Chapter XVII: Part 17

_Object. 2._ It is objected, by others, that Christ’s active obedience was no part of the satisfaction which he gave for us, inasmuch as this was a debt due from him for himself, his human nature (in which alone he could yield obedience) being under a natural obligation to perform it; therefore he could not be said to pay that debt for us, which was due for himself. As for his passive obedience, that, indeed, might be performed for us, because, being an innocent person, he was not under any obligation to suffer, but by his own consent; but this cannot be said of his active obedience. And it is farther objected, that if he had performed active obedience for us, this would have exempted us from an obligation to yield obedience ourselves, and consequently this doctrine leads to licentiousness.

_Answ._ We allow that Christ as Man, was obliged to perform obedience, as a debt due from him, as a creature, and consequently, now he is in heaven, he is under the same obligation; though this has no reference to the work of our redemption, which was finished before he went thither: nevertheless, the obedience he performed before his death, might be deemed a part of that satisfaction which he gave to the justice of God for us; for,

(1.) His being under the law, was the result of his own voluntary consent, inasmuch as his incarnation, which was necessary, to his becoming a subject, was the result of the consent of his divine will. Now, if he came into the world, and thereby put himself into a capacity of yielding obedience by his own consent, which no other person ever did, then his obedience, which was the consequence hereof, might be said to be voluntary, and so deemed a part of the satisfaction which he gave to the justice of God in our behalf.

(2.) Though we do not deny that Christ’s active obedience was a debt due to God for himself, yet it does not follow, from hence, that it may not be imputed to us, nor accepted for us; even as that perfect obedience which was to have been performed by Adam, according to the tenor of the first covenant, though it were to have been imputed to all his posterity, was, nevertheless, primarily due from him for himself.

(3.) As to that part of the objection, in which it is supposed, that Christ’s obedience for us, would exempt us from an obligation to yield obedience, this is generally brought, by those who desire to render this doctrine odious, and take no notice of what we say in explaining our sense thereof. Therefore, in answer to it, let it be considered, that, when we say Christ obeyed for us, we do not suppose, that he designed hereby to exempt us from any obligation to yield obedience to God’s commanding will, but only to exempt us from performing it with the same view that he did. We are not hereby excused from yielding obedience to God, as a Sovereign, but from doing it with a view of meriting hereby, or making atonement for our defect of obedience, which was the result of our fallen state; and therefore we are to say, _When we have done all, we are unprofitable servants; we have done that which was our duty to do_, Luke xvii. 10. without considering it as that righteousness, by which we are to be justified in the sight of God. We understand our obligation to yield active obedience, in the same sense, as we are obliged patiently to suffer whatever afflictions God is pleased to lay on us, from which we are not exempted by Christ’s sufferings: the only difference between them is, that his sufferings were penal and satisfactory; he suffered for us, that hereby he might purchase for us eternal life, which is not the end of a believer’s suffering; therefore, why may it not be allowed, that Christ might perform obedience for us, and we, at the same time, not be excused from it?

_Object. 3._ As to what concerns the sufferings of Christ, it is objected, by others, that the whole of his passive obedience was not demanded as a price of redemption for us but only what he endured upon the cross, which was the greatest and most formidable part of his sufferings; and particularly those which he endured from the _sixth to the ninth hour_, while there was _darkness over all the land_, in which his soul was afflicted in an extraordinary manner, which occasioned him to cry, (Matt. xxvii. 45, 46.) _My God, my God, why hast thou forsaken me?_[161] As for his other sufferings, endured in the whole course of his life, these are allowed to have been a convincing evidence of his love to us, and designed, as an example, to induce us to bear afflictions with patience; but that it was only his sufferings upon the cross that were satisfactory, and that was the altar on which he offered himself for us; which appears from those scriptures which speak of our redemption and justification, as the effect of his crucifixion and death, rather than of his sufferings in life.

_Answ._ To this it may be replied, that, though redemption and salvation be often attributed, in scripture, to Christ’s death, or to his shedding his blood upon the cross for us, yet there is, in all of them, a figurative way of speaking, in which, by a Synecdoche, a part is taken for the whole; therefore his sufferings in his life, though not particularly mentioned therein, are not excluded. There is one scripture, in which, by the same figurative way of speaking, our justification is ascribed to Christ’s active obedience, when it is said, _By the obedience of one shall many be made righteous_, Rom. v. 19. in which, though his passive obedience be not mentioned, it is not excluded; therefore, when we read of Christ’s sufferings on the cross, as being a part of his satisfaction, we are not to suppose that his sufferings in life are excluded. The apostle plainly intimates as much, when he says, _He humbled himself, and became obedient unto death, even the death of the cross_, Phil. ii. 8. he humbled himself not only in his death, but in all the sufferings he endured unto it, in the whole course of his life; therefore we must conclude, that what he endured in his infancy, and that poverty, temptation, reproach, and contradiction of sinners against himself, and all the other miseries which he underwent, during the whole course of his life, which were a part of that curse which was due to us for sin, were submitted to by him to expiate it, and consequently were a part of that satisfaction.

