position, because, without an atonement, no one could be saved. And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these,' Heb. ix. 22, 23.

III. The Lord Jesus made propitiation or atonement for the whole world. He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world,' 1. John ii. 2.* Who gave himself a ransom for all to be testified in due time,' 1 Tim. ii. 6. Isaiah testifies on this point, All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all,' Isaiah liii. 6. The character of the teaching of the Saviour on the same point, is, that he every where represents the love of God as towards all men. 'For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life,' John iii. 16: and also verses, 14, 15, 17, 18. These are not the only texts which prove the all-sufficiency of the atonement. The doctrine is presented in a great variety of forms by all the Apostles as well as by our Lord. Indirect proofs can also be given that Christ died for all; see the passages which contain a universal call to believe; and an offer of salvation to all men: such as, Isaiah lv. 1-3; Rev. xxii. 17; Mark xvi. 15, 16; John iii. 14-18. (1.) The command for

* INQUIRER. But is not the term world, sometimes to be understood of only a part of the human family?

MINISTER. I am not aware of any candid critic or theologian of repute, who in reference to the passages I have now quoted, (John c. iii. 16; see also verses 14 15, 17, and 18; John c. i. v. 29; 1 John c. iv. v. 14; c. ii. v. 2.,) would give them a limited signification. There are several greek words which have been translated into our version by the word World; one of these is Oikoumence, which is of restricted application, and is generally to be understood of only a part of the world. See illustrations of this, Matt. xxiv. 14; Luke ii. 1-5; xxi. 26; Acts xi. 28; xvii. 6; xix, 12: xxiv. 5; Rom. x. 18; Rev. iii. 10; xii 9; and xvi. 14. But this word is never used in reference to the love of God, or the work of Christ for the benefit of mankind. Then another word translated World is Aion, which signifies age, or duration; and is often rendered 'ever.' This word also is used to distinguish the World from the church. In the former sense, it is used Matt. xii. 32: xiii. 39, 40; xxiv. 3; xxviii. 20. &c., &c. In the latter sense, it is used Matt xiii. 22; Luke xvi. 8; Rom. xii. 2; 1 Cor. i. 20; ii. 6; 2 Cor. iv. 4, &c., &c.

Now observe, when the Atonement is referred to, neither of these words, having a limited signification, is ever employed; but the word Kosmos, which şignifies all men. or the whole World, is invariably used. Observe, this is the word rendered World, in the following very emphatic places: Mark xvi. 15; John i. 29; iii. 16, 17; iv. 22; vi. 33 and 51; 2 Cor. v. 19; 1 Tim. i. 16; 1 John ii. 2; iv. 14. Now in each of these passages is the work of Christ declared to be for the world, to which no limited meaning, in justice to Divine truth, can ever be given. We have referred you more at length to this part of our proof, because opposers often endeavour to fritter away the force of these texts, by stating that the World, does not always signify all men. By the examination of these Scriptures you may see when that remark is applicable, and when it is not.-(Dr. Jabez Burns, Doctrinal Conversations, pp. 37, 38.)

all to believe in Christ is a proof that he must have died for all, because God would not command any one to believe what is not true. (2.) The offer of salvation to all men shows that Christ must have died for all, because God would not offer what he was not ready and able to bestow; and salvation cannot be bestowed on any one for whom Christ has not died. Without shedding of blood there is no remission,' Heb ix. 22.*

IV. Christ's atonement did not secure the salvation of all men. Through Christ's atonement salvation is provided for all, and all are freely invited, and even entreated to accept of it, and be happy for ever; but as the richest food cannot nourish the body unless it be partaken of, so the sinner must believe in Christ, as his Saviour, before he can be benefited by his all-sufficient atonement.

V. Some of the blessings which Christ's atonement has procured for all men, are, a free and full offer of forgiveness for all their sins, liberty of access to God, and the rich influences of the Divine Spirit, by which they may be prepared for glory.-(See next Section.) Christ is willing, as well as able, to bestow these blessings on men. He says, 'Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light,' Matt. xi. 28-30.† The reason why any remain unsaved, is, because they refuse to believe in the name of the only-begotten Son of God, 'And ye will not come to me, that ye might have life,' John v. 40.

