never wish to be in again-a situation to enjoy all the terrifick sublimity of the ocean in a storm-an object which you, my friend, must see, to enable you to form any adequate conception of; and therefore I shall make no vain attempt (vain indeed with my powers) to describe it to you. The violence of seasickness had prevented me almost from looking out of the cabin, from the commencement of the gale until now, that I was all at once introduced to the amazing scene. I did not apprehend any real danger; yet it made me hold in my breath, to see our little bark, at one moment hanging on the mountain top, and the next plunging with descending prow, as if determined to reach the very bottom of the ocean. Still the wind was perfectly fair; and it was no small satisfaction, to know that we were driving with vast rapidity before "the full exerted breath of hea

ven," towards our "desired ha

ven."

On the seventh day, we were told by our captain, that we were on the grand bank; having sailed a distance of about 1500 miles. Never had he before experienced such a run, in so short a time. To me it did appear, that I had never seen an effort of human courage, or a display of human dexterity, equal to what the mariner manifests in facing the ocean and managing his vessel, amidst the contentions of the winds and the waves. Had I seen only the raging elements, as I now saw them, I should have pronounced all attempts to encounter their violence, in such an unwieldy vehicle as a ship, perfect madness. But if man is to be admired for his, prowess and his skill upon the waves, then what is the admiration and the adoration, due to that great Being, who "gathers the winds in his fist," and who manages the boundless ocean, as the nurse manages her little infant, "making the cloud the garment thereof, and

thick darkness a swaddling band for it."

Surely if there is a spark of devotion in the bosom, being at sea, and especially being at sea in a storm, will fan it into a glow. Yet how passing strange is it, that of all men, (as far as my acquaintance among mankind extends,) sailors, as a class of people, are the least devout. The very men who see most of "the works of the Lord, and his wonders in the great deep," have the least sensibility towards Him. The men who of all others, seem to need most, the ceaseless protection of Almighty power, are the least disposed to seek it. Blessings abundant rest upon the heads of those worthy men, who have laid to heart the deplorable state of seamen, as it regards religion; and have consecrated a portion of their gains and their labours, to its amelioration. I shall ever hereafter feel a livelier interest in this class of my fellow beings, than I have heretofore done. Leaving futurity out of view, sailors are, generally speaking, a very wretched race. It would exceedingly alleviate the life of privation and hardship they are compelled to lead, to have the faith and the feelings which belong to the gospel, infused into their minds. How greatly would it smooth their ruggedness, and humanize their brutality?

Our captain is a man who respects religion, and very willingly assented to having daily prayers in the cabin; at which he generally attended. But I have seen very little that looked like piety among any of my shipmates, Mr. P excepted, who is a devoted but well informed Roman Catholick. He is a man of liberal education, having been bred to the law, which however he has never practised. With his procedure I have been both pleased and edified. Every morning, after being dressed by his coloured man who waits on him, (his extreme debility requiring such assistance.)

his prayer book was put into his hands; and a proper time appeared to be occupied in private devotion. His prayer book I have looked into, and found, to my great surprise, much animated and evangelical devotion; with a great deal less of what is exceptionable, than I expected in a Roman Catholick composition. One night, in our publick prayer, in the cabin, I ventured to notice his afflicted case, and express a few petitions specially for him. He had retired to rest some time before, and I did not know whether he was attending to our exercise; but I was much gratified the next morning, to receive his thanks for the attention. Between this man and myself, there has grown up something like friendship. In his weak state, to pester him with controversy would be cruel; and to manifest alienation, on account of his errors, would be unchristian.

Our second officer on board, attracted from me much attention, as a character somewhat singular. In his figure he was tall, straight, rugged, and bony, with a countenance indicating much shrewdness, a superior seaman, to whose judgment the captain appeared uniformly to yield his own but in his expressions, the most blasphemous of all men I ever yet heard speak. At first, I supposed that he intended insult to myself, by refusing to be under any restraint in my company; and with feelings of strong repugnance I avoided all intercourse with him. I found, however, before the close of the voyage, that he intended me no personal offence-that blasphemy had become so completely the man's habit and that so totally had he been estranged from all but sailor society, that he was little aware of the indecorum of which he was guilty. Finding this, I tried to become sociable with him; and at length, ventured in private to expostulate with him, on the subject of his

blasphemy. It was well taken, and followed by some very unsuccessful efforts towards restraint. How hard is it for "the Ethiopian to change his skin, or the leopard his spots?"

But I find I have wearied myself with the length of this letter, and beg leave here to close it. I shall have time enough before the vessel sails, to make up for my friends several packets. If they will only be pleased with quantity, making allowance for manner and quality, I think I can gratify them by detailing only a part of what my eyes have seen and my ears have heard, since I left them.

I remain most affectionately,

Yours, &c.

FOR THE CHRISTIAN ADVOCATE.
No. V.

