Salus electorum, sanguis Jesu;
or,
the death of death in the death of Christ:
a treatise of the redemption and reconciliation that is in the blood of Christ;
with
the merit thereof, and the satisfaction wrought thereby:
wherein
the proper end of the death of Christ is asserted; the immediate effects and fruits thereof assigned, with their extent in respect of its object;
and the
whole controversy about universal redemption fully discussed.
In four parts.
1. Declaring the eternal counsel and distinct actual concurrence of the holy Trinity unto the work of redemption in the blood of Christ; with the covenanted intendment and accomplished end of God therein.
2. Removing false and supposed ends of the death of Christ, with the distinctions invented to solve the manifold contradictions of the pretended universal atonement; rightly stating the controversy.
3. Containing arguments against universal redemption from the word of God; with an assertion of the satisfaction and merit of Christ.
4. Answering all considerable objections as yet brought to light, either by the Arminians or others (their late followers as to this point), in the behalf of universal redemption; with a large unfolding of all the texts of scripture by any produced and wrested to that purpose.
The Son of man came not to be ministered unto, but to minister, and to
give his life a ransom for many. —
In whom we have redemption
through his blood, the forgiveness of sins, according to the riches of his
grace. —
Imprimatur,
In the
testimonies from the ancient fathers, which
In the last two instances in which discussion on the extent
of the atonement revived in the Reformed Churches, there was an essential
distinction, very commonly overlooked, between the special points upon
which the controversies respectively turned. The object of the article on
the death of Christ, emitted by the
In
Two years after the following work had been published, its
author had to defend some of the views he had maintained in it against a
more formidable and celebrated adversary.
It may be necessary to state precisely what opinion
Among the editions of this valuable work, that printed in
Edinburgh,
BOOK I. declares the eternal counsel and distinct actual concurrence of the holy Trinity unto the work of redemption in the blood of Christ; with the covenanted intendment and accomplished end of God therein.
Chapter I. treats in general of the end of the death of Christ, as it is in the Scripture proposed:— I. What his Father and himself intended in it. II. What was effectually fulfilled and accomplished by it:— 1. Reconciliation; 2. Justification; 3. Sanctification; 4. Adoption; 5. Glorification. III. A general view of the opposite doctrine.
Chapter II. Of the nature of an end in general, and some distinctions about it:— I. The general distinction of end and means. II. Their mutual relation:— 1. In a moral sense; 2. In a natural sense. III. A twofold end noticed, viz.:— 1. Of the work; 2. Of the worker. IV. The end of every free agent is either that which he effects, or that for the sake of which it is effected. V. The means of two sorts, viz.:— 1. Such as have a goodness in themselves; 2. Such as have no goodness, but as conducing to the end. VI. An application of these distinctions to the business in hand.
Chapter III. considers, — I. The Father as the chief author of the work of our redemption; II. The acts ascribed to the person of the Father:— 1. The Father sending his Son into the world for the work of redemption:— (1.) By an authoritative imposition of the office of mediator upon him:— [1.] The purposed imposition of his counsel. [2.] The actual inauguration of Christ as mediator. (2.) By furnishing him with a fulness of all gifts and graces:— [1.] Christ had a natural all-sufficient perfection of his deity; [2.] He had a communicated fulness. (3.) By entering into covenant with him about his work:— [1.] With a promise of assistance; [2.] With a promise of success. 2. The Father laying upon him the punishment of sin.
Chapter IV. Of those things which, in the work of redemption, are peculiarly ascribed to the person of the Son:— I. His incarnation; II. His oblation; III. His intercession.
Chapter V. The peculiar actings of the Holy Spirit in this business:— I. As to the incarnation of Christ; II. As to the oblation or passion of Christ; III. As to the resurrection of Christ.
Chapter VI. The means used by the fore-recounted agents in this work:— I. The means used is that whole dispensation from whence Christ is called a Mediator:— 1. His oblation; 2. His intercession. II. His oblation not a mean good in itself, but only as conducing to its end, and inseparable from his intercession; as, — 1. Both intended for the same end; 2. Both of the same extent, as respecting the same objects; 3. His oblation the foundation of his intercession.
Chapter VII.
contains reasons to prove the oblation and intercession of Christ to be one
entire mean respecting the accomplishment of the same proposed end, and to
have the same personal object:— I. From their conjunction in Scripture; II.
From their being both acts of the same priestly office; III. From the
nature of his intercession; IV. From the identity of what he procured in
his oblation with what results from his intercession; V. From their being
conjoined by himself,
Chapter VIII.
Objections are answered, being a consideration of
BOOK II. removes false and supposed ends of the death of Christ, with the distinctions invented to salve the manifold contradictions of the pretended universal atonement, rightly stating the controversy.
Chapter I. Some previous considerations to a more particular inquiry after the proper end and effect of the death of Christ:— I. The supreme end of Christ’s death in respect of God; II. The subordinate end of his death in respect of us.
Chapter II. removes some mistaken ends assigned to the death of Christ:— I. It was not his own good. II. It was not his Father’s good, to secure for him a right to save sinners.
Chapter IV. Of the distinction between impetration and application:— I. The sense wherein this distinction is used by the adversaries, and their various expressions about it. II. The distinction itself handled:— 1. The true nature, meaning, and use thereof:— (1.) It has no place in the intention of Christ; (2.) The will of God in this business is not at all conditional; (3.) All the things obtained by Christ are not bestowed upon condition, and the condition on which some things are bestowed is absolutely purchased; (4.) Impetration and application have the same persons for their objects. 2. The meaning of those who seek to maintain universal redemption by that distinction; with a discovery of their various opinions on this head. III. The main question rightly stated.
Chapter V. Farther of application and impetration:— I. That these, though they may admit of a distinction, cannot admit of a separation, as to the objects thereof, is proved by sundry arguments. II. The defence made by the Arminians on this head (alleging that Christ purchased all good things for all, to be bestowed upon condition; which condition not being performed, these good things are not bestowed), overthrown by sundry arguments.
BOOK III. contains arguments against universal redemption from the word of God; with an assertion of the satisfaction and merit of Christ.
Chapter I. Arguments against the universality of redemption. The first two from the nature of the new covenant, and the dispensation thereof:— Arg. i. From the nature of the covenant of grace, as being made in Christ, not with all, but only some. Arg. ii. From the dispensation of the covenant of grace, as not extended to all, but only some.
Chapter II. Three other arguments:— Arg. iii. From the absolute nature of Christ’s purchase for all the objects thereof. Arg. iv. From the distinction of men into two sorts by God’s eternal purpose. Arg. v. From the Scripture nowhere saying that Christ died for all men.
Chapter III. Two other arguments, from the person which Christ sustained in this business:— Arg. vi. From Christ having died as a sponsor. Arg. vii. From Christ being a mediator.
Chapter IV. Of sanctification, and of the cause of faith, and the procurement thereof by the death of Christ:— Arg. viii. From the efficacy of Christ’s death for sanctification. Arg. ix. From the procurement of faith by the death of Christ. Arg. x. From the antitype of the people of Israel.
Chapter V. Continuance of arguments from the nature and description of the thing in hand; and, first, of redemption:— I. Arg. xi. From redemption by the death of Christ.
Chapter VI. Of the nature of reconciliation, and the argument taken from thence:— II. Arg. xii. From reconciliation by the death of Christ.
Chapter VII.
Of the nature of the satisfaction of Christ, with arguments from thence:—
III. Arg. xiii. From
satisfaction by the death of Christ:— 1. What satisfaction is:—
(1.) Christ made satisfaction, and how; against
Chapter VIII. A digression, containing the substance of an occasional conference concerning the satisfaction of Christ:— I. Its consistency with God’s eternal love to his elect. II. Necessity of it for executing the purposes of that love.
Chapter IX.
Being a second part of the former digression, containing arguments to prove
the satisfaction of Christ:— Arg. i. From Christ bearing sin, and the
punishment thereof. Arg. ii.
From his paying a ransom for sinners. Arg. iii. From his making atonement and
reconciliation. Arg. iv. From
the nature of his priestly office as exercised on earth. Arg. v. From the necessity thereof unto
faith and consolation. Arg. vi. From
Chapter XI.
The last general argument:— VI. Arg. xvi. From some particular places of
Scripture, viz.:— 1.
BOOK IV. — All considerable objections are answered as yet brought to light, either by the Arminians or others, in the behalf of universal redemption, with a large unfolding of all the texts of Scripture by any produced and wrested to that purpose.
Chapter I. Things to be considered previously to the solution of objections:— I. The infinite value of the blood of Christ. II. The administration of the new covenant under the gospel. III. The distinction between man’s duty and God’s purpose. IV. The error of the Jews about the extent of redemption. V. The nature and signification of general terms used:— 1. The word “world” of various significations. 2. The word “all” of various extent. VI. Persons and things often spoken of according to their appearance. VII. Difference between the judgment of charity and verity. VIII. The infallible connection of faith and salvation. IX. The mixture of elect and reprobates in the world. X. The different acts and degrees of faith.
Chapter II. An
entrance to the answer unto particular objections. Answer to objections
from Scripture, viz.:— I. From the word “world” in several scriptures:— 1.
Chapter III.
An unfolding of the remaining texts of Scripture produced for the
confirmation of the first general objection or argument for universal
redemption. 2.
Chapter IV.
Answer to the second general objection or argument for the universality of
redemption. II. From the word “all” in several scriptures, viz.:— 1.
Chapter V. The
last objection or argument from Scripture answered. III. From texts which
seem to hold out a perishing of some for whom Christ died, viz.:— 1.
Chapter VI. An
answer to the twentieth chapter of the book entitled “The Universality of God’s
Free Grace,” etc., being a collection of all the arguments used by
the author (
Chapter VII. Other objections from reason are removed:— Answers to Objection i. From men being bound to believe that Christ died for them. Obj. ii. Alleging that the doctrine of particular redemption fills the minds of sinners with doubts and scruples whether they ought to believe or not; the objection retorted. Obj. iii. That this doctrine disparages the freedom of grace; the objection retorted. Obj. iv. That this doctrine disparages the merit of Christ; the objection retorted. Obj. v. That this doctrine mars gospel consolation; in answer whereto it is proved that, — 1. The doctrine of universal redemption affords no ground of consolation; 2. That it quite overthrows the true ground of consolation; 3. That the doctrine of particular redemption is not liable to any just exception as to this matter; 4. That this doctrine is the true, solid foundation of all durable consolation. — Ed.
This nobleman is represented by
My Lord,
It is not for the benefit of any protection to the ensuing treatise, — let it stand or fall as it shall be found in the judgments of men; nor that I might take advantage to set forth any of that worth and honour which, being personal, have truly ennobled your lordship, and made a way for the delivering over of your family unto posterity with an eminent lustre added to the roll of your worthy progenitors, — which, if by myself desired, my unfitness to perform must needs render unacceptable in the performance; neither yet have I the least desire to attempt a farther advancement of myself into your lordship’s favour, being much beneath what I have already received, and fully resolved to own no other esteem among the sons of men but what shall be accounted due (be it more or less) to the discharge of my duty to my master, Jesus Christ, whose wholly I would be; — it is not all, nor one of these, nor any such as these, the usual subjects and ends of dedications, real or pretended, that prevailed upon me unto this boldness of prefixing your honoured name to this ensuing treatise (which yet, for the matter’s sake contained in it, I cannot judge unworthy of any Christian eye); but only that I might take the advantage to testify (as I do) to all the world the answering of my heart unto that obligation which your lordship was pleased to put upon me, in the undeserved, undesired favour of opening that door wherewith you are intrusted, to give me an entrance to that place for the preaching of the gospel whither I was directed by the providence of the Most High, and where I was sought by his people. In which place this I dare say, by the grace of God, that such a stock of prayers and thankfulness as your heart, which hath learned to value the least of Christ, in whomsoever it be, will not despise, is tendered to and for your lordship, even on his behalf who is less than the least of all the saints of God, and unworthy the name which yet he is bold to subscribe himself by, — Your honour’s most obliged servant in the service of Jesus Christ,
Reader,
There are two rotten pillars on which the fabric of late Arminianism (an egg of the old Pelagianism, which we had well hoped had been long since chilled, but is sit upon and brooded by the wanton wits of our degenerate and apostate spirits) doth principally stand.
The one is, That God loveth all alike, Cain as well as Abel, Judas as the rest of the apostles.
The other is, That God giveth (nay is bound, “ex debito,” so to do) both Christ, the great gift of his eternal love, for all alike to work out their redemption, and “vires credendi,” power to believe in Christ to all alike to whom he gives the gospel; whereby that redemption may effectually be applied for their salvation, if they please to make right use of that which is so put into their power.
The former destroys the free and special grace of God, by making it universal; the latter gives cause to man of glorying in himself rather than in God, — God concurring no farther to the salvation of a believer than a reprobate. Christ died for both alike; — God giving power of accepting Christ to both alike, men themselves determining the whole matter by their free-will; Christ making both savable, themselves make them to be saved.
This cursed doctrine of theirs crosseth the main drift of the holy Scripture; which is to abase and pull down the pride of man, to make him even to despair of himself, and to advance and set up the glory of God’s free grace from the beginning to the end of man’s salvation. His hand hath laid the foundation of his spiritual house; his hand shall also finish it.
The reverend and learned author of this book hath received strength from God (like another Samson) to pull down this rotten house upon the head of those Philistines who would uphold it. Read it diligently, and I doubt not but you will say with me, there is such variety of choice matter running through every vein of each discourse here handled, and carried along with such strength of sound and deep judgment, and with such life and power of a heavenly spirit, and all expressed in such pithy and pregnant words of wisdom, that you will both delight in the reading and praise God for the writer. That both he and it may be more and more profitable shall be my hearty prayers. — The unworthiest of the ministers of the gospel,
A Puritan
divine of considerable eminence, and a member of the Westminster Assembly.
He was at first minister of Brampton Bryan, Herefordshire. Latterly he was
a minister at Dorchester, where he seems to have been alive about
Christian Reader,
Unto such
alone are these directed. If all and every one in the world in this
gospel-day did bear this precious name of Christian, or if the name of
Christ were known to all, then were this compellation very improper,
because it is distinguishing.
This book contends earnestly for this truth against the error of universal redemption. With thy leave I cannot but call it an error; unless it had been, it were, and while the world continueth it should be, found indeed that Adam and all that come of him, in a natural way of generation, are first set by Christ, the second Adam, in an estate of redeemed ones and made Christians, and then they fall, whole nations of them, and forfeit that estate also, and lose their Christendom, and thereby it is come to pass that they are become atheists, without God in the world, and heathen, Jews, and Turks, as we see they are at this day.
The author of this book I know not so much as by name; it is of the book itself that I take upon me the boldness to write these few lines. It being delivered unto me to peruse, I did read it with delight and profit:— with delight, in the keenness of argument, clearness and fulness of answers, and candour in language; — with profit, in the vindication of abused Scriptures, the opening of obscure places, and chiefly in disclosing the hid mystery of God and the Father and of Christ, in the glorious and gracious work of redemption. The like pleasure and profit this tractate promiseth to all diligent readers thereof, for the present controversy is so managed that the doctrine of faith, which we ought to believe, is with dexterity plentifully taught; yea, the glory of each person in the unity of the Godhead about the work of redemption is distinctly held forth with shining splendour, and the error of the Arminians smitten in the jaw-bone, and the broachers of it bridled with bit and curb.
When, on earth, the blood can be without the water and the Spirit, — can witness alone, or can witness there where the water and the Spirit agree not to the record; when, in heaven, the Word shall witness without the Father and the Holy Ghost, — when the Father, the Word, and the Holy Ghost shall not be one, as in essence, so in willing, working, witnessing the redemption of sinners; — then shall universal redemption of all and every sinner by Christ be found a truth, though the Father elect them not, nor the Spirit of grace neither sanctify nor seal them. The glory of God’s free and severing grace, and the salvation of the elect through the redemption that is in Jesus Christ (which is external, or none at all), are the unfeigned desires and utmost aims of all that are truly Christian. In pursuit of which desire and aims, I profess myself to be for ever to serve thee. — Thine in Christ Jesus,
Reader,
If thou
intendest to go any farther, I would entreat thee to stay here a little.
