violated law-Believers are saved, in opposition both to the demands of the law and to the claims of justice. A provision, however, they think has been made by the sufferings of Christ, in consequence of which it becomes consistent with the stability and honour of Jehovah's moral government over rational creatures, to save all who believe in Christ; but still they assert, that the ransomed of the Lord will never be free from guilt, and that Paul and his compeers are now as guilty as when on earth, and will forever deserve the punishment of hell. The demands of the law, and the claims of distributive justice too, they acknowledge will forever remain unsatisfied; because they were not cancelled by the Saviour's death, and never can be satisfied by the redeemed themselves.

This is the new scheme; a scheme which its advocates recommend as being far preferable to the old one; which has for so many years obtained the approbation of the Presbyterian Church. They prefer it on three accounts. It gives, they imagine,

greater extent to the atonement; is more compatible with a free and general preaching of the gospel, and with an unfettered and unreserved offer of salvation to all sinners; and corresponds best with the freeness and sovereignty of Divine grace, displayed in the recovery of fallen man.

While the advocates of the two schemes thus differ in their views of the atonement, they are agreed in the belief of the two following points. First, they receive the doctrine that teaches us that Jehovah, in his adorable sovereignty, has, from all eternity, elected to everlasting life some, and not all, of the human family: secondly, they believe that the atonement never was, and never will be, applied to any individual of our race, in any other way than by the power of Almighty grace. "Ye will not," said our Redeemer, "come unto me that ye might have life." And again, "No man can come unto me, except the Father which hath sent me, draw him."

These two points, you know, are inseparably interwoven with the great subject

under discussion; and, therefore, ought, as we go along, to be distinctly recollected, and their bearings on it ascertained. Let us now examine the pretensions of the New School, and see if their scheme has, as they apprehend, in the particulars stated above, any superiority over that of the Old School.

I. It is affirmed that THE INDEFINITE is of far greater extent than THE DEFINITE atonement.

Christ, say its advocates, died as much for one man as for another. He made atonement for sin in general: and thus opened the door of mercy for all mankind -opened the way in which every believer, of whatever denomination, or sect, or nation, may be saved.

But in what respect has the indefinite greater extent than the definite atonement?

1. Not in regard to the MERIT of Christ's death. Let our opponents magnify it as they please, they cannot go beyond us in their views. We are ready to join with them in celebrating its praises in the loftiest strains. We believe the merit

B

of Immanuel's death to be, like his divine dignity, really infinite; sufficient, if it had been Jehovah's pleasure to apply it to all, to save every son and daughter of our apostate race; and unnumbered millions more of such accountable creatures, if such had existed.

2. Not in regard to its APPLICATION. To whom, and to how many human beings, the atonement will, in the course of revolving ages, be applied, it is impossible to tell. The final day will show multitudes which no man can number; thousands and thousands, and ten thousand times ten thousand-all washed in the blood of the Lamb, cleansed from every sin, and made pure as the light. Our brethren will accord with us in saying, that the atonement will save every soul to whom it shall be applied, not excepting the vilest of human beings. Beyond this they dare not go; they will not say that a single individual of Adam's race can be admitted into heaven, in any other way than through the sprinkling of the peace-speaking blood of our adored Lord and Redeemer.

3. Not in regard to the OFFER of salvation. To whom can the advocates of an indefinite atonement, in preaching the gospel, tender its blessings, that the advocates of a definite atonement cannot? You, Sir, well know, that we are taught by our Divine Master to offer his great salvation to every one, to whom, in the course of his providence, we are called to minister in holy things. Whenever we stand up in his name to speak, we are authorized to announce the joyful truth, that salvation is come unto them. We can say to every one of our hearers, young and old, rich and poor, bond and free, to the profligate as well as to the moral part of our auditory, "Believe on the Lord Jesus Christ, and thou shalt be saved." "Ho, every one that thirsteth, come ye to the waters." "And 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." And let it be distinctly observed, that all our offers of salvation are grounded