Christ Crucified, Sermon 32
SERMON XXXII.
ISAIAH LIII.VIII.
Verſ. 8. He was taken from priſon and from judgement, and who ſhall declare his generation? For he was cut off out of the land of the living, f…r the tranſgreſſion of my people was he ſtricken.
THere is nothing that concerns us more than to be well acquainted with the doctrine of Chriſt Jeſus and his Sufferings; The Prophet hath therefore been much in ſhewing what Chriſt ſuffered in the former words, and hath largely deſcribed his Humiliation to Judgment and Death, for (ſaith he) he was cut off out of the land of the living: In the words read he anſwers two important queſtions concerning his ſufferings, 1. To what end were all theſe ſufferings? he anſwers that they were for tranſgreſſions, even to be a ſatisfaction to Juſtice for them. The 2. Queſtion is, For whoſe ſins were the ſufferings of Chriſt to be a ſatisfaction? It is anſwered expreſly in the words, for the tranſgreſſion of my people was he ſtricken, or the ſtroak was upon him; it was for the ſins of the Elect, and of the Elect only, for this is the Prophets ſcope, who, having ſpoken of Chriſts ſufferings and death, holds forth the meritorious and procuring cauſe and end thereof; and this is the reſult, deſign and ſum of all, even to be a ſatisfaction for Gods elect People; for (as we ſhew) by Gods People are not meaned all men in the world, nor the Jews only, for Chriſt hath many ſheep beſide them; but it's Gods peculiar People in oppoſition to the multitude who are not his People.
The Doctrine, or rather the branch of the Doctrine we left at, was this (and it's excluſive) that Chriſt's death is only intended to be a price for the ſins of God's elect People and was laid down with reſpect to them; his death and ſufferings are to be looked upon, and conſidered only as a price and ſatisfaction for their ſins, and for the ſins of none other; or thus, Jeſus Chriſt in his ſuffering and in the laying down of his life; had a reſpect to the elect, and intended the removing of the ſins and tranſgreſſions of God's elect people only, and of none other; we know nothing that we can make of theſe words, nor of the Prophets ſcope in them but this; who as he hath been deſcribing Chriſts ſufferings in all other reſpects, ſo doth he in this; to wit, in reſpect of the perſons for whom he ſuffered, and of the meritorious cauſe and end of his ſufferings; for ſays the Text, for the tranſgreſſions of my people, that is of Gods elect people was he ſtricken.
This branch of the Doctrine is of great weight and concernment in the whole ſtrain of Grace, for if this march-ſtone be lifted and removed, Grace becomes common, and as ſome call it, univerſal, and ſo to be in effect no grace at all; for Grace hath a peculiar channel of its own wherein it runs towards a certain ſelect number and not towards all: I do not mean of grace taken in a large ſenſe, for ſo all men as they are partakers of any mercy, or of common favours, may be ſaid to have grace extended to them; but I mean, God's ſpecial grace, favour and good will which is extended only to the Elect for whoſe ſins Chriſt ſuffered; the right bounding of which Doctrine ſhews forth both God's ſoveraignty in the diſpenſing of grace, and the freeneſs thereof in communicating and manifeſting of it to whom he will, and which thus conſidered is eſpecially engaging of the hearts of them on whom he pleaſeth to manifeſt it.
