fully assured in his conscience, that he is beloved of God, and that he will be both his Father and Saviour." Calvin's Cat. used by the kirk of Scotland, and approved by the first book of discipline, quest. 8-12. This is the catechism of the Reformed Church of France, mentioned before. "M. Since we have the foundation whereupon our faith is builded, we may well gather hereof what is the right faith? C. Yea, verily; that is to say, it is a sure persuasion and steadfast knowledge of God's tender love towards us, according as he hath plainly uttered in his Gospel, that he will be both a Father and a Saviour unto us, through the means of Jesus Christ." Ibid. quest. 111.

"M. By what means may we attain unto him there? C. By faith, which God's Spirit worketh in our hearts, assuring us of God's promises made to us in his holy Gospel." The manner to examine children before they be admitted to the supper of the Lord, quest. 16. This is called the Little Catechism, Assembly 1592, sess. 10. Q. What is true faith? A. It is not only a knowledge, by which I do steadfastly assent to all things which God hath revealed unto us in his word; but also an assured affiance, kindled in my heart by the Holy Ghost, by which I rest upon God, making sure account, that forgiveness of sins, everlasting righteousness, and life, are bestowed, not only upon others, but also 'upon me, and that freely by the mercy of God, for the merit and desert of Christ alone." The Palatine Catechism, printed by public authority, for the use of Scotland. This famous Catechism is used in most of the Reformed Churches and schools; particularly in the Reformed Churches of the Netherlands, and is bound up with the Dutch Bible. "As for the Church of Scotland, the Palatine Catechism," says Mr. Wodrow, in the dedication to his History, "was adopted by us, till we had the happiness to join with the venerable Assembly at Westminster. Then indeed it gave place to the Larger and Shorter Catechisms in the Church: nevertheless it continued to be taught in grammar schools."

"Q. What thing is faith in Christ? A. A sure persuasion that he is the only Saviour of the world, but OURS in special, who believe in him." Craig's Catechism, approved by the General Assembly, 1592.

To these may be added the three following testimonies. "Q. What is faith? A. When I am persuaded that God loves me and all his saints, and freely giveth us Christ, with all his benefits." Summula Catechismi, still annexed to the Rudiments of the Latin tongue, and taught in grammar schools to this day, (1726) since the Reformation.

"What is thy faith? My sure belief that God both may and will save me in the blood of Jesus Christ, because he is almighty, and has promised so to do." Mr. James Melvil's Catechism, in his Propine of a Pastor to his People, p. 44, published in the year 1598.

"Q. What is this faith, that is the only instrument of this strait conjunction between Christ crucified and us? A. It is the sure persuasion of the heart, that Christ by his death and resurrection hath taken away our sins, and clothing as with his own righteousness, has thoroughly restored us to the favour of God." Mr. John Davidson's Catechism, p. 46.

In the same national covenant, as it was renewed 1638 and 1639, is expressed an agreement and resolution to labour to recover the purity of the Gospel, as it was established and professed before the (there) foresaid novations; the which, in the time of Prelacy, then cast out, had been corrupted by a set of men in Scotland addicted to the faction of Laud, Archbishop of Canterbury. In the year 1640, Mr. Robert Baily,

then minister of Kilwinning, afterwards one of the Commissioners from Scotland to the Westminster Assembly, wrote against that faction, proving them guilty of Popery, Arminianism, &c.: and on the head of Popery, thus represents their doctrine concerning the nature of faith, viz. "That faith is only a bare assent, and requires no application, no personal confidence; and that that personal application is mere presumption, and the fiction of a crazy brain." Hist. Motuum in Regno Scotiæ, p. 517.

Thus, as above declared, stood the doctrine of the Church of Scotland, in this point, in her confessions, and in public catechisms, confirmed by the renewing of the National Covenant, when in the year 1643, it was anew confirmed by the first article of the Solemn League and Covenant, binding to (not the Reformation, but) the preservation of the Reformed Religion in the Church of Scotland, in doctrine, &c. and that before the Westminster Confession, Larger and Shorter Catechisms, were in being. When the Westminster Confession was received, anno 1647, and the Larger and Shorter Catechisms, anno 1648, the General Assembly did, in their three acts, respectively approving them, expressly declare them to be in nothing contrary to the received doctrine of this Kirk. And put the case they were contrary thereto in any point, they could not in that point be reckoned the judgment of the Church of Scotland, since they were received by her, as in nothing contrary to previous standards of doctrine, to which she stands bound by the covenants aforesaid. But the truth is, the doctrine is the same in them all.

"This faith is different in degrees, weak or strong; growing in many to the attainment of a full assurance.' ." Westm. Confess. chap. 14. art. 3. Now, how faith can grow in any to a full assurance, if there be no assurance in the nature of it, I cannot comprehend.

"Faith justifies a sinner-only as it is an instrument, by which he receiveth and applieth Christ and his righteousness." Larg. Cat. Q. 73."By faith they receive and apply unto themselves Christ crucified, and all the benefits of his death." Ibid. Q. 170.

