I should think, incontrovertible) proposition;
and every cavil, grounded on the chimerical un-
mercifulness of non-election, ceases even to be
plausible.'

That the exercise of God's infinite mercy is regulated by the voluntary determinations of his own most wise and sovereign pleasure, will hardly be disputed. It must however be remembered, that this mercy is never exercised in a way incompatible with the holiness of his nature and the claims of justice; that the glory of his wisdom is displayed in the adoption of means by which all the divine attributes harmonize in the salvation of sinners; and that this mercy, with reference to pardon, is inseparably connected with the satisfaction of Christ, and is regulated in its exercise by the extent of that satisfaction. If then this satisfaction be sufficient for the salvation of all men, mercy must be extended to all, and all must be saved. For it is not credible that a satisfaction should be indispensably requisite to the bestowment of mercy, and when that satisfaction is obtained, the mercy should be afterwards withheld. Grace reigns through right

# Not so, the extent of his satisfaction to jew ulated by Sovereign

the is regulated by

mercy.

eousness unto eternal life by Jesus Christ. In virtue of his atonement, God is just and the justifier of him that believeth.

To accomplish the work of redemption, the Son of God, of his own sovereign pleasure, condescended to sustain the character of a Surety; and in the fulness of time, was for this end made of a woman, made under the law, to redeem them that were under the law. The Church, which is his body, he purchased with his own blood; the ransom was paid for the individuals who are comprehended in that church, and for them only. On those who constitute no part of his mystical body, the malediction of the law still remains and will ever remain. As therefore the sufferings of our blessed Lord were, in conséquence of his own voluntary engagement, a debt due to divine justice; the degree of suffering could not righteously exceed the demerit for which it was inflicted; nor could the merit of that suffering extend to those whose sins he never bore, whom he never intended to save, and for whom therefore he could not justly suffer.

There was an exact agreement, says Mr. Hurrion, between Christ's payment and purchase, between the price he paid, and the persons he redeemed; he paid the full debt of all for whom he was Surety, and he secures the eternal redemption of every one for whom he made the payment. We could neither pay the debt which we had contracted, nor purchase the inheritance which we had forfeited, nor claim the promises which are yea and amen only, in Christ: it is therefore by means of his death, in our room and stead, that we receive the promise of the eternal inheritance.

'The grand question here is, For whom was Christ Surety, whose debt did he pay, whose freedom did he procure? Let the event declare this; for certainly Christ did not die in vain, or purchase deliverance, and yet lose the price he paid, or any part of the purchase he made; for that would be contrary to all the rules of justice and righteousness. Who then are they that are delivered from wrath to come, and shall inherit everlasting life? Is this the lot of all men, or of some only? If of some only, as matter of fact

proves, then Christ was not the Surety of all None are men; he did not die to redeem all men, but some in cove only. If Christ had been Surety of the covenant nant who for all men, and had purchased grace and salvadie in tion for all men, then all men should certainly

unbelief. enjoy them; for God could not break his cove

nant, nor suffer his faithfulness to fail.'

To these excellent remarks, suffer me to adɗ the testimony of an able writer on the same subject.

There was in the covenant of redemption, observes Mr. Gillespie, an equality of proportion or merit betwixt the conditions required from, and performed by Christ, and the conditions promised and performed unto Christ by this covenant. Not a merit and satisfaction upon Christ's part de congruo (as the schoolmen speak) whereby the friendship and love of the party injured doth accept of that which is not equivalent to the offence; but a merit and satisfaction de condigno, there being a just and equal proportion betwixt the fault committed and the satisfaction given, and betwixt the reward pro

life,"

mised and given to Christ, and the obedience
required from and performed by him.-The
conditions of this covenant performed by Christ,
did by order of strict justice, & jure emptionis,
claim the reward that was promised and cove.
nanted with him, to be given to himself the
head, and to his elect people in whose stead
he satisfied Justice by paying their debt with
a price of blood; hence it is that he craves the
reward to be given, and that in justice for the
work he had done, John xvii. 4, 5, 24. 'I have
glorified thee on the earth, I have finished the
work which thou gavest me to do. And now,
O Father, glorify thou me with thine own self

-Father, I will that they also, whom thou
hast given me, be with me where I am; that they
may behold my glory, which thou has given me:
for thou lovedst me before the foundation of the
world.'

To say that enough has been done for the salvation of those who perish, is an assertion without proof. But supposing the remark applicable to the sufferings of Christ, will it apply to other considerations inseparably connected with

is secured in

in f for there

4. Ye will not come unto me that yo migh • implies that life "he "will not come " or belief they lose it.

who

un

believe, but lich then