02.02.04. Chapter 4
CHAPTER 4 Contains an Answer to the Argument taken from its being said that CHRIST died for the World
Arg. 2. A second principal Argument we take from those Places, where it is said Christ died for the World: The first of which occurs is John 3:16. and the Word World denotes all Men in Kind. (Isaiah 53:6.)
Answ. 1. It cannot be denied but that the Term World is ambiguous, and of very different Significations in Scripture: And therefore from the bare Use of that Term with Relation to the Death of Christ, we are not to form our Opinion of its Extent. But we ought to consider and compare other Places, where this important Subject is treated of; and if they hold forth such a Sense, as will not admit of the universal Extent of his Death, we cannot fairly conclude that so it is, from the Use of this Word, which we know to be of doubtful Import: And especially as it is used in a limited. Sense, and is even sometimes put for, and designs no more than Believers, and the Elect of God, who shall infallibly be saved.
2. Tho’ it is denied that the Term World is put for the Church and Elect of God, the Proof that so it is, will not be attended with the least Difficulty by any thing our Opponents are able to object to that Sense. It is indeed put for the Non-elect, or at least for Men in a State of Unregeneracy, in these Words: Whom the World cannot receive John 14:17.). It is very vident that it designs the Non-elect in these Words: I pray not for the World (John 17:9.). And thus it may mean, at least it must mean Men in a State of Unregeneracy, where it is said: The whole World lieth in Wickedness (1 John 5:19.). Its of the same Import when Satan is called the Prince of this World (John 14:30.): And the God of this World (2 Corinthians 4:4.), But because it is put for the Non-elect, that therefore it is not used for the Elect, by no means follows. It’s manifestly put for the Elect and Church of God in several Places of Scripture, thus in these Words: For the Promise that he should be the Heir of the World (Romans 4:13.). That is of the same Import with, the Father of the Faithful: Both Phrase are of the same Latitude, and express the same Idea; and therefore by the Term World the Elect of God and they only are to be understood in that Text. This also is its Signification in these Words: Now if the Fall of them be the Riches of the World (Romans 11:13.). This like-wise must be its Sense where it is said: God was in Christ reconciling the World unto himself, not imputing their Trespasses unto them (2 Corinthians 5:19.). Until clear and evident Proof is given, that God imputes not Sin to the Non-elect, it must necessarily be concluded, that the Elect alone are intended in this Text. God imputes Sin to those, and only to those, whom he eternally condemns and punishes, and therefore the Nonelect to whom he imputes Sin, and on whom he inflicts endless Punishment cannot be intended. It is also put for the Church under the New Testament-Dispensation in there Words: For unto the Angels hath he not put in Subjection the World to come, whereof we speak (Hebrews 2:5.). This Term World denotes the Elect and Church of God in these Words: And giveth Life to the World (John 6:33.). Christ gives Life only to his Sheep or to such who are given to him of the Father: To this it is indeed answered, That it designs Christ’s doing what is required in order to it, tho’ it follows not through the Vice of Men, refuting, or opposing his Operation. Limborch.f39
I reply,
1. An Attempt to give Life to Men, who are dead, which is insuccessful, thro’ what Cause soever, cannot properly be called giving Life, seeing they still remain dead.
2. Doth Christ so much as attempt to give Life to such, to whom he reveals not himself, as the Way, the Truth, and the Life: I should think not, which we are sure he doth not to VAST Multitudes. But to support this it is farther observed, that God is said to have pursed Israel, and they were not purged. I answer thereby are intended, those Warning, Reproofs, Threatenings of Punishment: And Promises of Protection, Peace, and Plenty, In case they would reform in their Worship, and Conduct, which they received by the Ministry of the Prophets: But what are all these Things to Christ’s giving Life to the World? Which Is effected by a real, powerful, and positive Work of his Spirit upon their Hearts, and is always effectual, or else his People are not made willing in the Day of his Power; which we cannot but apprehend they are, because it is expressly declared, that so they shall be (Psalms 110:3.). It is also objected thus: But be it so that the Term World, sometimes denotes the Elect, yet the Circumstances of this Place, viz. John 3:16. will by no means bear that Exposition, because it is added, that every one that believeth, should not perish; but have everlasting Life: For hence it is plain, that some of those for whom Christ died, may not believe, and may perish: Otherwise the Language is unapt and improper; which, since they (the Calvinists) will not grant; it follows by the Word World, others also besides the Elect are comprehended, and as we say all Menf40.
