design, the Father gave to his Son a certain number of Adam's race, that he might deliver them from sin and hell, and raise them to holiness and glory. John xvii. Eph. i. Rom. viii. 29. As Adam was the head of his posterity, and communicated to them depravity and death; so Christ was constituted the head of the elect, giving to them life and salvation. 1 Cor. xv. For this end the Son of God became their brother, by assuming the human nature into union with the divine, and their federal Head. For them he fulfilled all righteousness; and, as their substitute, he bore their sins: and possessing an infinite fulness of grace, he sends his Spirit for their regeneration, progressive sanctification, and perfection. John xv. Eph. i. In scripture, when the work of redemption is mentioned without reference to the preaching of the gospel, it is supposed to be effective, and its effects are specially noticed. Thus: "He was made sin for us :" For what purpose?—"That we might be made the righteousness of God in him." "He bore our sins in his own body,that we, being dead to sins, should live unto righteousness.' "He was made a curse for us to redeem us from the curse of the law." "My righteous servant shall justify many."" He shall bear their iniquities." "By his stripes-we are healed." What is the security of God's elect?" It is Christ that died, yea rather that is risen again, who ever liveth to make intercession for us." If the saints in heaven are asked how they were brought to glory, they answer "He hath redeemed us to God by his blood, out of every kindred, and tongue, and people, and nation." From hence it is evident that the effects of Christ's work do not extend to› all mankind, but are special to some. Those who maintain the doctrine of Universal Redemption, say, that Christ procured salvation for all men; even for all the: antediluvian world, called by Peter, the "spirits in prison;" for Pharaoh, who was drowned in the act of rebellion; for Judas; and for the millions of the heathen, who never heard of a Saviour, and at whose ignorance God winked, neither punishing them, by a signal token of his displeasure, nor making known to them the way of salvation. To solve this difficulty, some have recourse to the "Light within ;" maintaining that all men, by the gift of God, have it; and that, by following it, they shall be saved. The Arminiaus maintain the doctrines of general grace; the striving of the Spirit in all; and general redemption:-but affirm that all will be made void, and that Christ will have died in vain, unless man gives the finishing hand, by his own free-will, adding to all these helps his voluntary consent, and closing with the offers of grace. These opinions, considered arithmetically, will stand thus:General Redemption General Grace Light within; or strivings of the Spirit, with all Free-will of fallen man Thus, Free-will, by rendering the whole effectual, makes the total 1000 N. B. There can, therefore, be no eternal salvation, unless Free-will first produce faith, and then cause the believer to persevere to the end. So mysterious and fickle is this Free-will, that some Arminians objection: but seeing God re quires repentance and faith, in order to the enjoyment of salvation, there is no weight in it. do not hesitate to declare that God himself does not know how it will act, till it be tried! How contrary is this to the declara-But what can we think of that tion of the Father to his Son, "Thy people shall be willing in the day of thy power." Psalm cx. 3. system, which maintains that Christ bore the sins of the whole world; whilst the greater part die in a state of rebellion against God, and bear the punishment of their own sin. Observe, also, that Christ himself is the sole administrator of all the grace and mercy of God to sinful men. a Saviour, to give repentance and the remission of sins ;"-but all this in a sovereign way. Some nations have never heard of a Saviour; butare worshipping the work of their own hands. And constant display is there of the Divine Sovereignty in the application of Christ's merits to some; while others, possessing the same means, are left in a state of stupidity, and under the dominion of sin! While God requires repentance and faith of all men, as a matter of duty, because these things are necessarily right, from the relation in which we stand to God; yet a disposition to repent and believe is given to the redeemed, as a new-covenant bless Hitherto we have noticed Christ's merits, as it respects the elect: let us now inquire what part the non-elect have in this matter. By the mediation of Christ, they are not only preserved" He is exalted to be a prince and from immediate punishment, but they are called to repentance, and to turn to God by him; and in so doing mercy is promised. "God was in Christ, reconciling the world to himself," (that is, send ing to them the word of reconci-where the gospel comes, what