Spirit, may pour out his blessed influence upon both writer and reader.

that

In the first place you commence, with, my dear sir, oh how affectionately does our blessed Lord, address his people, and what a union there is, existing between them; he calls them my people, my sheep, they are his by the gift of the Father, the purchase of his blood, and the conquest of his grace, and not all the malice of hell, can separate them from his love; oh, what an interest, doth he take in their welfare, how attentive to their wants, what precious promises has he made to them, and every one bears a part of his own nature, and therefore they are yea and amen, and never were forfeited yet. But I proceed; you next observe, arrangements had been made; yes by Satan, to retain them as his prey; oh how deep were his plans, oh how wily his snares, how various his temptations, and how perseveringly were they applied, how pleasantly had he mixed the cup of earthly pleasure, to the carnal taste, how nearly he had succeeded in his design. But, matchless grace, arrangements had been made, in that world of happiness, and bliss, for the reception of his church; arrangements had been made, by a covenant of grace, to save his people; arrangements had been made by grace divine, to conquer their hearts, to make the cup of pleasure bitter, to break the snare of the fowler, and to destroy the power of his temptations; yes, arrangements had been made, to stop you and me, in our mad career, to bring us to the footstool of mercy, with a "Lord save, or I perish," yes, and it is our mercy arrangements are made to carry on that work, amidst every obstacle, to revive it, when languishing, till we, with all the church militant, are brought home to our Father's honse above, and then we shall look back upon all the way the Lord hath led us, with wonder, love, and praise; and better understand how arrangements had been

made to counteract those made by ourselves and by Satan, our former master, and then will we sing more sweet, more loud, and Christ shall be our song.

But to proceed, you next observe If &c. There be no ifs and buts. with our covenant keeping God, his work is certain, his promise is sure, for what his mercy purposes, the hand of his power performs. It is not, if you do this or that, I will call you my people, but " ye shall be my people, and I will be your God." Satan with all his malice, cannot alter one of the Lord's determinations, "For he worketh, and none can let," or hinder; and what he doth, is done well; it is done at the best time, by the best means, in the best way, and answers the best end.

You observe, his plans are again frustrated; what do we need, line upon line, and precept upon precept; Oh, what untiring patience, does the Lord manifest, towards his own dear people, he bears with their manners in the wilderness, and is always intent upon doing them good; we soon get tired of showing those under our care, how to do things, if they pay no attention," But the Lord is merciful and gracious, slow to anger, long-suffering, and full of compasssion."

But you say, there appears no other way, &c. For a poor sinner, to be saved, but by were mercy; for a polluted soul to be cleansed, but by precious blood; for an helpless, sinner, to combat with his enemies, but by divine grace, for a saint to persevere unto the end, but by heavenly support.

For her to visit Chittenden, &c. There are no obstacles, that can prevent Jesus, from visiting his people, mountains of sin and pollution, may stand in the way, Satan may suggest clouds of unbelieving thoughts, but he cometh, leaping upon the mountains, and skipping upon the hills; clouds and darkness all flee away, at

his sacred presence; and when he speaks, all tumultuous passions are calm, and the deeper the distress of his people, the greater joy they realize from his presence, for it is heaven; and the enjoyment of his presence, in his earthly courts, is heaven on earth begun; Oh how thick is the press of worldly cares, and family difficulties, that seem to intervene, between the Lord, and some of his dear children, but when grace attracts, they oppose in vain, for the hand of faith, stretches out, to touch the hem of his garment, and healing virtue is immediately felt. But you observe it must only be on a fine day, not so with our glorious Lord and master, the darkest day, the greatest storms only make known his presence, and have fled away at his word; and just when the spirits of his children are apparently overwhelmed, does he appear to their joy'; how beautifully is this manifested by his life, he must go into the city, just as the poor widow's only son, was brought out; he must land at the country of the Gaderenes, just where he would meet with the man possessed of the devil; he must visit the pool of Bethesda just when hope was expiring, in the heart of the lame man; and he must walk upon the sea, just at the time, his fearful nisciples were sinking; and he must meet with you and me, just when we thought, we were about to enter into that place, "where the worm dieth not, and the fire is not quenched."

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feelings, subdued and melted that hard heart, into holy acquiescence, under that severe trial. Blessed be the name of the Lord, when he takes forceable possession of a poor sinner's heart, he resigns it to none; and does withhold the comfortable manifestations of his presence, for wise reasons; but where he has begun a good work, he will carry it on, amidst every obstacle, for grace is glory in the bud, and when the Lord thus visits his people with power, it is to make known his love and mercy. Oh, what a time of love it is to his people, when they feel their false hopes all swept away, and the rock of ages revealed to them, and what a rich manifestation of it, is it when Jesus says, to his mourning ones, Be of good cheer, thy sins are forgiven thee, go in peace.' what rapturous pleasures, are then felt, how precious does Jesus become, and now those thus blest, are ready to wonder, that others are so indifferent to those things, and then in after days, when they wander into forbidden paths, and so lose the savour of his love, what a time of love is it, when Jesus turneth and looketh upon them,

O for this love, let rocks and hills, their lasting silence break; when the Lord visits his people, it is with power, love, and mercy. What less than divine power, could have turned out the strong man armed, when he had such complete possession, could have disturbed that sleep of carnal security, that was lulling some of his saved ones to sleep, upon the edge of the precipice of everlasting destruction; what less than divine power, could have calmed those rebellious

Oh,

While dissolved by his goodness they fall to the ground,

And weep to the praise of the mercy they 've found.

