Footnote 169:
England.
Footnote 170:
_See Whitby’s discourse_, &c. _page 110-112_.
Footnote 171:
_See Quest. LV._
Footnote 172:
_See Page 178, 179, ante._
Footnote 173:
_See Page 169, 170, ante._
Footnote 174:
_See Page 190, ante._
Footnote 175:
_See Vol. I. Page 477, 480._
Footnote 176:
_Tabula post naufragium._
Footnote 177:
_See this insisted on, and farther explained, in answer to an
objection to the same purpose, against the doctrine of particular
election, in Vol. I. page 508, 509._
Footnote 178:
_Passiones tribuuntur Deo quoad effectum._
Footnote 179:
_See Whitby’s Discourse, page 145, 146._
Footnote 180:
_See Page 195, 197, ante._
Footnote 181:
_See Whitby’s Discourse, &c. page 113._
Footnote 182:
_Vid. Eras. in loc._
Footnote 183:
Συνεκλεισε γαρ ο Θεος τους παντας εις απειθειαν, ἱνα τους παντας
ελεηση.
Footnote 184:
εν τω πονηρω.
Footnote 185:
_It may be observed, that as in the scriptures before mentioned, the
same word_ απεθανον _is used in the same tense, namely, the_ second
aorist, _which our translators think fit to render in the_ present
tense; _and therefore it may as well be rendered here in the_ present
tense, _and so the meaning is, You all for whom Christ died_ are dead.
Footnote 186:
Το απολωλος.
Footnote 187:
_See Page 501._ Vol. I.
Footnote 188:
_See Quest. LXXIX._
Footnote 189:
“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
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 hardly
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 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 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 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.’
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.”