The Peculiar Intrest of The Elect in The death of Christ and His Saving Grace

Editor’s Introduction

As the chains of persecution came to a temporary end during the early 1640s, the English Baptists appeared in two main fellowships. (There were independent churches separate from each of these main groups.) These were the Particular Baptists and the General Baptists. These names distinguished each group according to their views of the atonement of Christ. The Particular Baptists and the General Baptists did not fellowship with each other. John Spilsbury, in His Personal Confession of Faith, referred to the General Baptist ministers as ministers of antichrist. Robert Garner references how the Generals referred to the Particulars as the Gates of Hell. In addition, they rebaptized each other in most cases until near the close of the 1600s, see, for example Luke Howard, A Looking Glass for the Anabaptists, published in the late 1670s. Often times the Particular Baptists and the General Baptists engaged in book wars. This work is one of those wars. The Particular Baptists issued at least three replies to the General Baptists during the Cromwellian era, 1641-1660. These are:

1. John Spilsbury’s The Particular Interest of the Elect in Christ’s Death; 1646;
2. Robert Garner’s Gospel Mysteries Unveiled; 1646;
3. Paul Hobson’s Fourteen Queries, and Ten Absurdities, about the Extent of Christ’s Death; London: 1655.

Someday I hope all of these will be in modern print. They each set forth wonderful concepts in a different way. Garner’s work sets forth the special love of God to His people in and through Jesus Christ. Hobson sets forth the atonement of Christ in a special way in addition to the exaltation of Christ and His kingship and power over all men.

In our present work, Spilsbury reviews the usual arguments and scriptures the General Baptists used to teach their general atonement concepts. As I read over all these works, and some of Samuel Richardson’s works, I became aware of the language and arguments used in the 1640-1660 era. I noted that this language and these arguments would reappear nearly 100 years later in the works of such men as Dr. John Gill and His close friend, John Brine. This helps confirm further that these older Particular Baptists were men well versed and well established in their faith in the early 1630-40s, and did not simply evolve into being Particular Baptists as many would have us believe. This was refreshing to me and is another reason why I hope these additional two works will soon be in modern format.

I believe that John Spilsbury’s arguments, in some places, could have been stronger, but I have not added anything to them. Some of His remarks seemed to open up to me ideas I never before considered. I became quite fixed by His replies in Hebrews 10:29 and 9:15-25. In His reply to 2 Peter 2:1, he further opens up the blessings which the Father has bestowed upon Christ as the exalted God-man in His glorified humanity. From this reply, I wish to note some important, but mostly ignored truths:

1. The concept that Christ did not ransom the reprobates is nothing new to me, but the additional concept that the Father did reward Christ with Kingship and power over these as an additional reward for His passion, in addition to making satisfaction to His Father’s justice for His elect, is a new concept to me. Before reading this work, I knew of the wonderful views these old brethren held about Christ's present exaltation as the great King and High Priest and Prophet over His People, but I had not carried this concept out to its Biblical and logical conclusion. In addition to Christ’s making satisfaction to His Father’s justice for the elect, the Father, in His exaltation of His Son, in His glorified humanity, has made Him King of Kings and Lord of Lords over all created beings, those in heaven, on the earth and under the earth. That Christ is exalted above all is not new to me, but what was new to me is that this Biblical doctrine is that which 2 Peter 2:1 is setting forth. In addition, I had never seen this concept tied to the reward of Christ’s sufferings as given to Him from His Father because of His sufferings.

2. Simply put, this doctrine is set forth—because the Father has been pleased with, and has received, the offering of Christ as the satisfaction for the sins of His elect, He has rewarded Him with an additional empowerment. He is now the life giver of all men as well as the judge and ruler for both the elect and the reprobates.

In addition to this doctrine, it follows consequently, that in this exalted state, Christ orders all things for the good of His church and His people. This involves His office of Kingship. Much of this is found in the First London Confession of Faith under the section dealing with Christ’s offices as King, Priest and Prophet. If you will compare the First London Confession with the Second London Confession, you will see that the Second London does not present a very full account of the mediatorial office of Christ as the King, Priest and Prophet of His Church and People. This, I feel, was due to the large amount of converted General Baptists which came into the Particular Baptists and in addition, the Pedobaptist or Reformed concepts as well.

As I noted, in Spilsbury’s answers to the objections from Hebrews 10:19, he sets forth the concept that Christ sanctified Himself as High Priest for His people. This was not new to me, but what was new to me was that Christ sanctified Himself with His own blood, and that is what Paul was presenting in Hebrews 10:19. This understanding opened up to me an entirely new view of this passage and further enlarged my understanding of the many blessings flowing from union with Jesus Christ. Please see Dr. Gill’s comments here on.

Here is some of what I mean:

The High Priest did sanctify Himself, then His house and then the People with the blood;
Christ sanctified Himself by His own blood, and also His own House and His own people;
Because Jesus Christ sanctifies Himself by His own blood, as the Great High Priest, by our union with Him we too are sanctified as Kings and Priests by that same blood;
Because Christ did sanctify His own body, that one offering also sanctifies us, as members of His body.

This concept sets forth Union with Christ in this blood sanctification in a way I had not before considered. It also shows that when Christ did this great work, all we who were in Him were forever sanctified in all Christ’s offices with Him. Therefore, arising from this great work, we were then sanctified unto God as Kings and Priests by Christ’s own blood. Christ did not set us aside in a separate sanctification. God’s elect, by Christ’s one offering and sanctification of His own body, by His own blood that made Him sanctified unto His Kingship and Priesthood, also made us kings and priests, just as it did Him. We then, enter into His Kingship and Priesthood with Him, not in the sense that He alone has, but under Him as His representatives in this great work, Revelation 1:4,5; 1 Peter 2.

After considering this for several days, I was made to worship and adore Christ further in the great and little understood doctrine of Union with Christ in His sanctification unto His priesthood and kingship. We do not enter into our own personal kingship and priesthood, but rather, into Christ’s Kingship and Priesthood. No wonder then, Paul could say to the Romans, we are more than conquerors through Him!

In addition to the above mentioned points, John Spilsbury did set forth many other wonderful truths. These two captured my thoughts and still have them. I hope you will be as blessed by these pages as I have been. By one who has been given a reason to Hope that He is a Debtor to Mercy.

Note: Words or numbers within square brackets [ ] have been added by J.C. Settlemoir

THE

PECULIAR INTEREST OF THE ELECT IN CHRIST AND HIS SAVING GRACE.

Now come to the second Question:

How far the death of Christ extended to the taking away the sin of man; whether he died for the sins of all men without exception or for the sins of some only?

The Death of Christ Opened Up and Asserted

My answer here unto I lay down in these three Propositions:

1. Christ died only for such as Believe, the elect of God. Christ hath not by His death taken away the sins of all men: for the wrath of God comes upon the children of disobedience for their sins, Eph. 5:6. But this is that which He declares Himself to have effected by His death, that through His Name, whosoever believeth in Him, (shall receive remission of sins), John 3:14;15,16; Acts 10:43. Moreover, it is given to the Elect, and to them only to believe in Jesus Christ, Rom. 8:29; l Pet. 1:2.

2. The Purpose of Christ was to Save His Elect Only. Christ intended not by His death to save all men from their sins, but thus to save the Elect only, John 10:15; Eph. 5:25-26, 27; Heb. 2:14; Gen. 3:15; I Peter 2:8.

3. Christ has presented to His Father’s Justice a Satisfaction only for His elect. Christ hath not presented unto His Father's justice satisfaction for the sins of all men; but only for the sins of those that do, or shall believe in Him; which are His Elect only, Rev. 5:9.

Moreover, if this last proposition be granted to be true, the two former cannot be questioned. This, therefore, I thus confirm.

The Satisfaction of Christ

A. Those sins for which Christ hath presented a satisfaction to His Father's Justice, He hath so fully satisfied for, that they are not to be suffered for again, Heb. 1:3; Heb. 9:26; Heb. 10:10-14; Rev. 1:5; Rom. 5:9, 10; Isa. 53:5; Lev. 17:11. It must needs be thus:

1. Because the satisfaction that Christ hath presented to His Father's justice is sufficient for the full and final putting away of all their sins, for whom it is presented. This cannot be denied.