As for the cross’s being styled, as it is by some ancient and modern writers, the altar, on which Christ offered himself, we think that little more than a strain of rhetoric; or, if it be designed to illustrate the opinion we are now opposing, we deny that it ought to be called the altar; for it is no where so styled in scripture, neither have we ground to conclude, that the altar, upon which the sacrifices under the law were offered, was a type of Christ’s cross in particular; and, indeed, we have a better explication of the spiritual meaning thereof, given by Christ himself, when he speaks of the _altar_, as _sanctifying the gift_, Matt. xxiii. 19. alluding to what is said concerning its being _most holy, and whatsoever touched it, shall be holy_, Exod. xxix. 37. from whence it is inferred, that the altar was more holy than the gift, which was laid upon it, and it signifies, that the altar, on which Christ was offered, added an excellency to his offering; whereas nothing could be said to do so, but his divine nature’s being personally united to his human, which rendered it infinitely valuable. This is therefore, the altar on which Christ was offered; or, at least this is that which sanctified the offering, and not the cross on which he suffered[162].

V. We shall now prove, that what Christ did and suffered, was with a design to give satisfaction to the justice of God; and, that what he offered, was a true and proper sacrifice for sin. All allow, that Christ obeyed and suffered; and even the Socinians themselves will not deny that Christ suffered for us, since this is so plainly contained in scripture: But the main stress of the controversy lies in this; whether Christ died merely for our good, namely, that we might be hereby induced to believe the truth of the doctrines he delivered, as he confirmed them, by shedding his blood, or that he might give us an example of patience and holy fortitude under the various evils we are exposed to, either in life or death? This is the sense in which they understand Christ’s dying for us: But there is a great deal more intended hereby, to wit, that he died in our room and stead, or that he bore that for us, which the justice of God demanded as a debt first due from us, as an expedient for his taking away the guilt of sin, and delivering us from his wrath, which we were liable to. This will appear, if we consider,

1. That he is, for this reason, styled our Redeemer, as having purchased us hereby, or delivered, us, in a judicial way, out of the hand of vindictive justice, which is the most proper, if not the only sense of the word _redemption_. The Socinians, indeed, speak of Christ as a redeemer; but they understand the word in a metaphorical sense, as importing his delivering us from some evils, that we were exposed to; not by paying a price of redemption for us, but by revealing those laws, or doctrines, which had a tendency to reform the world, or laying down some rules to direct the conversation of mankind, and remove some prejudices they had entertained; whereas we assert, that herein he dealt with the justice of God, as offering himself a sacrifice for sin.

This appears from those scriptures that speak of his _soul_, as made an _offering for sin_, Isa. liii. 10. or his being _set forth to be a propitiation, to declare the righteousness of God for the remission of sins_, Rom. iii. 25. in which respect, he answered the types thereof under the law, in which atonement is said to be made by sacrifice, which, being an act of worship, was performed to God alone, whereby sin was typically expiated, and the sinner discharged from the guilt, which he was liable to; and, in this respect Christ is said, as the Anti-type thereof, to have _offered himself without spot to God_, when he shed his blood for us, or to have _put away sin by the sacrifice of himself_, Heb. ix. 26. and to have _given himself for us, an offering and a sacrifice to God, for a sweet smelling savour_.

Moreover, what he did and suffered, is styled a _ransom_, or price of redemption; and accordingly they, who were concerned therein, are said to be _bought with a price_, 1 Cor. vi. 20. and he saith, concerning himself, that _he came not to be ministered unto, but to minister, and to give his life a ransom for many_, Matt. xx. 28. We read, in scripture, of a person’s paying a sum of money, as a _ransom for his life_, when it was forfeited, by his having been the culpable occasion of the death of another, Exod. xxi. 29, 30. and if such a consideration, when exacted as a price of redemption, be styled a ransom, a person’s laying down his life for another, may, with equal propriety, be so called. And this Christ is said, in many scriptures, to have done for us; upon which account he is styled our Redeemer.

_Object._ We oftentimes read, in scripture, of redemption, where there is no price paid: Thus Israel is said to be _redeemed out of Egypt_, Deut. vii. 8. _and Babylon_, Micah iv. 10. And elsewhere, speaking of their deliverance out of captivity, God saith, _I will redeem thee out of the hand of the terrible_, Jer. xv. 21. whereas there was no price of redemption paid for their deliverance, either out of Egypt or Babylon, but it was by the immediate power of God. So Jacob, when he speaks of his deliverance from evil by the angel, styles this, his _redemption from all evil_, Gen. xlviii. 16. Now, though we allow that the angel he there speaks of, was our Lord Jesus Christ; yet the deliverance he wrought for Jacob was not by paying a price for him, but by exerting his divine power in order thereto.

Moreover, others are called redeemers, who have been God’s ministers in delivering his people: Thus Moses is called a _ruler and deliverer by the hands of the angel, which appeared to him in the bush_, Acts vii. 35. so our translators rendered it[163]: but it ought to be rendered a _Redeemer_; therefore there may be redemption without satisfaction.

