THE GRAND DESIGN OF THE ATONEMENT. 21

their souls. They would then quickly perceive that the first grand design of Christ's sufferings and death, was to open a newhonourable and ever free channel from that ocean to this world,—that it might cover it as the waters cover the sea, with all the fulness of its blessings. For, how could God have sent His Son to be a sacrifice for the sins of the whole world-if he had not first loved the world? And how could He have anointed His servants with the Holy Spirit, and sent them to proclaim the good tidings to every creature -to beseech them in Christ's stead-as his representatives,-all fired with his affection -to be reconciled to Him-yea, to compel them, by the display of his love on the Cross, to partake of the Gospel feast ;-if He had not the most gracious aspect to each and all of them-if He were not infinitely willing to pardon and save?

But, if the fearful reverse were the case -if these gracious feelings and desires had no existence in God's heart; how vain, how worse than vain, to seek to produce them; or expect, that the doings-feelings--and agonising entreaties of creatures - whose every imagination is evil, and that continually

22

THE TRUE PLACE OF PRAYER.

could possibly cause their existence in the mind of a holy and righteous God-who is of one mind, which none can turn? No, their blood would be mingled with their sacrifice.

Now, to illustrate the true place of prayer -the wickedness of unbelief in the love of God-as well as to show the folly of seeking deliverance from condemnation by self-devised efforts,―let us imagine the benevolent Sovereign of a country seeking some expedient (consistent with the honour of his law and government) to deliver a justly condemned criminal in one of his dungeons.

All unsolicited, and most undeserved on the part of the prisoner, he hastens to execute the purpose of mercy. A decree is made, in which it is ordained-that a free pardon may be obtained by the prisoner, so soon as he shall thankfully acknowledge the king's goodness-express his submission to his government-and petition for it in a certain legal form.

This appointed order for obtaining mercy could not have been made for the purpose of effecting any change in the king's heart or mind towards him-but simply, for that of maintaining the honour of the government ;

THE KING AND THE PRISONER.

23

that, while freely granting deliverance, the captive might realize, in some degree, that submissive state of mind-and those feelings of gratitude, which would lay a foundation for his future reformation of character.

What would the Sovereign think, after this spontaneous goodness on his part-and a free way had been graciously opened up for the immediate exercise of pardon-if he heard that the prisoner had refused to credit his merciful kindness; that he regarded the whole plan with deepest suspicion, because he had not been at once discharged?—and that he proudly refused to submit to the simple means of pardon? What would he think if, at last, when the criminal became alarmed, (the day of execution drawing near) he sent a succession of anxious petitions to the throne, not expressing grateful thanks for the king's clemency, and craving, in legal form, that the plan of mercy might be completed-but on the contrary, entreating him,-as if he had done nothing on his behalf-as if he had no desire to save him-and as if he were coldhearted and obdurate,-to have compassion upon him?

Could the king possibly respond to these

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UNBELIEVING PRAYERS.

prayers, especially if they were continued after every means had been employed, and messenger after messenger sent to remove the prisoner's suspicions to dissuade him. from continuing his unbelieving-dishonouring petitions, and to convince him of the king's compassion and perfect willingness to deliver him by the only means through which that deliverance could be honourably and safely effected? Could he respond to these prayers, -if he was fully aware that the real causes why his spontaneous plan of mercy had been so wickedly disbelieved, were,-hatred to his person and proud unwillingness to submit to his government? Would it be any reflection on the character of the king, whose veracity and grace had been thus disbelieved, if he allowed every petition to remain unheeded; and if he permitted the dread sentence of the law at length to take its awful course?

But, what is this supposed treatment of a king, or any possible earthly case,-to the guilt of lacking confidence in the unbounded love of God, who gave his Son Jesus Christ to the world-first, to declare it in person, and then to seal it with his blood? How can those prevail with God who practically disbelieve

UNBELIEVING PRAYERS.

25

this free love-and this unbounded gift—and yet strive, in the very midst of this unbelief, to obtain a pardon by self-righteous effortsprayers-tears? How can such unbelieving prayers be responded to-however selfishly earnest they may be? It were impossible. God can receive no petition, in consistency with his revealed character, but at the hand of ONE MEDIATOR-and that one is-Jesus Christ. If, then, there be no true confidence in God-and in the only Advocate with the Father-how vain to trust to the mediatorship of feelings, or impassioned importunities! How can God receive these Christ-dishonouring prayers?

Now, some readers may realize considerable difficulty in sympathising with all these statements. They may have been accustomed to conceptions of God, in some respects, diametrically opposed to these happier views; partly derived from a class of scripture passages-which appear to them to speak an entirely opposite language to those now mentioned, in describing the aspects of God to unredeemed men. Being unable to reconcile these apparently conflicting passages together -their minds have come to dwell chiefly on

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