2. Because Christ died as a public person, representing all those for whose sins he presented a satisfaction to His Father's justice, 2 Cor. 5:21. Even as the first Adam fell as a public person representing all those that fell by Him, and in Him, see Rom. 5:4. In addition, as the high priest went into the Holy place a public person representing all Israel, Exodus 28:29,30; Heb. 9:24, 25. Hence it is that we are looked upon as smitten in Christ, and buried with Christ, and revived and raised up in Christ and with Christ, and made to sit together in heavenly places in Christ; see Hos. 6:l,2, with I Cor.15:54; Col. 2:2; Eph. 2:5, 6. Now surely they who were those represented by Christ, when he presented to His Father's justice a satisfaction for their sins, shall not themselves be punished for the same sins.

3. Because else the satisfaction presented by Christ, would fall short of the type of it, Lev. 4:20, 26, 35, and 5:10; and note Heb. 9:13,14.

4. Because this satisfaction is accepted of the Father for all those for whom it is presented by Christ, Isa. 53. 10. For Christ the beloved Son of the Father presented this satisfaction according to His Father's will.

5. Because it were an unjust and unreasonable thing that God should receive a satisfaction presented to His justice for the sins of men, and yet punish the same men for the same sins. Moreover, shall not the Judge of all the earth do right? Gen. 18:25. Nevertheless, reprobates (or final unbelievers) shall suffer eternally for all their sins; as appears not only in Eph. 5:6; but also in Job 3:36; Job 8:24; Matt. 12:36; Eccl. 12:14; Jude 15. Yea for their sins considered as breaches of the Law as appears in I Tim. 1:10; Gal. 3:10. Therefore, Christ presented not unto His Father's justice a satisfaction for the sins of reprobates, and consequently not for the sins of all men.

6. Christ presenting to His Father's justice a satisfaction for men’s sins, presents this satisfaction as well for all their sins, as for any of their sins; as well for their sin of unbelief, and the fruits thereof as for their sins against the Law, considered as sins against the Law, Lev. 16:21, 22; Heb. 10:14; I John 1:7.

Christ Did Not Make Satisfaction for the Unbelief of Reprobates

However, even by our adversaries’ own confession, it is a clear and certain truth, that Christ hath not presented to His Father's justice a satisfaction for the unbelief of reprobates? Nor for the fruits of their unbelief, considered as fruits of their unbelief. Therefore, he hath not presented to His Father's Justice a satisfaction for any of the sins of any reprobate? The answer of our adversaries here, and the principal refuge to which they say, is this: Christ (say they) hath not presented to His Father’s justice a satisfaction for the unbelief of any. However, the falsehood of this appears by the places now alleged: as I shall also easily manifest, if our adversaries will answer directly whether our unbelief be a sin, or not. I conceive they dare not say it is no sin, in as much as it is disobedience against the gospel, and against the command of God in Matt. 17:5, and that whereby (so far as it works in us) we cast upon God the imputation of lying, trusting Him no more then we would trust a liar, I Jn.5:10, and our adversaries affirm it to be the only damning¹sin. Now if it be sin, the blood of Jesus Christ doth wash us from it, I Jn. 1:7. I further demand; is our unbelief remitted unto us, or not? If it be not remitted unto us our case is most miserable. If it be remitted unto us, it is then done away by the blood of Christ: for without shedding of blood is no remission, Heb. 9:22. Whereas some say, that we have already suffered punishment for it in the want of that comfort and joy that faith brings; I demand: Doth our sin of unbelief deserve no other punishment? If they say, No: it shows that they neither know the nature of this sin and its ill deserving, neither yet the glorious righteousness of God, and the declaration thereof in His Word. But if they say, yea, it deserves eternal destruction, but for all that it is neither remitted unto us with the rest of our sins as being washed by the blood of Christ, neither shall we be punished for it: then they will be found to utter manifest contradictions. Whereas they plead that our unbelief doth not continue, but is broken off, I answer: indeed it doth not so continue in the reign of it: but it is enough that it did once reign in us and that there is a remainder of unbelief still rebelling in us. And the same (and no more) is to be said of the rest of our sins and corruptions also not withstanding, which must have been punished with everlasting destruction, if the blood of Jesus Christ shed for us for the remission of sins, did not cleanse us from the same. Whereas they object that there could not have been that unbelief whereby the gospel is refused, if Christ had not died that he might send forth His gospel; and that therefore this unbelief could not be looked upon before the death of Christ, and the declaration of His gospel. I answer:

1. That Christ foreseeing this sin (as he did all other sins) and all the fruits thereof, in His Elect, did accordingly provide a remedy for the same: otherwise, He had not been unto them a perfect and effectual Savior.

2. That the condemnatory sentence of the Law, takes hold of men for this sin also, and for all the fruits of it, because it binds men to obey every command that God shall give, and to believe every word that he shall speak: without which obeying and believing, no man can have the Lord for His God, according to the meaning of the affirmative part of the first Commandment. Therefore Christ had not taken us off from the Law's condemnation, if He had not presented to His Father's justice satisfaction for this our sin, as well as for our other sins.

3. The Passover (a type of Christ) was not killed for any uncircumcised, but only for the Israelites and those that were joined unto them Ex. 12. Neither were the priests to offer sacrifices for any other. All this was appointed of God to signify that when the Messiah through the eternal Spirit should offer without spot to God, He should do this for the sins of the Israel of God, and none other.

Whereas it is objected, that many of the Israelites for whom the Passover was killed, and sacrifices were offered, were unbelievers, and perished.

I answer, So also the high Priest Himself might be an unbeliever and perish; yet, in His priestly office he was a type of Christ not withstanding that disparity. So, the whole nation of the Israelites separated from the world to be a peculiar people unto God, were a type of God's chosen Israel.

4. When Christ prayed unto His Father that they for whom he laid down His life, might receive the benefits of the same; he expressly affirmed that he prayed only for the elect, and for none others, John 17:9. Whereby He sufficiently declared that he did not then present to His Father's justice a satisfaction for the sins of any other, but only of these.

5. The highest degree of God's love to man is set forth by His Sons being given, and giving Himself to die for men's sins that so he might present to His Father's justice a satisfaction for their sins, Jn. 10: 11,15; 15:12; Rom.8:32; I Jn. 3:16 and 4:9,10; Rom. 5:8. If then we shall say, that Christ in His death presented to His Father's justice satisfaction for the sins of all men, we shall be found to extend the highest and choicest love of God as well to hated Esau, as to beloved Jacob; as well to the seed of the Serpent, as to the seed of Christ; which doctrine the Scripture will not endure.

6. The whole doctrine of the Gospel of Jesus Christ being delivered unto us in the Scriptures, it is a sufficient ground for us not to believe that Christ presented to His Father's Justice a satisfaction for the sins of all men, because the Scriptures do no where declare this to be a truth; as (through the help of God shall be made to appear by our answers to the objections of our adversaries. For the easier discovery of the weakness of which objection, I lay down these ensuing Propositions.

Concerning the Usage of All

The word All in Scripture, doth many times signify only some of all sorts, as appears in these places, Mat. 4:23; Acts 10:12.

a. Mat.3:5,6. In Mat. 4: 23, it is said that Christ healed every sickness; and every disease among the people, yet the meaning is only this, that he healed every kind of sickness and disease: see Mark 6:5; and Jn. 5:3. &c. In Acts l0:12, it is said: wherein were all four-footed beasts, ect., that is, all kinds of four-footed beasts. See in Matt. 3:5, 6, it is said, There went out to Him all Judea, &c. And in Mark 1:5, it is also expressly said, that they were all baptized of Him, &c. Yet this was true only of all orders and degrees of men coming to John from all the parts of Judea.

b. The word all, must sometimes be understood with limitation unto the present subject spoken of, as in Heb. 12:8; whereof all are partakers; not all persons, but only all sons.

c. The word all doth sometime signify only the greater part: as in Philip. 2:21, All seek their own, and in Luke 6:26, 6. Woe unto you when all men shall speak well of you. Here all cannot take in all the godly, but only the wicked, which are the greater number. There was not this woe to that Demetrius which had a good report of all men, 3 Jn. 12, that is, of all godly men that knew Him.

