certain person, yet not to him only or exclusively, of how much validity would such a claim be reckoned? By parity of reasoning we infer, that since a legacy has been bequeathed to Christ's sheep, even his own precious blood, the goats are ipso facto as much excluded as if their exclusion were expressly mentioned.

Again,-All that were given to Christ shall be ultimately saved. "I have manifested thy name unto the men which Thou gavest me out of the world; thine they were, and Thou gavest them me," John xvii. 6. "I pray for them, I pray not for the world." "All that the Father giveth me shall come to me. And this is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should up again at the last day," John vi. 39. These, and these alone, are the persons for whom Christ came into the world and died. "And for their sakes (referring to his sheep) I sanctify myself, that they also might be sanctified through the truth," John xvii. 19.-plainly implying that he did not sanctify himself for the non-elect. The sheep are also called "his seed," the "travail of his soul." We read that the seed of the woman shall bruise the serpent's head; but that He should die for the serpent's seed, we never read. He died for his spouse, his church. Take care to feed "the church of God, which he hath purchased with his own blood," Acts xx. 28. "Husbands love your wives, even as Christ also loved the church, and gave himself for it," Eph. v. 25. It was only the church, his body that was the object of his advent. "For we are members of his body, of his flesh, and of his bones -the fulness of him that filleth all in all:-And He is the Saviour of the Body," Eph. v. 23. In exact accordance with the foregoing representation we read, that after the consummation of all things, shall be sung a new song-"Thou art worthy to take the book and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy

blood, out of every kindred, and tongue, and people, and nation," Rev. v. 9-plainly intimating that the remnants of those nations were not redeemed.

2. The same truth may be established from the design of the atonement. In this argument it is assumed as true, "that the counsel of God shall stand, and that he will perform all his pleasure"-that his designs shall infallibly be accomplished. If therefore it be shown that the design of Christ in dying, was to sanctify and exalt to his glorious throne those for whom he died, it will evidently follow, that he never died for those who will not be ultimately sanctified and glorified.

That this was his design, the following passages seem to me to establish beyond all controversy. "In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him," 1 John iv. 9. "For God sent not his Son into the world to condemn the world, but that the world through him might be saved," John iii. 17. "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works,” Tit. ii. 14. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God," 1 Pet. iii. 18. "For him who knew no sin he hath made to be sin for us, that we might be made the righteousness of God in him," 2 Cor. v. 21. It was to take away sin-hence, "since it was not possible that the blood of bulls and of goats should take away sin, then said he lo, I come" to effect that which the blood of bulls and of goats could not accomplish. "Behold the Lamb of God, which taketh away the sins of the world"-" to put away sin by the sacrifice of himself," Heb. ix. 26. "For, by one offering, he hath perfected forever them that are sanctified." "But when the fulness of time was come, God sent his Son-that he might redeem them that are under

the law, that we might receive the adoption of sons," Gal. iv. 4. "For their sakes I sanctify myself, that they also might be sanctified through the truth," John xvii. 39. "Who died for us, that whether we wake or sleep, we should live together with him," 1 Thes. v. 10. "And the bread that I will give is my flesh, which I will give for the life of the world," John vi. 51. He came "to seek and to save that which was lost."-"Who his own self bare our sins-that we being dead to sin, should live unto righteousness," 1 Pet. ii. 24. "Christ also loved the church, and gave himself for it; that he might sanctify it and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot, nor wrinkle, nor any such thing; but that it should be holy, and without blemish," Eph. v. 25-27. But why quote any farther? Wherever the object of his death is mentioned, it is spoken of as a definite object, viz. The salvation of those for whom he made himself a sacrifice-not to render salvation possible, but to ensure it.

This design cannot have place with respect to all men, else it will follow that all men will actually be saved, which those with whom we argue deny with us. And if the design cannot have place with respect to the reprobate, neither can the atonement itself, unless we suppose the atonement, so far as respects them, to be without design, or with some other design; both which suppositions are directly contrary to the word of God. How, I ask, would it be any consolation to a believer to know that Christ loved him and gave himself for him, if one who finally perishes may say the same? As this argument is radically important, and, in my view, overwhelmingly conclusive, I state it again. If the death of Christ to accomplish a certain object must ensure the accomplishment of that object, as all Calvinists believe, then the non-accomplishment of the object proves that the offering was not made to ac

complish that object. Christ is never said to have died for any, but with a view to procure them sanctification and glorification: therefore he never died for any who will not be ultimately sanctified and glorified.

This is the plain scriptural statement, and "let God be true, but every man a liar." If then the design of Christ's death was to save only a part, it cannot with any propriety be said to be designed for others, whose ultimate salvation was not at all contemplated by it; nor can it be said to be sufficient for any purpose for which it was never designed; nor has it rendered salvation possible, for any but those whose salvation was intended by it; i. e. for the elect. It had, as I contend, no direct reference to the non-elect; their days and mercies being lengthened out merely for the elects' sake, who depend upon them and descend from them. It is not more than sufficient for any. The righteous are scarcely saved, and therefore if it be sufficient for all, it must be equally so for all.