Ere I come to confirm this branch of the Doctrine, take a word or two of advertiſement in the entry. 1. That Chriſt's death may be conſidered two ways, 1. In reſpect of it ſelf, and as abſtracting from the Covenant of Redemption wherein it is contrived as to all the circumſtances of it; in which ſenſe as his death and ſufferings are of infinite value & worth, ſo they are (as Divines uſe to ſpeak) of value to redeem the whole world, if God in his deſign and decree had ſo ordered and thought meet to extend it. 2. We are to conſider his ſufferings and death as a price agreed upon in the Covenant or Bargain of Redemption, wherein theſe two or three things concur. 1. God's propoſal. 2. Chriſt's acceptation and deſign in laying down his life. 3. The Fathers acquieſcing therein and declaring himſelf well pleaſed therewith; we ſpeak not here of Chriſt's death in the firſt reſpect, that is as abſtracting from the Covenant, for in that reſpect he might have laid down his life for few or moe, for ſome or for all, if it had been ſo intended; but we ſpeak of it in the ſecond reſpect, as it's a price agreed upon in God's purpoſe and Chriſt's deſign and in God's acceptation; and thus we ſay, that his death is only intended as a ſatisfaction and recompence for the ſins of the Elect, and was laid down for them only.
2ly. We may conſider Chriſt's ſufferings and death in the fruits of it, either as they reſpect common favours and mercies, common gifts and means of grace which are not peculiar and ſaving, but common to Believers with others, being beſtowed upon profeſſors in the viſible Church; or as they are peculiar and ſaving, ſuch as Faith, Juſtification, Adoption, &c. Now, when we ſay, that Chriſt's ſufferings and death, are a price for the ſins of his People, we exclude not the Reprobate ſimply from temporal and common favours and mercies that come by his death; they may have and actually have common gifts and works of the Spirit, the means of Grace, which are ſome way effects and fruits of the ſame Covenant, but we ſay, that the Reprobate partake not of ſaving Mercy, and that Chriſts death is a ſatisfaction only for the Elect, and that none others get pardon of Sin, Faith, Repentance, &c. by it, but they only, it was intended for none others, and this we clear and confirm from, and by theſe following grounds and arguments, which we ſhall ſhortly hint at.
The 1. Argument is drawen from this ſame aſſertion of the Prophet, thus, If Chriſts death be only a ſatisfaction for the ſins of Gods People, then it is not a ſatisfaction for the ſins of all, but it's a ſatisfaction only for the ſins of Gods People, therefore not for all, for his People are not all men, or all men are not his People, but his People are a peculiar People ſeparate from others in God's purpoſe and decree, as we cleared before from John 17. Thine they were and thou gaveſt them me and the Text ſays expreſly, for the tranſgreſſions of my people was he ſtricken; he reſpected the ſins of God's People in accepting of the Bargain, and in laying down his Life, and for their ſins only God accepted him; yea, the very mentioning of them thus here, ſecludes all others; and we muſt expone them excluſively as taking in none others, and muſt look upon the things ſpoken of them as agreeing to no other; even as it's ſaid Heb. 4. There remains therefore a reſt to the people of God, which is certainly excluſive of all others; and hence, when our Lord ſpeaks of them John 17. he oppoſeth them to, and contradiſtinguiſheth them from all others, I pray for them, I pray not for the world, buy for them that thou haſt given me out of the world, to let us know that the things, prayed for to the one are denied to the other according to the ſtrain of the Coven…t.
