Mr. T.’s second topic of argument is taken from the universality of divine love to man, and the willingness of the blessed God that all should turn, and live. It is admitted, that God’s love to man is, in one sense, universal. He beam good will towards them, as the work of his hands; but it does not follow from thence, that he must do all that he could do for their salvation. If God loves all mankind, he must have loved the inhabitants of Tyre, Sidon, and Sodom, as well as those of Chorazin and Bethsaida: but though, as Mr. T. thinks, (XIII. 25.) if the same things which were done for the latter without effect, had been done for the former, they would have been done for the former, they would have been effectual; yet they were not done. As to God’s willingness that all should turn, and live, God’s will, as has been observed, sometimes expresses what he approves, and sometimes what he purposes. God wills, approves, and desires a sinner’s turning unto him. It is that which, through the whole Bible, is required of him; and whosoever thus returns shall live. I may add, God is willing to receive and forgive every sinner that returns to him through Jesus Christ. He desireth not the death of a sinner, but rather that he would repent, and live. But he has not purposed the salvation of every sinner, or to incline his heart to embrace the salvation exhibited in the gospel. In this sense, the salvation of some is neither desired nor designed: if it were, it would be effected; for his counsel shall stand and he will do all his pleasure.–Whatsoever his soul desireth, even that he doeth. Isa. xlvi. l0. Job xxiii. 13. “But can God,” says Mr. T. “will that which he knows to be impossible? which never was possible? which none could make possible, besides himself? which he was never willing to make possible?” (XIII. 120.) If by impossible, Mr. T. means, that which is naturally impossible, it is granted he cannot. But that he wills what is morally impossible, Mr. T. himself must allow. God wills that Christians should be holy, as he himself is holy; and that, in the present life, or he would not have enjoined it upon them. 1 Peter iv. 16. Matt. v. 48. But Mr. T. does not pretend that this is possible, even by the assistance of divine grace. (XIII. 61.)

Andrew Fuller, “The Reality and Efficacy of Divine Grace,” in The Works of the Rev. Andrew Fuller, in Eight Volumes, (Philadelphia: Printed by Anderson and Meehan, for William Collier, 1820), 1:414-5.