Those maintaining the opposite sentiment tell us, that the design of God was not properly speaking to save any, but to promote his own glory. But the promotion of his own glory must be effected in some particular way, and the object on which it ultimately terminates must be the immediate design of the act. How is his glory to be promoted by the atonement? They reply-by the full salvation of a part, and the aggra vated perdition of a part-consequently the abundant salvation of some and perdition of others, being the ultimate objects on which his design terminates, must have been the immediate design of the atonement. One of three things we must

*I do not mean to assert, that there is not infinite merit in the obedience of Christ. It is infinitely sufficient for the purpose for which it was designed, but

for none other. But whether one sin in degree I know not; in kind it would. would have required the same suffering Rom. vi. 23.

say that the atonement had no direct reference to the non-elect; or that its design was to save them,which no Calvinist will admit; or that its design was to aggravate their condemnation which is so contrary to the whole tenor of scripture, that none will dare formally to maintain it. And yet if he died for the elect, as elect persons whom he intended to save, he must also, in the view of our opponents, have died for the reprobate, as reprobate; i. e. for persons whom he intended to leave in a state of condemnation.

The design of God in any action, can be certainly known only from his own declarations: and as the opinion, that the atonement was to render salvation possible to all, and certain to the elect, is totally unsupported by the sacred volume, and directly contradicted by it, as has been shown already, it ought not to be accredited for a moment. Salvation is not rendered possible to all, for some have sinned the sin which is unto death, and either this sin was never atoned for, or it was atoned for with the determination at the time that it never should be forgiven. What kind of an atonement this was I leave for others to determine. The atonement, consisting in the obedience and sufferings of Christ, was to render salvation certain to those for whom it was made. This has already been proved. Indeed the procurement of salvation, on certain after conditions to be complied with, is no procurement, unless these conditions actually take place. And when we consider that these conditions are entirely at the disposal of God, and that he not only has not secured them, but has determined from all eternity not to constrain some men to comply with them-and that, as they did not like to retain God in their knowledge, so he has hitherto excluded the greater part of the human family from his word, the only possible means of arriving at this salvation-it seems passing strange that any should say, he has rendered salvation possible to all, and wills it

to all. And what is salvation? Does it not include all the graces of the Spirit, faith, love, &c. as essential parts of it? And yet we are told, that he wills them salvation, and does not give them faith. As well might we say that he wills them heaven and not holiness; or that they should enjoy perfect vision, and yet have neither sun, nor moon, nor star, to guide their wanderings.*

But this scheme, we are told, exalts the mercy of God. The reverse shall hereafter be shown to be true: at present we observe-that however large a grasp it may at first view seem to have, it leaves every thing so indefinite that nothing would be secured.

The mercy of an action cannot be separated from its design. If he designed their salvation in giving his Son to die for them, it was indeed an act of mercy; but such a supposition is utterly inconsistent with the doctrine of decrees. But if he made an atonement for the non-elect, and at the same time designed that they never should be benefited by it, but that it should turn out to their greater condemnation, then it was not in mercy to them, but in wrath. And indeed, when these persons are contending for the doctrine of decrees, we suppose that they must believe in a definite atonement; yet when they come to dispute on the doctrine of the atonement, it is the doctrine of decrees which they seem to deny. Some of them have been known to say, that when disputing about the atonement, we ought to leave out of view the doctrine of election, &c. and well they may say so; for the establishment of the one must be on the ruins of the other. I shall close this argument by remarking, that to a consistent Calvinist the preceding remarks furnish an infallible clue to the proper interpretation of many

This is to be effected, we are told, by natural ability. An ability without Christ recognise. How much ability has the strengthening us, the scriptures no where branch to bear fruit except it abide in the vine? no more, &c. John xv. 4.

general expressions in the scriptures, which are always held up as very decisive in this controversy. Is Christ said to have died for the world? It was "that the world through him might be saved," John iii. 17.-"not to judge the world but to save the world,” John xii. 47. Did he give his flesh for the world? It was "for the life of the world," John vi. 51. Did he taste death for every man (UTEρ avtos—8, is probably the word understood--see the following verse) it was to bring every man to glo

rg," Heb. ii. 9, 10. If, then, we explain these expressions in their greatest latitude, we must also suppose that the salvation of all was designed, and that the design has failed of accomplishment; but if the design of salvation be limited to a part, these expressions must be limited to a part. The same expressions which may at first view seem to prove that Christ died for all, will also prove it was with the design of saving all. (To be continued.)

SECOND LETTER FROM PURITAN FARM.

