A Golden Mine Opened, Sermon 14
JOHN X. 28. And I give unto them Eternal Life, and they ſhall never periſh, neither ſhall any pluck them out of my Hand.
Sermon XI.BRETHREN, I am upon the Proof and Demonſtration of the laſt Propoſition or Point of Doctrine raiſed from theſe words, viz.
That none of the Sheep of Chriſt, or Saints of God, can ſo ſin and fall away as eternally to periſh, but that they ſhall all certainly be ſaved.
The laſt Time I was upon the Sixth general Argument, which was taken from the Nature of that ſacred, high, and ſublime Vnion which is between Chriſt and every true Believer.
I ſhall proceed to the next Argument.
Seventhly, The Argument which I ſhall now inſiſt on and produce The ſeventh Argument taken from the Death of Chriſt.further, to prove this great and comfortable Doctrine, ſhall be taken from the Death of Jeſus Chriſt: For it is indeed, I find, that great Argument the Apoſtle makes uſe of to prove the final Perſeverance of the Saints, or Elect of God. See Rom. 8. 33, 34. Who ſhall lay any thing to the Charge of God's Elect? It is God that juſtifieth. Who can implead ſuch, or put in an Accuſation againſt them, that ſhall be heard, admitted, or allowed at God's Bar? He brings in four or five Reaſons why none can. (1.) From their Election; they are God's Elect. (2.) Their Juſtification; they are actually juſtified, they are acquitted, declared Righteous in Chriſt, and that by God himſelf: It is God that juſtifieth. If the Supreme Judg, he whom they have offended, doth acquit and diſcharge them, who ſhall bring in any Accuſation againſt them? To which he adds, ver. 34. Who is he that condemneth? It is Chriſt that died. Such a One (as our Annotators note) may throw down the Gauntlet, and challenge all the Enemies in the World; let Conſcience, carnal Reaſon, the Law, Sin, Hell, the Fleſh and Devils, bring forth all they can ſay, and ſhew what they can do, yet after all they cannot bring under Condemnation that Soul; all that they can do will fail to condemn thoſe that Chriſt died for. The (3.) Reaſon is, becauſe 'tis Chriſt that died; becauſe he died for them, that is, in their ſtead or room. Should one be condemned for High-Treaſon againſt the King's Perſon, and he ſhould accept of another, who is his Surety, to die for him; whoſe Death, according to the Conſtitution of the Kingdom, and Laws thereof, would every way ſerve and anſwer for the Offence of the guilty Criminal; and yet the King ſhould afterwards take the Offender, and hang him for that very Offence for which his Surety was put to Death; would not all cry out and ſay, it was a piece of great Injuſtice? Even ſo here, ſhould God condemn and caſt into Hell one Soul for whom, or in the room and ſtead of whom Chriſt died, would it not be great Injuſtice in God? O ſhall not the Judg and King of Heaven and Earth do right?
Brethren, It was God himſelf who ſubſtituted his own Son to die inſtead of the Elect, and to that End, that they ſhould not die or periſh for ever. But it may be ſome will object,
Object. It is granted that Chriſt died for us, and ſatisfied for all Sins we committed before Grace, before we were called; or for all Sins againſt the Law: But if we believe not, or ſin after Grace and Converſion, we may be condemned for ever.
Anſw. I anſwer; Do not theſe Men think that Chriſt did not die for Sins committed againſt the Goſpel, and for the Sin of Unbelief, even for all ſuch Sins that a Believer does commit after Grace and Regeneration, as well as Sins againſt the Law, or Sins committed before they were renewed? Alas, how long do ſome of God's Elect Ones continue in a State of Unbelief, and refuſe the Offers of the Goſpel, before they do believe and cloſe with Chriſt? Why now, if Chriſt did not die for thoſe Sins, (which were committed againſt the Goſpel) as alſo for the Sins they do commit after they are in a State of Grace, there is not one Soul can be ſaved, becauſe without ſhedding of Blood there is no remiſſion; Heb. 9. 22.that is, without the ſhedding of Chriſt's Blood: It is the Blood of 1 John 1. 11.Jeſus Chriſt his Son, that cleanſeth us from all Sin. Chriſt ſatisfied the Juſtice of God for all the Sins a Child of God hath, doth, or ever ſhall commit againſt him, Original and Actual, from the Day of his Birth, unto the Day of his Death. So that if a Believer periſhes for any Sin or Sins, he periſhes for that Sin or Sins for which Chriſt died, and ſuffered for in his ſtead.
Object. I like not, ſay ſome, your Notion, viz. That Chriſt died in our ſtead or room: For though he died for our good, yet not in our ſtead, I doubt of that: And if you can make it appear that he ſo died for us as you affirm, namely, in the room or ſtead of all his Elect, then your Argument is not to be anſwered.
Anſw. I anſwer; That Jeſus Chriſt did not ſuffer Death for our Good only, but in our room or ſtead, alſo I ſhall prove and make clearly to appear.
1. This Notion (if you will ſo call it) of Chriſt dying for us, muſt denote his dying in our ſtead; becauſe it is ſo always generally taken, when one Perſon is ſaid to die for another, one is condemned, and another dies for him, that is, in his Room, to ſave the guilty Perſon from Death. And ſhould not this be granted, we ſhould be all confounded, and not know either what Men or the Scripture means, when they ſay, ſuch a Man, ſuch a Perſon, died for another, or for others, when the Perſon for whom that great Love and Favour was ſhewed to, was as a Criminal, and condemned to die; which moved his Friend or Surety to ſtep in and ſuffer the Penalty for him, or in his ſtead. Now it was ſo here, we were all Criminals, guilty of the higheſt Treaſon againſt the God of Heaven; and were by the holy Law of our offended Soveraign, condemned to die, and to bear Eternal Wrath; and our Bleſſed Saviour was choſen in our room, and given up as an Act of the Father's Infinite Love and Favour (and as an Act of no leſs Love, Favour and Compaſſion in Chriſt) to die for us, and to ſatiſfy Divine Juſtice for us, or to bear the Puniſhment we were to have born, and muſt (had not he born it for us) for ever.
2. Is it not plainly foretold, that the Meſſiah ſhould be cut off, Dan. 9. 26.but not for himſelf? Now ſince he had no Sin of his own, and yet was cut off for Sin, it follows, he was put in our Place, and ſtood charged with our Guilt or Debt, and ſo was penally cut off; he was cut off for us, to ſave us from Divine Wrath and Vengeance: It was not for himſelf, it was not for the fallen Angels; it was therefore for us, that we might not die, but live eternally.
