"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 on earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." And furthermore he says: "For it pleaseth 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 on earth, or things in heaven." To these we may subjoin the passage we treated of in our last lecture; "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. And hath committed unto us the word of reconciliation. Now then, we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God: for he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." If the hearer will allow these and concurrent passages their natural agreement and signification they must be considered sufficient evidence to prove that the design of the Saviour's grace is the salvation of all men.

Another argument in favor of our proposition, and which is thought to be sufficient of itself to establish it, is drawn from the revealed fact that it is consistent with the holiness of God for him to love sinners and to bestow the greatest possible favors upon them. The scripture informs us that "God commendeth his love towards us, in that, while we were yet sinners, Christ died for us." And again; "But God, who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." Now if it be consistent with the holiness of God for him to love those who are dead in sin, and to commend his love to such by the death of Christ for them, and to quicken them togeth

ners.

ness.

er with Christ, it proves beyond all controversy that sin is no objection to God's granting his grace and salvation to men. Standing in the light of this glorious truth, and feeling the life of the spirit of this grace, who can be so hard-hearted as to sentence millions of their fellow sinners to endless darkness and wo? In this spirit of love and grace it seems the divine Redeemer stood, when he said; "And I, if I be lifted up from the earth, will draw all men unto me." It is granted on all hands, that God can never change; he is the same yesterday, to-day, and forever. Yesterday and to-day he was and is the friend and lover of sinHow then is it possible that he should ever cease to love these beings and to do them good? This argument provokes the Pharisee to start the old trite objection, that the doctrine leads to licentiousThis objection, though it has been fairly removed hundreds of times, will never leave the world as long as a Pharisee remains in it. If the manifestation of the divine love to sinners have a natural tendency to encourage them in sin, why did God commend his love unto us, in that while we were yet sinners, Christ died for us? Why are those blessings of the divine Providence, to which the Saviour adverted for proof that God loves his enemies, continually, and with such profusion scattered down upon us? Are we serving the cause of religion and moral virtue by persuading people to believe that the goodness of God naturally leads men to sin. My brethren, should you believe me your friend if I persuaded your children to the opinion, that if you love them, notwithstanding their faults, it is no matter what they do, and that it is even better for them to violate all your wholesome laws, and to treat your advice and admonitions with contempt? Surely if there be any such thing as a heinous sin in our world, we have it here under consideration. Because our heavenly Father gives us life and all the numerous blessings of life must we improve all his favors to dye our souls in the crimson of sin? Because Jesus hath loved us and given himself for us, is there no way we can act like reasonable beings only

by hating him and disobeying his commands? O ingratitude! legitimate child of the Pharisee, retire, cold and unfeeling, to the frosty bosom from whence thou

hast come.

It has already been suggested, that by coming unto Christ is meant, being taught of God and believing in Christ. and this was seen by the words of Christ; and this was seen by the words of Christ in the 6th of John, which have been quoted. They therefore, who come to Jesus, come to him in their understanding; they receive him as their prophet to teach them, their priest, who offered himself for the sinner, without spot unto God, and as a king to rule them. The blessings enjoyed in consequence of coming to Christ are expressed in his most gracious words, recorded in Matt. xi.; "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." How lovely does the Saviour appear in his gracious invitations and promises. He invites all to come to him; he promises to draw all men to him; he promises to give them all rest and an easy service; he promises that he will in no wise cast any out.

Well did the dear Redeemer say; "I will draw all men unto me. The doctrine of Jesus is perfectly calculated to draw men. It holds up to view those virtues and those advantages which are powerful attractions. In the passage just recited, those who are heavy laden are promised rest. What can be more inviting to any who have for a long time labored under an intolerable burden, than an opportunity to cast it off, and to enjoy rest? Suppose men were in bondage and hard servitude, as were the Israelites in Egypt, oppressed with severe taskmasters and made to serve with the most cruel rigor; and a humane, benevolent prince should ransom them all, and invite them into his country, where they should have all things they wanted without money and without price, where no law but the perfect law of liberty exists, where they

would have no service to perform but such in which they should have perfect delight and freedom, would not a clear manifestation of these facts draw them away from the tyrant to their kind deliverer and Saviour? Would it be necessary to threaten them, and preach up terror to them? Would it be proper to tell them that the person who had ransomed them would come and put them to the most cruel tortures if they did not immediately enter into his service? Under all these circumstances, would it be necessary to tell these miserable wretches, that it is true their present services are very light, merely nothing in comparison with the service of the prince who had purchased them, but then this prince would punish them all with the most cruel tortures if they should not enter his service without delay? If any thing could possibly operate to deceive these redeemed ones, and to keep them in slavery it must be some such deceit. As certain as they should be made to believe such falsehoods, they would make nice calculations not to go into the hated service any sooner than just to escape the tortures threatened. But suppose they should go to this person in consequence of these threatenings, they would not be drawn, they would be driven. Jesus did not say, I will drive all men to me. If we were to judge by some preaching that we hear, we should suppose the preachers were sent to drive us to heaven, in the greatest haste too, for fear our Redeemer would destroy us?

The Saviour says in the 6th of John, as before quoted; I am the bread of life; he that cometh to me shall never hunger." What is more drawing to the destitute, foodless poor than the gladsome news of bread, without money and without price? Suppose such a famine as was in Egypt and all the countries round about it should visit the United States, the provisions of the land, after the most prudent measures had been taken, is nearly exhausted, pale hunger makes its appearance on all faces, and the wisest know of no relief; at this awful crisis a large fleet from a foreign country arrives with vast quantities of bread as a pres

ent to us! how would it draw the people. In what crowds would they rush along the streets; how would every eye and every countenance brighten with gladness. In such a circumstance as this what should we think of a man who should come forward and say; I am sent by the monarch who has sent you bread, to warn you to apply immediately for his bounty that you may escape his vengeance? And what should we think of the people who should spend their time to hear these terrors proclaimed? In such a time of fafor and rejoicing, would it be seemly to stop the hungry and tell them they have no right to the free bounty that has arrived unless they really believe in this act of goodness? Would it be thought indispensably necessary to have a creed written, with well studied articles to the number of thirty-nine, for the people all to learn by heart before they should be allowed to taste the bread of life? Would it be treating those, who were fainting for want of food, according to the benevolent designs of the gracious donor of these ample provisions, to prevent their receiving this unpurchased, unconditional favor, by suggesting conditions, terms, and articles of faith to be complied with and believed? Suppose the articles are all made out according to the wisdom of him, who urges their necessity, but the people cannot understand them. Some are mysterious, some are in direct opposition to others; one explains them in one way; and another explains them in another way, many profess to believe them because they are told that they cannot obtain favor unless they do. Those who should believe in this case might believe themselves to death, and close their eyes without seeing the salvation which mercy had sent them others, whose minds should revolt at a creed which contains contradictions, would be turned away as unbelievers, and fare no better than

those who believe.

Jesus says; "If any man thirst let him come unto me and drink." The unfortunate, who have suffered hunger and thirst in sultry climes, inform us the want of drink, is vastly more severe than the want of food