A… ad ground is drawen from the ſtrain and frame of the Coven…nt of Redemption, where we find two things clear 1. That as to the end and convey of it the Elect are the only Perſons for …hoſe good and behove it's intended; and if it be the Elect for whom he entered in that Covenant, the… the advantage, good and benefite of the Elect muſt be e…ed in this main a…ticle of the Covenant which relates to Chri…'s death and ſufferings; For, 1. In the Covenant of Redemption the good of the Elect is propoſed and deſigned by the Father, as is clear John 6.39, 40. This is the Fathers will that ſent me, that of all which he hath given me I ſhould loſe nothing; and this is the Fathers will that ſent me, that every one which ſeeth the Son and believeth on him may have everlaſting life: which will be the more clear if we conſider the time when this is ſpoken it's at ſuch a time when many will not come to him and bel…ve on him, as verſ. 36, 37. Ye alſo have ſeen me and believe not, all that the Father hath given ſhall, come unto me, and him that cometh I will in no wiſe caſt out; for I came down from heaven not to do my own will, but the will of him that ſent me; and then follows, This is the will of him that ſent me &c. and verſ. 43, 44. Murmure not (ſaith he) among your ſelves, no man can come to me except the Father that ſent me draw him; this ye heard of from John 17.2. at greater length, 2. Look on the Son's ſide of the Covenant, and it will alſo be clear, for his undertaking muſt be according to the Fathers propoſing; if the Father did not propoſe all but ſome only to be redeemed, then his undertaking muſt be for theſe ſome and not for all, conform to the Fathers propoſal, Pſal. 40. Then ſaid I, lo, I come to do thy will O my God; now, the Fathers will is, that the ſhould undertake for theſe given him, and it's not his will that he ſhould, undertake for others, therefore he did not undertake for them. 3. Chriſts ſufferings and death are the execution of the Fathers will, and therefore muſt be the execution of his undertaking according to his engagement for the Elect and given ones, therefore theſe two are put together, John 17.9. and 19. I pray for them, I pray not for the world, but for them which thou haſt given me: and, for their ſakes I ſanctifie my ſelf, that is for their ſakes whom thou haſt given me and not for the world; He ſancrifies himſelf for them for whom he prays, for them that are given him and no more.
2ly. This is clear in the Covenant, that Chriſts death is intended there…n as all other Mercies covenanted, are; that is to ſay, to whom Faith Effectual Calling, Juſtification, &c. are covenanted, for theſe is Chriſt's death covenanted, and for none others; for the Covenant being mutual, the reprom…ſſion on the Fathers part muſt be of equal extent with the Son's ſtipulation, but all theſe are only peculiarly applicable to the Elect, as benefites flowing from, and following upon Chriſt's death, which therefore muſt be peculiarly intended for them as being undergone for them; hence when Chriſt ſpeaks of Faith and Effectual Calling, John 6. he ſays All that the Father hath given me ſhall come unto me, and none other will nor can come; ſo Juſtification, Pardon of Sin, &c. are bought to the Elect and to none others; and when the ſmalleſt of bleſſings are covenanted and articled for none other but for the Elect, ſhall Jeſus Chriſt himſelf, that gift of God, or his death, which is the chief thing articled in the Covenant, be covenanted for or applyed to any others but to them?
A 3d. ground is drawen from Chriſts executing of his Offices; for this piece or part of Chriſts executing of his Office, muſt correſpond and be of equal extent with all the other parts and pieces of his Offices, ſuch as his effectual teaching, interceeding, ſubduing to himſelf, &c. which are no broader then the Elect, for he executes no part of any of his Offices for the behove and benefite of any but of the Elect… he ſa…ingly enlightens no others; he ſub…uts none others to the faith of the Goſpel; he interceeds for none others, his interceſſion is not for the world; therefore his death muſt be for none others, all theſe being commentur…le and o… equal extent; his interceſſion being grounded on his ſuff…ring; therefore Joh. 17. he lays by the world expreſsly as the…e for whom he will not pray, and looks back to the Covenant as the ground of his undertaking for the Elect given him out of the world, and not for others; and if he will not pray nor interceed for others, what reaſon can be given of his dying for others? when he will not do the leſs which is to pray for them, it were abſurd to think or ſay that he will do the greater which is to lay down his life for them.
A 4th. ground is this, Chriſt's death is one of the peculiar evidences of his de…reſt love, beyond which there is none greater, and a main proof and fruit… thereof, and therefore is not common to all, but is intended for them only whom he peculiarly loves and deſigns to bring through to glory; which is clear Eph. 5.26. Husbands love your wives as Chriſt loved his Church and gave himſelf for it, &c. Rom. 5.5. God commends his love to us, in that while we were yet ſinners, Chriſt died for us; John 15.13. Greater love hath no man then this, that a man ſhould lay down his life for his friends; there is a world of Reprobates whom Chriſt never loved with peculiar love, and ſure for theſe he did not die; Jacob have I loved but Eſau have I hated, ſaith the Lord, Rom. 9.13. which the Apoſtle holdeth forth as a ſort of copy of God's dealing in reprobation and election in reference to all Mankind; and where the Lord himſelf hath ſet bounds betwixt them whom he loves and hates, it's too great liberality, or rather too great preſumption for any, under whatever ſpecious pretences, to extend this his peculiar love to theſe whom he diſclaims.
