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 means 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 Universalist, 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 in 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

reason, which the Apostle gives for praying and for giving thanks for all men, as follows. "For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth." This is testimony direct to our subject; it proves that St. Paul believed that it is God's will that all men be saved. This is the testimony which he states as the reason for praying and for giving thanks for all men. To see this subject, if possible, more clearly, let us reverse it. If the Apostle had been divinely inspired to state to the people, that God, from before the foundation of the world, chose some of the human race, in Christ, unto eternal glory; and that it was the divine pleasure to pass by all the rest, and ordain them to endless wrath, could he have stated what we have just quoted from his testimony? Could he have exhorted to pray and to give thanks for all men, and assign as a reason therefore, that it is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth? Can any one entertain so mean an opinion of the mighty mind of our Apostle, as to suppose him capable of believing, that God had ordained, from before the foundation of the world, that millions of the human race should suffer his wrath for ever, and at the same time believe that it is the will of this same God that all men should be saved? My friends, if you could find, in the writings of John Calvin, such exhortations and testimony as we have here quoted from St. Paul, would you pretend that he was consistent with himself? Or if you found, in his writings, this exhortation to pray and give thanks for all men, and the testimony that it is good and acceptable in the sight of God, who will have all men to be saved, and if you found nothing in his writings to the contrary of this, would you doubt his belief in universal salvation? These questions must be answered in a way to substantiate our main subject, (viz.)

that St. Paul was a believer in, and a preacher of universal salvation.

3. This sentiment is corroborated by an important declaration of the Apostle, which follows the last quoted, and which stands as evidence and support of the proposition that it is the will of God that all men should be saved. It reads as follows. "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." This declaration, that the one mediator gave himself a ransom for all men, and that this ransom was to be testified in due time, evidently shows, that it was the Apostle's belief, that, in consequence of the will of God in the salvation of all men, the mediator had given himself a ransom for all, and that this universal ransom was a truth to be testified to the people. The next words are those we have chosen to lead this discourse :"Whereunto I am ordained a preacher."

The

evident meaning of the Apostle, in these words, is, that he was ordained a preacher of the sentiment which he had just expressed, which sentiment we have already shown to be that of universal salvation.

The statements which we have already noticed, and which fully express this heart-rejoicing sentiment, are the three following. 1st, The christian. duty of praying and of giving thanks for all men ; 2d, the will of God that all men should be saved; and, 3dly, that the one mediator between God and men, gave himself a ransom for all. Christian friends, do we go at all beyond the bounds of fair reasoning when we say, that it appears to us, that these three statements necessarily amount to the sentiment, which we contend, St. Paul believed and preached? Or do we at all go beyond the limits of evidence in the case, when we say, that it was the evident intention of the Apostle to state this sentiment, in plain, unequivocal language? However others may consider it, we rejoice to