these latter is Calvinism in the strictest sense of the term; and it requires a very cursory reading indeed to perceive how totally different they are from the former. These two circumstances, besides others equally strong that might be mentioned, show conclusively that the articles of the Church are not Cal vinistic. But I shall not dwell on this point. My design at this time is to endeavour to prove the doctrine of universal redemption from Scripture, and then to take a brief survey of the arguments alleged by Calvinists in favour of partial redemption.

Let it be observed previously, that there is a great difference in the meaning of the terms redemption and salvation. A person may be redeemed who is not saved. To redeem, means to ransom by paying a price. To be saved, implies that the person redeemed is actually enjoying the benefit of the redemption. Thus one man may pay the price of redemption for another who is in a state of slavery. But it rests with the person thus redeemed, to benefit by the redemption or not. If he chooses to remain in slavery, the payment of the redemption money will avail him nothing. Although redeemed, he is not sayed; because he will not benefit by the redemption. But if he accepts the redemption, he is saved. He leaves the land of slavery and is free. So, Jesus Christ, we contend, paid the price of redemption for all mankind: but all men will not lay hold of the benefits procured by that redemption: maný choose to remain the slaves of sin; they hug their chains, and therefore are not saved.

Let us now attend to the testimony of Scripture on the subject. The Apostle Paul directs us to pray for all men;

works, or of any other commendable quality in the person predestinated, but only the good will and pleasure of God.

Art. IV. Those who are not predestinated to salvation, shall be necessarily or inevitably

damned for their sins.

Art. VII. Saving grace is not given or tommunicated to all men; that is, they have not such a measure of Divine assistance as may enable them to be saved if they will.

The articles are nine in number, and they all breathe the same spirit-that is, of genuine and

unmixed Calvinism. How different from the

articles of the Episcopal Church! and how like

the ereeds of Calvinistic churches generally!

"for this is good and acceptable before God our Saviour, who would have all men to be saved, and to come to the knowledge of the truth." What language could be stronger in favour of universal redemption? God would not only have all men to be saved, but he would have us pray for all men, which certainly would be inconsistent if sal vation is not within the reach of all. "The bread that I shall give," says our Saviour, " is my flesh, which I will give for the life of the world." "God was in Christ reconciling the world unto himself:" and "Jesus Christ is the propitiation not only for our sins, but for the sins of the whole world." Many other passages might be produced, in which our Saviour is declared to be a propitiation for the sins of the world.

Again, "the Son of man is come to seek and to save that which was lost." Now, what was lost? We answer, the whole human race. This is acknow ledged by all. As, then, the Saviour came to seek that which was lost, he came to place all mankind within reach of the Divine mercy. Again, saith the Apostle," this is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." But who are sinners? All men. It is not said that he died for some sinners, but for sinners. The inference then is fair, that he died for all sinners. Again, Jesus Christ "is the mediator of God and man, who gave himself a ransom for all :" and "God hath shut up all men under sin, that he might have mercy upon all." Christ constraineth us, because we thus judge that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them and rose again." What language could be stronger to the point?

And "the love of

Jesus Christ is the mediator between God and man: it is not said between God and the elect part of mankind, but between God and man; that is, the human race generally: and he is a ransom for all. How can the advocate for partial redemption get over these declarabeen said, that the expression all means tions? Will he say, as has sometimes

only all the elect? But what right has any person thus to put his own arbitrary interpretation upon Scripture? If we proceed upon this plan, we shall destroy the character of the Scriptures as the word of God, and render it an uncertain standard of faith, since the interpretation of every different man may be different, and we may thus have a hundred various meanings to an expres sion which is entitled to but one. But it is easy to detect the fallacy of the above interpretation. The Apostle says, "If one died for all, then were all dead." He here proves the universality of human depravity, from the circumstance of Christ's dying for all. And if we deny the universality of Christian redemption, we by implication deny the universality of human depravity. If we adopt the language of the Calvinist, and say, that when the Apostle asserts," one died for all," he means all the elect, the consequence will be, that when the Apostle says, "then were all dead," he must mean that all the elect were dead; of course, the rest of the world were not dead; and if not dead, (that is, dead in sin and depraved,) then not liable to punishment. And this will lead us to the doctrine of universal salvation.