3. Pray, Brethren, ſee what our Saviour ſaith upon this Account; Greater Love hath no Man than this, that a Man lay down his John 15. 13.Life for his Friends. Can this Expreſſion intend any thing more or leſs, than in the room or ſtead of his Friend, or die for them? Thus Chriſt died. Even the Juſt for the Vnjuſt; the Juſt in the place or 1 Pet. 3. 18.ſtead of the Unjuſt, or us the guilty Perſons. Hereby perceive we the Love of God; Becauſe he laid down his Life for us, we ought to lay down our Life for the Brethren. Theſe Texts fully prove the Notion; He that lays down his Life for his Brother, or dies for the Brethren, dies in their ſtead to ſave them from Death, as ſome have done: For ſcarcely for a righteous Man will one die; yet peradventure Rom. 5. 7.for a good Man ſome would even dare to die. But God commendeth his Love towards …, in that while we were yet Sinners, Chriſt died for us. Now then ſeeing Chriſt underwent Death, and bore that Puniſhment that was due for Sins, and there being no Cauſe in himſelf why he ſhould ſuffer that Pain and Penalty, it unavoidably follows, that it was becauſe he ſtood in our Place charged with our Offences.
4. Again, it muſt be thus taken and underſtood, becauſe it is ſaid, The Lord laid on him the Iniquity of us all: Our Sins were made Iſa. 53. 6, 7.to meet in him—He was wounded for our Tranſgreſſions, he was bruiſed for our Iniquities. It was not by Chriſt's praying and interceding to the Father for us to forgive us our Iniquities; No, no, that was not enough, it was his dying for them: He bore our Sins in his own Body on the Tree. He prayed again and again, but that Cup could not paſs by; if we are delivered and ſaved from our Sins, he muſt die, nay his Soul muſt be made an Offering for Sin.
5. That Chriſt died in our ſtead, will further appear, becauſe he was made Sin for us, that knew no Sin. He bore the Sins of 2 Cor. 5. 21. Iſa. 53. 12.many, that is, the Puniſhment of them. Our Sins were charged upon him, though he had no Sin of his own in a moral Senſe, but was pure from all Iniquity; yet in a judicial Senſe he was made Sin, as he was conſtituted and put in the Sinner's Place, dying and making Satisfaction in our ſtead, as our bleſſed Head and Surety. And how frivolous is the Cavil of the Socinians, who would have it be underſtood, where it is ſaid, Chriſt was made Sin, that he was accounted a Sinner by wicked Men. This cannot be the meaning of the Place, becauſe as he was made Sin for us that knew no Sin, ſo it was that we might be made the Righteouſneſs of God in him. Do wicked Men account Believers to be made the Righteouſneſs of God in him? Or does not God look upon us, or count us in him ſo to be?
6. But why is it ſaid by the Holy Ghoſt, But when the fulneſs of Time was come, God ſent forth his Son, made of a Woman, made under Gal. 4. 4, 5.the Law, to redeem them that were under the Law? &c. Had he not ſtood in our Law-place, why is it thus expreſſed? Certainly God ſaw it neceſſary to ſubſtitute him, and to accept of him in our ſtead; and therefore he was made under the Law, i. e. he was obliged to keep the Law perfectly for us, God requiring that of us in order to Juſtification, which we being fallen, were not able to do, therefore he did it for us, and in our Nature; being made of a Woman, he took our Nature upon him, and ſuffered Death, making a full and compleat Satisfaction for our Breach thereof; whoſe Sufferings and Obedience, upon the account of his being God as well as Man, had an infinite Worth and Merit in them. And if this which the Apoſtle ſaith in this place, doth not prove that he ſuffered in our room, I muſt confeſs I know nothing of this great Goſpel-Myſtery.
7. That he ſuffered, not only for our Good or Profit, but alſo in our room and ſtead, doth further appear, becauſe it is ſaid, He Rom. 4. 24.died for our Sins; Who was delivered for our Offences, and roſe again for our Juſtification. "This Particle, ſaith a Learned Man,Mr. F. Dr. Owen ſhews the ſame, and many others. joined with an Accuſative, doth generally ſignify the impulſive Cauſe, and not final, Mat. 10. 22. & 13. 5. & 14. 9. John 20. 19. 2 Cor. 4. 11. And particularly when it is uſed in reference to Sufferings, it hath that ſignification and no other; ſee Levit. 26. 18, 28. Deut. 28. 11. 2 Kings 23. 26. Jer. 13. 22. John 10. 32. In all theſe Places it neceſſarily ſignifies the Meritorious and Impulſive Cauſe, and nowiſe the Final; for our Offences muſt needs be underſtood, that our Offences were the Meritorious and Impulſive Cauſe of Chriſt's Sufferings. Another Particle the Holy Ghoſt uſeth, is foreign, Rom. 6. 8. For when we were without ſtrength, Chriſt died for the Ungodly. He ſpared not his own Son, but delivered him up for us all. I lay down my Life for my Sheep. This is my Body that is given for you. Rom. 8. 32. John 10. 15. Luk. 22. 19.Now the Particle foreign, among other Significations (ſaith he) that it hath, ſignifieth ſometimes the Impulſive Cauſe, Phil. 2. 13. Epheſ. 5. 16. Rom. 15. 9. Sometimes the Subſtitution of one in the room of another, 2 Cor. 5. 10. Philem. v. 13. foreign, Demoſt. Ego pro te molam, Terent. Particularly when the Sufferings of one for another is expreſſed by it, it always ſignifies the Subſtitution of one in the place of another. Whenever it is uſed to imply one's dying for another, it ſignifies the dying in his ſtead; even as the Son of Man came to give his Life a Ranſom for many, repeated again, Mark 10. 45. This Prepoſition, (ſays he) whenever applied to Perſons or Things, it always imports a ſubſtituting of one in the room of another." So that from the whole we may confidently conclude, that Chriſt did not only ſuffer for our Good, but in our room.
8. Chriſt was once offered to bear the Sins of many. Now to bear Heb. 9. 28.Sin, uſually in Scripture-Phraſe, is to bear the Puniſhment of Sin, Levit. 5. 1. & 7. 8. Numb. 14. 33. He hath born our Griefs, and carried our Sorrows. For the Tranſgreſſion of my People was be ſtricken. Which clearly ſhews the Ground and Cauſe of his Suffering, and Iſa. 53. 4, 5, 6, 8.not the Iſſue and the Event.