Mr. Editor, It would have gratified you, I have no doubt, to have dined with us last Saturday, not for the dishes, especially on that day, but for the compliments paid by our wife to the independence of your Magazine. Among other excellent things said by her after dinner, I distinctly remember the following, word for word. "The banner of nonconformity," said she, "has been kept so folded up of late, that its fringes only have been visible. The royal arms of the King of kings might not be quartered within, for any thing that is allowed to appear openly. But now we may hope for a rock in the Congregational Magazine, on which this banner may be displayed on the broad gale of toleration." Her eye glanced at the picture of her ejected ancestor as she spoke, and her look seemed to express an earnest wish, that the days in which he lived had been equally favourable to the avowal of principles held sacred by conscience, and cherished by the heart.

I promised in my last to inform you how we catechize in our family, but with your leave, I will tell you first, how we were catechized in youth. Indeed, since I have thought over the proposal I made of sending you our domestick picture; (I do not

mean by this the family painting mentioned in my last; that, I am sorry to say, hangs in as much uncertainty as ever, if not more; for, unless seeing my reasons in black and white, in your Magazine, have some weight with our wife, I despair of gaining my object. Perhaps, you will drop a hint by way of note, in support of my wish, for unreasonable it cannot be; or why should she set such store by that of her ejected ancestor?) This digression compels me to begin my sentence again; because, otherwise, the last part would be too far off from the first to connect naturally in the reading: for if it is with you as with myself, a long parenthesis is a very awkward thing to mouth well. I could mention some writers who put me out of voice sadly by this fault; especially when my breathing is short. Now as you criticise at times, do not miss the first opportunity of hinting to book-makers, that they ought to keep in view the case of weak lungs, as well as the interest of weak capacities; for a short winded reader is as much confused by a long and intricate sentence, as a shallow brain by a mysterious one. But to return;—

Since I have thought over my proposal of sending you our domestick picture, it has occurred to me, that an account of "my father's house," and his catechizing, will answer the

same purpose, and prevent any rumpus in the family; for, I begin to suspect, that our lads and our girls might not approve of being made publick in this way. Now, to avoid hurting their feelings, I have been rubbing up my memory for the particulars of my father's plan; and, what is very remarkable, I have found it more easy to recollect these, than the particulars of my own. And while noting down his Sabbath evening remarks, I seemed to myself living over again the period of youth, with a relish keener even than the reality itself. "For I was my father's son, tender and only beloved, in the sight of my mother. He taught me also, and said unto me, let thine heart retain my words, keep my commandments and live." I can fancy him before me now;-a hale, hearty, plain man, in a full-bottomed wig, setting in his large arm-chair, with a Henry's Bible before him, and an Assembly's Catechism, and surrounded by his children and servants, upon a Sabbath evening. His manner on these occasions was solemn, but not terrifying; truth came from his lips with the majesty of law, but it was still "the law of kindness," and enlivened throughout by a plainness which had a cast of pleasantry about it, to a stranger. Indeed, a smile was no uncommon thing in the circle, owing to the homeliness and quaintness of some observations; and yet it never bordered upon levity. He had one style for my sisters and myself; another for the grown-up servants; and a third style for the boys who attend ed upon the cattle; nor was this last the least ingenious, as you will say, when you see the specimens.

After a short prayer, he began his examinations by asking for the texts and heads of the sermons; then he went over two pages of the catechism with proofs. So far, he made no observations of his own; but when questioning was over, he always selected some chapter suited to the subject before us, making the scriptures explain the questions, and the questions throw light upon the scriptures.

I shall never forget how he handled the divinity of the Saviour, upon the night he determined to quit the old meeting for ever. The Arian minister had preached in the afternoon, upon Christ's temptation in the wilderness: we had all been there, servants and all; and it being his second Sabbath among us, curiosity kept alive attention. But the more we listened, the more we were puzzled ; for he was either so misty, or so manoeuvring, that at the close, there was no telling what he thought of Christ, nor of Satan. Indeed, when our ploughman joined us on the way home, he said, "Why, Measter, I doubt there be a caterpillar got upon our ould tree of life now; I had reather pluck ears of corn from the Bible field, and rill them for myself, than go back to meeting for food, oh, measter!" " Why, Thomas," said my father, "what is amiss ?" "I is no scholard, Sir; but when I overhears the youngsters behind, saying as how the parson made out there wur no Devil, but a figure of one, mayhap, my thoughts of him are not far wrong; he dont credit there is a Devil, or he would never spoken as made youngsters laugh at the enemy. And, to be plain, measter, there might be no Saviour for any good a poor sinner can get out of the Jesus he preaches; we mun live upon your evening spoundings, till we can get a right parson from Eckmondwicke." While poor Thomas was saying this, the tears were in his eyes, and every now and then he looked back to the old meeting, as if he expected to see it fallen. After a short time he left us, saying, "I mun go back to the lane, and drop a word or so among them youngsters, for they are laughing still." My father became very thoughtful, and sighed deeply all the way home; even at tea, he said but very little, and the moment it was over he went to his closet. However, at the stated hour of catechizing, he was in his old arm chair as usual, with Henry's Bible before him, open at the 3d of Matthew. That night he made no inquiry about the ser