please to order the almanacs through your own book seller.

T. A.-Should Mr. Halliwell in the press of business overlook you or any other friend, please to write at once to the editor, he will see that you are attended to.

T. P.-The portrait will be ready, I believe, in December. Mr. Hall, for anything I know, is at Harewood, which is about eight miles from LEeds.

R. S-Did time and space permit I should be glad to copy a good deal of your valued and comprehensive letters; suffice it to say, I thank you and agree with you, but there is one redeeming feature in the signs of the times, POPERY is losing ground in Ireland, its own charmed land, the accounts are most interesting and encouraging.

Now, dear friends, for another month adieu; this day I have to toil early and late, but must say God bless you and keep you near to himself.

Yours in Him,

A. H.

NOTICES OF NEW PUBLICATIONS.

"NESS'S ANTIDOTE AGAINST ARMINIANISM.' Messrs. Aylott and Jones have published a very cheap edition of this invaluable treatise. It is now twenty-three years since I first met with it, and I think I am indebted to it for much establishment in controverted points. I hope all my readers who have not seen it will avail themselves of the cheapness of the present edition to possess a copy of a work which, while it declares the truth plainly, also answers the objections of gainsayers with much point and power. The following pages on Redemption speak for themselves and the author too.

OF UNIVERSAL REDEMPTION.

"UNIVERSAL REDEMPTION, or, that Christ died for all men, cannot be a gospel truth, for the following arguments and reasons.

"First, God the Father's election, God the Son's redemption, and God the Holy Ghost's sanctification, must all be of equal extent and latitude; but Universal redemption in the Arminian sense thereof, makes these unequal.

"This is clear, for as the Father, Word, and Spirit are one in essence, so are they one in willing, working, and witnessing the redemption of sinners. As these are three that bear witness on earth, the spirit, the water, and the blood; so there are three which bear record in heaven, the Father, the Word, and the Holy Ghost, and these three agree in one, (1 John v. 6, 8). Whom the Father elects, the Son redeems, and the Holy Ghost sanctifies; if then there is an universal redemption, there must be a universal election, and a universal sanctification also, and so (by consequence) a universal salvation. That the Son redeems no more than the Father elects, is evident from two scriptures, the first is John v. 23, which declares that the Son must be honoured as equal to the Father; but to say that the Son redeemed all, and the Father elected but few, is to give greater honour to the one than the other, and to make an inequality in their operations. The second scripture is John xvii. 9, 10," All thine are mine, and mine are thine," &c. They were the Father's by electing love, and they became the Son's by gift and redemption; "Thine they were, and thou gavest them me," (ver. 6). Christ redeems only those whom the Father gave unto him. Hence God's Book of Life, wherein the number of the elect is recorded, is called also the Lamb's Book of Life; intimating that the number of those elected by the Father, is commensurate with those redeemed by the Son. And that Christ redeems no more than the Spirit sanctifies, is evident from 1 John v. 6, 7; there must be water to sanctify where there is blood to redeem: Christ's oblation is not of larger extent than the Spirit's operation. All the three persons in the Trinity have one object and one design of love: they are equal in essence, equal in honour, and equal in operation.

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Second. The benefit of Christ's death and

resurrection are of equal extent in their objects, but the benefit of Christ's resurrection is not extended to all.

"That the benefits of Christ's resurrection is not extended to all and every one alike, but is peculiar to believers, is acknowledged even by the Arminians. That the death and resurrection of Christ are of equal extent in their objects is evident from Rom. viii. 34; they are both put together. "Who shall lay anything to the charge of God's elect for whom Christ died? Who can condemn those for whom Christ was raised? Those whom Christ died and rose again for cannot be condemned." "He died for our sins, and was raised again for our justification," (Rom. iv. 25,) but this cannot be said of all men, for on some the wrath of God abideth," (John iii. 36).

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"Third. The benefit of Christ's death and intercession are of equal extent in their objects, and Christ intercedes not for all.

This is expressly declared in Scripture, (John xvii. 9); Christ's intercession is not for the world at large, but only for those whom his Father has given to him; and reason confirms this, for if Christ interceded for Judas, Pilate, &c., then he had a repulse, and was not always heard of the Father, contrary to John xi. 42. Christ is a High Priest, and the two parts of his priestly office, oblation and presentation, cannot be separated; we cannot say there are some men for whom Christ offered himself upon earth, but for whom he does not intercede in heaven; this would make him but a half priest to some, and therefore not a faithful High Priest, contrary to sundry Scriptures, (Isa. liii. 11, 12; 1 John ii. 1, 2; Heb. ix. 11, 12; x. 19. 21).