If thou art, as many in this pretending age, a sign or title
gazer, and comest into books as
I shall only crave thy leave to preface a little to the point in hand, and my present undertaking therein, with the result of some of my thoughts concerning the whole, after a more than seven-years’ serious inquiry (bottomed, I hope, upon the strength of Christ, and guided by his Spirit) into the mind of God about these things, with a serious perusal of all which I could attain that the wit of man, in former or latter days, hath published in opposition to the truth; which I desire, according to the measure of the gift received, here to assert. Some things, then, as to the chief point in hand I would desire the reader to observe; as, —
First, That the assertion of universal redemption,
or the general ransom, so as to make it in the least measure beneficial for
the end intended, goes not alone. Election of free grace, as the
fountain of all following dispensations, all discriminating purposes of the
Almighty, depending on his own good pleasure and will, must be removed out
of the way. Hence, those who would for the present (“populo ut placerent, quas fecere fabulas,”)
desirously retain some show of asserting the liberty of eternally
distinguishing free grace, do themselves utterly raze, in respect of any
fruit or profitable issue, the whole imaginary fabric of general
redemption, which they had before erected. Some of these make the decree
of election to be “antecedaneous to the death of Christ” (as themselves
absurdly speak), or the decree of the death of Christ: then frame a twofold
election; T. M., Universality of Free Grace. [He refers to an author
of the name of
And here, secondly, free-will, “amor et deliciæ humani generis,” corrupted nature’s
deformed darling, the Pallas or beloved self-conception of darkened minds,
finds open hearts and arms for its adulterous embraces; yea, the die being
cast, and Rubicon passed over, “eo devenere
fata ecclesiæ,” that having opposed the free distinguishing grace of
God as the sole sworn enemy thereof, it advanceth itself, or an inbred
native ability in every one to embrace a portion of generally exposed
mercy, under the name of free grace. “Tantane nos tenuit generis fiducia vestri?” This,
this is Universalists’ free grace, which in the Scripture phrase is cursed,
corrupted nature. Neither can it otherwise be. A general ransom without
free-will is but “phantasiæ inutile
pondus,” — “a burdensome fancy;” the merit of the death of Christ
being to them as an ointment in a box, that hath neither virtue nor power
to act or reach out its own application unto particulars, being only set
out in the gospel to the view of all, that those who will, by their own
strength, lay hold on it and apply it to themselves may be healed. Hence
the dear esteem and high valuation which this old idol free-will hath
attained in these days, being so useful to the general ransom that it
cannot live a day without it. Should it pass for true what the Scripture
affirms, namely, that we are by nature “dead in
trespasses and sins,” etc., there would not be left of the
general ransom a shred to take fire from the hearth. Like the wood of the
vine, it would not yield a pin to hang a garment upon: all which you shall
find fully declared in the ensuing treatise. But here, as though all the
undertakings and Babylonish attempts of the old Pelagians, with their
varnished offspring, the late Arminians, were slight and easy, I shall show
you greater abominations than these, and farther discoveries of the imagery
of the hearts of the sons of men. In pursuance of this persuasion of
universal redemption, not a few have arrived (whither it naturally leads
them) to deny the satisfaction and merit of Christ. Witness P― H―, who,
not being able to untie, ventured boldly to cut this Gordian knot, but so
as to make both ends of the chain useless. To the question, Whether Christ
died for all men or no? he answers, “That he died neither for all nor any,
so as to purchase life and salvation for them.” Ὦ τᾶν ποῖόν σε ἔπος φύγεν ἕρκος ὀδόντων; Shall cursed
Socinianism be worded into a glorious discovery of free grace? Ask now for
proofs of this assertion, as you might justly expect Achillean arguments
from those who delight ἀκίνητα κινεῖν,
and throw down such foundations (as shall put all the righteous in the
world to a loss thereby), “Projicit
ampullas et sesquipedalia verba,” ὑπέρογκα ματαιότητος, great swelling words of vanity,
drummy expressions, a noise from emptiness, the usual language of men who
know not what they speak, nor whereof they do affirm, is all that is
produced. Such contemptible products have our tympanous mountains! Poor
creatures, whose souls are merchandised by the painted faces of novelty and
vanity, whilst these Joabs salute you with the kisses of free grace, you
see not the sword that is in their hands, whereby they smite you under the
fifth rib, in the very heart-blood of faith and all Christian consolation.
It seems our blessed Redeemer’s deep humiliation, in bearing the
chastisement of our peace and the punishment of our transgressions, being
made a curse and sin, deserted under wrath and the power of death,
procuring redemption and the remission of sins through the effusion of his
blood, offering himself up a sacrifice to God, to make reconciliation and
purchase an atonement, his pursuing this undertaking with continued
intercession in the Iren. lib. ii., cap. 6, 7, 14, 15,
etc.; Clem. Strom.
iii.; Epiph. Hæres.
xxxi.; Tertul. ad
Valen.
Virg. Æn. viii. 273, et seq.
These and the like persuasions I no way dislike, because
wholly new to the men of this generation; that I may add this by the way:—
Every age hath its employment in the discovery of truth. We are not come
to the bottom of vice or virtue. The whole world hath been employed in the
practice of iniquity five thousand years and upwards, and yet “aspice hoc novum” may be set on many
villainies. Behold daily new inventions! No wonder, then, if all truth be
not yet discovered. Something may be revealed to them who as yet sit by.
Admire not if Saul also be among the prophets, for who is their father? Is
he not free in his dispensations? Are all the depths of Scripture, where
the elephants may swim, just fathomed to the bottom? Let any man observe
the progress of the last century in unfolding the truths of God, and he
will scarce be obstinate that no more is left as yet undiscovered. Only
the itching of corrupted fancies, the boldness of darkened minds and
lascivious wanton wits, in venting new-created nothings, insignificant
vanities, with an intermixed dash of blasphemy, is that which I desire to
oppose; and that especially considering the genius (if I may so speak) of
the days wherein we live; in which, what by one means, what by another,
there is almost a general deflection after novelty grown amongst us. “Quidam creduli, quidam negligentes sunt,
quibusdam mendacium obrepit, quibusdam placet.”
“In tam occupata civitate fabulas vulgaris nequitia non
invenit.” — Sen.
Juv. Sat. i. 74.
Pers. Sat. i. 2.
They must be glorious attainments, beyond the understanding of men, and above the wisdom of the word, which attract the eyes of poor deluded souls. The great shepherd of the sheep, our Lord Jesus Christ, recover his poor wanderers to his own fold! But to return thither from whence we have digressed:—
This is that fatal Helena, a useless, barren, fruitless fancy, for whose enthroning such irksome, tedious contentions have been caused to the churches of God; a mere Rome, a desolate, dirty place of cottages, until all the world be robbed and spoiled to adorn it. Suppose Christ died for all, yet if God in his free purpose hath chosen some to obtain life and salvation, passing by others, will it be profitable only to the former, or unto all? Surely the purpose of God must stand, and he will do all his pleasure. Wherefore, election either, with Huberus, by a wild contradiction, must be made universal, or the thoughts of the Most High suspended on the free-will of man. Add this borrowed feather to the general ransom, that at least it may have some colour of pompous ostentation. Yet if the free grace of God work effectually in some, not in others, can those others, passed by in its powerful operation, have any benefit by universal redemption? No more than the Egyptians had in the angel’s passing over those houses whose doors were not sprinkled with blood, leaving some dead behind him. Almighty, powerful, free grace, then, must strike its sail, that free-will, like the Alexandrian ships to the Roman havens, may come in with top and top-gallant; for without it the whole territory of universal redemption will certainly be famished. But let these doctrines of God’s eternal election, the free grace of conversion, perseverance, and their necessary consequents, be asserted, “movet cornicula risum, furtivis nudata colouribus;” it hath not the least appearance of profit or consolation but what it robs from the sovereignty and grace of God. But of these things more afterward.
Some flourishing pretences are usually held out by the abettors of the general ransom; which by thy patience, courteous reader, we will a little view in the entrance, to remove some prejudice that may lie in the way of truth:—
First, The glory of God, they say, is exceedingly exalted
by it; his good-will and kindness towards men abundantly manifested in
this enlargement of its extent; and his free grace, by others
restrained, set out with a powerful endearment. This they say; which is,
in effect, “All things will be well when God is contented with that portion
of glory which is of our assigning.” The princes of the earth account it
their greatest wisdom to varnish over their favours, and to set out with a
full mouth what they have done with half a hand; but will it be acceptable
to lie for God, by extending his bounty beyond the marks and eternal bounds
fixed to it in his word? Change first a hair of your own heads, or add a
cubit to your own statures, before you come in with an addition of glory,
not owned by him, to the Almighty. But so, for the most part, is it with
corrupted nature in all such mysterious things; discovering the baseness
and vileness thereof. If God be apprehended to be as large in grace as
that is in offence (I mean in respect of particular offenders, for in
respect of his he is larger), though it be free, and he hath proclaimed to
all that he may do what he will with his own, giving no account of his
matters, all shall be well, — he is gracious, merciful, etc; but if once
the Scripture is conceived to hold out his sovereignty and free
distinguishing grace, suited in its dispensation to his own purpose
according to election, he is “immanis,
truculentus, diabolo, Tiberio tetrior (horresco referens).” The
learned know well where to find this language, and I will not be
instrumental to propagate their blasphemies to others. “Si deus homini non placuerit, deus non erit,” said
“Natura sic apparet
vitiata ut hoc majoris vitii sit non videre.” — Laert. in Vit. Epimen. Plato de
Legib., lib. vii.
Secondly, It is strongly pretended that the worth and value of the satisfaction of Christ, by the opposite opinion limited to a few, are exceedingly magnified in this extending of them to all; when, besides what was said before unto human extending of the things of God beyond the bounds by himself fixed unto them, the merit of the death of Christ, consisting in its own internal worth and sufficiency, with that obligation which, by his obedience unto death, was put upon the justice of God for its application unto them for whom he died, is quite enervated and overthrown by it, made of no account, and such as never produced of itself absolutely the least good to any particular soul: which is so fully manifested in the following treatise, as I cannot but desire the reader’s sincere consideration of it, it being a matter of no small importance.
Thirdly, A seeming smile cast upon the opinion of universal
redemption by many texts of Scripture, with the ambiguity of some words,
which though in themselves either figurative or indefinite, yet seem to be
of a universal extent, maketh the abettors of it exceedingly rejoice. Now,
concerning this I shall only desire the reader not to be startled at the
multitude of places of Scripture which he may find heaped up by some of
late about this business (especially by
Fourthly, Some men have, by I know not what
misprision, The word is here used in the obsolete sense of
“mistake,” and has no reference so the legal offence of evasion or
concealment now understood by the term. — Ed.
Fifthly, The opinion of universal redemption is not a little advantaged by presenting to convinced men a seeming ready way to extricate themselves out of all their doubts and perplexities, and to give them all the comfort the death of Christ can afford before they feel any power of that death working within them, or find any efficacy of free grace drawing their hearts to the embracing of Christ in the promise, or obtaining a particular interest in him; which are tedious things to flesh and blood to attend unto and wait upon. Some boast that, by this persuasion, that hath been effected in an hour which they waited for before seven years without success. To dispel this poor empty flourish, I shall show, in the progress, that it is very ready and apt to deceive multitudes with a plausible delusion, but really undermines the very foundations of that strong unfailing consolation which God hath showed himself abundantly willing that the heirs of promise should receive.
These and the like are the general pretences wherewith the
abettors of a general ransom do seek to commend themselves and opinion to
the affections of credulous souls; through them making an open and easy
passage into their belief, for the swallowing and digesting of that bitter
potion which lurks in the bottom of their cup. Of these I thought meet to
give the reader a brief view in the entrance, to take off his mind from
empty generals, that he might be the better prepared to weigh all things
carefully in an equal balance, when he shall come to consider those
particulars afterward insisted on, wherein the great strength of our
adversaries lies. It remaineth only that I give the Christian reader a
brief account of my call unto, and undertaking in, this work, and so close
this preface. First, then, I will assure thee it is not the least thirst
in my affections to be drinking of the waters of Meribah, nor the least
desire to have a share in Ishmael’s portion,
Virg. Buc. Ecl. ii. 25.
What invitation there can be in itself for any one to
lodge, much less abide, in this quarrelsome, scrambling territory, where,
as Ad. Mar.
Ovid. Met. ii. 79.
No quiet nor peace in these things and ways, but continual brawls and dissensions:—
Ovid. Met. i. 144.
The strongest bonds of nearest relations are too commonly
broken by them. Were it not for that precept,
It is not, then (that I may return), any salamandrian complexion that was the motive to this undertaking. Neither, secondly, was it any conceit of my own abilities for this work, as though I were the fittest among many to undertake it. I know that as in all things I am “less than the least of all saints,” so in these I am
Abler Vindic.
Redempt., by my reverend and learned brother,
Hor. De Art. Poet., ver. 38.
Yet, at the last, laying aside all such thoughts, by looking up to Him who supplieth seed to the sower, and doth all our works for us, I suffered myself to be overcome unto the work with that of another, “Ab alio quovis hoc fieri mallem quam a me; sed a me tamen potius quam a nemine;” — “I had rather it should have been done by any than myself, of myself only rather than of none;” especially considering the industrious diligence of the opposers of truth in these days:—
Hor. Epist. lib. ii. Epist. i. 117; lib. i. Epist. ii. 32.
Add unto the former desire a consideration of the frequent conferences I had been invited unto about these things, the daily spreading of the opinions here opposed about the parts where I live, and a greater noise concerning their prevailing in other places, with the advantage they had obtained by some military abettors, with the stirring up of divers eminent and learned friends, and you have the sum of what I desire to hold forth as the cause of my undertaking this task. What the Lord hath enabled me to perform therein must be left to the judgment of others. Altogether hopeless of success I am not; but fully resolved that I shall not live to see a solid answer given unto it. If any shall undertake to vellicate and pluck some of the branches, rent from the roots and principles of the whole discourse, I shall freely give them leave to enjoy their own wisdom and imaginary conquest. If any shall seriously undertake to debate the whole cause, if I live to see it effected, I shall engage myself, by the Lord’s assistance, to be their humble convert or fair antagonist. In that which is already accomplished by the good hand of the Lord, I hope the learned may find something for their contentment, and the weak for their strengthening and satisfaction; that in all some glory may redound to Him whose it is, and whose truth is here unfolded by the unworthiest labourer in his vineyard,
The
Death of Death in the Death of Christ.
A treatise of the redemption and reconciliation that is in the blood of Christ, with the merit thereof, and satisfaction wrought thereby.
By the end of the death of Christ, we mean in general, both, — first, that which his Father and himself intended in it; and, secondly, that which was effectually fulfilled and accomplished by it. Concerning either we may take a brief view of the expressions used by the Holy Ghost:—
I. For the first. Will you know the end
wherefore, and the intention wherewith, Christ came into the world? Let us
ask himself (who knew his own mind, as also all the secrets of his Father’s
bosom), and he will tell us that the “Son of man came to save that which was lost,”
II. The effect, also, and actual product of the work
itself, or what is accomplished and fulfilled by the death, blood-shedding,
or oblation of Jesus Christ, is no less clearly manifested, but is as
fully, and very often more distinctly, expressed; — as, first,
Reconciliation with God, by removing and slaying the enmity that
was between him and us; for “when
we were enemies we were reconciled to God by the death of his
Son,”
III. Thus full, clear, and evident are the expressions in
the Scripture concerning the ends and effects of the
death of Christ, that a man would think every one might run and read. But
we must stay: among all things in Christian religion, there is scarce any
thing more questioned than this, which seems to be a most fundamental
principle. A spreading persuasion there is of a general ransom to
be paid by Christ for all; that he died to redeem all and every
one, — not only for many, his church, the
elect of God, but for every one also of the posterity of Adam.
Now, the masters of this opinion do see full well and easily, that if
that be the end of the death of Christ which we have from
the Scripture asserted, if those before recounted be the immediate
fruits and products thereof, then one of these two things
will necessarily follow:— that either, first, God and Christ failed of
their end proposed, and did not accomplish that which they intended, the
death of Christ being not a fitly-proportioned means for the
attaining of that end (for any cause of failing cannot be assigned); which
to assert seems to us blasphemously injurious to the wisdom, power, and
perfection of God, as likewise derogatory to the worth and value of the
death of Christ; — or else, that all men, all the posterity of Adam, must
be saved, purged, sanctified, and glorified; which surely they will not
maintain, at least the Scripture and the woeful experience of millions will
not allow. Wherefore, to cast a tolerable colour upon their persuasion,
they must and do deny that God or his Son had any such absolute aim or end
in the death or
I. The
end of any thing is that which the agent intendeth to
accomplish in and by the operation which is proper unto its nature, and
which it applieth itself unto, — that which any one aimeth at, and
designeth in himself to attain, as a thing good and desirable unto him in
the state and condition wherein he is. So the end which Noah proposed unto
himself in the building of the ark was the preservation of himself and
others. According to the will of God, he made an ark to preserve himself
and his family from the flood: “According to all that God commanded him, so did he,”
II. Between both these, end and means,
there is this relation, that (though in sundry kinds) they are mutually
causes one of another. The end is the first, principal, moving
cause of the whole. It is that
III. The former consideration, by reason of the defect and
perverseness of some agents (for otherwise these things are coincident),
holds out a twofold end of things, — first, of the work, and, secondly, of
the workman; of the act and the agent: for when the means assigned for the
attaining of any end are not proportioned unto it, nor, fitted for it,
according to that rule which the agent is to work by, then it cannot be but
that he must aim at one thing and another
IV. Again; the end of every free agent is either that which he effecteth, or that for whose sake he doth effect it. When a man builds a house to let to hire, that which he effecteth is the building of a house; that which moveth him to do it is love of gain. The physician cures the patient, and is moved to it by his reward. The end which Judas aimed at in his going to the priests, bargaining with them, conducting the soldiers to the garden, kissing Christ, was the betraying of his Master; but the end for whose sake the whole undertaking was set on foot was the obtaining of the thirty pieces of silver: “What will ye give me, and I will do it?” The end which God effected by the death of Christ was the satisfaction of his justice: the end for whose sake he did it was either supreme, or his own glory; or subordinate, ours with him.