"Despise not prophesyings. Prove all things: hold fast that which is good."1 THES. V. 20, 21.

In the last number I proved (what some of the other side certainly deny, and what, in my opinion, no man who believes in partial atonement can ever consistently maintain-though many in fact maintain it, in whose piety and usefulness we glorify God) that God in the gospel makes an authoritative and universal offer of salvation to those whom it addresses. This universal offer is one of its most prominent and benign features-it is also one of its most momentous considerations! "What shall the end be of them that obey not the gospel of God?-where shall the ungodly and the sinners appear?"

The fact of such offer is incontrovertible. I agree with OMICRON that all the symbols of all the reformed churches recognise it as a fact-no man in his senses, who is not warped or cramped or blinded by theory, can deny it. Its importance too is manifest. Let ministers of the gospel feel this fact, and

be actuated by it in "preaching the gospel to every creature," whether they comprehend the philosophy of its relations or not. Still, theologians-preachers ought, if possible, to understand it. Candidates for the ministry ought to see with their own eyes what it is, and why it is, and how it is that they believe for they will be singly responsible to God.

A question here occurs-is this universal offer of the gospel based on the atonement? or on something else-no matter what?

I believe and affirm that it is founded indispensably and wholly on atonement. "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. But they made light of it, and went their ways, one to his farm," &c. Matt. xxii. 4, 5. I believe that it is immensely important to see the truth just here-especially for the ministers of Jesus Christ. I believe the supposition that the gospel offer is not founded on atonement, is, in its own nature, subversive of the gospel, mischievous to souls, and tending most palpably to Socinianism. If God can offer salvation on "other foundation, than that is laid, which is Jesus Christ," why not realize it to us also in the same deistical way? Why such expenditure of blood divine? Why are Socinus and his posterity such "serpents," such a "generation of vipers ?"

But OMICRON commiserates the ignorance of Zeta more now than ever, that he should not know the real opinions of those whom he opposes. Can any man who reads the paper of OMICRON, suppose that he believes the offer of the gospel to be founded on ATONEMENT? There is no atonement for those who do not accept of it, on his scheme. Salvation is offered, however, in fact, to them that perish

offered then to those in relation to

whom no atonement ever existed. I demand, on what is based the actual offer which God makes to those who perish? Not on atonement, surely; for to them there exists no such matter! On what then? why, on "the intrinsick merits of our Redeemer's sacrifice," which "are infinite," and which are no atonement! To confound the intrinsick merits of sacrifice with the atonement, is

THE GRAND FALLACY OF THE RESTRICTIVE SYSTEM; and to base the gospel offer on any thing other than atonement, is infidelity.-I speak abstractly; of principles, not persons. I may give a casket of jewels, worth a million, for the ransom of ten from a hundred captives, specifying their names; the intrinsick value of the casket and its contents may surpass what would be requisite for the release of the remaining ninety; I gave it however only for ten-for ten only was it accepted. Now, what avails the redundancy of its value to those to whom it is no ransom? to whom it is, as a ransom, just nothing at all? And what is the atonement to those for whom it was never made? to whom as atonement it has no applicability? I answer, it is nothing! it is more, it is infinitely worse than nothing, if they are responsibly and judicially treated on that account just as if they were entirely to blame for their irreparable failure.

Brethren of the old school will think this to be verging towards Universalism. They say, why then are not all saved? We reply-1. When they ask this question they betray, or rather avow, by implication, a principle which we conceive to be perfectly false, and which as a fact shows their views of the extent of atonement-they avow their belief that ultimate salvation is commensurate with atonement, that all will be saved infallibly, for whom atonement was provided, and of consequence that there exists no atonement whatever for them that

perish. Here we pause and inquire if therefore they can consistently affirm or imply that the universal offer of the gospel is founded on atonement? if not, is the offer made on some other basis? or finally, is the offer also really restricted? We reply-2. Because all will not accept of it. We believe that the voluntary obedience (through the Spirit indeed, but still, is it our own voluntary obedience -the Spirit does not obey) of a man is as really indispensable in its place, as is the grander requisite of atonement in its place; and that while the elect are ultimately identified with those who obey and persevere, their salvation is consummated upon principles of activity and not of passivity, upon principles of moral government and not of inert materialism; and that those "who love God," being the same that are "the called according to his purpose," and who "shall never perish," have their piety not the less personal because it is the object of divine purpose-not the less theirs, because it is "the fruit of the Spirit." We reply3. The only reason why the question is asked why then are not all saved?is that they suppose an intrinsick efficacy in the transaction of atonement, which of itself necessitates the salvation of all for whom it was offered! Here is the very point of divergency. I be

lieve no such thing! I consider, and shall hereafter, by the will of God, attempt to prove that the certainty of the salvation of those for whom electively Christ died (and in this sense I believe he died for his elect alone!) results not from the nature of atonement, but from the divine purpose embodied in the covenant of redemption, specifying and insuring the reward of the Mediator. That there was a necessary connexion between atonement and salvation, I admit and contend; otherwise there had been no "manifold wisdom of God" in the wondrous measure-it would have been infinite folly to have established none: but my position is that this connexion resulted not from the nature of atonement, but from the purpose of God. I know the objections so formidable which arise in the minds of my restrictive brethren, and hope in God that I may be enabled to do something towards obviating them. In the mean time let them do us the justice to remember, that none more than we, love to maintain that "Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish!" ZETA.