_Answ._ This objection, how plausible soever it may seem to be, is not unanswerable; and the reply which may be given to it, is, that though deliverance from evil may be styled _redemption_, as it is oftentimes in scripture: the reason of its being so called, is, because of the reference which it has to that ransom that Christ was, after his incarnation, to pay for his people. This was the foundation of all that discriminating grace that God, in former ages, extended to his people, it was on the account hereof that he did not suffer them to perish in Egypt, or Babylon, and accordingly their deliverance is called a _redemption_, from thence; whereas, we never find that any deliverance, which God wrought for his enemies, who have no concern in Christ’s redemption, is so called.

And whereas Moses is styled, in that scripture but now referred to, a _Redeemer_, the deliverance he wrought for them, as an instrument made use of by the angel that appeared to him, may, without any impropriety of expression, be called a redemption, and he a redeemer, inasmuch as that deliverance that Christ wrought by him, was founded on the purchase which he designed to pay, otherwise Moses, would not have been so styled.

2. There are many scriptures that speak of Christ’s obedience and sufferings, as being in our room and stead, whereby he performed what was due from us to the justice of God which is the proper notion of satisfaction. Thus we are to understand those expressions, in which he is said to _die for us_, as the apostle says; _In due time Christ died for the ungodly, and while we were yet sinners, Christ died for us_, Rom. v. 6, 8. by which we are to understand, that he endured those sufferings in life and death which we are liable to, with a design to procure for us justification, reconciliation to God, and eternal salvation, and herein he was substituted in our room and stead, as well as died for our good.[164]

That Christ died, in this sense, for his people, farther appears, from his being therein said to bear their sins, as the apostle expresses it, _Who his own self bare our sins in his own body on the tree_, 1 Pet. ii. 24. and elsewhere it is said, _He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed_; and _the Lord hath laid on him the iniquity of us all; He is brought as a lamb to the slaughter, he was cut off out of the land of the living; for the transgressions of my people was he stricken_, Isa. liii. 5-8. all which expressions plainly denote that he suffered that which was due to them, or that he died in their room and stead.

And this he is farther said to do, in a sense, in which none but he ever died for any other, and therefore much more must be understood by it, than his dying for the good of mankind. The apostle speaking of this matter, opposes Christ’s sufferings to his own, with respect to the end and design thereof, when he saith; _Was Paul crucified for you_, 1 Cor. i. 13. which is as though he should say, it is true, I have suffered many things for the church’s advantage: yet it would be a vile thing for you to entertain the least surmise, as though my suffering were endured with the same view that Christ suffered; for he died as a sacrifice for sin, that he might give a price of redemption to the justice of God, which no one else ever did.

_Object. 1._ It is objected, to what hath been said in defence of Christ’s dying in our room and stead, inasmuch as he bare our iniquities, that these expressions denote nothing else but his taking them away, which he might do, if he had not died in our room and stead. Thus we have an explication of that scripture before mentioned, which speaks of Christ’s bearing our iniquities, wherein it appears that nothing is intended thereby but his taking away some afflictions we were liable to; as it is said, upon the occasion of his _casting out devils, and healing all that were sick_, that this was done _that it might be fulfilled, which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses_, Mat. viii. 16, 17. which he might be said to do, without his dying to satisfy the justice of God for us in our room and stead.

_Answ._ There are two things to be considered in the death of Christ, which, though distinct, are not to be separated; one is, his bearing those griefs, sorrows, or punishments, that were due to us for sin; the other is, his taking them away, as the effect and consequence of his having born or answered for them; and the design of the prophet Isaiah, in his liii. chapter, is to shew that Christ did both these, as appears by several expressions therein; accordingly when he is said, in ver. 4. _To have borne our griefs, and carried our sorrows_, both these senses are to be applied to it; one of which is explained by the apostle, in 1 Pet. ii. 24. _Who his own self bare our sins in his own body on the tree_; and the evangelist, in the text under our present consideration explains these words of the prophet in both senses, when he saith, _Himself took our infirmities, and bare our sicknesses_, that is, he submitted to give satisfaction for them, and, as the consequence thereof, healed those diseases which we were liable to, as the fruit of sin. The objection therefore taken from this scripture, against the doctrine we are maintaining, is of no force; for though Christ took away those miseries, which were the effects and consequences of sin, it doth not follow that he did not do this, by making satisfaction for it.

_Object. 2._ There are other ends of Christ’s dying for us, mentioned in scripture, where though the same mode of speaking be used, different ends are said to be attained thereby, from that of his giving satisfaction to the justice of God: Thus it is said, that _he gave himself for our sins that he might deliver us from this present evil world_, Gal. i. 4. _that he might purify unto himself a peculiar people, zealous of good works_, Tit. ii. 14. and that he might hereby _leave us an example that we should follow his steps_, 1. Pet ii. 21. and that he might acquire to himself some additional circumstances of glory, thus it is said, _He died, and rose and revived, that he might be Lord, both of the dead and living_, Rom. xiv. 9. These, and such-like ends, are said to be attained by Christ’s death, which do not argue that he died in our stead, but only for our advantage.

