we do not concede, that that system sets a high value upon Christ's blood, which affirms that it does not, in justice, secure the salvation of any one. That atoné. ment must be cheap indeed, which admits the justice of condemning to everlasting punishment the very persons for whom it was made.

It does not mend the matter to say, that it is of infinite value in the abstract. Although we may conceive of the satisfaction which the Redeemer made for sin, abstractly from the application of its benefits to sinners, yet we cannot conceive of it as ab stracted from the covenant of redemption, of which it is the proper condition. We must set limits to our abstraction, otherwise the blood of Jesus is of no value. Let it cease to be the "blood of the covenant," and its use must also cease.ht

The terms of universality employed in relation to the death of Christ, are not inconsistent with the doctrine which we maintain. They are as easily explained, as are the terms of universality, employed in relation to a holy life. No Christian admits that every individual on earth is regenerated, convert. -ed, and made actually holy. Compare this text, An Christ shall ALL be made ALIVE, with that Cone which asserts, that He, (Christ,) DIED for ALL And the same explanation of the word

ALL,will apply to each. The word "all" includes every part of that whole, whatever it be, which is the subject of discourse. This interpretation is easy. It forces itself upon us on every occasion in life. In common cases we complain of no obscurity. A gentleman writing concerning the state of the combined armies in Portugal, concludes by remarking, "All are in the highest spirits."No reader will leontend, that by all is intended, all the men on earth, and by d1 Cofv 22 2 Cor. 15

or all the troops on earth. The expression requires no explanation. Apply the principle. The death of Christ is the condition of the everlasting covenant*, That covenant forms a new creation-a new world. For every man in this world, Christ laid down his life, "He died for all;" and, "all shall be made alive." He is the head of a new empire; and, as the surety of the better testament, he hath made atonement for the sins of ALL his covenant-people. In this consists the universality of the atonement. The several texts in which terms of universality are employed, not only admit, but require an explanation consistent with the mediatorial headship of Jesus Christ. But extensive criticism must not be intermingled with this discussion. Let the exposition of such texts be the subject of distinct consideration, t

Having now examined the supposed advantages of the hypothesis of an indefinite atonement, we con+ clude this essay with a few inferences from the preceding discussion.

1. This system, of " Indefinites,” and “abstractions," clothes with the mantle of unintelligibility a

Isa liii. 10, 11, «When thou shalt make his soul an offering for sin, he shall see his seed. He shall see of the travail of his soul, and shall be satisfied." Christ's death is the stipulation, and the salvation of his seed the promise of the covenant. Keep this fact in view, and you cannot err în estimating the value of the atonement. Separated from the covenant, the death of Christ is made" of none effect"-It has no moral excellence-no value. Pain, in itself, has none. Death, the extinction of life, in itself has none. Blood, in itself, has none. But let the sacrifice of the cross be considered, as the Scriptures teach us to considerit, in all its connexions, and then it is the price of our redemption. It has infinite value. Jesus appears as "the surety of the better Testament." He appears as our representative, bearing our sins and procuring our salvation. God is gloriaed in purchasing his Church with his own blood.

doctrine definitely expressed, and clearly under stood, in the Churches of the Reformation; and it is, accordingly, of injurious tendency to the faith, the peace, and the religious comfort of the Church of God."

2. The use made of the word atonement is inconsistent with its scriptural meaning. In the New Testament, Karahayn, the word rendered Atonement, uniformly includes reconciliation, and never is indefinitely applied, in a single instance. In the Old Testament, "Atonement," uniformly signifies the effectual removal of the offence, and the establishment of reconciliation, as often as it is applied to the sins of mankind against their God. Here there is nothing indefinite. So perfectly was the Mosaic ritual adapted to the system, of reconciliation by a sacrifice for sin, which represented distinctly our Redeemer standing under the imputation of his people's guilt, that the Covenant connexion between the sinner and the substitute, was every where exemplified. In every instance in which a victim for sin was offered, the person for whose transgressions atonement was to be made, placed his hands on the victim confessing his sins*. This action distinctly marked that a transfer of guilt takes place, upon the principle of a covenant representation, in order that the sufferings of the victim should make atonement. Upon the day of annual expiation, and at the time of offering the daily sacrifice morning

Exod. xxix. 10. 33. 36. Lev. i.-4. and iv. 13—20. Num. xv. 22-28. Lev. xvi. 21. The learned Lightfoot, on Luke i. 5. explains the Jewish practice relative to the morning and evening sacrifice. There were appointed certain persons to represent the Church, in imposing hands on the victim, and in attending while the Priest entered within the vail. These were called viri Statuarii-And are the way ro wanbog, Luke, i. 10.

and evening, the representatives of the whole church, by this action transferred their sins to the sacrifice. Thus were the Jews constantly taught, that Jesus is our representative and surety; that all the sins of his people, and none else, are laid upon him; and that no confession of sin avails, upon the part of the sinner, which is not accompanied" with an apprehension of the mercy of God in Christ." The blood of the sacrifice was accordingly called the "blood of the covenant." In this there is nothing indefinite. The atonement was instantly followed with forgiveness, and punishment was rendered inadmissible.

3. Those who represent atonement as indefinite, and so admit the justice of punishing sins, for which an infinite satisfaction has been given, commit violence on the English language: Atonement never signifies, in any English composition, ex cept the works of those whom we, in this instance, oppose, any thing short of such satisfaction for an offence as would render further punishment unjustifiable.

4. There is something unfair in using the term Atonement in an indefinite sense. That word has been long used as a technichal term in theology, to which a precise idea has been annexed in the standard writings of the Reformation Churches. If a new doctrine is to be taught, a new term, or name, should be formed for it. A name, too, which, in good English, would not convey a quite different meaning. Men would then be on their guard; and they should not be exposed, as at present, to the danger of embracing a total stranger under a familiar garb. An atonement, which does not render subsequent punishment unjustifiable, is no atonement; it certainly is not that in which we desire to rejoice, as received from our Lord Jesus Christ.

Calcutta, Oct. 2, 1809..

Rev. Sir, THE British and Foreign Bible Society has been pleased to institute a Committee of Correspondence at Calcutta, and has sent out large sums for the purpose of promoting Translations of the Holy Scriptures into the Oriental Languages, and for publishing editions of the same. I am directed by the Corresponding Committee to invite your co-operation, and to transmit to you the enclosed Minutes. We understand a Tamul edition of the Scriptures is much wanted, and also that you have at Tranquebar a Tamul press. It is requested you will be pleased to communicate fully on this subject: 1. respecting the need of a Tamul edition of the Holy Scriptures; 2. respecting the means for carrying it. into effect; 3. respecting the probable expense and the number of copies you would advise for an edition.

It is particularly requested you will be pleased to report on this subject in the beginning of December next, and to suggest whatever you think may forward the views of the British and Foreign Bible Society, the report, of which will be regularly sent to you. (Signed)

D. BROWN.

To the Rev. D. Brown, Calcutta,

Reverend Sir,

Tranquebar, Nov. 15, 1809.

I HAVE received your official letter of 2d ult. with highest and heart-felt pleasure, and sympathize fully with the Vol. III.-No. XII. 4 U