bleeding to death from the wounds its crimes have inflicted, to an atonement less than infinitely valuable, and you leave it to sink in despair. All that is finite has been tried by thousands so far as within their reach, and every trial has furnished reiterated proof, that only in Jehovah could the guilty find righteousness and strength, and that if ever the soul were brought to heaven, God himself must be its salvation. However the law of God may alarm the sinner, however conscience may unite in the condemnatory sentence of the law, and however the mind may shrink from contemplating the holiness and justice of God, against whom every act of life has been an act of secret or open hostility; yet, in the merit of the Saviour's death the repenting sinner, however profligate his former course, may safely confide. By his death, pardon and peace are published even to those who are ready to perish, who are on the very brink of damnation! This is indeed "the glorious gospel of the blessed God." 1 Tim. i. 11. "Sing, O ye heavens, for the Lord hath done it: shout ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein for the Lord hath redeemed Jacob, and glorified himself in Israel!" Isa. xliv. 23. How should the consideration of this fulness of grace, and infinity of merit in the work of the Saviour of men, : make the hearts of all, who put their trust in him, bound with joy continually. Sin is cast behind Jehovah's back, cast into the depths of the sea, and buried in eternal oblivion. Micah vii. 19. "I have," says God," blotted out as a thick cloud thy transgressions, and as a cloud thy sins; return unto me, for I have redeemed thee." Isa. xliv. 22. The minister of the gospel will, on this subject, feel his mind quite at home. His Lord has enjoined upon him to preach the gospel to every creature. Happy is he if numbers repair to the standard of mercy-he never fears more coming than shall be cordially welcome. The provision of the God of grace is to be placed before a perishing world, but no alarm is felt lest the table should not be sufficient; here is "bread enough and to spare." Why then will ye die, O fallen men: come ye to the waters; come ye and eat the bread of God, and live for ever. Here is plenty, an exhaustless fulness, and you are most cordially welcome to come, and be blessed to eternity. CHAPTER VII. The Extent of the Death of Christ in its Design "I lay down my life for the sheep."---Jesus Christ. THE extent of the death of Christ is a subject on which there has been much discussion; and perhaps much of the altercation on this point may have arisen from authors using unguarded expressions, on both the Calvinistic and Arminian side of the question. There have not been wanting individuals, who, in speaking of the death of Christ, have considered its value limited, almost as much as its application. But this is a most egregious error, which I have attempted to expose and refute in the last chapter of this work. No man can speak in the language of hyperbole, when describing the worth of the atonement. In this chapter I shall proceed to enquire into the extent of the death of Christ, in regard to the numbers who are interested in this wonderful fact. And in this place I may assume it as a truth, ascertained by the reasonings of the former paragraphs, and supported by the inspired records, that the applications of the blessings arising from the atonement, can never be of equal extent with the intrinsic value of that atonement; otherwise, it would be exhausted of all farther efficacy and worth. When influence of any description has expended itself, it must cease to have any farther efficiency. But the death of Christ will never lose a particle of its real worth, nor will it ever be incapable of extending its influence, unless as bounded-necessarily bounded by the capacities of creatures, or by the wise designs of the blessed God. I may also premise here, that the view which the Arminians take of the universal extent of the death of Christ, can be attended with no advantage ultimately, above that view of the subject which is taken by the Calvinists. If an Arminian could maintain with even the most cogent and forcible arguments that Jesus Christ included every child of Adam in his great design of mercy; had the sins of the whole human race imputed to him, and was the surety of every individual among men, yet what could be secured by this system, unless he could prove the application of the work of Christ to be equal in extent to his design. This would be con P sistent, and the whole scheme of Arminianism would, on this point, be complete. But of those who arrive at mature age, where the gospel is preached, it is admitted on both sides of the question, that none are saved except those who believe on the Son of God. They who believe in the doctrine of particular redemption go as far on this head as their opponents can do; and, indeed, far beyond what their dissenting brethren can reach. While they who oppugn our views, think that none in a Christian land can be saved but believers, they equally believe, that not a few of this description may fall from grace, and everlastingly perish. On the assured belief of the salvation of all who die in infancy, our views are one; but we are firmly persuaded also, that all and every one truly believing in the Son of God will undoubtedly be preserved to everlasting glory. Believing in the universal extent of the death of Christ, would not furnish greater encouragement to the lost sinner to come to the Saviour for mercy. The general or particular extent of the Atonement, is not the ground of a sinner's right to come to God for pardon; but the free and unlimited invitation of God, arising from his rich and sovereign grace. With the sinner this neither is nor can be a reason for his suing for mercy, or a hindrance to his doing so; but his encouragement or warrant is the invita |