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Thanks to our Brother In The Lord Elder Ron Pound for his labor of love in scanning this rare work. "To God be The Glory" The
Peculiar Interest of
the Elect in
the Death
of Christ, And
His
Saving Grace:
Part II of: GOD'S
ORDINANCE, THE SAINT'S PRIVILEGE Discovered
and Proved in Two Treatises. The
Second, The
Objections of Those That Maintain the Contrary, are also Answered. Both
Written by John Spilsbury And
the Last Transcribed, and Somewhat Enlarged, by Benjamin Cox. Mark 13:35, 37: The Son of man is as
a man taking a far journey, who left His house, and gave authority to His
servants, and to every man His work, and commanded the porter to watch, Watch ye
therefore, And what I say unto you, I say unto all, Watch.
Ephesians 1:3, 4: Blessed be God--who
has blessed us with all spiritual blessings in heavenly things in Christ:
According as He has chosen us in Him, before the foundation of the world, that
we should be holy and without blame before Him in love. Licensed, (May 4th) entered and printed according to Order LONDON, Printed by M. Simmons for Benjamin Allen, and are to be
sold at His Shop at the Crown in Popes-Head-Alley 1646 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; 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:
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
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?
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.
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 damning1 sin.
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.
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.
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.
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.
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.
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.
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:
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.
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. 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.
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.
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.
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.
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.
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 Some
have endeavored, to frame an objection against us from the words of our Savior
to the Pharisees in John 9:41. If ye were blind, you should have no sin. From
these words, they would infer that these Pharisees had not been chargeable of
any sin, if the gospel had not been preached to them, and consequently that
Christ took those sins away from them, then also from all men. Our answer is as
follows. 1. Christ doth not say to these Pharisees, If the gospel had not been
preached unto you, but if you were blind. 2. He does not say, you should not
have been chargeable of any sin: but only with reference to the time present and
to come, you should have no sin. 3. He does not there say; but now the gospel
has been preached unto you. But He said, but now you say, we see. 4. Christ
plainly tells them, your sin remains. If their sin remained, then Christ did not
take it away from them. Their sin which remained, was not only sin against the
gospel, but also sin against the Law. Their devouring widow's houses, Matthew
23:14; Their omitting the weightier matters of the Law; judgment, mercy and
faith, Matt. 23:23, their extortion and excess, Matt. 23:25. Yea it seems our
opposers themselves understand Christ to speak in this verse, of sin against the
Law, for otherwise they would not have brought this place (as they have done) to
prove Christ's taking away sins against the Law from those that continue finally
in unbelief. Thus, this Scripture is so far from opposing our doctrine, that it
confirms it altogether. 5. The true meaning of this Scripture, is this, If ye
were blind, that is, if you did say, we are blind. The antithesis or opposition
following confirms this interpretation, But now you say, we see. If ye did say,
we are blind, viz., being sensible of your blindness, and sincerely, and freely
acknowledging it, and so exercising and manifesting true repentance and faith.
Compare this with I John. 1:9. This also is confirmed by the antithesis in the
last words of the verse, therefore your sin remains. Your sin should not remain,
for if we confess our sins, God is faithful and just to forgive us our sins, and
to cleanse us from all unrighteousness, I Jn l:9. If any shall yet reject this
true exposition of this Scripture, he must be forced to say, that man's
blindness whereby he doth not behold the light of the gospel of Christ, doth
make a man to have no sin. Than which nothing can be spoken more absurdly, nor
more falsely. Objection from John 15:22-24 The
same opposers have endeavored to strengthen their former objection by another
(like unto it) from the words of Christ John 15:22-24. If I had not come and
spoken unto them, they had not had sin. If I had not done among them the works
which none other men did, they had not had sin. From hence also they would in
like manner infer, that the men of whom Christ here speaks, had not been
chargeable of any sin, if the gospel had not been preached to them. Our answer
is this; Christ did not here say, if the gospel had not been preached to them.