V. Moreover, the means are of two sorts:— First,
Such as have a true goodness in themselves without reference to any farther
kind; though not so considered as we use them for means. No means, as a
means is considered as good in itself, but only as conducible to a farther
end; it is repugnant to the nature of means, as such, to be considered as
good in themselves. Study is in itself the most noble employment of the
soul; but, aiming at wisdom or knowledge, we consider it as good only
inasmuch as it conducteth to that end, otherwise as “a weariness of the
flesh,”
VI. These things being thus proposed in general, our next task must be to accommodate them to the present business in hand; which we shall do in order, by laying down the agent working, the means wrought and the end effected, in the great work of our redemption; for these three must be orderly considered and distinctly, that we may have a right apprehension of the whole: into the first whereof, σὺν Θεῷ, we make an entrance in [chapter third.]
I. The agent
in, and chief author of, this great work of our redemption is the whole
blessed Trinity; for all the works which outwardly are of the Deity are
undivided and belong equally to each person, their distinct manner of
subsistence and order being observed. It is true, there were sundry other
instrumental causes in the oblation, or rather passion of Christ but the
work cannot in any sense be ascribed unto them; — for in respect of God the
Father, the issue of their endeavours was exceeding contrary to their own
intentions, and in the close they did nothing but what the “hand and counsel of God had before determined should be
done,”
II. Two peculiar acts there are in this work of our redemption by the blood of Jesus, which may be and are properly assigned to the person of the Father:— First, The sending of his Son into the world for this employment. Secondly, A laying the punishment due to our sin upon him.
1. The Father loves the world, and sends his Son to die: He
“sent his Son into the world
that the world through him might be saved,”
(1.) An authoritative imposition of the office of Mediator,
which Christ closed withal by his voluntary susception of it, willingly
undergoing the office, wherein by dispensation the Father had and exercised
a kind of superiority, which the Son, though “in the form of God,” humbled himself unto,
[1.] The purposed imposition of his counsel, or
his eternal counsel for the setting apart of his Son incarnate to this
office, saying unto him, “Thou art my Son; this day have I begotten thee. Ask of me, and I shall
give thee the nations for thine inheritance, and the uttermost parts of the
earth for thy possession,”
[2.] The actual inauguration or solemn admission
of Christ into his office; “committing all judgment unto the Son,”
Between these two acts I confess there intercedes a twofold
promise of God; — one, of giving a Saviour to his people, a Mediator,
according to his former purpose, as
(2.) The second act of the Father’s sending the Son is the
furnishing of him in his sending with a fulness of all gifts and graces
that might any way be requisite for the office he was to undertake, the
work he was to undergo, and the charge he had over the house
First, the natural all-sufficient perfection of
his Deity, as one with his Father in respect of his divine nature: for his
glory was “the glory of the
only-begotten of the Father,”
The second fulness that was in Christ was a
communicated fulness, which was in him by dispensation from his
Father, bestowed upon him to fit him for his work and office as he was and
is the “Mediator between God and
men, the man Christ Jesus,”
(3.) The third act of this sending is his entering into covenant and compact with his Son concerning the work to be undertaken, and the issue or event thereof; of which there be two parts:—
First, His promise to protect and assist him in the
accomplishment and perfect fulfilling of the whole business and
dispensation about which he was employed, or which he was to undertake.
The Father engaged himself, that for his part, upon his Son’s undertaking
this great work of redemption, he would not be wanting in any assistance in
trials, strength against oppositions, encouragement against temptations,
and strong consolation in the midst of terrors, which might be any way
necessary or requisite to carry him on through all difficulties to the end
of so great an employment; — upon which he undertakes this heavy burden, so
full of misery and trouble: for the Father
Secondly, [His promise] of success, or a good issue out of
all his sufferings, and a happy accomplishment and attainment of the end of
his great undertaking. Now, of all the rest this chiefly is to be
considered, as directly conducing to the business proposed, which yet would
not have been so clear without the former considerations; for whatsoever it
was that God promised his Son should be fulfilled and attained by him, that
certainly was it at which the Son aimed in the whole undertaking, and
designed it as the end of the work that was committed to him, and which
alone he could and did claim upon the accomplishment of his Father’s will.
What this was, and the promises whereby it is at large set forth, ye have
2. The second is of laying upon him the punishment of sins,
everywhere ascribed unto the Father: “Awake; O sword, against my shepherd, against the man that is my fellow,
saith the Lord of
Secondly, The
Son was an agent in
this great work, concurring by a voluntary susception, or willing
undertaking of the office imposed on him; for when the Lord said,
“Sacrifice and offering he
would not: in burnt-offerings and sacrifices for sin he had no
pleasure,” then said Christ, “Lo, I
come, (in the volume of the book it is written of me,) to do thy will, O
God,”
First, His incarnation, as usually it is called,
or his taking of flesh, and pitching his tent amongst us,
Secondly, His oblation, or “offering himself up to God for us without spot, to
purge our consciences from dead works,”
Thirdly, His intercession for all and every one of
those for whom he gave himself for an oblation. He did not suffer for
them, and then refuse to intercede for them; he did not do the greater, and
omit the less. The price of our redemption is more precious in the eyes of
God and his Son than that it should, as it were, be cast away on perishing
souls, without any care taken of what becomes of them afterward. Nay, this
also is imposed on Christ, with a promise annexed: “Ask
of me,” saith the Lord, “and I will
give thee the nations for thine inheritance, and the uttermost parts of the
earth for thy possession,”
Thirdly, In few words we may consider the actions of that agent, who in order is the third in that blessed One, whose all is the whole, the Holy Spirit, who is evidently concurring, in his own distinct operation, to all the several chief or grand parts of this work. We may refer them to three heads:—
First, The incarnation of the Son, with his plenary
assistance in the course of his conversation whilst he dwelt amongst us;
for his mother was found ἐν γαστρὶ
ἔχουσα, with child, “to
have conceived in her womb of the Holy Ghost,”
Secondly, In his oblation, or passion (for they
are both the same, with several respects, — one to what he suffered, the
other to what he did with, by, and under those sufferings), how “by the Eternal Spirit he offered himself without spot
to God,”
And thus have we discovered the blessed agents and
undertakers in this work their several actions and orderly concurrence unto
the whole; which, though they may be thus distinguished, yet they are not
so divided but that every one must be ascribed to the whole nature, whereof
each person is “in solidum”
partaker. And as they begin it, so they will jointly carry along the
application of it unto its ultimate issue and accomplishment; for we must
“give thanks to the Father,
which hath made us meet” (that is, by his Spirit) “to be partakers of the
inheritance of the saints in light: who hath delivered us from the power of
darkness, and hath translated us into the kingdom of his dear Son: in whom
we have redemption through his blood, even the forgiveness of
sins,”
Our next employment, following the order of execution, not intention, will be the discovery or laying down of the means in this work; which are, indeed, no other but the several actions before recounted, but now to be considered under another respect, — as they are a means ordained for the obtaining of a proposed end; of which afterward. Now, because the several actions of Father and Spirit were all exercised towards Christ, and terminated in him, as God and man, he only and his performances are to be considered as the means in this work, the several concurrences of both the other persons before mentioned being presupposed as necessarily antecedent or concomitant.
The means, then, used or ordained by these agents for the end proposed is that whole economy or dispensation carried along to the end, from whence our Saviour Jesus Christ is called a Mediator; which may be, and are usually, as I mentioned before, distinguished into two parts:— First, his oblation; secondly, his intercession.
By his oblation we do not design only the
particular offering of himself upon the cross an offering to his Father, as
the Lamb of God without spot or blemish, when he bare our sins or carried
them up with him in his own body on the tree, which was the sum and
complement of his oblation and that wherein it did chiefly consist; but
also his whole humiliation, or state of emptying himself, whether by
yielding voluntary obedience unto the law, as being made under it,
Now, this whole dispensation, with especial regard to the
death and blood-shedding of Christ, is the means we speak of, agreeably to
what was said before of such in general; for it is not a thing in itself
desirable for its own sake. The death of Christ had nothing in it (we
speak of his sufferings distinguished from his obedience) that was good,
but only as it conduced to a farther end, even the end proposed for the
manifestation of God’s glorious grace. What good was it, that Herod and
Pontius Pilate, with the Gentiles and people of Israel, should, with such
horrid villainy and cruelty, gather themselves together against God’s holy
child, whom he had anointed?
That though the oblation and intercession
of Jesus Christ are
First, In that they are both alike intended for the obtaining and accomplishing the same entire and complete end proposed, — to wit, the effectual bringing of many sons to glory, for the praise of God’s grace; of which afterward.
Secondly, That what persons soever the one respecteth, in
the good things it obtaineth, the same, all, and none else, doth the other
respect, in applying the good things so obtained; for “he was delivered for our offences, and was raised again
for our justification,”
Thirdly, That the oblation of Christ is, as it were, the foundation of his intercession, inasmuch as by the oblation was procured every thing that, by virtue of his intercession, is bestowed; and that because the sole end why Christ procured any thing by his death was that it might be applied to them for whom it was so procured. The sum is, that the oblation and intercession of Jesus Christ are one entire means for the producing of the same effect, the very end of the oblation being that all those things which are bestowed by the intercession of Christ, and without whose application it should certainly fail of the end proposed in it, be effected accordingly; so that it cannot be affirmed that the death or offering of Christ concerned any one person or thing more, in respect of procuring any good, than his intercession doth for the collating of it: for, interceding there for all good purchased, and prevailing in all his intercessions (for the Father always hears his Son), it is evident that every one for whom Christ died must actually have applied unto him all the good things purchased by his death; which, because it is evidently destructive to the adverse cause, we must a little stay to confirm it, only telling you the main proof of it lies in our following proposal of assigning the proper end intended and effected by the death of Christ, so that the chief proof must be deferred until then. I shall now only propose those reasons which may be handled apart, not merely depending upon that.
I. Our first
reason is taken from that perpetual union which the Scripture maketh of
both these, almost always joining them together, and so manifesting those
things to be most inseparable which are looked upon as the distinct fruits
and effects of them: “By his knowledge shall my righteous servant justify many, for he shall
bear their iniquities,”
II. To offer and to intercede, to sacrifice and to pray,
are both acts of the same sacerdotal office, and both required in him who
is a priest; so that if he omit either of these, he cannot be a
faithful priest for them: if either he doth not offer for them, or
not intercede for the success of his oblation on their behalf, he is
wanting in the discharge of his office by him undertaken. Both these we
find conjoined (as before) in Jesus Christ:
III. The nature of the intercession of Christ will
also prove no less than what we assert, requiring an inseparable
conjunction between it and its oblation: for as it is now perfected in
heaven, it is not a humble dejection of himself, with cries, tears, and
supplications; nay, it cannot be conceived to be vocal, by the way
of entreaty, but merely real, by the presentation of himself,
sprinkled with the blood of the covenant, before the throne of grace in our
behalf. “For Christ,”
saith the apostle, “is
not entered into the holy places made with hands, but into heaven itself,
now to appear in the presence of God for us,”
IV. Again: if the oblation and death of Christ
procured and obtained that every good thing should be bestowed which is
actually conferred by the intervening of his intercession, then
they have both of them the same aim, and are both means tending to one and
the same end. Now, for the proof of this supposal, we must remember that
which we delivered before concerning the compact and
agreement that was between the Father and the Son, upon his
voluntary engaging of himself unto this great work of redemption; for upon
that engagement, the Lord proposed unto him as the end of his sufferings,
and promised unto him as the reward of his labours, the fruit of his
deservings, every thing which be afterward intercedeth for. Many
particulars I before instanced in, and therefore now, to avoid repetition,
will wholly omit them, referring the reader to chapter iii. for
satisfaction: only, I shall demand what is the ground and foundation of our
Saviour’s intercession, understanding it to be by the way of
entreaty, either virtual or formal, as it may be conceived to be either
real or oral, for the obtaining of any thing. Must it not rest upon some
promise made unto him? or is there any good bestowed that is not promised?
Is it not apparent that the intercession of Christ doth rest on such a
promise as
VI. Lastly, A separating and dividing of the death and
intercession of Christ, in respect to the objects of them, cuts off all
that consolation which any soul might hope to attain by an assurance that
Christ died for him. That the doctrine of the general ransom is an
uncomfortable doctrine, cutting all the nerves and sinews of that strong
consolation which God is so abundantly willing that we should receive,
shall be afterward declared. For the present, I will only show how it
trencheth upon our comfort in this particular. The main foundation of all
the confidence and assurance whereof in this life we may be made partakers
(which amounts to “joy
unspeakable, and full of glory”) ariseth from this strict
connection of the oblation and intercession of Jesus
Christ; — that by the one he hath procured all good things for us, and by
the other he will procure them to be actually bestowed, whereby he doth
never leave our sins, but follows them into every court, until they be
fully pardoned and clearly expiated,
By what was said in the last chapter, it clearly appeareth that the oblation and intercession of Christ are of equal compass and extent in respect of their objects, or the persons for whom he once offered himself and doth continually intercede, and so are to be looked on as one joint means for the attaining of a certain proposed end; which what it is comes next to be considered. But because I find some objections laid by some against the former truth, I must remove them before I proceed; which I shall do “as a man removeth dung until it be all gone.”
The sum of one of our former arguments was, — That to sacrifice and intercede belong both to the same person, as high priest; which name none can answer, neither hath any performed that office, until both by him be accomplished. Wherefore, our Saviour being the most absolute, and, indeed, the only true high priest, in whom were really all those perfections which in others received a weak typical representation, doth perform both these in the behalf of them for whose sakes he was such.
I. An argument not unlike to this I find by some to be undertaken to be answered, being in these words proposed, “The ransom and mediation of Christ is no larger than his office of priest, prophet, and king; but these offices pertain to his church and chosen: therefore his ransom pertains to them only.”
The intention and meaning of the argument is the same with what we proposed, — namely, that Christ offered nothing for them for whom he is no priest, and he is a priest only for them for whom he doth also intercede. If afterward I shall have occasion to make use of this argument, I shall, by the Lord’s assistance, give more weight and strength to it than it seems to have in their proposal, whose interest it is to present it as slightly as possible, that they may seem fairly to have waived it. But the evasion, such as it is, let us look upon.
“This,” saith the answerer, “is a sober objection;” which
friendly term I imagined at first he had given for this reason, because he
found it kind and easy to be satisfied. But reading the answer and finding
“The answer to this objection,” saith be, “is easy and
plain in the Scripture, for the mediation of Christ is both more general
and more special; — more general, as he is the ‘one mediator between God and men,’
And this is that which he calls a clear and plain answer
from the Scripture, leaving the application of it unto the argument to
other men’s conjecture; which, as far as I can conceive, must be thus:— It
is true Christ paid a ransom for none but those for whom he is a mediator
and priest; but Christ is to be considered two ways:
The poverty of the answer, as before expressed, hath been
sufficiently already declared. The fruits of Christ’s mediation have been
distinguished by some into those that are more general and those which are
more peculiar, which, in some sense, may be tolerable; but that the offices
of Christ should be said to be either general or peculiar, and himself in
relation to them so considered, is a gross, unshaped fancy. I answer,
then, to the thing intended, that we deny any such general mediation, or
function of office in general, in Christ, as should extend itself beyond
his church or chosen. It was his “church” which he “redeemed with his own blood,”
But let us see what is brought to confirm this distinction.
But let us see another proof, which haply may give more
strength to the uncouth distinction we oppose, and that is
II. Farther attempts, also, there are to give strength to this evasion, and so to invalidate our former argument, which I must also remove.
“Christ,” say they, More’s Universality of
Grace.
Here is a twofold intercession of Christ as mediator:— 1. For all sinners, that they may believe (for that is it which is intended by the many cloudy expressions wherein it is involved). 2. For believers, that they may be saved. It is the first member of the distinction which we oppose; and therefore must insist a little upon it.
First, Our author saith, “It is an interceding in some sort.” I ask, in what sort? Is it directly, or indirectly? Is it by virtue of his blood shed for them, or otherwise? Is it with an intention and desire to obtain for them the good things interceded for, or with purpose that they shall go without them? Is it for all and every man, or only for those who live in the outward pale of the church? Is faith the thing required for them, or something else? Is that desired absolutely, or upon some condition? All which queries must be clearly answered before this general intercession can be made intelligible.
First, Whether it be directly or indirectly, and by
consequence only, that this intercession after a sort is used, for that
thing interceded for is represented not as the immediate issue or aim of
the prayer of Christ, but as a reflex arising from a blessing obtained by
others; for the prayer set down is that God would so bless believers, that
those amongst whom they dwell may believe the report of the gospel. It is
believers that are the direct object of this intercession, and others are
only glanced at through them. The good also so desired
Secondly, Is it by virtue of his blood shed for them, or otherwise? — If it be, then Christ intercedeth for them that they may enjoy those things which for them by his oblation he did procure; for this it is to make his death and blood-shedding to be the foundation of his intercession; then it follows that Christ by his death procured faith for all, because he intercedeth that all may believe, grounding that intercession upon the merit of his death. But, first, this is more than the assertors of universal redemption will sustain; among all the ends of the death of Christ by them assigned, the effectual and infallible bestowing of faith on those for whom he died is none: secondly, if by his death he hath purchased it for all, and by intercession entreateth for it, why is it not actually bestowed on them? is not a concurrence of both these sufficient for the making out of that one spiritual blessing? — But, secondly, If it be not founded on his death and blood-shedding, then we desire that they would describe unto us this intercession of Christ, differing from his appearing for us in heaven sprinkled with his own blood.
