supposes them, that have an interest in it, to have been in a lost state. And, indeed, the text does not seem immediately to respect the purchase of redemption, or salvation, by Christ's shedding his blood, as a Priest, but the application thereof, in effectually calling, and thereby saving lost sinners. This is illustrated by the parable of the lost sheep, (in the following words,) which the shepherd brings back to the fold, upon which occasion he says, that it is not the will of your Father which is in heaven, that one of these little ones should perish. And this farther appears, from our Saviour's using the same mode of speaking, with this addition, that he came to seek, as well as to save, Luke xix. 9, 10. them, upon the occasion of his converting Zaccheus, and telling him, that salvation was come to his house. And this agrees well with that prediction relating to Christ's executing his Prophetical office, in the salvation of his people, as being their Shepherd; in which he is represented, as saying, I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick, Ezek. xxxiv. 16, Moreover, the parable of the lost sheep, which Christ recovered, appears by its connexion with the foregoing verses, to have a particular respect to those little, or humble ones, that believe in him, who went astray, by reason of some offences that were cast in their way; and therefore, when he had denounced a threatening against those who should offend any of them, and cautioned the world that they should not do this, by despising them, Matt. xviii. 6, 10. he supposes this treatment would cause some of them to go astray; upon which he says, that one of his ends of coming into the world, was to seek, to save, and to recover them.

9. Universal redemption is farther argued, from the universality of divine grace; and accordingly that text is often referred to, in Tit. ii. 11. The grace of God that bringeth salvation, hath appeared to all men: But this seems very remote from the sense of the Holy Ghost, in these words; for by the grace of God is meant the gospel, that brings the glad tidings of salvation; and its appearing to all men, signifies being preached to the Gentiles or suppose, by the grace of God, we understand the display of his grace in the work of redemption, it is not said, that it was designed for, or applied to all men, but only that the publication thereof is more general than it had formerly been. And when the apostle, in ver. 14. speaks more particularly concerning redemption, he alters his mode of expression, and considers it, with its just limitation, with respect to the objects thereof, viz. that he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. We shall add but one

scripture more, which is brought in defence of universal redemption, viz.

10. That in which the apostle speaks of God, in 1 Tim. iv. 10. as the Saviour of all men, especially of those that believe; wherein universal redemption is not asserted in the same sense in which they maintain it, viz. that God hath brought all men into a salvable state, so that they may be saved if they will: But the meaning of this scripture is, that God is the Saviour of all men, that is, his common bounty extends itself to all, as the Psalmist observes, The Lord is good to all, and his tender merties are over all his works, Psal. cxlv. 9. but he is more espe cially the Saviour of them that believe, inasmuch as they are interested in the special benefits purchased by his redemption, who are said to be saved in the Lord with an everlasting salvation, Isa. xlv. 17.

There are several other scriptures brought to prove universal redemption, as when it is said, that God will have all men to be saved, and come to the knowledge of the truth, 1 Tim. ii. 4. and, The Lord is not willing that any should perish, but that all should come to repentance, 2 Pet. iii. 9. which have been before considered *; and therefore we pass them over at present, and some other scriptures, from whence it is argued, that Christ died for all, because he died for some that shall perish, as when the apostle speaks of some false teachers, who deny the Lord that bought them, 2 Pet. ii. 1.. and another, Destroy not him with thy meat, for whom Christ died, Rom. xiv. 15. and that in which the apostle speaks of a person who counted the blood of the covenant wherewith he was sanctified an unholy thing, Heb. x. 29. and some other scriptures to the like purpose, the consideration whereof I shall refer to a following answer t, in which the doctrine of the saints' perseverance is defended. (a)

* See Page 501. Vol. I.

† See Quest. LXXIX.

(a) "That the atonement is infinitely full or sufficient for all mankind, is evident from the infinite dignity and excellence of the Saviour, and from the nature of the atonement. The Saviour, as has been already observed, was in his divine nature God over all, one with the Father, and equal with him in all divine perfection And being thus a person of infinite dignity and worth, it gave an infinite value or efficacy to his obedience, sufferings and death, and thus rendered his atonement infinitely full.

It appears from express declarations of scripture, that Christ has died for all mankind, or has made an atonement sufficient for all. Thus it is declared, “That he by the grace of God should taste death for every man, and that he is the Saviour of all men, especially of those that believe." These passages clearly teach, that the Saviour has died, or made atonement for all mankind, and it seems, that the last of them cannot rationally be understood in any other sense. For it expressly declares, that he is the Saviour, not of those who believe only, but of all men in distinction from these. Therefore his atonement must have had respect to all the human race. Accordingly Christ is called "The Lamb of God which taketh away the sin of the world; and the Saviour of the world." The apostle John, addressing christians, says, "He is the propitiation for our sins, and not for Vol. II.

