fure, and to fuit our own fyftem, what objection can the Calvinist have to my confining the word all to the elect only in Rom. iii. 12 to 18, if I was fo difpofed. When I speak to them of 1 Tim. iv. 10. they acknowledge the word all means man indefinitely (perhaps a limiting it here would be too barefaced, but fay it is a providential falvation to the all men, and a spiritual one to them that believe; but I cannot perfuade myself, without departing from the rules of common fenfe (however I may differ from men of great learning and piety) but that it is one and the fame falvation to the one and the other, whether providential or fpiritual only, them that believe had an advantage over them that did not believe, to what extent, or in what refpect, is nothing to the prefent purpose. Again, if God has not made provifion in the Gofpel for all men, how can it be good news to all men? And why preach it to every creature.

If the above thoughts fhould be worthy of a place in your Mifcellany, I will thank any person of the Calvinistical syftem, if he will endeavour to reconcile what appears to me a difficulty; and till I am convinced that that part of their fyftem is reconcileable with the above paffages, with the true nature of the Gofpel, and the nature and perfections of God, I must bear my testimony against that part of their system, as being dishonourable to God, calculated not only to nourish aharth and uncharitable di pofition in themselves towards thofe that differ from them, but fubverfive to the peace and tranquillity of mind which the Gospel is calculated to give to the weak and humble foul, as many that I am acquainted with, who adhere rigidly to their fyftem, but experience no liberty in the belief of the Gofpel, but are in continual bondage, have acknowledged to me, that could they poffibly believe the universality of God's falvation, they should rejoice with joy unspeakable; but at prefent they were almost continually in doubt and fears. Surely then, that part of a system that has a natural tendency to bind instead of loofing the powers of the foul, can never be any part of the Gospel of God. If the Gofpel is good news, and whether I am right or wrong in my prefent views of the Gospel, I certainly have made an exchange for the better in the prefent life, as I have now found life inftead of death, liberty instead of bondage, perfect peace of confcience and tranquillity of mind, instead of doubts and fears, and am at prefent determined to abide by the Apoftle's exhortation, "Stand faft in the liberty where with Chrift hath made you free, unless I am rationally VOL. II. convinced

U

1

convinced that I have no reason thus to rejoice and boast in Chrift, i fhall continue fo to do; and whoever attempts to convince me I am wrong, muft do it in as plain and fimple a manner as I have stated my objections, for no flourishing ftrokes of rhetorick, no enthufiaftic flights and fancies, and fpiritualizing away the sense of Scripture, will now affect me. 1 beg leave to subscribe myself,

May 7, 1798.

AN OUTCAST.

THE MERCIES OF PROVIDENCE CONSIDERED,

IN PROOF OF THE UNIVERSALITY OF THE DEATH

WHE

OF CHRIST.

HEN God created man, he entered into a covenant of life with him, upon condition of perfect obedience. If he obeyed, life was the reward: but if he difobeyed, death was the confequence. Thus ftood the covenant of works, on the ground of legal justice.

Man finned, and by his tranfgreffion forfeited all good, both piritual and temporal; and as he stood on the ground of legal justice, there was no provision on that ground for any mercy, either fpiritual or temporal, to come to him or his pofterity. "For it is written, curfed is every one that continueth not in all things which are written in the book of the law to do them. And the law is not of faith, but the man that doth them fhall live in them." The law makes no provision for any mercy, no, not for fparing mercies, or food and raiment, any more than for the falvation of the foul.

Let us then examine on what ground it is, that the mercies of Providence do come.

That they are forfeited by fin, I prefume will be granted. We must there believe, either that the law makes provifion for fome mercy, or admit that the mercies of Providence come to mankind on the ground of mediation; and if so, as all receive these mercies, it proves that God deals with all mankind on that ground.

By those who believe that there is a certain part of mankind who are left in the ruins of the fall, without any provifion made for their falvation, the bleffings of Providence are confidered as coming from the natural goodness of God towards all his creatures, even to those who are not redeemed by the blood of the cross; in proof of which this text is

brought:

1

brought: "The Lord is good to all, and his tender mercies, are over all his works. That these words are expressive of the natural goodness of God to all, I believe; and that the mercies of Providence flow from the natural goodness of God, I admit; but God always communicates his goodness. to his creatures, both in providence and grace, in fuch way as is confiftent with his perfections. Hence arifes the neceffity for the Atonement, not to make Jehovah a good being, but that he may communicate his natural goodness to his creatures in a way that is confiftent with all the perfections. of Deity. That his holy and immutable law, which stands in perfect unifon with his nature, might not be destroyed, but be magnified and made honourable.

When Adam finned against God, by eating the forbidden fruit, the test of his obedience to God, the threatening was, "In the day thou eateft thereof, thou shalt furely die." He ate of it, but did he die that day? No. Was the denunciation made void? No, but God graciously proceeded with him on he ground of the mediation of Chrift, and made manifeft that gracious promise of "the feed of the woman. The confequence was, Adam was fpared on the ground of mediation; otherwise, there must have been an extinction of the human race. Another confequence was, we were all brought into the world by natural generation, on the ground of mediation; and all the mercies of Providence flow to mankind through that fame bleffed medium, the death of Chrift.