And to this it may be added, that others are represented as suffering for the church, as well as Christ, namely, for their good, where there is no difference, in the mode of speaking, from that other scripture, in which Christ is said to die for us. Thus the apostle saith, _I rejoice in my sufferings for you_, Col. i. 24. and this he explains elsewhere, when he speaks of his being afflicted for the church’s _consolation and salvation_, 2 Cor. i. 6.

_Answ._ We do not deny but that there are other ends designed by Christ’s sufferings and death, besides his giving satisfaction to divine justice, which are the result and consequence thereof; therefore we must consider him as dying in our stead, and then the fruits and effects, which redound to our advantage; one is so far from being inconsistent with the other, that it is necessary to it; and, in some of the scriptures but now mentioned, both these ends are expressed, the former being the ground and reason of the latter; as when it is said, _He gave himself for our sins, that he might deliver us from this present evil world_: the meaning is, he first made satisfaction for sin, and then, as the consequence thereof, in the application of redemption, he designed to deliver us from the evils we are exposed to in this world; and when, in another scripture before-mentioned, the apostle speaks of _Christ’s purifying unto himself a peculiar people, zealous of good works_, he mentions this not as the chief, much less as the only design of his giving himself for his people; but it is said, he did this first, _that he might redeem them from all iniquity_, namely, by giving a satisfaction to justice for them, and then, that having redeemed, he might purify them to himself; and when it is said, that _he died, that he might be Lord, both of the dead and living_, the meaning is, that he might purchase that dominion which he hath over them as Mediator; or that having satisfied divine justice for them, as a Priest, he might, have dominion over them as a King; so that these two ends are not inconsistent with each other, and therefore the latter doth not destroy the former.

And as for that scripture, in which the apostle speaks of his sufferings for the church, or for their _consolation and salvation_, we may observe, that he doth not say that he suffered for them, much less, in their room and stead, or as a propitiation to make reconciliation, that hereby he might promote their consolation and salvation, as Christ did; much less is it said of any besides him, that _he gave his life a ransom for them_, which is an expression peculiar to himself, wherein his death is represented as a price of redemption for them[165].

3. That Christ died in our room and stead, and consequently designed hereby to give satisfaction to the justice of God for our sin, appears from his death’s being typified by the sacrifices under the ceremonial law, which, it is plain, were substituted in the room of the offender, for whom they were offered. We read _of the priest’s laying his hand on the head of the sacrifice, and confessing over it the iniquities_ of those for whom it was offered, upon which occasion it is said to _have born them_, Lev. xvi. 21, 22. And the consequence thereof was their being discharged from the guilt which they had contracted, which is called, making atonement for sin. Now that this was a type of Christ’s making satisfaction for our sins, by his death, is evident, inasmuch as the apostle having spoken concerning this ceremonial ordinance, applies it to him, when he saith, that _Christ was once offered to bear the sins of many_, Heb. ix. 28. And elsewhere, when referring to _the sacrifice of the Lord’s passover_, as the paschal lamb was styled, Exod. xii. 27. He says that _Christ our Passover is sacrificed for us_, 1 Cor. v. 7. And, as such, he is said _to be made sin for us, who knew no sin, that we might be made the righteousness of God in him_, 2 Cor. v. 21. And as they who were ordained to perform this service, are called priests, Christ, as typified thereby, is so styled.

I am sensible it will be objected, that the sacrifices under the ceremonial law were not instituted with a design to typify Christ’s death; which would hardly have been asserted by any, as being so contrary to the sense of many scriptures, had it not been thought necessary to support the cause they maintain. But, having said something concerning this before, in considering the origin of the ceremonial law[166], I shall only add, that it is very absurd to suppose that God appointed sacrifices not as types of Christ, but to prevent their following the custom of the Heathen, in sacrificing to their gods, and that they did not take their rites of sacrificing from the Jews, but the Jews from them; and God, foreseeing that they would be inclined to follow their example herein, indulged them as to the matter, and only made a change with respect to the object thereof, in ordaining, that, instead of offering sacrifice to idols, they should offer it to him. But this runs counter to all the methods of providence in the government of the church, which have been so far from giving occasion to it to symbolize with the religion of the Heathen, in their external rites of worship, that God strictly forbade all commerce with them. Thus Abraham was called out of Ur of the Chaldees, an idolatrous country, to live in the land of Canaan, and there he was to be no other than a stranger, or sojourner, that he might not, by too great familiarity with the inhabitants thereof learn their ways. And afterwards the Jews were prohibited from having any dealings with the Egyptians; not because civil commerce was unlawful, but lest this should give occasion to them to imitate them in their rites of worship; to prevent which, the _multiplying horses_ was forbidden, Deut. xvii. 16. upon which occasion the church saith, in Hos. xiv. 3. _We will not ride upon horses, neither will we say any more to the work of our hands, Ye are our gods_, that is, we will not do any thing that may be a temptation to us to join with the Egyptians, or other Heathen nations, in their idolatry; therefore certainly God did not ordain sacrifices in compliance with the Heathen, but to typify Christ’s death.

