What is hell, but the place in which the judgments of Jehovah will be displayed on the finally impenitent ? And without these subjects, I know not how such a place can be conceived of; and as none but them can possibly inherit eternal torment, I cannot see any objection to the sentiment, although the sentence may appear harsh to the liberal mind; but to come to proof, by turning to the 55th Psalm and the 15th verse, and the 58th Psalm and the 10th and 11th verses, we find the psalmist first expressing his desire "that the wicked may be seized with death, and that they may go down quick to hell;" and then asserts the awful truth, "the righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked: so that a man shall say, verily, there is a reward for the righteous: verily he is a God that judgeth in the earth." And shall not the church of Christ have the same desires now concerning the display of the righteous vengeance of Jehovah, that she had in the psalmist's days? Oh yes! for she longs to see all his enemies put beneath the feet of her Lord and Saviour, that he may be crowned Lord of all.

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But I pass on to notice the next declaration inade by Terio, which my chief end in this reply, in which he states to assume the idea that 'sin was included in the plan of creation, providence, and grace,' is most certainly soaring above the highest pinnacle of revealed truth, and most presumptuously prying into "secret things which belong to God." Now, Sir, permit me to inquire into the cause of sin, for no effect can exist without a cause; and as sin is the only ground on which salvation comes, it is necessary for us first to know of the evil, and then we shall value the remedy provided; and as we know the extent of sin, so we shall be led to see the blessedness of salvation wonders, and glorify God in participating in the mysteries thereof, hid from the foundation of the world, but now revealed to the church by the Holy Ghost through Christ Jesus, the covenant fulfiller. Now Terio admits that God permits men to sin,' but denies the fact that he purposed that act of transgression, by which the world became deluged with this deadly disease; but let us inquire into the fact, and see how far this is soaring above the highest pinnacle of revealed truth.' That sin did enter cannot be denied. But upon what ground did it enter? is an important question: we are told, by God's permission, which is truly correct; but did Jehovah comprehend sin when he created Adam or not? Being infinite in wisdom, we cannot suppose him ignorant of so momentous a subject. And if he did foresee sin would be in Adam, (before he created him) and having a divine power to prevent the same, he did acquiesce in its introduction, or it never could have made its appearance. And we must acknowledge that what was the purpose of Jehovah when he (Adam) actually transgressed, was the same purpose which he had from everlasting; because he is Jehovah that changeth not, who cannot know any alteration of principle or disposition: and I am at a loss to understand how sin could be excluded from a plan made for VOL. VII.-No. 77.

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the restoration of the church from sin, seeing also that Jehovah did foresee and permit its introduction. But let us come to the covenant of grace, as it is revealed by God, and see if sin is, or is not, included; and we find in 2 Sam. xxiii. 5. (David declares) "yet he hath made with me an everlasting covenant, ordered in all things and sure for this is all my salvation and all my desire ;" and so it is the salvation and desire of the church in the present day. The apostle also, in Heb. xiii. 20, 21. speaks of this everlasting cove nant, by which the church of Christ is perfected through the blood of Christ. Now, in the first place, the covenant is represented as everlasting, and consequently, was made before the introduction of sin; as appears also from the purposes of grace and love revealed concerning Zion, in choosing all her children, and predestinating them to the adoption thereof by Jesus Christ before the foundation of the world, or before sin actually existed, or the church was brought into being; as is likewise expressed in 2 Thess. ii. 13. "We are bound to give thanks to God always for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth." And be it observed, that they were "chosen to salvation;"" ordained unto eternal life;" before death was known in the creation, or sin brought forth. Now, salvation is a restoration from guilt, and an exaltation to a state far above all the circumstances of sin and death now if the church of Christ were chosen to salvation, it is evident they were then comprehended as the subjects upon whom sin should rage; and as Jehovah could have prevented the introduction and reign thereof, sin must of necessity be included in the covenant.-But the revelation by John is striking on the subject, when he, speaking of the Lord Jesus Christ, describes him as "the Lamb slain from the foundation of the world." Now, Christ was slain as the fulfiller of the conditions of the covenant of peace, because he became the surety of the church, and he was slain to put away all Zion's sins; and although we know that Christ was not actually slain until he expired on the cross, yet then, in the covenant decree of Jehovah, which comprehended both the sinner and the surety, and therefore the weight of sin was laid on Christ in that "covenant, ordered in all things and sure," which was made before the foundation of the world; and as sin did not actually exist when Christ was thus slain, it becomes a matter of positive fact, that sin was included in that covenant which he died to fulfil.