Concerning World

The word world in like manner doth not always signify all persons without exception; but sometime only the worse, though greater part of mankind; as in John 17:9, where the world is put only for persons not elected. Yea, and when the word whole is added to it, as in I John 2:1.

1. Sometimes the word world is put for the Gentiles opposed to the Jews, yea and with manifest limitation unto those of the Gentiles which did, or should believe; (which were only the elect:) see Rom. 11:12, 15. These propositions being thus laid down and proved, the answer to the objections will be the more easy and clear.

Objection from I John 1:29

The objection that I will take notice of in the first place, is taken from Jn.1:29, Behold the Lamb of God that takes away the sin of the world.

Answered

Where to I answer:

I. Let this be minded, that Christ is here called the Lamb of God, as being typified by the paschal lamb killed for Israel, not for the uncircumcised.

2. It is here declared that it is Christ, and no other, that takes away the sin of the world. He is the only Redeemer and Savior. The Father saves us no other way but in and by Christ.

3. The sin that Christ takes away, is the sin of the world, being that sin which is derived to us, and so to all the world, from Adam; and in which all the world hath lain. But the persons from whom Christ takes away this sin, are only they that do or shall believe in Him; and so they are indeed that world spoken of in Rom. 11:12, 15, but not that world spoken of in John 17:9, and I Jn. 5:19. Our adversaries confess that Christ takes not away the unbelief of that world: and the Scriptures declare that world to have no part in the blessedness of those to whom the Lord will not impute sin; see Romans 4:6, 7, 8.

Objection from I John 2:2

A second objection is drawn from I John. 2:2 --not for ours only but also for the sins of the whole world.

Answer

My answer hereto is as follows:

1. Note well the force of the word rendered propitiation, both in this verse, and in I John 4:10. As in these places it is used, it imports that Jesus Christ makes the Father to be gracious unto us in the free and full pardon of our sin. Here it is used to clear and prove Jesus Christ to be for us an acceptable and effectual advocate, with the Father, though we have sinned against Him. And in I Jn. 4:10 the highest manifestation of the Father's love unto us, is set forth by His giving His Son to be the propitiation for our sins. This shows it to be the peculiar blessedness of God's beloved children, whom he saves forever, to have Jesus Christ to be the propitiation for their sins.

2. In I John I: 7,9, it is clearly signified that they only are the persons whom the blood of Jesus Christ doth cleanse from all sin, and to whom the Father according to His faithfulness doth forgive their sins, and whom he cleanseth from all unrighteousness, who show their faith by walking in the light, and by confessing their sins. This also confirms that Jesus Christ is the propitiation for their sins only.

3. By our sins the apostle here meant the sins of believing Jews; (for to these the apostle here immediately wrote; as may be gathered from I Jn. 2:7, and Gal. 2:9. Yea all the general Epistles, of which this was one, were written to these:) and by the sins of the whole world, he meant the sins of all those that did or should believe among the Gentiles: see Rom. 11:15.

Objection from John 3:16

The words of our Savior in John 3:16, 17,18,19, are also objected unto us, as if they made against us; we will therefore diligently consider them.

Answer

Here first we must mind that the same word is sometimes used in divers senses in the same sentence; examples hereof are to be seen In John. 3:6; Rom. 9:6; Gal. 4:21, and in other places. Yea this very word world, is so used in John I:10. And now let us see how this word is used in this Scripture, and consider whether this Scripture do indeed make any thing against us, verse 6. God so loved the world. By the world, here seems to be meant mankind in general: and God's loving the world is His dealing lovingly with the world. This then is the sense, God dealt so lovingly with mankind, that He gave His only begotten Son, etc. All this makes nothing against us for it is not said, that he gave His only begotten Son to present a satisfaction to His justice for the sins of all men: but that He gave His only Son that whosoever believeth in Him should not perish but have eternal life. Herein surely God dealt lovingly with mankind;

1. Making a great part of mankind to receive the benefits thereof.

2. Graciously sending the gospel to mankind; believers in the Son of God, and ye shall be saved eternally. This gospel news that God is gracious, and deals lovingly, though men left to themselves reject this gospel, and so receive no benefit by it in the end.

3. Sparing mankind a long time, and affording unto them many benefits by the hand of Christ, for the Elect's sake, whiles he graciously waits and effectually provides for their conversion by the gospel, and so for their salvation according to the same. None of which benefits had been afforded to mankind, if God had not given His Son, that whosoever believeth on Him, should not perish; see Proverbs 8:15,16; Jn 1:9; Mat. 24:22; Acts 14:17. Yet, unbelievers still lie under all their sins, as I have already proved, and as farther appears in Rom. 9:22, and 2 Pet. 2:9. It follows in verse 17. For God sent not His Son into the world to condemn the world. God then sent His Son into the world, when he gave Him to be made flesh, and to dwell among us, as it is said of Him in Jn. 1:14. Then He sent Him neither to condemn the world, nor to judge the world, (as the Greek word is said here to signify) but at His second coming, he shall be sent to judge the world, and to condemn all unbelievers. But the new doctrine of our adversaries make Christ's first coming to be a coming to condemn the world, in a sense quite contrary to the Scriptures, whiles they teach, that if Christ had not come and died for all, none could have been damned. It follows, but that the world through Him might be saved. 1. Here mind that the pleasure of the Lord did prosper in Christ's hand, Isaiah 53:l0; note also John 6:38, 39, 40, and Jn. 17:2. Therefore, Christ did certainly effect what he was sent for. 2. Mind that the salvation here spoken of frees men from all condemnatory judgment. This appears by the antithesis (or opposition) in this verse. 3. So mind that the world is said to be saved, in that believers are saved, who are part of the world of mankind, and were chosen out of the rest of the world, to be saved by Christ; see also I Jn. 4:14, compared with the verses there foregoing, viz. verses 9-15, of that chapter. Our adversaries not receiving this truth, do sometimes say, that though all the world be not saved eternally because they believe not; yet Christ for His part did for them all, whatsoever he was to do for the salvation of any. But if this were true, then all must needs be saved. See Jer. 17:14. For our salvation is fully from Jesus Christ. We cannot save our selves, neither does the Father work our salvation, or any thing that concerns the same, any or other ways than in and by His Son Christ. If then Christ as a Savior has done for us whatsoever he is to do for the salvation of any, how can we miss of salvation? It follows here in verse 18, He that believes on Him is not condemned: but he that believeth not, is condemned already, because he hath not believed, &c. The believer is delivered from the condemnation of the Law. As for the unbeliever, because he believeth not, he is left to the sentence of the Law, and is already condemned thereby. All this is with us. It follows in verse 19. And this is the condemnation; that is, the cause of condemnation, as being a gross evil for which men are to be condemned, and a main cause of that unbelief by which men are left to condemnation, That light is come into the world, &c. that is; that light being come into the world, men loved darkness rather than light. The light come into the world is Jesus Christ held forth in His gospel, and all this opposeth us not, but confirms the truth that we hold. Thus at the appearing of the light of truth, the objection from this place is vanished away.

Objection from I Timothy 2:4-6

A fourth objection is drawn from I Tim. 2:4,6, this to our adversaries seems to be of special strength.