But, if I had not come and preached unto them, that is, if I had not come and
preached to them in mine own person. And, if I had not done among them the
works, which none other man had done, that is, if I had not wrought my mighty
works and miracles among them. Therefore, when Christ here said, they had not
had [sin], he does not mean, they had been in no wise chargeable of any sin:
but, they should not have been so manifestly inexcusable in gross and open sin.
For so the word sinners doth sometimes signify persons manifestly inexcusable in
gross and open sins: as you may see in Matt. 9:10. The Jews were chargeable of
sin before Christ wrought His miracles among them; before He preached unto them
in His own person; and before His incarnation, see Amos 2:4,5. Yea the men of
Tyre and Zidon were chargeable of sin, and the men of Sodom and Gomorrah were
chargeable of sin, see Ezk. I6:49, 50; and Jude 7. Our interpretation of
Christ's words doth agree plainly with the clear meaning of that in James 4:17,
To Him that knows to do good, and doeth it not, to him it is sin. That is, to
him it is manifestly gross and inexcusable sin. In addition, This interpretation
is fulfilled by the antithesis presently following in verse 23, But now they
have no cloak (or, no excuse) for their sin. Thus this place also is far from
proving that which it hath been brought to prove against us. Objection from Col. 1:20 The
saying of the Apostle in Col. 1:20, is also by some objected against us, as if
it contradicted our doctrine. The saying of the apostle there is this, And
(having made peace through the blood of His cross) by Him, to reconcile all
things unto Himself by Him, I say whether they be things in earth, or things in
heaven. Our answer hereto shall consist of these branches, 1. Whereas some of
our opposers take all things here in the largest sense, comprehending all
creatures, and so angels as well as men; this is a manifest error. The holy
angels needed no reconciler. The angels that fell are not reconciled; neither
did Christ take on Him the nature of angels, Heb. 2:16. In addition, I believe
our opposers will not say that Christ presented to His Father's justice a
satisfaction for the sins of angels. 2. It hath been already proved that the
word all must sometimes be understood
with limitation to the present subject spoken of. See another example of it in,
I Cor. 6:1. All things are lawful, &c. Where under all things, you may not
comprehend theft, adultery, lying, ect., but only all meats, which had been
forbidden to the Jews in the Law given by Moses; as there appears in the verse,
following. 3. Though the apostle here seems to speak of things, yet he means
men, and no other things. So when he said in I Cor.1:27, 28; God has chosen the
weak things of the world, &c. He means only persons. 4. Neither can all
things here signify all men universally, but only each and every particular
person whatsoever. For if every person were reconciled to God by the blood of
Christ, then every person must be saved eternally, as appears in Rom. 5:8,9,10.
By all things therefore we are we are here to understand All the members of that
body of which Christ is the head, verse 18. All those that either already were,
or afterwards should be, such as these Colossians now were, to whom this is
applied in the ensuing verses. 5. By things in heaven are here meant the spirits
of just men made perfect, Heb. 12: 23, who being absent from the body, are
present with the Lord, 2 Cor. 5:8. Objection from John 15:2 There
remains yet an objection from Christ's words in John 15:2. This seems to some to
raze a great part of the foundation on which we have built. It is therefore
expedient that the same should1 be clearly and fully answered. The
inference that is made, is that unfruitful persons that perish eternally, are,
or sometime were, in Christ. Therefore, they were in Christ when he suffered.
Therefore Christ when he suffered, made satisfaction to His Father's justice for
their sins. But let us first consider the words of Christ, from which some
endeavor thus to reason, John 15:1,2. I am the true vine, and my Father is the
husbandman; every branch in me that bears not fruit He takes away, &c. And
that our opposers may not be too confident, let them in the mean time mind the
clear saying of Paul in Rom. 8:1. There is no condemnation to them which are in
Christ Jesus; and remember that which there follows in the latter part of verse
(viz., who walk not after the flesh but after the Spirit) is not an exception
from any thing that went before, or a restraining of general terms to one
particular comprehended under it; but an explanation of that which immediately
went before; and so a description of those that are manifested to be in Christ
Jesus, see 2 Cor. 5:17. Here then, is held forth the full satisfaction, and
consequently, the eternal salvation of all those whom the apostle speaks of as
persons truly in Christ Jesus. Allegories in John 15 As
touching [the] saying of Christ in John 15: let it be considered whether it be
not a figurative speech, an allegorical or metaphorical speech. If we speak
without any metaphor, and understand our own words according to their proper and
literal sense or signification; without any figure, then we cannot truly say
that Christ is a vine, that the Father is an husbandman; that disciples are
branches. The meaning then is only this; that Christ is like a vine, or as it
were a vine, yea the true vine: The Father is like an husbandman or as it were
an husbandman: the disciples are like branches or as it were branches. They
therefore which utterly reject the use of this word as it is here, in the
opening of this and such like Scriptures do not rightly divide the Word.
