say, that this is the honest conviction of our hearts.

Let us take still another view of this subject, by asking whether it must not be admitted that the Apostle intended to state something, that he believed, was the doctrine of the gospel of Jesus Christ? There can be no doubt of this. Then we ask what doctrine the Apostle did state? Did he state the doctrine of particular election and reprobation? Or did he state a conditional salvation? Is there any part of the statements, to which the Apostle alludes in our text, that indicates that he believed or preached either a partial or a conditional salvation? Candor must and will acknowledge that there is not. Then we necessarily come to the same conclusion as before.

4. We find abundant evidence, in support of the subject of these arguments, in other parts of St. Paul's writings. In the introduction of his epistle to the Romans he declares himself to be "a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God;" and in the same chapter he says "I am a debtor both to the. Greeks and to the Barbarians, both to the wise and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also." It is worthy of remark here, that by being separated unto the work of the gospel ministry, the Apostle was made a debtor to Greeks and Barbarians, to the wise and to the unwise, and that in order to discharge this debt, he must preach the gospel to them. Wise and unwise comprehend all men; and if the Apostle was made a debtor to all men by receiving a dispensation of the gospel, it follows necessarily, that this gospel is what he states it in our context, when he says, that God will have all men to be saved and to come unto the knowledge of the truth.

In the 3d chapter of this epistle, the author has, in a most compendious manner, stated his belief of the condition of all men, in respect to their sinful

character, and also in respect to the gracious scheme of divine mercy towards them. The following are his words: "Now we know, that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God-For all have sinned and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus."

No candid brother, of any denomination, will pretend that the Apostle did not mean here to comprehend all men in the number which he represents as guilty before God; and we appeal to the candor of all, to judge if he could mean any less than all men, when he said, "For all have sinned and come short of the glory of God; being justified freely by his grace, through the redemption that is in Christ Jesus." Here notice; all have sinned; and all that have sinned are justified freely by the grace of that God, against whom they have sinned, and of whose glory they have all come short; and this gracious justification is through the redemption that is in Christ Jesus; and this Christ Jesus is the one mediator between God and men, who gave himself a ransom for all men, to be testified in due time.

Brethren, you will not fail to observe the harmony of the Apostle's testimony, which cannot fail to work conviction of the truth which we are endeavouring to prove. On the same universal subject, of which he speaks in the 3d chapter of his epistle to the Romans, he again treats in a most luminous argument, in the 5th, the result of which argument he states as follows: "Therefore, as by the offence of one, judgment came upon all men to 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 offence 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, through Jesus Christ our Lord." With a view to set our argument in a clear light, and to bring it in a form which may be most visible, we will suppose that our Apostle believed and preached the doctrine which Calvin believed and preached. We will suppose that the Apostle was firm in the opinion that God, from all eternity, chose some to eternal glory, and ordained the rest to endless wrath; and we will suppose also, that he was an honest man, and preached and wrote what he believed. But what does he say? He says that "God will have all men to be saved ;" that Christ Jesus gave himself a ransom for all; that all have sinned and come short of the glory of God; being justified by his grace through the redemption which is in him who gave himself a ransom for all; that by the righteousness of one the free gift came upon all men, unto justification of life." My friends, did John Calvin ever express his doctrine in such language? Does such language convey the sentiments of partial election and reprobation? Let the honest and candid question be asked; do those who, in our day, contend for partial election, ever quote these scriptures of St. Paul's writings to prove their doctrine ? You exclaim, at once, No, by no means. Why do they not? Because they know that such passages prove no such doctrine, Then we must ask what doctrine they do support. They certainly support some doctrine. All this testimony on such a vast subject must mean something. Well, says the candid hearer, I acknowledge that these passages do mean something, and that they cannot mean the doctrine of partial election and reprobation; but do they not mean that salvation is free to all men on conditions? No, my brethren, you can no more reconcile the Apostle's testimony with this doctrine than with the former. The Apostle does not say, that God will have all men to be saved on conditions. He does not say

that Christ Jesus gave himself a ransom for all men, on conditions. He does not say that all, who have sinned and come short of the glory of God, are freely justified by his grace through the redemption that is in Christ Jesus, on conditions. Nor does he say, that by the righteousness of one, the free gift came upon all men unto justification of life, on conditions. Nor does he say, that where sin abounded grace did much more abound, on conditions. Nor does he say, that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord, on conditions.

In the 8th chapter of his epistle to the Romans, speaking of the whole human race, in the most comprehensive language which could have been chosen, the Apostle says; "For the creature was made subject to vanity, not willingly, but by reason of him who subjected the same in hope; because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now; and not only they, but ourselves also, which have the first fruits of the spirit, even we ourselves, groan within ourselves, waiting for the adoption, to wit, the redemption of our body." Here the inspired author clearly comprehends the whole creation that was made subject to vanity, and certifies its deliverance from the bondage of corruption into the glorious liberty of the children of God.

After a laboured exposition of the dealings of divine wisdom with the house of Israel, in which is set forth the blindness of those who were broken off from their olive tree, through unbelief, also their stumbling and their fall, and their being cast away for the reconciling of the world, and that the fall of them was the riches of the Gentiles, the Apostle comes to this conclusion in the 11th chapter; "I would not, brethren, that you should be ignorant of this mystery, (lest you should be wise

in your own conceit,) that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.-And so all Israel shall be saved-For as ye in times past have not believed God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all (both Jews and Gentiles) in unbelief, that he might have mercy upon all."

It may be well to notice in this place, that the Apostle's argument, in the 11th of Romans, is as clear and direct a refutation of the doctrine of partial election and reprobation, as can be stated in any possible form. And we feel disposed to call on our brethren, who profess to believe that the Apostle has given support to what is commonly called election and reprobation, carefully to examine the 9th and 11th chapters of his epistle to the Romans, in connexion; for it is in the 9th that they think they find authority for their doctrine; but if they will carefully read the 11th in connexion with the 9th they will be fully satisfied that their conclusions have been erroneous; and that this inspired Apostle has not, in any case, contradicted his testimony, that God will have all men to be saved.

In our introduction it was stated, that we can as easily prove what St. Paul's doctrine is, as we can prove what doctrines Mahomet, John Calvin, and James Arminius maintained; and as we have already shown that the Apostle's doctrine is widely different from those of the two last, we will now show, by one plain argument, quoted from his 1st epistle to the Corinthians 15th chapter, that the Apostle did not believe in the doctrine of a future judgment, after the resurrection, which will result in rewarding some of the human family with everlasting happiness, for their good works in this world; and the everlasting misery of others, for their sins committed in flesh and blood; and that he did not believe in the Mahometan and Papal