there
will be no more evil, Or sin.
Will our readers note your comment
on Rom. s. 18. el? You say. !. What
was passively lost in Adam was passively
gained in Christ. This is assertion, and
ne attempt at proof. Q. The supera-
bundance Of grace consists in the atone
ment made for actual sin. Anoth
ther assertion, without proof. 3. That
those guilty of actual sin who receive
this atonement ("not all men" shall
reign in life by one Jesus Christ. Mr..
Webster, this is not merely an unsustain
ed declaration without any attempt at
proof, but a direct and positive contradic-
ton OF Paul's words. For the Apostle
says, "as by the disobedience of one ALL
MEN (hoi polloi,) were made sinners, so
by the disobedience of one shall ALL MEN
(hoi polloi, be made righteous. But
you deliberately say "Nor all men," If
the Apostle was right, you are manifest
ly wrong.
You cited Matt. 7. l4.assuming a ref
erence to the immortal lifo. Now you
refer it TO this life or the meet, and make
another assumption that only those can
enjoy spiritual life hereafter who enjoy it
here. 1t seems very natural in you to take
for granted, what you ought to prove.
Mat 1888, and 8. II. do not affirm
that any person shall be excluded from
the heavenly state. You should show that
"the kingdom of God' means Heaven.
You characterize my question, "can men
be cast out who were never in?" as quib
BILE, but in the passage Of the tares Mat.
l3, IA it is said again, "The Son of Man
shall gather om ofhis kingdom all things
which offend and them that do iniquity."
Were those evi-workers gathered out of
heaven? But they were to be sin the
kingdom, with Abraham, Isaac and ia
cob" In Gal. 8, 0, we read, $50 then,
they which be of the faith ARE blessed with
faithful Abraham" Unless you prove
that the kingdom Of God and the heaven
ly world are one; such texts are out OF
place. Mat. 10, 39, clearly refers to the
punishment of ungodly men. at the judg-
ment. Indeed, there you assume gen
eral Judgment, and then that the text re-
fers to that judgment. Where is the
proof?
The two parallels Of the tares and the
fishes were to be fulfilled at "the end of
the world" You assume the end of the
material world. l challenge proof.
You refer to the sin against the Holy
Ghost, but without defining the sin, or
giving any exposition of the text. That
sin consisted (Mark 8, 3o) in maliciously
ascribing the miracles of Christ to the
Devil. 1t was never, therefore, com
mitted by any man, prior to Christs time,
and has never been committed by any
man since Christ, only the few Jews who
wiclSedly imputed his works to Beelzebub,
were guilty of it, you own.
Dr.. Clarke, firmly maintains this. 9.
The text, literally construed, just as pos
lively declares that eeery other sin which
ever has, or ever will be committed, shall
be forgiven, as it declares that this one
shall not. Does Mr.. Webster believe
that? 3. DR.. Clarke, comedies that we
are not to understand the text as affirming
absolutely, or literally, that this sin can
not be forgiven.
have proved that the salvation of all
men is posi- sibiity with God. You call
the argument ambiguous, but show no
ambiguity in the proposition. and do not
meet the argument at single point.
I. God directs us to pray for the saliva
ton of all men, therefore, the salvation oi
all men is a possible thing with God. Is
that "ambiguous?" Suppose l can, OIL
cannot show the use of prayer, does God
direct us to pray for an impossible thing
9. Christ died for every man. therefore
the salvation of every man must be posi-
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