A 5th. ground is taken from the effect, thus, All for whom Chriſt died, are juſtified and freed from the guilt of their ſins in due time, but Chriſt Jeſus hath not purchaſed and actually procured freedom to all men from their ſins; all men be not juſtified, therefore he laid not down his life for all; For, 1. It cannot be ſaid that he laid down his life for purchaſing and buying of ſuch wares, and yet that he got not that which he bought; and ſeing the event tells plainly that all are not juſtified and brought to Heaven, it cannot be that he laid down his life a Ranſom for all, but it muſt be for the Elect only that he died. 2. To ſay that God exacts double payment of one and the ſelf ſame De…, that he exacts from men over again that which Chriſt payed already for them reflects on the Juſtice and Wiſdom of God; and to ſay that a perſon that goes to hell ſhall be no leſs in his common then another that goes to Heaven, is no leſs abſurd; for the Apoſtle ſays Rom. 5.10. If while we were enemies we were reconciled to God by the death of his Son, much more being reconciled we ſhall be ſaved by his life: where he plainly inſinuates, that if a perſon be bought by Chriſts death, it cannot be that he can periſh; for if the price be payed by his death, and ſo the greater thing be done, much more will the leſſer, we ſhall be ſaved by his life; now this reaſoning could have no force, if Chriſt died for any that ſhall periſh; yea verſ. 11. of this Chapter it's ſaid, By his knowledge ſhall my righteous ſervant juſtifie many for he ſhall bear their iniquities; where it's clear, that as many (and no mo…) whoſe iniquities Chriſt hath taken on and born, ſhall be juſtified; for the one is given as a reaſon of the other; and there ſhould be no conſequence to his juſtifying of them, from his bearing of their iniquitries, if he could by his death bear their iniquities whom he never juſtified.
A 6th. ground is taken from the end of the Covenant, which is to put a difference betwixt ſpecial Grace peculiar to ſome, and ſevere Juſtice to others, and particularly and eſpecially in Chriſts death, which makes out what we affirm; for if when Chriſt died many were actually damned, it cannot be ſaid that he died for theſe; not that it was with them as with Believers before his death; for it cannot he ſaid that the intention of his death in the Covenant, could be beyond what it was at his death, the one being the execution of the other; And ſure it could not be intended at his death for the damned; For it would ſeem a very abſurd thing to ſay, that when Chriſt was to go and lay down his life, that he was going to ſuffer for many that were ſuffering for their own ſins in Hell, as many reprobat ſinners were before he came in the fleſh; Can any imagine a poſſibility of ſuch a thing? Our Lord was not to be ſo indifferent in the adminiſtration of Grace, as to caſt it thus away; And can any reaſonably think, that at one and the ſame time, the ſame puniſhment ſhall be exacted from Chriſt, and from the perſons themſelves for whom he ſuffered? It is poſſible that this could be intended in the Covenant of Redemption; Or is there free acceſs to Juſtice to purſue? Chriſt as Cautioner when the Principal Debtor is actually ſiezed upon? Indeed when the Principal is ſet free as the Elect were before his death, there is acceſs to purſue the Cautioner for their debt; But no ſuch thing can be alledged for others that were already damned; But their being taken hold of by Juſtice, is a proof that he anſwered not for them, nor payed their debt.
