§ 26. It may not be out of our way also to notice here, how frequently it has been urged, that, though the Church of England is in point of doctrine (what is called) strictly Calvinistic; there are several passages, and particularly in the Liturgy, which favor the scheme of Universal Redemption; and thence it is argued, that the Church either contradicts itself, or means to leave the point doubtful and undecided.

With all deference, I presume to think, that one plain distinction will relieve the Church from this censure of unbecoming indecision or inconsistency.

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The Liturgy states, that Christ died for the sins of the whole worldmankind-for every one. But tes, that only the elect people ll be saved-that these few flock-and that the rest

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of the world, the bulk of mankind, are lost. This is her undeniable sense; and in this she follows the Scriptures.

That Christ died for all men objectively, as the only object of faith and hope to be set before all men, the whole world, every creature of mankind, is and must be readily granted. There is no name given under heaven, whereby men can be saved, but the name only of our Lord Jesus Christ. His name only therefore is to be preached to all the world for this end: and we may add, that, if there were ten thousand worlds of sinful men, the merit of his atonement is of such infinite sufficiency, as would propitiate for them all, if actually received by or mercifully extended to them.

But it must be admitted also, that Christ died effectively for those only, who are actually and finally saved, through the merit of his cross and passion. For, as it would involve a strange

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strange and unscriptural solecism to say, that Christ is really and intentionally the Saviour of those, who are not or never will be saved; so it is a precious truth, that none of those, whom he hath purchased with his own blood, ever were or shall be lost.

This distinction may be farther illustrated by that eminent type of the Redeemer under the Law, the Brazen Serpent. This was hung up and exposed to general view, and was instituted as an Object of Faith, denoting Christ bearing Sin and the Curse, to all the Camp of Israel without exception; and the direction to view it for remedy was sent generally and without exception to all. But it was of actual benefit to none but those, who felt the rankling poison in their bodies threatening death, and who, accepting the general proclamation and promise, looked up believingly to the Cross, (for such it is believed to have

been,)

been,) or Pole, on which the Serpent hung. These persons, therefore, lived by looking and believing: to all the rest, though equally set before them all, the emblem was merely an outward sign, which indeed might be examined and descanted upon with the nicest accuracy, but, without faith in the divine promise, imparted no real comfort or advantage to body or mind.

In like manner, Christ may be said to be a universal object of faith, as proposed universally to all men ; but the efficacious object to those only, who have been led by the Divine Spirit to feel the plague of their own hearts, the curse and bitterness of sin, their ruinous alienation from the life of God, and to seek relief through the blood of the cross.

If all men trusted in Christ, (and there is no exclusion in the proclamation of the Gospel of any; for, this is

not made, we before observed, to sinners as elected, but to sinners as perishing ;) doubtless, all would be saved; but, as none perhaps will venture to affirm, that all men will be saved, in contradiction to Christ himself, who says, that strait is the gate and narrow is the way, that leadeth unto life, and FEW there be that find it; it will therefore follow, that those only can be saved, who do actually look unto Jesus, and believe truly in him. And this, they are only enabled to accomplish, as God's own testimony assures us, by the gracious gift and special operation of the Holy Ghost.

I humbly think, then, that this distinction above-mentioned may be justified by the whole tenor of the Scriptures and by the analogy of faith, which was well understood by the Compilers of our Liturgy, Articles, and Homilies, and is more or less so

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