fects of the offence of the latter, and of the righteousness of the former, the apostle adds: "For as by ONE MAN's disobedience many were made sinners, so by the obedience of ONE shall many be made righteous." Rom. v. 14-19. And, in 1 Cor. xv. 22, he asserts the same analogy; "for as IN Adam all die, so IN Christ shall all be made alive:" meaning, not as the Universalists teach, that all men will be ultimately saved by Christ, but that all who are in Christ, united to him by faith, and represented by him in his mediatorial work, shall be raised from the dead to the enjoyment of an immortal life of happiness and glory; just as all united to Adam by natural generation, and by the relation established by the original covenant or constitution made with him as their representative, have become subject to death in all its terrible forms.

From this comparison, it is easy to see which of the two theories reflects the highest honour on the Divine law. The one maintains its righteous demands in all their

extent, and exhibits them as gloriously fulfilled in the life and death of the Son of God for all his people; while the other prostrates them, and with them, the truth of God, in the dust.

When I began this letter, I intended to finish the contrast; but as the remaining point is important, I think it best to reserve it as the subject of another letter.

Sincerely, yours.

LETTER XII.

The Redeemer's Glory.

MY DEAR BROTHER,

This will be the last letter on the important subject that has so long occupied our attention. It remains only to show, that as the views of the old school reflect higher honour on the perfections and law of God, than those of the new, so they present a nobler and more scriptural tribute of praise to the great Redeemer.

The atonement, says Mr. Beman, merely opened the door of mercy to fallen man. The writer of Dialogues, while he admits that Christ died with an intention to save the elect and not others, and that he satisfied public justice, denies that he made any satisfaction to distributive justice, and affirms that the gift of Christ resulted from no special love of Jehovah to his chosen, but from that general benevolence in which

all share, and that common compassion which is not denied even to the damned. Others represent the atonement as consisting in an exhibition of the evil of sin, and in a declaration of God's hatred of it and its desert of punishment; and affirm that, if not one soul were saved, the proper end of the death of Christ would be answered, and its full effect produced.

With these views of our brethren we. cannot accord. They are either erroneous or defective. They detract from the honour due to the atonement of our blessed Lord; they remove it from that central and all important point in the scheme of salvation, which inspired writers have assigned to it; and they detract from it the glory of effects which it really produces. That it opened the door of hope and mercy to this wretched world is certain; but we regard it also as the meritorious cause of our salvation. While we admit a display of the evil of sin, of its desert of punishment, and of God's hatred of it, and of his justice, to be the result of the atonement; we main

tain its true nature to consist in making satisfaction for sin. The idea that the end of the atonement would have been answered, although none of our fallen race had been saved, we reject as entirely derogatory to the wisdom of God and the merits of his Son; contending that, as an atonement carries in its nature the notion of a satisfaction, the salvation of all who were given to the Redeemer must certainly follow in the manner and time agreed upon in the eternal counsels of the Holy Trinity; and that to have left their salvation uncertain as it would have reflected on Infinite Wisdom, so it would have been inconsistent with the infinite value of the price paid for their redemption. We make the atonement of Jesus Christ the procuring cause of every blessing bestowed on the church, both in this and the next world.

In my third letter (pp. 64-67) it was shown, that the inspired writers represent every blessing of salvation as the fruit of Christ's death: Such as forgiveness, reconciliation, justification, peace, adoption,