'Q. When do we by faith receive and apply to ourselves the body of Christ crucified? A. While we are persuaded, that the death and crucifixion of Christ do no less belong to us, than if we ourselves had been crucified for our own sins; now this persuasion is that of true faith." Sum. Catech.

"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the Gospel." Short. Cat.

Now, to perceive the entire harmony betwixt this and the old definitions of faith, compare with it, as to the receiving therein mentioned, the definition above cited from the Old Confession, art. 3. viz. "An assured faith in the promise by which they apprehend Christ," &c. Mr. John Davidson joins them thus: "Q. What is faith? A. It is an hearty assurance, that our sins are freely forgiven us in Christ. Or after this manner: It is the hearty receiving of Christ offered in the preaching of the word and sacraments, by the working of the Holy Spirit, for the remission of sins, whereby he becomes one with us, and we one with him, he our head, and we his members." Mr. John Davidson's Catechism, p. 24. As to the resting mentioned in the Westminster definition, compare the definition above cited from the Palatine Catechism, viz. “A sure confidence whereby I rest in God, assuredly concluding, that to me is given forgiveness," &c. quest. 21. See also Larger Catechism,

SECT. 3.-Neo. But, sir, hath such a one as I to believe in Christ?

Evan. I beseech you consider, that God the Father, as he is in his Son Jesus Christ, moved with nothing but with his free love to mankind lost, hath made a deed of gift and grant unto them all, that whosoever of them all shall believe in this his Son, shall not perish, but have eternal life.* And

quest. last. "We by faith are emboldened to plead with him that he would, and quietly to rely upon him that he will, fulfil our request; and to testify this our desire and assurance, we say, Amen." In which words, it is manifest, that quietly to rely upon him that he will, &c. (the same with resting on him for, &c.) is assurance in the sense of the Westminster divines.

* Mr. Culverwell's words, here cited, stand thus at large: "The matter to be believed unto salvation is this, that God the Father, moved by nothing but his free love to mankind lost, hath made a deed of gift and grant of his Son Christ Jesus unto mankind, that whosoever of all mankind shall receive this gift, by a true and lively faith, he shall not perish, but have everlasting life." Dr. Gouge, in his preface to this treatise of that author, has these remarkable words concerning him, "Never any took such pains to so good purpose, in and about the foundation of faith, as he hath done."

This deed of gift and grant, or authentic gospel-offer (of which see the preceding note) is expressed in so many words, John iii. 16, "For God so loved the world, that he gave his only begotten Son, that WHOSOEVER believeth in him should not perish, but have everlasting life." Where the gospel comes, this grant is published, and the ministerial offer made; and there is no exception of any of all mankind in the grant. If there was, no ministerial offer of Christ could be warrantably made to the party excepted, more than to the fallen angels: and, without question, the publishing and proclaiming of Heaven's grant unto any, by way of ministerial offer, pre-supposeth the grant, in the first pláce, to be made to them: otherwise, it would be of no more value than a crier's offering of the king's pardon to one who is not comprehended in it. This is the good old way of discovering to sinners their warrant to believe in Christ; and it doth indeed bear the sufficiency of the sacrifice of Christ for all, and that Christ crucified is the ordinance of God for salvation unto all mankind, in the use-making of which only they can be saved; but not an universal atonement or redemption. "What is thy faith? My sure belief that God both may and will save me, &c. Tell me the promise whereon thou leanest assuredly? Whosoever (says God) will believe in the death of my Son Jesus, shall not perish, but get eternal life."" Mr. James Melvil's Cat. ubi sup. 'He freely OFFERETH unto SINNERS life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved," Mark xvi. 15, 16; John iii. 16; Westm. Confess. chap. 7. art. 3. "The visible Church hath the privilege of enjoying oFFERS of grace by Christ to all the members of it in the ministry of the gospel, testifying that WHOSOEVER believes in him shall be saved." Larger Catechism, quest. 63. "This general offer, in substance, is equivalent to a special offer made to every one in particular, as appears by the apostle making use of it, Acts xvi. 31. The reason of which offer is given, John

hence it was, that Jesus Christ himself said unto his disciples, Mark xvi. 15, "Go and preach the gospel to every creature under heaven:"* that is, Go and tell every man without exception, that here is good news for him; Christ is dead for him; and if he will take him, and accept of his righteousness, he shall have him. Therefore, says a godly iii. 16." Pract. Use of Sav. Knowledge; Conf. p. 380. The Synod of Dort may be heard without prejudice on this head. "It is the promise of the gospel (say they,) that whosoever believeth in Christ crucified should not perish, but have life everlasting: which promise, together with the injunction of repentance and faith, ought promiscuously, and without distinction, to be declared, and published to all men and people, to whom God in his good pleasure sends the Gospel," Chap. 2, art. 5. But forasmuch as many, being called by the gospel, do not repent nor believe in Christ, but perish, in their infidelity, this comes not to pass for want of, or by any insufficiency, of the sacrifice of Christ offered upon the cross, but by their own default," art. 6.

