of others. Voiceless nature herself could not be silent here. The sun and the stars spake. The serene lustre of Bethlehem's star, that smiled on the infant Redeemer, was followed with the veiling of that greater orb, which refused to look on those dying agonies which wrought out the world's redemption. Thus did all nature sympathize in this amazing transaction. Once, and once only, has the sun put on mourning. No other death has been thus honored. Thus does one and the same voice come from God's word and works, a full and swelling strain, growing clearer, louder, more thrilling, as we listen, proclaiming the wonders of redemption by the cross. Inscribed on the heavens and the earth, borne on every wind, it resounds and re-echoes through the universe.

This doctrine cannot be innocently denied. Who can shut his eyes against this flood of light, this overwhelming evidence, and be guiltless ? Who can pretend without the grossest inconsistency, to take his religion from the Bible, and yet leave out the Christian atonement? As well might you pretend to walk in the light of noon-day, and leave out the sun. We may in truth say, that reason is too Godlike a faculty to be thus treated with impunity. Such a violation of the highest law of reason-such an abuse of the power of mental vision-in relation to an object so infinitely dear to the heart of God, is set down by God himself as the sin of sins. To trifle with or neglect the cross, is the consummation of guilt.

But if this doctrine be true, then is the religion of the Bible truly a momentous affair. If the eternal

God did actually veil his deity in humanity, and, thus incarnate, bleed and die upon the cross for the redemp→ tion of the world, and if the religion of the Bible is— as we have seen it is a developement of this amazing fact, it is worthy to command the highest possible homage of every rational mind. No man, on approaching this religion, need to fear letting down his intellect, or bestowing his affections upon an unworthy object. Let the scholar of natural learning and science make his highest possible attainments, and, if he embrace this religion, he shall be carried yet higher, immeasurably, into regions of truth, sublimity, glory. This religion comprehends "the exceeding riches of God's grace," the value, the vastness, the grandeur of which, can be estimated only by the sacrifice of the cross. Hence this religion will never be out-run, or outmatched, by the human intellect. It will be found. adequate to absorb the highest energies of the mind of the world, during those bright ages when that mind, matured in strength and enriched with knowledge, shall have left its present state far behind, as one of feeble infancy. The glories of the cross will still, more and more, eclipse all other glories. And every man will see it to be his highest wisdom and honor, as Sir Isaac Newton began to see and confess it, to turn from the study of nature to the sublimer study of the cross. Yes, it is in the mind of God, and that benignant purpose is steadily unfolding, "in the ages to come to show forth the exceeding riches of his grace, in his kindness towards us by Christ Jesus.”*

* Eph. ii. 7.

Finally, if this doctrine be true, the result must be momentous. In all the works of God, there is a relation of means to ends :-Great means, in the hands of God, are the forerunner of great events. Now here is the greatest of all conceivable means. What greater thing could God do, than give the Son of his bosom to die upon the cross ? Who can believe that he has done this, without believing that, as the result of it, he will flood the earth and the universe with the splendors of his throne?

CHAPTER VIII.

ELECTION.

PERHAPS no Christian doctrine has been more misrepresented and abused than that of election. None has furnished more theological difficulties, or put more cavils into the lips of infidelity. It belongs to the deep things of God. Still it is a revealed doctrine, although, like many of the facts in nature, the reasons and relations of it are not fully explained.

The doctrine itself is very lucidly stated by St. Peter. The apostle is addressing Christians. To awaken their gratitude and confidence towards God, he tells them that they were "elect according to the foreknowledge of God the Father." He reminds them that they did not first choose God, but that God chose them. But were they elected of God to be saved in their sins, as the objector would have it? No. "Through sanctification of the Spirit :"-They were to be saved by becoming sanctified. Were they then first obedient, and then elected; as the Arminian says?

* 1 Peter i. 2.

No. They were elected "unto obedience." Election then precedes obedience, and is the procuring cause of it. Were they elected to be saved, merely by their obedience; as the non-atonement men maintain? No. They were elected "unto the sprinkling of the blood of Jesus Christ." This alludes to the sprinkling of blood in the typical sacrifice, which prefigured the atoning blood of Christ, without the shedding of which there was no remission of sin.

The sentiment is then plainly this,-that Christians were eternally chosen of God unto renewal, obedience, and faith in Christ, for salvation.

This is the doctrine of election.

To unfold all the reasons for the doctrine, as they exist in the divine mind, no mortal can pretend;-but if I can succeed to exhibit the doctrine itself, as it lies in my own mind, and as I think it is presented in the Scriptures, so far from appearing dark and repulsive, it will be seen one of the brightest stars in the constellation of Christian doctrines.

The particulars are these:-God has made mankind a race of accountable beings, and would have them all obedient. But they have all wickedly departed from his law, and incurred its penalty. He has placed them under a dispensation of grace, and proposed terms of salvation. They all with one consent refuse them. He sends his Spirit to make them willing; and, by this influence, great multitudes have been made willing, and great multitudes more will be, in the day of his power.*

*Ps. cx. 3.