VI. No created being could have made an adequate atonement for the sins of men: for all he can do, he is bound to do as for himself. Christ could not have made an atonement without becoming incarnate. It is written,- Forasmuch then as the children are par

*The universal offers of the gospel are founded in the atonement. The atonement, then, is the foundation, the offers are the superstructure; and the foundation must, in some important view, be as broad as the superstructure; for if not, the edifice would want support, and fall to the ground.'-(Dr. King, Glasgow.)

"There is not a single passage in the whole Bible which says that Christ did not die for all. Neither is there a passage that says that Christ died for the elect only. Jesus said, "I lay down my life for the sheep," but the word only is not there, hence this passage is no proof at all of a limited atonement.'

Sheep is a term of character denoting those dispositions that are peculiar to believers; and this is one of a number of passages which speak of its application by faith, John x. 15.

+A minister one day examining his Sabbath-school, put this question: "What kind of a Saviour is Christ?' One answered, 'He is an able Saviour; another, 'A willing Saviour; a third 'A justifying Saviour; a fourth, 'A Saviour of all that come to him.' Many other suitable answers were given. After some pause, a little boy said with much gravity, 'He is the chiefest among ten thousand and altogether lovely.' Let each one ask, What think I of Christ?'

Among all the variety of beings in the universe, Christ alone has power to lay down his life, and to take it again. This arises from the circumstance,

takers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil,' Heb. ii. 14. See also ver. 15-18, viii. 3, and x. 5.

VII. The atonement is sometimes confounded with Pardon and Redemption. Pardon and Redemption are blessings which believers enjoy on the ground of the Atonement.* An error in doctrine may arise from a forgetfulness of this distinction, namely, that of 'universal salvation,' which has no connexion whatever with the scriptural doctrine of an all-sufficient atonement. There is a distinction between Pardon and Redemption. Pardon is deliverance from the penalty of sin; Redemption is deliverance from the penalty and power of sin.

SECTION XI.

THE WORK OF THE HOLY SPIRIT.

I. The work of the Holy Spirit, is, (1.) to Enlighten. (2.) Convert. (3.) Sanctify. And, (4.) to Comfort men.

II. All men need the influences of the Holy Spirit, to lead them to receive the truth concerning Jesus, and to sanctify their souls. III. The love of the Holy Spirit† to mankind is co-equal with the love of the Father, and the love of the Son; it must be so, for the Godhead is one in essence-one in perfection-one in love-one

that he is Divine and human. And it is a combination of these two natures which alone qualified Him to make an atonement: In the work of mediation, Christ acts according to both his natures. With each nature, He performs that part which is peculiarly appropriate to it, John x. 17, 18.

"The atonement is not the same thing as pardon. 1. Pardon comes after confession of sin, whereas the atonement was made 1800 years ago. 2. We pray for pardon but never for atonement. 3. God pardons often, whereas the atonement was but once made. 4. God bestows pardon, whereas he receives the atonement. Redemption means actual deliverance, while the atonement means the satisfaction through which the deliverance is obtained.'

+ The Holy Spirit is God, and consequently one with the Father and the Son, in character and feeling, as well as in essence. He is included in the same Divine description,-God is love; and, equally with the Father and the Son, he swears,-'As I live, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.' It is inconceivable that there can be a diversity of feeling or desire amongst the persons of the Godhead.

Sinners who continue in unbelief, and therefore unsaved, oppose the will of God the Father, trample upon the blood of the Son, and do despite to the spirit of grace, even blaspheming him, and counting him a liar.

'It may well be asked, how is it that the saints are scarcely ever heard to speak of the Spirit's love? Great was the love of the Father in sending his Son to die; and great was the love of the Son who came so willingly on the errand;-is the love of the Spirit less, who has descended to this world of pollution and misery, and abides in it so long at the work of its purification and comfort ?'-(Dr. Anderson's Lectures on Regeneration, pp. 213, 214.)

in purpose; therefore the feeling or disposition of the Three-one God towards our fallen and lost world must be one and the same.