Thus we have endeavoured to prove that Christ gave satisfaction to the justice of God for sin, as he was a true and proper sacrifice for it. I might, for the farther strengthening of this argument, have proved, that the end of Christ’s death, assigned by the Socinians, namely, that he might make atonement for sin, can hardly be reckoned an expedient to confirm any doctrine; for there are many instances of persons having laid down their lives to confirm doctrines that have been false, and nothing more is proved hereby, but that the person believes the doctrine himself, or else is under the power of delusion or distraction; whereas a person’s believing the doctrine he advances is no evidence of the truth thereof: and as for our Saviour’s confirming his doctrines, that was sufficiently done by the miracles which he wrought for that end. And indeed, were this the only end of Christ’s dying, I cannot see how it differs from the death of the apostles, and other martyrs, for the sake of the gospel; whereas Christ laid down his life with other views, and for higher ends, than any other person ever suffered.

And to this we may add, that if Christ died only to confirm his doctrine, or, as it is farther alleged, by those whom we oppose, that herein he might give us an example of submission to the divine will and patience in suffering, this would have been no manner of advantage to the Old Testament saints; for Christ could not be an example to them, nor were the doctrines, which they pretend he suffered to confirm, such as took place in their time. Therefore Christ was no Saviour to them, neither could they reap any advantage by what he was to do and suffer; nor could they have been represented as desiring and hoping for his coming, or, as it is said of Abraham, _rejoicing to see his day_, John viii. 56. and if we suppose that they were saved, it must have been without faith in him. According to this method of reasoning, they not only militate against Christ’s being a proper sacrifice; but render his cross of none effect, at least to them that lived before his incarnation; and his death, which was the greatest instance of love that could be expressed to the children of men, not absolutely necessary to their salvation.[167]

_Object._ Before we close this head, we shall consider an objection generally brought against the doctrine of Christ’s satisfaction, namely, that he did not undergo the punishment due for our sins, because he did not suffer eternally; nor were his sufferings attended with that despair, and some other circumstances of punishment, which sinners are liable to in the other world.

_Answ._ To this it may be answered, that the infinite value of Christ’s sufferings did compensate for their not being eternal. And, indeed, the eternity of sufferings is the result of their not being satisfactory, which cannot be applicable to those that Christ endured; and as for that despair, attended with impatience, and other sins committed by those that suffer eternal punishments, that arises from the eternal duration of them, as well as from the corruption of nature, which refuses to subscribe to the justice of God therein, while complaining of the severity of his dispensations.

Thus we have considered Christ’s death, as a true and proper sacrifice for sin. We might now take notice of an expression that is used in this answer, which is taken from the words of the apostle, that _once offered himself_, Heb. ix. 28. and that _without spot to God_, ver. 14. This offering being sufficient to answer the end designed, there was no need of repeating it, or of his doing any thing else with the same view; the justice of God having declared itself fully satisfied when he was raised from the dead. But having before considered the infinite value of what he did and suffered, and its efficacy to bring about the work of our redemption, whereby it appears to be more excellent than all the sacrifices that were offered under the ceremonial law, I need not say any more on that subject; and as we have also considered Christ as being sinless, and therefore offering himself as a Lamb, without spot and blemish, and how this was the necessary result of the extraordinary formation and union of the human nature with his divine Person, and the unction which he received from the Holy Ghost; I shall only observe, at present, what is said concerning his offering himself to God. This he is said to have done, in the scripture but now referred to, _through the eternal Spirit_; which words are commonly understood of his eternal Godhead, which added an infinite value to his sacrifice, or, like the altar, sanctified the gift, which is certainly a great truth: But it seems more agreeable, to the most known sense of the word _Spirit_, to understand it concerning his presenting, or making a tender of the service he performed by the hand of the eternal Spirit unto God, as an acceptable sacrifice.

But the main difficulty to be accounted for, in this scripture, is, what is objected by the Socinians, and others, who deny his deity, namely, how he could be said to offer himself to God, since that is the same as to say, that he offered himself to himself, he being, as we have before proved, God equal with the Father. But there is no absurdity in this assertion, if it be understood concerning the service performed by him in his human nature, which, though it was rendered worthy to be offered, by virtue of its union with his divine Person, this act of worship terminated on the Godhead, or tended to the securing the glory of the perfections of that divine nature, which is common to all the divine Persons; and it is in this sense that some ancient writers are to be understood, when they say, that Christ may be said to offer up himself to himself, that is, the service performed in the human nature was the thing offered, and the object hereof, to which all acts of worship are referred, was the divine nature, which belongs to himself as well as the Father.[168]

VI. We shall now consider the persons for whom, as a Priest, Christ offered himself, and so enter on that subject, that is so much controverted in this present age, namely, whether Christ died for all men, or only for the elect, whom he designed hereby to redeem, and bring to salvation; and here let it be premised.

