arc in consistency compelled to adopt a mode of statement in regard to the bearing of Christ's death upon all men indiscriminately, and particularly upon the lost, which strikes at the root of personal substitution altogether; making it difficult, if not impossible, to hold that Christ actually suffered in the very room and stead of the guilty. What may be the nature of that relation-what may be the precise bearing of Christ's death on every individual, even of the lost, I presume not to define. My position is, that it is unnecessary to define it. For I do not ask the sinner to believe in the precise definition of that relation respecting himself. For if we hold that faith is the personal closing with God's free and unconditional gift on the part of the individual sinner, we are not required to state, in the form of a categorical proposition, what is the precise relation between the death of Christ and all mankind. And so we are left free to maintain, that while in some way unknown to us, the effect of which, however, is well known, namely that it lays the foundation for the free offer in the gospel of salvation universally to all men,-Christ's death has a bearing on the condition even of the impenitent and lost; yet in the strict and proper sense He was really, truly, and personally, a substitute, in the room of the elect, and in the room of the elect only.' Page 35, 6,7,8. The Bible shews 'much more anxiety to silence and subdue man, than-at least beforehand, or before he is subdued-to satisfy him. "Let God be true, and every man a liar." "Who art thou, O man, that repliest against God?" "Let every mouth be stopped." "He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still." "Be still and know that I am God." "He that doeth my will shall know of the doctrine." These, and such as these, are maxims of which Scripture is full.' Page 235-6.

We suppose a man must be saved personally and individually, if saved at all. Without the death of Christ the ministry of reconciliation could have no existence; its claims apply

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to no man who is excluded from its benefits.

After reading the quotations we have made, some of our readers may be surprised at what follows. They may think, perhaps, that there is an inconsistency between the different statements that is not to be reconciled with the transparent veracity which ought ever to be maintained on subjects concerning the eternal interests of men. We confess we do not understand how a preacher holding a limited atonement can invite his hearers, one and all of them indiscriminately, to believe in Christ; and assure them that they may be saved if they will, whilst he believes that for many of them there is neither ransom, redemption, propitiation, or atonement. 'I hold it,' says Dr. C. to be of the utmost consequence to maintain that what is offered in the gospel to all men indiscriminately and without exception, is Christ as a real substitute-a real and efficacious propitiatory sacrifice.' Page 251. Speaking of the aspect in which the gospel presents Christ to sinners, he says the salvation is in its nature suited and adapted-it is specially applicable-to the case of each individual sinner; as much so as if the individual sinner's case had been the case particularly provided for, nay, had been the only case provided for, when the salvation was planned and accomplished.' Page 263. I hold that the discoveries of Christ in the gospel, as the Saviour of sinners generally, are so full, pointed, and precise in themselves, and are so brought home to the individual by the Spirit working in him, that he is persuaded, as by a leap-not indeed at hazard or in the dark, but still as one would venture from a burning house into the arms of a friend standing below to cast himself upon Christ.' Page 297. To every individual, believer or not, elect or not, it is a proof and pledge of the Father's bowels of compassion yearning over him, and the Father's eye looking out for him, and the Father's arms open to embrace him freely, if he will but be moved to return.' Page 201.

Are we to conclude from this, that man being placed in a state of gracious probation, with all the opportunities and influences of the gospel, the question whether he is to be saved or lost is to be decided by himself as a probationer? Dr. C. and every Calvinist, of every shade, would protest againt the sentiment that God has been so gracious to man in the gospel as to adapt it to his necessity, so that a single sinner will be brought to the Saviour without some special grace. The reason of the admitted limitation, practically, of the plan of salvation must be sought either in the purpose of God's will, going before both the work of Christ and the work of the Spirit, and defining both; or in the power of man's will coming after both of these works, and restricting what God has left general. Is it not better to regard the will of the Eternal Godhead as the source alike, and the limit, of the whole plan; and to make both the work of Christ and the work of the Spirit commensurate with that will, which they exactly fulfil. Page 241.'

making all plain, and appeals to the absolute supremacy and almighty power of God as the only answer, in the last resort, to cavilling questions.' Page 242. "The whole difficulty is resolved into the sovereignty and mere good pleasure of God, Father, Son, and Holy Ghost; and the question, Why is it not God's pleasure to save all men, or to save more than are actually embraced in the plan? is met by the question, Why is it His good pleasure to save any ?' Page 241.