Answ. 1. Respect may be had to the Elect, tho’ not under that formal Consideration; but as Persons in like Circumstances with others; i.e. sinful, condemned by the Law, and liable to Wrath, and therefore may very properly be called by the Name of the World, as expressive of their Misery, and deplorable State by Nature, as so considered, they are Children of Wrath, even as others.
2. The Elect of God consist of Jews, and Gentiles, which was a Mystery but little known, till the dearer Revelation of the Gospel, by Christ, and his Apostles. The Jews generally apprehended themselves, to be the only Favourites of Heaven: To convince them of this Mistake, we meet with such general Expressions, in comprise Gentiles, as well as Jews, and particularly the Term World in this Text.
3. Therefore under,. standing the Words of the Elect only, no Impropriety attends the Mode of Expression, though it is denied, that any of them may not believe, and may perish; because Respect is had to them, as guilty miserable Sinners, and as Jews and Gentiles. God so loved the World, i.e. his Elect; that whosoever, i.e. that what Persons soever they are, believing, they shall not perish. The Words regard their State and condition: and therefore the sense is not, whoever of these Persons believes, but whatever be the Extract, Circumstance, and State of him, who believes, he shall not perish but infallibly be faced, thro’ the Mediation and Sufferings of Christ.
4. So it must be, because God infinitely loves ALL those Persons, represented under the Character of the World, in this Place, Doth God so love ALL Men? Why then doth he reveal his Will to SOME Men only? Why then doth not God give his Spirit and Grace to SOME MEN, for whom he gave his Son? The Gift of whom, without the Gift of the Spirit will not save them. Is divine Love productive of some saving Benefits, and not of ALL to SOME MEN? If so, then they must inevitably perish, for their Salvation is absolutely impossible, because the Love of God doth not determine him, to communicate to them, that Grace which is necessary to prevent their eternal Ruin. Is the Favour of God mutable? May it change, and turn into Hatred? This, however absurd it is, must certainly be allowed, if God once loved ALL Men, and now hates SOME Men, Let our Opponents take which Part of this Argument they please, I am persuaded they will never be able to solidly answer it.
5. The Distinction of a Love of Complacency, and Love of Benevolence, which latter is said to be here intended, removes not the Difficulty: By this Love of Benevolence, God is said to decree, to shew Favour, and give Life to Men, if they will believef41. To which I object thus: Such a Purpose cannot reasonably be thought to be in God concerning ALL Men, without an Intention, that the Object of Faith should be proposed to ALL Men. And if once he so designed, when, and for what Reasons, did he recede from that Purpose, and wink at the Ignorance, and heathenish Darkness of WHOLE NATIONS for CENTURIES of YEARS?
Again, if God decreed to give Christ to Death, to save Men upon Condition of their believing in him, he either knew, or did not know, whether they would believe or not: If it be said, he did know; then he appointed his Son’s Death to an End, which he foresaw would not be attained by it, at least with Respect to the far greater Part of Mankind, for it is certain, that but a FEW will believe and be saved, which as it seems to me, cannot comport with the Wisdom and Justice of God, or with his peculiar Regard to Christ. If God did not know, whether Men would believe, or not, then he is not omniscient, nor can be supposed to have decreed their Happiness or Misery. But he waits to see Men born into the World, and finish Life., and in what Manner they so do, before he wills their Bills or Punishment, and gave his Son to Death, altogether at an Uncertainty, whether his End therein, at least With Respect to the far greater Part or Mankind, would be brought about or not; which is a Thought one would not entertain of a WISE Man, in Affairs of infinitely less Importance. And shall this ever be conceived of GOD the Source of ALL Wisdom? May he himself forbid it, and by his holy Spirit prevent Men’s embracing and spreading such Principles, as necessarily suppose it; which this most evidently does. Farther, either Men can believe of themselves, or they cannot: If they may, then Faith is not the Gift of God; but such it certainly is: Then, either God will below this Gift on Men, or he will not: IF he will, then ALL Men will certainly believe, which the far greater Number of them do not. If he will not bestow the Gift of Faith upon them, or create this Grace in their Hearts, they can no more believe, than see without Eyes, walk without Feet, or do Business without Hands, whatever Excitations, Impulses, and Influences, it is imagined they may receive to act Faith. 