REVIEW OF MR. DUNCAN'S SERMON AND DR. MILLER'S LECTURE. (Continued from page 559 of Vol. II.)

Dr. Miller introduces his lecture with some impressive remarks on the importance of "every part of the character of him who is coming forward to the holy ministry-his opinions, his temper, his attainments, his infirmities, and above

all, his character as a practical Christian." From this he takes occasion to dilate a little, on the "awful responsibility" of those who "are employed to conduct the education of candidates for this

high and holy office." He then says

"It is in consequence of this deep solicitude for your improvement in every kind of ministerial furniture, that we not

only endeavour to conduct the regular course of your instruction in such a manner as we think best adapted to promote the great end of all your studies; but that we also seize the opportunity which the general lecture, introductory to each session affords us, of calling your attention to a series of subjects, which do not fall within the ordinary course of our instruction.

"A subject of this nature will engage our attention on the present occasion: namely, THE IMPORTANCE OF CREEDS AND CONFESSIONS FOR MAINTAINING THE UNITY AND PURITY OF THE VISIBLE CHURCH.

"This is a subject, which, though it properly belongs to the department of Church Government, has always been, for want of time, omitted in the lectures, usually delivered on that division of our studies. And I am induced now to call your attention to it, because, as I said, it properly belongs to the department committed to me; because it is in itself a subject highly interesting and important; because it has been for a number of years past, and still is, the object of much severe animadversion, on the part of latitudinarians and hereticks; and because, though abundantly justified by reason, scripture, and universal experience, the spontaneous feelings of many, especially under the free government, which it is our happiness to enjoy, rise up in arms against what they deem, and are sometimes pleased to call, the excessive gour and eventyranny,' of exacting subscription to articles of faith.

"It is my design, first, to offer some remarks on the UTILITY AND IMPORTANCE

OF WRITTEN CREEDS; and secondly, to obviate some of the more common and plausible OBJECTIONS which have been urged against them by their adversaries.

"I. By a CREED, or CONFESSION OF FAITH, I mean, an exhibition, in human language, of those great doctrines which are believed by the framers of it to be taught in the holy scriptures; and which are drawn out in regular order, for the purpose of ascertaining how far those who wish to unite in church fellowship are really agreed in the fundamental principles of Christianity. Creeds and confessions do not claim to be in themselves laws of Christ's house, or legisla tive enactments, by which any set of opinions are constituted truths, and which require, on that account, to be received as truths among the members of his family. They only profess to be summaries, extracted from the scriptures, of a few of those great gospel doctrines, which are taught by Christ himself; and which those who make the summary in each particular case, concur in deeming imVOL. III.—Ch. Adv.

portant, and agree to make the test of their religious union. They have no idea that, in forming this summary, they make any thing truth that was not truth before; or that they thereby contract an obligation to believe, what they were not bound by the authority of Christ to believe before. But they simply consider it as a list of the leading truths which the Bible teaches, which of course, all men ought to believe, because the Bible does teach them; and which a certain portion of the visible church Catholick agree in considering as a formula by means of which they may know and understand one another.

"Now I affirm, that the adoption of such a creed is not only lawful and expedient, but also indispensably necessary to the harmony and purity of the visible church. For the establishment of this position, let me request your attention to the following considerations."

Did our limits permit, we should be disposed to quote a very large part of what Dr. M. has said on

the utility and importance of written creeds and confessions," under the seven distinct considerations which embrace his arguments; and in reply to the five objections which he enumerates, as including all that he thinks deserving an answer in the opinions which he combats. Our scanty pages, however, will allow us to do nothing more than to quote the considerations which he urges, and the objections which he refutes, with a small part of his arguments and replies.

Dr. M.'s first consideration with the two first sentences that immediately follow it, stand thus

"1. Without a creed explicitly adopted, it is not easy to see how the MINIS

TERS AND MEMBERS OF ANY PARTICULAR CHURCH, AND MORE ESPECIALLY A LARGE DENOMINATION OF CHRISTIANS, CAN MAINTAIN UNITY AMONG THEMSELVES.

"If every Christian were a mere insulated individual, who inquired, felt and acted for himself alone, no creed of human formation would be necessary for his advancement in knowledge, comfort or holiness. With the Bible in his closet, and with his eyes opened to see the wondrous things' which it contains, he would have all that was needful for his edification."

D