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Jesus says, "I lay down my life for the sheep."* The apostle says, "Even as Christ loved the church, and gave himself for it, that he might sanctify and cleanse it," &c. Besides, the prophet says, that he (Christ) was wounded for our transgressions, bruised for our iniquity, that by his stripes we might be healed. The apostles speak the same language: "Christ died for our sins, according to the scriptures." Christ hath redeemed us from the curse of the law, being made a curse for us. This is the general language of scripture. The inspired writers considered themselves among the number of God's people-among the sheep-and in the church. Therefore, when they speak of the atonement of Christ, they say it is for us, and ours. When we use the words us and ours, we do not mean every body's. When we say, our house-our farm-it belongs to us, or was given to us; we do not mean that it belongs to all the world, or was given to every person in it.

It is not our design to pursue this subject very far at present; because, as we have said already, it is not of any importance in this controversy. It neither argues in favour of the Methodists, nor against us. We only intend to show the reader how superficially these teachers have attended to their Bibles. Besides, some Calvinists have taken yet another

* John x. 15. + Eph. v. 25.

view of this subject, concerning which, let it suffice, for the present, to observe :-That every man born into this world receives temporal favours from the hand of God, while he is here on earth. And perhaps it will be granted by the most of us, that the non-elect receive these favours, either directly or indirectly, through the purchase of Christ, when with his own blood he purchased his church, that holy temple. It is always as necessary for a builder to purchase scaffolding for the building while it is erecting, as it is to purchase materials for the building itself. Accordingly, these temporal mercies, or favours, are necessary for the present existence, both of the wicked themselves, and also of the church of God, while here on earth. Hence Christ says, concerning the destruction of Jerusalem, “Except those days should be shortened, there should no flesh be saved: but for the elect's sake, those days shall be shortened." If the elect here spoken of had been only those who then believed, we cannot suppose that they would have been eternally lost, if they had died in the siege.Besides, historians tell us that few or no Christians suffered in it, because they believed Christ, and fled from the place while they had an opportunity. Therefore it is evident, that by the elect in this text, Christ meant the seed of the Jews which shall hereafter be gathered into the church-that remnant which the apostle tells us is according to the election of grace.

Accordingly, those wretched Jews who survived the destruction of Jerusalem, and died impenitent, received the benefit of their present preservation in consequence of the atonement of Christ, which had been made immediately and primarily for his elect. The same remark will apply to all the finally impenitent who receive temporal mercies from the hand of God. With this view the reader can perceive, that when the Bible says "Christ tasted death for every man"-and again, "For the transgression of my people was he stricken," &c. both expressions are literally true.

We do not wish to enter the list of disputants among our Protestant brethren on this doctrine; yet, for the sake of the humble inquirer, we would further observe, that the scriptures were written in what may be called a popular style: consequently, the words all and every are sometimes used when it is evident that only a part is meant as in 1 Cor. iv. 5. Then (in the day of judgment) shall every man have praise of God. While Christ says. "Strait is the gate and narrow is the way that leadeth unto life, and few there be that find it." And again he will say to the wicked, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." Further, (John xii. 19.) "Behold, the world is gone after him," that is. Christ, (Mat. iv. 8.) And again the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world."

We would wonder where he stood; or ask if he saw America with his bodily eyes? Again: "All the world went up to the city of David to be taxed." "The fame of David went into all lands." The Bible is full of such expressions; but common sense will always direct any humble inquirer what is meant. The General Conference have said that all—and, all the world, &c. are never put in the Bible for the smallest number of two. The reader may reflect on the above scriptures, and judge for himself whether this assertion be true.

Besides, these expressions may sometimes mean all, or every one of a particular class or kind of people. Human writings are often couched in similar language. For example: our law says every free male inhabitant of the age of twenty-one years, who has paid taxes," &c. shall be entitled to such or such privileges. But if an alien comes forward and claims those privileges by virtue of this law, the judges will tell him, that there is another law which teaches that this law was intended for Americans. A parent in his will says, "I bequeath to every son, or daughter, such a legacy-but it is evident that the parent means only every son or daughter of his own family. Accordingly, we say that such expressions are common in our heavenly Father's will, in which he hath bequeathed legacies to his children in Christ; and many wish to bend them so as to make them suit themselves. But we apprehend that the

Father will tell them at last, that this will not answer their purpose.

We have now given three views as to the extent of the atonement, each of which is held by Calvinists; because they having no pope among them, or head bishop to fill his place, every man thinks for himself. The reader is at liberty to adopt which of these sentiments he pleases, and he can perceive that neither of them militates against the doctrine of election.

Sixthly. In the 89th Psalm, the Lord says, "I have found David my servant; with my holy oil have I anointed him.” And says farther, "I will make him my first-born, higher than the kings of the earth. My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. If his children forsake my law, and walk not in my judgments; if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me."

The promises contained in this psalm, have