Thirdly, Doth he intercede for them that they should
believe, with an intention or desire that they should do so, or no? If
not, it is but a mock intercession, and an entreaty for that which he would
not have granted. If so, why is it not accomplished? why do not all
believe? Yea, if he died for all, and prayed for all, that they might
believe, why are not all saved? for Christ is always heard of his Father,
Fourthly, Is it for all and every one in the world that Christ makes this intercession, or only for those who live within the pale of the church? If only for these latter, then this doth not prove a general intercession for all, but only one more large than that for believers; for if he leaves out any one in the world, the present hypothesis falls to the ground. If for all, how can it consist in that petition, “that the Spirit would so lead, guide, and bless believers, and so go forth in the ministration of the gospel by his servants, that others (that is, all and every one in the world) may be convinced and brought to believe?” How, I say, can this be spoken with any reference to those millions of souls that never see a believer, that hear no report of the gospel?
Fifthly, If his intercession be for faith, then either
Christ intercedeth for it absolutely, that they may certainly have
it, or upon
First, then, the words of the prophet
Secondly, That this prayer is not for all men, but only for that handful of the Jews by whom be was crucified. Now, from a prayer for them to infer a prayer for all and every man that ever were, are, or shall be, is a wild deduction.
It doth not appear that he prayed for all his crucifers
neither, but only for those who did it out of ignorance, as appears by the
reason annexed to his supplication: “For they know not what they do.” And though,
Thirdly, Christ in those words doth not so much as pray for those men that they might believe, but only that that sin of them in crucifying of him might be forgiven, not laid to their charge. Hence to conclude, therefore he intercedeth for all men that they may believe, even because he prayed that the sin of crucifying himself might be forgiven them that did it, is a strange inference.
Fourthly, There is another evident limitation in the business; for among his crucifiers he prays only for them that were present at his death, amongst whom, doubtless, many came more out of curiosity, to see and observe, as is usual in such cases, than out of malice and despite. So that whereas some urge that notwithstanding this prayer, yet the chief of the priests continued in their unbelief, it is not to the purpose, for it cannot be proved that they were present at his crucifying.
Fifthly, It cannot be affirmed with any probability that
our Saviour should pray for all and every one of them, supposing some of
them to be finally impenitent: for he himself knew full well
“what was in
man,”
Sixthly, It seems to me that this supplication was
effectual and successful, that the Son was heard in this request also,
faith and forgiveness being granted to them for whom he prayed; so that
this makes nothing for a general, ineffectual intercession, it being both
special and effectual: for,
Seventhly, We may, nay we must, grant a twofold praying in
our Saviour; — one, by virtue of his office as he was mediator; the other,
in answer of his duty, as he was subject to the law. It is true, he who
was mediator was made subject to the law; but yet those things which be did
in obedience to the law as a private person were not acts of mediation, nor
works of him as mediator, though of him who was mediator. Now, as he, was
subject to the law, our Saviour was bound to forgive offences and wrongs
done unto him, and to pray for his enemies; as also he had taught us to do,
whereof in this he gave us an example:
Again,
First, If Christ really intended and desired that the whole
world, or all men in the world, should believe, he would also, no doubt,
have
Secondly, Such a gloss or interpretation must not be put
upon the place as should run cross to the express words of our Saviour,
Thirdly, Say some, the world is here taken for the world of the elect, the world to be saved, — God’s people throughout the world. Certain it is that the world is not here taken properly pro mundo continente, for the world containing, but figuratively pro mundo contento, for the world contained, or men in the world. Neither can it be made appear that it must be taken universally, for all the men in the world, as seldom it is in the Scripture, which afterward we shall make appear; but it may be understood indefinitely, for men in the world, few or more, as the elect are in their several generations. But this exposition, though it hath great authors, I cannot absolutely adhere unto, because through this whole chapter the world is taken either for the world of reprobates, opposed to them that are given to Christ by his Father, or for the world of unbelievers (the same men under another notion), opposed to them who are committed to his Father by Christ. Wherefore I answer, —
Fourthly, That by believing,
The following place of
Neither is that other place of
III. “As a priest in respect of one end, he offered
sacrifice, — that is, propitiation for all men,
Ans. First, These words, as here placed, have no
tolerable sense in them, neither is it an easy thing to gather the mind of
the author out of them, so far are they from being a clear answer to the
argument, as was pretended. Words of Scripture, indeed, are used, but
wrested and corrupted, not only to the countenance of error, but to bear a
part in unreasonable expressions. For what, I pray, is the
But, [secondly,] to leave your words and take your meaning,
it seems to be this, in respect of one end that Christ proposed to himself
in his sacrifice, he is a priest for all, be aimed to attain and accomplish
it for them; but in respect of other ends, he is so only for his chosen and
called. Now, truly, this is an easy kind of answering, which, if it will
pass for good and warrantable, you may easily disappoint all your
adversaries, even first by laying down their arguments, then saying your
own opinion is otherwise; for the very thing that is here imposed on us for
an answer is the τὸ κρινόμενον, the
chief matter in debate. We absolutely deny that the several ends of the
death of Christ, or the good things procured by his death, are thus
distributed as is here pretended. To prove our assertion, and to give a
reason of our denial of this dividing of these things in respect of their
objects, we produce the argument above proposed concerning
But you will say divers places of Scripture are quoted for
the confirmation of this answer. But these, as I told you before, are
brought forth for pomp and show, nothing at all being to be found in them
to the business in hand; such are
The main thing
upon which the whole controversy about the death of Christ turneth, and
upon which the greatest weight of the business dependeth, comes next to our
consideration, being that which we have prepared the way unto by all that
hath been already said. It is about the proper end of the death of Christ;
which whoso can rightly constitute and make manifest may well be admitted
for a day’s-man and umpire in the whole contestation: for if it be the end
of Christ’s death which most of our adversaries assign, we will not deny
but that Christ died for all and every one; and if that be the end of it
which we maintain so to be, they will not extend it beyond the elect,
beyond believers. This, then, must be fully cleared and solidly confirmed
by them who hope for any success in their undertakings. The end of the
death of Christ we asserted, in the beginning
Now, the end of the death of Christ is either supreme and ultimate, or intermediate and subservient to that last end.
1. The first is the glory of God, or the manifestation of
his glorious attributes, especially of his justice, and mercy tempered with
justice, unto us. The Lord doth necessarily aim at himself in the first
place, as the chiefest good, yea, indeed, that alone which is good; that
is, absolutely and simply so, and not by virtue of communication from
another: and therefore in all his works, especially in this which we have
in hand, the chiefest of all, he first intends the manifestation of his own
glory; which also he fully accomplisheth in the close, to every point and
degree by him intended. He “maketh all things for himself,”
2. There is an end of the death of Christ which is
intermediate and subservient to that other, which is the last and
most supreme, even the effects which it hath in respect of us, and that is
it of which we now treat; which, as we before affirmed, is the bringing
of us unto God. Now, this, though in reference to the oblation and
intercession of Christ it be one entire end, yet in itself, and in respect
of the relation which the several acts therein have one to another, may be
considered distinctly in two parts, whereof one is the end and the
other the means for the attaining of that end; both the complete
end of the mediation of Christ in respect of us. The ground and cause of
this is the appointment of the Lord that there should be such a connection
and coherence between the things purchased for us by Jesus Christ, that the
one should be a means and way of attaining the other, — the one the
condition, and the other the thing promised upon that condition, but hath
equally and alike procured for us by Jesus Christ; for if either be omitted
in his purchase, the other would be vain and fruitless, as we shall
afterward declare. Now, both these consist in a communication of God and
his goodness unto us (and our participation of him by virtue thereof); and
that either to grace or glory, holiness or blessedness,
faith or salvation. In this last way they are usually
called, faith being the means of which we speak, and
salvation the end; faith the condition,
salvation the promised inheritance. Under the name of
faith we comprise all saving grace that accompanies it; and under
the name of salvation, the whole “glory to be revealed,” the liberty of the glory of the
children of God,
That the death, oblation, and blood-shedding of Jesus Christ is to be considered as the means for the compassing of an appointed end was before abundantly declared; and that such a means as is not in itself any way desirable but for the attaining of that end. Now, because that which is the end of any thing must also be good, for unless it be so it cannot be an end (for bonum et finis convertuntur), it must be either his Father’s good, or his own good, or our good, which was the end proposed.
I. That it was not merely his own is exceedingly
apparent. For in his divine nature he was eternally and essentially
partaker of all that glory which is proper to the Deity; which though in
respect of us it be capable of more or less manifestation, yet in itself it
is always alike eternally and absolutely perfect. And in this regard, at
the close of all, he desires and requests no other glory but that which he
had with his Father “before the world was,”
Besides, be it granted (which cannot be proved) that Christ
by his death did procure this power of judging, would any thing hence
follow that might be beneficial to the proving of the general ransom for
all? No, doubtless; this dominion and power of judging is a power of
condemning as well as saving; it is “all
judgment” that is committed to him,
II. Nor, secondly, was it his Father’s good. I
speak now of the proximate and immediate end and product of the death of
Christ, not of the ultimate and remote, knowing that the supreme end of
Christ’s oblation, and all the benefits purchased and procured by it, was
“the praise of his glorious
grace;” but for this other, it doth not directly tend to the
obtaining of any thing unto God, but of all good things from God to us.
First, The foundation of this whole assertion seems
to me to be false and erroneous, — namely, that God could not have mercy on
mankind unless satisfaction were made by his Son. It is true, indeed,
supposing the decree, purpose, and constitution of God that so it should
be, that so he would manifest his glory, by the way of vindicative justice,
it was impossible that it should otherwise be; for with the Lord there is
“no variableness, neither
shadow of turning,” The reader may be referred to the treatise by the author
at the end of this volume, “De
Divinâ Justitiâ,” for the full and mature expression of his views on
the necessity of the atonement. In the statements above, it is implied
that salvation might have been accomplished without the absolute necessity
of such a satisfaction to the claims of justice as the death of Christ
afforded.
Thirdly, If the end of the death of Christ were to
acquire a right to his Father, that notwithstanding his justice he might
save sinners, then did he rather die to redeem a liberty unto God than a
liberty from evil unto us, — that his Father might be enlarged from that
estate wherein it was impossible for him to do that which he desired, and
which his nature inclined him to, and not that we might be freed from that
condition wherein, without this freedom purchased, it could not be but we
must perish. If this be so, I see no reason why Christ should be said to
come and redeem his people from their sins; but rather, plainly, to
purchase this right and liberty for his Father. Now, where is there any
such assertion, wherein is any thing of this nature in the Scripture? Doth
the Lord say that he sent his Son out of love to himself, or unto us? Is
God or are men made the immediate subject of good attained unto by this
oblation? Rep. But it is said, that although immediately, and in
the first place, this right did arise unto God by the death of Christ, yet
that that also was to tend to our good, Christ obtaining that right, that
the Lord might now bestow mercy on us, if we fulfilled the condition that
he would propose. But I answer, that this utterly overthrows all the merit
of the death of Christ towards us, and leaves not so much as the nature of
merit unto it; for that which is truly meritorious indeed deserves that the
thing merited, or procured and obtained by it, shall be done, or
ought to be bestowed, and not only that it may be done.
There is such a habitude and relation between merit and the thing obtained
by it, whether it be absolute or arising on contract, that there ariseth a
real right to the thing procured by it in them by whom or for whom it is
procured. When the labourer hath wrought all day, do we say, “Now his
wages may be paid,” or rather, “Now they ought to be
paid”? Hath he not a right unto it? Was ever such a merit heard of
before, whose nature should consist in this, that the thing procured by it
might be bestowed, and not that it ought to be? And
shall Christ be said now to purchase by his meritorious oblation this only
at his Father’s hand, that he might bestow upon and apply the
fulness of his death to some or all, and not that he should so do?
“To him that
worketh,” saith the apostle, “is the
reward not reckoned of grace, but of debt,”
Fourthly, That cannot be assigned as the complete
end of the death of Christ, which being accomplished, it had not only been
possible that not one soul might be saved, but also impossible that by
virtue of it any sinful soul should be saved; for sure the Scripture is
exceedingly full in declaring that through Christ we have remission of
sins, grace, and glory (as afterward). But now, notwithstanding this, that
Christ is said to have procured and purchased by his death such a right and
liberty to his Father, that he might bestow eternal life upon all upon what
conditions he would, it might very well stand that not one of those should
enjoy eternal life: for suppose the Father would not bestow it, as he is by
no engagement, according to this persuasion, bound to do (he had a right to
do it, it is true, but that which is any one’s right he may use or not use
at his pleasure); again, suppose he had prescribed a condition of works
which it had been impossible for them to fulfil; — the death of Christ
might have had its full end, and yet not one been saved. Was this his
coming to save sinners, to “save that which was lost?” or could he, upon such an
accomplishment as this, pray as he did, “Father, I will that those whom thou hast given me be with me where I
am; that they may behold my glory?”
Ask now of these, what it is that the Father can do, and
will do, upon the death of Christ; by which means his justice, that before
hindered the execution of his good-will towards them, is satisfied? and
they tell you it is the entering into a new covenant of grace with them,
upon the performance of whose condition they shall have all the benefits of
the death of Christ applied to them. But to us it seemeth that Christ
himself, with his death and passion, is the chief promise of the new
covenant itself, as
What the Scripture affirms in this particular we laid down in the entrance of the whole discourse; which now, having enlarged in explication of our sense and meaning therein, must be more particularly asserted, by an application of the particular places (which are very many) to our thesis as before declared, whereof this is the sum:— “Jesus Christ, according to the counsel and will of his Father, did offer himself upon the cross, to the procurement of those things before recounted; and maketh continual intercession with this intent and purpose, that all the good things so procured by his death might be actually and infallibly bestowed on and applied to all and every one for whom he died, according to the will and counsel of God.” Let us now see what the Scripture saith hereunto, the sundry places whereof we shall range under these heads:— First, Those that hold out the intention and counsel of God, with our Saviour’s own mind; whose will was one with his Father’s in this business. Secondly, Those that lay down the actual accomplishment or effect of his oblation, what it did really procure, effect, and produce. Thirdly, Those that point out the persons for whom Christ died, as designed peculiarly to be the object of this work of redemption in the end and purpose of God.
I. For the first, or those which hold out the counsel,
purpose, mind, intention, and will of God and our Saviour in this work:
Secondly,
Thirdly, The like expression is that also of Paul,
Fourthly, As the apostle farther declareth,
Fifthly, The same purpose and intention we have,
Sixthly, Will you hear our Saviour Christ himself
expressing this more evidently, restraining the object, declaring his whole
design and purpose, and affirming the end of his death?
Seventhly, And that this also was his counsel is apparent,
Eighthly, I shall add but one place more, of the very many
more that might be cited to this purpose, and that is
From all which we draw this argument:— That which the Father and the Son intended to accomplish in and towards all those for whom Christ died, by his death that is most certainly effected (if any shall deny this proposition, I will at any time, by the Lord’s assistance, take up the assertion of it;) but the Father and his Son intended by the death of Christ to redeem, purge, sanctify, purify, deliver from death, Satan, the curse of the law, to quit of all sin, to make righteousness in Christ, to bring nigh unto God, all those for whom he died, as was above proved: therefore, Christ died for all and only those in and towards whom all these things recounted are effected; — which, whether they are all and every one, I leave to all and every one to judge that hath any knowledge in these things.
II. The second rank contains those places which lay down
the actual accomplishment and effect of this oblation, or what it doth
really produce and effect in and towards them for whom it is an oblation.
Such are
Again; Christ, by his death, and in it, is said to
“bear our
sins:” so
Peace, also, and reconciliation with God, — that is, actual
peace by the removal of all enmity on both sides, with all the causes of
it, — is fully ascribed to this oblation:
Add also those other places where our life is ascribed to
the death of Christ, and then this enumeration will be perfect:
Now, there is none of all these places but will afford a
sufficient strength against the general ransom, or the universality of the
merit of Christ. My leisure will not serve for so large a prosecution of
the
III. Many places there are that point out the persons for
whom Christ died, as designed peculiarly to be the object of this work of
redemption, according to the aim and purpose of God; some of which we will
briefly recount. In some places they are called many:
That we may have the clearer passage, we must remove the hindrances that are laid in the way by some pretended answers and evasions used to escape the force of the argument drawn from the Scripture, affirming Christ to have died for “many,” his “sheep,” his “elect,” and the like. Now, to this it is replied, that this “reason,” as it is called, is “weak and of no force, equivocal, subtile, fraudulent, false, ungodly, deceitful, and erroneous;” for all these several epithets are accumulated to adorn it withal, (“Universality of Free Grace,” page xvi.) Now, this variety of terms (as I conceive) serves only to declare with what copia verborum the unlearned eloquence of the author is woven withal; for such terrible names imposed on that which we know not well how to gainsay is a strong argument of a weak cause. When the Pharisees were not able to resist the spirit whereby our Saviour spake, they call him “devil and Samaritan.” Waters that make a noise are usually but shallow. It is a proverb among the Scythians, that the “dogs which bark most bite least.” But let us see “quid dignum tanto feret hic responsor hiatu,” and hear him speak in his own language. He says then, —
“First, This reason is weak and of no force: for the word
many is oft so used, that it both signifies all and every man, and
also amplifieth or setteth forth the greatness of that number; as in
Rep. 1. That if the proof and argument were taken
merely from the word many, and not from the annexed description of
those many, with the presupposed distinction of all men into several sorts
by the purpose of God, this exception would bear some colour; but for this
see our arguments following. Only by the way observe, that he that shall
divide the inhabitants of any place, as at London, into poor and rich,
those that want and those that abound, afterward affirming that he will
bestow his bounty on many at London, on the poor, on those that want, will
easily be understood to give it unto and bestow it upon them only. 2.
