vine Life as a Meetnefs for Heaven, are not the Objects of redeeming Love, or interefted in the Death of CHRIST. The Doctrine of universal Redemption, is inconfiftent with a peculiar and fpecial Work of Grace on the Hearts of fome Men, in order to their fina! Happiness. Such to whom CHRIST is a Redeemer, the Spirit is a Sanctifier. He is not a Sanctifier to all Men; neither is CHRIST a Redeemer to all. I clofe this Chapter with obferving, That the Opinion of univerfal Redemption infinitely derogates from the Love of the Father, Son, and Spirit, reprefents it as mutable, like that of a Creature; and therefore that Opinion cannot be true.

CHAP. II.

Contains a fecond Argument in Favour of the limited Extent of CHRIST's Death.

HE End of CHRIST'S Death hath always

TH

been acknowledged a principal Point in the prefent Controverfy. According to the Apprehenfions Men have of the Defign of his Sufferings, are their Sentiments of the Extent of his Death: That he died for All, without Exception, as the Arminians conceive, or that his Death is limited to Some, as the Calvinists think; and therefore, our most ferious, diligent, and impartial Enquiry, is here abfolutely neceffary, if we would discover, embrace, and adhere to Truth in this important Article of Faith. The End of CHRIST'S Death may be confidered, as it bears Refpect to GOD the Father, to himself, and to Men.

I. GOD had in View his own Glory, as the ultimate End in delivering up his Son to Death. ift, The Praise of his glorious Grace: he took this most surprising Step, that his free, Sovereign, and immutable Love, might be difplay'd in the fulleft Manner. 2dly, In this extraordinary Tranfaction, he had a Regard to the Honour of his Law, which we have dreadfully violated, and are fubject to the Condemnation of, on that Account. 3dly, The Glory and Vindication of his Juftice was one End propofed in this Affair, or that he might appear to be juft and righteous in faving Sinners.

A

2. That

II. The End with Refpect to CHRIST himself, was twofold. 1. That he might have the Satisfaction and Pleasure of seeing thofe for whom he died, compleatly happy for ever. he might receive Glory and Praife from them, on Account of that Salvation he effected by his Sufferings and Death for them.

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III. The End refpecting thofe for whom he fuffered, is now to be attended to. This was either to put Men into a falvable State, that is to fay, to procure a Poffibility of their Salvation on certain Conditions; thus the Remonftrants think. Or the Intention of his Death was to actually fave and bring Men to Heaven, which feems to me to be the Truth of the Cafe. In Order to clear up, and confirm this weighty Point, I fhall give the Reader a general View of the Defign of GOD, and CHRIST, in this fingular Transaction; and alfo a more particular one.

1ft, Let it be observed, That the Father, and Son, unite in the End and Design of his Sufferings. The Intention was the fame in both: In the Father who delivered up our SAVIOUR to Suffering, and in CHRIST who voluntarily fuf

fered

fered for us, his Pleasure confifted in a Compliance with, and Performance of, the Father's Will.

2dly, This in general was the Salvation of Sinners. The End propofed in the Incarnation and Sufferings of the Redeemer, was the Welfare and Happiness of offending Creatures; and the Gofpel which brings us this welcome Report, is highly deferving of the most grateful Reception: It is a faithful faying, and worthy of all Acceptation, that Chrift Jefus came into the World to fave Sinners (r). The Defign of our LORD'S Appearance was this, That his People might have Life, and that they might have it more abundantly (S), i. e. That they might be the happy Subjects of a divine Life now, and poffefs eternal Life hereafter. It therefore was not a bare Poffibility of Salvation, or a conditional Grant and Promife of Life, that CHRIST came to obtain; but the End of his Coming, was to effect Eternal Redemption; and this he actually and really obtained before his Afcenfion to Glory (t). I apprehend that it will contribute much Light and Evidence in this Matter, to confider well the Covenant of Grace. (1.) CHRIST the Mediator of this Covenant was a Head, either to all Men, or to fome only, that is, an influential Head, from whom Grace, Holinefs, and Life, are derived; for here I do not speak of him as a Head of mere Dominion and Rule, such he is to Angels, to the apostate Spirits, and to Men universally, but as a Head of Life, and Influence, which he only is to his Body, the Church, who are the Elect of GOD alone. (2.) These Perfons only can be interested in the Covenant of Grace; the Reafon of which is, CHRIST in that Covenant is constituted a Head

(-) 1 Tim. i, 15. ✔ John x, 10. (†) Heb. ix, 12.

to

to all those who are included in it, in order to communicate to them, the Bleffings therein promised; and therefore, none but fuch to whom he is a Head of Life, and Influence, are within the Compass of that Covenant. (3.) It is clearly deducible from the Promises of the new Covenant, that GOD and CHRIST, really and fully intended the Salvation of all the Perfons to whom those Promises are made. For this Covenant comprifes all fpiritual and eternal Bleffings; or they are all granted and promifed therein. Hence David fpeaks of this Covenant as including the Whole of his Salvation, This is all my Salvation, and all my Defire (u). Herein the Affair of the Sufferings and Death of CHRIST, was fettled as a Condition required of him, and agreed to by him, in order to viewing his Seed, enjoy the great and glorious Benefits therein given to them. But of thefe Things more will be spoken hereafter.

I proceed to give the Reader a more particular View of the End of our SAVIOUR'S Death.

I. Both the Father and CHRIST intended the Expiation of the Guilt of thofe for whom he fuffered.

1. This was the Intention of the Father. It was his Will not to impute Sin to Those whom be reconciled to bimfelf by the Death of his Son. He charged their Guilt on CHRIST their Surety, and they stand clear of all Sin in his Sight; and if he is not disappointed of his End, they are conftituted, or made righteous. For he hath made him to be Sin for us who know no Sin, that we might be made the Righteoufnefs of God in him (x).

(u) 2 Sam. xxiii, 5.

(*) 2 Cor. v, 21.

2. This

2. This alfo was the Defign of CHRIST: The Lamb of God had not bore the Iniquities of many, but that he intended to remove them into an everlafting Oblivion, as the Antitype of the Scape Goat; Once in the end of the World, bath be appeared to put away Sin by the Sacrifice of bimfelf (y). The Father's Will to impute Sin to CHRIST, and his Compliance therewith, evidently prove, that both defigned the Difcharge of Sinners from Guilt, which is a confiderable Branch of Salvation.

II. A farther End in View was, to fecure Life to miferable and dead Sinners.

1. The Father propofed this gracious End in the Miffion of his Son: In this, was manifested the Love of God towards us, because that God sent bis only begotten Son into the World, that we might live through bim (z). The evident Import and plain Senfe of thefe Words is, that GOD intended the Life of finful Men in fending of CHRIST.

2. Our Saviour had the fame thing in View, in coming into the World; of this he clearly informed his Difciples; I am come, that they might bave Life, and that they might have it more abundantly (a). The Life of Sinners who are naturally dead in Sin, was one eminent Part of the Joy that was fet before CHRIST, which caufed him to endure the Cross, and defpife the Shame (b) attending it.

III. Our Holinefs or Sanctification was one End of his Death. In ourselves we are morally impure and unmeet, for the Fruition of GOD, CHRIST fanctified himself, or fet himself apart to Death, that thofe for whom he died, might be made holy; for their Sakes I fanctify myself, that

(y) Heb. ix, 26. (*) John iv, 9. (a) John x, 10. (b) Heb. xii, 2.

they