were eternally reprobated, that they might enjoy temporal blessings. But this certainly is making a bad matter worse; for the more temporal mercies are enjoyed and abused, the more will misery be augmented eternally. For mankind are not only accountable for spiritual mercies, but also for temporal favours. This is manifest from the many serious warnings recorded in the sacred Scriptures, which are given to those who are rich in this world's goods. Make to yourselves friends with the mammon of unrighteousness, &c. To suppose therefore that the Lord Jesus died only to purchase temporal mercies for the reprobates, without any intention to save them, is to suppose that he designed only to bring them into personal existence, that they might be fatted for the slaughter, and that their eternal misery in hell might be the more complete! And he must have had, either no end in view, or he must have designed their salvation, or their damnation. To say he had no end in view, is to impeach his wisdom. To say he designed their damnation while he bled upon the cross for them, is to make him the most execrable hypocrite? What! Pray for those whose damnation he meant to secure, and whose misery he meant to augment, by this amazing act of love! But, the Apostle Paul will tell us for what purpose Christ tasted death for every man; "And that he died for all, that they which live, should not henceforth live unto themselves, but unto HIM WHICH DIED FOR THEM, and rose again," 2 Cor. v. 15. In these words it is explicitly stated, 1. That Christ died for ALL, without exception. 2. That the end of his dying for them was, that they might live unto him who thus died for them. This puts the matter beyond dispute respecting the design of his having died for all men. Now if he died that they might be saved, it is also possible they should be saved; and if possible they should be saved, then they were not excluded from all the benefits of redemption, nor reprobated from all eternity by an irresistible decree. So that, view your system which way we will, its erroneousness stares us in the face.For, by even allowing that Christ died to purchase temporal mercies for the reprobates, we thereby destroy your contracted views of the covenant of redemption, unless you suppose these blessings were not forfeited; and if they were not forfeited, then they have a right to them, on the principle of justice. Will this do? I trow not. For if they can claim them as their right they are not of grace, and if not of grace, there is no cause of thanksgiving. for them. 9. To shew that your distinction between redemption and the atonement is unscriptural, I shall examine those scriptures which speak upon this subject. To redeem signifies, as I have before observed, to buy again something which had been sold, or forfeited. In this sense the word is used Lev. xxv. 25. If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. In this sense also it is used when speaking of the redemption of souls: Isaiah lii. 3. For thus saith the Lord, ye have sold yourselves for nought; and ye shall be redeemed (or bought back) without money. In regard to the work of redemption accomplished by Christ, the scriptures uniformly ascribe it to his death, to the shedding of his blood-1 Pet. i. 18, 19. Ye were not redeemed with corruptible things—But with the precious BLOOD of Christ, as of a lamb without blemish, and without spot. Rev. v. 9. For thou wast slain, and hast redeemed us to God by thy BLOOD. From these passages of scripture it is obvious, that the bitter sufferings and bloody death of Jesus Christ was the grand work, the price of redemption. This is also pointedly expressed by Paul, Gal. iv. 4, 5. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To REDEEM them that were under the law, that we might receive the adoption of sons. Those who have redemption, are said to have it through his bloodEph. i. 7. In whom we have redemption through his blood, even the forgiveness of sins, according to the riches of his grace. In all these texts which speak expressly on the subject of redemption, there is no information respecting a covenant "made between the persons of the Godhead" for one part of mankind only; but they relate expressly to the sufferings and death of Jesus Christ. By admitting therefore that Christ died for all, you also admit that the scheme of redemption comprehended all; so that your distinction between the work of atonement and redemption is utterly repugnant to scripture. To redeem is to buy, by paying the price demanded. Mankind had sold themselves to sin. In consequence of this, divine justice had an inflexible demand upon them. The law of God was armed with awful penalties against its violators; and Jesus Christ came to redeem us from this curse, by being made a curse for us. To effect this benevolent design it was necessary he should die, because the sentence denounced against man was death-And he died for all without exception. Hence it is said, Ye are not your own, for ye are bought with a price. If then the death of Jesus Christ was the meritorious act by which the glorious work of redemption was accomplished, and if he died for all as the scriptures assert, and you admit, then your distinction between redemption and atonement is unfounded. 10. Perhaps you will reply, that the atonement is distinct from the covenant of grace. We grant there is a distinction. For the grand work of afonement was completed without any condition on our part. Christ by his sufferings and death accomplished this work, and thereby opened a way by which sinners might come to God and obtain life everlasting. But there is no such distinction as you suppose there is, between the covenant of redemption, and the covenant of grace. The first you think is limited to the elect only; whereas I have already proved that it is full and complete for all the human family. But the latter, the covenant of grace, is conditional. It is made between God and man. All, it is true, are both commanded and invited to accede to its terms, and live. That this covenant is conditional, the text, which you have made the foundation of your discourse on this subject, abundantly proves. John vi. 47. He that believeth on me hath everlasting life. Here believeth is the express condition, on the performance of which everlasting life is given. 11. It may be said, "That if Christ made an unconditional atonement for all mankind, then all will be saved." This indeed would follow, if salvation were also unconditional. But this is not the case; which is demonstrated from those passages of scripture which prove that some of those for whom Christ died, nevertheless perish. Isa. xxii. 8, 9. Wherefore hath the Lord done this unto this city? Then they shall answer, (not because they were excluded from the covenant of redemption by a decree of reprobation, but) because they have forsaken the covenant of the Lord their God. enant of grace is unconditional. the circumstance before us, that in consequence of their not fulfilling the condition, they were cast off. Heb. viii. 9. Because they continued not in my cov enant, and I regarded them not, saith the Lord.From these texts it appears the people forfeited the blessings annexed to the covenant, because they did not fulfil its conditions. 2 Pet. ii. 1. Even denying the Lord that BOUGHT them, and bring upon You say the cov- |