78. “K. P.,” Tunbridge Wells. Scripture nowhere teaches that Christ bore the sins of the world. Had He done so, then no one could ever be lost. It is utterly impossible that Christ could have borne the sins of anyone, and that one not be saved. In John 1:2929The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (John 1:29), we read, “Behold the Lamb of God that taketh away the sin, [not sins] of the world.” So also, in 1 John 2 we read, “He is the propitiation for our sins [that is all believers]; and not for ours only, but also for the whole world.” The words— “the sins of,” ought not be inserted; they really teach the heresy of universal redemption. If Christ be the propitiation for the sins of the whole world, then everyone must be saved, irrespective of the counsels of God, and of the work of the Holy Ghost producing repentance and faith in the soul.
We could not go up to an unconverted man in the street, and tell him that Christ bore his sins on the tree. We could tell him that He put away sin, by the sacrifice of Himself—that the veil is rent—that God has been glorified as to sin by the atoning death of Christ—that the way is open—that the grace of God that bringeth salvation unto all men hath appeared—that whosoever will may take the water of life freely—that the glad. tidings of salvation are announced to every creature under heaven—that none are excluded from the range of the glorious gospel—that God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have eternal life All this we could freely and fully declare; and then, if through grace the man’s heart was really affected—if by the power of the Spirit of God he was led to bow to the testimony, we could further teach him not only that his sins were borne by Jesus, but that his sinful nature came to its end on the cross—that his “old man” was crucified—that “the body of sin was destroyed”—its power broken—its dominion gone for faith.
If then it be asked, What is the meaning of John 1:2929The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (John 1:29)? What is the real force of the expression, “taketh away the sin of the world?” We believe that in order to see the full force of this precious statement, we must look onward to that glorious time when every trace of sin shall be forever obliterated from God’s creation. And, further, as to the present application of the passage, we rejoice to know that Christ has, by His precious sacrifice, laid the righteous foundation of God’s acting in grace, mercy, goodness, kindness and patient forbearance toward the world, as a whole, and toward each individual on the face of the earth, from the beginning to the end of time. That in virtue of the cross, God sends His rain upon the just and on the unjust, and pours His sunbeams upon the evil and upon the good. That it is in virtue of the cross that the infidel and the atheist live and move, and have their being. And, finally, that it is on the ground of the atonement of Christ, that the gospel is sent forth into all the world, and sounded in the ears of every creature under heaven.
In short, beloved friend, nothing can be more precise, and at the same time more comprehensive, than the testimony of holy scripture on this great question which you have brought under our notice. You will invariably find that scripture accurately distinguishes between “sin” and “sins;” and when the latter term is used, it is always in reference to God’s people— “He gave himself for our sins”— “Christ was once offered to bear the sins of many.” He does not say “the sins of all.” “Who his own self bare our sins, in his own body on the tree.” That is the sins of His people—of all true believers.
The word of God carefully guards against the heresy of universal redemption; while, at the same time, it most clearly establishes the truth of universal purchase. Our Lord Christ has a purchased right to the whole universe, and to every man, woman, and child on the face of the earth. Hence we read in 2 Pet. 2 of certain “false teachers who privily shall bring in damnable heresies, even denying the Lord that bought them.” He does not say “that redeemed them.” He has bought all. He redeems according to the eternal counsels of God. “As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.”
79. “H. H.,” Bradford. One grand objection to a trades union is that it introduces a third party between master and servant which the word of God nowhere recognizes. A master may dismiss his servant; or the servant may leave his master, if so disposed; but for anybody of men to attempt to interfere and regulate terms between master and servant is a thing entirely opposed to the teaching of holy scripture.
Furthermore, the christian master is taught in scripture to “give unto his servants that which is just and equal;” but the union interferes with this and insists upon his giving the same advance of wages to an idle incompetent workman as to one who is really worth four times as much.
Finally, for a Christian to join a union or any other club is to be unequally yoked together with unbelievers.
We look upon a trades union as a most unwarrantable interference with the rights of individual conscience. It usurps an authority without a shadow of scripture foundation. The word of God puts each in his right place, and teaches him how to carry himself therein; and if master and men would but listen to its holy teachings, there would be no need of unions. But alas! they do not; and, no doubt, in many cases, the masters have not been as kind, as generous, or as considerate as they ought, and the men have proved rebellious. Or, on the other hand—for there are two sides to every question—the men have proved idle and unprincipled, and the masters have become severe and exacting. But the Christian, whether master or man, has to walk with God; and to be governed by His word, not by the fiat of a trades union.