of all men. 3. This salvation is unconditional. Nothing is said of any conditions to be performed by us, in order to the salvation referred to in these passages. Upon this ground we may conclude that all who die without actual transgression, will be eternall happy. But still something further is necessary for those who have actually offended, that is,

2d. A deliverance from actual and personal sin. The penitent goaler inquired, sirs, what must I do to be saved?' and they said believe in the Lord Jesus Christ and thou shalt be saved. (Acts xvi. 30, 31.) And Jesus. said to the woman-(John vii. 50.) and to the blind man -(xviii. 42.) thy faith hath saved thee."

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Again, he is the saviour, especially of them that believe.' (1 Tim. iv. 10.) This salvation is also called justification, regeneration, being born again, sanctification, &c. And as to it we observe 1. That it appears from the above passages, to be a special benefit not the common property of all, nay of none but those who believe.-2. That it is a present benefit, to be received on our compliance with the conditions.

But 3d. Complete salvation implies deliverance from all the consequences of sin, and the enjoyment of a perfect state of happiness. Though we may receive the pardon of our sins, the regeneration of our souls, and be made the sons of God in this life, yet owing to the infirmities of our natures, and the circumstances with which we are surrounded, the highest state of holiness and happiness at which we can possibly arrive here, compared with our triumphant state, is imperfect. It is when we are glorified, that we expect to be free from all evil of every description. He that endureth to the end,' saith our Lord (Mat. x. 22, xxiv. 13.) shall be saved. We have seen what is the nature of salvation begun, carried on, and consummated. We pass to consider,

2d. The grounds or the meritorious cause of it. The meritorious cause of salvation is the mediation of Jesus Christ. In the character of mediator he, by the sacrifice of himself made an atonement for sin-which implies so to satisfy the demands of divine justice for it, that it may be pardoned by divine mercy, in a way consistent with that justice, on certain conditions. "St. Paul teaches this doc trine with great precision, (Rom. iii. 24. 26.) Being

justified freely by his grace through the redemption that is in Jesus Christ; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are passed through the forbearance of God; to declare I say at this time his righteousness; that he might be just and the justifier of him which believeth in Jesus.' From this passage we may remark 1. That the grace of God, as taught in the scriptures, is not that kind of liberality which socinians and deists ascribe to him, which sets aside the necessity of satisfaction. For grace according to Paul requires a propitiation even the shedding of the saviour's blood, as a medium through which it may be honorably communicated. 2. Redemption by Christ was accomplished not by a satisfaction that should preclude the exercise of grace in forgiveness, but in which the displeasure of God against sin being manifested, mercy to the sinner might be exercised without any suspicion of his having relinquished his regards for righteousness. In setting forth Jesus Christ to be a propitiation, he hath declared his righteousness for the forgiveness of sin. 3. The righteousness of God was not only declared when Christ was made a propitiatory sacrifice, but continues to be manifested in the acceptance of believers through his name. He appears as just while acting the part of a justifier towards every one that believeth in Jesus. 4. That which is here applied to the blessing of forgiveness and acceptance with God, is applicable to all other spiritual blessings; alt according to the scriptures are communicated through the same distinguished medium, and are not less the blessings of grace on that account.'* (See also Rom. v. 11. Eph. v. 2. John iv, 18.) But our blessed Lord hath not only made an atonement for sin by the offering of himself but hath ascended into heaven to make intercession for us. 'But this man,' saith the apostle, (Heb. x. 10.) after he had offered one sacrifice for sins, forever sat down on the right hand of God.' We are then not only in virtue of the sacrifice forgiven, but in virtue of the intercession admitted to favor and grace.

*Gospel its own witness.-See the works of the Rev. Ag drew Fuller Vol. HI. P. 156.

Finally, when Christ ascended to heaven he sent the holy spirit, to convict, sanctify, comfort, and direct us, (see John xvi. 7, 8. Eph. i. 17, 18. I. Cor. vi. 11. John xiv. 16, 26: Rom. viii. 14.) Thus he not only made it consistent with the principles of the divine government, by his atonement and intercession for man to be saved on certain conditions, but provided efficient means, by giving his spirit, to accomplish the work. What remains is, 3d, To consider the conditions of salvation. We have seen above that the way of salvation is opened, and all the means on God's part provided without any conditions to be performed by us. We shall now see, that in order to be brought into the actual possession of the benefits provided for us in relation to our actual sins we must comply with the terms upon which they are suspended. And these are repentence towards God and faith towards our Lord Jesus Christ.

