Thus we have considered Christ’s death, as a true and proper sacrifice for sin. We might now take notice of an expression that is used in this answer, which is taken from the words of the apostle, that once offered himself, Heb. ix. 28. and that without spot to God, ver. 14. This offering being sufficient to answer the end designed, there was no need of repeating it, or of his doing any thing else with the same view; the justice of God having declared itself fully satisfied when he was raised from the dead. But having before considered the infinite value of what he did and suffered, and its efficacy to bring about the work of our redemption, whereby it appears to be more excellent than all the sacrifices that were offered under the ceremonial law, I need not say any more on that subject; and as we have also considered Christ as being sinless, and therefore offering himself as a Lamb, without spot and blemish, and how this was the necessary result of the extraordinary formation and union of the human nature with his divine Person, and the unction which he received from the Holy Ghost; I shall only observe, at present, what is said concerning his offering himself to God. This he is said to have done, in the scripture but now referred to, through the eternal Spirit; which words are commonly understood of his eternal Godhead, which added an infinite value to his sacrifice, or, like the altar, sanctified the gift, which is certainly a great truth: But it seems more agreeable, to the most known sense of the word Spirit, to understand it concerning his presenting, or making a tender of the service he performed by the hand of the eternal Spirit unto God, as an acceptable sacrifice.
But the main difficulty to be accounted for, in this scripture, is, what is objected by the Socinians, and others, who deny his deity, namely, how he could be said to offer himself to God, since that is the same as to say, that he offered himself to himself, he being, as we have before proved, God equal with the Father. But there is no absurdity in this assertion, if it be understood concerning the service performed by him in his human nature, which, though it was rendered worthy to be offered, by virtue of its union with his divine Person, this act of worship terminated on the Godhead, or tended to the securing the glory of the perfections of that divine nature, which is common to all the divine Persons; and it is in this sense that some ancient writers are to be understood, when they say, that Christ may be said to offer up himself to himself, that is, the service performed in the human nature was the thing offered, and the object hereof, to which all acts of worship are referred, was the divine nature, which belongs to himself as well as the Father.[[168]]
VI. We shall now consider the persons for whom, as a Priest, Christ offered himself, and so enter on that subject, that is so much controverted in this present age, namely, whether Christ died for all men, or only for the elect, whom he designed hereby to redeem, and bring to salvation; and here let it be premised.
I. That it is generally taken for granted, by those who maintain either side of the question, that the saving effects of Christ’s death do not redound to all men, or that Christ did not die, in this respect, for all the world, since to assert this would be to argue that all men shall be saved, which every one supposes contrary to the whole tenor of scripture.
2. It is allowed, by those who deny the extent of Christ’s death to all men, as to what concerns their salvation, that it may truly be said, that there are some blessings redounding to the whole world, and more especially to those who sit under the sound of the gospel, as the consequence of Christ’s death; inasmuch as it is owing hereunto, that the day of God’s patience is lengthened out, and the preaching of the gospel continued to those who are favoured with it; and that this is attended, in many, with restraining grace, and some instances of external reformation, which (though it may not issue in their salvation) has a tendency to prevent a multitude of sins, and a greater degree condemnation, that would otherwise ensue. These may be called the remote, or secondary ends of Christ’s death, which was principally and immediately designed to redeem the elect, and to purchase all saving blessings for them, which shall be applied in his own time and way: Nevertheless others, as a consequence hereof, are made partakers of some blessings of common providence, so far as they are subservient to the salvation of those, for whom he gave himself a ransom.
3. It is allowed on both sides, and especially by all that own the divinity and satisfaction of Christ, that his death was sufficient to redeem the whole world, had God designed that it should be a price for them, which is the result of the infinite value of it; therefore,
4. The main question before us is, whether God designed the salvation of all mankind by the death of Christ, or whether he accepted it as a price of redemption for all, so that it might be said that he redeemed some who shall not be saved by him? This is affirmed by many, who maintain universal redemption, which we must take leave to deny. And they farther add, as an explication hereof, that Christ died that he might put all men into a salvable state, or procure a possibility of salvation for them; so that many might obtain it, by a right improvement of his death, who shall fall short of it; and also that it is in their power to frustrate the ends thereof, and so render it ineffectual. This we judge not only to be an error, but such as is highly derogatory to the glory of God; which we shall endeavour to make appear, and to establish the contrary doctrine, namely, that Christ died to purchase salvation for none but those who shall obtain it. This may be proved,
I. From those distinguishing characters that accompany salvation, which are given to those for whom he died.
1. They are called his sheep, in John x. 11. I am the good Shepherd, the good Shepherd giveth his life for the sheep. This metaphor must certainly imply, that they, for whom Christ died, are distinguished from the world, as the objects of his immediate care, and special gracious providence: But, besides this, there are several things in the context, which contain a farther description of these sheep, for whom he laid down his life, which cannot be applied to the whole world: Thus it is said, in ver. 14. I know my sheep, and am known of them, that is, with a knowledge of affection, as the word knowledge is often used in scripture, when applied to Christ, or his people. Again, these sheep are farther described, as those who shall certainly obtain salvation; as our Saviour says concerning them, in ver. 27, 28. My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life, and they shall never perish; neither shall any pluck them out of my hand: but this privilege, without doubt, belongs not to the whole world.
They are also considered as believers, inasmuch as faith is the necessary consequence of Christ’s redemption, and accordingly are distinguished from the world, or that part thereof, which is left in unbelief and impenitency: Thus Christ says, concerning those who rejected his Person and gospel, in ver. 26. Ye believe not, because ye are not of my sheep.