9. If all the other pretended Grounds and Cauſes are frivolous and vain, that Men bring of Chriſt's dying for us, ſuffering for us, beſides this of dying in our ſtead or room; then that is the proper and only meaning thereof: but all other pretended Grounds are vain and frivolous. How idle is it for any to ſay, He died only to remove or take away the rigid Law of Works, and to merit a milder Law of Grace? Which ſeems to imply, as if God repented he ever gave the Law of perfect Obedience: Or as if God could allow of Sin; or elſe, as if the Law of perfect Obedience did not reſult from his Holy Nature, but that he might have given a Law at firſt, like their new Law of Grace: Or according to others, that he died to fulfil and take away the Ceremonial Law, and to be a Pattern of Abaſement, Humility, and Self-denial. Now had that been, could not God have ſubſtituted Peter to have been ſuch a Pattern as well as his own Son, and ſet him up as an Example; or elſe ſome other moſt choice and renowned Saint or Prophet; or have cauſed and Angel to be incarnate to have done it, that we might have followed his Steps? And how vain is that which ſome of the Arminians aſſert, viz. That he died to ſatisfy for Original Sin, or for the Breach of the firſt Covenant, and to purchaſe Salvation upon the Condition of Repentance, Faith and Obedience, or to merit God's Acceptance of the Creature's Faith, Love, Holineſs, and ſincere Obedience, inſtead of perfect Obedience to the Law of Works, ſo that God is become reconcilable through Chriſt's Death? But that he may be actually reconciled, lies wholly upon the Creature as his part; and thus he died for the Good of all Men, but not in the place or ſtead of any one. Now by this Notion, Salvation is principally wrought out by the Creature, God having put Man into a Condition or Capacity to work it out for himſelf: And according to this Notion Man may or may not be ſaved, God having left the whole of Salvation, in order to the making Chriſt's Death to become effectual, to the Will of Man. So that Man's Will, as I before intimated, determines the Caſe, whether Chriſt's Death ſhall effect any Eternal Bleſſing unto Sinners in general, or to any one Sinner in particular, or not. God (as one of them once preached) puts Man into a Capacity to work and to do, but works not in any the Will or the Deed of his own good Pleaſure. Now how falſe and frivolous all theſe pretended Grounds or Deſigns of Chriſt's Death are, I have already ſhewed.
Arg. 1. And from the firſt Argument taken from the Death of Chriſt, I argue thus; All thoſe that Jeſus Chriſt died in the room or ſtead of ſhall never die or eternally periſh. But Chriſt died in the room or ſtead of all his Elect, or all ſuch who believe and are his Sheep; therefore not one of them ſhall die, or eternally periſh.
Arg. 2. If Chriſt died for all the Sins of his Elect, both before Grace, or before they are called; and for thoſe committed after Grace, or after they are called, ſo that they might not be condemned for any of them; then none of them can eternally periſh. But this I have proved; therefore none of them ſhall ever eternally periſh.
Secondly, The Death of Chriſt doth deliver every true Believer Chriſt hath delivered all Believers from Condemnation.from Eternal Wrath and Condemnation, I prove thus; Becauſe the Sufferings of Chriſt, or the Sacrifice of Chriſt, is imputed to them, or is accounted to them that do believe: This follows from what I ſaid laſt, He took our Sins upon himſelf, and ſatisfied for them, as if he had actually ſinned, and freely of his own Grace gives us the Benefit of his Suffering, as if we had actually ſuffered; our Sin was imputed to him, that his Righteouſneſs and Obedience might be imputed to us, even both that which is called his Active and Paſſive Obedience. Sin was imputed to Chriſt, yea, every Sin we have, or ever ſhall commit; ſo that in Chriſt we have born already all that Vindictive Wrath and Vengeance of God that was due to them, according to his Holy Law and Threatning denounced againſt us. Chriſt and his Elect are as one Perſon, or as one entire Corporation; and what he did, was as if every one that he repreſents had done it. The Sufferings of our Saviour was in lieu of the Life of the Sinner; the Juſt for the Vnjuſt. By his 1 Pet. 2. 24. Iſa. 53. 5.Stripes we were healed: And that by God's charging our Sin judicially upon him, he as our Surety ſtanding in our room. He was (as the Apoſtle ſays) made Sin for us that knew no Sin, that we might be made the Righteouſneſs of God in him.
Arg. 3. If Chriſt hath born all that Vindictive Wrath that was due to his Elect for their Sins, then not one of them can eternally periſh. But Chriſt hath born all that Vindictive Wrath that was due to his Elect for their Sins; therefore not one of them can eternally periſh.
The Juſtice of God hath nothing to lay to the Charge of God's Elect, becauſe it is Chriſt that died; he whoſe Death hath an infinite Worth and Satisfaction in it: this is the Apoſtle's very Argument; If God's Juſtice is ſatisfied, and his Wrath appeaſed in Chriſt's Death; if our bleſſed Jonah's being thrown into the Sea of Divine Wrath, hath made ſo ſweet a Calm, that God declares in him, i. e. in his Son, he is well-pleaſed, and that Fury is not in him now no more for ever towards Believers; who can or ſhall Iſa. 27. 4.then condemn them? Jeſus Chriſt hath turned away God's Anger, by impairing of his Right and Soveraignty, without derogation from his Perfections: So that now he can and doth receive us who believe, into his Eternal Love and Favour, through the Death of his own Son; it being the Judgment of God, that they who ſin are Rom. 1. 32.worthy of Death. But that Death which Sin incurred, and the Sinner deſerved, Chriſt hath endured for his Elect, and delivered them for ever from the Pain and Puniſhment thereof, and ſtand acquitted of and juſtified from for ever.
Thirdly, It is becauſe Jeſus Chriſt who was the Antitype of the Chriſt the Antitype of the Scape-Goat, and carried away our Sins. Levit. 16. 21, 22.Scape-Goat, hath carried away all our Sins who do believe: The kill'd Goat made the Atonement for the Sins of all God's Iſrael; and becauſe one Goat could not prefigure the whole of Chriſt's Undertaking, therefore there were two Goats appointed: And Aaron ſhall lay both his Hands upon the Head of the live Goat, and confeſs over him all the Iniquities of the Children of Iſrael, and all their Tranſgreſſions in all their Sins, putting them upon the Head of the Goat, and ſhall ſend him away by the Hand of a fit Perſon into the Wilderneſs. And the Goat ſhall bear upon him all their Iniquities unto a Land not inhabited, &c.
Brethren, pray obſerve, here is mention four times of all the Sins of the Children of Iſrael, all their Iniquities, all their Tranſgreſſions, all their Sins. And again, the Goat ſhall bear upon him all their Iniquities. The Goat was a Type of Chriſt, to ſhew that not one Sin of a Child of God ſhall ever be laid upon him, charged upon him, becauſe Chriſt had them all laid upon him: and he hath carried them all away, all their Sins, great Sins as well as ſmaller Sins; Sins before Grace and after Grace were all laid upon Jeſus Chriſt; yea, Sins of all ſorts, Sins of Commiſſion and Sins of Omiſſion; no Sin could be expiated without the Death and Blood of Chriſt: Alſo a full and free Confeſſion was to be made upon the Head of the Scape-Goat of all Sins. Brethren, as the ſmalleſt Sins needed ſuch a Sacrifice, ſuch an Atonement, namely, the Death of Chriſt, ſo the greateſt Sins were not excluded from that Atonement and bleſſed Benefit of his Death.