If there are men thoughtfully ex. amining the claims of the gospel, it will not be commended to their judgment by referring the 'supposed appearance of insincerity on the part of God' to His absolute supremacy and almighty power. If there had been no gracious overtures made to mankind in the gospel, if there had been no inviting Saviour, no be seeching apostle, no promises of mercy, it might be a question of sovereignty, but it cannot be so now. Here are three affirmations made by Dr. C. as plainly as words can make them. First, that for whomsoever Christ died at all, he died effectually and efficaciously. (Then for those who are lost He did not die in any

Is there in any way whatever any possibility of reconciling the statements we have quoted, is there scope and room for the discretionary exercise of Divine grace and the free play of human will? To entertain such a thought would be to come under suspicion of 'a disposition or incipient tendency to "heretical pravity," or latent unsoundness on the essential doctrines of the common faith.' Page 359.

all those for whom Christ did not die God offers salvation. Thirdly, that from His very nature, from His being what He is, it is impossible for God to bestow salvation on any man out of Christ. Hence it is not a question of divine sovereignty, but of divine faithfulness; not whether God is almighty and absolute, but whether God is true?

This is not all. The Divine justice is brought into question also. He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God,' John iii. 18. Then, if the first and the third affirmations of Dr. C. are true, unbelievers are condemned for rejecting that which it is as impossible for them to accept as it is impossible for God to bestow. There is no room for the question about the power of the human will, or of the meaning of the words 'cannot and will not;' the impossibility is not in

A WEEK had passed since Samson so unexpectedly found himself an inmate of the Quaker's home. Assisted by the kind care and medical skill so freely bestowed on him, his health and strength had returned, and his wound was rapidly healing. He had been undeceived in regard to his first impression, that he had reached the end of his journey, the land of safety to the slave. His kind friends had shown him a map of the country and explained to him that though he was no longer in a slave State he was as far as ever from legal safety and protection-that he must continue his flight till he escaped from beneath the shadow of the American flag.

According to the advice of Dr. Eldridge, the knowledge of his presence in the settlement was confined to a few of the most prudent and reliable people, who accepted the task of protecting him with a full knowledge of its perils.

It was towards morning, but all was yet still dark in the village, when Abram Jones was aroused by a loud rap at his door. Dressing himself hurriedly and going out, not without misgivings that there might be unwelcome visitors, he was surprised no less than delighted to find Dr. Eldridge.

The doctor cast a sharp glance round to make sure they were not watched, and then, entering the house and closing the door, he said hastily,

'Samson is here; I suppose?'
'Samson is here, but what is the

matter?' said Mr. Jones, placing a chair for the doctor, who declined it with an impatient gesture, saying,

'He is pursued, and there's no time to lose. The hunters may be here in an hour.'

'Pursued? What reason have we to believe this?'

'Reason enough to know it. I have been to Cederville to visit a sick man to-night. I left my horse at the tavern, and when I went to get him, the hostler told me that a party in pursuit of a fugitive had just arrived and put up their horses till daylight. The fellow gave me this advertisement, which they had put in his hand, and told me that they said Samson was no doubt in this place, and mentioned thy name as being suspected of harbouring him. They have had a spy about, who has picked up something, and Samson must be removed before it is light to a safer place.' 'But where is that, doctor ?'

Anywhere is safer than this. I called at Samuel Willard's as I came by, and they are ready to take him. So let him be got up without a moment's delay.'

And he was got up and hurried across the fields to the house of Samuel Willard, and before it was daylight he was snugly stowed away in a narrow space between the ground and the kitchen floor.

When the morning dawned there was no sign in the Quaker settlement that anything unusual had occured, or was likely to occur. Mr. Jones and the boys were milking the cows and

Mrs. Jones was preparing breakfast, when six men rode into the yard. Dismounting and tying their horses, one went to the back side of the house, one remained in front, and the other four appoached the door. Mrs. Jones answered their rap by quietly opening it.

'We will come in,' said a rough man, who held a paper in his hand. 'We have authority to search the house, ma'am.'

'Ah!' said Mrs. Jones very quietly. Well, you can walk in; but I would like to know what you expect to find that authorizes you to take so much liberty.'

The men looked at each other. There was none of the terror or confusion which they had expected to cause. To tell you truth, ma'am,' said the first speaker, we have good reason to suppose a fugitive slave is in this house. May be you don't know, ma'am, that he is a slave; such fellows are always ready with a story to deceive folks; you have only to show him to us, ma'am, and we will give you no further trouble.' "If that is your business you can search the house, and be assured that if there were any such person here you could not force me to betray him to you.'

'Don't stand here fooling,' said one of the men, pushing in. We've lit in a regular nest of abolitionists. Let me but find a nigger here and I'll give them a taste of the law, me if I don't.'

'Thee need not swear nor make threats,' said Mrs. Jones, calmly resuming her work. You can search the house, and while you are about it, please satisfy yourselves, so that we need not be troubled with a second visit.'