a liation,)" not imputing their trespasses unto them, if they embrace it." In these respects he is the Saviour of the whole world. First, by preserving them from that immediate wrath which they deserved, and blessing them with the bounties of his providence. Secondly, by offering to the world, where the gospel comes, mercy, on condition of believing in his Son, and thus returning to their allegiance. He is in this way the Saviour of all men, especially of them that believe;"ing.... "The propitiation for the sins of the whole world." That is to say;-All, both Jews and Gen-thou looking to him for pardon, tiles, who apply for mercy in his and for deliverance from the doname, shall find God propitious, minion of sin? Art thou praying or kind, to them. for the sanctifying influences of his Spirit? Art thou aiming at the destruction of sin, and longing to rise into the image of thy Saviour? If so, bless God, who hath chosen thee in Christ before the world began, unto eternal glory. It is objected against the doctrine of particular redemption, that God offers salvation to all men, and yet, if that doctrine be true, has nothing to bestow on the greater part. I answer; If God had promised salvation, without any condition, to all men there would be some force in thig Reader, hast thou ventured on Christ for full salvation? Foxton, Leicestershire, Art J. B. REASONS AGAINST EVIL COMPANY. Against evil company, look into Prov. iv. 14, and 2 Cor. vi. 14. 1. Frequenting their company shows one to be a hypocrite: if any creature in sheep's clothing should still be feeding at a trough with ALL our comforts are of short con- hogs, would we not suspect it were tinuance. Luke ix. 24. no sheep? REASONS. 1. To keep us from pride, 2 Cor. xii. 7. 2. From security. Psalm xxx. 3. That we may learn to make so much the more account of them; usual blessings are slightly esteemed of; and too much familiarity breedeth contempt. 4. That we may sigh for heaven, where our country is, where our comfort shall be perpetual and perfect, without interruption. -MS. p. 23. Such as say, "He is a good man, reprove him not:"-it is as if one should say," Here is a good garden, weed it not;"—or, "There is a Spaniard, an enemy, wounded; help and heal him; but as for my brother, I will let him alone." They that seek gold and neglect grace, do, as it were, lay up other meu's chaff, and let their own corn rot. Ignorant men have no more power to avoid Satan's craft, than a child hath to descry the deceit of a flatterer. If he had £20, he would give it all, * We shall esteem ourselves under an obligation to BHB. if he will favour us with additional Extracts, 2. They will, if not quench us, yet cool us; as a continual dropping will a firebrand. They must make us less to bate and fear sin; less to reverence and love good things and persons, by reason of their sinful and ungracious jests. 3. We shall incur suspicion with God's people. 4. We are like to partake thereby with the wicked in judgments, if any fall on them:-As Lot; when the king of Sodom was overthrown, he was also taken, &c.MS. p. 41. THE END OF THE ADULTERER, Her house inclineth unto death, and her paths unto the dead. PROV, ii. 18. "ON Saturday morning last, a married man visited a prostitute in Drury-lane, They quarrelled. On her leaving the room, he wished that she might find him dead at her return. On her return he lay on the floor, a corpse. Verdict;-Died by the visitation of God." Morn. Adv. March 31, 1819. Obituary. REV. JOSHUA NICKOLLS, KIMBOLTON.' THE removal of this good man, and faithful minister of Christ, from a life of infirmity and trial, to a life, no doubt, of perfection and glory, took place the 6th day of March last, aged 77 years. Having had a long and friendly acquaintance with the deceased, I shall take the liberty of mentioning a few particulars, which may prove interesting, at least to some of his numerous acquaintances and friends. He was a member of the church at Bedford when the late excellent Mr. Joshua Symonds was the pastor, and was sent out into the ministry by that church, and dismissed from it to the church at Kimbolton, soon after which he was ordained there. By his own confession, he was a very wild young man. He ran away from his mother, who was a good woman, and who endeavoured much to instruct him, for a long time, but without any apparent good effect. Though at this period, Gallio-like, he cared for none of these things; yet, at times, he said, some painful reflections would press upon his wretched mind. He heard Mr. Symonds preach on the parable of the Creditor and Two Debtors, which much affected him. He thought the two debtors were applicable to himself and his wife, who it seems had hitherto been quite unconcerned about her own soul. He said to her, "We are both ruined; and without some great alteration, we shall both certainly perish for ever." He began about this time, though with extreme