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est Methodist say to a Calvinist, who should con tend that Jesus Christ gave himself for none but such as believe in Calvinistic doctrine? Would he not very justly reply, and say, then the whole world believe in Calvinistic doctrine, for the scriptures maintain that he is the propitiation for the sins of the whole world, that he tasted death for every man, and gave himself a ransom for all men ; but they no where inform us that he gave himself for a Calvinist, or for any other particular denomi nation?

My friends, if there were even an appearance of any other sentiment in the scriptures, on this subject, the case would be very different from what it now is. But there is no intimation in the word of truth which gives the least authority for limiting the grace, which is the subject of our present inquiry.

You will recollect that Christ did not give himself a ransom for all men in order to make them his church, but because they were his church, and because he loved his church, and that he might sanctify and cleanse his church from all uncleanness, and from all unholiness.

The hearer is now reminded of what we request; ed in the introduction of these arguments, namely, that a strict attention should be given to ascertain how the arguments should tend to the support of universalism, and to illustrate the nature of salvation. If you have duly complied with this request it may be well to make up an opinion on the subject, as far as the arguments go, to which we have attended. The amount of these arguments seem to be this-All mankind are found to be in a state of sin, Christ gave himself for all, because alt belonged to his church, and he gave himself for the church that he might sanctify and cleanse it from all sin. If you view these points in any good measure supported, of course you must acknowl edge that universal salvation is thus supported; and you must also be satisfied that the holiness of

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all men is embraced as their salvation, which will tend to do away the objection that this doctrine tends to impiety and irreligion.

Our next labours, according to promise, will be directed to set forth, in its true character, the love of Christ to the church.

That this subject may the more clearly be seen, let us ask the question, why did Christ love the church? Answer negatively; 'not because of its moral holiness, righteousness and perfection, for these were wanting. If the church had been morally clean, Christ would not have given himself for it, that he might sanctify and cleanse it. Our minds are therefore directed to the consideration of the divine testimony which so fully represents the love of God to sinners. St. Paul, in the 5th of Romans reasons as follows; "For when we were without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God commendeth his love towards us in that, while we were yet sinners Christ died for us." On this passage let us remark; it was the ungodly for whom Christ died, it was the ungodly whom God loved, and the death of Christ was designed to commend that love to the ungodly. My friends, did you ever hear a Universalist preacher express his sentiments more clearly or more boldly than they are set forth in this truly wonderful passage? If it were possible to make the accusation of licentiousness lie against us for preaching the love of God to sinners, is it not plain that the whole force of the accusation must fall on the testimony last quoted? If God can, consistently, love the ungodly, if Christ could die for the ungodly, and that in order to commend the love of God to the ungodly, what could a Universalist say more? Was there even one who did say more? or was there even one that could think beyond this declaration of St. Paul?


To the Ephesians, the same apostle speaks of the great love wherewith God loved them, even when they were dead in sin. And the beloved John says, "Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins." These passages are designed to set forth the great and glorious truth that the death of Christ was the consequence of the divine love to sinners, which corroborates the words of our text; "even as Christ also loved the church and gave himself for it." This important subject being clear, let us still continue the question, why Christ loved the church? It has been proved that he loved the church, and it has likewise been proved that he did not love it because it was of a holy character, it being in a sinful state. It remains therefore, that we endeavour to understand the true reason why he loved it. This answer is easily found. It is found in the righteous-d ness of God. God is love, and love is righteousness, Hatred is the opposite of God, and is sinful. It is no more in the nature of God to hate than to sin, which is impossible. The divine love is towards all creatures. The "Lord is good unto all, and his tender mercies are over all his works." This is perfect and infinite righteousness. This love of God was commended to us in that Christ died for the ungodly. Christ is the righteousness of God And in order to be so, he must love us, for love is righteousness. All the reason that we are not righteous is because we do not love as God does. "He that loveth another hath fulfilled the law, for love is the fulfilling of the law."

to us.

The answer of this question is found also in the emblems which the scripture uses to represent our relation to Christ. St. Paul says to the Corinthi ans; "I would have you to know that the head of every man is Christ; the head of the woman is the man, and the head of Christ is God." In this constitutional union we learn the reason why Christ loves mankind; for "we are members of his









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body, of his flesh, and of his bones." The apostle
says; "No man even yet hated his own flesh; but
nourisheth and cheriseth it, even as the Lord the
church." And in this connexion he signifies that
Christ must love his church, or be at variance with
himself. "He that loveth his wife loveth himself."
Again, the apostle says; "For this cause shall a
man leave his father and his mother, and shall be
joined unto his wife, and they two shall be one
flesh; this is a great mystery; but I speak concern-
inting Christ and the church." What emblem could
the que
the apostle have chosen in all nature which could
carry the mind more directly to the original law
of moral nature, or with greater force impress it
with a sense of the constitutional love of Christ to
mankind? The sweet and endearing relations of
to under father, and of mother, cords of pure silver set with
innumerable precious jewels, are passed by, in the
choice of this figure, and the sacred arcanum of
sexual relation judiciously chosen, to represent a
relation, and connexion, in which Christ and we
are ONE. It was God who "said, it is not good
that man should be alone;" it was God who con
stituted the man the head of the woman, and
Christ the head of every man.

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In view of these reasons why Christ loves the church, it is clearly understood that all those things which are so much relied on, among professors generally, such as repentance, faith, good works, regeneration, as necessary to secure the love of =as Christ, are entirely out of the question. Not be

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cause they are unnecessary things; but because they are all the fruits and effects of the love of Christ, and therefore not the causes of that love. Our lovely children, who appear like olive plants around our tables, are the fruits of conjugal love, not the cause of the connexion from which they sprang. So are repentance toward God, and faith in our Lord Jesus Christ; a new heart, and all the virtues which adorn the doctrine of God our Savfour, the fruits of the divine love, according to the

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Having taken this view of the love of Christ to
mankind, the hearer may proceed to make some
calculation, as to the tendency of the arguments
in support of universal salvation, and also their t
testimony concerning the nature of the salvation
which divine love has designed for the human
family, As it is clear to every candid mind, that
there is no partiality in the love of God towards
sinners, so it is equally clear, that if that love has
designed and secured the salvation of one sinner,
it has equally designed and secured the salvation
of the whole world. And as it is evident that this
love of God, which is the foundation of man's sal-
vation, is the eternal law of holiness and the very i
perfection of righteousness, so the salvation which
it designs for man, is a salvation from sin, and all
moral uncleanness, to sanctity and holiness. This,
my friends, is a subject, which we are the most de-ic
sirous that you should understand both for the
purpose of endearing the truth to your hearts, and The
of removing the accusation of licentiousness, which
is so constantly urged against the doctrine of uni-d
versal salvation. But arguments more directly to
this purpose will be employed in setting forth what
was promised under our last head of doctrine,
which is to show what the love of Christ to the
church induces him to do for it.

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We have already hinted at some of the particured
tars of this subject. It has been noticed that Christ the
gave himself for the church because he loved it,
and it is worthy of remark that the true character
of the lawful husband is indicated in this particu-an
lar. It is true, to our imperfection and disgrace
be it mentioned, that an unlawful connexion may
by other means be effected, but the honest, the
virtuous man obtains the companion of his heart
by giving himself as the just and true value of
what he receives. Christ loved the church and
gave himself for it. If the church had been worth lear











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