4. In my humble Opinion, God can no more punish his Son, for the Sins of Men, and only grant to them Conditions of impunity, and if they fail of performing those Conditions, eternally punish them for their Sins, than he can for ever punish an innocent Creature, or act unjustly: And thus I cannot but conceive, ‘till I shall see this dreadful Opinion fully proved, that the Satisfaction of Christ, is not proper and complete; which that it is, is not now to be demonstrated, it has been done already. And ‘tis mere trifling to talk of Christ’s Suffering Punishment, in the Room and Place of Sinners, without allowing that Law and Justice are satisfied, for their Offences; if he sustained the WHOLE of that Penalty their Sins demerit: If indeed he did not; but a PART of it only, we are inevitably undone, and it is a vain Thing to contend about a conditional Impunity: For there is nothing, but a certain fearful looking for of judgment, and fiery Indignation, which will shortly devour us: Let Men buoy us up, with what airy and false Hopes of Salvation, they please. The second Scripture produced to this Purpose is, 2 Corinthians 5:19. God was in Christ, reconciling the World to himself not imputing their Trespasses to them: That there Words relate only to the Elect of God, may be thus proved. God acted towards these Persons, as he was in Christ, or he formed the Design and Plan of their Reconciliation, as he was in the Mediator; which intends the same, as if it had been said, they were in Christ: When it is affirmed that Sinners are in Christ, or that God is in Christ, as he puts forth any Acts, or Act towards them, in them, or upon them, the Idea conveyed by both Phrases is the very same; which is, that God is graciously determined, to shew Favour to those Persons in Christ, and to deal with them as a Covenant-God. And since the Arminians contend that none but Believers are in Christ, it might justly be expected that they should readily grant us, that the Term World, in this Text, designs Believers or the Church and Elect of God only. This however we will not crave of them as a Favour, but effectually prove: And what is now advanced, is such a Proof of it, as may perhaps, occasion them no small Difficulty to set aside: For God was in Christ to those Persons, and only to those, whom he chose in him to eternal Salvation before the World began; he never was, or ever will be in Christ, to more, or any others. Besides, God imputes not Sin to that World of Men, whom he reconciles: This is true of the Elect ALONE.
1. No such Challenge can be expressed in Favour of others, as the Apostle gives out in their Behalf: Who shall lay any Thing to the Charge of God’s Elect, it is God that justifies.
2. Those to whom God imputes not Sin, are happy Persons, so they are pronounced to be, by the inspired Writers David and Paul: And surely by the joint Evidences of these two infallible Witnesses, this glorious Truth is fully established, beyond all the Exceptions of the Arminians, or others, whatever Name they bear, or Sett of Principles they are pleased to embrace.
3. The Happiness of those, to Whom Sin is not imputed, is most certain, because to them God imputes Righteousness, which the Apostle proves from David Romans 4:6-7. Now those to whom Righteousness is imputed, are justified in the Lord, and in him shall they glory: Being made or constituted righteous, by the Imputation of Christ’s Obedience, they shall receive Justification of Life, and shall reign in Life, by one Jesus Christ their Lord.
4. The Non-imputation of Sin, necessarily infers a. Freedom from Condemnation: For a Curse Is only denounced upon a Charge of Offence, such as are acquitted, of their Guilt, are redeemed from the Law’s Curse, and therefore they are under no Denunciations of Wrath and Vengeance, except sententially, as considered under the Covenant of Works, which indeed the Elect of God are, until their Conversion, but converted they shall be, and enjoy Freedom from a Sentence of Condemnation contained in the Law (under which, they naturally are) in Consequence of their Redemption by Christ: And shall certainly receive the Adoption (i.e. the Honour and Privileges) of Sons: Those who partake of one spiritual Blessing, shall receive ALL; for there is an inseparable Connection between those Benefits. Such whom God justifies, he also glorifies, he doubtless justifies them, to whom, he imputes not Sin: The Elect: only enjoy a Nonimputation of Sin, and therefore no other Persons, than the Elect, can be intended, by that World of Men, to whom Sin is not imputed. Let any Arminian, produce Reasons as clear and cogent for Understanding the Term World in this Text, of Men universally, or others, if they are able, and they shall no longer meet with Opposition from me.
Limborch objects several Things to this Interpretation.
1. Says he, we have shewn, that it is contrary to the Stile of the Scripture, to understand by the World, the Elect. (Ibid.) This has been sufficiently refuted above, and therefore it requires no farther Answer now.
