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was designed to prevent those finite dignity and excellence of the dreadful consequences by answer Saviour, and from the nature of the ing the fame important purposes, atonement. The Saviour, as has which would have been answered | been already observed, was in his bythe punishment of finners them- divine nature God over all, one selves, and thus to open a way, in with the Father, and equal with which God could, consistently him in all divine perfe&ion. And with the authority and honor of being thus a person of infinite dighis law and government and the nity and worth, it gave an infinite good of his kingdom, shew mercy value or efficacy to his obedience, to whom he saw fit, and pardon sufferings and death, and thus renthe penitent and believing finner dered his atonement infinitely full. These important ends have been The obedience, sufferings and effected by the obedience, suffer- death of such an infinite perfonings and death of the Lord Jesus, age did more to magnify and fupwho was one with the Father, and port the law and government of thought it not robbery to be God, and to manifeft his abhorequal with God. By assuming rence of fin, than would the eterour nature, fubmitting to the nal punishment of all the sinful greatest abasement, sufferings and race of man. It is therefore evi. moft painful death in the stead of dent, that this atonement must be finners, and thus bearing their abundantly sufficient for the falfins in his own body, he striking- vation of mankind, if they would ly supported and magnified the but receive it. To deny its infilaw, and made it honorable. It nite fullness or efficacy, must be thewed, that the Father would derogating from the infinite diginflict all these sufferings on his nity and excellence of the Saviour. well beloved Son, and that the The atonement does not lay God Son would voluntarily submit to under obligations to finners to them, rather than the divine law fave any of them ; but it opens should be weakened and dishonor- the way, so that he can, confifted in the pardon of finners. In ently with his law and government, this way Jehovah has manifested dispense his grace, to whom he the higheit respect for his holy pleases, and can be just, and yet law, and his fixed determination " the justifier of him which beto support the authority and dig- lieveth in Jesus." nity of his moral government. 2. It appears from express deAnd by sparing not his own Son, clarations of seripture, that Chrift when in the room of sinners, he has died for all mankind, or has has clearly evinced his inflexible, made an atonement sufficient for impartial justice and opposition a. all. Thus it is declared, “ That gainst fin, and his determination he by the grace of God should to punish and discountenance it. taste' death for every man, and

Having made these observations that he is the Saviour of all men, upon the nature and design of the especially of those that believe.” atonement, we shall proceed to These passages clearly teach, that Thew, from various confiderations, the Saviour has died or made athat this atonement is infinitely full tonement for all mankind, and it or sufficient for all mankind. seems, that the last of them cani

1. This is evident from the in- not rationally be understood in any

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other fense. For it expressly de- | And it is with great difficulty, clares, that he is the Saviour, not that some of these passages can be of those who believe only, but of understood in any other sense. all men in diftinction from these. 3. That the atonement is suf. Therefore his atonement muft ficient for all mankind, is evident have had respect to all the human from the confideration, that the race. Accordingly Christ is call. calls, invitations and offers of the ed “ The Lamb of God which gospel are addressed to all, withtaketh away

the fin of the world ; out exception, in the most extenand the Saviour of the world.” five language. It is faid, “ Look The apoitle John, addrefsing unto me, and be ye saved, all the Christians, fays, “ He is the pro- ends of the earth. Whosoever pitiation for our fins, and not for will, let him take the water of ours only, but also for the fins of life freely. Ho, every one that the whole world.” Here also thirfteth, come ye to the waters, Jesus Chrift is declared to be the and he that hath no money: come propitiation for the fins of the ye, buy and eat, yea, come, buy whole world, in distinction from wine and milk without money, those of believers.--These, and and without price. Go, and other fimilar passages teach in the preach the gospel to every creacleareft manner, that Christ has ture." The preachers of the made an atonement for all man- gospel are directed to tell their kind, or for the whole world. It hearers, that all things are ready seems hardly possible for words to that all may come, who will, express this sentiment more clearly and are to invite and urge all, to than it is expressed in these pal- come to the gospel feast and freely {ages ; and some of them will not partake of the bleffings of salvaadmit of any other sense, without tion. But how could the offer a very forced, unnatural conftruc-of salvation be confiftently thus tion.

made to all without any limita. Shouid it be said, that such ex. tion; if the atonement was fuffipresions as all men, the world, &c. cient but for a part or for the muft sometimes be understood in elect only ? On this fuppofition a limited or restricted sense ; it it could not with truth and pro. may be answered, that it is an priety be said to all, that all things established, invariable rule, that are ready, plentiful provifions are all phrases or passages of scripture made for all