The elect who fell, and for whom Christ died, will be saved, and the rest of the world who never fell will also be saved. Such are the dilemmas into

which the advocates for partial redemption run. Again says the Apostle, "he tasted death for every man.” How can this be explained away? St. Paul declares, that "the weak brother for whom Christ died may perish." What could be more to the point? If the brother for whom Christ died may perish, and if Christ died for none but the elect, then some of the elect may perish. Will the advocate for partial redemption admit this? In the last chapter of the book of Revelations, and at the close of the chapter, we have these words: "I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, come., And let him that heareth say, come. And let him that is athirst come. And whosoever will, let him take the wa

ter of life freely."-This passage occurring as it does at the end of the sacred volume, and containing the farewell language of him who indited the Gospel-the glad tidings of salvationhas a peculiar claim to our attention. It contains a very pressing and a gene ral invitation to all mankind, to come and drink the water of life. The water of life is a figurative expression, denoting that eternal life which the Saviour purchased for the world. Thus he says, in another place, "whosoever drinketlt of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be to him a well of water springing up unto everlasting life." The invitation to drink the water of life, is then an invitation to receive and enjoy everlasting salvation; and, from the terms in which it is conveyed, we should infer, at first sight, that it was addressed to all mankind. What else can be the meaning of the expressions, "the Spirit and the bride say come". the Spirit of God, who is one with God, and the bride, which is the Church founded by the Son of God; the Church militant and the Church triumphant

"

say come."" And let him that heareth, (and it is designed that all should hear,) say come; and let him that is athirst come;" and not only him, but "whosoever will, let him take (here is no exception) the water of life freely." Certainly if it is possible to compre hend the meaning of language, here is an invitation given to all men, and if all men are invited, all men may accept the offered boon.

Again, the expostulations of God with mankind, for not obeying his commands, and thereby bringing punishment upon themselves, prove that they might have done otherwise and have been saved. And if they might have been saved, they must have been redeemed, for none can be saved who have not been redeemed. "What more," says God to the Jews, "could I have done to my vineyard, that I have not done in it? Wherefore when I looked that it should' bring forth grapes, brought it forth wild grapes?" "I have spread out my hands all the day long to a rebellious and gainsaying people." "I spake unto you, rising up early and speaking, but

ye heard not. When I called, ye did not answer; when I spake, ye did not hear, but did evil before mine eyes, and did choose that wherein I delighted not." "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not.” "Turn ye, turn ye, why will ye die, O house of Israel, for I have no pleasure in the death of him that dieth, saith the Lord, wherefore turn yourselves and live ye." "Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money, and without price." These passages constitute but a small portion of the evidence that may be produced from Scripture, that the door of mercy has ́ been thrown open by the death of Christ to all mankind. The doctrine is so conspicuous throughout the sacred volume, that we can hardly read one of its chapters without finding it either expressly asserted or plainly implied. All the commands to do good, or threats against those that do evil; all the nishments denounced and promises of fered; all the invitations, exhortations, and warnings given to mankind, to pursue the path of virtue and forsake that of vice, prove that salvation is within the reach of all, and consequently that the redemption wrought by our Saviour is universal. Who will dare to assert that our Creator, when he pronounced these invitations and threats, had laid a part of mankind under an inability to fly from the one, or to accept of the other?

pu

But again, the universality of redemption may be proved from the circumstance that the consequences of the fall of Adam are said to be counteracted by the death of Christ. Jesus Christ is styled the second Adam. And, says the Apostle, "as in Adam all die, so in Christ shall all be made alive." The Apostle is here evidently drawing a parallel between the first and second Adam, and although he was speaking more particularly of the resurrection, yet his language evidently implies that the design of the death of Christ was to do away the effects of Adam's fall, not

for a portion only of the human race, but for the whole. As the effects therefore of Adam's fall were universally felt, so the redemption wrought by our Saviour is universal.

The Country Clergyman. (The subject to be continued in the next No.)

Errata in No, 4 of the Country Clergyman.

Page 205, column 1st, line 18, for "set down," 27, for "rigour," read vigour.-Same, line read sit down.'-Same page and column, line 31, for " as soon 1," read as soon as I.'-Same, line 8 from bottom, for "aweful," read "awful."

An

From the Churchman's Magazine.

abstract of the Journal of the Convention of the Protestant Episcopal Church in the Diocess of Connecticut, held at Stratford, June 5th and 6th, 1822,

THIS Convention was attended by: the Right Rev. Dr. Brownell, about 30 Clergymen, and about the same number of lay delegates.