Cool,' said the last speaker with an oath, notwithstanding the admonition not to swear. We'll see how she looks if we find the nigger here,' and they commenced the search. Every nook and corner, from cellar to garret, was ransacked; and then, with looks of disappointed rage, they left the house and made a like thorough search of the barn and outbuildings.

When they had 'satisfied themselves,' one of the party returned to the house and abruptly entered the room where the family were assembled for their morning worship.

'Walk in, friend,' said Abram Jones, who was seated at a table with a large Bible open before him; and one of the boys rose and offered a chair.

'No, thank ye; can't stop,' he said, glancing from one to the other of the group, and going on like a person who is uncertain about the effect of what he is saying, 'we havn't found the nigger we are looking for. Now we think you can help us in this business if you will, and we can make it handsomely for your interest to do so.'

"Ah!' said friend Jones, laying his hand on the open page and looking up.

Yes. See here. There's five hundred dollars offered for this fellow, dead or alive. Just show us where he is, and one half of this shall be yours.'

'And thee thinks if I know where this man is it will be for my interest to give him into thy hands, and to take this money?'

Certainly. It needn't cost you a dollar. We'll see to the expence.'

'Interest is a powerful motive. I must say it affects me a great deal.' 'Of course, as it does every sensible man.'

'But, then, there are expences and risks in this business which I do not like to incur for so small a sum.'

'I don't understand you. I said we'd bear the expence.'

'Yes, I know; but there are expences thee has not reckoned on. To do what thee proposes I should have to spend such an amount of principle as would bankrupt me. I can't afford that; and then I think there is a risk-a very great risk. Hear what the Lord our God says;' and he turned his eyes to the page before him and read: "Thus saith the Lord: Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest My fury go out like fire, and burn that none may quench

it." Now, my friend, I believe God, and I cannot see that it would be for my interest to incur His wrath, as well as lose my own self-respect, for two hundred and fifty dollars. There were those of old "who sold the righteous for silver and the poor for a pair of shoes," but in studying their history I am satisfied they did not even make money by it; so I must decline a partnership in thy business, even though it paid a great deal better than it does."

"You needn't waste your cant on me,' said the man, flinging himself out of the house with an oath. Joining his companions, one of them said,

'Well, Stephens, what have you got out of the Quakers ?'

"Got? nothing. But they know, them! I'd like to string them up and apply the cat-o-nine-tails till it brought the truth out of them. We ought to have a law for such.'

There was a consultation. All believed that the slave was in the settlement, and they resolved to make clean work, searching every house. They were joined by several men from Čederville, who rode in to see the sport,' and were willing to lend a helping hand.

·

As we have said, very few persons knew that a slave was or had been in the place, and they found the people justly indignant and really surprised at their visit. As they went from house to house, everywhere disappointed, they grew more and more inclined to believe they had been misled, and consequently they grew less vigorous in their search and more respectful in their behaviour.

When they reached Samuel Willard's it was near night. The volunteers from Cederville had gone home, and the whole party were discouraged. They entered the house as they had others, and were told to look about and satisfy themselves.

Samson, as he lay under the floor, heard them walking over him; heard them read a description of his person to Mrs. Willard, and offer to share the reward with her if she would assist them to find him. He

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distrusted her. He was not sure that any one would resist such a temptation. Poor man, he had seen little to give him confidence in human nature till the unexampled kindness of the last week. Now the thought came to him that this had been all deception; that he was placed in his present position that he might be taken without the possibility of defending himself. He opened a pocket knife and examined it. He had this means, at least, to disappoint their hopes of taking him alive. He knew where a fatal wound might be made with a small instrument.

So he lay there listening, as from time to time their voices and footsteps receded and again approached him

listening as you or I should if our life hung on the word of one whom we supposed more likely to betray than to serve us.

They

At last he heard them no more. Were they gone? He could not believe it, or if they were, it was only to return with more force. His clothes were wet with perspiration, wrung out by the agony he had suffered. He could endure it no longer, and crept from his hiding place into the cellar. Mrs. Willard was there. had not seen each other before, and they met with something like mutual terror. His gigantic form and fierce haggard face startled her, but seeing that he was terrified she sought to calm him by the assurance that the danger was passed; his pursuers had gone: there was nothing more to fear.

He did not believe her. The idea of treachery had taken possession of his mind. She led the way out of the cellar. Night had set in, and he saw the stars twinkling through the window. He could trust the stars; they had not deceived nor misled him. Who or what else could he trust? She talked cheerfully and kindly to him and offered him food, which he accepted.

'Pear'd like she was an angel,' said Samson in telling his story, she was so good; but I's 'fraid all de time she 'a thinking of de money, and says I, I'll get away;