In the answering (or rather preventing) whereof we we will thoroughly search that place also, beginning at the beginning of that chapter, and weighing every thing diligently that may seem to have any relation to the present question. ITim.2:1. I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men. By all men in this place we may not understand all persons, or every person without any exception or limitation. For under supplications, prayers, and intercessions, are here comprehended all petitions for all good and needful gifts and blessings for the persons to be prayed for, put up unto God with all earnestness and fervency, in which the petitioners will and must still continue using unto God with a holy and humble importunity for those things that they crave: such petitions cannot be made in faith for all persons without exception, in as much as we know that there are many vessels of wrath ordained of old unto condemnation, Rom. 9:22; Jude 4. And there is a sin unto death, for which we are not to pray, I Jn 5:16,17. Therefore, by all men we are here to understand all orders and degrees of men. And for the thing to be craved is that God according to His purpose and gracious promise would show mercy, and extend the fruits of His love to all orders and degrees of men, that is, to all those whom he hath chosen to Himself out of every nation and kindred, and out of every order and degree of men and women in the world. This is further confirmed in that specification or exemplification which follows in verse 2. For kings. Though these were before comprehended under all men, yet are they here more particularly expressed; 1. Lest the Saints should have been discouraged from praying for them, by their wickedness. 2. Because God hath given magistrates to be His own ministers to us for good, Rom 13:4, and for all that are in authority that is to say, 1] magistrates or governors in those Commonwealths that were not ruled by Kings. 2] The several orders and degrees of inferior magistrates, that we may lead a quiet and peaceable life. Not that this is the only thing that we are to crave or aim at: but because this should in a special manner stir us up to earnest prayer for magistrates; viz., that God hath given them their authority to this end, that by means of this authority rightly used, we might lead a quiet and peaceable life in all godliness and honesty. Verse 3. For this is good and acceptable in the sight of God our Savior: viz., That we should thus pray, and give thanks for all orders and degrees of men, and namely for Kings, and for all that are in authority. And note how the apostle proves this in the words following in verse 4. Who will have all men to be saved, and to come unto the knowledge of the truth, in as much as it is the apostle's scope here to prove that it is acceptable to God not only that we should pray, but also that we should give thanks for all men, (viz. in that sense in which the words all men are used, in verse 1.) I therefore conceive that he here speaks of God's effectual will. And so God wills not that all persons, or every person in the world, should be saved, and come unto the knowledge of the truth; as appears in 1 Pet. 2:8; Jude 4; Isa. 6:9,10; Rom 11:7,8. Here therefore by all men, we must of necessity understand only all orders and degrees of men; that is, some of all orders, and degrees: viz those whom God hath chosen to Himself, out of every order and degree among men. Thus, the great objection from this verse is fully taken off. It follows in verse 5. For there is one God, and one Mediator between God and men, the Man, Christ Jesus. Not one God of kings, and another of subjects, one God of merchants, another of husbandmen: but one and the same God is the God of all, that saves all that are heirs of salvation of what order or degree soever they be. And as the same God hath appointed and constituted the several orders and degrees among men, so he hath His Elect whom he will save among all those orders and degrees. So also there is not one Mediator between God and great men, and another between God and mean men: but the same Christ Jesus is the Mediator between God and all the Elect, of whatsoever order or degree among men they are.

Verse 6. Who gave Himself a ransom for all. The word all must here be understood as in verse 1 and 4. Neither the coherence nor context, neither yet the matter will suffer us to understand it other ways. For whosoever they are for whom Christ gave Himself a ransom, the same are certainly redeemed from destruction, and shall forever be saved. For where a ransom is paid and accepted for any, the ransomed is thereby freed and made safe, Ex. 21:30; 20:12-15; Psalms 49:7; Jer. 31:11,12. And the everlasting salvation of the ransomed of the Lord is clearly held forth in Isa. 35:9,10; and 51:10, 11; Hos.13:14; with I Cor. 15:54,55. Therefore, these All for whom Christ gave Himself a ransom, are only (as aforesaid) men of all orders and degrees even those many spoken of in Mat. 20:28; Mark 10:45. Those whom Christ hath redeemed to God by His blood out of every kindred, and tongue, and people, and nation, Rev. 5:9. It follows: to be testified in due time; compare this with I Pet. 1:20,21, but was manifest in these last times for you, who by Him do believe, &c. Consider also how the words there foregoing do declare, that they which are ransomed or redeemed with the blood of Christ, are redeemed from their vain conversation, I Pet. 1:18,19. Yea Christ gave Himself for them, that he might redeem them from all iniquity, and purify them unto Himself a peculiar people, Tit. 2:14. And this is the sum of the gospel testimony concerning Christ, that being made perfect he became the author of eternal salvation (not to all persons in the world, but) unto all them that obey Him, Heb. 5:9; having given Himself for them, Eph. 5:25,26. Thus, this Scripture is so far from being full and strong against us, that it doth not oppose us in any thing. Now because the objection from this Scripture seems to our adversaries to be backed and strengthened by the saying of Peter in 2 Pet. 2:1, therefore, that place shall next be looked into.

Objection from 2 Peter 2:1

2 Pet. 2:1,—There shall be false teachers among you, who privately shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. We grant the persons here spoken of to be reprobates, but mind that though the Lord be here said to have bought them, yet it is not said that he gave Himself a ransom for them. Between these two, there is a great difference. The Lord Christ hath authority and power given unto Him of the Father over all men, see Psalms 2:8,9. Yea over all creatures, Heb. 2:7,8, over the angels in heaven, I Pet. 3:22, and the devils that hate Him, are yet under His power. In the exercise of this power and authority, he shall at the last day judge all both men and angels, Jn. 5:7; Acts 17:31. Then every knee shall bow to Him of things in heaven, and things in earth, and things under the earth, and every tongue shall confess that Jesus Christ is Lord, Isa. 45:23; Phil. 2:9,10,11. This Lordship the man Christ hath obtained by His death, Phil. 2:8,9. In that by His death he hath obtained His kingly power and authority over His Church, and consequently this power and authority over all, that as King of His Church he may use it to His Church's good, (Eph. 1: 20, 21, 22,23) and the Church, may enjoy the glorious benefit of it; see Rev. 2:26,27; I Cor. 6:2,3; Psalms 149:6,7,8,9; Dan. 7:27. The Father also being pleased thus to show His gracious approving and accepting of Christ's dying for His Church, even by giving Him this power and authority over all for His Church's good. In this sense, and in this sort Christ hath bought all creatures: yet it doth not follow nor is it true that Christ hath given Himself a ransom for all creatures, or presented to His Father's justice a satisfaction for the sins of all creatures. We are put in mind that the Lord having bought these sinners, this was a great aggravation of their sin in denying Him. We acknowledge this to be true. But let it be considered. 1. In what sort they did deny Christ; 2. How their being bought by Christ, was an aggravation of this their sin? 1. They did not deny Christ openly, denying expressly that Jesus was not the Christ: for they brought in their damnable heresies privately, and made merchandise of Christians with fained words 2 Peter 2:1, 5, and were admitted to their love feasts, Jude 12. But their denying of Him was like unto that which Paul spoke of in Titus 1:16, being rebellion against His commands. 2. It was a great aggravation of their sin of rebellion, that they denied the Lord that bought them. I] Because Christ having bought them had power and authority to command them: therefore they ought to have obeyed Him, and not to have rebelled against Him. 2] It was (for the present) very beneficial unto them that Christ had so bought them. For Christ in the exercise of that power and dominion over the world, which by His death he hath obtained, confers upon men all the benefits that they receive. It was therefore an aggravation of their sin that they did rebel against such a benefactor. 3] Christ having obtained by His death this dominion over all, for the good of those that believe in Him, the consideration of His being the Lord that hath so bought all, should persuade sinners to believe in Him. This therefore was an aggravation of their sin of unbelief and disobedience. 4] Thus, the apostle did also reprove their madness in rebelling against the Lord that bought them, who therefore could not want power to punish them. Now although the Lord (in that sense and in that sort that we have taken notice of) hath bought these; yet will he truly say unto them in the day of judgment, I never knew you, Mat. 7:23.

Hebrews 2:9

A sixth objection is presented to us from Heb. 2:9, That He by the grace of God should taste death for every man. Whereto I thus return answer. 1. I deny not, but have already declared, that every man ( without exception of any ) doth in this life receive benefit by the death of Christ. And what Christ effected by His death, the same was intended both by the Father, and by Christ. 2. I am informed that the word man, is not here expressed in the Greek Text, but supplied by the translators: Whereupon I would have it to be considered, whether they might not as well have supplied the word Son, because of that which follows in verse 10, For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering. 3. Though we here read every man, yet considering what here follows in verse 10, and what went before in Chapter 1:13, Are they not all ministering spirits, sent forth to minister for them, who shall be heirs of salvation ? I conceive by every man we may here understand only every son; or (which is all one) every man that shall be an heir of salvation. This I am the more confirmed in by that which follows in verses 11-17, where they for whose sake Christ took part of flesh and blood, (and consequently, for whose salvation he tasted death) are declared to be brethren of Christ, and children given to Christ of the Father. I am also the more confident of this, because of these words by the grace of God in the place objected to us, it being certain that the Elect, and only they, are the object of that grace of God whereby we are saved. Thus, I can discern no strength at all in any objection to be made against us from this place.

