proper signification is, agreement, concord, expiation, reconciliation. Accordingly we find this meaning attributed to the original Greek term: xaraλλay, in Rom. v. 11, translated atonement, properly signifies reconciliation. So it is rendered in other places; and in correspondence with its cognate verb, which is translated reconciled.

translated atone

The Hebrew term ment, is derived from a verb that signifies. to cover; and therefore, when it expresses the effect, it signifies a covering; and when it expresses the cause, it signifies that which covers sin, and thus removes the Divine displeasure from the offender.

In strictness of speech we ought to distinguish between the death of Christ, and the atonement; just as we distinguish between a cause and its effect. The death of Christ is one thing, and the atonement is another thing; the former being the cause, and the latter the effect. In human language it is not unusual for the cause and its effect to receive the same denomination.

Thus the sensation produced, and the fire which produces it, are both, though very different things, denominated heat. So also cold signifies the cause of a certain sensation in the human frame, and the sensation itself.

Here then we see the reason why the death of Christ has been called atonement: it is so denominated because it produces atonement, or reconciliation between God and sinful man; and as it has produced this glorious effect in millions of instances, it is justly entitled to this appellation. So it may be called in reference to all who have been, or who shall be, atoned for, reconciled to God; but with what propriety can it be so denominated in reference to individuals who never will be reconciled to an offended God by its influence? In truth, the death of Christ is an atonement to no man, before it has been applied; when it has been applied and produced its effect, then, and not till then, is it an atonement to him. You may call the death of Christ a satisfaction to public justice, an amends

for sin, a substitution for our sufferings; still this reasoning will apply. It cannot be a satisfaction for those who perish for ever under the hand of Divine justice; it cannot be an amends for the sins of those in respect to whom it never produces this effect; it cannot be a substitute for the sufferings of those who suffer for ever under the penalty of the law.

We have admitted the merits of Christ's death, or of the atonement, to be infinite, and that if applied, it would save millions more than shall ever be saved; but it will not follow that the atonement was made for those who will never be saved. The earth is large enough to have sustained many millions of inhabitants more than have ever lived on it, and probably to sustain millions more than will ever descend from Adam: but on this account it cannot, with

y propriety, be said, that it was made. or human beings who shall never be created. The sun is large and luminous. enough to send his beams to more planets than exist in the solar system, and to en

lighten and warm their inhabitants; but, on account of his greatness and grandeur, it could not be said with any propriety that he was formed to enlighten and warm inhabitants of planets that shall never be created. So it is with the atonement; although sufficient in value for all, yet it was made only for those to whom it shall be applied, only for believers to whom the death of Christ shall become an atonement; and not for sinners to whom it has not been, and never will be, applied; not for unbelieving sinners, to whom the death of Christ is not, and will never be atonement, or a cause of reconciliation.

But our brethren ask, Do not all men partake of benefits resulting from the death of our Redemer? Are they not in better circumstances than they would have been placed, if no atonement had been made for our fallen race? Does not the commission given by Christ to his ministers, authorize them to preach the gospel to all mankind? Are not all who hear the gospel invited and commanded to come to Christ? And

will not the guilt and punishment of those who perish in Christian lands be greatly increased by their rejecting the offers of salvation through a Redeemer? All this we readily admit; but, as our brethren believe the doctrine of election, and teach, not only that the atonement will never be applied to those who finally perish, but also that Christ did not die with an intention to save them, all this will not amount to an atonement for them. The benefits referred to in the above questions are merely the collateral benefits, resulting to others from the atonement made for believers.

In conclusion, after all that has been said on this point, we are willing to admit, that between the friends of a definite, and the friends of a general atonement, the difference is rather verbal than real. They both agree in their views of the nature of this mysterious transaction. With them. we wish to have no dispute. But between the advocates of the definite and the advocates of the indefinite scheme, the differ