But Terio goes on to speak of the mercy of Christ in order to bear up the statements he has made; but be it ever remembered, that ' a God all mercy is a God unjust.' He says, that Jesus wept over sinners-prayed for sinners-died for sinners.' But this does not prove that Jesus ever prayed or died for all sinners, for if so, all sinners must be saved, as his death and intercession are effectual; and as to the weepings of our dear Immanuel, I think it will be found on inspection, that they were all marks of the natural affection of

Christ, entirely irrespective of the spiritual welfare of those unto whom this affection was shewn ; thus, when we find him coming to Jerusalem, and beholding the city, he wept over it, &c. Luke xix. 41. but the cause of his weeping is immediately declared by himself not to be in the spiritual welfare of the inhabitants thereof, but because of the destruction of that holy place, which was about to come upon them for their rejection of him as the Messiah, (see the following verses of the same chapter.) And so the passage quoted by Terio from Ezek. xxxiii. 11. has reference to temporal, and not spiritual blessings to be enjoyed by the people of Israel. Now, that Jesus died for sinners, and interceded for sinners, is a subject in which I do greatly rejoice, because I feel sensible, without it there can be no salvation; and I delight in the thought, that " he hath by his one offering perfected for ever them that are sanctified." Yes, such was the preciousness of the blood of Jesus, that it needed to be shed but once for the removal of all the guilt of his chosen and sanctified family, and by that one sacrifice they are made perfect, because we are thereby "made the righteousness of God in him ;" and it is a blessed thought also, that they are perfected for ever, insomuch that they can never be again imperfect, notwithstanding all their backslidings from him, still he loves to the end; therefore, "If my children forsake my law, and keep not my commandments, I will visit their sins with a rod, and their iniquities with stripes; nevertheless, my loving-kindness will I not take from them, nor suffer my faithfulness to fail." And this view of the faithfulness of Jehovah made the apostle exclaim, "I am persuaded, that nothing shall be able to separate us from the love of God which is in Christ Jesus our Lord." And one sweet representation given of Christ, is that of a high priest over the house of Israel, who is passed into the heavens, and in this character he intercedes for the household of faith before the throne of the Father, and his intercession must prove effectual to the accomplishment of the divine purpose, even the salvation and ultimate glorification of all those for whom he is thus engaged; because the issue is depending on the love of the Father, in the accomplished work of the Lord Jesus Christ, which is made known unto sinners by the mighty power of the Holy Ghost. But it is necessary to observe the distinction that exists between sinners, in order to come into the enjoyment of the blessings of the gospel. All are sinners-but Christ did not die for all, and therefore we hear him saying, "I lay down my life for the sheep," but not a word about the goats, who are to stand on the left hand in the day of judgment, and of whom he shall say, “I never knew you;" and if they were never known by him, surely he never wept over,' 'died or prayed for them :' and, indeed, to maintain a sentiment to the contrary, is at once to deny the efficacy and prevalence of the death and intercession of Christ. But in order to make the matter more clear respecting Jehovah's sovereignty in the displays of his grace to those whom he will, we hear our dear Immanuel glorifying the Father for the same,