"Fourth. Those for whom Christ died, have Christ for their surety; but all have not Christ for their surety.

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All are sinners, and every sinner must die, either in himself or his surety, for the wages of sin is death; and the suretyship of Christ consists in this, that he died for us, (Rom. v. 8). He was made a curse for us,

that is, in our stead, (Gal. iii. 13; 2 Cor. v. 21). Judah was surety for Benjamin's safety, (Gen. xliii. 32), and Christ is the surety of the new covenant, (Heb. vii. 82), taking upon him our sins in his death, (Isa. lii. 4, 33; 1 Pet. ii. 24). If Christ was a surety for all, then he offered up a satisfaction for all, in becoming sin and bearing the curse and wrath of God in their stead. But this is not done for all; for Christ knows not any workers of iniquity, and he never knew them, (Matt. vii. 23); yet he knows his sheep, and he laid down his life for them, (Jon x. 11, 15).

"Fifth. If the covenant of grace is not for all, then Christ died not for all.

"Christ's blood is called the blood of the covenant, (Heb. ix. 20), and the blood of the New Testament, (Matt. xxvi. 28). That the covenant of grace is not extended to all is evident, for it is made with the house of Israel only, (Jer. xxxi. 33); with those only in whose hearts the conditions are effectually wrought, to wit, putting God's fear therein, and writing his law in their minds, which the election only obtains. None dare to say that God entered into a covenant of grace with the seed of the serpent, but only with those whose heel the serpent hurts, (Gen. iii. 15).

"Sixth. If Christ died for his sheep, his friends, and his church only: then he died not for all.

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"This is plain from several Scriptures (John x. 11-15 xv. 13; Acts xx. 28; Eph. v. 25). Christ died for such as were Paul and Titus, not such as were Pharaoh and Judas, who were goats and not sheep. (Matt. xxv. 33) He died to save his [Gr. his own people] people from their sins, (Ps. xxxiii. 12, cxviv. 15; Matt. i. 21); who are the redeemed of the Lord," (Ps. cvii. 2); now, seeing those for whom Christ died are such as hear his voice, and follow Him, to whom He gives eternal life; (John x. 27, 28) such as He sanctifies, and cleanses, and presents to himself without spot or wrinkle; (Eph. v. 23), such as are redeemed from all iniquity, to purify them to himself a peculiar people; (Titus ii. 14), such as are His people, His chosen, his children, &c. It cannot be intended for all, unless we say that Pharaoh, Judas, &c., were of the sheep, friends,

and church of Christ. It is true He died for enemies (Rom. v. 10.), but it was to reconcile them to God. Such were the believing Romans, who, being Gentiles, Christ called other sheep, not of the Jewish fold.

"Seventh. Those for whom Christ's death was intended, to them it must be applied; but it is not applied to all, therefore it was not intended for all.

"The end cannot be severed from the action; Christ's aim being to bestow what He obtains, and He obtains nothing but what he applies. He, Himself, speaks of some from whom the Gospel was hid; and of others to whom it was revealed and made known. "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes (Matt. xi. 25,; Isa. v. 21). The sum total of the intercession of Christ is, that what He has obtained may be applied. (See John xvii., throughout."

"Eighth. If Christ died for all, then must all be reconciled to God; but all are not reconciled."

"Sin hinders reconciliation, and Christ's death is a propitiation for sin (Rom. iii. 25), so that all for whom Christ died, must be reconciled to God. The death of Christ is the cause, and reconciliation the effect following the cause. If all are reconciled, all must be saved; take away the sin, and you acquit the sinner; but, to grant such an acquittance and reconciliation to all, brings in many absurdities; for, upon this hypothesis, it follows, first: that Cain, Pharaoh, &c., were reconciled to God by Christ's death, when they were (at the time of Christ's dying) in the torments of hell Second: that God damns all reconciled persons. Third: that God takes double pay for one fault, in punishing both the surety and the debtor. Fourth that Christ's reconciling of some is ineffectual, &c. But those for whom Christ died, He gives to them repentance and remission of sins (Acts v, 31); freedom from the slavery of sin, and regeneration to newness of life (Rom, vi. 6; Heb. ii. 1-1-15); purifying grace (Acts xv. 9; Heb. ix. 13-14 and eternal life (John x. 15 28). All these fruits are evidences of our reconciliation by Christ's death."

"Ninth. That cannot be a truth which the Scripture nowhere affirms; and it nowhere asserts that Christ died