As this shows the extreme malignity of a sinful spirit, and its irreconcilable aversion to any proposals, which a holy God can make, it very greatly illustrates the justice of God, in dooming evil angels, as well as men, to never ending misery. It becomes evident, that their hearts are such that they never could be reclaimed, but by the all-conquering and irresistible power of God, and that they are fit only to be consigned to hopeless misery.

4. God in leaving some sinners to go on in their wickedness and perish, makes a most glorious display of the prerogative of divine sovereignty, beyond any thing of the kind which had ever before been set in the view of his creatures. He exercises, before the eyes of all intelligences, his sovereign right to dispose of sinners as he pleases, for the purpose of his own glory, either as vessels of mercy, or of wrath. This had ne ver before been exhibited by example. This is a striking manifestation, that God considers the sinner as having forfeited all good—as being in the hands of a righteous Judge, and that he himself is under no kind of obligations to spare him. He may therefore usé him in any way that shall be most for his own glory and the good of his kingdom, either as an example of jus tice or of grace. This sovereignty is also further manifested, in giving some the offers of mercy, while a knowledge of the gospel is withheld from others. In all this the language of his proceedings is, "Hath not the potter power over the clay, of the same lump, tó make one vessel to honour and another unto dishonour?" If God renewed all, this glorious display of divine sovereignty would not have been made.

5. Another valuable end which is obtained by God, in leaving some to go on in sin and perish, is the peculiar display which this makes of the riches of his grace

tô those whom he renews, and chooses to be the ves sels of his mercy. If God had renewed and saved the whole of mankind, it might never have been so strongly felt by creatures, that there was no kind of obligation on God to the sinner, to convert him; and that he was at perfect liberty, even after an adequate redemp, tion had been provided, either to apply it or not apply it, to the salvation of the sinner, as should appear good in his sight.

Nor could this grace have appeared to such advantage, had all been saved, for want of the striking contrast exhibited in the different treatment which the vessels of wrath, and of mercy, respectively receive from the hand of God. This idea appears to have deeply impressed the mind of the apostle Paul, when he said, "What if God, willing to show his wrath and make his power known, endured with much long suffering the vessels of wrath fitted to destruction, and that he might make known the riches of his glory on the vessels of his mercy which he had afore prepared unto glory." Isaiah also gives us the same idea from the mouth of God. "And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men which have transgressed against me; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh." Thus the distinguishing exercise of grace makes a peculiar display of the riches of divine mercy, towards those who are saved.

From the whole it is conceived, that it is made plain, that the atonement is infinitely full-that God in his invitations to sinners, and in his solemn declaration, that he hath no pleasure in the death of the wicked, but

that the wicked turn from his way and live, is consistent with his leaving some to go on in sin and perish. And that there are reasons which may be assigned why God does not convert and save all the human race: Particularly, that the punishment of unbelief, which is a new and peculiar species of wickedness, might be exemplified-the justice of God be more fully manifested-that by the exhibition of the unyielding nature of sin, the justice of God in the endless punishment of evil men and angels might be seen in its true glory— that the sovereignty of God, and the dignified manner in which he exercises his grace might be known-and that the exceeding riches of his grace towards the redeemed, might appear as they are. In all these respects, God illustrates his own glorious perfections, in the view of his creatures, and enriches them with the knowledge of himself, by leaving some to go on in sin and perish; and in proportion as he brings himself into view, he adds to the everlasting blessedness of his whole kingdom. The wisdom and goodness of God are also displayed, in adopting a measure calculated to produce so many valuable ends, and creatures are effectually taught the firmness and stability, with which the Most High proceeds in his administrations of government. These are great and valuable ends, which we see are answered by the sovereign dispensations of grace and justice among men. So many reasons for this way of proceeding are made known to us; perhaps more may be seen by a sufficient attention to the subject, and probably many more will be discovered by the people of God, in the world to come. But how many reasons God has for these proceedings, no finite creature can determine. "Canst thou by searching find out God, canst thou find out the Almighty to perfection?" Finally; the things which have been noticed,

in attending to this important question, are calculated to impress our minds with the infinite mercy of God, in producing an all-sufficient atonement, and freely offering salvation to us all-with our infinite obligations to Jesus Christ, for the things he has done and said to purchase mercy for sinners-with the awful wickedness and inexcusableness of the impenitent and unbelieving, whose blood must be upon their own headswith the mercy of God, in reclaiming any from their obstinate pervarseness to himself with the indispensible duty of all who hear the gospel, to repent and believe without delay with the reasons which sinners have to tremble at their guilt and danger-and with the peculiar obligations of those whom God has renewed, and adopted into his family, to admire distinguishing grace, and be constant and zealous in his service. And let the world admire the compassion, and obey the gracious exhortations of God, who says, “ As I live, saith the Lord, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?"

The Sufferings of Christ, a Gain to the
Universe.

(From the Theological Magazine.)

IF the sufferings of Christ, a person of infinite dignity, were an evil equal to that which the sufferings of all mankind would have been, had Christ never died for sinners; what benefit, on the whole, it is asked, accrues to the universe from his sufferings?

To this it may be replied, that, if the purposes of divine goodness and love are answered in the happiness and good which are actually produced and enjoyed in the system, we are, of course, to estimate this good by the quantity of happiness which is to be enjoyed. Consequently, the evil, which is considered as lessening the good, is also, on the other hand, to be estimated by its quantity. And, according to this rule of estimation, the sufferings of Christ are followed by an overbalancing and far greater good. For, in whatever other respects the sufferings of Christ are to be considered as an infinite evil, it may safely be concluded they were not infinite in quantity; but will be, in this respect, much exceeded by the happiness and enjoyment of those who are redeemed by the blood of Christ. The happiness and good, which will be the fruit of the sufferings of Christ, as they will be continually increasing in degree, and endless in duration, may be strictly said to be infinite; and therefore, the evil of Christ's sufferings will be overbalanced by the good which will be enjoyed by those who are saved by him.

The sufferings of Christ, considering his infinite dignity and excellence, may properly be said to be an infinite evil. They manifested a displeasure, in the divine mind, sufficient to produce the eternal torments of sinners, had it fallen upon them. Nevertheless, the divine displeasure, which appeared in these suf ferings, is not to be estimated merely by their quantity there are other considerations, of still greater weight, to be taken into the account. The merit, or value, of the sufferings of Christ, as a testimony of hatred of iniquity, arose more from the dignity of his person, and the exellence of his character, than from the degree of pain which is endured. These suffer