Objection from I Tim. 4:10

Some endeavor to make a seventh objection from I Tim. 4:10, we trust in the living God, who is the Savior of all men, specially of them that believe. But the showing of the true meaning of the place, may save them the labor of making their objection. The Scripture speaks of a twofold salvation: 1. A salvation temporal, of which you may read in these places; Psalms 106:8,10; Neh. 9:27; Matt. 8:25. Touching this salvation, God is the Savior of all men. Yea he preserves man and beast, Psalms 36:6. 2. Eternal salvation. And this God hath prepared for His own people, and for none other, saving them by His Son Jesus Christ from sin and eternal destruction. To these, He gives to believe in Jesus Christ, that he may save them, according to the promise of the gospel. Thus, he is the Savior of all men, specially of them that believe. And thus there remains no objection to be made against us from this place.

Objection from Hebrews 10:29

Another place from which an objection is made against us, is Heb. 10:29, Of how much sorer punishment suppose ye shall he be thought worthy, who hath trodden underfoot the Son of God, and hath esteemed the blood of the Covenant, wherewith he was sanctified, an unholy thing, &c. This is clear that by the blood of the Covenant is here meant the blood of Jesus Christ, which he Himself calls the blood of the new Testament or Covenant, Mark 14:24. But who is the person that is here said to be sanctified with this blood? Our adversaries say, The sinner here spoken of. But this sinner is not in Christ Jesus, Rom. 8:1. He is not made partaker of Christ, Heb. 3:4. He is not sprinkled with His blood, I Peter 1:2. Then is he sanctified with His blood? Those that are sanctified with this blood of Christ, by one offering, Christ hath perfected them forever, Heb. 10:14. Therefore, they are saved eternally. It is not therefore the sinner that perishes, but Jesus Christ Himself (spoken of by the Son of God in the words immediately a foregoing) here declared to have been sanctified with this blood. There is a sanctifying of Christ spoken of in John 10:36. That was the Father's setting Him apart to the office of Mediator. That is not the sanctifying here spoken of. But that you may understand the sanctifying here spoken of, you must remember that Christ did bear our sins, I Pet. 2:24. Yea the Father did lay on Him our iniquity, Isa. 53:6. And so he was made sin for us, 2 Cor. 5:21. Now that our sin might neither return upon us, nor still lie upon Him, it was necessary that he should purge it away from Himself, this he did by Himself, Heb. 1:3, by His blood, Rev.1:5. Doing this he sanctified Himself with His own blood: and had he not done this, he had not sanctified us with His blood as the Scriptures declare Him to have done, Heb. 13:12. Therefore when he was near to His Passion, (in which he was to do this work) he said to His Father concerning His Disciples, For their sakes (or, for them as some understanding the Greek tongue, do say the words may be rendered; that is, for their good) I sanctify myself, Jn. 17:19. As this interpretation seems to be genuine and proper, and no way forced, so it fully agrees with the apostle's scope, which was to hold forth the excellency of the blood of Christ, that so He might also show their odious sin that count it an unholy thing. And the excellency of the blood of Christ could not be more clearly declared, then by showing that Jesus Christ when he was made sin for us (all our sin then lying upon Him) was sanctified by His own blood. Thus this Scripture being truly understood, and so made to agree with other Scriptures, makes nothing at all against us.

Objection from Hebrews 9:15

The next place of Scripture objected to us by our adversaries, that we will now consider, is Heb. 9:15, from which they endeavor to infer that Christ hath freed all men from their sins against the first Testament, and consequently from their sins against the Law, (considered as sins against the Law). And if Christ have freed all men from their sins against the Law, (considered as sins against the Law), then he hath presented to His Father's justice a satisfaction for the sins of all men. The words in that place of Scripture, are these; And for this cause he is the mediator of the new covenant that were under the first Testament, they which are called might receive the promise of eternal inheritance. Here these things are to be considered:

What is this First Testament?

1. By the first Testament is not here meant any covenant made with Adam, or any testament given to Adam before his fall, but the legal and typical covenant and testament made with Israel, and given to Israel, in the days of Moses: as appears in the words following, viz. in verses 16,17,18,19, 20; compared with Ex. 24:3-8; see also Hebrews 8:6-9.

2. The apostle's scope here is to show that the believing Jews were freed from their sins against the first Testament, not by the blood of bulls and of goats, or any such like thing offered according to the Law of Moses; but by the death of Christ. This appears in this chapter [9] verses 9,12,23, and in 10:1-11. And here note, by the way, that these words once for all in Heb.10:10, do not signify once for all men, as some have ignorantly conceived: but once and no more.

3. The restriction of this to believers appears plainly in the words of the Scripture objected, if men had eyes to see it. It appears likewise clearly in the verse foregoing. Also in verse 24 compared with chapter 7:25. Also in chapter 10:10,14,15, 16,17. And that unbelievers under the Law were not redeemed from their sins against the Law, is manifest in Rom. 2:12, where it is said, that they shall be judged by the Law.

4. As it hath been already proved * that all wicked persons shall be condemned and punished for all their wickedness whatsoever, so I desire our adversaries to behold this truth again in that glass which is held forth unto them in Rev. 21:8. For that place doth not only show who shall be punished with eternal torment, but also notes the evils for which they shall be so punished. Thus we have found this place also (though objected against us by some of our adversaries with much confidence), yet indeed to prove nothing at all of that which our adversaries have endeavored to prove against us by it.

Objection from I Cor. 15:1-3

Another objection is made against us from I Cor.15:1-3, by which place our adversaries would prove that Christ died for the sins of all men, and consequently that he presented to His Father's justice a satisfaction for the sins of all men. True it is that Christ died to this end, that whosoever believeth in Him, the same should receive remission of sins, Jn. 3:16; Acts 10:43. And Christ intended that His death should be of perfect sufficiency (as indeed it is) for the effecting of this. Yet still it is due that he neither did in His death, nor does in His intercession, present unto His Father's justice a satisfaction for the sins of any, save only of those that do or shall believe in Him; which are His Elect only. But let us consider the place objected. The words from which the objection is made are these—I declare unto you the Gospel which I preached unto you.—For I delivered unto you first of all, that which I also received how that Christ died for our sins according to the Scriptures. The apostle's scope here is to show the certainty of Christ's resurrection, not only in itself, but also to the faith of the believing Corinthians, and consequently how foolish they should be if they should deny the resurrection of the bodies of the saints, wherein by necessary and immediate consequence, they would be found to deny Christ's resurrection. To this end he represents unto them how the gospel which he at the first preached unto them, and they through grace received, did contain in it (as a main and fundamental part thereof) the doctrine of Christ's resurrection. This, I say, is the apostle's scope in this place. And thus representing to them (to the end afore mentioned ) the gospel which he first preached to them, he brancheth the doctrine thereof into three Articles.

1. The doctrine concerning Christ's death.
2. Concerning His burial.
3. Concerning His resurrection.

And here he ties not Himself to the same form of words which he at first used, but only represents unto them the substance and heads of that doctrine which he first preached unto them. The doctrine of Christ's death he thus sets forth; That Christ died for our sins according to the Scriptures. By the Scriptures, he means the Scriptures of the Old Testament: which Scriptures do not hold forth Christ presenting to His Father's justice a satisfaction for the sins of all men, but the contrary altogether. The types of Christ in and under the Law held Him forth as a Priest¹ and a Redeemer for His Israel, of His Israel only: and the rest of the nations were looked upon as aliens from the common-wealth of Israel and strangers from the covenants, ect. Ephesians 2:12. Insomuch that the apostles themselves for a while (not yet knowing the largeness of the extent of God's Israel) knew not that Christ should be found to be a Redeemer of any of those Gentiles which were not joined unto Israel as proselytes. This appears in Acts 10 and 11. See also Eph. 3:3,5, 6. And the testimony of the Prophets concerning Christ, you may see summed up in Acts 10: 42. This then was the Gospel which the apostles (and consequently Paul, who preached the same gospel that the rest of the apostles did) did every where preach, viz., That Christ according to the Scriptures did die for the taking and putting away of all the sins of all those that did or should believe in Him, compare Acts 10:43 with Acts 15:7. This doctrine Paul, in this His brief repetition, directly applies, not only to Himself, but also to the Corinthians to whom he wrote, because he looked upon them as believers I Cor. 1:2, and 6:11. And thus it appears that this Scripture also makes nothing for our adversaries in this controversy or question.