, and whosoever will, are to be understood in their most may come. Were a feast, fufficient plain, easy and literal import, un- but for 50 provided; could we less the connection, the generalana- confiftently fend invitation logy of faith, or some other necel- 1000, and tell them that a plenti. fary confiderations require a differ- ful feast was prepared, and that ent sense. But in the present caseit all things were ready for their endoes not appear, that any of these tertainment, if they would but confiderations require, that these come? Would not such an invi. passages should be underftood in tation appear like a deception ? anycther than their plain, natural If so, then the offer and invitation meaning. On the contrary, there of the gospel could not have been are many weighty, unanswerable made to all without discrimination, reasons for underitanding them in as they are ; if there was no atonetheir most plain and literal import. ment but for a part. As there.

fore the invitations of the gospel But on the suppofition, that are thus addressed to all, it is a Christ has made no atonement for proof that Christ has made an those, who perish ; how can it atonement for all mankind. be their duty to believe on, and re

Again, the scripture represents, ceive him as their Saviour ? Or, that there is no difficulty in the how can they be justly condemned way of the salvation of the impen- for not doing it, when he has itent, but what arises from their made no atonement for them? own opposition of heart or will. Further, if the atonement is

Thus the Lord Jesus says to the made for the elect only, how can unbelieving Jews, “ Ye will not a preacher be warranted to make come unto me, that ye may have the offers of salvation to any, or life. O Jerusalem, Jerusalem, to urge them to receive the Savhow often would I have gathered iour ; unless he knows, that they thy children—and ye would not." are of that particular number, for In the parable of the marriage whom Chrift died? Or how can supper, it is represented, that any, unless they know, that they there was no difficulty in the way are of this number, be authorised to prevent those who were invit to trust in him for salvation ? The ed, from partaking of the feaft, subject, upon the supposition of a but their own unwillingness to partial atonement, certainly ap. come. But if there was no atone- pears to be attended with some difment made but for those only who ficulties in these respects. These are saved ; then there would be confiderations afford additional an insurmountable difficulty in the proof, that theatonement was made way of the salvation of all others, for all mankind. aside from the one arising from It is manifest from the various their own opposition of heart. reasons which have been suggested, As therefore the scripture teaches, that the atonement of Jesus Christ that there is no difficulty in the is intinitely full, or sufficient for way of the Salvation of any under the falvation of all mankind, if the gofpel, bat what arises from they would but cordially receive their own unwillingness, or wick it, and that the want of such an ed opposition of heart, it is mani- atonement, is not the reason, why feft, that there is an atonement all are not saved. for all.

But it may be here remarked, 4. The word of God teaches, that it will not follow, that bethat it is the duty of all, who are cause the atonement is sufficient acquainted with the gospel, to for all, therefore all will be saved. believe in the Lord Jesus, and - The atonement does nothing trust in him as their Redeemer, and more than merely open a way of that they are very criminal for neg- falvation, so that God can confillecting to do this. It is therefore tently thew mercy to whom he declared in the sacred scriptures, pleases, and justify all, who bethat it is the command of God, lieve in Chritt Jesus. But it does " that we should believe on the not ensure the salvation of any, name of his Son Jesus Chrift, unless they comply with the terms and that those, who believe not, of the gospel. It will no more are condemned already, because follow, that all will be saved, bethey have not believed on the name cause the atonement is sufficient of the only begotten Son of God.” 'for all, than it would, that all

Vol. III, No. 9.


would eat of the marriage supper der it confiftent for him to parin the parable, because it was suf don and save all the numerous milticient for all, and all were invi- lions of Adam's race, if he law ted. This parable was designed fit. It cannot then be faid, that to represent the gospel and its in- some part of the atonement is vitations. As those, who neg- loft, if all are not saved, since the lected the invitation, never tasted same infinite atonement which will of the supper, altho' the provi- answer for all, is necessary for the fions were plentiful for all.; so the salvation of but one. fcriptures teach, that many will Or even if this were not the not comply with the terms and in- case, yet it would not follow, that vitations of the gospel, and par- part of the atonement was lost or take of its blessings, altho the useless, because all were not saatonement is abundantly sufficient ved. For the infinite fulness or for all. For the Saviour declares, fufficiency of the atonement may that “ many are called, but few answer other important ends beare chosen, and strait is the gate fides the falvation of finners. It and narrow is the way which lead- may tend to display the infinite eth unto life, and few there be riches of divine grace to manithat find it."