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when he said, "Father, I thank thee that thou hast hid these things from the wise and prudent, and revealed them unto babes; even so, Father, for so it seemed good in thy sight." Not that there was any difference by nature between these two distinct characters, for they were all wise in their own conceit, and prudent in the esteem of their carnal minds; but the difference consisted in some possessing the influences of the Spirit, convincing them of sin, and thereby bringing them with childlike simplicity, and in the dust of selfabasement, to the footstool of the cross for salvation by Christ, the new and living way; while the rest were left under the influence of their own deluded minds, to wander in the dark mazes of sin and ignorance, supposing themselves to be something, while indeed they were nothing. Nor is the divine mind of Christ less displayed concerning the world that lieth in wickedness, in the prayer he offered to his heavenly Father, when he said, " I pray not for the world, but for them whom thou hast given me out of the world," John xvii. 9. which gives a most striking display of that grace which has gathered in many sinners to the possession of life and peace, while others are left to perish in their sins.

Now, as Terio professes his love to the doctrines of the glorious gospel of the blessed God, I trust he will compare these things with the infallible standard of truth, and see if they are not so; and then, although they are broached by heady, high-minded men,' I am satisfied they have nothing to fear from his pen. Paul knew truly "there is a remnant according to the election of grace," and he knew equally well that he who was of the bond-woman was born after the flesh, and that the son of the bond-woman shall not be heir with the son of the free woman.

May the Holy Spirit lead you, together with all his dear family, into an extensive acquaintance with the truth as it is in Christ, is the desire of

Your's in the bonds of the gospel,

Mitchelmersh, June 12, 1830.

T. E. R.

FRAGMENT.

If it be asked, how can there be union between Christ and the soul, before the bond of that union be cemented by the Spirit given from Christ, working faith in the sinner's heart?-The answer is plain; that the union and oneness which subsists before faith, is through Christ, the federal head and representative of his church, having actually taken the flesh and blood of all the elect seed, who were chosen with him and in him as members and very parts of his body; yea, as "bone of his bone," and "flesh of his flesh :" and to whom grace was given in him before the foundation of the world : but the manifestation of this union, and the sinner's own knowledge of it, is by the faith of the operation of God, at the time of effectual calling.

ORIGINAL ESSAYS.

LXIII.

THE CHRISTIAN CHARACTER DELINEATED UPON EVANGELICAL PRINCIPLES.

FOURTH ESSAY.

CHRISTIANITY is not that mechanical sort of thing that some of the advocates of it have described it to be. It is most certainly a holy system of truth blended together in one centre of union, from which it can never be separated. But we are also to view it as a system of truth which is chosen by God for to bring about the best end, namely, his own glory, in the personal sanctification of his children. The nature of evangelical truth is plainly delineated by the practical results which attend the reception of it. There is not a single fact in the gospel of our salvation but what is connected with the honour of God, and the best interest of the brethren of the Son of God. Whatever duties God has commanded his servants to practice, while his glory is the chief thing that is intended by doing of his will, yet he has connected their felicity with a just observance of his authority. God will not command the performance of any thing which is unjust and unnecessary. The obedience which God demands from his creatures is always agreeable to the nature of the relationship in which they stand to him. Thus when God speaks to the saints in New Testament language, it is on the ground of a relationship which he has constituted in the person of his Son, and unto which he has supremely adopted them in him. "In keeping of thy commandments there is great reward."

We have before considered the nature of the relationship subsisting between the children of God-we will now consider the mutual interest which they have in each other, together with the reciprocal claims which they have one upon another.

The interest in the whole body of christians is indivisible. One heart and one way are promised to the heirs of life, and the promise has never been falsified. Whatever we see in the family of heaven contrary in its nature to the spirit of the above promise, we are not to attribute it to God or to the evangelical dispensation of truth, by which his children are brought into the way everlasting, for there can be no alteration now made in the plan of wisdom, nor is there variableness in the execution of it. The imperfection of the church in the present state of existence, is the sad effect of her apostacy from God. But I have not immediately to describe the faults of true believers, but I am to prove that their spiritual interest in Christ and in each other is one. When the great apostle undertook to do this, he tells us "that we are members of his body, of his flesh, and his bones." And when he