Objection from I Cor. 15:22

Whereas some of our adversaries do endeavor to trouble both themselves and us with an objection from I Cor. 15:22. We will next consider that place. The words of the Apostle there are these: As in Adam all die, even so in Christ shall all be made alive: or as some translate, As by Adam, all die, even so by Christ shall all be made alive. Touching which place mind these things,

1. The apostle does not there speak of something already past, but only of something to come. If he had there spoken of Christ's presenting in His death a satisfaction to His Father's justice for the sin of all men, he would have said: As in Adam all have died, even so in Christ all have been made alive.

2. The Apostle there speaks of the resurrection of the body unto life, even to the life of glory; of that which Christ calls the resurrection in Luke 20:35,36. Of the same which he speaks of afterwards in this chapter, verse 42-44. Neither does he in this chapter speak immediately and directly of any other resurrection.

3. By all, therefore we must here understand only all those that are Christ's, verse 23, of whom Christ is the first fruits, verse 20. Upon all these, as well as upon the rest of mankind, death entered by Adam and in Adam: and to all these, though not to the rest of mankind, shall be a glorious resurrection of the body by Christ and in Christ. If this were [not] true, then Christ were not risen, and so our faith were vain, and we yet in our sins. These things being thus clear, I do not fear any objection from this place.

Objection from 2 Corinthians 5:14, 15

There seems unto some to be somewhat against us in 2 Corinthians 5:14,15. Therefore, that place also shall now be diligently weighed. The words are these "The love of Christ constrains us, because we thus judge, that if one died for all, then were all dead: 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. Let the coherence and scope of this text be minded. The apostle had before expressed his laboring to keep a good conscience, verse 9, and 11. And in that expression concerning Himself, he seemed to join himself with others that faithfully assisted him in the preaching of the gospel. Here he declares the strong motive that still put him upon that holy laboring, viz., the love of Christ apprehended by faith. This love of Christ to him he declares and commends by Christ's dying for him, when he himself was dead. He shows also the end for which Christ so showed this love unto him; viz., that henceforth he might not live unto himself, but unto Christ who died for him. And in holding forth all this, extends the same (as there was good cause for it) to all believers: but with any other he meddleth not in this place. The word all is here used, as in Heb. 12: 8, for all the sons, not all persons, for all the Saints, (chapter 1:1) not all men; for all that are in Christ, (ver. 17.) not for all in the world. And Christ's dying for them all, shows that they were all dead in themselves, else Christ needed not to have died for them. It is objected, that all men in the world were thus dead in themselves. Ans. The thing indeed is true; but the apostle had no occasion to take any notice of it, or to make any use of it here; but only of this, that we who now live through grace, were once miserably dead, as sufficiently appears by Christ's dying for us to save us from this misery. The apostle hath the like expression in Rom. 3: 23, For all have sinned, and come short of the glory of God. Though, this in itself be true of all men without exception, yet it is manifest by that which there goes before in verse 22, and that also which follows in verse 24, 25, and 26, that the apostle there speaks only or all those that do believe. Whereas our adversaries would observe in the saying in 2 Cor. 5:15, that they which are but a part of those for whom Christ is there said to have died; they therein endeavor to observe that which the apostle neither spoke, nor meant. For by they which live, is there meant only the living.

Objection from 2 Cor. 5:19

Whereas our adversaries would either confirm their objection from the place last answered unto or else trouble us with another, from which follows in verse 19, God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them. I thereto thus answer. The word world, must there be understood as in Rom. 11:12,15, and so not be extended beyond those to whom grace is (or will be) given to believe in Jesus Christ. For these only are the blessed ones to whom God imputes not sin, as we have already seen in Rom. 4:6,7, 8. These only are they that are afterwards spoken of in 2 Cor. 5:21, for whom the Father made Christ to be sin, that they might be made the righteousness of God in Christ. For God is not frustrated of His end there propounded.

But, the objection which seems strongest against us, is that which is drawn from Rom.5, and specially from verse 18, of that chapter, where the apostle hath these words; Therefore, as by the offence of one, judgment came upon all men to condemnation: even so, by the righteousness of one, the free gift came upon all men unto justification of life. Therefore I shall now address my self by the help of God, to give a plain answer to this also in words of truth and soberness. 1. The scope of the apostle here is to commend the infinite love of God unto His children, shown and extended unto them in Jesus Christ and shed abroad in their hearts by the Holy Spirit which is given unto them. This will easily appear to any godly persons who shall diligently read from verse 5, of this chapter to the end; and shall consider how every serve [service ?] depends on that which went immediately before. 2. In the latter part of this chapter, Jesus Christ as the second or last Adam (as he is called in I Cor. 15:45-47) is compared with the last [first] Adam [who] is said to be the figure of Him that was to come, verse 14. For as all that fell, did fall in and by the first Adam: so all that are raised again to eternal life, are raised again in and by Jesus Christ. Other things wherein the similitude doth either hold, or not hold between Adam and Christ I leave the reader to consider in [this] chapter. 3. Whereas in verse 17, the apostle speaks of an abundance of grace, and of the gift of righteousness which believers receive; this is not meant of a greater measure of grace received by some believers than by others: but it commends the abundant excellency of that grace, and gift of righteousness which believers do receive, whereby they are assured, that they shall reign in life by Jesus Christ. Here also consider verse 15, of this chapter and compare this 17th verse herewith. 4. All they upon whom the free gift came unto justification of life, by the righteousness of Christ, and all they which shall be made righteous by His obedience (as it is in verse 10) [shall] be saved eternally: as also further appears in verse 9, 10, and in verse 21, of this chapter. 5. Those all men on whom judgment came unto condemnation by the offence of Adam, and those many that were made sinners by his disobedience; (as it is in verse 19) all those, and only those, that are (or shall be) from Adam and by Adam in respect of natural life and being, and were accordingly represented by Adam when he fell. Thus, the man Jesus the Son of the virgin Mary WAS exempted. As he was not by Adam, so neither did he represent Him when he fell. He was not for His own part, and as touching His own person, made a sinner by Adam's disobedience, as we were: neither did the judgment come upon Him to condemnation by Adam's offence, as it came upon us. For then, he had been under condemnation for His own original sin. So that even here the words all men are not to be taken in the largest extent, without any limitation. 6. Accordingly those all men on whom the free gift came unto justification of life by the righteousness of Christ, and chore [those ?] many which shall be made righteous by the obedience of Christ, (as it is in verse 19) are all those, and only those, that are (or shall be) from Christ and by Christ in respect of new life, and their being new creatures, being born (or begotten) of Him, I John 2:29, whom did Christ accordingly represent when he died and rose again, as I have already showed. Thus, the seed of the Serpent is excluded. And thus even here also (through the goodness of God) the light of truth shines forth, and the mist of error vanishes before it.

Objection from John 11:49-56

Some conceive that they shall find something against us in the saying of Caiaphas recorded in John 11:49,50, and in John's note or observation upon the same in verses 51,52. Indeed if Caiaphas had spoken of Himself, we might possibly have expected some opposition considering how a carnal heart, and the large and flesh-pleasing doctrine (falsely called gospel) which we now oppose, do easily agree and close together, as experience also makes manifest. But in as much as Caiaphas now spoke not of himself, but being high priest that year, did prophesy, we shall certainty find nothing against us in his speech. The saying of Caiaphas Ye know nothing at all, nor consider that it is expedient for us, (that that is, for us Jews; for the nation of the Jews) that one man should die for the people, and that the whole nation perish not. Hereupon John gives this note—He prophesied that Jesus should die for that Nation, &c. The dying of Jesus for that nation, was His dying for the redemption of all the children of God of that nation, yea of all the children of God wheresoever scattered abroad, of what nation soever they were: of all which children of God that nation (in the separation thereof from the rest of the world to be a peculiar people unto God) had hitherto been an appointed type. For so John further explains it in 52. And not for that Nation only, but that he should gather together in one the children of God that were scattered abroad. This only holds forth that Jesus was to present unto the justice of God [and] His Father, a satisfaction for the sins of all the children of God of what nation soever, and that hereby their salvation should be effected. So, it confirms the same truth that we maintain.