2. This Text, says he, permits not, that by the World the Elect may be understood; because all are said to be reconciled, to whom the Word of Reconciliation is sent, which is the Word of the Gospel; but that is not sent absolutely to the Elect; but it is sent to all men indifferently. (Ibid.)
Answ. Its not said, that all Men are reconciled; the Apostle only speaks of himself of his Fellow-Labourers, and of Believers, when he says: Who hath reconciled us to himself by Jesus Christ, and not of ALL MEN. Again, the Gospel is not sent indifferently to ALL MEN: For it is not at all sent, to many Millions of Men; besides, it is sent with a special Regard to the Elect, tho’ others also hear it; God sends it to those, whom he has graciously chosen, with a Design, that it shall be effectual to their Salvation: If his intention was the same, concerning others, he would exert his Power, and bring them to believe it, to the saving of their Souls, which he doth not. Farther the Gospel is not sent to any Place, or continued where it is sent, unless God hath a People there. As for the Figment of the learned Man, of a prior and posterior Reconciliation, that we have before considered, and entirely removed out of the Way, and therefore it is here useless, and needs no farther Answer.
3. It is said, that the Apostle exhorts us to be reconciled to God. Very true, he doth so, but he also informs us elsewhere, that when we were Enemies, we were reconciled to God, by the Death of his Son (Romans 5:10.); both which are here intended, the former was effected for us by Jesus Christ, the latter is wrought in us by the Spirit of Christ, and is a certain Effect and Consequence of the former. A third Text, on which the Opinion of the universal Extent of the Death of Christ is founded, and from which it is urged, is 1 John 11:2. And he is the Propitiation for our Sins; and not for ours only; but also for the Sins of the whole World.
Answ. The Terms whole World, frequently intend only a Part of Mankind, as when we read, that all the World were taxed, only that Part is designed, which was in Subjection to the Roman Power; and in this Epistle the Terms are used in a limited Sense: Thus in these Words, The whole World lieth in Wickedness: It is evident, that only a Part of Mankind are intended, i.e. such who are in an unregenerate State; and the Terms must be understood with Restriction, when it is said, all or the whole World, wondered after the Beast: For God always had a Seed to serve him, and who were accounted to him for a Generation. It is pleaded that this is a Catholick Epistle, or written to Gentile Believers, as well as believing Jews, and that therefore, when the Apostle says, not for our’s only; but also for the Sins of the whole World, he comprises Believers, both of the Jewish and Gentile Extract, and in the latter Phrase, takes in all of all Nations, or such of all Nations as believe not.
Answ. several Reasons may be assign’d, why it is to be concluded, that this Epistle was wrote to, and principally intended for the Use of believing Jews.
1. The Author of it was an Apostle of the Circumcision, as Peter also was, in the Discharge of his Office, therefore, it is reasonable to suppose he chiefly regarded Believers of his own Nation, tho’ not exclusively of Gentile Saints.
2. Various Things in the Epistle itself, clearly prove it to be wrote to Jews and not to Gentiles,
(1.) Those Words in 1 John 2:7. Brethren I write no new Commandment unto you; but an old Commandment, which ye had from the Beginning: The old Commandment, is the Word, which ye heard from the Beginning, i.e. from the Commencement of the Gospel Dispensation, which was not true of the Gentiles; but is true of the Jews only.
(2.) Those Words in 1 John 2:24, evidence the same: Let that therefore abide in you, which ye have heard from the Beginning: These Persons therefore, heard the Gospel when first preach’d by Christ, and his Apostles, which the Gentiles did not.
(3.) Those Words in 1 John 3:11, For this is the Message, that ye beard from the Beginning, that ye love one another. The Gentile Nations heard not this Message, from the Beginning, and therefore to them this Epistle, was not directed.