* That is, from this deed of gift and grant it was that the ministerial offer was appointed to be made in the most extensive terms.

+ That the reader may have a more clear view of this passage, which is taken from Dr. Preston's treatise of faith, I shall transcribe the whole paragraph in which it is found. That eminent divine, speaking of that righteousness by which alone we can be saved, and having shown that it is communicated by gift, says, "But when you hear this righteousness is given, the next question will be, to whom is it given? If it be only given to some, what comfort is this to me? But, (which is the ground of all comfort,) it is given to every man,-there is not a man excepted; for which we have the sure word of God, which will not fail. When you have the charter of a king well confirmed, you reckon it a matter of great moment: what is it then when you have the charter of God himself, which you shall evidently see in those two places, Mark xvi. 15, 'Go and preach the gospel to every creature under heaven;' What is that? Go and tell every man, without exception, that here is good news for him; Christ is dead for him; and if he will take him, and accept of his righteousness, he shall have it; restraint is not; but go tell every man under heaven. The other text is, Rev. xxii. 17, 'Whosoever will, let him come, and take of the water of life freely.' There is a quicunque vult, whosoever will come (none excepted) may have life, and it shall cost him nothing. Many other places of Scripture there be to prove the generality of the offer; and having a sure word for it, consider it," p. 7, 8., The words 'under heaven' are taken from Col. i. 23. The scope here is the same with that of our author, not to determine concerning the extent of Christ's death, but to discover the warrant sinners have to believe in Christ, namely, that the offer of Christ is general, the deed of gift or grant is to every man. This necessarily supposeth Christ crucified to be the ordinance of God for salvation, to which lost mankind is allowed access, and not fallen angels, for whom there is none provided: even as the city of refuge was the ordinance of God for the safety of the manslayer, who had killed any person unawares, Numb. xxxv. 16; and the brazen serpent for the cure of those bitten by a serpent, chap. xxi. 8. Therefore he says not, 'Tell every man Christ died for him;' but, Tell every man'Christ is dead for him;' that is, for him to come to, and

writer, "Forasmuch as the Holy Scripture speaketh to all in general, none of us ought to distrust himself, but believe believe on; a Saviour is provided for him; there is a crucified Christ for him, the ordinance of heaven for salvation for lost man, in the use-making of which he may be saved; even as one had said of old, tell every man that hath slain any person unawares, that the city of refuge is prepared for him, namely, to flee to, that he may be safe; and every one bitten with a serpent, that the brazen serpent is set up on a pole for him, namely, to look unto, that he may be healed. Both these were eminent types of Christ; and upon the latter, the Scripture is full and clear in this very point. Numb. xxi. 8, 'And the Lord said unto Moses, make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that EVERY ONE that is bitten, when he looketh upon it, shall live.'-John iii. 14-16, 'And as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up; that WHOSOEVER believeth on him should not perish but have eternal life.' 'For God so loved the world, that he gave his only begotten Son, that WHOSOEVER,'" &c.

Thus, what (according to Dr. Preston and our author) is to be told every man, is no more than what ministers of the gospel have in commission from their great Master, Matt. xxii. 4, "Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready, come unto the marriage." There is a crucified Saviour, with all saving benefits, for them to come to, feed upon, and partake of freely. See also Luke ii. 30, 31; Prov. ix. 2-4; Isa. xxv. 6. To confirm this to be the true and designed sense of the phrase in question, compare the following three passages, of the same treatise, giving the import of the same text, Mark xvi, "Christ hath provided a righteousness and salvation, that is, his work that he hath done already. Now, if ye will believe, and take him upon these terms that he is offered, you shall be saved. This, I say, belongs to all men. This you have expressed in the gospel in many places: If you believe, you shall be saved;' as it is, Mark xvi, 'Go and preach the gospel to every creature under heaven; he that will believe shall be saved.'" Preston on Faith, p. 32. "You must first have Christ himself, before you can partake of those benefits by him: and that I take to be the meaning of that in Mark xvi, 'Go preach the gospel to every creature under heaven; he that believeth and is baptised, shall be saved;' that is, that he will believe, that Jesus Christ is come in the flesh, and that he is offered to mankind for a Saviour, and will be baptised; that will give up himself to him, that will take his mark upon him, shall be saved." Ibid. p. 46. "Go and preach the gospel to every creature; go and tell every man under heaven, that Christ is offered to him, he is freely given to him by God the Father; and there is nothing required of you but that you marry him, nothing but to accept of him." Ibid. p. 75.

Thus, it appears, that universal atonement, or redemption, is not taught here, neither by our author. But that the candid reader may be satisfied as to his sentiments touching the question,-" for whom Christ died?" let him weigh these two things:

1. Our author puts a man's being persuaded that. Christ died for him in particular, in the definition of saving faith, and that as the last and highest step of it. But Arminians, and other Universalists, might as well put there a man's being persuaded that he was created, or is preserved by Jesus Christ; since in being persuaded that Christ died for him, he applies