Moreover, the Scape-Goat carried all their Sins away into the Wilderneſs, or into an unknown Land, or into a Land of Forgetfulneſs, never to be remembred any more; this hath our Lord Jeſus done: Chriſt hath put away Sin, and put it away for ever, and that by the Sacrifice of himſelf once for all: He hath laid on him the Heb. 9. 26.Iniquities of us all; and alſo all our Iniquities. He could not be ſuppoſed to have ſuffered for our Sins, if our Sins, reſpecting the Guilt of them, were not laid upon him, or charged upon him, and imputed to him: his Sufferings otherwiſe would have been Arbitrary and Unjuſt, had he not been ſubſtituted by the Father, and called forth as our Surety, (nor could his Death been accepted) the Law no where condemning or puniſhing any one who in a Lawſenſe is an innocent Perſon.
He was made Sin, without knowing Sin: He knew the Guilt by Imputation, but he knew not Sin any otherwiſe, neither Original nor Actual; He was born without Sin, and lived without Sin, in his Mouth was found no Guile: yet he had our Sins upon him, and carried them away; he being the Antitype of the ſlain Goat, ſatiſfied for all our Sins; and as he is the Antitype of the live Goat, he hath born them away for ever.
Arg. 4. If any one Sin of the Children of God ſhall ever be charged upon them as to that Vindictive Wrath that is due to Sin, ſo that they may come under Eternal Condemnation of it; then hath not Chriſt born all their Sins, nor carried them away into the Land of Forgetfulneſs. But Chriſt hath born all their Sins, and carried away all their Iniquities, as he is the Antitype of the ſlain and living Goat; therefore their Sins ſhall never be charged upon them, as to the Vindictive Wrath that is due to them; ſo that they can never come under Eternal Condemnation.Chriſt by his Death hath delivered us from the Curſe of the Law.
Fourthly, None of Chriſt's Sheep, or no Believer, can fall ſo as eternally to periſh, upon the Conſideration of the Death of Chriſt.
1. Becauſe Chriſt hath by his Death delivered them from the Curſe of the Law, as well as from the Guilt of Sin; the Law is the Strength of Sin, it is by that Sin condemneth the Sinner: The Law lays every Man under the Wrath and Curſe of God; and unleſs it be anſwered, God might be ſaid to change his Will ſhould he juſtify any Man; nay, it would ſeem to reflect upon his Holineſs: the Precepts muſt perfectly be kept by Man, or his Surety; the Breach we had made of it by Sin muſt be ſatisfied, for, both theſe Jeſus Chriſt hath done, not for himſelf; he needed not to have come to keep the Law to juſtify himſelf, for as God he is infinite Holy; but as Mediator he did this for us, he obtained a perfect Robe or Righteouſneſs to give away and put on us; He hath brought in everlaſting Righteouſneſs, and made an end of Sin. How made an Dan. 9.end of Sin? Not that there ſhall be no Sin any more in the World; No, but he has made an end of the condemning Power of it; the ſtrength it had to kill and damn the Soul is took away for ever from all that believe, from all that he hath put his Righteouſneſs upon. God's juſtice being ſatisfied, we are furniſhed with an exact and compleat Righteouſneſs, that ſhall laſt for ever; 'tis an Everlaſting Righteouſneſs that every Believer hath in Chriſt. Who therefore ſhall condemn? Chriſt hath delivered us from the Curſe of the Gal. 3. 4. 5.Law, being made a Curſe for us. Sin is our Sickneſs, Sin is that by which we ſtand charged, and the Law condemns us, pronounces a Curſe againſt us; but Chriſt hath cured us of this Sickneſs, and delivered us from this Curſe: As it is written, Curſed is every one Gal. 3. 13.that continueth not in all things that are written in the Book of the Law, to do them. Till we believed, we lay under that fearful Curſe; but from this we are diſcharged, and Chriſt hath undergone that great Curſe for us, and there is no other Curſe can come on Believers; all ſeparation from God and Wrath is by the Curſe of Law: but this is ended and gone for ever to every one that believeth. Nothing therefore now can ſeparate them from God, the Curſe is taken away, and the Bleſſing is put on us.
2. From hence it appears that the Veracity of God is ingaged to acquit all them that believe in Chriſt, as his Juſtice is obliged to leave Sinners under the Curſe of the Law that believe not, becauſe nothing but a perfect Righteouſneſs can deliver from the Curſe thereof.
3. Moreover, God is obliged, upon the account of his Covenant with his Son for us, to diſcharge us for ever, becauſe Chriſt hath fully performed all things as the federal Conditions of our Reſtoration and Deliverance from Sin, and the Curſe of the Law, which he covenanted to do.
Arg. 5. All that are delivered from the Curſe of the Law, and to whom there remains no more any legal and juſt Cauſe in God of Wrath and Separation from him unto their Eternal Condemnation, cannot eternally periſh. But all that believe in Chriſt are delivered from the Curſe of the Law, and to them there remains no more any legal and juſt Cauſe in God of Wrath and Separation from him unto their eternal Condemnation: therefore no Believer ſhall eternally periſh.
Fifthly, Chriſt dying for our Sins, was a full and compleat Paiment Chriſt hath born all God's Vindictive Wrath due to Believers.of all our Debts, which bound us over to Death and Condemnation; we owed ten thouſand Talents, and Chriſt our Surety was charged with it, even with all we owed to Juſtice; and by his Death he paid the uttermoſt Farthing: Now the Principal and the Surety are legally and judicially one Perſon; ſo that in Chriſt we paid all, though it was God and not we that found out the Surety, and paid himſelf with his own Money; and therefore we are acquitted in a way of Sovereign Grace; we have it in a way of Mercy, though in a way of Righteouſneſs alſo: That Rom. 3. 23, 24, 25, 26.God might be Juſt, and the Juſtifier of him that believeth in Jeſus.
From whence I argue;
Arg. 6. All thoſe for whom Chriſt hath paid all their Debts, or made a full Compenſation for, ſhall never periſh. But Chriſt hath paid all the Debts of Believers, or made a full Compenſation for them; therefore they ſhall never periſh.
Would it not be look'd upon as an Act of Injuſtice in a Creditor to arreſt and throw a poor Debtor into Priſon for thoſe Debts his Surety paid for him, and laid down every Farthing of his Money? Now then ſay I, either ſome of the Sins of Believers, or ſome of their Debts Jeſus Chriſt did not die for, pay, or ſatisfy for, or elſe all muſt conclude it is impoſſible (becauſe God is Juſt) any one of them ſhould periſh.
Now who is it that dares to affirm, that Chriſt did not die and ſatisfy for all the Sins of Believers, or for his Elect Ones? If we 1 John 1. 9.confeſs our Sins, he is faithful and juſt to forgive us our Sins, and to cleanſe us from all Vnrighteouſneſs. He will not exact from us the Satisfaction which he hath accepted in the Atonement of his own Son our Surety, and in his own way applied; God will not require double Payment.