7. We may argue thus, If Chriſt died for all, then either for all indifferently, and ſo all were alike obliged to Chriſt; Or for ſome more abſolutely that muſt be ſatiſfied for, and for others conditionally on ſuppoſition that they ſhould believe; But this laſt is abſurd, for 1. The Scripture makes not two conſiderations of Chriſts death. 2. It were abſurd to ſay that now it cannot be told whether Chriſt died for ſuch an one or not. 3. Either that condition is bought to them, or not; If it be bought, then it muſt be fulfilled (If it be not bought, then 1. That perſon cannot be ſaid to be bought, becauſe all needful for his Redemption is not bought and payed for. 2. Either that condition can be fulfilled by themſelves or not, if it may be by themſelves, then is Free-will eſtabliſhed, and none are abſolutely redeemed; If it cannot be fulfilled by themſelves, and yet bought by him for them, then they are determined for another end, to wit, not to get it, and what wiſdom can there be in ſuch a Redemption as this?
The 1. Uſe ſerves for clearing and confirming of a Goſpel truth of the Covenant of Redemption, and for the refutation of a contrary error; As we have ſomewhat of many errors practically in our hearts, ſo have we this amongſt the reſt, that Chriſt died for all ſinners; which foſters peoples ſecurity, and their groundleſs hope of admiſſion to Heaven; But here we ſee that our Lord Jeſus in laying down his life, intended the ſatisfaction of Divine Juſtice for none but for his Elect people, and if ſo, there are many for whom he never intended the benefite of his death; There are three particular Branches of the error which this Doctrine confutes; 1. Their opinion which is more lax, and takes in the ſins of all men and women in the world, and giveth them an equal ſhare in Chriſts ſufferings; as if in his intention in laying down of his life, and in Gods purpoſe he had ſuffered and died for all, for him that goes to Hell as well as for him that goes to Heaven; But if Chriſt ſtand as Cautioner for the Elect only, then ſure this opinion cannot hold; for all are not Gods Elect; And therefore all are not indifferently redeemed: And though it may be that ſome of you think that this looks liker grace, yet its not only abſurd as being contrary to truth, but its abſurd alſo even with reſpect to grace; For 1. It makes grace a common thing, a man that is in Hell to be as much obliged to Chriſt as one that is in Heaven; And though it plauſibly pretends to give grace abroad and large extent, yet it takes away the power of it; For if grace be thus largely extended, it's not grace that makes the application of grace, but the free will of the Creature; For grace according to this opinion, leaves men to be ſaved or not as they pleaſe, and leaves it ſelf to be overcome by mans will; And therefore theſe errours divide not, but go together hand in hand; For where grace is made ſo large, free-will is made to have a dominion over it, and thus the weight of grace and of election are laid upon it. 2. It leſſen… the eſtimation of Gods grace in the minds of people; for thus, they think little of Heaven, and ſuppoſe that it is an eaſie matter to win at it, and it breeds in them a fearleſsneſs of Hell and of Gods Wrath: And if many of you had not drunken in this errour practically, ye would not be ſo confident of, nor ſo obſtinatly maintain your hope of Heaven without ground; Hence alace it is, that many will ſay, God is merciful, and Chriſt died for all ſinners, and for me, and ſo ſleep it out in ſecurity; I am perſwaded that much of the ſecurity and preſumption that abounds among carnal Profeſſors is from this ground, that grace is fancied to be thus broad and large; We grant that as to the convey and nature of it it's broad, but in reſpect of the objects on whom it is beſtowed, it's narrow, though it cometh from large bowels. 