may come, who will, and are to invite and urge all, to come to the gospel feast and freely partake of the blessings of salvation. But how could the offer of salvation be consistently thus made to all without any limitation; if the atonement was sufficient but for a part or for the elect only? On this supposition it could not with truth and propriety be said to all, that all things are ready, plentiful provisions are made for all, and whosoever will, may come. Were a feast, sufficient but for fifty provided; could we consistently send invitations to a thousand, and tell them that a plentiful feast was prepared, and that all things were ready for their entertainment, if they would but come? Would not such an invitation appear like a deception? If so, then the offer and invitation of the gospel could not have been made to all without discrimination, as they are; if there was no atonement but for a part. As therefore the invitations of the gospel are thus addressed to all, it is a proof that Christ has made an atonement for all mankind.

Again, the scripture represents, that there is no difficulty in the way of the salvation of the impenitent, but what arises from their own opposition of heart or will. Thus the Lord Jesus says to the unbelieving Jews, "Ye will not come unto me, that ye may have life. O Jerusalem, Jerusalem, how often would I have gathered thy children-and ye would not." In the parable of the marriage supper, it is represented, that there was no difficulty in the way to prevent those who were invited, from partaking of the feast, but their own unwillingness to come. But if there was no atonement made but for those only who are saved; then there would be an insurmountable difficulty in the way of the salvation of all others, aside from the one

arising from their own opposition of heart. As there. fore the scripture teaches, that there is no difficulty in the way of the salvation of any under the gospel, but what arises from their own unwillingness, or wicked opposition of heart, it is manifest, that there is an atonement for all.

4. The word of God teaches, that it is the duty of all, who are acquainted with the gospel, to believe in the Lord Jesus, and trust in him as their Redeemer, and that they are very criminal for neglecting to do this. It is therefore declared in the sacred scriptures, that it is the command of God, "that we should believe on the name of his Son Jesus Christ, and that those, who believe not, are condemned already, because they have not believed on the name of the only begotten Son of God."

But on the supposition, that Christ has made no atonement for those, who perish; how can it be their duty to believe on, and receive him as their Saviour? Or, how can they be justly condemned for not doing it, when he has made no atonement for them?

Further, if the atonement is made for the elect only, how can a preacher be warranted to make the offers of salvation to any, or to urge them to receive the Saviour; unless he knows, that they are of that particular number, for whom Christ died? Or how can any, unless they know, that they are of this number, be authorised to trust in him for salvation? The subject, upon the supposition of a partial atonement, certainly appears to be attended with some difficulties in these respects. These considerations afford additional proof, that the atonement was made for all mankind.

It is manifest from the various reasons which have been suggested, that the atonement of Jesus Christ is infinitely full, or sufficient for the salvation of all man

kind, if they would but cordially receive it, and that the want of such an atonement, is not the reason, why all are not saved,

But it may be here remarked, that it will not follow, that because the atonement is sufficient for all, therefore all will be saved. The atonement does nothing more than merely open a way of salvation, so that God can consistently show mercy to whom he pleases, and justify all, who believe in Christ Jesus. But it does not ensure the salvation of any, unless they comply with the terms of the gospel. It will no more follow, that all will be saved, because the atonement is sufficient for all, than it would, that all would eat of the marriage supper in the parable, because it was sufficient for all, and all were invited. This parable was designed to represent the gospel and its invitations.-As those, who neglected the invitation, never tasted of the supper, although the provisions were plentiful for all; so the scriptures teach, that many will not comply with the terms and invitations of the gospel, and partake of its blessings, although the atonement is abundantly sufficient for all. For the Saviour declares, that "many are called, but few are chosen, and strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.

Neither will it follow, that part of the atonement will be lost, if it is sufficient for all mankind, and yet but part are actually saved.

For it appears from the nature of sin, and of the atonement, and from the character of the Saviour, that the same infinite atonement, which is necessary for the pardon of one sinner, will answer for the salvation of the whole human race: It is certain from scripture, that sin is infinitely evil and criminal, because it is threatened with an everlasting or infinite punishment.

Not one sinner therefore could be pardoned without an atonement of infinite value and efficacy, or without the sufferings and death of the Lord Jesus, a person of infinite dignity. And his obedience, sufferings and death, have done more to magnify and support God's law-to establish his oral government, and to condemn and discountenance sin; than would the everlasting sufferings of all mankind. This same infinite

atonement therefore, which was necessary, that God might consistently pardon one sinner, would also render it consistent for him to pardon and save all the numerous millions of Adam's race, if he saw fit. It cannot then be said, that some part of the atonement is lost, if all are not saved, since the same infinite atonement which will answer for all, is necessary for the salvation of but one.

Or even if this were not the case, yet it would not follow, that part of the atonement was lost or useless, because all were not saved. For the infinite fullness or sufficiency of the atonement may answer other important ends besides the salvation of sinners. It may tend to display the infinite riches of divine grace-to manifest the infinite dignity and worthiness of the Saviour to render it consistent for the invitations of the gospel to be addre, sed to all, and thus to show the exceeding evil and obstinate nature of sin, and the great depravity of the human heart, in rejecting the Saviour, and to render the impenitent wholly inexcusable, since there is now evidently nothing in the way of their salvation but their own wilful opposition of heart. And in this way it will tend to glorify the justice of God in the everlasting condemnation of the wicked, and to magnify his grace in the salvation of the elect. These and other important ends are answered by the infinite atonement of the Lord Jesus; and therefore it will not

be lost or useless, though but part of mankind are saved.

In answering this question, it has been shewn, that the atonement of Christ is infinitely full or sufficient for the salvation of all mankind; that therefore the want of such an atonement cannot be the reason why all are not saved.

It is proposed then to shew,

II. That the calls and invitations of the gospel, and the solemn declaration, that God hath no pleasure in the death of the wicked, but that they would turn and live, are consistent with his leaving numbers to go on in sin and perish.

And in doing this it is necessary to consider the precise meaning of the declaration, that God hath no pleasure in the death of the wicked, but that they turn and live. This passage must mean, either that God, taking all things into view, does not upon the whole choose the death or punishment of any of the wicked, but actually chooses that they should all turn and live; or else it must mean, that he takes no direct pleasure in their death or misery, in itself considered, but that their turning and obtaining life is in itself more pleasing and desirable. But it is evident from various considerations, that the passage cannot be rationally understood in the sense first stated. For if the Most High, all things considered, did actually choose that none of the wicked should go on in sin and perish, but that all should turn and live; then he must be greatly disappointed in his real choice and desire. For the scriptures expressly declare, that "wide is the gate and broad is the way which leadeth to destruction, and many there be that go in thereat ;" and it is allowed in the statement of the question, that a number do go on in sin and perish. And if Jehovah is thus disap