And sometimes, he takes them up into mount Tabor, and there reveals to them his glory, and they feel what cannot be described, but these visits, are only to prepare them for future trials, till at last he will come to take them away from these terrestrial things to dwell with him for ever and ever, in unutterable bliss.

But I must conclude these few reyou marks, with just observing, that as conclude, your note with your's affec. G. C., I would just say, that when Jesus visits his people, he leaves a mark of his affection behind him,

The question proposed is of the utmost importance, and as often been answered in the most satisfactory and scriptural manner; many volumes have been written, for and against the doctrine of universal redemption, as also its opposite, that of particular redemption, but as many of these never come to the sight of the Lord's poor, and in all probability, many of the readers of your valuable periodical, it occurred to my mind, that a few thoughts might not be unacceptable, to some of your numerous readers; nor without their use and benefit, amidst the wide ravages and desolating influences of error and heresy.

In order therefore to our instruction and right understanding of this and all other subjects, let us upon the knee of prayer, look up to the Holy Spirit for divine illumination, for it is he alone can teach us to profit, and witness our interest in him who is the resurrection and the life. It is not my intention to state many things that might be urged in defence of the truth, as it would render the argument too prolix, aud I consider brevity in a periodical, of great importance, and a decided recommention.

I shall not therefore strive to say unch, but little, and as it is a vast and extensive field, it is here I feel a difficulty to contract and shorten, and yet not to abate the least force of the argument; may the good Lord accompany it with power, from on high, then small matters, and the feeblest instrumentality, shall

be productive of great and lasting be

nefit.

But to hasten to enter upon this all-important point, and ever glorious and soul enlivening theme, and Satan-defeating truth.

First, The death of Christ could not be more extensive than God's love, the one is coeval and co-extensive with the other; does therefore the great Jehovah love the righteous und the wicked, the holy and the unholy, the sinners and the saints, the elect and the non-elect, the sheep and the goats, the wheat and the tares, the infidel, so living aud so dying, and the believer in Christ, or is that scripture true, that the Lord Jesus loved Jacob, and hated Esau, and the other portion that saith "there is a people, against whom he hath had indignation for ever," yea, he saith, thut though he made them, he will not have mercy on them, and though he formed them, he will shew them no favour," "" hath not the potter power over the clay, of the same lump, to make ose vessel unto bonour, and another unto dishonour?" Now if the great Jehovah loves, what is the nature and properties of his love; is it fickle or fixed; changeable, or unchangeable; is it such love, that

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neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height nor depth, nor any other creature, can separate" from, is it not the love of God in Christ Jesus our Lord? If you admit this to be its real character, then it is immutable, and everlasting, and cannot cease to love its object. But perhaps, you say, they have become sinners, yet is Jehovah's love the same, and here is a fuller opportunity given by the permission of moral will, for a more bright and ineffable display of its sovereign, gracious immutable, unparralleled, undying, and unfading glories in the gift of Christ, and all he is or has of grace and glory, to the whole of the beloved

and chosen family; which love flows not to the church distinct from Jesus their head; but through him, who is the medium and Mediator between God and man, the man Christ Jesus; and till this love can alter in its nature, be dried up in its source, or obstructed in its channel, nothing in the creature can cause its flowings to cease, or alienate it from its obiect.

But, secondly. As the death of Christ extends certainly, and only to the objects of Jehovah's love, so it could not be more extensive than the bounds of God's will, council, and determinate purpose to save, which was not only expressed in his love, but in all the adorable acts of his grace, his choosing, blessing, giving to Christ, and accepting in Christ; and is also displayed in all covenant engagements with Christ Jesus on their behalf; we must therefore either suppose, that all that was then planned, agreed, and fixed upon by the great and glorious Jehovah, was not fixed and certain, or else that nothing was so at all, and that all is left to turn out as it may happen; yea, that the whole disposition of things, although styled