I. That it is generally taken for granted, by those who maintain either side of the question, that the saving effects of Christ’s death do not redound to all men, or that Christ did not die, in this respect, for all the world, since to assert this would be to argue that all men shall be saved, which every one supposes contrary to the whole tenor of scripture.

2. It is allowed, by those who deny the extent of Christ’s death to all men, as to what concerns their salvation, that it may truly be said, that there are some blessings redounding to the whole world, and more especially to those who sit under the sound of the gospel, as the consequence of Christ’s death; inasmuch as it is owing hereunto, that the day of God’s patience is lengthened out, and the preaching of the gospel continued to those who are favoured with it; and that this is attended, in many, with restraining grace, and some instances of external reformation, which (though it may not issue in their salvation) has a tendency to prevent a multitude of sins, and a greater degree condemnation, that would otherwise ensue. These may be called the remote, or secondary ends of Christ’s death, which was principally and immediately designed to redeem the elect, and to purchase all saving blessings for them, which shall be applied in his own time and way: Nevertheless others, as a consequence hereof, are made partakers of some blessings of common providence, so far as they are subservient to the salvation of those, for whom he gave himself a ransom.

3. It is allowed on both sides, and especially by all that own the divinity and satisfaction of Christ, that his death was sufficient to redeem the whole world, had God designed that it should be a price for them, which is the result of the infinite value of it; therefore,

4. The main question before us is, whether God designed the salvation of all mankind by the death of Christ, or whether he accepted it as a price of redemption for all, so that it might be said that he redeemed some who shall not be saved by him? This is affirmed by many, who maintain universal redemption, which we must take leave to deny. And they farther add, as an explication hereof, that Christ died that he might put all men into a salvable state, or procure a possibility of salvation for them; so that many might obtain it, by a right improvement of his death, who shall fall short of it; and also that it is in their power to frustrate the ends thereof, and so render it ineffectual. This we judge not only to be an error, but such as is highly derogatory to the glory of God; which we shall endeavour to make appear, and to establish the contrary doctrine, namely, that Christ died to purchase salvation for none but those who shall obtain it. This may be proved,

I. From those distinguishing characters that accompany salvation, which are given to those for whom he died.

1. They are called his _sheep_, in John x. 11. _I am the good Shepherd, the good Shepherd giveth his life for the sheep_. This metaphor must certainly imply, that they, for whom Christ died, are distinguished from the world, as the objects of his immediate care, and special gracious providence: But, besides this, there are several things in the context, which contain a farther description of these _sheep_, for whom he laid down his life, which cannot be applied to the whole world: Thus it is said, in ver. 14. _I know my sheep, and am known of them_, that is, with a knowledge of affection, as the word _knowledge_ is often used in scripture, when applied to Christ, or his people. Again, these sheep are farther described, as those who shall certainly obtain salvation; as our Saviour says concerning them, in ver. 27, 28. _My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life, and they shall never perish; neither shall any pluck them out of my hand_: but this privilege, without doubt, belongs not to the whole world.

They are also considered as believers, inasmuch as faith is the necessary consequence of Christ’s redemption, and accordingly are distinguished from the world, or that part thereof, which is left in unbelief and impenitency: Thus Christ says, concerning those who rejected his Person and gospel, in ver. 26. _Ye believe not, because ye are not of my sheep_.

2. They for whom Christ died are called his _friends_, and, as such, the objects of his highest love, in John xv. 13. _Greater love hath no man than this, that a man lay down his life for his friends_, and they are farther described, in the following words, as expressing their love to him, by _doing whatsoever he commandeth them_; and, he calls them friends, so they are distinguished from servants, or slaves, who, though they may be made partakers of common favours, yet he imparts not his secrets to them; but, with respect to these, he says, in ver. 15, 16. _All things that I have heard of my Father, I have made known unto you_; And they are farther distinguished from the world, inasmuch as they are _chosen by Christ, and ordained that they should go and bring forth fruit_; and there are several other privileges which accompany salvation, that are said to belong to these friends of Christ, for whom he died.

_Object._ It is objected, that what Christ here says, concerning his friends, is particularly directed to his disciples, with whom at that time he conversed and these he considers as persons who had made a right improvement of his redeeming love; and therefore, that redemption which the whole world might be made partakers of, if they would, these were like to reap the happy fruits and effects of.

_Answ._ To this it may be replied, that whatever promises, or privileges, Christ’s disciples were made partakers of, if these do not immediately respect their character as ministers, but as Christians, they are equally to be applied to all believers. Now, that what Christ says to them, whom he calls his friends, is applicable to all believers, appears from their being described as _abiding in him_, and _bringing forth much fruit_, under the powerful influence of his grace, _without whom they can do nothing_; and, when he speaks, in ver. 19, 26. of the _world’s hating them, because they are not of the world_, and of _the Comforter’s being sent to testify of him_, in order to the confirmation of their faith, this belongs to all believers, as such; therefore they are as much described as Christ’s friends, for whom he laid down his life, as his disciples, to whom he more immediately directed his discourse.