Neither of the places quoted proves directly that many must
necessarily in them be taken for all. In
“Secondly, This reason,” he adds, “is equivocal, subtile, and fraudulent; seeing where all men and every man is affirmed of, the death of Christ, as the ransom and propitiation, and the fruits thereof, only is assumed for them; but where the word many is in any place used in this business, there are more ends of the death of Christ than this one affirmed of.”
Rep. 1. It is denied that the death of Christ, in
any place of Scripture, is said to be for “all men” or for “every man;”
which, with so much confidence, is supposed, and imposed on us as a thing
acknowledged. 2. That there is any other end of the death of Christ,
besides the fruit of his ransom and propitiation, directly intended, and
not by accident attending it, is utterly false. Yea, what other end the
ransom paid by Christ and the atonement made by him can have but the fruits
of them, is not imaginable. The end of any work is the same with the
fruit, effect, or product of it. So that this wild distinction of the
ransom and propitiation of Christ, with the fruits of them, to be for all,
and the other ends of his death to be only for many, is an assertion
neither equivocal, subtile, nor fraudulent! But I speak to what I conceive
the meaning of the place; for the words themselves bear no tolerable sense.
3. The observation, that where the word many is used many ends
are designed, but where all are spoken of there only the ransom is
intimated, is, — (1.) Disadvantageous to the author’s persuasion, yielding
the whole argument in hand, by acknowledging that where many are
mentioned, there all cannot be understood, because more ends of
the death of Christ than do belong to all are mentioned; and so confessedly
all the other answers to prove that by many, all are to
be understood, are against
Thirdly, He proceeds, “This reason is false and ungodly; for it is nowhere in Scripture said that Christ died or gave himself a ransom but for many, or only for many, or only for his sheep; and it is ungodliness to add to or diminish from the word of God in Scripture.”
Rep. To pass by the loving terms of the author, and
allowing a grain to make the sense current, I say, — First, That
Christ affirming that he gave his life for “many,” for his “sheep,” being
said to die for his “church,” and innumerable places of Scripture
witnessing that all men are not of his sheep, of his church, we argue and
conclude, by just and undeniable consequence, that he died not for those
who are not so. If this be adding to the word of God (being only an
exposition and unfolding of his mind therein), who ever spake from the word
of God and was guiltless? Secondly, Let it be observed, that in the
very place where our Saviour says that he “gave his life for his sheep,” he presently adds, that some
are not of his sheep,
Fourthly, “But,” says he, “the reason is deceitful and
erroneous, for the Scripture doth nowhere say, — 2. a These figures
are designed by the author to connect each argument which he is refuting
with the answer he supplies to it in the succeeding paragraphs. — Ed.
Rep. I am persuaded that nothing but an
acquaintedness with the condition of the times wherein we live can afford
me sanctuary from the censure of the reader to be lavish of precious hours,
in considering and transcribing such canting lines as these last repeated.
But yet, seeing better cannot be afforded, we must be content to view such
evasions as these, all whose strength is in incongruous expressions, in
incoherent structure, cloudy, windy phrases, all tending to raise such a
mighty fog as that the business in hand might not be perceived, being lost
in this smoke and vapour, cast out to darken the eyes and amuse the senses
of poor seduced souls. The argument undertaken to be answered being, that
Christ is said to die for “many,” and those many are described and designed
to be his “sheep,” as
I say then, First, aThat the many Christ died
for were his sheep, was before declared. Neither is the place of
Secondly, bFor the difference between them he
“died for so and so,”
Thirdly, cWe deny that the primary difference
that here is made by our Saviour is between believers and not believers,
but between elect and not elect, sheep and not sheep; the thing wherein
they are thus differenced being the believing of the one, called “hearing
of his voice and knowing him,” and the not believing of the other; the
foundation of these acts being their different conditions in respect of
God’s purpose and Christ’s love, as is apparent from the antithesis and
opposition which we have in
Fourthly, dFirst, It is nothing to the business before us what privileges our Saviour here expresseth; our question is, for whom he says he would give his life? and that only. Secondly, This frequent repetition of that useless so and so serves for nothing but to puzzle the poor ignorant reader. Thirdly, We deny that Christ died for any but those who shall certainly be brought unto him by the ministration of the gospel. So that there is not a “Not only those whom he died for, but also those that are brought in unto him;” for he died for his sheep, and his sheep hear his voice. They for whom he died, and those that come in to him, may receive different qualifications, but they are not several persons.
Fifthly, eFirst, The question is not at
all, to what end our Saviour here makes mention of his death? but for whom
he died? who are expressly said to be his “sheep;” which all are not.
Secondly, His intention is, to declare the giving of his life for a
ransom, and that according to the “commandment received of his Father,”
Sixthly, fFirst, “The love and
faithfulness of Jesus Christ in the ministration of the gospel,” — that is,
his performing the office of the mediator of the new covenant, — are seen
in nothing more than in giving his life for a ransom,
Rep. The opposition is between sheep and not sheep,
and that with reference to their election, and not to their vocation. Now,
whom would he have signified by the “not sheep”? those that were not
called, — the Gentiles? That is against the text terming them sheep, that
is in designation, though not as yet called,
“Besides, there is in Scripture great difference between
sheep, and sheep of his flock and pasture, of which he here speaketh,
Rep. 1. This unrighteous distinction well explained
must needs, no doubt (if any know how), give a great deal of light to the
business in hand. 2. If there be a distinction to be allowed, it can be
nothing but this, that the “sheep” who are simply so called are those who
are only so to Christ from the donation of his Father; and the “sheep of
his pasture,” those who, by the effectual working of the Spirit, are
actually brought home to Christ. And then of both sorts we have mention in
this chapter,
“Besides, sheep,
Rep. 1. The substance of this and other exceptions
is, that by sheep is meant believers; which is contrary to
Rep. 1. Here is no word mentioned nor intimated of
the death of Christ, but only that which was accomplished by his being a
propitiation, and making his death a ransom for us, with the fruits which
certainly and infallibly spring there from. 2. If more ends than one of
the death of Christ are here mentioned, and such as belong not unto all,
why do you deny that he speaks here of his sheep only? Take heed, or you
will see the truth. 3. Where it is said, “Of all men,” I know not; but
this I am sure, that Christ is said to “give his life a ransom,” and that is only mentioned where
it is not said for all; as
And so, from these brief annotations, I hope any indifferent reader will be able to judge whether the reason opposed, or the exceptions against it devised, be to be accounted “weak, fraudulent, ungodly, and erroneous.”
Although I fear that in this particular I have already
intrenched upon the reader’s patience, yet I cannot let pass the discourse
immediately following in the same author to those exceptions which we last
removed, laid by him against the arguments we had in hand, without an
obelisk; as also an observation of his great abilities to cast down a man
of clouds, which himself had set up to manifest his skill in its direction.
To the preceding discourse he adds another exception, which he imposeth on
those that oppose universal redemption, as though it were laid by them
against the understanding of the general expressions in the Scripture, in
that way and sense wherein he conceives them; and it is, “That those words
were fitted for the time of Christ and his apostles, having another meaning
in them than they seem to import.” Now, having thus gaily trimmed and set
up this man of straw, — to whose framing I dare boldly say not one of his
adversaries did ever contribute a penful of ink, — to show his rare skill,
he chargeth it with I know not how many errors, blasphemies, lies, set on
with exclamations and vehement outcries, until it tumble to the ground.
Had he not sometimes answered an argument, he would have been thought a
most unhappy disputant. Now, to make sure that for once he would do it, I
believe he was very careful that the objection of his own framing should
not be too strong for his own defacing. In the meantime, how blind are
they who admire him for a combatant who is skilful only at fencing with his
own shadow! and yet with such empty janglings as these, proving what none
denies, answering what none objects, is the greatest part of
The farther reasons whereby the precedent discourse may be confirmed, I defer until I come to oppose some argument to the general ransom. For the present, I shall only take away that general answer which is usually given to the places of Scripture produced, to waive the sense of them; which is φάρμακον πάνσοφον to our adversaries, and serves them, as they suppose, to bear up all the weight wherewith in this case they are urged:—
I. They say, then, that in the oblation of Christ, and concerning the good things by him procured, two things are to be considered:— First, The impetration, or obtaining of them; and, secondly, The application of them to particular persons. “The first,” say they, “is general, in respect to all. Christ obtained and procured all good things by his death of his Father, — reconciliation, redemption, forgiveness of sins, — for all and every man in the world, if they will believe and lay hold upon him: but in respect of application, they are actually bestowed and conferred but on a few; because but a few believe, which is the condition on which they are bestowed. And in this latter sense are the texts of Scripture which we have argued, all of them, to be understood. So that they do no whit impeach the universality of merit, which they assert; but only the universality of application, which they also deny.” Now, this answer is commonly set forth by them in various terms and divers dresses, according as it seems best to them that use it, and most subservient to their several opinions; for, —
First, Some of them say that Christ, by his death and passion, did absolutely, according to the intention of God, purchase for all and every man, dying for them, remission of sins and reconciliation with God, or a restitution into a state of grace and favour; all which shall be actually beneficial to them, provided that they do believe. So the Arminians.
Secondly, Some,
Thirdly, Some
And sundry other ways there are whereby men express their conceptions in this business. The sum of all comes to this, and the weight of all lies upon that distinction which we before recounted; — namely, that in respect of impetration, Christ obtained redemption and reconciliation for all; in respect of application, it is bestowed only on them who do believe and continue therein.
II. Their arguments whereby they prove the generality of the ransom and universality of the reconciliation must afterward be considered: for the present, we handle only the distinction itself, the meaning and misapplication whereof I shall briefly declare; which will appear if we consider, —
First, The true nature and meaning of this distinction, and the true use thereof; for we do acknowledge that it may be used in a sound sense and right meaning, which way soever you express it, either by impetration and application, or by procuring reconciliation with God and a working of reconciliation in us. For by impetration we mean the meritorious purchase of all good things made by Christ for us with and of his Father; and by application, the actual enjoyment of those good things upon our believing; — as, if a man pay a price for the redeeming of captives, the paying of the price supplieth the room of the impetration of which we speak; and the freeing of the captives is as the application of it. Yet, then, we must observe, —
First, That this distinction hath no place in the intention and purpose of Christ, but only in respect of the things procured by him; for in his purpose they are both united, his full end and aim being to deliver us from all evil, and procure all good actually to be bestowed upon us. But in respect of the things themselves, they may be considered either as procured by Christ, or as bestowed on us.
Secondly, That the will of God is not at all conditional in this business, as though he gave Christ to obtain peace, reconciliation, and forgiveness of sins, upon condition that we do believe. There is a condition in the things, but none in the will of God; that is absolute that such things should be procured and bestowed.
Thirdly, That all the things which Christ obtained for us
are not bestowed upon condition, but some of them
absolutely. And as for those that are bestowed upon condition,
the condition on which they are bestowed is actually purchased and procured
for us, upon no condition but only by virtue of the purchase. For
instance: Christ hath purchased remission of sins and eternal life for us,
to be enjoyed on our believing, upon the condition of faith. But faith
itself, which
Fourthly, That both these, impetration and application, have for their objects the same individual persons; that, look, for whomsoever Christ obtained any good thing by his death, unto them it shall certainly be applied, upon them it shall actually be bestowed: so that it cannot be said that he obtained any thing for any one, which that one shall not or doth not in due time enjoy. For whomsoever he wrought reconciliation with God, in them doth he work reconciliation unto God. The one is not extended to some to whom the other doth not reach. Now, because this being established, the opposite interpretation and misapplication of this distinction vanisheth, I shall briefly confirm it with reasons:—
First, If the application of the good things procured be the end why they are procured, for whose sake alone Christ doth obtain them, then they must be applied to all for whom they are obtained; for otherwise Christ faileth of his end and aim, which must not be granted. But that this application was the end of the obtaining of all good things for us appeareth, — First, Because if it were otherwise, and Christ did not aim at the applying of them, but only at their obtaining, then might the death of Christ have had its full effect and issue without the application of redemption and salvation to any one soul, that being not aimed at, and so, notwithstanding all that he did for us, every soul in the world might have perished eternally; which, whether it can stand with the dignity and sufficiency of his oblation, with the purpose of his Father, and his own intention, who “came into the world to save sinners, — that which was lost,” and to “bring many sons unto glory,” let all judge. Secondly, God, in that action of sending his Son, laying the weight of iniquity upon him, and giving him up to an accursed death, must be affirmed to be altogether uncertain what event all this should have in respect of us. For, did he intend that we should be saved by it? — then the application of it is that which he aimed at, as we assert: did he not? — certainty, he was uncertain what end it should have; which is blasphemy, and exceeding contrary to Scripture and right reason. Did he appoint a Saviour without thought of them that were to be saved? a Redeemer, not determining who should be redeemed? Did he resolve of a means, not determining the end? It is an assertion opposite to all the glorious properties of God.
Secondly, If that which is obtained by any do, by virtue of
that action whereby it is obtained, become his in right for whom it is
obtained, then for whomsoever any thing is by Christ obtained, it is to
them applied; for that must be made theirs in fact which is theirs
Thirdly, Because the Scripture, perpetually conjoining
these two things together, will not suffer us so to sever them as that the
one should belong to some and not to others, as though they could have
several persons for their objects: as
Secondly, We
may consider the meaning of those who seek to maintain universal redemption
by this distinction in it, and to what use they do apply it. “Christ,” say
they, “died for all men, and by his death purchased reconciliation with God
for them and forgiveness of sins: which to some is applied, and they become
actually reconciled to God, and have their sins forgiven them; but to
others not, who, therefore, perish in the state of irreconciliation and
enmity, under the guilt of their sins. This application,” say they, “is
not procured nor purchased by Christ, — for then, he dying for all, all
must be actually reconciled and have their sins forgiven them and be saved,
— but it attends the fulfilling of the condition which God is pleased to
prescribe unto them, that is, believing:” which, say some, they can do by
their own strength, though not in terms, yet by direct consequence; others
not, but God must give it. So that when it is said in the Scripture,
Christ hath reconciled us to God, redeemed us, saved us by his blood,
underwent the punishment of our sins, and so made satisfaction for us, they
assert that no more is meant but that Christ did that which upon the
fulfilling of the condition that is of us required, these things will
follow. To the death of Christ, indeed, they assign many glorious things;
but what they give on the one hand they take away with the other, by
suspending the enjoyment of them on a condition by us to be fulfilled, not
by him procured; and in terms assert that the proper and full end of the
death of Christ was the doing of that whereby God, his justice being
satisfied, might save sinners if he would, and on what condition it pleased
him, — that a door of grace might be opened to all that would come in, and
not that actual justification and remission of sins, life, and immortality
were procured by him, but only a possibility of those things, that so it
might be. Now, that all the venom that lies under this exposition and
abuse of this distinction may the better appear, I shall set down
First, “God,” say they, “considering all mankind as fallen from that grace and favour in Adam wherein they were created, and excluded utterly from the attainment of salvation by virtue of the covenant of works which was at the first made with him, yet by his infinite goodness was inclined to desire the happiness of them, all and every one, that they might be delivered from misery, and be brought unto himself;” which inclination of his they call his universal love and antecedent will, whereby he would desirously have them all to be saved; out of which love he sendeth Christ.
Obs. 1. That God hath any natural or necessary inclination, by his goodness, or any other property, to do good to us, or any of his creatures, we do deny. Every thing that concerns us is an act of his free will and good pleasure, and not a natural, necessary act of his Deity, as shall be declared.
Obs. 2. The ascribing an antecedent conditional will
unto God, whose fulfilling and accomplishment should depend on any free,
contingent act or work of ours, is injurious to his wisdom, power, and
sovereignty, and cannot well be excused from blasphemy; and is contrary to
Obs. 3. A common affection and inclination to do
good to all doth not seem to set out the freedom, fulness, and dimensions
of that most intense love of God which is asserted in the Scripture to be
the cause of sending his Son; as See book iv., chap. ii. and chap. iv., where
Obs. 4. We deny that all mankind are the object of
that love of God which moved him to send his Son to die; God having
“made some for the day of
evil,”
Secondly, “The justice of God being injured by sin, unless
something might be done for the satisfaction thereof, that love of God
whereby he wouldeth good to all sinners could no way be brought
Obs. 1. That neither Scripture nor right reason will enforce nor prove an utter and absolute want of power in God to save sinners by his own absolute will, without satisfaction to his justice, supposing his purpose that so it should be; indeed, it could not be otherwise. But, without the consideration of that, certainly he could have effected it. It doth not imply any violating of his holy nature.
