a perfect meritorious character as their substitute; these blessings are proposed to the destitute sinners indefinitely, and consequently to them. If it be said, that the proposal is made to those who feel their need, and on this condition, IF they experience their case to be miserable, and sincerely desire to obtain the blessing: it is granted, that there are special encouragements to such characters, as in our Lord's sermon on the mount but how can others be threatened for rejecting what was never, in any sense, intended for them? If it be again urged, that no sinner knows but that Christ died for him, or, does not know but he is included in the atonement made; I reply, does God require the ignorance of his creatures as the basis of his government? or, is it worthy of his character to make it the ground of human obligation?

§14. The question is not, whether special promises are made to persons under certain gracious exercises of mind; but whether any impenitent and unbelieving persons are condemned, finally condemned, for not accepting what God graciously offers, or seeking to obtain gospel blessings, through the mediation and meritorious sufferings of Christ. If none were, in any sense, designed for those who eventually perish, how can they be said to reject them? Or, how can they be condemned

for not seeking an impossibility, and an impossibility too, founded in the appointment of God, and not merely in their own impotence?

§ 15. The atoning sacrifice of Christ, his sufferings, bloodshedding, and death, make a very prominent part of the apostolic writings. These being the substance and reality, to which all the typical sacrifices under the Old Testament dispensation referred, nothing could be more proper and important, than the stress laid upon them by the apostles. But surely, the Redeemer's incarnation and obedience, without which there could have been no atoning sacrifice, must be equally important and necessary in themselves, nor indeed can I perceive any good reason, why every part of the Saviour's undertaking should not be considered as equally essential to our Redemption; - and I would humbly propose it to consideration, whether every part of his substitution be not of the same character and extent? Why should one part be more limited than another? If his death be limited, why not his obedience and incarnation? If he assumed the nature of mankind indefinitely, why not their sorrows? If he obeyed the law without limitation, why not suffer the penalty threatened by it, to an equal extent? And if his mediatorial obedience unto death,

being of infinite worth, admitted of no increase or diminution; on what principle can we say, that the atoning n:erits admitted of any? Is it conceivable, that by a supposed increase or diminution of objects ultimately saved, his incarnatión, conformity to the law, or suffering at the hand of justice, could have been otherwise, than they were? Can we, even in thought, add to, or diminish from infinite worth?

§ 16. It has been said, that the sacrifice of Christ is sufficient for all, had it been the design of God to include them. Is not this, however, a virtual acknowledgement, that the limitation is not in the sacrifice itself, but in the objects? If the atoning sacrifice were even capable of any diminution or limitation, for that very reason it would not be commensurate to the demands of justice, and infinite perfection. What law and justice required was a person of infinite worth in human nature, and that nature to become a sacrifice without spot or blemish; less was not sufficient, and more was not necessary,―irrespective entirely of the number of objects. As the sun is neither diminished nor increased on account of the blindness or the sight, the increase or diminution, of terrestrial inhabitants; so the sun of righteousness, in his incarnation, obedience, sufferings, merits, atonement, righteousness, and federal perfec

tion, knows no diminution and increase, on account of the objects, as either many or few, who are ultimately benefited by him. To suppose that the design of God respecting a limited number, who shall be finally happy, can alter the nature of the sacrifice itself, or even the extent of its intrinsic efficacy, seems highly. derogatory both to God and the Redeemer.

§ 17. It does not appear to me, that we are authorized by scripture to regard the sacrifice of Christ as our redemption itself, so much as that by which we have redemption; or, with which we are, or may be redeemed. It is the meritorious cause, the grand means, the inestimable price, and the divine foundation of our Redemption. And so are his incarnation, and his perfect obedience, as well as his death. It is that without which there was no remission, no justification, no eternal salvation. It is a foundation of infinite worth, and of unbounded extent, both in itself considered, and as the medium of moral government conducted by a merciful sovereign and an equitable ruler and judge.

§ 18. Redemption, properly speaking, and in scripture usage, is deliverance from something, which must needs be effected by some means. Thus Israel was redeemed from Egyp

tian bondage by miraculous power; the captive is released from confinement by price, exchange, or force and the church of Christ is redeemed from all evil, guilt, sin, satan, and hell, by the acts of Christ, his federal engagement, incarnation, spotless obedience, his voluntary sufferings, bloodshedding, death, resurrection, ascension, intercession, the power of his Spirit, and his mighty energy at the resurrection. The price, or meritorious cause, was his humiliation; by virtue of which, in his exalted state, he actually redeems by his power. And all the members of his mystical body, from the beginning, were redeemed by divine power on the credit of that humiliation unto death of the promised Messiah. No sinner, therefore, can be properly said to be redeemed until he is personally delivered from some enemy or evil, by the interposition of an adequate price, and the exertion of an adequate power. Price without power, is but a preparation, provision, or means, without any effect or saving benefit; and power without a price, is not worthy of justice or wisdom, the holiness of God's nature or the honour of his moral government.

19. Here it is proper to notice the design of God in the appointment of an atoning sacrifice. And for illustrating this important point, it appears to me of great use to recollect the