Y y

Thus concerning the first branch of Christ's Priestly office, consisting in his offering himself a sacrifice, without spot, to God, and the persons for whom this was done. We should

ours only, but also for the sins of the whole world." Here also Jesus Christ is declared to be the propitiation for the sins of the whole world, in distinction from those of believers. These, and other similar passages teach in the clearest manner, that Christ has made an atonement for all mankind, or for the whole world. It seems harldly possible for words to express this sentiment more clearly than it is expressed in these passages; and some of them will not admit of any other sense, without a very forced, unnatural construction.

Should it be said, that such expressions as all men, the world, &c. must sometimes be understood in a limited or restricted sense; it may be answered, that it is an established, invariable rule, that all phrases, or passages of scripture are to be understood in their most plain, easy, and literal import, unless the connexion, the general analogy of faith, or some other necessary considerations require a different sense. But in the present case it does not appear, that any of these considerations require, that these passages should be understood in any other than their plain, natural meaning

That the atonement is sufficient for all mankind, is evident from the consideration, that the calls, invitations and offers of the gospel are addressed to all, without exception, in the most extensive language. It is said, "Look unto me, and be ye saved, all the ends of the earth. Whosoever will, let him take the water of life freely. Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea, come, buy wine and milk without money, and without price. Go, and preach the gospel to every creature." The preachers of the gospel are directed to tell their hearers, that all things are ready-that all 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 sup. per, 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 therefore 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.

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 crishinal 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 con

now proceed to consider the second branch thereof, consisting in his making continual intercession for them, for whom he offered up himself: But, this being particularly insisted on in a following answer, we shall pass it over at present, and proceed to consider the execution of his Kingly office.

QUEST. XLV. How doth Christ execute the office of a King? ANSWER. Christ executeth the office of a King, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them, in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their own good; and also in taking vengeance on the rest who know not God, and obey not the gospel.

A

KING is a person advanced to the highest dignity; in this sense the word is used in scripture, and in our common acceptation thereof, as applied to men; and more particularly it denotes his having dominion over subjects, and therefore it is a relative term; and the exercise of this dominion is confined within certain limits: But, as it is applied to God, it denotes universal dominion, as the Psalmist says, God is King of all the earth, Psal. xlvii. 7. in this respect therefore, it is ly a divine perfection. That which we are led to consider, in this answer, is how Christ is more especially styled a King, as

* See Quest. LV.

proper

demned already, because they have not believed on the name of the only begotten Son of God.".

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

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." CONNECTICUT EVANG. MAG.

Such interpretation of Scripture does not require the admission that the atonement was ab. solutely indefinite. Christ might know his sheep and die for them, and yet, by the same cove nant or purpose procure terms for others which he knew they would reject.

Mediator. Divines generally distinguish his kingdom into that which is natural, and that which is Mediatorial; the former is founded in his deity, and not received by commission from the Father, in which respect he would have been the Governor of the world, as the Father is, though man had not fallen, and there had been no need of a Mediator; the latter is, what we are more especially to consider, namely, his Mediatorial kingdom, which the Psalmist intends, when he represents the Father, as saying, Yet have I set my King upon my holy hill of Zion, Psal. ii. 6.

The method in which we shall speak concerning Christ's Kingly office, shall be by shewing who are the subjects thereof; the manner of his governing them; and the various ages in which this government is, or shall be exercised; together with the different circumstances relating to the administration of his government therein.

I. Concerning the subjects governed by him. These are ei ther his people or his enemies; the former of these are, indeed, by nature, enemies to his government, and unwilling to subject themselves to him, but they are made willing in the day of his power, are pleased with his government, and made partakers of the advantages thereof; the latter, to wit, his enemies are forced to bow down before him, as subdued by him, though not to him; so that, with respect to his people and his enemies, he exercises his government various ways. Which leads us to consider,

II. The manner in which Christ excrcises his Kingly government; and that,

First, With respect to his people. This government is external and visible, or internal and spiritual; in the latter of which he exerts divine power, and brings them into a state of grace and salvation. The Church is eminently the seat of his government, which will be farther observed under a following answer; and therefore, at present we shall only consider them as owning his government, by professing their subjection to him, and thereby separating themselves from the world; and Christ governs them, as is observed in this answer, by giving them officers, laws, and censures, and many other privileges, which the members of the visible church are made partakers of; of which more in its proper place.

That which we shall principally consider, at present, is Christ's exercising his spiritual and powerful government over his elect, in those things that more immediately concern their salvation. And here we may observe,

1. Their character and temper, before they are brought, in 3 saving way, into Christ's kingdom. There is no difference See Quest. LXII, LXIII.