Objection from Matthew 12:31, 32

But yet our adversaries seem confident that by the words of our Savior in Mat. 12:31, 32, they shall prove that all sins against the Law (considered as sins against the Law) are forgiven to all men; and consequently, that Christ hath presented a satisfaction to His Father's justice for the sins of all men. Let us therefore with all seriousness, and in the fear of the Lord, consider that place also, and diligently mind both what is said, and also what is truly to be said concerning it. The words of our Savior there are thus rendered—All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the [Holy] Spirit shall not be forgiven unto men. And whosoever speaks a word against the Son of man, it shall be forgiven Him: But whosoever speaks against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come. Here let these things be considered.

1. Whereas adversaries find fault with the last translation in the former part of verse 31, contending that the word ought there to be thus rendered, every sin and blasphemy, I have already proved that the word all or every man, doth sometimes signify only some of all sorts, or of every sort.

2. Whereas they bring this place to prove the forgiving of all sins against the Law to all men, but not of any sins against the gospel; ( which they acknowledge not to be forgiven to all men) let it be minded that Christ here speaks of sins against the gospel, as well as of sins against the Law; unless it be no sin against the gospel to speak against Christ.

3. Observe that Christ doth not here say every sin and blasphemy is forgiven unto men; and whosoever speaks against the Son of man, is forgiven Him. But he speaks with manifest and express reference unto time to come; it shall be forgiven. Even as he said of the blasphemy against the Holy Spirit, with reference to the same time to come; It shall not be forgiven, neither in this world, neither in the world to come. But by the doctrine of our adversaries, every sin and blasphemy that they understand to be here so spoken of, is already forgiven to all men; yea and they would have this place to seem to prove it. I suppose they will say, that Christ did here thus speak of the time to come, because he had not yet suffered for men's sins. But this reason is insufficient. For though Christ had not yet actually suffered, yet His sufferings were already accepted of the Father, and so effectual for the putting away of the sins of all those that were partakers of Him; see Dan. 9:19; I Sam.12:13; Matthew 9:2. And this saying of Christ in Matthew 12:31,32, does as well belong to the time after His passion, as to that particular time in which Christ so spoke it: as also appears in I Tim. 1:13, compared with Heb. 10:26, 27, and I Jn. 5: I6.

4. Whereas our adversaries conceive, or take it for granted, that the sin against the Holy Spirit here spoken of, which shall never be forgiven, is nothing else but final unbelief, in this also they do greatly err. For they which do fall into this sin, do fall into it in their lifetime; yea sometimes long before their death. Thus it was with those Pharisees that had now committed this sin; see Matthew 12:24, 25, with 31,32, and Mark 3: 22, 28,29,50. This also appears in Heb 6: 4, 5, 6, and Heb.10:26,27,28,29. Moreover, there are multitudes, yea millions of unbelievers, that go to eternal destruction without committing this sin. And here, I conceive, it will neither be impertinent, or unprofitable, to show what this sin is. This sin against the Holy Spirit, is the sin of those that wittingly and willfully oppose with odious blasphemies the gospel of Jesus Christ, and Jesus Christ Himself as He is the author and subject of His gospel. 1. This sin is an opposing and rejecting of the whole gospel of Jesus, and of Jesus Christ Himself as he is the author and subject of His gospel. Therefore the committers of this sin are not only said to fall away but also to crucify to themselves the Son of God afresh, and to put Him to an open shame, Heb. 6:6. Yea they are said to tread underfoot the Son of God, and to count His blood an unholy thing, and to do despite unto the Spirit of grace, Heb. 10: 29. 2. This sin is not committed ignorantly, but against a great and clear light of knowledge, I Tim. 1:13; Heb. 6: 4; Heb. 10:26; Matt. 21:38. 3. This sin is not committed through infirmities, but willfully, in the exercise of a full and settled malice, even against Christ, not only known but also minded to be Christ, and against His gospel, both known and minded to be His gospel, and against the commands and invitations of the Spirit of grace though known and minded to be His commands and invitations: and accordingly this devilish malice carries on the sinner to abominable blasphemies, and makes him always to hate all thoughts of repentance, though he expect nothing but fiery indignation. All this is to be seen by the light of these places of Scripture, viz. Heb. 6:6, and Heb.10:26,27.29. And this sin is called The sin (or blasphemy) against the Holy Spirit, because it is so committed against the work of the Holy Spirit, giving such a light of the knowledge of the gospel, and calling upon the sinner to obey the gospel so revealed. This sin a man falls into when he is only enlightened (by the work of the Holy Spirit) with the knowledge of the gospel, and called upon (by the same Spirit) to yield obedience thereunto: and God doth not add a further powerful work, giving unto him a new heart, and putting a new spirit within Him. And thus is discovered the desperate wickedness of man's heart, and his hatred of the gospel, which would in like manner appear in all, if all were dealt with in like sort. By this it may be discerned how gross the error of our adversaries is, who account this sin and blasphemy against the Spirit to be nothing else but final unbelief.

5. The scope of our Savior here was to show that this sin against the Holy Spirit shall never be forgiven to any person that once falls into it; and that herein this sin differs from all other sins that men commit. For there is no sin but it may be forgiven, and is (or shall be) forgiven to some that have committed it, this sin only excepted: there being no sin, save only this, which may not be repented of, and is not repented of (through God's mighty grace) by some that have committed it. Our adversaries do notwithstanding straitly press us with these words; whosoever speaks a word against the Son of man, it shall be forgiven Him. Whereto I answer. That this clause, It shall be forgiven Him, doth here signify no more then, it may be forgiven Him. As in I Cor. 3:15. This clause, Himself shall be saved, doth signify no more than, he himself may be saved. For it is not of necessity that every one must be saved, that builds hay and stubble on Christ the foundation; that is, brings false professors of faith into an outward union in Church fellowship with others that are built on Christ the Rock. Thus still remains sin, that no sin is indeed remitted to unbelievers. And thus this place makes not against us.

Objection from Jeremiah 31:33

Some of our adversaries do also object against us, Jer. 31:33, affirming that God hath now made the covenant there spoken of, with all men; and consequently that all men's sins are forgiven. This therefore shall next be inquired into. The words of that Scripture are these; This shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teach no more every man his neighbor and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord far 1 will forgive their iniquities and I will remember their sin no more. Touching which Scripture I affirm, and undertake to prove, that God hath not made the covenant here spoken of, with all men, but with His Elect only.

1. The Scripture doth not teach us, by the house of Israel to understand all men.

2. This covenant God keeps and performs, with all those, and unto all those that he hath made it with: otherwise God were not faithful rather false and deceiving; which to imagine were odious blasphemy. But God performed this covenant only to His Elect.

3. It is manifest from the latter part of verse 34, that God performs this covenant both to all those, and only to those, whose iniquity He will forgive, and whose sin he will remember no more. This place therefore is so far from speaking for our adversaries, that it overthrows them altogether. But they object that all of the house of Israel are not God's elect. I answer that Israel not withstanding did type the whole company of God's Elect, as also is intimated in Psalms 135:4, and accordingly they who are declared to be God's elect, are called Israel, and Israelites indeed, Rom. 9:6; Psalms 73:1; John 1: 47; Gal. 6:16. They further object, that God puts His Law in the inward parts, and writes it in the hearts of some (at the least) that are not His Elect. I answer, that the Law here spoken of, is the very doctrine of the gospel, and that God's putting this law into men's inward parts, & writing it in their hearts, is His making them to understand , and to love; to believe, and to obey this gospel. And this God works only in His elect, whom he makes His own people, and He is found to be their God. For this see Jeremiah 24:7; Jer. 32:38,39,40. Ezk. 11:19,20; Ezk. 36:26, 27, 28. It being a clear and most manifest truth, (though some of our adversaries are so blind, that they cannot see it) that that precious promise in Isaiah 54:13, is made only to the Elect.

