been so clear, that in his fierce wrath there was nothing cruel-nothing akin to the sweetness of human revenge. But when the same sword is commanded to awake against the man that is his fellow-when his only begotten Son is the victim of his holy indignation, against the ungodliness and unrighteousness of man, we must needs be convinced that want of benevolence can have no influence. Christ was certainly dear to to the Father-infinitely dear, even when he forsook him, and laid such insupportable sorrows upon him. He was the brightness of his glory, and the express image of his person; and he had done nothing to offend him, but was then doing that which infinitely engaged his most endeared affection. Yet when, out of obedience to the Father's will, and tenderest feelings for his injured honour, he had undertaken to be answerable for the offences of fallen man, not one drop of the necessary bitter cup was permitted to pass from him. Judgment was laid to the line, and righteousness to the plummet, in as rigorous and unrelenting a manner, as if he had actually been the most odious criminal in all, the universe. By this it appears, with the highest possible evidence, not only that there is no respect of persons with God, but also that his inflicting the severest pains and penalties for sin, argues no want of infinite tenderness towards the sufferers. That it is owing only to a just regard to his own glory, and the general good.

Thus is Christ the end, and more than the end of the law for righteousness. The end of the probationary obedience required of man, is more than answered by his obedience; and the end of the curse denounced on fallen man, is more than answered by his being made a curse. We may now proceed,

II. To make some enquiry concerning the implied limitation in the text; or to consider why Christ is said to be the end of the law for righteousness, to every one that believeth. We are not to suppose, from this, that there is any want of sufficiency in what our Saviour hath done and suffered, to answer the original purposes of personal obedience and personal punishment in regard to all mankind, did they believe in him. Should all men come to the knowledge of the truth, and cordially embrace the gospel, they might be saved, and every end of the law be fully obtained. But still there are respects in which Christ is actually the end of the law to true believers only; that is, to those who know him, and receive him, and trust in him as their Saviour. Particularly,

First, Christ is, in a peculiar manner, the end of the law for righteousness to believers, as, in their view and apprehension, the divine justice is established by his sufferings, as much as if law had been literally executed. By the everlasting destruction of every transgressor, God would not have appeared more glorious in holiness, than he now does by the sacrifice of his own Son, in the eyes of every one that believeth. God, who commanded the light to shine out of darkness, says the apostle, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. The glory of God's justice undoubtedly, as well as the glory of his grace. But now to unbelievers, this glorious exhibition of the divine character is to no purpose. To them this light, if it shine at all, shineth in darkness, and is not comprehended. To those who never heard the gospel, or hearing understand it not, or do not believe it, this end of the law is not at all answered by it. Of old the preaching of Christ crucified,

The Law in all respects satisfied by our Saviour, in regard to those only who belong to him; or, None but Believers saved, thro' the all-sufficient Satisfaction of Christ.

A SERMON,

DELIVERED AT WALLINGFORD, CONNECTICUT,

WITH A VIEW TO THE UNIVERSALISTS, BY JOHN SMALLEY, D. D.

None but Believers saved, through the allsufficient Satisfaction of Christ.

ROMANS x. 4.

For Christ is the end of the law for righteousness, to every one that believeth.

THE capital argument of many who maintain that

every one who believeth not shall be saved, we have particularly considered. That salvation is not à matter of just debt, on account of the redemption of Christ, hath been shown, it is presumed, beyond dispute.This then being supposed a settled point, that God is at liberty to have mercy on whom he will have mercy ; it remains that we must have recourse to the revelation of his sovereign will in his holy word, as the only way to determine, whether all, or only a part of mankind, shall be saved.