his own sovereign and all-conquering grace, might seem to be going counter to the holiness and justice of his nature, and to tend to expose his law and government, and sacred authority, to contempt; in as much as they so eminently deserve to be consumed by the fire of his wrath. Therefore,

(2.) Jesus Christ did, by his obedience and death, open such a door of mercy, as that the supreme Governor of the world might, consistently with his honor, take what methods he pleased, in order to recover rebellious, guilty, stubborn sinners to himself.

That he might take what methods he pleased, I say—for he knew, from the days of eternity, how mankind would be disposed to treat him, his Son, and his grace; and he knew, from eternity, what methods he intended to take to reclaim them : and these are the methods which he now pleases to take-and the methods....yea, the only methods which he actually does take: So that it is the same thing, in effect, to say that, by what Christ has done and suffered, a door is opened for the MOST HIGH, consistently with his honor, to take-1. What methods he actually does take, or-2. What methods he pleases, or-3. What methods he, from eternity, intended: For all amount to just one and the same thing: for what pleased him from eternity, the same pleases him now; and what pleases him now, that he actually does. The infinite perfection of his nature does not admit of any new apprehension, or alteration of judg ment. By his infinite understanding he always had, and has, and will have, a complete view of all things, past, present, and to come, at once: And by his infinite wisdom, and the perfect rectitude of his nature, he unchangeably sees and determines upon that conduct which is right, and fit, and best: For with him there is no variableness, nor shadow of turning...James i. 17.

Now, that what Christ has done and suffered, was sufficient -to open a way for the honorable exercise of his sovereign grace, in recovering sinners to himself, is evident, from what has been heretofore observed: And that it was designed for this end, and has, in fact, effectually answered it, is plain, from God's conduct in the affair: for otherwise he could not, consistently

with his honor, or the honor of his law, use those means to reclaim sinners, which he actually does: For all those methods of grace would else be contrary to LAW, which does not allow the sinner to have any favor shown him, without a sufficient security to the divine honor, as has been before proved. The law, therefore, has been satisfied in this respect, or these favors could not be shown: for heaven and earth shall sooner pass away, than the law be disregarded in any one point. It follows, therefore, that not only special and saving grace, but also that all the common favors which mankind in general enjoy, and that all the means of grace which are common to the elect and non-elect, are the effects of Christ's merits: All were purcha sed by him; none of these things could have been granted to mankind, but for him. Christ has opened the door, and an infinite sovereign goodness has strewed these common mercies round the world. All those particulars wherein mankind are treated better than the dañined in hell, are over and above what mere LAW would allow of, and therefore are the ef fects of Christ's merits and gospel-grace. And for this, among other reasons, Christ is called the Savior of the world: And hence, also, God is said to be reconciling the world to himself, not imputing their trespasses unto them....IL. Cor. v. 19: Because, for the present, their punishment is suspended, and they are treated in a way of mercy....are invited to repentance, and have the offers of pardon and peace, and eternal life made unto them; hence, I say, God is said not to impute their sins unto them-agreeably with that parallel place in Psalm lxxviii. 38, where God is said to forgive the iniquity of his people, be cause he destroyed them not.

Upon the whole, then, this seems to be the true state of the case-God is, through Christ, ready to be reconciled to all and every one that will repent and return unto him through Jesus Christ: He sends the news of pardon and peace around a guilty world, and invites every one to come, saying, He that believeth, shall be saved; and he that believeth not, shall be damned: and, on this account, it is said that he will have all

