Christ's dying for those that perish; but he only set down the following paragraphs, which were, I believe, the last lines that came from his pen.

"Our opponents shrewdly argue, that if Christ died for them that perish, and for them that did not perish, then he died for all: But this is illogical and fallacious; for Christ might die for some that perish, and for all who are saved, and yet not die for all men. From a particular to a universal, the argument will not hold, by the rules of reason: If the premises are not universal, the conclusion cannot justly be so; but let us attend to the particular Scriptures.

"The Apostle Paul says, Through thy knowledge, shall thy weak brother perish, for whom Christ died," 1 Cor. viii. 11. Our blessed Saviour affirmed, John x. 28. that "his sheep hear his voice, and follow him, and that he gives them eternal life, and they shall never perish, neither shall any one pluck them out of his hand." If this is true, (and who will dare to be guilty of such blasphemy, as to say it is not?) then either by the weak brother, in the former text, must be meant not one of Christ's real sheep, or else his perishing cannot be understood of eternal damnation: Both the context and the Scripture forms of speech elsewhere, seem to favour this last sense; and therefore the Apostle, 1 Cor viii. 7, 12. explained this causing him to perish, by defiling and wounding his weak conscience, and making him offend."

I was unwilling this work should be imperfect; therefore, as I knew what papers he intended to transcribe, I have added his answers to some objections, which he had not meddled with before: He gave me some directions, about this, several months ago, when he did not think he should be able to do any thing himself. I have not made any alterations, as indeed there was no need to make any, only I have ranged the heads in such a method, as may answer the preceding part. I am not certain whether he would have added so large an application, but as it is not foreign to the subject, and is very well worth perusal, I have given it as I found it. Had these papers received the author's last hand, it is not to be questioned, but that he would have made many useful additions to them;

but, taking them in the condition in which they are, there is no manner of need to make any excuse for publishing them.

The worthy person, who is now entered into his Master's joy, used to call this head of divinity, which relates to the extent of. Christ's redemption, one of his favourite subjects. He had well studied it, and he took pleasure to be upon it. When he was brought very low, and had the sentence of death within himself, he began the latter part of his undertaking with these remarkable words: "The death of Christ being the fountain of our life, there is nothing more necessary, pleasant, or useful to the Christian, than a right apprehension and remembrance of it." The delight which he took in the subject, carried him above his great pain and weakness. This was one of the great doctrines which he had preached, in the firm belief of which he died, and in which he found more sweetness, in his last sickness, than he had ever done.-I confess, I have had a great deal of pleasure in perusing and revising these discourses for the press; and I heartily wish, that they may be, by the Divine blessing, made useful and beneficial to such as may read them, and may be of service to guard Christians against the absurd notion of universal redemption, the evident tendency of which is to represent Christ as dying in vain.

March 1st, 1731-32.

A. TAYLOR.

OF PARTICULAR REDEMPTION.

SERMON L

TITUS ii. 14.

Jesus Christ gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.

THIS Chapter begins with Paul's instructions to Titus, to speak the things which become sound doctrine, or to press on several ranks of persons such duties, as would adorn the doctrine of God their Saviour, which doctrine is next specified in several important branches of it; such as the doctrine of salvation by grace, and of the celestial glory called the blessed hope; the doc trine of Christ's Deity, and second glorious coming to judgment; and the doctrine of our redemption by the death of Christ, with the end and design of it, ver. 11, 13, 14.

This last mentioned, is the subject which falls to my share in this Lecture; which I shall the more cheerfully insist upon, because I find it to be one of those important points, with respect to which the Apostle gave Titus a charge to speak, and exhort, and rebuke, with all authority, ver. 15. as if he had said, Do thou declare these doctrines, and exhort the hearers to receive them; and rebuke, with all authority, or powerfully convince and reprove gainsayers, in such a manner, as none may despise thee.

The doctrine of our redemption by Christ, I take to be fully contained in the words of my text, "Christ gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zeal. ous of good works."

Before I come to discourse directly on this doctrine, I shall premise two things.

1. I shall consider the extent of Christ's redemption, or the persons to whom it belongs, as represented in my text.

2. I shall shew the weight and importance of this doctrine.

1st, I am to consider the extent of this redemption, or the persons to whom it belongs, as represented in my text.

To state this right, we are to observe that the question is not whether there is an infinite merit and worth in Christ's redeeming blood: This both parties readily allow. Nor is it a matter in debate whether many, or only a few persons are redeemed by Christ, seeing they are said in Scripture, Rev. v. 9. to be "a great multitude that no man could number, of all nations, and kindreds, and people, and tongues." But the true state of the question is this: Whether, according to the will of the Father, and the intention of the Son, Christ died to reconcile and save all men, or a select chosen number only; the latter is what we affirm, and our opponents deny.

Let us now see how this matter is represented in my text, and which sentiment is approved and confirmed thereby. Christ "gave himself to redeem us," or, by an expiatory sacrifice, to deliver us from sin and misery, and make us eternally happy. "He redeemed us from the curse, being made a curse for us," Gal. iii, 13. "He redeemed those that were under the law, that they might receive the adoption of sons." The persons redeemed are more generally specified by the word Us; which is a word often used in Scripture, to signify the elect and believers; as where it is said, "God has not appointed us to wrath, but to obtain salvation through Jesus Christ, who died for us that we might live together with him," 1 Thess. v. 9, 10. The redeemed people are also represented, in my text, as those who, in due time, are redeemed from all iniquity, or from the guilt and power, and the very be

ing of all sin; and also as purified to Christ, or really sanctified and made holy, changed into his image, and fitted for fellowship and communion' with himself. The redeemed are said to be a peculiar people; they are Christ's jewels, his treasure, distinguished from others in his intention, purchase, esteem, and care; they are a chosen generation, and therefore a peculiar or purchased people, 1 Pet. ii. 9. They are the travail of Christ's soul, the dear offspring of his blood, whom he loved, and therefore gave himself for them.-The redeemed are also represented as persons zealous of good works, works of faith and love, and of repentance and new obedience; such works as have a Divine life for the principle of them, a Divine direction for their rule, even the revealed will of God, and a Divine attainment for the end, that is, the glory of God. To be zealous of these good works, is to love them fervently, to perform them diligently, and to promote them with industry and vigour.

According to this account of the redeemed people, let us see whether we are to believe that Christ gave himself to redeem all men, or a select and peculiar number only. In my text, Christ is said to give himself for us, in our room, and stead, to satisfy offended justice for all those whose iniquities were laid upon him, and for whom he died. Now, did Christ stand in the stead of all men? Did he satisfy Divine justice for the sins of millions, who yet suffer the vengeance of eternal fire, for the same sins themselves? Or did Christ make satisfaction for a peculiar number only, who shall never come into condemnation, but enjoy eternal life, as the purchase and fruit of his death?

When it is said that Christ "gave himself, that he might redeem to himself a peculiar people," can the meaning be, that he died to render the salvation of all men possible? Or, is it not rather meant, that he died to render the salvation of a select number certain and perfect? Can we suppose that Christ died to render the salvation of all men possible, when multitudes were actually in hell, and so beyond any possibility of salva