(4.) The Persons to whom it was wrote, were commanded, by Christ himself, in his personal Ministry, to love one another, which the Gentiles were not, for he was sent to the lost Sheep, of the House of Israel ONLY. He, i.e. Christ gave us, i.e. us Jews, a Commandment to love another, 1 John 3:23. The Apostle is therefore writing to such of his own Country-men, as believed, and not to the Gentiles. Hence we cannot but conclude, that when he says, For our sins, in these Words, he intends himself, and his own Countrymen, who believed in Christ. If the Apostle had proceeded no farther, but ended his Discourse, of Christ’s Atonement here, it might have occasioned great Inconvenience, and Cause of Difference to Believers, both of Jewish and Gentile Extract, and therefore he adds in the last Part of the Text: But also for the sins of the whole World: The Reason of which is plain, the believing Jews were not without great Difficulty persuaded, that the Gentiles, were Fellow-Heirs with them, of the Blessings of Abraham, as might be abundantly proved, if that was here necessary: It therefore was of great Importance that the Apostle subjoyns this Phrase: But also for the sins of the whole World. In order to remove that popular Prejudice, and teach them, that the Gentiles were not excluded a Share, in the Benefits of the Messiah; but it cannot fairly be inferred from hence, that every Individual of Mankind, is interested in the Death of Christ: Some of all Nations are; but not all of any Nation.
Limborch objects thus: The Support and Foundation, of Consolation proposed to a Sinner in the first Verse, is taken away: For how should he be certain, that he hath Christ, an Advocate with the Father, if his Propitiation, is not common to all Sinners; but belongs to some only, and is absolutely peculiar to the Elect. (Ibid.)
Answ. 1. This Objection supposes, that the Intercession of Christ, and his Death, are of the same Extent, which is a great Truth: But tho’ the Objection supposes it, and argues upon it, I am apprehensive, that it will not be allow’d, because it would enervate a principal Argument formed in Favour of the Opinion, of the universal Extent of Christ’s Death: Which thus appears. There is a World of Men, for whom Christ prays not; it is supposed, that he is an Advocate, or Intercessor for all such, for whose Sins, he is a Propitiation, and therefore we have a World Men, for whom Christ prays not, that are not included in this whole World, for whose Sins be made Atonement.
2. The Knowledge which a Believer hath, of an Interest in Christ, as an atoning Sacrifice, and prevalent Intercessor, with the Father, is not of so low a Nature, as this Objection suggests: Which is only an Inference drawn from Premises, in a natural Manner. As thus, Christ died for all Men, without Exception, I am of the human Species, and therefore he died for me. For such on whose Account he died, he is an Advocate, he died for every Man, and for every Man he is an Advocate, or Intercessor, and therefore he is my Advocate with the Father. It will shortly appear how far this is, from being the Faith of the Operation of God.
3. Though the Intercession, and Atonement of Christ, are limited to some, yet a Man may have a comfortable Hope, and solid Persuasion of an Interest in both. 1. By a powerful Impression, of evangelical Promises on the Mind. 2. By discerning the happy Fruits, of Christ’s Propitiation, and Intercession, in himself: Such as Love to God, Abhorrence of Sin, and Dependence on Christ for Salvation, and Desires of Conformity to him. These are Effects of his Death and Intercession; and therefore the Subjects of there Things may safely conclude, upon an Interest in both. 3. Our Election of God may be known by its Fruits in us, hence says the Apostle, Knowing Brethren beloved, your Election of God. For our Gospel came not unto you in Word only; but also in Power, and in the Holy Ghost, and in much Assurance (1 Thessalonians 1:4-5).
4. The Intercession of Christ, is not to be proposed to ALL MEN, as a Foundation of Consolation: If any think, that the Wicked and Ungodly, are to be comforted, by observing to them, that Christ hath atoned for their Sins, and is an Advocate for them, with the Father: I cannot but declare myself to be of a very different Opinion. That as no Man can receive evangelical Consolations, until he sees his Need of Christ, and Salvation by him: So none have a Right to those Consolations, before they are the Subjects of such Convictions. To propose the Satisfaction of Christ, and his Intercession, as Grounds, and Foundations of Hope, Comfort, and Joy to unregenerate Men: I am fully persuaded, Is to cast Pearls before Swine, indeed.
5. Every proper Subject of Comfort, may enjoy it, notwithstanding the Limitation of the Death, and Intercession of Christ, to the Elect: That is every sensible Soul may, who seeks for Salvation by him. For there is not any Thing of a discouraging Nature in this Doctrine, to such whole Hearts the Lord would not have made sad.