Obs. 2. An actual and necessary velleity, for the doing of any thing which cannot possibly be accomplished without some work fulfilled outwardly of him, is opposite to his eternal blessedness and all-sufficiency.
Thirdly, “God, therefore, to fulfil that general love and good-will of his towards all, and that it might put forth itself in such a way as should seem good to him, to satisfy his justice, which stood in the way, and was the only hinderance, he sent his Son into the world to die.”
The failing of this assertion we shall lay forth, when we come to declare that love whereof the sending of Christ was the proper issue and effect.
Fourthly, “Wherefore, the proper and immediate end and aim
of the purpose of God in sending his Son to die for all men was, that he
might, what way it pleased him, save sinners, his justice which hindered
being satisfied,” — as
Obs. 1. Whether this was the intention of the Father in sending his Son or no, let it be judged. Something was said before, upon the examination of those places of Scripture which describe his purpose; let it be known from them whether God, in sending of his Son, intended to procure to himself a liberty to save us if he would, or to obtain certain salvation for his elect.
Obs. 2. That such a possibility of salvation, or, at the utmost, a velleity or willing of it, upon an uncertain condition, to be by us fulfilled, should be the full, proper, and only immediate end of the death of Christ, will yet scarcely down with tender spirits.
Obs. 3. The expression, of procuring to himself ability to save, upon a condition to be prescribed, seems not to answer that certain purpose of our Saviour in laying down his life, which the Scripture saith was to “save his sheep,” and to “bring many sons to glory,” as before; nor hath it any ground in Scripture.
Fifthly, “Christ, therefore, obtained for all and every one
reconciliation with God, remission of sins, life and salvation; not that
they should actually be partakers of these things, but that God (his
justice now not hindering) might and would prescribe a condition to be by
Some say that this proceeds so far, that all men are
thereby received into a new covenant, in which redemption Adam was a common
person as well as in his fall from the old, and all we again restored in
him; so that none shall be damned that do not sin actually against the
condition where they are born, and fall from the state where into all men
are assumed through the death of Christ. So
Again, some say that Christ by this satisfaction removed
original sin in all, and, by consequent, that only; so that all
infants, though of Turks and Pagans, out of the covenant, dying before they
come to the use of reason, must undoubtedly be saved, that being removed in
all, even the calamity, guilt, and alienation contracted by our first fall,
whereby God may save all upon a new condition. But others of them, more
warily, observing that the blood of Christ is said to “cleanse from all sin,” (
Again, some of them, that the condition prescribed is by
our own strength, with the help of such means as God at all times, and in
all places, and unto all, is ready to afford, to be performed; others deny
this, and affirm that effectual grace flowing peculiarly from election is
necessary to believing: the first establishing the idol of
free-will to maintain their own assertion; others overthrowing
their own assertion for the establishment of grace. So
Moreover, some say that the love of God in the sending of
Christ is equal to all: others go a strain higher, and maintain an
inequality in the love of God, although he send his Son to die for all, and
though greater love there cannot be than that whereby the Lord sent his Son
to die for us, as
In one particular they agree well enough, — namely, in denying that faith is procured or merited for us by the death of Christ. So far they are all of them constant to their own principles, for once to grant it would overturn the whole fabric of universal redemption; but, in assigning the cause of faith they go asunder again.
Some say that God sent Christ to die for all men, but only conditionally, if they did and would believe; — as though, if they believed, Christ died for them; if not, he died not; and so make the act the cause of its own object: other some, that he died absolutely for all, to procure all good things for them, which yet they should not enjoy until they fulfil the condition that was to be prescribed unto them. Yet all conclude that in his death Christ had no more respect unto the elect than others, to sustain their persons, or to be in their room, but that he was a public person in the room of all mankind.
III. Concerning the close of all this, in respect of the
event and immediate product of the death of Christ, divers have diversely
expressed themselves; some placing it in the power, some in the will, of
God; some in the opening of a door of grace; some in a right purchased to
himself of saving whom he pleased; some that in respect of us he had no end
at all, but that all mankind might have perished after he had done all.
Others make divers and distinct ends, not almost to be reckoned, of this
one act of Christ, according to the diversity of the persons for whom he
died, whom they grant to be distinguished and differenced by a foregoing
decree; but to what purpose the Lord should send his Son to die for them
whom he himself had determined not to save, but at least to pass by and
leave to remediless ruin for their sins, I cannot see, nor the meaning of
the twofold destination by some invented. Such is the powerful force and
evidence of truth that it scatters all its opposers, and makes them fly to
several hiding-corners; who, if they are not willing to yield and submit
themselves, they shall surely lie down in darkness and error. None of
these, or the like intricate and involved impedite distinctions, hath
[truth] itself need of; into none of such poor shifts and
“God, out of his infinite love to his elect, sent his dear Son in the fulness of time, whom he had promised in the beginning of the world, and made effectual by that promise, to die, pay a ransom of infinite value and dignity, for the purchasing of eternal redemption, and bringing unto himself all and every one of those whom he had before ordained to eternal life, for the praise of his own glory.” So that freedom from all the evil from which we are delivered, and an enjoyment of all the good things that are bestowed on us, in our traduction from death to life, from hell and wrath to heaven and glory, are the proper issues and effects of the death of Christ, as the meritorious cause of them all; which may, in all the parts of it, be cleared by these few assertions:—
First, The fountain and cause of God’s sending Christ is his eternal love to his elect, and to them alone; which I shall not now farther confirm, reserving it for the second general head of this whole controversy.
Secondly, The value, worth, and
dignity of the ransom which Christ gave himself to be, and of the
price which he paid, was infinite and immeasurable; fit for the
accomplishing of any end and the procuring of any good, for all and every
one for whom it was intended, had they been millions of men more than ever
were created. Of this also afterward. See
Thirdly, The intention and aim of the Father in this great
work was, a bringing of those many sons to glory, — namely, his elect, whom
by his free grace he had chosen from amongst all men, of all sorts,
nations, and conditions, to take them into a new covenant of grace with
himself, the former being as to them, in respect of the event,
Fourthly, The things purchased or procured for those persons, — which are the proper effects of the death and ransom of Christ, in due time certainly to become theirs in possession and enjoyment, — are, remission of sin, freedom from wrath and the curse of the law, justification, sanctification, and reconciliation with God, and eternal life; for the will of his Father sending him for these, his own intention in laying down his life for them, and the truth of the purchase made by him, is the foundation of his intercession, begun on earth and continued in heaven; whereby he, whom his Father always hears, desires and demands that the good things procured by him may be actually bestowed on them, all and every one, for whom they were procured. So that the whole of what we assert in this great business is exceedingly clear and apparent, without any intricacy or the least difficulty at all; not clouded with strange expressions and unnecessary divulsions and tearings of one thing from another, as is the opposite opinion: which in the next place shall be dealt withal by arguments confirming the one and everting the other. But because the whole strength thereof lieth in, and the weight of all lieth on, that one distinction we before spoke of, by our adversaries diversely expressed and held out, we will a little farther consider that, and then come to our arguments, and so to the answering of the opposed objections.
The allowable use of this distinction, how it may be taken in a sound sense, the several ways whereby men have expressed the thing which in these words is intimated, and some arguments for the overthrowing of the false use of it, however expressed, we have before intimated and declared. Now, seeing that this is the πρῶτον ψεῦδος of the opposite opinion, understood in the sense and according to the use they make of it, I shall give it one blow more, and leave it, I hope, a-dying.
I shall, then, briefly declare, that although these two
things may admit of a distinction, yet they cannot of a separation, but
that for whomsoever Christ obtained good, to them it might be applied; and
for whomsoever he wrought reconciliation with God, they must actually unto
God be reconciled. So that the blood of Christ, and his death in the
virtue of it, cannot be looked on, as some do, as a medicine
First, It is contrary to common sense or our usual form of speaking, which must be wrested, and our understandings forced to apprehend it. When a man hath obtained an office, or any other obtained it for him, can it be said that it is uncertain whether he shall have it or no? If it be obtained for him, is it not his in right, thorough perhaps not in possession? That which is impetrated or obtained by petition is his by whom it is obtained. It is to offer violence to common sense to say a thing may be a man’s, or it may not be his, when it is obtained for him; for in so saying we say it is his. And so it is in the purchase made by Jesus Christ, and the good things obtained by him for all them for whom he died.
Secondly, It is contrary to all reason in the world, that the death of Christ, in God’s intention, should be applied to any one that shall have no share in the merits of that death. God’s will that Christ should die for any, is his intention that he shall have a share in the death of Christ, that it should belong to him, — that is, be applied to him; for that is, in this case, said to be applied to any that is his in any respect, according to the will of God. But now the death of Christ, according to the opinion we oppose, is so applied to all, and yet the fruits of this death are never so much as once made known to far the greatest part of those all.
Thirdly, [It is contrary to reason] that a ransom should be
paid for captives, upon compact for their deliverance, and yet upon the
payment those captives not be made free and set at liberty. The death of
Christ is a ransom,
Fourthly, It is contrary to Scripture, as was before at large declared. See [also book iii.] chap. x.
First, Certainly this condition ought to be revealed to all for whom this purchase is made, if it be intended for them in good earnest. All for whom he died must have means to know that his death will do them good if they believe; especially it being in his power alone to grant them these means who intends good to them by his death. If I should entreat a physician that could cure such a disease to cure all that came unto him, but should let many rest ignorant of the grant which I had procured of the physician, and none but myself could acquaint them with it, whereby they might go to him and be healed, could I be supposed to intend the healing of those people? Doubtless no. The application is easy.
Secondly, This condition of them to be required is in their power to perform, or it is not. If it be, then have all men power to believe; which is false: if it be not, then the Lord will grant them grace to perform it, or he will not. If he will, why then do not all believe? why are not all saved? if he will not, then this impetration, or obtaining salvation and redemption for all by the blood of Jesus Christ, comes at length to this:— God intendeth that he shall die for all, to procure for them remission of sins, reconciliation with him, eternal redemption and glory; but yet so that they shall never have the least good by these glorious things, unless they perform that which he knows they are no way able to do, and which none but himself can enable them to perform, and which concerning far the greatest part of them he is resolved not to do. Is this to intend that Christ should die for them for their good? or rather, that he should die for them to expose them to shame and misery? Is it not all one as if a man should promise a blind man a thousand pounds upon condition that he will see.
Thirdly, This condition of faith is procured for us by the
death of Christ, or it is not. If they say it be not, then the chiefest
grace,
Fourthly, This whole assertion tends to make Christ but a half mediator, that should procure the end, but not the means conducing thereunto. So that, notwithstanding this exception and new distinction, our assertion stands firm, — That the fruits of the death of Christ, in respect of impetration of good and application to us, ought not to be divided; and our arguments to confirm it are unshaken.
For a close of all; that which in this cause we affirm may
be summed up in this: Christ did not die for any upon condition, if
they do believe; but he died for all God’s elect, that they should
believe, and believing have eternal life. Faith itself is among the
principal effects and fruits of the death of Christ; as shall be declared.
It is nowhere said in Scripture, nor can it reasonably be affirmed, that if
we believe, Christ died for us, as though our believing should make that to
be which otherwise was not, — the act create the object; but Christ died
for us that we might believe. Salvation, indeed, is bestowed
conditionally; but faith, which is the condition, is absolutely procured.
The question being thus stated, the difference laid open, and the thing in
controversy made known, we proceed, in the next place, to draw forth some
of those arguments, demonstrations, testimonies, and proofs, whereby the
truth we maintain is established, in which it is contained, and upon which
it is firmly founded: only desiring the reader to retain some notions in
his mind of those fundamentals
Argument I.
The first argument may be taken from the nature of the covenant of grace,
which was established, ratified, and confirmed in and by the death of
Christ; that was the testament whereof he was the testator, which was
ratified in his death, and whence his blood is called “The blood of the new
testament,”
The assumption appears from the nature of the covenant
itself, described clearly,
But thus, as is apparent, it is not with all; for
“all men have not
faith,” — it is “of
the elect of God:” therefore, it is not made with all, nor is
the compass thereof to be extended beyond the remnant that are according to
election. Yea, every blessing of the new covenant being certainly common,
and to be communicated to all the covenantees, either faith is none of
them, or all must have it, if the covenant itself be general. But some may
say that it is true God promiseth to write his law in our hearts, and put
his fear in our inward parts; but it is upon condition. Give me that
condition, and I will yield the cause. Is it if they do believe? Nothing
else can be imagined. That is, if they have the law written in their
hearts (as every one that believes hath), then God promiseth to write his
law in their hearts! Is this probable, friends? is it likely? I cannot,
then, be persuaded that God hath made a covenant of grace with all,
especially those who never heard a word of covenant, grace, or condition of
it, much less received grace for the fulfilling of the condition; without
which the whole would be altogether unprofitable and useless. The covenant
is made with Adam, and he is acquainted with it,
Most apparent, then, it is that the new covenant of grace,
and the promises thereof, are all of them of distinguishing mercy,
restrained to the people whom God did foreknow; and so not extended
universally to all. Now, the blood of Jesus Christ being the blood of this
covenant, and his oblation intended only for the procurement of the good
things intended and promised thereby, — for he was the surety thereof,
Arg. II. If
the Lord intended that he should, and [he] by his death did, procure pardon
of sin and reconciliation with God for all and every one, to be actually
enjoyed upon condition that they do believe, then ought this good-will and
intention of God, with this purchase in their behalf by Jesus Christ, to be
made known to them by the word, that they might believe; “for faith cometh by hearing, and hearing by the word of
God,”
Now, it is most clear, from the Scripture and experience of
all ages, both under the old dispensation of the covenant and the new, that
innumerable men, whole nations, for a long season, are passed by in the
declaration of this mystery. The Lord doth not procure that it shall, by
any means, in the least measure be made out to all; they hear not so much
as a rumour or report of any such thing. Under the Old Testament,
“In Judah was God known,
and his name was great in Israel; in Salem was his tabernacle, and his
dwelling-place in Zion,”
The exceptions against this argument are poor and frivolous, which we reserve for reply. In brief; how is it revealed to those thousands of the offspring of infidels, whom the Lord cuts off in their infancy, that they may not pester the world, persecute his church, nor disturb human society? how to their parents, of whom Paul affirms, that by the works of God they might be led to the knowledge of his eternal power and Godhead, but that they should know any thing of redemption or a Redeemer was utterly impossible?
Arg. III. If
Jesus Christ died for all men, — that is, purchased and procured for them,
according to the mind and will of God, all those things which we recounted,
and the Scripture setteth forth, to be the effects and fruits of his death,
which may be summed up in this one phrase, “eternal redemption,” —
then he did this, and that according to the purpose of God, either
absolutely or upon some condition by them to be
fulfilled. If absolutely, then ought all and every one,
absolutely and infallibly, to be made actual partakers of that eternal
redemption so purchased; for what, I pray, should hinder the enjoyment of
that to any which God absolutely intended, and Christ absolutely purchased
for them? If upon condition, then he did either procure this
condition for them, or he did not? If he did procure this condition for
them, — that is, that it should be bestowed on them and wrought within
them, — then he did it either absolutely again, or upon a condition. If
absolutely, then are we as we were before; for to procure any
thing for another, to be conferred on him
But, on the other side, is not this condition procured by him on whose performance all the good things purchased by him are to be actually enjoyed? Then, first, This condition must be made known to all, as Arg. ii. Secondly, All men are able of themselves to perform this condition, or they are not. If they are, then, seeing that condition is faith in the promises, as is on all sides confessed, are all men of themselves, by the power of their own free-will, able to believe; which is contrary to the Scriptures, as, by the Lord’s assistance, shall be declared. If they cannot, but that this faith must be bestowed on them and wrought within them by the free grace of God, then when God gave his Son to die for them, to procure eternal redemption for them all, upon condition that they did believe, he either purposed to work faith in them all by his grace, that they might believe, or he did not? If he did, why doth not he actually perform it, seeing “he is of one mind, and who can turn him?” why do not all believe? why have not all men faith? Or doth he fail of his purpose? If he did not purpose to bestow faith on them all, or (which is all one) if he purposed not to bestow faith on all (for the will of God doth not consist in a pure negation of any thing, — what he doth not will that it should be, he wills that it should not be), then the sum of it comes to this:— That God gave Christ to die for all men, but upon this condition, that they perform that which of themselves without him they cannot perform, and purposed that, for his part, he would not accomplish it in them.
