God's part, to the salvation of sinners, it is equally evident, on the other, as it was necessary, only, on God's account, to maintain the rectitude of his character as moral governour, that it does not, of itself, secure the salvation of any man. It is a divine expedient, by which, God can consistently save, all that will come to him through Jesus Christ.

We learn, not only, from the passage to the Romans, noticed above, but also, from various other portions of the Bible, that the benefits of the atonement are sure only to him "that believeth in Jesus." But if the benefits of the atonement, can then only be enjoyed by creatures, as they believe, it is very evident, that it enters into no part of its nature, to secure the salvation of a single individual, and much less then, can it have had for its exclusive end, a select and particular number. Its efficacy, in rendering the salvation of any of the human family secure, lies, in the sovereign, and glorious purpose, and will of God. And this is evident from what our Lord says, "I thank thee, O Father, Lord of heaven and earth, cause thou hast hid these things from the wise and prudent, and kast revealed them unto babes. Even so Father, for so it hath seemed good in thy sight." It is then the electing sovereignty of God, by which the benefits of the atonement are rendered effectual to salvation in any case: But for this all powerful, and gracious interposition, the death of Christ notwithstanding, not one of the human family would ever have been saved; and the way to the throne of God, and the joys of eter nity, would have remained untrodden by the foot of a single son or daughter of Adam.

Christ has died-He is offered to all men.-All refuse to embrace him. God interposes, by his gracious electing sovereignty, and delivers all whom it is his good pleasure to save. In this view of the great scheme of redemption, we see unbounded benevolence, in the provision of atonement; sincerity, in the unlimited offers of mercy; deep ingratitude, in their rejection on the part of man; and matchless grace, in sovereign electing love. Under this view of the subject, God is clear when he judges; the sinner falls by his own hand; the saint is an infinite debtor to grace; and a holy universe views with admiration, the glory of his justice, and his mercy, in their eternal King

We have said, that this view of the atonement, vindicates the sincerity of God, in the universal, and unlimited offers of the gospel But how is his sincerity, in these offers to be vindicated, if the atonement was made, only, for a definite number? If we contemplate it, in the light of a commercial transaction; and view it as a price paid, for which the salvation of the elect is the equivalent, then, on every principle of sincerity and truth, it can be offered only to the elect. And how shall we vindicate the character of God, in commanding the ministers of his gospel, to call all men to repentance ? L there had been no atonement, repentance would have availed nothing; and if the atonement is in its nature limited to a given number, it can still avail nothing, to those who are not of this number. Why then, call them to repentance, when there is no provision of atonement, that would enable God to pardon them, if they should repent? The offer of pardon, on

repentance, is founded exclusively on the atonement; but if no atonement was made, in the benefits of which, the nonelect could in any state of things become interested; how can they then, be invited to repentance, under the promise of pardon, if they do repent? Let the end for which the atonement was made, be the maintenance and exhibition of the rectitude of God, as moral governour in the pardon of sin, as we suppose the Bible represents it, and you lay the foundation for the offer of mercy, broad as the guilt and misery of the human family. seems to require; you exhibit God in the attitude of the same benevolence, that he displays in his providential government of mankind; you open a free course for the invitations of mercy; and although all men reject these invitations, yet, the benefits of atonement will be rendered sure, to as many of the children of men, as the good of the universe, in the view of the infinitely wise, benevolent, and holy God demands.

This view of atonement, not only, vindicates the sincerity of God, in inviting all men to come to Christ, that they may be saved, but also, leaves the sinner who rejects the offered salvation, without excuse.

that

It is true in the most absolute and unqualified sense, whosoever will, may come to Christ, and be saved, “ That in every nation he that feareth God and worketh righteousness, shall be accepted of him."

There is nothing in the nature of the atonement; nor is there any thing revealed in the Scriptures, that would justify any man, in saying, with regard to the non-elect, that they can receive no benefit, by the sacrifice of Christ, although they

were never so willing to embrace him. All the invitations of the gospel are addressed to mankind, as possessing one uniform character, and being in the same lost condition. These invitations are not founded on any secret purpose of God, with regard to any select number of the human family. They contemplate fallen human nature, and are founded on the atonement, as God's grand expedient, by which he designed to make to the intelligent universe, the richest displays of his wisdom and mercy, in the pardon of sin.

It surely furnishes a very unlovely representation of the Divine Being, to suppose, that from among a world of outcasts, and rebels, he should select a particular number, and then make just provision enough for their salvation, without bringing the remainder, on the ground of trial at all, so as to give them an opportunity, either to choose, or refuse. And this is especially so, when we view this provision as of a governmental nature, and designed to exhibit and illustrate the perfections of the Divine Being, and the moral rectitude of his administration in the forgiveness of sin. Yet, such is the representation we make of him, if we suppose the atonement made only for the elect, and that Christ has done nothing, that would make it consistent for God to save the non-elect, even if they should repent and believe. But how much more lovely, and expressive of dignity, and amiableness of character, to suppose the provision broad as the perishing wants of our fallen family; its benefits proffered to every son and daughter of man; and tender invitations, and pressing motives exhibited, to urge all to accept of mercy.

Here we see God acting in all the dignity and glory of his be nevolence. The death of his dear Son, removes every obstacle, that his own character and law presented, against the exercise of pardon; and the foundation, thus laid, for the consistent exhibition of mercy, there is nothing to forbid the proffer of its benefits to every rebel in our fallen world.

The order, which, to us it appears, the Bible has established, in relation to this subject, and which, because it is the order that God has pursued, in the successive developements of his wisdom and grace, may be termed the order of nature, is the following.

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First, The provision-Secondly, The offer-Thirdly, The rejection, and Lastly, The sovereign and efficacious purpose of God in election. Here we see God upon the throne, opening his stores of benevolence to a world of guilt and ruin and inviting its whole population, to return to their allegiance. One common murmur of dissatisfaction moves the mighty multitude, who say with united voice, we will not have this man to reign over us. The infinite ONE, as if deeply affected, at this new and aggravated instance of ingratitude and rebellion, to see the Son of his love cast out, by those for whom he died, exclaims, "What could have been done more for my vineyard, that I have not done in it?" As the moral governour, God had gone to the full extent of what he deemed possible, and consistent for him to do-He had opened the door of mercy, and the guilty children of men had shut it against themselves, with their own bands. Here, all would have been lost, and that without remedy, if through the atone