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to trust in God, and to seek to him for all you need, as he is your Father, and more kind than you can be to your own offspring. Here again, I ask your assistance in calling up a question similar to the last. Why do not our preachers appeal to our affections, as Jesus did; and say, you may know that this doctrine of election is true by your own feelings; for what man of you, having two sons, woud not prefer to feed one, and starve the other; rather than to feed them both ? What father would not choose to give to one hungry son the bread he needs, and to the other a stone in room of bread ? The answer is plain; the evidence denies the fact, and proves, beyond all contradiction, that the doctrine has nothing in all the economy of the divine providence, to set it up, or corroborate it.

The miracles which the Saviour wrought, were divine manifestations of impartial goodness; they were not confined to any one sect, nor did he inquire whether the subjects of such favours were worthy or unworthy; nor are we informed that an instance ever occurred, in which the Saviour denied a favour, because the subject was not of the elect. As Jesus preached, so he lived; and as he preached and lived, so he died; and his dying prayer is a perfect transcript of his doctrine; and manifests the genius and spirit of his religion :“Father forgive them, for they know not what they do.” His resurrection from the dead, brought life and immortality to light; but it did not bring a future state of sin and misery to light. Jesus taught the doctrine of the resurrection, and he proved it true. This glorious doctrine was openly manifested, and known to be a fact.

The Apostles of Jesus followed his example, and fed the people with knowledge and understanding. We read their testimony and rejoice in believing. St. Paul

says,

"God will have all men to be saved and to come to the knowledge of the truth. For there is one God and one mediator between God and men, the man Christ Jesus; who gave himself

a ransom for all to be testified in due time-We see Jesus, who was made a little lower than the arts gels for the suffering of death, now crowned with glory and honour, that he by the grace of God Inight taste death for every man—Ăs by the offence of one, judgment came upon all men unto condemnation, even so by the righteousness of one, the free gift came upon all men unto justification of life-Moreover the law entered that the of. fence might abound, but where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord-For the wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord-For all have sinned and come short of the glory of God; being justified freely by his grace, through the redemption which is in Christ JesusWherefore God hath highly exalted him, and given him a name that is above every name; that in the name of Jesus every knce shall bow, of things in heaven and things in earth, and things under the earth, and that every tongue should confess that Jesus is Lord to the glory of God the Father.” In addition to these gospel declarations, the apostles of the lamb endeavoured to give the people to understand, that there is peace in believing and in obeying the truth, but tribulation and anguish upon every soul of man that doeth evil. They taught that the grace of God that bringeth salvation to all men, teaches us that we should deny ungodliness and worldly lusts, and that we should live soberly, righteously and godly in this present world, and that good works are good and profita ble unto men.

My friends, let us listen to that instruction which feeds us with knowledge and understanding, let us forsake the foolish and live.

SERMON XIV.

ST. PAUL A UNIVERSALIST

DELIVERED IN BOSTON ON THE FIRST SABBATH IN SEPT., 1822.

1 TIMOTHY II. 7.

“Whereunto I am ordained a preacher.”

The object of the discourse, now to be delivered from the words just read, is to make it appear, to the satisfaction of the candid hearer, that St. Paul was a believer in, and a preacher of universal salvation.

My Christian friends, do you ask how this fact can be proved? The answer is ready ; it is to be proved by the same sort of ineans as we prove other facts. By what evidence can we prove that John Calvin was not a believer in, nor a preacher of universal salvation ? Answer: By referring to his writings, to his institutes, and to the testimony of faithful historians. By referring to such undoubted authority, we prove that the faith taught by this reformer of the church, embraced, among other distinguishing points, the following.' “God hath chosen a certain number of the fallen race of Adam in Christ, before the foundation of the world, unto eternal glory, according to his immutable purpose, and of his free grace and love, without the least foresight of faith, good works, or any conditions performed by the creature ; and that the rest of mankind he was pleased to pass by, and ordain to dishonour and wrath, for their sins, to

the praise of his vindictive justice.” From this plain statement of fact, we are perfectly satisfied that this author did not believe in the salvation of all men ; for if he had, he certainly would not have taught that God pleased to pass by and ordain a certain part of the human race to dishonour and wrath, in distinction from another certain part, whom he chose from all eternity in Christ to eternal glory. Now it is perfectly evident, that if God, from all eternity, ordained some men to eternal glory, and the rest to eternal wrath, it never was consistent with the divine will that all men should be saved ; nor can it be consistent with the divine will that the saints should pray for those whom God has ordained unto wrath; nor is it consistent with the spirit of God, that the saints should entertain a desire that all men should be made partakers of the divine favour; nor can it be true, that the one mediator between God and men has given himself a ransom for all men. These particulars are mentioned that the hearer may better understand the consistency of the argument, which will be used in favour of our main subject.

We may again ask, how we can prove that James Arminius was not a believer in either Calvinism or Universalism ? The answer is as easy in this case, as in the former. By referring to this author, and by attention to the faithful historian, we are assured, that although Arminius had been educated in the sentiments of Calvin, he afterwards renounced them, and contended among other points, which distinguished his belief from that of Calvin, that the salvation of man was conditional It is not necessary to be further particular in respect to these two leaders ; the whole christian commonwealth is entirely satisfied that neither John Calvin nor James Arminius was a Universal. ist, and this conviction arises from their writings, Begging further indulgence, we may ask once more, how can we prove, that Mahomet was not a Universalist, and that he believed in a judgment

in the future state, and that some of the human family will be received to a state of eternal happiness, and others be sent into a state of endless misery, while others will be consigned to a place of torment for a season, like the papal purgatory, from which they will finally be delivered? The answer is, we prove these facts by referring to the Alcoran, and the writings of faithful historians. Now it is just in the same way that we prove, that Mahomet, John Calvin, and James Arminius were not Universalists, that we prove that St. Paul was a believer in, and a preacher of this glorious doctrine of God's universal, impartial grace; that is, by referring to his writings.

In the first place, let us look at, and carefully examine our text. " Whereunto I am ordained a preacher.” Unto what was he ordained a preacher ? Answer: He was ordained a preacher of the sentiment which he had just expressed, and to which he alluded in the words of our text. This sentiment is first expressed in an exhortation as follows. “I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men ; for kings, and for all that are in authority ; that we may lead a quiet and peaceable life in all godliness and honesty.This exhortation makes it perfectly evident, that St. Paul did not believe, that God had, before the foundation of the world, ordained a part of the human family to endless wrath ; for had this been his sentiment, he surely would not have exhorted to pray for them ; nor would he have exhorted to give thanks for them. To pray and give thanks for those, for whom we believe there is no favour i: God, manifests an inconsistency which indicates stupidity, and an absurdity which is strongly tinctured with impiety. Hence it is evident, that the Apostle believed that there was favour in our heavenly Eather for all men, and that all were partakers of his goodness.

2. This sentiment is clearly expressed in the

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