plenitude of his wisdom, power and holiness, united with his justice, mercy and love; did foreordain, an ample, appropriate, and infallible remedy for every possible event and contingency. And having foreseen the fall of man, and also foreknowing the infallible efficacy of the remedy; for wise purposes permitted the fall of man, with all its consequences and contingencies: That the same Almighty Prescience, also foreseeing the faith of one portion of mankind, and the stubborn unbelief of the remainder, a remedy for which being also provided, as we collect from the Scriptures of his truth; it must therefore follow as a consequence that the Predestination and Election spoken of in these Scriptures, are not of that exclusive character, in which the most part of Partialist believers accept it as an article of their religious faith; that having regard to those final purposes of God in Christ, as far as those benevolent purposes have been revealed, we believe and maintain, that the doctrine of Election and Predestination is of a threefold character.-1. Peculiar. 2. Special, and 3. Universal. 1. Peculiar, as it relates to the person and offices of Christ; who, we consider to be the chosen or Elect property, from among the essential properties of God; as the operative and manifesting principle, for the creation, preservation, and final salvation of all men. * 2. Special, as it relates to the chosen ambassadors of God, the Prophets, Apostles, Evangelists, &c.† who are to be Kings and Priests to God for ever; includ ing all those believers, who remain faithful unto death, and all infants and children, who die in childish innocence. These, we believe are they, of whom St. Paul says, the living God is the special Saviour.§ The remaining portion of the human family are therefore included in that Election, which we term Universal. Christ was elected for the peculiar purposes of creation and salvation: One for the good of all, an infallible, Universal Saviour. The Prophets and Apostles were elected as am

*Matth. xii. 18, 21. Isaiah xlii. 1.

+ Ephes. iv. 11. 1 Corinth. xii. 4, 11.

Matth. xix. 13, 16. §1 Tim. iv, 10. || Rom. xi. 32.

bassadors, the first to proclaim the approaching manifestation and offices of Christ; the latter, to testify to the world, his advent, and to preach the Gospel of reconciliation to all nations, informing them, "that the grace of God which bringeth salvation to all men, hath appeared.” All however, are not elected to be Kings and Prieststhere must be some subjects, so that the kingdom of Christ shall be perfect in all its departments. Hence it is, that some have been elected for the good of the whole, whose election according to the eternal purposes of God being Universal; the fulfilment of all God's promises will be manifested, and thus, will be verified those conclusive passages, contained in our first section from the seventh to the twenty-third page, inclusively.

2. That as a consequence of the fall of our first parents, the human nature became in some degree estranged from its Maker, losing the perfection of that image in which it had been created, and thus introducing sin into the world; and by sin, death, temporal and spiritual; thereby entailing upon all their posterity, the moral imperfections of their fallen nature, which has led to that depravity of judgment, which is more and more distinctly seen by a retrospective view; the farther we recede from the habits and vices of civilized man, to those of the more and more savage, barbarous, and uncivilized. That another consequence of this fall, was the utter incapability of the human nature, thus demoralized, to atone for its transgression, and to recover the perfection of that divine image which it had lost. That this incapacity rendered the human nature subject to eternal death; and which must inevitably have been the final consequence of original sin; and the actual transgressions resulting from the moral imperfection to which sin had reduced the human nature; had not the prescience of God foreseen, and his mercy and love provided, an ample, appropriate and infallible remedy therefor, as already expressed in the foregoing proposition.

3. That as nothing inferior to God can create, so neither can any being inferior to God destroy the soul of

man; and by parity of reasoning, neither can any being inferior to God, restore to the human nature that image of righteousness and true holiness in which it had been created; and that eternal life to which it was the heir apparent in its original nature, and which it had forfeited and lost by its fall. That the Scriptures do abundantly prove that a remedy had not only been pre-ordained, but had also been actually applied; that the Holy Being who condescended in the infinity of his love, to manifest himself to his rebellious creatures, and to take into union the human with the divine nature; that the human nature, thus sanctified, thus fortified with eternal life, might in the second Adam be restored with all his posterity to himself, was no less than God in his invisible nature, but clothed with flesh as with a garment, he is made manifest and visible, in all the fullness of the Godhead, as the only wise God our Saviour.*

That the remedy which the power of God and the wisdom of God had predetermined, and afterward applied, is indisputably both ample, appropriate, infallible, and Universal; because, the character of the sacrifice and atonement is said to be, not only a propitiatory sacrifice for our sins, evidently addressed by the Apostle to the elect, or believers, but also for the sins of the whole world, including all mankind. We therefore believe and maintain, that the Atonement was Universal, and its efficacy is infallible.