3. It exceedingly marrs and diminiſheth mens thankfulneſs, for when a mercy is judged to be common, who will praiſe for it as he would do if it were ſpecial and peculiar? That which is a great ground of thankfulneſs for Election, Effectual Calling, Juſtification, &c. is becauſe theſe mercies are peculiar; even ſo that which makes the redeemed thankful for Redemption, is becauſe they are redeemed and bought when others are left, hence is that Song of the redeemed company, Rev. 5.9. Thou art worthy to open the Book, for thou waſt ſtain, and hast redeemed us to God by thy blood out of every kind ed, and tongue, and people, and nation; It hightens not their praiſe that all of every kindred, and tongue, and nation were redeemed, but this doth it that when the Lord had the whole world before him, he was graciouſly pleaſed to purchaſe and redeem them out of it, that as it is, John 11.52. He ſhould gather together in one the children of God that were ſcattered abroad; They therefore I ſay bleſs him, and wonder when they conſider that they are pitched on who are by nature the ſame with theſe that are paſt by: & were a ſtrange thing to affirm that they who are in Hell have as great ground of praiſe, and of ſaying, We thank thee, for thou hast redeemed as by thy blood, as theſe that are in Heaven have. 4. This making of grace ſo wide and large in his extent as to take in all; doth leave the people of God altogether comfortleſs. But it may be here ſaid, How is it that it is more comfort to Believers that grace is peculiar in ſaving, and that but a few are redeemed in compariſon of others that are not redeemed, then if we ſhould extend it unto, and account it to be for all? Or how is this more comfortleſs to them, that grace is made univerſal? Anſwer 1. Becauſe if it were univerſal, many whom Chriſt died for, are now in Hell, and what conſolation can there be from that? A man may be redeemed and yet periſh and go to Hell for all that? But it's ſtrong conſolation when this comes in, If when we were enemies we were reconciled by the death of his Son, much more being reconciled we ſhall be ſaved by his life, If he died for us when we were enemies, will he not much more ſave us being friends? 2. Suppoſe a perſon to be in black nature, what comfort could he have by looking on Redemption as univerſal? He could not expect Heaven by it; for many expect Heaven on that ground who will never get it; But it's a ſort of conſolation even to them that are without, to conſider that Redemption is peculiar to ſome; For though all get not Heaven, yet they that believe get it, and ſo upon their cloſing with Chriſt the conſolation preſently flows out unto them; Whereas if they ſhould lay it for a ground that Chriſts death were univerſal, they could never have ſolid ground of conſolation by flying to him. 5. This errour doth quite overturn and enervat the whole Covenant of Redemption and peculiar love. 1. It enervats and obſcures the wiſdome that ſhines in it, if Chriſt may buy and purchaſe many by his death, who ſhall yet notwithſtanding periſh. 2. It enervats and obſcures the love and grace that ſhine in it; for it makes Chriſt to caſt away the love and grace of it to repro…e, and …o to caſt pearls to ſwine. 3. T… obſcures the freedom of it, which …y t… in his taking of one and refuſing another, as it is, Rom. 9.11, 12. The children not being yet born, and having done neither good nor …, that th… p…poſe of God according to election might …d, … of works, but of … that calleth, it was ſaid, the elder ſhall ſerve the …, (as it is written, Jacob have I loved, and Eſa… have I hated. 4. It obſcures the Juſtice of it, if he ſhould but all and yet get but ſom for it being the deſign of God to inflict on Chriſt the curſe that was due to ſinners, and to ſpare them; if this ſhould be the reſult of it that many for whom he died and took on him the curſe, ſhould p…riſh, he ſhould get but ſome of theſe whom he bought, and Juſtice ſhould twice exact ſatisfaction for one and the ſame debt, once of the Surety, and again of the Principal Debtor that periſheth; Whereas when Chriſt becomes Surety they are ſet free for whom he was …urety, and it is Juſtice that it ſhould be ſo. We do the rather inſiſt in the refutation of this errour, becauſe this is a time wherein it is one of the Devils, great deſigns which he drives to trouble the clear Springs of the Goſpel, and to revive this errour amongſt the reſt; And there is ſomething of it in theſe poor fool Bodies who ſpeak ſo much of a light within, as if all were alike, and had ſomething, which if they uſe well they may get life by; This error alwayes leaves men to be Maſters and Carvers of Gods Decree, and of Chriſts purpoſe and deſign in the work of Redemption, and ſuſpends the benefit of his death mainly, if not only on the conſent of mans free-will.