And as for the other part of the objection, namely, that these had made a right improvement of Christ’s redemption: the reply that may be given to it, is, that none but Christ’s friends can be said to have made a right improvement of redemption, and therefore none but such have any ground to conclude that Christ died for them: but this is not the temper and character of the greater part of mankind, therefore Christ did not die for the whole world: and it is very evident, from this character which Christ gives of them, for whom he died, that either they are, or shall be, of enemies, made friends to him.

3. They are called, _The Children of God that were scattered abroad_, who should be _gathered together in one_, as the consequence of his death, in John xi. 52. This gathering together in one, seems to import the same thing, with what the apostle speaks of, as a display of the grace of the gospel, and calls it, their _being gathered together in Christ_ their Head, in Eph. i. 10. and one part of them he considers, as being already _in heaven_, and the other part of them _on earth_, in their way to it; and he speaks such things concerning them, in the foregoing and following verses, as cannot be said of any but those that shall be saved. Now, if Christ designed, by his death, to purchase this special privilege for his children, certainly it cannot be supposed that he died for the whole world; and elsewhere the apostle speaking, in Heb. ii. 10. concerning _the Captain of our salvation’s being made perfect through sufferings_ considers this as a means for _bringing many sons to glory_, which is a peculiar privilege belonging to the heirs of salvation, and not to the whole world.

_Object. 1._ It will be objected to this, that nothing can be proved from the words of so vile a person as Caiaphas, who relates this matter; and therefore, though it be contained in scripture, it does not prove the truth of the doctrine, which is pretended to be established thereby.

_Answ._ Though Caiaphas was one of the vilest men on earth, and he either did not believe this prophecy himself, or, if he did, he made a very bad use of it, yet this does not invalidate the prediction: for though wicked men may occasionally have some prophetic intimation concerning future events, as Balaam had, the instrument, which the Spirit of God makes use of in discovering them to mankind, does not render them less certain, for the worst of men may be employed to impart the greatest truths: therefore it is sufficient to our purpose, that it is said, in the words immediately foregoing, that _being high priest that year, he prophesied_, as it was no uncommon thing for the high priest to have prophetic intimations from God, to deliver to his people, whatever his personal character might be; so that we must consider this as a divine oracle, and therefore infallibly true.

_Object. 2._ If it be allowed, that what is here predicted was true, yet the subject-matter thereof respects the nation of the Jews, concerning whom it cannot be said, that every individual was in a state of salvation, and therefore it rather militates against, than proves the doctrine of particular redemption.

_Answ._ It is evident, that when it is said that _Christ should die for that nation_, the meaning is, the children of God in that nation; for the children of God, that dwelt there, are opposed to his children that were scattered abroad; and so the meaning is, Christ died that they should not perish, who have the temper, and disposition of his children, wherever the place of their residence be.

4. They for whom Christ died are called his _church_, whereof he is _the Head_; and _the Body_, of whom _he is the Saviour_, in Eph. v. 23. and these he is said _to have loved, and given himself for_, in ver. 25. Now the church is distinguished from the world, as it is gathered out of it; and the word _church_, in this place, is taken in a very different sense, from that in which it is understood in many other scriptures. The apostle does not mean barely a number of professing people, of which some are sincere, and others may be hypocrites, or of which some shall be saved, and others not; nor does he speak of those who are apparently in the way of salvation, as making a visible profession of the Christian religion: But it is taken for that church, which is elsewhere called _the spouse of Christ_, and is united to him by faith, and that shall, in the end, be eternally saved by him; this is very evident, for he speaks of them, as _sanctified and cleansed with the washing of water by the word_, in ver. 26. And, as to what concerns their future state, they are such as shall be _presented to himself a glorious church, not having spot or wrinkle, or any such thing_, in ver. 27. Now, since it was for these that Christ died, it cannot be reasonably concluded that he died equally and alike for all mankind.

And to this we may add, that they are called _his people_, whom he designed _to save from their sins_, in Matt. i. 21. and also _a peculiar people_, who are described by this character, by which they are known, as being _zealous of good works_, in Tit. ii. 14. and, by his death, they are said not only to be redeemed, so as to be put into the possession of the external privileges of the gospel, but _redeemed from all iniquity_, and purified unto himself; all which expressions certainly denote those distinguishing blessings which Christ, by his death, designed to purchase for those who are the objects thereof.