Disciples are, as it were, branches of the true vine, in a twofold respect. 1.
In respect of communion with the Church of Christ in the outward worship of God
and the use of Christ's ordinances. Thus though not all men, yet all Church
members are as it were branches of the true vine, and so to be looked upon by
us, till they are (or at least ought to be) cast out of the Church for their
manifest unfruitfulness. 2,
In respect of true communion and union with Christ. Thus only true believers are
as it were branches of the true vine, and so looked upon by God. As
touching that in verse 2, if I be not misinformed, it is, word for word, every
branch not bearing fruit. Then the meaning may be this; every branch that bears
not fruit in me. This involves only this much, that there are Church members,
who though they be as it were branches of the true vine in that respect that I
mentioned, and so to us in Christ in respect of outward profession and
communion; yet does not bear fruit in Christ: and so does not show themselves to
be really in Christ, but the contrary. These the Father takes away, casting them
out of His Church, and punishing them with eternal destruction. They which abide
not in Christ, were never in Him really, appears not only by that in Romans 8:1,
already alleged, but also by these Scriptures among many others, Matthew 7:23;
Hebrews 3:14; I John 2:27; Ephesians 1:3, 4; &c. Are All Men in Christ? Now as touching this conceit, that all men either are, or were in Christ; I would demand of those that so conceive, whether all men do forever continue in Christ? I am confident they will not answer affirmatively, as seeing clearly that no such thing can be maintained; and that they cannot make such a opinion to agree with this Scripture, no, not by their own interpretation of the same. I would therefore demand of them in the second place, when they which perish, do cease to be in Christ; whether in this life, or after this life. If they say, not in this life, but after this life; then must they relinquish this Scripture, which speaks of men's abiding, or not abiding, in Christ in this life, see vrs. 4, 5, 6, 7. Yea they will be found to hold, (most manifestly contrary, to all truth) that men may be in Christ all the time of their life here, and yet, perish eternally. If they will say that in this life they cease to be in Christ; I would then know when, and how? If they say that they cease to be in Christ through their unbelief, or their unfruitfulness, I demand: when were they other then unfruitful and unbelieving persons? And if men who neither had, nor ever would or should have, either faith, or fruits, could not withstanding be in Christ, how comes it to pass that unfruitfulness, or unbelief makes them cease to be in Christ? Thus, I suppose, I have sufficiently manifested the weakness and vanity of This objection. 2 Peter 2:20. The next objection that I will answer, shall be that from 2 Pet. 2:20. If after they have escaped the pollutions of the world, the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein; and overcome, the latter end is worse with them, than the beginning. Hence, our opposers would infer, not only those sinners perishing have escaped the pollutions of the world; which touching some of those sinners we grant, in the apostolic sense, not in theirs. In addition, that all their sins against the Law, considered as sinners against the Law, are forgiven unto them: which we neither grant; neither did the apostle mean any such thing. 1. The apostle here speaks [not] of all perishing sinners, but only of some, upon whom the doctrine of the gospel had such a work, as that they were thereby outwardly reformed, and purged from outward pollutions, in which the rest of the unbelieving world did generally [live]. Even as John's doctrine did so far work upon Herod that, when he heard him, he did many things, Mark 6:20. 2. The apostle does [not] say nor mean that these sinners were justified in God's sight from any of their sins, but only that they were outwardly reformed in their lives. So they were washed, verse 22; but how? As the sow that was washed is still ready to wallow in the mire. |