and have so often crucified him afresh? I know not what assurance we can have that he died for us, but that most comforting truth, that he died for all. Were it revealed that there is even one descendant of Adam for whom Christ did not shed his blood, what penitent soul would not with trembling, exclaim, surely I am he? Who would dare to approach the living waters, were not this the invitation, "Whoever will, let him come, and take the waters of life freely?" We know that in our heavenly Father's house is bread, not only enough, but to spare; at his table is still room. We know that he expostulates and beseeches, "Why will ye die?" He chides and condemns the folly of those who obstinately perish. "Because he can swear by no greater, he hath sworn by himself." "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his ways and live." How often, as Christ with tears tells the unbelieving Jews, would he have gathered them as a hen doth her brood, and they would not; the fault was wholly theirs. It was God's will that they should repent and be saved, but they rejected the counsel of God against themselves," and to their own perdition. St. Paul said, "My prayer to God, and heart's desire for Israel is, that they may be saved." He knew that their own hardness debarred them from God's kingdom: there was balm in Gilead, and a physician there. St. Paul knew that God had not said to the seed of Jacob, "seek ye my face in vain." He knew well who had said, "What could I have done more to my vineyard, the house of Israel, that I have not done in it?" Their failure of fruit, was their own fault.

II. There is then, a sense in which the redemption of Christ, and salvation through him, are general and extended to all. In what sense, or in what respect this is true, is also worthy of our particular attention.

Should any ask, or wonder why, if Christ died for all, it does not follow that all will be saved, let him open his bible at almost any chapter, or let him look at the conduct of mankind, and he will find an answer. It is, the Saviour himself says, because men love darkness rather than light; their sins more than their souls, and this world more than heaven; they will not come to him, that he may give them life. For, let it be remembered, our redemption and our salvation, are not the same thing. The gifts and calling of God are one thing, the use we make of his blessings another. We should carefully distinguish what God has done for us, from that which he works within us, and requires of us. Christ has redeemed us, but it is by the Holy Ghost that we are newed; and except a man is thus cannot see the kingdom of God." for our sins, and he has risen for our justification, but he does not repent nor believe for us; and he tells us, that without repentance and faith, we cannot be saved.

sanctified and re

born again, he Christ has died

1. Christ is the Saviour of all; because, as we have seen, he died for all; he has rade satisfaction to divine justice; he has put away sin by the sacrifice of himself; the Lord has laid upon him the iniquity of us all. Believers in him may now plead his merits and the sacrifices of his cross, for their pardon and

justification. The law of God, though just and holy, will no longer condemn them.

2. He is the Saviour of all, because for all he has conquered sin, and satan, and death; those mortal enemies, which, by ourselves, could never be subdued. "He took part of flesh and blood, that, through death, he might destroy him that had the power of death, that is the devil; and deliver them, who, through fear of death, were all their life-time subject to bondage." He came into this world to destroy the works of the devil; and though he soon left the world, he will reign as the Christ, till he hath put all enemies under his feet: the last enemy that shall be destroyed is death.

3. He is the Saviour of all, because to all he has become the resurrection and the life; thus opening to all, a new and living way to eternal blessedness. The dead shall hear his voice, even all who are in their graves, and shall come forth. In our text it is expressly said, that "as in Adam all die, so in Christ shall all be made alive." He is "the resurrection and the life." "In him," (says Mr. Scott,) "and through his mediation, all the dead shall rise again. He is the author of the resurrection, and it will be effected by his power." The wicked he will raise as their Lord and judge; the righteous will rise with him as their head, to reign with him for ever. "In every

sense, he is the resurrection, the source, the substance, the first-fruits, and the efficient cause. He is, indeed, the fountain, the support, and the giver of life, temporal, spiritual, and eternal; and no man can

have it but by and from him;" not only is he the way and the truth, but also the life. By him is immortality brought to light; he has led captivity captive. Through his mighty power, all shall awake from the sleep of death, and rise to bliss or wo.

4. He is, of course, the Saviour of all; because, to all he has opened a new and living way to immortal blessedness, and salvation is made possible to every creature. He has made satisfaction for their sins; the penalty of death for Adam's transgression, is cancelled by Christ's death and resurrection. In the one, we all die; in the other, we are all made alive. By the Saviour, we are now in a better state than that in which were the first pair in Paradise. For in that state, one transgression was inevitably fatal. "In the day thou eatest thereof, thou shalt surely die:" but now, "if any man sin, we have an advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins; and not for ours only, but for the sins of the whole world."

5. He is also the Saviour of all, because to all generally, and without any exception, he extends the offer and the means of salvation. Wherever his gospel is preached, we know, to our sorrow, that many neglect this great salvation;" and we know not how such can escape the righteous judgment of God; but however they neglect or despise it, to them is the same offer made, as to those who believe. Many are called, however few may be chosen. Whether you will hear, or whether you will forbear, to every one of you, the same advantages, and privileges, and means, are extended. To you all, equally and impartially, the same bible is open; the same

gospel is preached, and the same Saviour offered. The invitation is free to all; "whoever will, let him come." The ministers of Christ are commanded to go into the streets and highways, and into all places, where men are to be found; and, far as persuasion can do it, compel them to come in. May not he be truly called the Saviour of all, who has made expiation for their sins; who has conquered their spiritual enemies; who will raise all from the dead; who has opened to all a way to life eternal; who has made salvation possible to all, giving them also, the offer and means of salvation? Yes, all things through Christ's redemption, are now prepared, for your being accepted with God, and blessed for ever. The invitation is general; "Come, for all things are now ready;" a sacrifice is offered; an atonement is accepted; justice is appeased; God is rendered propitious; every preparation is made; there is yet room at the table of salvation; there is bread enough and to spare; nothing indeed is wanting but the guests to sit down. The same feast of fat things is offered; the same bounty is exhibited to those who accept the invitation, and to those who "make excuse."

But though Christ is thus generally the Redeemer of all who die in Adam, to be eventually saved in him, with an everlasting salvation, we are required to repent of our sins and to believe his gospel. As St. Paul writes to Timothy, "God is the Saviour of all men, and especially of those who believe." To all salvation is made possible; to all it is offered; but in a more proper sense, is God the Saviour of those who submit to his righteousness; who receive and obey the gospel; who actually turn to God through