difficulty and fear, to pray with her. Mrs. Nickolls afterwards became an amiable and excellent Christian. The subject of this Memoir was relieved from the bondage of his mind by the same words which he selected for his funeral text, viz. John xiv. 1-3: After being upwards of thirty-one years pastor of the above-mentioned church, his faculties, formerly remarkably strong, began to fail, and for more than two years he was incapable of following up his beloved employ of preaching the everlasting gospel. In his last illness, which continued a considerable time, he was rendered incapable of saying much, ex cept in a few lucid intervals, when he appeared to be very calm. In one of my visits to him, I asked him if he was happy? He replied, "Yes, I am." I further asked him, "Is Christ still precious to you?" He answered, “Yes, but not more so than he used to be." Towards the close of life, he lay almost still, though very heavily afflicted, till the moment of his | removal, which was without a groan, or scarcely a sigh, He was a truly good man, and eminent for the spirit of devotion. He might be styled a man of prayer; and his conversation was of a very devotional cast. He delighted much in the grand doctrine of Justification by the righteousness of Christ. How often, with strong feeling, did he quote the apostle's words," Christ is the end of the law for righteousness to every one that believeth!" This was the rock on which he rest→ ed, and it seemed as though he could never speak sufficiently of the excellency of it: and when he adverted to his favourite text, he would sometimes cry aloud, shedding tears of joy, "Yes, there is a blessed mansion provided for me also, poor and unworthy as I am!" His ministry was considerably blest during his connexion with the church at Kimbolton; as many are ready to acknowledge at the present day. His memory had formerly been remarkably retentive: I have heard him repeat a very long poem by heart. His sensibilities of affection and sympathy were perhaps as remarkable: he possessed a feeling heart; and that heart was supremely attached to the Saviour and his cause. When our deceased friend lately heard of the removal of Mr. Brown of Keysoe, he exulted upon the occasion, saying, "I rejoice that he is gone a little before me to the heavenly mansions,-I shall soon follow; and I shall then meet one, with whom I had enjoyed a sweet friendship upon carth. The inhabitants of that world will not all be strangers to me." Ye are come, says the apostle, Heb. xii. 23, after mentioning other high privileges, to the general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect. We seldom, perhaps, enter into the spirit and full meaning of such expressions; nay, at present, we cannot do so. This is one of the exalted privileges of New Testa ment believers in the present life; but who can describe the felicity of this grand assembly of the just, the church of the first-born, when they meet in heaven? When that which: is perfect is come, then all that is imperfect in knowledge, holiness, and brotherly love, shall be for ever done away, "In such society as this, My weary soul would rest; By his request, the Rev. Mr. Hillyard of Bedford, preached an impressive funeral sermon, from the forementioned text, to a very crowded and most attentive audience; and it is hoped an abundant blessing may succeed. Prepare me, Lord, for thy right hand; R. H. Review. The History of the English General Baptists. By Adam Taylor. 8vo. 2 vols. £1 1s. pp. 506 and 497. 1818. (Concluded from Page 192,) A union of ob from the wrath to come. |ject and similarity of spirit produced cooperation; and societies arose from their mutual zeal to promote each other's spiri tual welfare. They continued to consider themselves members of the established church; and, from a principle of con In the former part of this article science, regularly attended her worship.. we have seen the display of the di- But their application to religion naturally› vine power in the conversion of Mr. led them to acquire a more accurate ac Donisthorpe. He soon became a quaintance with divine subjects: and this zealous preacher of the gospel, in knowledge produced and nourished dissawhich he was joined by many per- and the discipline of the church of Eng tisfaction with the doctrine, the worship, sons of the same description with land. Unmerited persecution heightened himself. their disapprobation, and at length com "These good men, when they first be-pelled them to declare themselves Dissen gan to preach salvation by faith, appeared to have entertained no design of forming a party their great object evidently was, to incite their careless neighbours, whom they saw perishing on every hand, to flee ters. Yet even then they had their system to form. Unacquainted with the volumes of theology, unconcerned in the contro versies among professors, and almost to tally unknown to the more ancient Dissens: |