The Rev. A, Baldwin was elected Secretary, and Burrage Beach, Esq. assistant Secretary.

The Rev. A. Baldwin expressed his gratitude for the confidence reposed in him by the Convention, for a period of nearly thirty years, during which he had served the Convention as Secretary, and requested the Convention to accept of his resignation of that office. The Rev. B. G. Noble was chosen to the office of Secretary.

Resolved unanimously, That the thanks of this Convention be rendered to the Rev, A. Baldwin for his services, as Secretary, during the long period he has officiated in that office,

Certificates from 34 parishes, approving of the Constitution adopted at the annual Convention, 1821, were laid upon the table.

Agreeably to the 45th Canon of the General Convention, the Right Rev, T. C. Brownell, D. D. delivered the following address.

My Brethren of the Clergy,

and of the Laity,

The good Providence of God having brought us again together in Convention, I proceed to fulfil the duty imposed on me by the 45th canon of the Church, by laying before you a

Rev. David Botsford has officiated at Wallingford during the past winter, to the great satisfaction and benefit of the parish; but it having seemed good to divine Providence to deprive him of health, he relinquished the situation, and has been succeeded by the Rev. James Keeler, lately of Norwalk. The Rev. Bennet Glover has received an invitation to the parish of East-Haddam, and leave has been granted to form a temporary cure, by the union of this parish with that of Hebron. The Rev. Ashbel Baldwin, of Stratford, has officiated in the church at Trumbull ●ne third of the time, during the past year; but the latter parish has now resolved to connect itself, for the present, with that of Bridgeport, for the purpose of obtaining a clergyman to officiate alternately in each parish, and who shall act as assistant to the Rev. Mr. Shelton. The Rev. Mr. Weller, of the diocess of Maryland, has been invited to fill this situation.

A very encouraging zeal has lately manifested itself in the parish of Salisbury, which has been so long in a state depression; and a spacious brick church is now erecting there for the accommodation of the congregation. The parish of New-Preston is also erecting a commodious brick edifice for a house of public worship.

The following persons are at present candidates for holy orders in this diocess, viz. Lemuel B. Hull, Wm.Shelton, John M. Garfield, Wm. Jarvis, Richard Haughton, Ashbel Steele, Asa Griswold, George Shelton, Ransom Warner, Shadrach Terry, and Franceway R. Cossit. The two last named candidates have been for some time absent from the diocess, without dimissory letters, and nothing is known by the ecclesiastical authority respecting their intentions. Martin Snell, who was last year reported as a candidate for orders, has been regularly transferred to the eastern diocess.

I am happy to state to the Convention that Sunday Schools have been established in nearly all the parishes throughout the diocess. They have been attended with the most salutary results, both to the children, and their instructors. My inquiries on this subject have been very minute and exten

sive; and in every instance where schools have been established, I hear of a manifest improvement in the character of the youth. The munificent provision of the State, for the support of common schools, and the disposition which prevails among all classes of the community, to derive the greatest benefit from them, have caused elementary education to become so universal among our youth, that we have no occasion to devote any portion of the Lord's day to this species of instruction. This is a peculiar advantage which we enjoy, and which enables us to apply our Sunday schools directly to their legitimate object-religious instruction. It is a most gratifying circumstance, that there has yet been no want of pious and well disposed persons, ready to assist their clergyman in this charitable labour. Some difficulties have been experienced in procuring proper books for Sunday schools, and much diversity prevails in the modes of instruction. I, therefore, recommend to the consideration of the Convention the propriety of appointing a committee to devise a uniform course of instruction, and to select, or compile and prepare the proper books for the purpose.

The Society for the Promotion of Christian Knowledge does not obtain all that patronage which its important objects require. You are all aware of the objects it embraces, and the report, with which you will be presented, will convince you how utterly inadequate its resources are to give them the support which they demand. Indeed, there is one of its objects alone, the support of missionaries, for which all its resources would be insufficient; and yet the directors of the society have not been able to make the least appropriation to this object during the past year. They have, however, resolved that all the collections of the present year shall be devoted to it exclusively.

My brethren, I beg leave to call your special attention to this subject. When you consider that there is nearly twice as many organized congregations as there are clergymen in this diocess, you will readily perceive that almost half of them must be destitute every Lord's day. You must also be aware that