IV. The Holy Spirit seeks the conversion of all men. "The Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take of the water of life freely,' Rev. xxii. 17. Also John xvi. 8, 'When the Spirit is come, he will reprove (or convince) the world of sin, of righteousness, and of judgment. The unbeliever does not need to wait for the Holy Spirit to enable him to believe the gospel. The Holy Spirit is waiting on the unbeliever. He says, 'To-day if ye will hear his voice, harden not your hearts,' Heb. iii. 7. 2 Cor. vi. 2. The Holy Spirit strives with men for their conversion; he uses various means to convert them; principally, by presenting to their minds truths which he indited for them in the Holy Scriptures; also by his Providence, and through their consciences: but we must not limit the operations of the Divine Spirit upon the mind to these ways alone. It is written in John iii. 8, "The wind bloweth where it listeth, and thou hearest the sound thereof; but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.' 'Faith cometh by hearing, and hearing by the word of God,' Rom. x. 17.

V. Men resist the Holy Spirit. 'Ye do always resist the Holy Ghost; as your fathers did, so do ye,' Acts vii. 51. Those who reject the Saviour, 'do despite unto the Spirit of grace,' Heb. x. 29.*

VI. To be led by the Holy Spirit, is to be guided in ways of righteousness, and into the knowledge of all necessary truth, regarding the way of salvation by Jesus Christ; and the glorifying of our God and Saviour. 'Howbeit when he, the Spirit of truth is come, he will guide you into all truth,' John xvi. 13. Those who are led by the Spirit of God, are the sons of God. For as many

as are led by the Spirit of God, they are the sons of God,' Rom. viii, 14. To be filled with the Spirit, is to be sanctified wholly; to love God with all our heart, to be full of zeal for his glory, and the salvation of our fellow-creatures; to be conformed to the image and example of our blessed Lord and Saviour Jesus Christ: it is to possess the fruits of the Holy Spirit. The fruit of the Holy Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law, Gal. v. 22, 23. It is a

* 'Besides restraints from without, we resist the still more effectual influence of the Spirit of God. That Spirit strives with all men; suggesting truth and exciting conscience, expostulating and warning, and drawing men from sin to God. It is from him all good thoughts and right purposes do proceed. This Spirit we quench; we resist his gracious influence, not once or twice, but a thousand times.'-(Hodge's Way of Life. Tract Soc. Ed. p. 67.)

This resistance of the Spirit is the cause of any one's continuing an unbeliever.

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commanded duty to be filled with the Spirit; it is written, But be ye filled with the Spirit: speaking to yourselves in psalms and hymns, and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always unto God and the Father, in the name of our Lord Jesus Christ,' Eph. v. 18-20.

VII. We should most carefully avoid everything that is offensive to the Holy Spirit; this is our duty, and if we do not attend to it, it may be expected that the Holy Spirit will in a great measure withdraw from us; and without his gracious aid, none of the human race will ever obtain eternal happiness. But they rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them.' Isaiah lxiii. 10. The Christian is sensible, that when he departs from God, by neglecting duty, or committing sin, his love waxes cold, and he loses his joy and peace in believing.

SECTION XII.

REPENTANCE.

I. Repentance, is a change in a person's opinions, aims, and dispositions, with respect, particularly, to sin and holiness, himself and God. 1.-This change with respect to sin, is, he formerly thought but lightly of it, loved it and committed it: now he sees it to be a very wicked thing, hates it and flees from it. 2. This change with respect to holiness, is, he formerly hated and despised it; now he loves and seeks it. 3.-This change with respect to himself, is, he now sees himself to be a sinner, and deserving punishment on account of his sins. 4.-This change in regard to God, is, he formerly considered him his enemy, and accordingly feared and hated him now he sees that he is his friend, and reverences and loves him.*

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*Marks of repentance are seen in the conduct of the prodigal. We see, (1.) His thoughtfulness: 'And when he came to himself, he said, 'How many hired servants of my father's have bread enough and to spare, and I perish with hunger! (2.) His resolutions: "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. (3.) His conduct: 'And he arose, and came to his father.' The great importance of consideration is seen from Deut. xxxii. 29, Eccl. v- 1, Isaiah i. 3, Hag. i, 5.

A man of most abandoned character, strolling one day into a church, heard the fifth chapter of Genesis read. The frequent mention of the words "And he died,' after the account of the lengthened lives of the antediluvian patriarchs, led him to consider the fact that he also must die, so that he afterwards lived and died a most exemplary christian.