XII. Finally, brethren, seeing we have such a full and perfect redemption in Christ, "What sort of persons ought we to be in all holy conversation and godliness." For remaining under the form of sin, we have no excuse. To "rejoice in the Lord always," we are under obligation infinite. "The joy of the Lord is our strength." To be free from all care; to be perpetually peaceful and blessed in Christ; to "show forth the praises of him who hath called us out of darkness into his marvellous light;" to breathe his spirit, walk in his steps, exemplify his virtues, and having his "joy fulfilled in us," is our high privilege, and sacred duty. "Behold, I stand at the door, and knock; if any man will hear my voice, and open the door, I will come in to him, and sup with him, and he with me. ""

DISCOURSE VI.

SPECIAL REDEMPTION.

"And we have known and believed the love that God hath to us."-1 John iv. 16.

"I am crucified with Christ-nevertheless I live; yet not I, but Christ liveth in me : and the life that I now live in the flesh, I live by faith on the Son of God, who loved me, and gave himself for me.' ."-Gal. ii. 20.

"But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man."-Heb. ii. 9.

[The last clause of this passage might more properly have been rendered thus-Because that he, by the grace of God, has tasted death for every man.]

"And 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.

There are three positions, which have been taken by different classes of Christians, in respect to the nature and extent of the redemption of Christ.

1. Christ died for a part only of the human race the elect. This is called limited redemption or atonement. This doctrine, I would simply

remark, is positively contradicted by the passages cited above, and stands opposed to the whole aspect of the gospel, as presented in the Scrip

tures.

2. Christ died for no individuals of our race in particular, but for all in general. This is called general atonement or redemption. This doctrine embodies one important and fundamental element of the grace of the gospel,-the universality of its provisions. It fails, however, to present one of the most interesting and important features of the provisions of divine grace, as we shall see, when we contemplate,

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3. The third position which has been taken in respect to the subject under consideration, which is this, That Christ, instead of dying for no one in particular, died for every man in particular. This is positively affirmed in the text. tasted death for every man.' "He loved me, and gave himself for me.' The redemption of Christ had as special a regard to each individual, as if that one individual was alone concerned in it. This is what is called special atonement or redemption. I use the term redemption here, not in its strict theological sense, to designate the accomplishment of the provisions of mercy in the actual salvation of the sinner. In this sense of the term, redemption is limited by the reception of grace

by the sinner. I use the term to designate the full and special provisions which Christ has made for the salvation of every individual of our race.

My object in the present discourse is, to present to the contemplation of the reader the special redemption of Christ; to show what is implied in the fact that Christ, as explained above, "has by the grace of God tasted death for every man.' We will then inquire, What is implied in "knowing and believing the love that God hath to

I. What is implied in the fact that Christ has tasted death for every man? It implies

1. That in assuming the work of our redemption, Christ had our entire condition and necessities, as sinners and as creatures, distinctly before his mind. Otherwise, he could not, with propriety, be said to have "tasted death," specifically "for every man." The same truth is also implied in the fact, that Christ is omniscient, and must have had his contemplation turned with perfect distinctness upon the entire condition and necessities of every individual, for whose redemption he died.

2. That the object of Christ, in thus tasting death for every man, was, to provide a redemption specifically adapted to the special condition and