A 2d. Branch of the errour which this Doctrine refutes, is that which is vented by ſome who are not profeſſed enemies, but in other things deſerve well of the Church of Chriſt, which therefore ſhould be our grief to mention; And it is this, that though Chriſt hath not ſimply purchaſed Redemption from ſin to all men, that yet he hath taken away from all, the ſins of that firſt Covenant of Works, as if there were (as they ſay) no ſin for which men are now condemned, but the ſin of infidelity or unbelief; But this is dangerous for i…. If this be true that Chriſt's death is only a price for the ſins of the Elect, then there are no ſins of others reckoned on his ſcore. 2. It halveth Chriſts purchaſe, and hardly will we find Chriſts death divided, which were to ſay that he hath bought a man in part or ha…f, from wrath and not wholly, ſuch a dividing of Chriſt, and halving of his death, ſeems not conſiſtent with the ſtrain of the Goſpel, for as there is one Sacrifice, ſo there is one account on which it is offered. 3. It ſeems to infer a good and ſafe condition to all them that die without ſinning againſt the Goſpel, and ſo to Infants born out of the Church that never ſinned againſt the Covenant of Grace, and it pleads much for them that never heard the Goſpel, yea poſſibly for all, if they be not obliged to believe the Goſpel, as it's hard to ſay they are, who never heard of it. 4. There are many in hell this day who know and feel this to be an untruth, being condemned for ſins againſt the Covenant of Works, therefore he undertook not their debt, nor payed for them; And when the Books ſhall be caſt open, there will be many other ſins ſound to be reckoned for then ſins againſt the Goſpel; Are not Whoremongers, Adulterers, Murtherers, Thieves, &c to to reckon for theſe ſins? It's very ſad that ſuch things ſhould take place with men otherwayes uſeful, but is in other things, ſo in this hurtful, …hich we ſhould not ſpeak of, were it not that they are ſpread abroad in Books wherewith many may be leavened.
A 3d. Branch of this errour which this Doctrine refutes, is, that Chriſt died conditionally for all hearers of the Goſpel, to whom he is conditionally offered; and this is alſo vented by the ſame Authors who ſay, that though he hath not bought all men abſolutely, nor died to procure life abſolutely to them, yet that he did ſo conditionally and upon ſuppoſition that they ſhould afterward believe on him: But there can be no conditional ſatisfaction intended here, for 1. If reſpect be had only to the ſins of the Elect in Chriſts undertaking, then none is had to the ſins of all. 2. If the Fathers acceptation of the price be abſolute, then there is no conditional buying. 3. If it be conditional then he ſuſpended the effect of his death, the ſatisfaction for his Soul-travel on mans will; And if this condition could not be fulfilled by man, then it is an unwiſe bargain, and nothing of it may fall to be fulfilled, and then believing is no fruit of grace. Again, he hath either bought Faith to them as he hath done to the Elect, or not; If he hath, then they reject it, and ſo grace is not efficacious; If not, he hath bought the end without the midſes leading to it. Or thus, if it be conditional, it's either on a condition which they can fulfil, or on a condition that they cannot fulfil; If it be on a condition which they can fulfil, then it hangs Grace on mens freewill, and ſu…pends the Decree of Election on their receiving of Chriſt; If it be a condition that is not in their power to fulfil, then either Chriſt hath bought that condition to them, or not; to ſay that he hath not bought the condition of Faith, it will infer a ſtrange aſſertion that he hath bought life and not the condition, the end and not the midſes: And if it be ſaid that he hath bought it, it cannot be ſaid that he hath done ſo abſolutely, becauſe they never get it; Or if abſolutely, then to the Elect only in whom it muſt be, and is in due time fulfilled; And ſo in effect it reſolves in this, that Chriſt's purpoſe is to be bounded and confined (to ſay ſo) to the Elect only.