Sixthly, From the Death of Chriſt I further argue; No Believer can eternally periſh, becauſe his Death was the higheſt and greateſt Expreſſion and Demonſtration of Divine Love, both in the Father and Son. Now ſay I, (as I hinted once before) He that gave the great Gift, will not deny the leſſer: Sure if God gave his Son to die for our Sins, he will give us Grace to reſiſt Sin, to mortify Sin, and will alſo pardon all our Sins: And if Chriſt died for us, ſpilt his Blood for us, he will pray for us, he will not refuſe to intercede for us, that our Faith may not fail, or we loſe the Benefit and Bleſſings purchaſed for us by his Death.
He that would not pray for his Friend, or for his Neighbour, will not die for him: But on the other Hand, if he yields himſelf up to die for him, he will pray for him. Chriſt died for his Sheep, he will therefore both feed them, heal their Diſeaſes, and preſerve them, that they may not be devoured by any Enemy whatſoever; neither by Sin, nor the Devil, &c. See Rom. 5. 10. Rom. 8. 32.
Seventhly, Jeſus Chriſt by his Death purchaſed Grace, and all Chriſt by his Death purchaſed Grace for us.things his Saints need or ſhall need, in order to make them meet for Glory; therefore they ſhall not periſh. Do they need Faith, need Patience, need Power againſt Sin, need Pardon, need Purging, &c. all theſe things, and whatſoever elſe they ſtand in need of, they ſhall have: My God ſhall ſupply all your need according to Phil. 4. 19.his Riches in Glory, by Jeſus Chriſt. All Grace is in Chriſt, as the Fruit of his purchaſe; And of his Fulneſs all we receive, and Joh. 1. 14, 16.Grace for Grace: And this is to ſhew forth the Riches of God's Glory. Will he loſe his Glory? Shall Satan inſult over the Majeſty of Heaven after this manner, viz. Lo, here is one of them for whom thou gaveſt thy Son to die, whom thou haſt left to me, and I have deſtroyed him for ever? Will God, think you, ſuffer this, ſince his main Deſign in the Gift of Chriſt, is the Glory of his own Rich and Sovereign Grace? Nay, and after he has with ſuch large Expence of rich Treaſure, and ſuch Pains reſtored his loſt Image to a poor Believer, will he ſuffer Sin and Satan utterly to deface it again whilſt he looks on? Our Oppoſites are Men for Natural Reaſon. Now Sirs, what think you of this; is there any reaſon for you to believe God will ſuffer either of theſe things to be done?
Eighthly, The Death of Chriſt preſerves all Believers to Everlaſting Life, becauſe he hath by one Offering perfected for ever them Heb. 10. 14.that are ſanctified. Chriſt as the Effects of his Death, before he hath done, will bring all for whom he was a Sacrifice to Heaven: Juſtification in the Perfection of it ſhall be continued, Sanctification ſhall be compleated, our Intereſt in him ſhall not be loſt: Can any think that Chriſt will not maintain Life in that Soul which he made alive by his own Death?
Arg. 7. If therefore Chriſt's Blood was not ſhed for none in vain, but that he ſhall have his whole Purchaſe; then none of his Sheep or Elect Ones ſhall ever periſh. But Chriſt's Blood was ſhed for none in vain; therefore he ſhall have his full Purchaſe, none of his Elect ſhall periſh.
No Man would lay down a Sum more in value than a whole Kingdom, but would firſt ſee himſelf ſure of it, upon laying down that Price: the Father's Covenant and Promiſe alſo made all the Elect certain of Eternal Life upon Chriſt's dying for them. Beſides,
Beloved, the Sacrifice of Chriſt unites all the Holy Attributes together to ſecure a Believer's Intereſt; Juſtice and Mercy are both agreed in Chriſt, they meet together, and kiſs each other, yea, and join Hands to help and ſave every Believer. The Floodgates of Mercy are opened, and the Fire of Divine Wrath confin'd in its Flames, or rather quenched by the Streams of Chriſt's Blood, that Mercy might flow down to us abundantly: Chriſt's Blood hath eternal Virtue in it, it is called the Blood of the Everlaſting Covenant, therefore extendeth to the Expiation of Sins to come, as well as what are already paſt. Chriſt's Death hath glorious Effects, as the Apoſtle ſhews: For if the Blood of Bulls and Goats, and Aſhes of an Heifer ſprinkling the unclean, ſanctifieth to the purifying of the Fleſh; how much more ſhall the Blood of Chriſt, who through the Eternal Spirit offered himſelf to God, purge your Conſciences from dead Works to ſerve the living God? To talk of Chriſt's Death, and ſee no Effects of it, alas, what's that? All that Chriſt died for, ſhall ſee and feel too its Glorious Effects and Operations upon their Souls and Conſciences; though the Sacrifice be over, the Virtue and excellent Cauſality of it abides for ever.
Ninthly, Chriſt by his Death redeemeth his People from all Iniquity, and this was his End in dying. What ſignifies ſuch a Chriſt by his Death redeemeth us from all Sin.Redemption, that leaves a poor Slave in his Chains and Irons, without procuring a Releaſe for him? In this lies the Glory of our Redemption by Chriſt; 'tis not only from the Curſe of the Law, and Wrath of God, but from a vain Converſation alſo: See the Apoſtle's Words; Who gave himſelf for us, that he might redeem us Tit. 2. 14.from all Iniquity, and purify unto himſelf a peculiar People zealous of good Works. If this was his End and Deſign in his Death; do any think he will ſee himſelf fruſtrated in it? Shall any Enemy of the Soul bring Chriſt under a Diſappointment? Compare this with 1 Pes. 1. 17, 18, 19.
Tenthly, and Laſtly, Jeſus Chriſt hath by his Death purchaſed Eternal Redemption, or Everlaſting Life, for all his Sheep; and by his Spirit hath alſo given to them the Earneſt of it; therefore his Death preſerves them to Salvation: In whom ye alſo truſted after Eph. 1. 13, 14.ye heard the Word of Truth, the Goſpel of your Salvation: in whom alſo after ye believed, ye were ſealed with the Holy Spirit of Promiſe, which is the Earneſt of our Inheritance, until the Redemption of the purchaſed Poſſeſſion, unto the Praiſe of his Glory.
Now I ſhould come to ſpeak more particularly to the Effects of the Death of Chriſt, and inlarge upon ſome things that I have but a little touched upon; but that I muſt leave until the next Time, and ſhall only ſpeak ſomething by way of Improvement of this Argument.
APPLICATION.