felt the infinite dignity and worNeither will it follow, that part thiness of the Saviour-to render of the atonement will beloit, if it it conlistent for the invitations of is sufficient for all mankind, and the gospel to be addressed to all, yet but part are actually saved. and thus to fhew the exceeding

Forit appears from the nature of evil and obftinate nature of fin, fin, and of the atonement, and from and the great depravity of the huthe character of the Saviour, that man heart, in rejecting the Sarthe same infinite atonement, which iour, and to render the impenitent is necessary for the pardon of one wholly inexcusable, since there is finner, will answer for the salva- now evidently nothing in the way tion of the whole human race. It of their falvation but their own is certain from fcripture, that fin wilful opposition of heart. And is infinitely evil and criminal, be in this way it will tend to glorify cause it is threatened with an ev- the justice of God in the everlat. erlasting or infinite punishment. ing condemnation of the wicked, Not one finner therefore could be and to magnify his grace in the pardoned without an atonement of salvation of the elect. These and infinite value and efficacy, or with other important ends are answer. out the fufferings and death of ed by the infinite atonement of

ord Jesus, a person of infi- the Lord Jesus; and therefore it nite dignity. And his obedience, will not be loft or useless, tho fufferings and death, have done but part of mankind are saved. more to magnify and support God's law—toestablish his moral govern.

Description of Saints. ment, and to condemn and discountenance fin; than would the

[Continued from page 293-] everlasting sufferings of all man HE enquiry may now be, kind. This same infinite atone. in what sense may true ment therefore, which was neces- Christians be said to be dead ? sary, that God might confiftently The apostle says of himself, when pardon one finner, would also ren- the commandment came, fin rc

or less.

vived, and I died. Again, I am fin--that is, he who is dead to it, crucified with Chrift. In his as all true faints are, is freed from Epiftle to the Christians at Coloffe, its rule and dominion ; as the ferhe says, ye are dead, &c. Now vant who is dead, is freed from his all true Chriftians may be faid to master. In a word, all such hatę be dead to sin. They are dead, fin; it has been fo effectually im. as the old man, the body of fin, bittered to them, that they never is crucified, Rom. vi. 6. Know more return to the constant pracing this, that our old man is cru tice and service of it. cified with him, that the body of 2. The true believer is also fin might be destroyed, that hence- dead to the world. The apostle forth we should not serve fin. says, by Christ, or by the cross of Not that the body of fin is entire- Christ, the world was crucified to ly deftroyed, immediately upon him, and he to the world, Gal. believing in Chrift; but it has vi. 14. And this temper of weanreceived its death's blow ; a fatal edness from the world was not wound. The death of the cross peculiar to the apostle ; tho he, was a flow, lingering, but sure doubtless, poffefied it in an emi. death; such is the mortification nent degree ; but it is the temper of fin in believers ; though the of all the godly more body of fin will have life to strug. The term world, used by the agle and strive against grace in the postle, may include sensual pleaffoul through life, yet at the natu- ures, and the riches, honors and ral death of the body this will dignities of the world ; and to be completely destroyed, forever these they are all so far dead, that done away. And then, such are they do not place their supreme dead to fin, as they do not live any affections on them. longer in it, as the apostle declares. appear from the apostle's particuIt is true, they do not live without lar direction and injunction, to fin; but they do not live in fin, which as obedient children they that is, they do not live in it as hearken, 1 John, ii. 15-Love not their element, as once they did. the world, neither the things that The ax is so laid at the root of are in the world; for if any man corruption, that they not only love the world, the love of the cease from the allowed acts of Father is not in him. Our Savfin, but have the vicious hábits iour fays, ye cannot serve God and inclinations weakened, and, and mammon. The faints love in a fense, destroyed. And in God fupremely ; which shews, deed, when grace is in due exets that they are, in some good meafcife, and so far as they are sancti-ure, dead to the world. The fied, they are as indifferent to the apostle gives it as the undoubted pleafures and delights of fin, as a character of all real Christians, man who is dying is to his former' that they overcome the world, diversions. This may be laid and says, this is the victory that down as a sure maxim, that tho overcometh the world, even your fin may remain as an outlaw, faith. Faith, which is a ruling tho it may oppress as a tyrant, yet principle in them, works in and it does not reign as a king, who by love to God and Christ, and is cheerfully obeyed, in any fanc-thus withdraws them from the tified soul. The Holy Ghost love of the world. It is to be says, he who is dead, is free from acknowledged, that saints, in gen

This may

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