II. That Christ did not die equally, and alike for all mankind, appears from his death’s being an instance of the highest love, and they, who are concerned herein, are in a peculiar manner, obliged to bless him for it as such. Thus the apostle joins both these together, when he says in Gal. ii. 20. _He loved me, and gave himself for me_; and elsewhere it is said, in Rev. i. 5. _He loved us, and washed us from our sins in his own blood_; and herein it _is_ said, that _God commendeth his love towards us_, in Rom. v. 8. as that which is without a parallel. And besides, when he speaks of this love of Christ expressed herein, he seems to distinguish it from that common love which is extended to all, when he says, Christ died _for us_; and, that we may understand what he means thereby, we must consider to whom it was that this epistle was directed, namely, to such as were _beloved of God, called to be saints_, in chap. i. 7. They are also described as such, who _were justified by Christ’s blood_, and _who should be saved from wrath through him; reconciled to God by the death of his Son, and who should be saved by his life_; and, as such, who _joyed in God through our Lord Jesus Christ, and by him had received the atonement_, in chap. 9-11. therefore surely they, who were thus beloved by Christ, to whom he expressed his love by dying for them, must be distinguished from the world. And our Saviour speaks of this, as far exceeding all that love, which is in the breasts of men, to one another, in John xv. 18. _Greater love hath no man than this, that a man should lay down his life for his friends._ Therefore we have no reason to suppose that he died equally and alike for all, for then there would be an equal instance of love herein to the best and worst of men; Judas would have been as much beloved as Peter; the Scribes and Pharisees, Christ’s avowed enemies and persecutors, as much beloved as his disciples and faithful followers, if there be nothing discriminating in his dying love. Therefore we must conclude that he died to procure some distinguishing blessings for a part of mankind, which all are not partakers of.

And, as this love is so great and discriminating, it is the subject-matter of the eternal praise of glorified saints: The _new song_ that is sung to him, in Rev. v. 9. contains in it a celebrating of his glory, as having _redeemed them to God by his blood, out of every kindred, and tongue, and people, and nation_, who were admitted into his immediate presence, as the objects of his distinguishing love. And certainly all this implies more than his purchasing the gospel-dispensation, or the discovery of the way of salvation to mankind, of whom the greatest part neglect, despise, and reap no saving advantage thereby.

III. There are some circumstances attending the death of Christ, which argue, that it was not designed for all the world: particularly, he died as a Surety, or as one who undertook to pay that debt, which the justice of God might have exacted of men in their own persons. This has already been proved; and that which may be inferred from hence, is, that if Christ, by dying, paid this debt, and when he rose from the dead, receiving a discharge from the hand of justice, then God will not exact the debt twice, so as to bring them under the condemning sentence of the law, whom Christ, by his death, has delivered from it: this is certainly a privilege that does not belong to the whole world, but to the sanctified.

Moreover, some are not justified or discharged for the sake of a ransom paid, and never shall be; therefore it may be concluded, that it was not given for them.

IV. It farther appears, that Christ did not die equally and alike for all men, in that he designed to purchase that dominion over, or propriety in them, for whom he died, which would be the necessary result hereof. As they are his trust and charge, given into his hand, to be redeemed by his blood; (and, in that respect, he undertook to satisfy the justice of God for them, which he has done hereby) so, as the result hereof, he acquired a right to them, as Mediator, by redemption; pursuant to the eternal covenant between the Father and him, he obtained a right to bestow eternal life on all that were given to, and purchased by him. This tends to set forth the Father’s glory, as he designed hereby to recover and bring back fallen creatures to himself; and it redounds to Christ’s glory, as Mediator; as herein he not only discovers the infinite value of his obedience and sufferings, but all his redeemed ones are rendered the monuments of his love and grace, and shall for ever be employed in celebrating his praise: But certainly this is inconsistent with his death’s being ineffectual to answer this end, and consequently he died for none but those whom he will bring to glory, which he could not be said to have done, had he laid down his life for the whole world.

V. That Christ did not die, or pay a price of redemption for all the world, farther appears, in that, salvation, whether begun, carried on, or perfected, is represented, in scripture, as the application thereof; and all those graces, which are wrought by the Spirit in believers, are the necessary result and consequence thereof. This will appear, if we consider, that when Christ speaks of his _Spirit_, as _sent to convince of sin, righteousness, and judgment, and to guide_ his people _into all truth_ he says, _He shall glorify me, for he shall receive of mine, and shall shew it unto you_, John xvi. 14. the meaning of which is, that he should apply what he had purchased, whereby his glory, as our Redeemer, would be eminently illustrated; and elsewhere, when the apostle speaks of the Spirit’s work of regeneration and sanctification, he considers it as the result of Christ’s death, and accordingly it is said to be _shed on us abundantly, through Jesus Christ our Saviour_, Tit. iii. 6. And when we read of his _redeeming them that were under the law_, their receiving the _adoption of sons_, Gal. iv. 5. and all the privileges contained in it, these are considered as the necessary consequences thereof; and Christ’s being _not spared_, but _delivered up_ unto death for those who are described as chosen, called, justified, and such as shall be hereafter glorified, is assigned, as a convincing evidence, that _God will with him freely give them all things_, Rom. viii. 32. Now this cannot, with the least shadow of reason, be applied to the whole world; therefore Christ did not die for, or redeem, all mankind.