Firſt. To you that are Believers: O praiſe and bleſs God for a Crucified Saviour. What in Heaven and Earth is cauſe of greater Wonder and Admiration! Chriſt's Death is the meritorious Cauſe of all Spiritual and Eternal Joy and Comfort; all Grace flows out of the Wounds the Spear and Nail… made in his Bleſſed Body, and from the Death and Pangs his Soul underwent. Nothing is a greater Evidence of Chriſt's Love to us, than the Death of his Croſs.
2. Apply his Blood, draw Virtue from his Blood, fly to his Death; ſee how that ſtands to ſave thee from the Juſtice and Wrath of God: in his Death is thy Hope and Succour, when purſued by Satan, and under all Temptations.
3. Triumph in the Croſs of Chriſt; thou, O Child of God, waſt crucified with Chriſt, thy Sins were puniſhed in him, and thou art acquitted in him, and raiſed in him. O labour to know Chriſt and him crucified; Labour to know him and the Power Phil. 3. 10, 11, 12.of his Death, and the Fellowſhip of his Sufferings, &c.
4. And as to you Sinners, is not here Ground of Hope for you? Chriſt died for the chiefeſt of Sinners; And whoſoever believeth John 3. 16.in him ſhall not periſh, but have everlaſting Life. But wo to ſuch who ſlight this bleeding Saviour, that ſin becauſe Grace hath abounded, or that make the Death of Chriſt an Incouragement to them to continue in Sin. Tuſh, ſay ſome, trouble not your ſelf with me, Chriſt died for Sinners. O Souls, will you crucify Chriſt again? I tell you, if you do not feel the Effects of his Death, in vain is all your preſent Hope.
5. This may ſerve alſo to detect ſuch, and ſeverely to reprehend Aſſertors of General Redemption reprehended.them that ſay, Chriſt died to ſave all, or for all, and every Man and Woman in the World. Brethren, if he died for all, that is, in the Stead and Room of all, then all ſhall be ſaved; God will not condemn ſuch whom Chriſt laid down his Life for, or in the place or ſtead of, as I have proved from God's Word. But further, to detect this Error of General Redemption,
1. Conſider, that Redemption is a Word eaſy to underſtand; it is the ſaving of a Perſon, that is in Slavery or Captivity, commonly procured or obtained by a Price paid, or a Ranſom: but if the Perſon is indeed redeemed, he is ſet at Liberty. To ſay a Man is redeemed, and yet left in Chains and ſtrong Bonds, out of which he cannot come, unleſs the Redeemer break thoſe Chains and Bonds to pieces, is to ſpeak untruly, or in plain Engliſh, a Lie. Now are all Men redeemed? Redemption cannot be more univerſal than it is in Matter of Fact. If ten Men were in Slavery in Argiers, and a Sum of Money was paid to redeem them, and yet after all, care is not taken to make that Ranſom to be effectual for their Redemption, but ſix or ſeven of them are left in Captivity; can any Man ſay all the ten were redeemed out of that Slavery and Thraldom wherein they are held? Even ſo it is here; for Men to ſay, that the Redemption by Chriſt is for all the World, and yet the greateſt part of Mankind lie in Bonds, under the Power of Sin and Satan, and have not the Death of Chriſt made effectual to them, is a great Miſtake, and indeed not true as to Matter of Fact.
2. Are we redeemed only from the Curſe of the Law, and from the Wrath of God; and are we not alſo redeemed from Sin, and from being under the Power of Satan? That Redemption that is by Chriſt, is (you hear) from all Iniquity; and are all ſo redeemed? The Apoſtle Peter ſaith, Foraſmuch as ye know that ye were not redeemed duplicate page duplicate page with corruptible things, as Silver and Gold, from a vain Converſation, 1 Pet. 1. 18.but with the precious Blood of Jeſus Chriſt, &c. So many as are, and ſhall be redeemed from all Iniquity, from a vain Converſation or whom Chriſt hath redeemed from the Power of Satan, he ſetting them at Liberty who naturally are bound, and bringing them out of the Priſon-Houſe, ſo many, and no more, did he die for; and no further doth Redemption by Chriſt extend.
3. If there are many left in the Enemies Hand, and under their Power, and eternally periſh, then there is no general or univerſal Redemption; but there are Multitudes ſo left, and periſh.
4. That Grace, Love, and bleſſed Price that doth not procure Univerſal Salvation, is not, cannot be an Univerſal Redemption. But God never ſhewed ſuch Grace and Love by the Price of Chriſt's Blood that doth procure Univerſal Salvation; therefore there is no Univerſal Redemption: for that Price or Paiment which doth not actually paſs or terminate in Salvation, is no Redemption at all: an Attempt to redeem unleſs it be effected, is no Redemption.
5. Brethren, is Chriſt an Univerſal Saviour of the Souls of all Men? Why there can be no Univerſal Redemption, unleſs there be an Univerſal Redeemer, (as I ſaid before) but there is no ſuch Univerſal Redeemer.
Object. We do not plead for an abſolute Vniverſal Redemption, but for a Conditional; and that Condition is to be performed by the Creature, and many periſh becauſe they do not perform it; the Condition is Faith, Regeneration, Sincere Obedience, and Holineſs, &c.
Anſw. The Condition they ſay is Repentance, Faith and Regeneration. Now were it thus, as theſe Men affirm, then how is Chriſt rendred, even more weak and inconſiderate than any Man of Underſtanding? For what Man would lay down ten thouſand Pounds to redeem a Captive out of Slavery, when he knew a cruel Tyrant had him in his Hands and in ſtrong Chains, and would not let him go, nor regard at all the Sum laid down for his Ranſom, there being no treating with him: he' I take no Price; but unleſs he is conquered, and the Perſon redeemed by Power, the Money is loſt. This is the Caſe, Chriſt's Blood is the Ranſom that was laid down to ſatisfy the Law and Juſtice of God; but all and every Man and Woman in the World is under the Power of Sin and Satan: and unleſs Chriſt delivers the Soul out of the Hands of theſe Enemies by the Power of his own Arm, his Blood would be of none Effect to redeem any one Soul. Therefore God by this Conditional Univerſal Redemption, rather ſeems to mock Men, according to theſe Mens Notion; for this is the purport of it, You are redeemed, Sinner, yea all of you by Chriſt's Death, if you can redeem your ſelves. Do but your part, and you are redeemed: What is that? Why anſwer the Conditions, viz. change your own evil Hearts, make you a new Heart, believe in Chriſt; get out of Satan's Chains; raiſe your ſelves from the Dead, and you ſhall be redeemed. Is this poſſible? Strange! doth the Righteous God make that the Condition of Salvation on the Creature's Part, which he knew the Creature was no more able to do than to give ſight to the Blind, or raiſe the Dead?