6. The Opinion of the universal Extent, of Christ’s Death, and Intercession, is no very comfortable one. It supposes indeed, that he died, to save Men; but that notwithstanding his Sufferings and Death, they may perish eternally, and that in Fact, the greater Number of Men, will for ever perish, because by his Death, he did not secure to them, that Grace which is necessary to keep them, in a World of Sin, Temptations and Snares. Pardon of Sin, Reconciliation, and Security from Punishment, are by no Means, to be thought, the certain Effects of his Death, to any, say some, not to the greater Part of Mankind, say others: And therefore ALL, as some, or the greater Number, of those for whom he died, as others think, must secure those Benefits, by their own Obedience, or else, notwithstanding his Death, they will inevitably perish for ever. Christ indeed, say some, intercedes for Men universally; but his Intercession prevails not so far, as to furnish a great Part of those, for whom he prays, with an external Revelation of himself: Nor is his Intercession, in Favour of many of those, who enjoy such a Revelation, a certain Means, of procuring for them; that Grace of the Father, which is necessary to preserve them safe: But tho’ Christ prays for their Salvation, and Happiness, they may, and many of them will certainly, and infallibly suffer endless Punishment in Hell: This doth not seem to me, to be that comfortable Doctrine, which affords strong Consolation to the Heirs of Promise, according to the Will of God: And therefore I am persuaded, its no Doctrine of his; its not from Heaven; but of Men, to say no worse of it. I shall here subjoin Limborch’s third Argument, with the Answers to it.
Arg. 3. This, says he, we collect from those Places, where it is said, the Lord Jesus came into the World, to save Sinners, and to seek, and to save that which was lost, which could not be, without the Intervention of his Death. Since therefore the Language of the Scripture, is indefinite, having no Limitation, or Restriction, from whence it may appear, that Jesus came into the World, to save some Sinners only: We rightly collect, that Christ died for Sinners indefinitely: And therefore not for the Elect only; but all Sinners, yea, that be died for all Men, because all Men are Sinners (Ibid.).
Answ. 1. The People Christ came to save, were really Sinners; and therefore in coming to save them, it is rightly said, he came to save Sinners. And that in dying for them, he died for Sinners.
2. If he came to save all Sinners, why then are not all Sinners saved? Is it because he failed of performing, what was necessary to their Salvation? If so, what Advantage do they receive from his Appearance in the World, and dying for them? If he did not fail herein, what then should be the Reason that Christ hath the Dissatisfaction, of seeing the far greater Part of those, whom he died to save, suffer Vengeance in Hell for ever? Is it, because the Father on his Part, fails to communicate to them, that Grace, which is necessary to secure their final Happiness? If so, how may we vindicate his Veracity, and Faithfulness: Since he promised Christ, on Condition of his dying, that he should see of the Travail of his Soul, to his Satisfaction, and that his Pleasure, i.e. the Salvation of Sinners should prosper in his Hand. That the far larger Number of those are eternally damned, for whom Christ died, if he died for all Men, is too evident to admit of the least Dispute: And I should think, that their suffering eternal Torments, can’t well be interpreted, of that Success, which the Father promised to him, upon his Undertaking to suffer and die for them. Neither of there Things are to be imagined: On Christ’s Part there was not any Defect, for in Suffering he was made perfect, i.e. a perfect Saviour, nor is on the Father’s.
3. Christ is not a Saviour to those, who are not saved: An Attempt to save Persons in Misery, that is unsuccessful, in no other Case but this, (if so, it must be in this) would be accounted Salvation, any more than an Attempt, to destroy a dangerous Enemy, without Success would be esteemed Victory, and denominate the Author of such an Attempt a Conqueror. All Men are not saved, Christ therefore is not a Saviour to all Men: If he is not the Author of eternal Redemption to the Whole of Mankind, which we are sure he is not; then he is only in Name, and not in Fact a Saviour to some Men, yea to far the greater Part of the human Race, to all such as suffer everlasting Punishment in the Regions of Blackness, Darkness and Horror.
4. He is the Saviour of his Body the Church: These are the Persons given to him of the Father, or whom he sanctified and prepared for Glory: It cannot be truly said, that he is the Saviour of those, who are not of his Body the Church.
5. He was to save his People from their Sins, as the Angel informed Joseph: He shall save his People from their Sins, and he actually doth free them, from an Imputation of Guilt, and delivers them from all the penal Effects of their Sins. To say that Christ came to save more than his People, from their Sins, is to speak beside the holy Scripture. Upon the whole, nothing can be justly collected from the Phrases of Christ’s coming into the World to save Sinners, and to seek and to save that which was lost, in Favour of an Intention in him to save ALL Men, and that he died for all Men with such a View: Because in coming and dying to save SOME Men ONLY, he came and died to save Sinners, for such are all Men.