they deserved to die as the beast that was slain. Because death is the wages of sin. If this were the language of the sacrifices of the law, how much more is this the language of the agonizing and awful death of Christ, who bore the sins of his people in his own body on the tree. Go to Calvary, and behold a dying Saviour extended on the cross, and bleeding for the sins of men; and say whether this is not an affecting way to display the evil nature of sin, its opposition to God, and its fatal consequences to men. In this sacrifice we behold a just God and a Saviour.

But it may be asked, would not the sinner's repentance and reformation have been a just reason of forgiveness, without shedding of blood? I answer the question by asking another. Suppose a man had committed murder, and when arraigned before a court of judicature, should plead repentance for his crime, and promise never to do the like again; would it be safe for society, or proper in itself, that the court should pardon him? This would be mercy, but it would not be any satisfaction to law or justice. If not in this case, much less would it be so in sins committed against a holy and just God. No, my brethren, the soul that sinneth shall die; unless the law can be magnified, justice maintained, and the moral government of God supported.

3. Another general observation is this; that as all mankind have sinned, all deserved to be condemned, and all would have been actually condemned as transgressors, had it not been for the atonement or the sacrifice of Christ. The threatening denounced against our first parents, would have been exccuted as soon as they had sinned,

had it not been for the divine purpose, that Christ should, in the fullness of time, become a sacrifice for sin. Had they perished as soon as they had sinned, the people that have descended from them would never have existed. Hence it follows that the continuance of temporal life, and all the common blessings of providence, are bestowed upon us for the sake of Christ. In this sense he is the Saviour of all men, but especially of them that believe.

4. We remark again, that there is an infinite value in the atonement of Christ. Or, we say, that if there had been but one sinner saved, it was necessary that Christ should magnify the law and make it honourable. But what he hath done and suffered is sufficient for the salvation of all men, if it had been the divine purpose to extend it to all. Which introduces what was proposed, viz.

IV. To consider the extent of the atonement. In considering this part of the subject, we will follow the sacred oracles as closely as we can. They give the characters of all such as are saved by Christ.

David in Psalm ex. describes them as the people of God, and as made willing in the day of his power. Isaiah calls them the ransomed of the Lord. "The ransomed of the Lord shall return and come to Sion with songs and everlasting joy upon their heads." Christ repeatedly describes them by their being given to him by his Father. "All that the Father giveth me shall come to me; and him that cometh to me, I will in no wise cast out." "Father, I will, that they also whom thou hast given me, be with me where I am."

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The apostles speak of them as a chosen people. "According as he hath chosen us in him, (Christ) before the foundation of the world, that we should be holy, and without blame before him in love; having predestinated us to the adoption of children by Jesus Christ, according to the good pleasure of his will: to the praise of the glory of his grace; wherein he hath made us accepted in the Beloved. In Romans viii. Paul has these remarkable words; "For whom he did foreknow, he also did predestinate, to be conformed to the image of his Son. Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified."

hath chosen ;

The only way we discover who these chosen, redeemed people are, who share in the atonement of Christ, is by their being called by grace, out of darkness into marvellous light. While in unbelief, God alone knows whom he but when brought to believe, they are marked for him. Hence we read, that Jesus Christ " gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Thus we we learn, that the benefits of redemption extend to all those who are given to Christ and who are cho. sen in him.

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They are farther marked by faith. "He that believeth in him hath everlasting life." None but such will share in the atonement of Christ. Light is come into the world, and men loved darkness rather than light, because their deeds were evil." This is their condemnation this is the aggravation of condemnation.

i. e.

All

condemnation turns on law; it is altogether a judicial act. But he who is condemned by the law of God, will find an aggravated condemnation, if he reject the gospel.

Upon the whole, let the number of the saved be greater or smaller, this is a plain truth of divine revelation, that all who believe shall be saved, and all who believe not shall be lost.

V. We now pass to consider the application of the atonement to sinners.

It is a known fact, that many persons hear the gospel for years successively, without any application of its truths to them. Application of it is indispensably necessary. If a hungry man hear of an uncommon plenty of excellent provision, it will be of no benefit to him, unless he partake of it. If a sick man hear of an infallible remedy for his disease, it will be of no advantage to him, if it be not applied. So it is in this case. There are multitudes of people who hear the gospel, with as much indifference as if they had not sinned, or had no need of Christ. This is undenia ble. They are secure in sin at the moment they are suspended over everlasting destruction. In this condition they remain for years; yea, in some instances, all their days. But there is an application that takes place in certain instances, that creates a peace that passeth all understanding.

This application is made, not by men, not by angels, but by the Spirit of the living God; of whom Christ said to his disciples, "It is expedient for you that I go away for if I go not away, the Comforter will not come unto you; but if I

depart, I will send him unto you. is come, he will reprove the world righteousness, and of judgment.

And when he of sin, and of

He shall re

ceive of mine, and shall shew it unto you."

The following is the common method the Spirit of God takes in applying the benefits of redemption to sinners.

1. He convinces the sinner of his condition of "He shall convince the

depravity and guilt. world of sin," said Christ. Sometimes, he convinces a solitary individual; at other times, he works on a multitude of sinners. Not only one, but many cry, "What shall we do ?"

In this case there is an application of the law of God to the conscience, and the sinner falls before it. His former ease and security are exchanged for extreme anxiety of mind. In this condition he remains a longer or a shorter time, as the Holy Spirit please.

2. At length he "reveals Christ in him," as Paul speaks. This is application of the atonement emphatically. The character of Christ, his fullness of merit, his excellency, his love, grace, justice, holiness, now appear to his enlightened, his believing heart. And what is the effect? His distress is removed, though as sensible, if not more so than ever, of his guilt and unworthiness; and peace and joy follow. and joy follow. Believing he rejoices, with joy unspeakable and full of glory. All things become new to him. The creation appears new, Christ precious, God glorious, Christians amiable and beloved. He hath his fruit unto holiness, and his end will be everlasting life.

In this manner the Spirit of God through all the Christian's life, applies promises and various