4. That common observation proves the grace of God to be free for all men; and that it is also, in many instances obviously and undeniably irresistible, but in a qualified sense of the term. "The grace of God that bringeth salvation, hath appeared to all men."+ We prefer the marginal reading, as being the more correct translation of the text; not, indeed, because it is more favorable to our Universal doctrine, more confirmatory of our faith; for that, as we have already shown, is supported by all the Scriptures, when properly understood; but because it is more ob

* See Section V. Axiom 3, to the end. Titus ii. 11.

viously expressive of the truth of the fact, as the reading and its application will prove:-"The grace of God, which bringeth salvation to all men, hath appeared." That the graces of the Spirit in Christ and in the Gospel, are intended for all men, is a glorious Scripture truth; that it has been manifested, or has appeared, but not yet to all men, is a truth not to be denied. The text, therefore, which speaks of its having appeared to all men, is literally incorrect, while the marginal translation, which speaks of "the grace which bringeth salvation to all men," must be acknowledged to be literally correct. That the grace of this Spirit is operative, convincing the world of sin, of righteousness, and of judgment: teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; that truth, to the honest, the candid, and unprejudiced mind, is in fact irresistible; the Spirit, taking the things of Jesus, and showing them to the people, they are convicted, convinced, constrained to receive the truth in righteousness. Here the grace may be said to be irresistible, because it reproves the individual to his conviction, convincing him of sin, of righteousness and of judgment; and thus agreeably coerces the mind to a willing and joyful acknowledgement and acceptance of the righteousness which is of faith in Jesus Christ, and of the gift of eternal life in him. And this, preceded by the previous operations of the Spirit, producing contrition of heart, and sincere repentance towards God, is what we understand of conversion, regeneration or the being "born again of the spirit"-of being "baptized with the Holy Ghost and with fire."

That some men may, and do, resist this grace, to their own condemnation, is no less lamentable than true: the moral imperfection of man, the prejudices of education, or the want of it, the force of habit, and the deep-seated love of the world and its enjoyments, operate with strong, renewed and increasing force against this heavenly grace; and we thus resist, even contrary to our reason and better judgment. The grace is nevertheless free for all; and

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we believe in the fullness of time it will prove irresistible in all men, and finally effect the salvation of all.

5. "That the Spirit, in the word of God, speaks of the salvation of God; which salvation was begun, carried on, and finished by the Redeemer. But again, the same word speaks of our salvation, which is consequent upon our believing what the word and spirit declares, respecting the salvation wrought out by Jesus Christ." That the salvation of God is of that character which renders it infallible and universal in time and in eternity; that it is specially, manifestly, or visibly applied to believers in this life, as a consequence of their faith in this grace; "and is that peace which is preached to those who are nigh, and to those who are afar off." That our salvation "is that knowledge which fills the heart of the believer with peace and joy in believing." That both are, however, the work of God-the one accomplished in and by Jesus Christ, the other begun and carried on in the heart by the Spirit of God, and completed when we are admitted into the Divine presence, "where faith is lost in sight, and hope in full fruition."

That the whole human nature being the property of God, he only had the right of their disposal. "Behold, saith the Lord, all souls are mine; but all that the Father hath, he hath given to the Son. Indeed, all things were -made for him, as well as by him, and he is the heir of all things. The heathen is his inheritance, and the uttermost parts of the earth his possession." Thus, the whole human nature is the property of God. It is true, the individuals of this nature have sold themselves for nought; but they are redeemed: the price, the ransom price, is paid for them. True, they have made a covenant with death, and an agreement with hell; but the right of disposal not being in themselves, their covenant with death shall be broken, their agreement with hell shall not stand. The Saviour of the world, will lead captivity captive. In the first and most glorious sense, he hath already accomplished this divine purpose, when he ascended up on high, leading captivity captive, and receiving gifts for men,