Repentance is a Godly sorrow for sin which produces amendment. Godly sorrow,' saith the apostle, • worketh repentance unto salvation not to be repented of.' Justifying and regenerating faith, is receiving Christ as he is offered in the gospel, as our wisdom, righteousness, sanctification, and redemption. What relation repentance and farth have to salvation will be seen in the following passages. • Repent and be baptized for the remission of sins Repent and be converted,' &c. He that believeth

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shall be saved.? With the heart man believeth unto righteousness and with the mouth confession is made unto salvation. By grace are ye saved through faith.' What must I do to be saved? believe in the Lord Jesus Christ, and thou shalt be saved.' (see Acts ii. 38-iii. 19. Mark xvi. 16. Rom. x, 10, Eph. ii, 8. Acts xvi, 30. 31.)

On these passages we observe 1. Salvation is the benefit proposed. 2. Repentance and faith are the conditions on which this benefit is proposed. 3. According to the order established in these passages, (and many others) the conditions are antecedent to the possession of the benefit. 4. The natural and necessary consequence is that if these conditions are not fulfilled by us we cannot be saved. He that believeth not shall be damned.'

We have now briefly stated our views of the plan of salvation; and referred to a few of the scriptures, on the different points, upon which they are founded. We firm

ly believe our views to correspond with the general tenor of scripture. But if objections shall be made to them, we shall give such objections due consideration. And if any

of the points above stated shall be shown to be contrary to the record of God, we will most heartily give them up.We ought, on both sides, to have no other intention in this enquiry but to elicit truth. May this be our object, and may our labor be crowned with success.

No. III.-In which the universalist arguments drawn. from the will of God-general atonement-and the general terms often used in relation to the subjects of salvation, are

CONSIDERED.

In this number we shall conclude our observations upon the article with which we commenced, and in as brief a manner as possible.

The writer comes in the second place to search into the extent of this salvation." And proceeds "First then we will observe that the will of God concerning sinners must be done; and as St. Paul informs us, that this is to have all men to be saved and to come unto the knowledge of the truth; all men must be saved from their sins." The gentleman's error in this argument consists intaking the will of God, in this place, in an absolute sense, as implying an irresistible fatality: whereas what the apostle intends by it, can be nothing else than God's disposition to save sinners, and to make them happy, in a way consistent with their free agency.

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That his argument is indeed false will be obvious on the slightest examination. "The will of God," he says, concerning sinners must be done." Well, it is will of God" that they should not sin: therefore, according to our writer's logic there is no such thing in the universe as sin! If the minor proposition, which says that it is the will of God that his creatures should not sin, be supposed false, we are then driven to the conclusion that God hath forbidden what is according to his will, yea that sin of every kind is according to the will of the infinitely holy and righteous Jehovah! So we are forced, from the

principle laid down, to the strange conclusion, either 1st, that there is no sin in the universe--that all actions are alike good-and thus to level all moral distinctions at once; or 2nd, that sin, that accursed thing which the Lord hateth is according to his will!-and that though according to his will, he has still forbidden it! So this favorite argument of the Universalists, as it goes to prove what is manifestly false, or absurd, must itself be false! We believe that it is the will of God that all should be saved, conditionally. But we do not believe that God will violate the nature of man in order to save him!

Again, he adds, "Those who are included in this pur pose Jesus came to save." "He gave himself a ransom for all," &c. That Jesus gave himself a ransom for the whole world, we do not doubt. He hath restored all mankind to a salvable state. And those who are not in a situation to understand the import of the conditions of salvation, or capable of performing them shall be saved unconditionally. And all those who are in a situation to understand, &c. may be saved if they will. They have a gracious day, and the gracious privilege of being saved.*.

*On this ground," says Dr. Strong, "the scriptures represent sinners failure of salvation to be their own fault. There is no difficulty in the way of their salvation now remaining, but the opposedness of their own hearts to such a salvation as is offered. They do not choose a holy Saviour, law and gospel, and a holy kingdom.

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"It is in this sense that CHRIST gave himself a ransom for all—that he will have, or commands, all men to be saved that he is the Saviour of the world-that the world through him may saved that he is the propitiation for the sins of the whole worldand that he came not to judge but to save the world. It is in this sense that a door of mercy is really opened for all mankind. When we say that a door of mercy is opened, it doth not imply that all will enter. It only means that they may be saved, if they choose such a salvation as is offered; and that all difficulty, foreign to the moral state of their own hearts is removed. If they choose and their love be right, they may be saved; but if CHRIST had not obeyed and suffered, even though their choice and love had become right, they could not have been saved from misery, without a public injury.

"It is this which is meant, by all sinners being brought into a state of trial and probation. Every thing is removed out