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an everlasting covenant, ordered in all things, and sure," is but a mere peradventure, a haphazard or chance, and that instead of being everlasting, it may cease before a day, and be finally broke for ever; the latter is truly a God-dishonouring, if not a blasphemous idea, and is a soul distressing thought; while the former reflects the goodness of his nature and perfections, and exhibits the immutability of his will, the stability of his covenant, the wisdom and certainty of his determinations, from everlasting to everlasting; and develops the adaptation of all grace covenant provisions, to effect what he had purposed in himself. But if the all-wise God appointed the death of Christ to restore all, having chosen but a part; or leaving the remainder to determine as freewill and creature power should dictate or succeed; this December, 1845,

were a disproportion, arguing ignorance, or what is the same, want of wisdom; nor could the great Jehovah, who see the end from the beginning. and from ancient times the things which are not yet come to pass, expect that by this means one soul more would attain to eternal felicity; for if so, it is evident by facts, that he would be deceived; which can never be the case. But if we view God's choice, will, purpose, and determinations, and Christ's death as having uniformity of design; we then see a luminous display of covenanting engagement, divine decrees, rich provisions; yea, and amen promises, unfrustrable purposes and sure mercies, we adore the wisdom of its author and rejoice that he is not baffled, nor subverted in his plan, purpose, or design. But the whole exhibits his brightest glory, richest grace, immutable conncil, unfailing wisdom; whereas, to suppose the contrary, must be an awful reflection, and a blasphemous thought of God only wise.

But, thirdly. The death of Christ Jesus must be limited to the objects for whom it actually satisfied and atoned; the Lord Jesus declared he laid down his life for the sheep; now if all are sheep, then for all; but all are not sheep, for there are goats, and not only God's children, but the children of the wicked one; ye are of your father, the devil, whose works ye will do;" thus saith Jesus; so that we see two classes divide the world, and though all by nature are involved in the same awful apostacy, yet God's purpose, plan, and grace draws a line of demarcation, and Jesus stands as a surety for his church, for his bride, for his brethren, and the Lord's beloved ones; and their debts he actually pays in full and current coin of ransoming and atoning blood; and such was the virtue of his death, that in penal senses, he made an end of sin, he finished the transgression, and made

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reconciliation for iniquity, and brought in everlasting righteousness; now this, with numerous other portions of sacred writ, either means what it affirms, or it does not; to suppose it does not is to suppose the Holy Spirit, by prophets, apostles, and others, to use language to which we cannot attach a legitimate meaning without being deceived; and that would be awful impiety, yea, monstrous beyond expression; on the other hand, if we credit the divine testimony, then the death of Jesus was accepted as a full equivalent for all the sin, iniquity and transgression of those for whom he acted as surety and days'-man, and for whom he groaned, bled and died on the Hill of Calvary; and never will justice demand a second satisfaction, where an ample one has once been given, and mercy and truth has met together, and righteousness and peace has embraced each other; Jehovah proclaims himself a just God and a Saviour; but here justice would become unjust, and it could no longer be affirmed, that "just and true are all thy ways," nor that Jehovah was a God of truth, and without iniquity; for solemn and awfully appalling as the thought is, his character would be for ever stained, and it would tend to consequences the most direful and dreadful, viz. the violation of his truth, his word and oath, and the treating of the sufferings and death of the Redeemer as a matter of no avail, nor of the least account or importance; yea, it might well be asked, why cause him to suffer for those whose sins he doth not forgive; and wherefore acknowledge his satisfaction and delight therein, and proclaim his absolute, free, unconditional, and irreversible forgiveness of all sin through his death, if still he holds them guilty in their own persons, and will eventually punish; but "let God be true, and every man," or opposer a liar.

But, fourthly, The death of Christ

Jesus can only be as extensive as the Father to him, and proportionate with his intercession. And for whom does Jesus intercede ? Not for the world, but for those given him out of the world; and for them he prays, that they may behold his glory," and demands that they be with him; for he saith I will; and concerning them, the Father declares, "he shall see of the travail of his soul, and be satisfied." When therefore the world becomes the church, and when the Redeemer can ask and be denied; yea, plead, intercede, and demand in vain; or when he can be satisfied to see the purchase of his death, his groans, his blood and sufferings; yea, the parts of himself the members of his mystic body, perish and sink together; and these endure the further awful frown, and solemn curse and everlasting displeasure, which he himself once for them endured: yea, when he can thus lightly esteem his own precious, thrice precious blood, and set at nought all his infinite pangs, his dolorous sufferings, and untold and unutterable, and inconceivable agonies; and when he shall be content, yea, satisfied that the Majesty of the heavens shall thus treat with disdain all he did, he bore and suffered, and is now doing; and when he shall be satisfied that his enemies, and the church's enemies, sin, Satan, and the world, shall overturn his plans, break his purposes, rob him of his crown, triumph and insult him with his inability to save, and mock him with bearing empty titles and high sounding names, but still without meaning, seeing he could not save and ransom, keep and secure; when Jesus can be satisfied with this and ten thousand times worse, then, and not till then, will he be satisfied, unless the purchase of his blood, and the ransomed by his groans and death, are brought to glory; just so extensive, then, must his death be.

ut, fifthly, The death of Christ Jesus can only be co-extensive with