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wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him." I. Cor. Xi, 3, "But I would have you to know, that the head of every man is Christ." Rom. Xiv, 7, 8, 9, For none of us liveth to himself, and no man dieth to himself, for whether we live, we live unto the Lord, and whether we die, we die unto the Lord, whether we live therefore, or die, we are the Lord's, for to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living." I conclude that the points which I stated are now substantiated, but I will add l& this argument by showing that all men are sanctified by the death and resurrection of Christ, in that he offered himself without spot unto God for them, so as to obtain eternal redemption for all men.

By the law of Moses the people were required to bring their First Fruits as an offering to God, which seemed to be a kind of surety that the rest of the fruits should be gathered in due time, as also the firstlings of their flocks, and herds.

This was a figure of Christ's being as the First fruits for the assurance of the ingathering of all men from death and hell. See I. Cor. Xv, 20, "But now is Christ risen from the dead, become the First Fruits of them that slept." Rom. Xi, 16, "For if the FIRST FRUITS be holy, the lump is also holy." Let it be further observed that St. Paul shows how all men were sanctified by this one offering, which was Christ, as though Christ had said to God the Father. Heb. X, 9, "Lo, I come to do thy Will, O God," verse 10, "By the which Will we are sanctified through the offering of the body of Jesus Christ once," verse 14, "For by one offering, he hath perfected forever them that are sanctified." Chap, ix, 13, 14, "For if the blood of bulls, and of goats, and the ashes of a heifer, sprinkling the unclean, sanctifieth to the

purifying of the flesh, how much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God f From all of which it is evident, that as Christ died with the sins of all men upon him, so in the mind and counsel of God, all men were looked upon as dead to sin, according to St. John i, 29, "Behold the Lamb of God, which taketh away the sin of the world." And as Jesus Christ rose from the dead in spotless purity, without sin, in the same counsel of God, all. men were looked upon as presented before God spotless, and without sin, according to Eph. V, 27, "That he might present it to himself a glorious church, not having spot or wrinkle."

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But if it is objected that the church does not mean all men, I answer, as in Eph. I, 23, That the church is his body," the fulness of him who filleth all in all, and as the church is the very body which he fills, see, Eph. Iv, 10, "He ascended up far above all Heavens, that he might fill all things."

Now, if his Church is the body which he fills, and if he fills all things, as is here plainly stated, then there is none of the family of man, but who are members of his Church. So you see it is incontestibly proved that the object of his death and resurrection was, to present all men spotless "before the presence of his glory with exceeding joy." Now, although in the counsel of God and by the mighty works of Christ Jesus the world of mankind are thus redeemed, yet they being in ignorance, and unbelief, know nothing of it. This gave occasion for the gospel testimony, which, according to the ancient promises, such as St. Paul mentions, Gal. III, 8, "And the Scriptures foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, in thee, shall all nations be blessed." According

to the preaching of this ancient gospel promise, in this Heavenly dispensation by Jesus Christ, the gospel testimony was delivered in the following manner, in which it was declared that in Jesus, the promises to Abraham, Isaac, and Jacob were fulfiled: LUKE 11, 10, 11, "And the Angel said unto them, fear not for behold, I bring you good tidings (that is, mind ye, the gospel) of great joy which shall be unto all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." Acts Xiii, 32, 33," And we declare unto you glad tidings, how that the promise which was made unto the Fathers, God hath fulfiled the same unto us their children, in that he hath raised up Jesus again." Rom. xv, 8, 9, "Now, I say that Jesus Christ was a minister of the circumcision, for the truth of God, to confirm the promises unto the Fathers: and that the gentiles might glorify God for mercy." Here is plain testimony that by the redemption wrought by the death and resurrection of Jesus Christ, the promise was fulfiled, which said, "All nations, kindreds, and families of the earth shall be blessed."

This blessing of eternal life, being a free gift we shall now see that the Apostles understood that God had already bestowed this gift upon all men, in that he had treasured up eternal life in Christ for all men. 1. John v, 10, 11, "He that believeth on the Son of God, hath the witness in himself: he that believeth not God, hath made him a liar, because he believeth not the record that God gave of his son: and this is the record, that God hath given to us eternal life, and this life is in his Son." Here it is declared that God's record is, that he hath given to us eternal life in his Son. And it is certain that it is given to unbelievers, or else their unbelief could not make God a liar by denying his record. Hence, it may be seen, that the gospel, which is the record of

God, proclaims a certain thing which is true, whether man at present believes it or not: as saith the Apostle, Rom. III. 3, 4, "For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid : yea, let God be true, but every man a liar."

And this is identically the reason why the turning point of salvation is placed on man's believing the gospel :" because as the constitution of man's mind is such that he cannot enjoy any truth till he believes it; therefore although man's eternal salvation is secured in Jesus Christ, yet, it remains as nothing to him until he believes it. And it is for this cause that the gospel is preached, that man may believe it, and receive the tarnest of eternal life, to prepare him to serve God in time, and to bear the pains of death, and to lie down in the grave in hope of a resurrection to eternal life.

And now, to show further that this gift is bestowed on all men, see Rom. v, 18, "Even so by the righteousness of one upon all men to justification of life." Verse 21, "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord." Mark well, that it is "even so," that is, grace shall reign through righteousness to eternal life, just as far, and over just as many as sin has reigned over unto death. In this view we can see the propriety of the following words of St. Paul, 2. Cor. V, 18, on to 21, "And all things of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation." (Let us take notice now, for we are just going to read what the ministry of reconciliation, or the gospel ministry is. Well, what is it? let us read,)"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 embassadors for Christ, as though God did beseech by us, we pray in Christ's stead, be ye reconciled to God, for he hath made him sin for us, who knew no sin, that we might be made the righteousness of God in him." This testimony agrees precisely with what I before stated, that Christ took on him the sins of the whole world, thereby, being "made sin for us ;" and when he arose without sin, he presented all men spotless before God, thereby making us the righteousness of God in him.

Had not those who preach the doctrine of eternal misery ought to ask one another the following question?—If the Apostles preached, "that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them," and declared this to be the sum of their ministry, what right have we to preach that God does impute men's trespasses to them, so that many of them will be eternally condemned for their trespasses?

I will now show that Jesus Christ and his Apostles understood the good tidings, or the gospel, so true, that all men would finally be raised up, made alive in Christ, gathered together in Christ, and reconciled to God. St. JOHN VI, 39, "And this is the Father's will which hath sent me, that of all which he hath given me, I should loose nothing, but should raise it up again at the last day." Chap. x, 32, "And I, if I be lifted up from the earth, will draw all unto me." Whereas, St. John adds in the next verse, "This he said, signifying what death he should die." It is obvious that Christ meant, that by his death and resurrection. he should finally draw all men to himself. In the two following passages, St. Paul declares that what he states is not only the pleasure of God, but also the purpose of God, to be accomplished in Christ. Eph. I, 9, 10, Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself, thes

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