SECTION IV.

Passages in the New Testament supposed to teach universalism, considered.

“And she shail bring forth a son and thou shalt call his name Jesus; for he shall save his people from their sins." -Matth. 1. 21.

On this text universalists contend, that all mankind are Christ's by creation and redemption; and as he shall save his people from their sins, therefore, he must save all mankind.

The passage is so equivocal alone, that if the scriptures generally, clearly taught the salvation of all mankind; and if this were generally implied in their language, then we should think this text might be so understood. But if the common sentiment of scripture is, that although all men are his by creation and redemption, yet the penitent and good are his in another sense, viz: by adoption; and he is represented as saving only such as voluntarily submit to him, then we ought to understand the text to mean simply, that it should be his office and business to save sinners from sin, as far as they comply with the terms on which they must be saved. If the means by which he saves his people from their sins, were certain and irresistible, then we might suppose all would be certainly saved from them. But look at them. 1. Redemption, "he gave himself a ransom for all," and is "a propitiation for the sins of the whole world."

Now then, if redemption alone were a sure and infallible means of salvation, as it is universal, all men must be saved from sin. But so far from it, redemption alone cannot save a single soul. Universal redemption was made and completed near two thousand years ago; and if that were sufficient alone to save from sin, all men would have been delivered from sin the moment that great work was

"finished." But alas-sin continued still! Hence the redemption made does no good until it be applied. And it must not only be made for all, but actually applied to all, if they are ever saved. 2. A second means by which Jesus saves his people from their sins, is the gift of his doctrines, precepts, and commandments, in the New Testament. These command "all men every where to repent," "to repent and be baptised for the remission of their sins," that "their sins may be blotted out," &c. They say, "come unto me all ye that labour and are heavy laden and I will give you rest."-Matth. x1. 28.-" Ask, and it shall be given you, seek, and ye shall find; knock, and it shall be opened unto you."-Matth. vII. 7.-But these means are not irresistible. All have not obeyed them. 3. A third means by which Jesus saves his people from sin, is, the establishment of a gospel ministry, which however useful and efficient is not irresistible. Often are sinners awakened under the well directed and fervid eloquence of the pulpit; but many will not be persuaded. 4. A fourth means is the effusion of the Holy Spirit. But this is not irresistible. It has been acting powerfully upon the hearts of the people, from the beginning of time; but all have not yeilded to its warnings. It moves upon the mind as a persuading angel. But submission to God must be the sinner's own act. He has power to resist all the means of persuasion instituted in the gospel of Christ for his deliverance from sin. Redemption opens the door to the sin bound wretch. The words of Christ in the gospel direct him to it. The living ministry speaks to him-invites admonishes-and urges him to rise and escape. The Holy Ghost whispers to his soul, in language of strong and ardent persuasion. This is the way, and may we not say, the only way, that Jesus saves his people from their sins. No more powerful means could be used without annihilating our moral freedom and accountability, so that submission itself would not be our own act. But all these means

have never saved all men from their sins-nor indeed any, except such as turned, in the free and spontaneous exercise of their own powers, to Jesus Christ. In this way Jesus shall save all his people from their sins, who will yield to his control. And we think this is the only way any can be saved. We can no more expect God to make us wise and good without our exertions, than rich and oppulent without our industry. This encourages virtue by similar but higher motives than those, which lead to other human efforts. It gives hope and blissful anticipation to the good; and the impenitent and incorrigible ought not to have a hope of heaven. If they want a hope and desire salvation, let them forsake their sins, and turn to Jesus: and this system then offers them hope and heaven. But if they do not want heaven enough to be willing to lead a life of piety and virtue for it, it is beneath the dignityof a christian ministry to attempt to inspire them with the hope of heaven on their own terms.

"And the angel said unto them, fear not; for behold I bring you good tidings of great joy, which shall be to all people. For unto you is born, this day, in the city of David, a Saviour, which is Christ the Lord."-Luke 11. 10, 11.

This passage is often quoted in proof of universal salvation. But to an unprejudiced mind, not disposed to cavil, and acquainted with the vagueness of words and the philosophical imperfection in many popular expressions, which after all convey thoughts and make impressions with sufficient accuracy, it is believed the above passage will not appear to have been designed to teach any thing about universalism. The shepherds were watching their flocks in the fields by night. Suddenly an angel appeared to them. They were amazed and terrified at the sight of the heavenly messenger, and the bright glory that beamed around him. The angel spoke and said "fear not," not designing to teach not to fear the threatenings of the violated law, but to allay their consternation and becalm their

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minds, he would have them understand that, he had not come as a minister of vengeance from heaven to them; but had come to bring them the most interesting tidings that were ever communicated to guilty men. "For behold-I bring you good tidings of great joy, which shall be to all people." Observe, he did not say, "fear not the Lord, nor endless wretchedness for continuance in sin; for all mea or people shall certainly be saved," but "I bring you good tidings of great joy, which shall be unto all people." If the good tidings of great joy was not universal salvation, what was it? Answer" For unto you is born, this day, in the city of David, a Saviour, which is Christ the Lord." This was "good tidings of great joy, to all people," because he was "the propitiation for the sins of the whole world," he tasted death for every man," and "gave himself a ransom for all." But, this only proves there was a universal provision made for the salvation of all men; and not that all men will certainly be saved. If this was the angel's meaning, why did he not add, that the Saviour is not only born, to day; but "through him all men shall certainly be saved?" All men needed a Saviour; and it was a subject of just and reasonable joy to all that one was provided. Because all had the offer of salvation through him. But the provision of a Saviour for all, was not all that was necessary for the salvation of all. On the part of God, a Saviour must be provided. This was done. But on the part of men, this Saviour must be believed in and embraced. This is done in some cases; and in others, he is rejected. By the gospel plan, the correspondent action of both God and man was made necessary to salvation. Hence, our Saviour says, "For God so loved the world, that he gave his only begotten son, (not to save all mankind at any rate, but) that whosoever believeth in him should not perish, but have everlasting life."-John 111. 16.-This exhibits the Saviour provided for all men, so that whosoever believeth or embracath him, so as to live in the precepts

of his religion, shall not perish, as others will, but have everlasting life. Suppose, ten men confined in a dismal dungeon of Algiers. They have foolishly wandered away from our happy country, expecting to find, in foreign lands, something better than is afforded here. But they are captured by barbarians, imprisoned and condemned to die.--Our President sends a minister with plenary powers, to pay a ransom, in the name of the President, for their deliverance. His orders are, that when the ransom is paid, and the prison door is open, such as will thankfully accept the kind mediation, and come out of prison, shall receive the benefit of this interposition; but such, as will not, but depend on the minister not only to open the door, but to carry them out, are to be left to perish without any farther efforts. Just as the minister of state lands upon the barbarous shore, he despatches a messenger to the prison, with the news of his arrival. The messenger suddenly They tremble, as they take

appears in the midst of them. him to be a minister of the law, about to inflict some awful punishment upon them, when he says to them "fear not-behold I am come to bring you good news-joyful tidings for all of you. A minister of state has come from America; he is come as a saviour to pay your ransom, and soon he will be here to open your doors." At last he comes and opens the prison doors and says to the prisoners, "come unto me, all ye that labour, in this dungeon, and I will give you liberty-for our good President has so loved you, that he has sent me, that whosoever of you would now improve the opportunity to come to me, should not perish in this prison, but have liberty and a happy home, for he did not send me here to add to your calamities, but that you might come home to our happy country." The prisoners have lounged about in the prison and become extremely lazy, and acquired a captious and caviling disposition withal, so that they are inclined to stay where they are. "This is their condemnation, that light has come into the world, but