impenitence? An affirmative answer to this question would present to my mind the most palpable absurdity. Is there any ransom for such a man; any accepted surety for him; or any satisfaction, any equivalent, for his debt to the divine justice which that surety has rendered? Has the burden of that man's guilt ever rested upon an-. other, or does it forever rest on his own soul? Was Jesus Christ delivered for his offences, or has he in any way wrought out a deliverance for him from the place of torment? I suggest these thoughts the more freely, because, however familiar they may have been to others, it is not until within a few years they have been presented to my own mind. The proposition is perfectly intelligible, that the death of Christ is such an atonement as justifies the Holy Lawgiver in pardoning every one that believeth; and in this truth I see that the atonement is limited by the very terms on which it is proposed, and it is limited by nothing else. It is just as unlimited as it can be; God himself cannot make it more so, because it is not within the compass either of a natural or a moral possibility, to save those who persevere in rejecting it. God's purpose, God's justice, and man's unbelief, all unite in limiting it to true believers. The proposition is also equally intelligible, that the death of Christ is such a satisfaction to divine justice as justifies the Holy Lawgiver in pardoning the incorrigible, impenitent and unbelieving. But what an utter prostration were this of the law and government of God! Then were Christ indeed the "minister of sin," his death the constituted indemnity for persevering rebellion, and his Holy Cross, instead of being the great reformer, were the great corrupter of the world. The former of these propositions is the beautiful view given of the propitiation of the Son of God by the Scriptures; honorable to God, hallowed in its character and influence,

and safe for man. The latter is nothing more nor less than the grossest Universalism, striking at the root of all experimental religion, confounding all distinctions between right and wrong, and bearing the signature of the "father of lies." Nor, as the subject presents itself to my own mind, is there any mid-way position between this particular redemption, and the indiscriminate salvation of all mankind. Men are the creatures of habit, and it is a very difficult thing for them to repel the force of early instructions. The phrase "particular redemption" may have been incautiously illustrated by some writers; but does it not express the great truth which Paul utters when he says, "Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness, that he might be just and the justifier of him that believeth?" To look for any more ample redemption is only flying from the iron weapon and rushing on the bow of steel. It is worthy of remark that when the sacred writers treat of the death of Christ, and even when they advert to it, it is for the most part with the cautious and important restriction which has been specified. "Christ is the end of the law for righteousness"-to whom? Not to all mankind, but "to every one that believeth." It were as much at war with justice to pardon men in impenitence and unbelief through the atonement, as it were to pardon the penitent without any atonement at all. To "every one that believeth," the end of justice is as effectually secured by his death, as it would be by the punishment of the believer himself. But it is only to "every one that believeth" that it is thus secured, while it remains for others to fulfil this high end by suffering the penalty in their own persons, because in relation to them it has not been secured by the death of Christ. The Cross no more comes in the place

of faith, than faith comes in the place of the Cross; or, in other words, the Cross does not come in place of penalty, where faith is not exercised. It has its limitations, and they are wise. A comprehensiveness beyond this, and such as precludes the necessity of accepting it, is incompatible with its design and object, and would subvert the end it is intended to promote.

The actual purpose of the Cross, therefore, is one which is limited to a part of mankind. God spared not the angels, but stooped to men; and the same sovereignty which led him to pass by angels, has led him to include in his purpose of mercy but a portion of the fallen race of Adam. This is a purpose altogether irrespective of worth or worthiness in its objects, formed before the foundation of the world, and carried into effect notwithstanding their ill-desert; a purpose of mere grace, itself securing the faith which is the revealed condition of salvation, in compliance with the ancient grant to his Son of a seed to serve him for having poured out his soul unto death and been numbered with the transgressors.

Do you murmur at this gracious purpose? If you do so, what are its offensive characteristics? Are you dissatisfied that the God of love should have formed any purpose of mercy at all? Would your own character and condition have been the better if he had never had these thoughts of love? Or does it offend you that you yourself may not be comprised in the number of his chosen people? How do you know this? He has given you being in a world of hope; he has blessed you with the light of Christian lands; he has made you the offer of salvation; he has led you to reflection and prayer; he has sent his Spirit to strive with you; and are these the usual indications of a reprobate mind? Oh, how cruel,

to sever yourself from his love, by the lurking and thankless suspicion that he has not predestinated you to the adoption of a child! But what if it is even as you are willing to suspect? Has he not a right to do what he will with his own? or have you nothing within your own bosom that can induce your sympathy with the joys of those who are the favored objects of his love? "Is thine eye evil because he is good?" Or does it offend you that his grace is so free, and that personal merit has no concern in the great transaction by which the sinner is brought home to God? One would think this were the very salvation you need, and that your heart would leap for joy at the thought that you, who have nothing to give, may have it without money and without price; that you, who find it so impossible to make atonement for your own offences, may take refuge in the atonement made by another; and that in despair of the effort to make yourself better before you obtain mercy, you would go to Christ just as you are, that you may become better. Or does it offend you that there is no pardon for the guilty, without the previous satisfaction to justice which Christ has made on the Cross? Is it so that you would fain be saved at the expense of justice, and that this wonderful decree of Heaven, that substituted the innocent for the guilty, and delivered his own stainless Son to be spit upon, and bufféted, and put to death, that justice might be honored and you might live, has no form nor come liness in your eyes? Oh, will you not rather open your heart to the glories of this redemption, and then, in all humility and ardor, ascribe "salvation to him who sitteth upon the throne, and to the Lamb!"

IT is one of the plainest truths in the Bible, that there is no man, be he who he may, but has a right to repair to the Cross for salvation. Among other reasons, the method of redemption was devised and accomplished on purpose to secure him this right, this divine warrant, to go as a lost sinner to Jesus Christ for pardon and eternal life. If he does not do so, he sets himself in opposition to this gracious design, and does what in him lies to countervail and defeat this wondrous work of God. offers you eternal life; and who shall say that you have not a right to accept what God offers? God commands you to receive his Son; and have you not a right to do what God commands you?

God

The Scriptures do not confine the influence of the Cross to the salvation of a peculiar people. This is its great object, its saving purpose, but this is not all it accomplishes. In one view, and that no unimportant one, the aspect of the Redeemer's mediation is universal. It relates to the moral government of God and the sinful condition of men. It is the fruit of that divine compassion, that infinite benevolence, that looks with equal favor upon all mankind. It is a provision for the ungodly. It is the medium of universal access to the Father, and whosoever will may come unto God by Jesus Christ. While he