If there was any for whom the Saviour did not shed his blood, they must stand on the ground of legal justice, and to those no mercy could come. But it is a fact that all mankind receive the mercies of Providence; and as there is no other way revealed in the Scriptures of truth, whereby any mercy is communicated, but through Chrift: we may, I think, conclude, that the mercies of Providence do come through that medium, the death of Chrift; and may, therefore be confidered (in conjunction with the many exprefs declarations of the word of God) as a proof that the one mediator between God and Man, the man Christ Jefus, did really give himself a ransom for all,

Many practical inferences may be made from the confideration of all our mercies being forfeited by fin, and coming to us on the ground of mediation. Thofe who experimentally enter into the fubject will find matter for continual humility and gratitude. It will enable them to taste covenant love in

U 2

common

common mercies. It will have a tendency to bring them to that happy and pious frame of mind to which we are exhorted. Whether, therefore, ye eat, or drink, or what foever ye do, do all to the glory of God." i Cor. x. 31. "Do all in the name of the Lord Jefus, giving thanks unto God, and the Father by him." Coloff. iii. 17.

THOMAS PAYNĖ.

Burwash, May 7, 1797.

CHARACTER AND DEATH OF MARY, WIFE OF JOHN TESTER, OF CATSFIELD, SUSSEX,

Be ye followers of them who, through faith and patience, inherit the promifes."

SHE

HE was one of thofe few happy perfons who feared the Lord from her youth, having in very early life received religious impreffions among the Arminian Methodists at Rye, in Suffex. It was her happiness never to lofe that favour of divine things which the at first received. It is too frecently the cafe, that young perfons make bitter work for repentance by careleffnefs, and fin as they grow in years. So true is that general remark of the wife man, ¶ Childhood and youth are vanity." Indeed her natural difpofition was fa vourable to truth and virtue, as there always appeared to be a happy mixture of cheerfulness and gravity in her temper: hence her words were generally few and fitly chofen. By this the avoideth much evil," For in the multitude of words there wanteth not fin." She never had much deep conviction upon her mind till her last illness; but her experience was like that of Lydia, Acts xvi. 13. The Lord opened her heart," and the gently and quietly received the truths of God. She was not a great talker in religion, but a doer of the word; her profeffion of the word was filent and quiet; the adorned the doctrine of God our Saviour by her actions. It is true fhe did not fill a high sphere in life, being many years in the capacity of a fervant, but her virtue was not the lefs valuable on that account, nor will her name be lefs honourable when God judges the fecrets of men's hearts by Jefus Chrift. It would be well if every fervant, profefling godlinefs, was like her, doing as they would be done by, and poffelling the esteem and confidence of their employers. She

lived feveral years at Mr. M's, at Catsfield, who al ways gave her the liberty of freely attending the gospel, which the did at Battle with great conftancy and diligence.

She entered the married state in October, 1795, with one who was travelling in the way of Zion with herself, and as fhe had in former life been a kind friend, and a good feryant, fo in her new relation fhe was a prudent, obedient, and affectionate wife; and was fo happy as to meet a fuitable re turn in every respect from her husband. Human happiness is always precarious, and often fhort. It pleafed Him who worketh all things after the counsel of his own will, not to give any long trial to her virtue in the character of a mother, On the 20th of June, 1797, the was taken in labour of her first child, and continued till the twenty-fecond in extreme pain, when the was delivered of a fon, which died the next day. A fever followed, which put an end to her ex ftence upon earth on the twenty-eighth of the fame month.

During her labour, and the following illness, her faith and patience were very great; for when in the greatest pain, the uttered no murmurs, but continually faid, "It is the Lord, let him do what feem th him good." Before her child was bu ried, the defired he might be brought to her. When the looked on him, the faid, "My poor dear boy! The Lord gave and the Lord taketh away, bleffed be his holy name!" As he was carried out of the room, fhe added, "Ifhall foon follow my child. Not my will be done, but thine, O Lord."

Two days before fhe died, fhe went through a fevere exercife of mind, which fhe defcribed by faying, "I know Christ, but I cannot lay hold of him. My unbelieving heart will not let me receive the promises. I am a guilty creature, and have many fears." This ftate of mind continued fome hours, during which prayer was made for her, and the Lord. graciously anfwered by his word, That text in Ifaiah, "Arife, thine, for thy light is come, and the glory of the Lord is rifen upon thee," was applied with power. She was then filled with joy and peace in believing, and continued to poffefs the utmoft refignation and calmnefs of foul. As the drew nearer to her end, the faid, "My heart and my flesh fail me, but God is the ftrength of my heart, and my portion for ever." As her ftrength failed, the often thought and fpoke of the happiness of having part in the first refurrection. Her heart was greatly expanded in love, which the manifefted by faying, "How glorious is the thought, that after Chrift has delivered his faints from all the power of death,

and