2. Beſides, it renders Chriſt to be but a Conditional Redeemer, could the Creature anſwer the Condition; yea, and it puts Chriſt but into a poſſibility alſo of being a Redeemer, (as one well obſerves) he is not actually ſo whilſt he ſtands under that Conditionality; Examen confectionis pacificae.for the Conditionality doth not only lie upon the Perſon to be redeemed, ſo that he cannot be a redeemed One, till the Condition is performed: But it puts alſo a Bar to the Purchaſer, he can't in any good ſenſe be called the Redeemer of ſuch a Perſon, 'till the Perſon hath performed the Condition. As for Example, if I lay down an hundred Pounds for the Redemption of a Perſon in Slavery, upon this Condition that he yield to ſerve me ſeven Years after, I muſt have his Conſent to theſe Terms before I can redeem him; and therefore upon this Condition I am certainly ſuſpended from being a Redeemer, and am no Redeemer to the ſaid Perſon, if he refuſe the Terms; all that I have done is but a Proffer of Terms. Hence (ſaith the ſaid Reverend Author) for Chriſt to be a Conditional Univerſal Redeemer, is a Contradiction; for it's to be but a Redeemer of ſome that perform the Condition, and no Redeemer to them who do not.
6. To which let me add, this Notion of Conditional Redemption, renders Salvation not to be freely of God's Grace, no not the very Purchaſe it ſelf; becauſe in the Deſign of it, it was not to be had without the Creatures Money, I mean without his anſwering the Condition of Repentance, Faith, Regeneration, and final Perſeverance, &c. which to do, they deny Chriſt's purchaſed Grace and Power for all or any one; or hath he promiſed to perform it for them, or to work it in them? No, but it is that which abſolutely the Creature muſt find Power, Strength, and Skill to do, or periſh for ever, the Redemption being intended for him on no other Terms: all depends on the Will of Man, 'tis as Man's Will determines it.
7. Moreover, who can ſuppoſe Chriſt would ſhed his Blood, and lay down ſuch an infinite Sum, to redeem ſuch whom he knew would not anſwer thoſe Conditions propounded? Nay, and which is worſe, to lay down his Life to redeem Multitudes upon ſuch Conditions, which he knew they were no more able to perform, than to create a World? Can this ſtand conſiſtent with the Wiſdom and Goodneſs of Jeſus Chriſt? This Aſſertion of theirs (ſaith the ſame Author) is as if they ſhould ſay, A. B. purchaſed an Eſtate for me, and in my Name, upon Condition that I ſhould take up the Monument and carry it over the Bridg.
8. All thoſe that have Redemption, or that Chriſt died to redeem, have or ſhall have remiſſion of Sin: But the greateſt part of Men have not, nor ever ſhall have remiſſion of Sin, therefore Chriſt did not die for the greateſt part of the World; Redemption and Forgiveneſs of Sins is of equal extent.
9. Again, I might argue thus; Thoſe that Chriſt did not pray for, he did not die for; thoſe that he never would put up one Prayer, one Sigh to the Father for, certainly he never purchaſed Remiſſion of Sins and Eternal Life for: I pray for them, I pray not Joh. 17. 9.for the World; but for them which thou haſt given me, for they are thine. Now it is eaſy to know what World it was Chriſt prayed not for; namely, thoſe that were not given to him by the Father; for all that were of the World, that did belong to the Election of Grace, though then under the Power of Sin and Unbelief, he did pray for: Neither pray I for theſe alone, but for them alſo which ſhall Ver. 20.believe on me through their Words: the Elect, whilſt Sinners, may be called the World as well as any others.
10. If Chriſt died for all, he intended to ſave all: But Chriſt did not intend to ſave all; therefore he did not die for all. Strange! will any ſay our Lord Jeſus did that which was contrary to his Purpoſe and Intertion? And if it was his Intention to ſave all, who could fruſtrate him in it? Why then are not all ſaved? Sirs, the Death of Chriſt cannot extend to the Salvation of any one Soul, further than the Intention and Purpoſe of God, or the Election of the Father, and Application of the Holy Spirit.
11. Thoſe that Chriſt died for, he purchaſed Grace for, Remiſſion of Sin for; and all things in order to make the Redemption of his Blood effectual unto, he purpoſed to beſtow the leſſer Grace and Gift upon them, as well as the greater. Would a Man give a Million to purchaſe ſuch an Eſtate for a Man, and will he refuſe to part with five Pounds in order to have it made ſure to him for whom he laid down ſo great a Sum?
12. That Purchaſe of Remiſſion of Sin, and Salvation, that Examen confectionis pacificae.leaves Men under a Certainty of Damnation, is not eſteemed Redemption at all; but a Purchaſe of Remiſſion and Salvation, upon the Condition theſe Men talk of, leaves moſt under a Certainty of Damnation, becauſe it is an impoſſible Condition in reſpect of Man, he being dead in Sins and Treſpaſſes, therefore can't perform it; and alſo in reſpect of Chriſt, becauſe he never purchaſed Grace for them to enable them to perform that Condition.
13. If the Death and Reſurrection of Chriſt ſhall have its proper Effect, to the Eternal Salvation of all them for whom he died; as a Corn of Wheat that falleth into the Ground, or is ſown in the Earth, in that reſpect hath its Effect; then all for whom he died ſhall be ſaved: But his Death, &c. ſhall have like Effect; ſee his own Words, And Jeſus anſwered them, ſaying, The Hour is come that the Son of Man ſhould be glorified. Verily verily I ſay unto you, John 12. 23, 24.Except a Corn of Wheat fall into the Ground, and die, it abideth alone; but if it die, it bringeth forth much Fruit. See here, all that are and ſhall be ſaved, our Lord aſcribeth unto his Death as the abſolute Effect thereof; all his Elect being virtually in him, as all the Increaſe virtually is in that one Corn of Wheat that is ſown into the Earth, that is produced by it.
See Reverend Dr. Chauncy, Dr. Chauncy in his Treatiſe of the Doctrine of Godlineſs, p. 203, 204."If (ſaith he) there be the ſame Eternal and Unchangeable Cauſe of Redemption, as of Application, as to the ſame Perſons; then whoſoever is redeemed, ſhall have Redemption applied, and be ſaved eternally: But there is the ſame Eternal and Unchangeable Cauſe of both; Ergo."
"3. All that are redeemed, muſt be ſaved; or if they be not ſaved, the Reaſon is from the Inſufficiency of his Redemption: and whatſoever is not efficient, is not ſufficient to attain the End, either from want of Virtue in the Thing, or Will in the Efficient. Now if Chriſt's Intention were to redeem all, he intended that which he could not do; if he intended not to redeem all, whatever the ſimple Virtue of his Obedience might have done, had it had an Intention of the Agent annex'd to it; yet having it not, it is limited by it, and becomes inſufficient."
"4. If the Death of Chriſt be ſufficient to redeem all, and all are not actually redeemed, ſo as to be ſaved, it is Nonſenſe to talk of Univerſal Redemption; for an Univerſal Redemption, without Univerſal Salvation, is an Abſurdity of the firſt Rate."
