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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 Nor does he did much more abound, on conditions. 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 "For the creature was chosen, the Apostle says; 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

doctrine of a purgatory for some, to prepare them for immortality and eternal bliss.

In his argument in favour of the resurrection, he says; "For as in Adam all die, even so in Christ shall all be made alive-it is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body-As we have borne the image of the earthly, we shall also bear the image of the heavenly." We may here remark, 1st, It is fairly inferrible, from the apostle's entire silence on the subject of a judgment after the resurrection, that he did not believe it; and 2d, that the language which he used to represent the resurrection state excludes the doctrine of this judgment entirely. What state does the apostle say all shall be made alive in? Answer: in Christ, in incorruption, in glory, in power, in a spiritual body, in the image of the heavenly. Unless we allow the absurdity, that St. Paul believed, that incorruptible, glorious, heavenly beings, made alive in Christ, will be judged and sent to an endless state of torment, or to a purgatory of torment to prepare them for heaven, we must allow that he believed no such doctrine as is maintained by Mahomet, the Papal church, and by other christian denominations, respecting a hereafter judgment and future rewards and punishments.

Our limits will by no means allow us to present, in this discourse, all that the Apostle has written on our main subject, but we may be favoured with several more passages, which are conclusive. In his epistle to the Galatians, he refers to the promise which Almighty God made to Abraham, Isaac See chapter 3d. "And the scriptures, forseeing that God would justify the heathen through faith, preached before the gospel unto Abraham saying, in thee shall all nations be blessed." Again, Ephesians i. 9, 10. "Having made known unto us the mystery of his will, according to

and Jacob.

his good pleasure, which he hath purposed in himself; that, in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him." Philippians ii. 9, 10, 11. "Wherefore God also hath highly exalted him, and given him a name which is above every name; that in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Col. i. 19, 20. "For it pleased the Father, that in him should all fulness dwell; and (having made peace through the blood of his cross) by him to reconcile all things unto himself; by him I say, whether they be things in earth or things in heaven."

As it is necessary here to close the testimony, on which we rest the proposition, that St. Paul was a believer in, and a preacher of the glorious doctrine of universal salvation, your speaker begs the privilege of assuring his christian friends, that he has not, in any instance, quoted the testimony of the apostle, with a design to misapply such testimony, or to give it any false colouring; and he is perfectly satisfied that whoever will, with suitable candor, examine all these quotations, in their connexions, will come to the conclusion, which has been vindicated in this discourse. And while hav ing in view the never-failing source of comfort and consolation, presented us in this faith; and being fully satisfied of its indispensable utility in the emendation of the morals of society, he closes with the words of the apostle. "Be ye followers of me, even as I also am of Christ."

SERMON XV.

JACOB'S LADder.

DELIVERED IN PROVIDENCE, R. I., NOVEMBER 20, 1822.

GENESIS XXVIII. 17.

"How dreadful is this place! this is none other but the house of God, and this is the gate of Heaven."

WITH Confidence in the parental blessing, and in obedience to his Father's command, the father of the twelve tribes journied from the habitation of Isaac in Bersheba, in the land of promise, to Haran. In a temperate climate, as the sun went down, and the shades of night and the fatigues of the journey invited him to rest, he sought no lodging but the earth, no pillow but the stones of the place. While quiet repose refreshed his wearied frame, celestial visions replenished his longing mind with the clearest manifestations of divine truth. "He dreamed, and behold, a ladder set upon the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth; and thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee, and in thy seed, shall all the families of the earth be blessed. And behold, I am with thee, and will keep thee in all places whither thou goest,