Objection from Dan. 9:24

Some endeavor to frame an objection against us from Dan. 9:24, where we thus read; Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgressions, and to make an end of sins, and to make reconciliation for iniquity and to bring in everlasting righteousness, &c. But all this is spoken with a manifest reference and restriction to God's Elect—Thy people; that is, the people of Israel, (who are thy people after the flesh, thou being one of that separated nation) viz. as they are a type of the Israel of God, and no other ways. Or rather, people, that is, the Israel of God to which thou[this] appertains. So also, holy city, that is, the city of Jerusalem as it typifies heavenly Jerusalem, or rather, thy holy city, that is, Jerusalem which is above which is thy mother. Here also observe, that everlasting righteousness is the portion of all those whose transgressions is finished [for] whose iniquity reconciliation is made. This then is peculiar to God's elect, who only are heirs of everlasting righteousness, who only are that remnant of God's heritage, whose iniquities he pardons, and whose transgression he passes by; whose iniquities He will subdue, and all whose sins He will cast into the depths of the Sea, Micah 7:18, 19. These only are that Jacob the Lord's servant, and that Israel whom He has chosen, Isaiah 44:1, whose transgression He blotted out for His own sake, and will not remember their sins, Isaiah 43:25. These only are that Jacob with [which] the Lord has redeemed, and that Israel in which He hath glorified Himself whose transgressions he hath blotted out as a thick cloud; and as a cloud, their sins, Isa. 44:22, 23. These are they to whom the Lord proclaimed Himself, not only merciful and gracious, long suffering, and abundant in goodness and truth; but also keeping mercy for thousands, forgiving iniquity and transgressions and sin, Ex. 34:6,7. See also Psalms 103:10, 11,12. 1. As touching the rest, he proclaims Himself to be that Lord that will by no means clear the guilty, Ex. 34:7, who will take vengeance on His adversaries, and reserves wrath for His enemies, Naham 1:2, who re-pays them that hate Him, to their face, to destroy them, Deut. 7:10. Their own iniquities shall take them, and they shall be holden with the cords of their sins, Prov. 5:22. The reward of their hands shall be given them, Isa. 3:11. Their iniquity shall be remembered with the Lord, and their sin shall not be blotted out, but the same shall be before the Lord continually, Psalms 109:14, 15.

Some endeavor to confirm the objection that I have now answered, by another objection from Isa. 40:1, 2, where it is thus written, Comfort ye, comfort ye my people, saith your God. Speak ye comfort to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, &c. But they should here take notice that by my people, the Lord clearly means His chosen people, and none other. This therefore is to be applied to the Elect only. They object, that this was spoken of Jerusalem which then was. That believers in that Jerusalem were even then to make use of it, is acknowledged. But it is manifest that as this was only meant of believers, so it was specially meant of believers which should be in the time of the gospel more fully declared, and of Jerusalem which is above, which should then be more clearly discovered and gloriously enlarged. This is made evident partly by this clause in verse 2—that her warfare is accomplished: partly by that which follows in verse 3,4,5. The voice of him that cries in the wilderness, Prepare the way of the Lord, &c. and here mind. the saying of Peter in I Pe. 1:10,11,12. Of which salvation the prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you, searching what, or what manner of time the Spirit of Christ which was in them, did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you.

Our opposers now seem to say [appeal] to that which is written in Isaiah 53:5,6. But here they will find as little defense or helps as they have found in those places to which we have already followed them. They conceive that all man are brought in here speaking, or (at least) some speaking as in the name of all: whereas indeed only believers do here speak; only that people of God for whose transgressions Christ was smitten, verse 8. Only that seed of Christ which is spoken of in verse 10. Only those many whom by His knowledge Christ doth justify, having borne their iniquities, ver. 11. Only those transgressors for whom Christ made intercession, verse 12, which are only those that come unto God by Him; Hebrews 7:25; John 17:9, 20. Who are healed by the stripes of Christ but only believers? To these only (according to the promise in Malachi 4:21) the Sun of righteousness did arise with healing in His wings. Consider also how this is applied unto believers and unto believers only, I Peter 2:24, 25. Who His own self bore our sins in His own body on the tree, that we being dead to sins, should live unto righteousness; by whose stripes we were healed. For ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls. Here take notice both of the end that Christ propounded unto Himself when he so bare our sins, and also how He was not frustrated neither did fail of the same. Moreover, I demand this of our opposers, whether this confession (being sincerely made) does not show a man to be a believer; viz. Christ was wounded for my transgressions, he was bruised for my iniquities, &c. They dare not answer negatively. How then dare they affirm that any other beside believers, do here make this confession? Though, many unbelievers did esteem the Lord Jesus in His passion to be stricken, smitten of God, and afflicted, according to that saying, Isaiah 53:4, yet only those that were afterwards converted to the faith, did come to such a sight and humble acknowledgement of that their sinful error, as is there held forth. But possibly, it will be objected unto us, that as it [was] written in Matthew 8:16,17, They brought unto Jesus many that were possessed with devils, and He cast out the spirits with His word, and healed all that were sick, That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Which hath clear relation unto that in Isaiah 53:4, Surely he hath borne our griefs, and carried our sorrows. Which makes it seem probable (at least) unto some, that this is to be extended farther then to believers only. Hereto therefore, I thus answer. 1. The prophet Isaiah there manifestly speaks of Christ's bearing our sins, which are there called our griefs and our sorrows, because they are causes of grief and sorrow. Here in Matthew 8:17, they are in like manner called our infirmities, and our sicknesses, because they are causes of infirmities and sickness: for it is sin that hath brought in all grief and sorrow, infirmities and sickness. 2. The love and compassion that Christ effectually showed in casting out the devils out of those that were possessed with them, and healing the sick, did prove Him to be that promised Savior, which should so bare and carry the griefs and sorrows of His people. And all the good which he did to men by such, His works was the fruit ( and so also the evidence ) of that His bearing the sins of His people. And therefore, I conceive, the Evangelist said that he did This, that it might be fulfilled which was spoken by Isaiah the Prophet &c., that is, that he fulfilling thereof might be manifest. 5. The persons to whom Christ so showed compassion, were either indeed God's chosen ones, or at least of the nation of the Israelites; (which were the appointed type of all God's elect.) See Matthew 9:2,12; Jn. 4:53; Luke 7: 9; Matthew 10:5; Matt. 15:24 &c. And thus it was intimated who they were whose griefs and sorrows Christ came to bare and to carry, viz. God's peculiar and chosen people.

There is also an objection made from Genesis 12:3 (and other like places) where God said unto Abraham, In thee shall all families of the earth be blessed. But this is, fully taken off in Gal. 3: 8, 9, where the apostle saith; the Scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then, they which be of faith, are blessed with faithful Abraham. If we will believe the Spirit of God in the apostle, we must acknowledge that the meaning of that promise was only this that believers of all nations should be blessed in Christ the promised seed of Abraham.

The words spoken by Peter to the men of Israel in the Temple at Jerusalem, recorded in Acts 3:26, are by some supposed to be very strong against us. Those words therefore shall now be taken diligently into consideration. The words are these: Unto you first, God having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities. Here let these things be considered. 1. In as much as God doth never fall short of the end that he pro-pounds to Himself, he must be understood to have blessed these Israelites by His Son Jesus, in that many of them which then heard the Word, believed, Acts 4:4. He blessed them then, that is, many of them, viz. those that were ordained to eternal life. 2. Whereas it follows; In turning away every one of you from His iniquities. This implies that they only should show themselves partakers of this blessing, who should show their believing in Jesus Christ through the grace of God, by being turned away (through the same grace of God) from their iniquities. In turning away every one of you; viz. whom he blesses, or shall bless, by His Son. And we have proved in our answer to the objection aforegoing, that they only are blessed in Christ, that believe in Him. This their being turned away from their iniquity, was a being truly converted from the love and service of sin, to the loathing and forsaking of it. And thus this place also doth indeed make nothing against us.

Objection from John 9:41

Part II