"5. If Chriſt's Death be univerſally ſufficient, then it is irreſiſtable in attaining its End; and if ſo, Man's Will cannot hinder it. But theſe Men that hold Univerſal Redemption, will ſay, That notwithſtanding this Redemption, ſome Men will not be ſaved; therefore this Redemption is not ſufficient to ſave all, for it ſeems it doth not conquer every Man's Will, ſo as to make him willing to be ſaved: and it ſeems by them, Chriſt is ſuch a Redeemer as cannot ſave whom he will; and therefore not being an Alſufficient Redeemer, cannot be a ſufficient Redeemer to ſave all."
"6. He that died to redeem all, died inſtead of all. But Chriſt did not die in the room or ſtead of all. The Major wants no Proof, and all Oppoſition to Chriſt dying in our ſtead, is but a meer Wrangle: And that Point is yielded of late by our ſobereſt and moſt Learned Vniverſaliſts. I proceed to the Minor; Chriſt did not die in the ſtead or room of all; for if ſo, in what Chriſt ſuffered in their ſtead that are not ſaved, he was injured: To pay this or that Man's Money, and be accepted and taken Debtor and Paymaſter in his ſtead, and yet for all this if the Man is not diſcharged, nor one Farthing of his Debt, both Chriſt and the Sinner muſt needs be fallaciouſly and injuriouſly dealt with."
"7. It is not fit Chriſt ſhould die for all, ſeeing his Father elected not all, and gave not all to him; for Chriſt to redeem more, were to diſobey his Father's Will, and not to do it. If any ſay God elected all, it's moſt abſurd to talk of chuſing ſome from among many others. When a Man takes the whole Number, this is no Election: or if any ſay that Election is Conditional, provided a Man will, this alſo is no Election; for if Election be upon the Condition of Man's free Will, one Man is not choſen and not another; but all have equal previous Deſignation to the End, and ſo there is no Election at all."
"8. All that Chriſt ſhed his Blood for, he loved with a Conjugal Love; and therefore muſt be married to them in Application, and they muſt neceſſarily be ſaved."Eph. 5. 25.
"9. The Works peculiarly aſcribed to each Perſon, according to their Divine Order and Manner of working, are of equal Extent; whom the Father elects, the Son redeems, and the Holy Ghoſt ſanctifies."*Joh. 17. 19, 20. & 10. 11. & 16. 13, 14.
Thus far the Reverend Dr. Iſaac Chauncy.
I might add divers other Arguments againſt this pretended Univerſal Redemption, but becauſe what I have already ſaid under this Argument taken from the Death of Chriſt, doth ſo fully overthrow ſuch a pretended conditional Univerſal Redemption, I ſhall ſay no more unto it.
Object. But doth not the Scripture ſay, that Chriſt died for all, and for the whole World, and for every Man?
Anſw. 1. It cannot be taken for every Individual Man and Woman in the World, for the Reaſons we have given.
2. It is evident by All, that the word World, doth in many places only intend ſome of all ſorts, by a Synecdoche, a part being put for the whole: As it is ſaid, All Judea and Jeruſalem, and all the Regions round about Jordan, went out to be baptized of John. Mat. 3. 5, 6. Joh. 3. 26. John 12. 32. 1 Cor. 12. 7.Behold the ſame baptizeth, (ſpeaking of Chriſt) and all Men come to him. Again, Chriſt ſaith, When I am lifted up, I will draw all Men to me. Alſo Paul ſaith, That the Manifeſtation of the Spirit is given to every Man to profit withal. Hath every Man and Woman in the World the Holy Ghoſt in them, and the eminent Gifts thereof? The Apoſtle ſays, That every Creature of God is good, and nothing to be 1 Tim. 4. 4.refuſed; that is to ſay, every Creature of God is good for Food. Now, pray, are not theſe words to be taken with reſtriction? Are not Toads and Snakes, and a multitude of other Creatures and Things the Creatures of God, and are they therefore good for Food, or intended here?
I even wonder to ſee how Men run into Miſtakes, through ignorance of ſome Texts of Scripture; As Mr. Joſhua Exel lately, and A Miniſter in Gloſterſhire, as I am told, of the Presbyterian Perſwaſion.very confidently and boldly hath aſſerted in print, That John the Baptiſt did certainly baptize all univerſally, even both Men, Women, and Children; becauſe the Text ſays, That all Judea, Jeruſalem, and all the Regions round about Jordan, went out and were baptized of him; which I have anſwered, and ſhewed his weakneſs in aſſerting any ſuch thing from thence: [All] there, no doubt, intends but a Part, and may be not the 20th Part of all the People of Judea and Jeruſalem neither. Alſo how have ſome pleaded for eating of Blood from hence, which is the Life of the Creature; which was forbid to the whole World in Shem, Hani, and Japhet, after the Gen. 9. 4. To eat Blood, the Life of the Creature, unlawful.Flood, and before any Ceremonial Law was given forth; yea, and as ſoon as the Fleſh of any Creature was given to Man to eat, (or he was allowed to eat the Fleſh thereof); as alſo Blood is poſitively forbidden as Fornication and Pollution of Idols in the New Teſtament, Acts 15. 20, 29. Alas, how eaſy are Men led to abuſe the Sacred Scriptures, to favour an Opinion they have received, for want of farther light. And as to the word World, 'tis evident that does not ſometimes extend to all univerſally, but to a part. Moreover, all that are in Unbelief, or that believe not, though ſome of them may be given to Chriſt, yet they are (as I hinted before) as much the World as other ungodly Ones, until called out of it: I have choſen you out of the World. From hence it appears they were in, and of the World before, elſe they could not be ſaid to be choſen and called out of the World. Now it was for this World Chriſt died, even all the ungodly World that were given to him and for all and every one of them, and no more, upon a Spiritual Account, viz. to ſave them, or die in their ſtead. Yet,
3. Chriſt is ſaid to take away the Sin of the World: What World Joh. 1. 29.is that which Chriſt takes away the Sin of? I affirm, there is not one Sin taken away from the World, nor one in the World, but only of ſuch that Believe, (of the Adult): all Unbelievers are under the Guilt and Puniſhment of Original Sin, and Death is to ſuch a Fruit of the Curſe ſtill, which God denounced againſt Adam, &c.
4 In one ſenſe he may be ſaid to buy or ſave the whole World, i. e. externally; for it was by Chriſt's Mediation and Death this World was ſaved (and all in it) from periſhing immediately upon the Sin and Fall of Man: all live, move, and have their being in him as God, and through him as Mediator; he is in this reſpect the Saviour of all Men; but eſpecially, or with an eſpecial and eternal 1 Tim. 4. 10.Salvation, he ſaves none but them that do believe.
So much ſhall ſerve as to this Objection, and at this Time.