Now, if this be not extreme madness, to assign a will unto
God of doing that which himself knows and orders that it shall never be
done, of granting a thing upon a condition which without his help cannot be
fulfilled, and which help he purposed not to grant, let all judge. Is this
any thing but to delude poor creatures? Is it possible that any good at
all should arise to any by such a purpose as this, such a giving of a
Redeemer? Is it agreeable to the goodness of God to intend so great a good
as is the redemption purchased
[If it be answered], “God bestows faith on some, not on
others,” I reply, Is this distinguishing grace purchased for those some
comparatively, in respect of those that are passed by without it? If it
be, then did not Christ die equally for all, for he died that some might
have faith, not others; yea, in comparison, he cannot be said to die for
those other some at all, not dying that they might have faith, without
which he knew that all the rest would be unprofitable and fruitless. But
is it not purchased for them by Christ? Then have those that be
saved no more to thank Christ for than those that are damned; which were
strange, and contrary to
Arg. IV. If all mankind be, in and by the eternal purpose of God, distinguished into two sorts and conditions, severally and distinctly described and set forth in the Scripture, and Christ be peculiarly affirmed to die for one of these sorts, and nowhere for them of the other, then did he not die for all; for of the one sort he dies for all and every one, and of the other for no one at all. But, —
First, There is such a discriminating distinguishment among
men, by the eternal purpose of God, as those whom he “loves” and those whom he “hates,”
Now, Christ is said expressly and punctually to die for
them on the one side: for his “people,”
Arg. V. That
is not to be asserted and affirmed which the Scripture doth not anywhere go
before us in; but the Scripture nowhere saith Christ died for all
men, much less for all and every man (between which two there is a
wide difference, as shall be declared): therefore, this is not to be
asserted. It is true, Christ is said to give his life “a ransom for all,” but nowhere for all
men. And because it
Arg. VI. For
whom Christ died, he died as a sponsor, in their stead, as is
apparent,
First, For whose sins he made satisfaction to the justice
of God, for their sins justice is satisfied, or else his satisfaction was
rejected as insufficient, for no other reason can be assigned of such a
fruitless attempt; which to aver is blasphemy in the highest degree. But
now the justice of God is not satisfied for all the sins of all and every
man; which also is no less apparent than the former: for they that must
undergo eternal punishment themselves for their sins, that the justice of
God may be satisfied for their sins, the justice of God was not satisfied
without their own punishment, by the punishment of Christ; for they are not
healed by his stripes. But that innumerable souls shall to eternity
undergo the punishment due to their own sins, I hope needs, with
Christians, no proving. Now, how can the justice of God require
satisfaction of them for their sins, if it were before satisfied for them
in Christ? To be satisfied, and to require satisfaction that it may be
satisfied, are contradictory, and cannot be affirmed of the same in respect
of the same; but that the Lord will require of some “the uttermost farthing” is most clear,
Secondly, Christ by undergoing death for us, as our surety,
satisfied for no more than he intended so to do. So great a thing as
satisfaction for the sins of men could not accidentally happen besides his
intention, will, and purpose; especially considering that his intention and
good-will, sanctifying himself to be an oblation, was of absolute necessity
to make his death an acceptable offering. But now Christ did not intend to
satisfy for the sins of all and every man for innumerable souls were in
hell, under the punishment and
Neither is that other exception, that Christ might as well
satisfy for them that were eternally damned at the time of his suffering
(for whom it could not be useful), as for them that were then actually
saved (for whom it was not needful), of any more value. For, —
First, Those that were saved were saved upon this ground, that
Christ should certainly suffer for them in due time; which suffering of his
was as effectual in the purpose and promise as in the execution and
accomplishment. It was in the mind of God accounted for them as
accomplished, the compact and covenant with Christ about it being surely
ratified upon mutual, unchangeable promises, (according to our conception);
and so our Saviour was to perform it, and so it was needful for them that
were actually saved: but for those that were actually damned, there was no
such inducement to it, or ground for it, or issue to be expected out of it.
Secondly, A simile will clear the whole:— If a man should send word
to a place where captives were in prison, that he would pay the price and
ransom that was due for their delivery, and to desire the prisoners to come
forth, for he that detains them accepts of his word and engagement; when he
comes to make payment, according to his promise, if he find some to have
gone forth according as was proposed, and others continued obstinate in
their dungeon, some hearing of what he had done, others not, and that
according to his own appointment, and were now long since dead; doth he, in
the payment of his promised ransom, intend it for them that died stubbornly
and obstinately in the prison, or only for them who went
Arg. VII. For
whom Christ died, for them he is a mediator: which is apparent;
for the oblation or offering of Christ, which he made of himself unto God,
in the shedding of his blood, was one of the chiefest acts of his
mediation. But he is not a mediator for all and every one; which also is
no less evident, because as mediator he is the priest for them for whom he
is a mediator. Now, to a priest it belongs, as was declared before, to
sacrifice and intercede, to procure good things, and to apply them to those
for whom they are procured; as is evident,
Arg. VIII.
Another argument may be taken from the effect and fruit
of the death of Christ unto sanctification, which we thus
First, For the type, that which we shall now
consider is the sacrifice of expiation, which the apostle so expressly
compareth with the sacrifice and oblation of Christ. Of this he affirmeth,
Secondly, It is expressly, in divers places
affirmed of the blood-shedding and death of our Saviour, that it
doth effect these things, and that it was intended for that purpose. Many
places for the clearing of this were before recounted. I shall now repeat
so many of them as shall be sufficient to give strength to the argument in
hand, omitting those which before were produced, only desiring
The same apostle also tells us,
Do but take notice of those two most clear places,
It is altogether in vain to except, as some do, that the
death of Christ is not the sole cause of these things, for they are not
actually wrought in any without the intervention of the Spirit’s working in
them, and faith apprehending the death of Christ: for, — First, Though many
total causes of the same kind cannot concur to the producing of the same
effect, yet several causes of several kinds may concur to one effect, and
be the sole causes in that kind wherein they are causes. The Spirit of God
is the cause of sanctification and holiness; but what kind of cause, I
pray? Even such an one as is immediately and really efficient of the
effect. Faith is the cause of pardon of sin; but what cause? in what
kind? Why merely as an instrument, apprehending the righteousness of
Christ. Now, do these causes, whereof one is efficient, the other
instrumental, both natural and real, hinder that the blood of Christ may
not only concur, but also be the sole cause, moral and meritorious, of
these things? Doubtless, they do not. Nay, they do suppose it so to be,
or else they would in this work be neither instruments nor efficient, that
being the sole foundation of the Spirit’s operation and efficience, and the
sole cause of faith’s being and existence. A man is detained captive by
his enemy, and one goes to him that detains him, and pays a ransom for his
delivery; who thereupon grants a warrant to the keepers of the prison that
they shall knock off his shackles, take away his rags, let him have new
clothes, according to the agreement, saying, “Deliver him, for I have found
a ransom.” Because the jailer knocks off his shackles, and the warrant of
the judge is brought for his discharge, shall he or we say that the price
and ransom which was paid was not the cause, yes, the sole cause of his
delivery?
Arg. IX. Before I come to press the argument intended, I must premise some few things; as, —
1. Whatever is freely bestowed upon us, in and through
Christ, that is all wholly the procurement and merit of the death of
Christ. Nothing is bestowed through him on those that are his which he
hath not purchased; the price whereby he made his purchase being his own
blood,
2. That confessedly, on all sides, faith is, in men of
understanding, of such absolute indispensable necessity unto salvation, —
there being no sacrifice to be admitted for the want of it under the new
covenant, — that, whatever God hath done in his love, sending his Son, and
whatever Christ hath done or doth, in his oblation and intercession for all
or some, without this in us, is, in regard of the event, of no value,
worth, or profit unto us, but serveth only to increase and aggravate
condemnation; for, whatsoever is accomplished besides, that is most
certainly true, “He that believeth not shall be damned,” Display of
Arminanism.
3. I shall give those that to us in this are contrary-minded their choice and option, so that they will answer directly, categorically, and without uncouth, insignificant, cloudy distinctions, whether our Saviour, by his death and intercession (which we proved to be conjoined), did merit or procure faith for us, or no? or, which is all one, whether faith be a fruit and effect of the death of Christ, or no? And according to their answer I will proceed.
First, If they answer affirmatively, that it is, or that
Christ did procure it by his death (provided always that they do not
wilfully equivocate, and when I speak of faith as it is a grace in a
particular person, taking it subjectively, they understand faith as it is
the doctrine of faith, or the way of salvation declared in the gospel,
taking it objectively, which is another thing, and beside the present
question; although, by the way, I must tell them that we deny the granting
of that new way of salvation, in bringing life and immortality to light by
the gospel in Christ, to be procured for us by Christ, himself being the
chiefest part of this way, yea, the way itself: and that he should himself
be procured by his own death and oblation is a very strange, contradictory
assertion, beseeming them who have used it ( “I own myself conquered,”
But, secondly, if they will answer negatively, as, agreeably to their own principles, they ought to do, and deny that faith is procured by the death of Christ, then, —
1. They must maintain that it is an act of our own wills,
so our own as not to be wrought in us by grace; and that it is wholly
situated in our power to perform that spiritual act, nothing being bestowed
upon us by free grace, in and through Christ (as was before declared), but
what by him, in his death and oblation, was procured: which is contrary, —
(1.) To express Scripture in exceeding many places, which I shall not
recount: (2.) To the very nature of the being of the new covenant, which
doth not prescribe and require the condition of it, but effectually work it
in all the covenantees,
2. They must resolve almost the sole cause of our salvation into ourselves ultimately, it being in our own power to make all that God and Christ do unto that end effectual, or to frustrate their utmost endeavours for that purpose: for all that is done, whether in the Father’s loving us and sending his Son to die for us, or in the Son’s offering himself for an oblation in our stead, or for us (in our behalf), is confessedly, as before, of no value nor worth, in respect of any profitable issue, unless we believe; which that we shall do, Christ hath not effected nor procured by his death, neither can the Lord so work it in us but that the sole casting voice (if I may so say), whether we will believe or no, is left to ourselves. Now, whether this be not to assign unto ourselves the cause of our own happiness, and to make us the chief builders of our own glory, let all judge.
These things being thus premised, I shall briefly prove that which is denied, namely, that faith is procured for us by the death of Christ; and so, consequently, he died not for all and every one, for “all men have not faith:” and this we may do by these following reasons:—
2. All the fruits of election are purchased for us by Jesus
Christ; for “we are chosen in
him,”
3. All the blessings of the new covenant are procured and
purchased by him in whom the promises thereof are ratified, and to whom
they are made; for all the good things thereof are contained in and
exhibited by those promises, through the working of the Spirit of God.
Now, concerning the promises of the covenant, and their being confirmed in
Christ, and made unto his, as
4. That without which it is utterly impossible that we
should be saved must of necessity be procured by him by whom we are fully
and effectually saved. Let them that can, declare how he can be said to
procure salvation fully and effectually for us, and not be the author and
purchaser of that (for he is the author of our salvation by the way of
purchase) without which it is utterly impossible we should attain
salvation. Now, without faith it is utterly impossible that ever any
should attain salvation,
5. The Scripture is clear, in express terms, and such as
are so equivalent that they are not liable to any evasion; as
Arg. X. We
argue from the type to the antitype, or the thing signified by it; which
will evidently restrain the oblation of Christ to God’s elect. The people
of Israel were certainly, in all remarkable things that happened unto them,
typical of the church of God; as the apostle at large [declares],
Arg. XI. That doctrine which will not by any means suit with nor be made conformable to the thing signified by it, and the expression, literal and deductive, whereby in Scripture it is held out unto us, but implies evident contradictions unto them, cannot possibly be sound and sincere, as is the milk of the word. But now such is this persuasion of universal redemption; it can never be suited nor fitted to the thing itself, or redemption, nor to those expressions whereby in the Scripture it is held out unto us. Universal redemption, and yet many to die in captivity, is a contradiction irreconcilable in itself.
To manifest this, let us consider some of the chiefest
words and
Begin we with the word redemption itself, which we will
consider, name and thing. Redemption, which in the Scripture is λύτρωσις sometimes, but most frequently
ἀπολύτρωσις, is the delivery of any
one from captivity and misery by the intervention λύτρου, of a price or ransom. That this ransom, or
price of our deliverance, was the blood of Christ is evident; he calls it
λύτρον,
First, He that receives the ransom doth also give it.
Christ is a propitiation to appease and atone the Lord, but the Lord
himself set him forth so to be,
Secondly, The captive or prisoner is not so much freed from
his power who detains him as brought into his favour. When a captive
amongst men is redeemed, by the payment of a ransom, he is instantly to be
set free from the power and authority of him that did detain him; but in
this spiritual redemption, upon the payment of the ransom for us, which is
the blood of Jesus, we are not removed from God, but are “brought nigh” unto him,
Thirdly, As the judge was to be satisfied, so the jailer
was to be conquered; God, the judge, giving him leave to fight for his
dominion, which was wrongfully usurped, though that whereby he had it was
by the Lord justly inflicted, and his thraldom by us rightly deserved,
In these and some few other circumstances is our spiritual
redemption diversified from civil; but for the main it answers the word in
the propriety thereof, according to the use that it hath amongst men. Now,
there is a twofold way whereby this is in the Scripture expressed: for
sometimes our Saviour is said to die for our redemption, and sometimes for
the redemption of our transgressions; both tending to the same purpose, —
yea, both expressions, as I conceive, signify the same thing. Of the
latter you have an example,
Redemption is the freeing of a man from misery by
the intervention of a ransom, as appeareth. Now, when a ransom is paid for
the
Arg. XII.
Another thing ascribed to the death of Christ, and, by the consent of all,
extending itself unto all for whom he died, is reconciliation. This in the
Scripture is clearly proposed under a double notion; first, of God to us;
secondly, of us to God; — both usually ascribed to the death and
blood-shedding of Jesus Christ: for those who were “enemies he reconciled in
the body of his flesh through death,”
Reconciliation is the renewing of friendship
between parties before at variance, both parties being properly said to be
reconciled, even both he that offendeth and he that was offended. God and
man were set at distance, at enmity and variance, by sin. Man was the
party offending, God offended, and the alienation was mutual, on either
side; — but yet with this difference, that man was alienated in respect of
affections, the ground and cause of anger and enmity; God in respect of the
effects and issue of anger and enmity. The word in the New Testament is
καταλλαγή, and the verb καταλλάσσω, reconciliation, to
reconcile; both from ἀλλάττω,
to change, or to turn from one thing, one mind, to another: whence
the first native signification of those words is permutatio and permutare, (so Arist. Eth. 3, Τὸν βίον πρὸς
μικρὰ κέρδη — καταλλάττονται,
As, then, the folly of
1. He turned away the wrath of God from us, and so appeased
him towards us; that was the reconciling of God by his death: for
“when we were enemies, we were
reconciled to God by the death of his Son,”
2. He turneth us away from our enmity towards God,
redeeming and reconciling us to God by “the
blood of his cross,”
Now, how this reconciliation can possibly be reconciled
with universal redemption, I am no way able to discern; for if
reconciliation be the proper effect of the death of Christ, as is confessed
by all, then if he died for all, I ask how cometh it to pass, — First, That
God is not reconciled to all? as he is not, for his wrath abideth on some,
Arg. XIII. A
third way whereby the death of Christ for sinners is expressed is satisfaction, — namely, that by his
death he made satisfaction to the justice of God for their sins for whom he
died, that so they might go free. It is true, the word
satisfaction is not found in the Latin or English Bible applied to
the death of Christ. In the New Testament it is not at all, and in the Old
but twice,
Satisfaction is a term borrowed from the law, applied properly to things, thence translated and accommodated unto persons; and it is a full compensation of the creditor from the debtor. To whom any thing is due from any man, he is in that regard that man’s creditor; and the other is his debtor, upon whom there is an obligation to pay or restore what is so due from him, until he be freed by a lawful breaking of that obligation, by making it null and void; which must be done by yielding satisfaction to what his creditor can require by virtue of that obligation: as, if I owe a man a hundred pounds, I am his debtor, by virtue of the bond wherein I am bound, until some such thing be done as recompenseth him, and moveth him to cancel the bond; which is called satisfaction. Hence, from things real, it was and is translated to things personal. Personal debts are injuries and faults; which when a man hath committed, he is liable to punishment. He that is to inflict that punishment or upon whom it lieth to see that it be done, is, or may be, the creditor; which he must do, unless satisfaction be made. Now, there may be a twofold satisfaction:— First, By a solution, or paying the very thing that is in the obligation, either by the party himself that is bound, or by some other in his stead: as, if I owe a man twenty pounds, and my friend goeth and payeth it, my creditor is fully satisfied. Secondly, By a solution, or paying of so much, although in another kind, not the same that is in the obligation, which, by the creditor’s acceptation, stands in the lieu of it; upon which, also, freedom from the obligation followeth, not necessarily, but by virtue of an act of favour.
I shall not enter upon any long discourse of the
satisfaction made by Christ, but only so far clear it as is necessary to
give light to the matter in hand. To this end two things must be cleared:—
First, That Christ did make such satisfaction as whereof we treat; as also
wherein it doth consist. Secondly, What is that act of God towards man,
the debtor, which doth and ought to follow the satisfaction made. For the
first, I told you the word
itself doth not occur in this business in the Scripture, but the thing
signified by it (being a compensation made to God by Christ for our debts)
most frequently. For to make satisfaction to God for our sins, it is
required only that he undergo the punishment due to them; for that is the
satisfaction required where sin is the debt. Now, this Christ has
certainly effected; for “his own self bare our sins in his own body on the tree,”
Moreover, in the New Testament there be divers words and
expressions concerning the death of our Saviour, holding out that thing
The allusion is to
For the first reason rests upon that, for the confirmation of it, which cannot be granted, — namely, that actual freedom from the obligation doth not follow the satisfaction made by Christ; for by death he did deliver us from death, and that actually, so far as that the elect are said to die and rise with him. He did actually, or ipso facto, deliver us from the curse, by being made a curse for us; and the hand-writing that was against us, even the whole obligation, was taken out of the way and nailed to his cross. It is true, all for whom he did this do not instantly actually apprehend and perceive it, which is impossible: but yet that hinders not but that they have all the fruits of his death in actual right, though not in actual possession, which last they cannot have until at least it be made known to them. As, if a man pay a ransom for a prisoner detained in a foreign country, the very day of the payment and acceptation of it the prisoner hath right to his liberty, although he cannot enjoy it until such time as tidings of it are brought unto him, and a warrant produced for his delivery. So that that reason is nothing but a begging τοῦ ἐν ἀρχῇ.