There are ſome difficulties and objections that will readily here be moved, which we will not enter upon, only for preventing of miſtakes: It ſtands in the way of ſome to hinder their believing as they ſuppoſe, that Chriſt hath died for ſome and not for all, aad they know not if they be of that ſmall number; If we were to ſpeak to ſuch, we would ſay, 1. God hath not elected all, and ſo who knows if he hath elected them I And he will not ſave all, and who knows if he will ſave them? And ſo the doubt will ſtick ſtill; If folks will thus break in upon Gods ſecret will and purpoſe which belongs not to them. 2. Chriſts death for you is not the formal ground not warrand of your Faith, not yet of the offer of the Goſpel, but the Lords will warranding you to believe, and calling for it from you, and his commanding you to reſt upon Chriſt for the attaining of righteouſneſs as he is offered in the Goſpel: We are invited by his command and promiſe, and we are not firſt called to believe that Chriſt died for us, but we are called …ſt to believe in him that is offered to us in the Goſpel, that is our duty, And folks are not condemned becauſe Chriſt died not for them, but becauſe when he offered the benefit of his death and ſufferings to them, they ſlighted and rejected it; We are to look firſt to what Chriſt calleth to, and not to meddle with the other, to wit, whom Chriſt minded in his death, till we have done the firſt: The Word bids all believe that they may be ſaved, and ſuch as neglect this command will be found diſobedient. 3. Though Chriſt hath not died for all, yet all that flee unto him by Faith ſhall be partakers of his death, and from this ye ſhould reaſon, and not from his intention in dying; If ye come not to him, ye cannot have ground to think that he died for you, but if ye go to him by Faith, ye may expect that he will pray for you, and own you for Believers; Chriſt caſts in that word, John 17. They have believed thy word, as well as that other. Thine they were, and thou gaveſt them me; And if we put theſe two together, the one will be found as ſure a ground of conſolation as the other; But it were but a poor comfort to ſay that Chriſt died for all, and yet that they may all, or moſt, or many of them periſh for all that.
The 2d. Uſe ſerves to ſtir them up to thankfulneſs for whom Chriſt hath ſatisfied, and who are fled for refuge to him; If there be any here, to whom Chriſt hath manifeſted ſuch love, that they can ſay he hath loved me, and given himſelf for me; O! How are ye obliged to wonder and bleſs him? Greater love than this cannot be; and it ſhould warm your hearts with love to him the more, when ye reflect on God's deſign upon you in particular in the Covenant of Redemption.
Uſe 3d. If Chriſt intended his Death and Sufferings only for behove of the Elect; Then, as becauſe few come to Heaven, all ſhould be the more diligent; ſo becauſe Chriſt died not for all, every one ſhould aim in Gods own way to have it made ſure to himſelf that Chriſt died for him, and ſhould be the more watchful and diligent to make his Calling and Election ſure, becauſe as its not all that are elected, ſo its not all that are purchaſed by Chriſts death; Redemption is ſure in it ſelf, and free Grace kithes conſpicuouſly in it, yet Wiſdom and Soveraignity do alſo appear in this, that its not of all; therefore ſtudy ye to make it ſure by fleeing to Chriſt by Faith, and by the ſtudy of Holine…s and Mortification in his Strength, and through the power of his Death, which will be a proof of your Intereſt in it: This were much more ſuitable than to be quarreling with God's Decrees, as ſome are brought in Rom. 9.19. Why doth he find fault? who hath reſiſted his will? To whom the Apoſtle anſwers, Who art thou that replieſt againſt God? it becomes you not to diſpute with God, but to ſeek with more Sollicitude, and with holy and humble carefulneſs to make the matter ſure to your ſelves; we may well raiſe ſtorms by our diſputs, but ſhall come to no peace by them; this can only be come at by fleeing to the hope ſet before us.