men to be saved, and is not willing that any should perish; because he offers salvation to all, and uses arguments to dissuade them from perdition. But, in as much as mankind will not hearken, but are obstinately set in their way, therefore he takes state upon himself, and says, I will have mercy on whom I will have mercy and a sinful, guilty world are in his hands, and he may use what methods of grace with all that he pleases: Some he may suffer to take their own way, and run their own ruin, if he pleases and others he may subdue and recover to himself, by his Qwnall-conquering grace: And, unto a certain number, frometernity, he intended to show this special mercy: and these are said to be given to Christ, (John vi. 37.) And with a special eye to these sheep did he lay down his life, (John x. 15.)—his Father intending, and he intending, that they, in spite of all opposition, should be brought to eternal life at last: and hence the elect do always obtain, (Rom. xi. 7, compared with John vi. 37.) And here we may learn how to understand those places of scripture which seem to limit Christ's undertaking to a certain number. Mat. i. 21.... Thou shalt call his name JESUS; because he shall save HIS PEOPLE from their sins.-Eph. v. 23.... He is the head of the CHURCH; and he is the Savior of the BODY.-Ver. 25.... Christ loved the CHURCH, and gave himself FOR IT.—Acts xx. 28.... He hath purchased his CHURCH with his own blood.-John x. 15....I lay down my life for the SHEEP.-There were a certain number which the Father and Son, from all eternity, designed for vessels of mercy, to bring to glory....Rom. ix. 23.— With a view to these, it was promised in the covenant of redemption that Christ should see of the travail of his soul....Isai. liii. 11.—And Christ says, in John vi. 37, 38, 39, All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out....For I came down from heaven, not to do my own will, but the will of him that sent me....And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.-See, also, Tit. ii. 14--Rev. v. 9, 10-Eph. i. 4, 5, 6.

Thus Christ's merits are sufficient for all the world, and the door of mercy is opened wide enough for all the world; and God, the supreme Governor, has proclaimed himself reconcileable to all the world, if they will believe and repent: And if they will not believe and repent, he is at liberty to have mercy on whom he will have mercy, and to show compassion to whom he will show compassion...according to the good pleasure of his will, to the praise of the glory of his grace. He sits SOVEREIGN, and a rebellious, guilty world are in his hands, and at his dis posal; and the thing that seems good in his sight, that he will do and it is infinitely fit, right, and best he should...that the pride of all flesh may be brought low, and the Lord alone be exalted forever. And as this view of things seems exactly to harmonize with the whole tenor of the gospel in general, and to agree with the various particular representations of our redemption by Christ-and to reconcile those texts which seem to speak of an universal redemption, with those which seem to speak of a particular redemption, so it will naturally suggest an easy answer to any objections which may be made against it.

OBJ. 1. If Christ has suffered the penalty of the law, not only for the elect, but also for the non-elect, how can it be just that they themselves should be made to suffer it over again forever in hell?

ANS. Because Christ did not die with a design to release them from their deserved punishment, but only upon condition of faith; and so they have no right to the release, but upon that condition: It is as just, therefore, they should be punished as if Christ had never died, since they continue obstinate to the last; and it is just, too, they should have an aggravated damnation, for refusing to return to God, despising the offers of mercy, and neglecting so great salvation.... John iii. 16—19.

OBJ. 2. If Christ obeyed the preceptive part of the law, not only for the elect, but also for the non-elect, why are not all brought to eternal life, since eternal life is by law promised to perfect obedience?

ANS. Because Christ did not purchase eternal life for them, but upon the condition of faith: But they would not come to

Christ, that they might have life; and therefore they justly perish.... John iii. 16-19.

OBJ. 3. But for what purpose did Christ die for those who were in hell a long time before his death?

ANS. And to what purpose did he die for those who were in heaven a long time before his death?... The truth is, that when Christ laid down his life a ransom for all, he only accomplished what he undertook at the beginning. Christ actually interposed as Mediator immediately upon the fall of man, and undertook to secure the divine honor, by obeying and suffering in the room of a guilty world; and therefore, through him, God did offer mercy to Cain as well as to Abel, and show common favors to the world in general, as well as grant special grace to the elect; and that before his death, as well as since. Surely none will deny that all the favors which mankind did enjoy prior to Christ's death, were by virtue of his undertaking to be Mediator, and engaging to secure the divine honor: for, upon any other footing, the Governor of the world could not have granted such favors consistently with his honor.

OBJ. 4. But if Christ died for all, then he died in vain, since all are not saved.

ANS. The next and immediate end of Christ's death was to answer the ends of moral government, and so secure the honor of the moral Governor, and open a way in which he might honorably declare himself reconcileable to a guilty world upon their returning through Christ, and use means to reclaim them; but this end Christ did obtain-and so did not die in vain.... John iii. 16--Rom. iii. 24, 25, 26. And the supreme Governor of the world will now, through Christ, accomplish all the designs of his heart, to the everlasting honor of his great

name.

OBJ. 5. But why would God have a door opened, that he might, consistently with his honor, offer to be reconciled to all that will return to him through Christ, when he knew that the nonelect would never return? And why would he have a door opened that he might use means with them, when he knew all would be