Secondly, The satisfaction of Christ, by the payment of the
same thing that was required in the obligation, is no way prejudicial to
that free, gracious condonation of sin so often mentioned. God’s gracious
pardoning of sin compriseth the whole dispensation of grace towards us in
Christ, whereof there are two parts:— First, The laying of our sin
on Christ, or making him to be sin for us; which was
Remission, then, excludes not a full satisfaction by the
solution of the very thing in the obligation, but only the solution or
satisfaction by him to whom pardon and remission are granted. So that,
notwithstanding any thing said to the contrary, the death of Christ made
satisfaction in the very thing, that was required in the obligation. He
took away the curse, by “being made a curse,”
Now from all this, thus much (to clear up the nature of the
satisfaction made by Christ) appeareth, — namely, It was a full, valuable
compensation, made to the justice of God, for all the sins of all those for
whom he made satisfaction, by undergoing that same punishment which, by
reason of the obligation that was upon them, they themselves were bound to
undergo. When I say the same, I mean essentially the same in
weight and pressure, though not in all accidents of duration
Secondly, We
must look what act of God it is that is exercised either towards us or our
Saviour in this business. That God in the whole is the party offended by
our sins is by all confessed. It is his law that is broken, his glory that
is impaired, his honour that is abased by our sin: “If I be a father,” saith he, “where is mine honour?”
1. That God accepteth of the punishment of Christ as a
creditor accepteth of his due debt, when he spares not the debtor, but
requires the uttermost farthing. It is true of punishment, as punishment,
there is no creditor properly; for, “Delicta puniri publicè interest.” But this
punishment being considered also as a price, as it is,
First, then, he tells us that “The right of punishing in the rector or lawgiver can neither be a right of absolute dominion nor a right of a creditor; because these things belong to him, and are exercised for his own sake, who hath them, but the right of punishing is for the good of community.”
Ans. Refer this reason unto God, which is the aim of it, and it will appear to be of no value; for we deny that there is any thing in him or done by him primarily for the good of any but himself. His αὐτάρκεια, or self-sufficiency, will not allow that he should do any thing with an ultimate respect to any thing but himself. And whereas he saith that the right of punishing is for the good of community, we answer, that “bonum universi,” the good of community, is the glory of God, and that only. So that these things in him cannot be distinguished.
Secondly, He addeth, “Punishment is not in and for itself desirable, but only for community’s sake. Now, the right of dominion and the right of a creditor are things in themselves expetible and desirable, without the consideration of any public aim.”
Ans. First, That the comparison ought not to be between punishment and the right of dominion, but between the right of punishment and the right of dominion; the fact of one is not to be compared with the right of the other.
Secondly, God desireth nothing, neither is there any thing desirable to him, but only for himself. To suppose a good desirable to God for its own sake is intolerable.
Thirdly, There be some acts of supreme dominion, in
themselves and for their own sake, as little desirable as any act of
punishment; as the annihilation of an innocent creature, which
Thirdly, He proceedeth, “Any one may, without any wrong, go off from the right of supreme dominion or creditorship; but the Lord cannot omit the act of punishment to some sins, as of the impenitent.”
Ans. God may, by virtue of his supreme dominion,
omit punishment without any wrong or prejudice to his justice. It is as
great a thing to impute sin where it is not, and to inflict punishment upon
that imputation, as not to impute sin where it is, and to remove or
Secondly, The wrong or injustice of not punishing any sin or sins doth not arise from any natural obligation, but the consideration of an affirmative positive act of God’s will, whereby he hath purposed that he will do it.
Fourthly, He adds, “None can be called just for using his
own right or lordship; but God is called just for punishing or not
remitting sin,”
Ans. First, However it be in other causes, yet in this God may certainly be said to be just in exacting his debt or using his dominion, because his own will is the only rule of justice.
Secondly, We do not say punishing, is an act of dominion, but an act of exacting a due debt; the requiring this of Christ in our stead supposing the intervention of an act of supreme dominion.
Fifthly, His last reason is, “Because that virtue whereby one goeth off from his dominion or remitteth his debt, is liberality; but that virtue whereby a man abstaineth from punishing is clemency: so that punishment can be no act of exacting a debt or acting a dominion.”
Ans. The virtue whereby a man goeth off from the
exacting, of that which is due, universally considered, is not always
liberality; for, as
2. The second thing eminent in it is, an act of supreme
sovereignty and dominion, requiring the punishment of Christ, for the full,
complete answering of the obligation and fulfilling of the law,
Now, these things being thus at large unfolded, we may see,
in brief, some natural consequences following and attending them as they
are laid down; as, — First, That the full and due debt of all those for
whom Jesus Christ was responsible was fully paid in to God, according to
the utmost extent of the obligation. Secondly, That the Lord, who is a
just creditor, ought in all equity to cancel the bond, to surcease all
suits, actions, and molestations against the debtors, full payment being
made unto him for the debt. Thirdly, That the debt thus paid was not this
or that sin, but all the sins of
Now, how consistent these things (in themselves evident,
and clearly following the doctrine of Christ’s satisfaction, before
declared) are with universal redemption is easily discernible; for, —
First, If the full debt of all be paid to the utmost extent of the
obligation, how comes it to pass that so many are shut up in prison to
eternity, never freed from their debts? Secondly, If the Lord, as a just
creditor, ought to cancel all obligations and surcease all suits against
such as have their debts so paid, whence is it that his wrath smokes
against some to all eternity? Let none tell me that it is because they
walk not worthy of the benefit bestowed; for that not walking worthy is
part of the debt which is fully paid, for (as it is in the third inference)
the debt so paid is all our sins. Thirdly, Is it probable that God calls
any to a second payment, and requires satisfaction of them for whom, by his
own acknowledgment, Christ hath made that which is full and sufficient?
Hath he an after-reckoning that he thought not of? for, for what was before
him he spared him not,
Much about the
time that I was composing that part of the last argument which is taken
from the satisfaction of Christ, there came one (whose name, and all things
else concerning him, for the respect I bear to his parts and modesty, shall
be concealed) to the place where I live, and, in a private exercise about
the sufferings of Christ, seemed to those that heard him to enervate, yea
overthrow, the satisfaction of Christ: which I apprehending to be of
dangerous consequence, to prevent a farther inconvenience, set myself
briefly and plainly to oppose; and also, a little after, willingly
entertained a conference and debate (desired by the gentleman) about the
point in question: which being carried along with that quietness and
sobriety of spirit which beseemed lovers of and searchers after truth, I
easily perceived not only what was his persuasion in the thing in hand, but
also what was the ground and sole cause of his misapprehension; and it was
briefly this:— That the eternal, unchangeable love of God to his elect did
actually instate them in such a condition as wherein they were in an
incapacity of having any satisfaction made for them: the end of that being
to remove the wrath due unto them, and to make an atonement for their sins;
which, by reason of the former love of God, they stood in no need of, but
only wanted a clear manifestation of that love unto their souls, whereby
they might be delivered from all that dread, darkness, guilt, and fear,
which was in and upon their consciences, by reason of a not-understanding
of this love, which came upon them through the fall of Adam. Now, to
remove this, Jesus Christ was sent to manifest this love, and declare this
eternal good-will of God towards them, so bearing, and taking, away their
sins, by removing from their consciences that misapprehension of God and
their own condition which, by reason of sin, they had before, and not to
make any satisfaction to the justice of God for their sins, he being
eternally well-pleased with them. The sum is, election is asserted to the
overthrow of redemption. What followed in our conference, with what
success by God’s blessing it did obtain, shall, for my part, rest in the
minds and judgments of those that heard it, for whose sake alone it was
intended. The things themselves being, first, of great weight and
importance, of singular concernment to all Christians; secondly, containing
in them a mixture of undoubted truth and no less undoubted errors, true
propositions and false inferences, assertions of necessary verities to the
exclusion of others no less necessary; and, thirdly, directly belonging to
the business in hand, — I shall
First, That which is now by some made to be a new doctrine
of free grace is indeed an old objection against it. That a non-necessity
of satisfaction by Christ, as a consequent of eternal election, was more
than once, for the substance of it, objected to
Secondly, Observe that there is the same reason of election
and reprobation (in things so opposed, so it must be): “Jacob have I loved, but Esau have I hated,”
Thirdly, Consider what is the eternal love of God. Is it
an affection in his eternal nature, as love is in ours? It were no less
than blasphemy once so to conceive. His pure and holy nature, wherein
there is neither change nor shadow of turning, is not subject to any such
passion; it must be, then, an eternal act of his will, and that alone. In
the Scripture it is called, his “good pleasure,”
First, The eternal love of God towards his elect is nothing but his purpose, good pleasure, a pure act of his will, whereby he determines to do such and such things for them in his own time and way. Secondly, No purpose of God, no immanent eternal act of his will, doth produce any outward effect, or change any thing in nature and condition of that thing concerning which his purpose is; but only makes the event and success necessary in respect of that purpose. Thirdly, The wrath and anger of God that sinners lie under is not any passion in God, but only the outward effects of anger, as guilt, bondage, etc. Fourthly, An act of God’s eternal love, which is immanent in himself, doth not exempt the creature from the condition wherein he is under anger and wrath, until some temporal act of free grace do really change its state and condition. For example: God holding the lump of mankind in his own power, as the clay in the hand of the potter, determining to make some vessels unto honour, for the praise of his glorious grace, and others to dishonour, for the manifestation of his revenging justice, and to this end suffer them all to fall into sin and the guilt of condemnation, whereby they became all liable to his wrath and curse; his purpose to save some of these doth not at all exempt or free them from the common condition of the rest, in respect of themselves and the truth of their estate, until some actual thing be accomplished for the bringing of them nigh unto himself: so that notwithstanding his eternal purpose, his wrath, in respect of the effects, abideth on them until that eternal purpose do make out itself in some distinguishing act of free grace; which may receive farther manifestation by these ensuing arguments:—
1. If the sinner want nothing to acceptation and peace but
a manifestation of God’s eternal love, then evangelical justification is
nothing but an apprehension of God’s eternal decree and purpose.
2. The Scripture is exceeding clear in making all men,
before actual reconciliation, to be in the like state and condition,
without any real difference at all, the Lord reserving to himself his
distinguishing purpose of the alteration he will afterward by his free
grace effect: “There is none that doeth
good, no, not one,”
3. Consider what it is to lie under the effects of God’s
wrath, according to the declaration of the Scripture, and then see how the
elect are delivered therefrom, before their actual calling. Now, this
Let now any one tell me what the reprobates, in this life,
lie under more? And do not all the elect, until their actual
reconciliation, in and by Christ, lie under the very same? for, — (1.) Are
not their prayers an abomination to the Lord? can they without faith please
God?
But now some men think to wipe away all that hath been said
in a word, and tell us that all this is so but only in their own
apprehension; not that those things are so indeed and in themselves. But
if these things be so to them only in their apprehension, why are they
otherwise to the rest of the whole world? The Scripture gives its no
difference nor distinction between them. And if it be so with all, then
let all get this apprehension as fast as they can, and all
4. Of particular places of Scripture, which might
abundantly be produced to our purpose, I shall content myself to name only
one:
This, then, being cleared, it is, I hope, apparent to all how miserable a strained consequence it is, to argue from God’s decree of election to the overthrow of Christ’s merit and satisfaction; the redemption wrought by Jesus Christ being, indeed, the chief means of carrying along that purpose unto execution, the pleasure of the Lord prospering in his hand. Yea, the argument may be retorted, κατὰ τὸ βίαιον, and will hold undeniable on the other side, the consequence being evident, from the purpose of God to save sinners, to the satisfaction of Christ for those sinners. The same act of God’s will which sets us apart from eternity for the enjoyment of all spiritual blessings in heavenly places, sets also apart Jesus Christ to be the purchaser and procurer of all those spiritual blessings, as also to make satisfaction for all their sins; which that he did (being the main thing opposed) we prove by these ensuing arguments.
I. If Christ
so took our sins, and had them by God so laid and imposed on him, as that
he underwent the punishment due unto
For the first, that he took and bare our sins, ye have it,
Aufert,
sustulit, tulit.
The second branch is, that in thus doing our Saviour
underwent the punishment due to the sins which he bare, which were laid
upon him; which may be thus made manifest:— Death and the curse of the law
contain the whole of the punishment due to sin,
Now, this also our Saviour himself maketh apparent,
II. If Jesus Christ paid into his Father’s hands a valuable price and ransom for our sins, as our surety, so discharging the debt that we lay under, that we might go free, then did he bear the punishment due to our sins, and make satisfaction to the justice of God for them (for to pay such a ransom is to make such satisfaction); but Jesus Christ paid such a price and ransom, as our surety, into his Father’s hands, etc.: ergo, —
There be four things to be proved in the assumption, or second proposition:— First, That Christ paid such a price and ransom. Secondly, That he paid it into the hands of his Father. Thirdly, That he did it as our surety. Fourthly, That we might go free. All which we shall prove in order:—
First, For the first, our Saviour himself affirms it,
Secondly, He paid this price into the hands of his Father.
A price must be paid to somebody in the case of deliverance from captivity
by it; it must be paid to the judge or jailer, — that is, to God or the
devil. To say the latter were the highest blasphemy; Satan was to be
conquered, not satisfied. For the former, the Scripture is clear: It was
his “wrath” that was
on us,
Thirdly, That he did this as surety, we are assured,
III. To make an atonement for sin, and to reconcile God unto the sinners, is in effect to make satisfaction unto the justice of God for sin, and all that we understand thereby; but Jesus Christ, by his death and oblation, did make an atonement for sin, and reconcile God unto sinners: ergo, —
The first proposition is in itself evident; the assumption
is confirmed,
IV. That wherein the exercise of the priestly office of Jesus Christ whilst he was on earth doth consist, cannot be rejected nor denied without damnable error; but the exercise of the priestly office of Jesus Christ whilst he was upon the earth consisted in this, to bear the punishment due to our sins, to make atonement with God, by undergoing his wrath, and reconciling him to sinners upon the satisfaction made to his justice: therefore cannot these things be denied without damnable error.
That in the things before recounted the exercise of
Christ’s priestly office did consist is most apparent, — first, From all
the types and sacrifices whereby it was prefigured, their chief end being
propitiation and atonement; secondly, From the very nature of the
sacerdotal office, appointed for sacrificing, Christ having nothing to
offer but his own blood, through the eternal Spirit; and, thirdly, From
divers, yea, innumerable texts of Scripture affirming the same. It would
be too long a work to prosecute these things severally and at large, and
therefore I will content myself with one or two places wherein all those
testimonies are comprised; as
First, The punishment due to sin is the wrath of God:
Secondly, The curse of the law is the wrath of God taken
passively,
Thirdly, The death that sinners are to undergo is the wrath
of God. Jesus Christ did taste of that death which sinners for themselves
were to undergo; for he died as “our
surety,”
V. That doctrine cannot be true nor agreeable to the gospel
which strikes at the root of gospel faith, and plucks away the foundation
of all that strong consolation which God is so abundantly willing we should
receive; but such is that of denying the satisfaction made by Christ, his
answering the justice and undergoing the wrath of his Father. It makes the
poor soul to be like Noah’s dove in its distress, not knowing where to rest
the soles of her feet. When a soul is
Let me now ask any of those poor souls who ever have been wandering and tossed with the fear of the wrath to come, whether ever they found a resting-place until they came to this:— God spared not his only Son, but gave him up to death for us all; that he made him to be sin for us; that he put all the sins of all the elect into that cup which he was to drink of; that the wrath and flood which they feared did fall upon Jesus Christ (though now, as the ark, he be above it, so that if they could get into him they should be safe). The storm hath been his, and the safety shall be theirs. As all the waters which would have fallen upon them that were in the ark fell upon the ark, they being dry and safe, so all the wrath that should have fallen upon them fell on Christ; which alone causeth their souls to dwell in safety? Hath not, I say, this been your bottom, your foundation, your resting-place? If not (for the substance of it), I fear you have but rotten bottoms. Now, what would you say if a man should come and pull this ark from under you, and give you an old rotten post to swim upon in the flood of wrath? It is too late to tell you no wrath is due unto you; the word of truth and your own consciences have given you other information. You know the “wages of sin is death,” in whomsoever it be; he must die in whomsoever it is found. So that truly the soul may well say, “Bereave me of the satisfaction of Christ, and I am bereaved. If he fulfilled not justice, I must; if he underwent not wrath, I must to eternity. O rob me not of my only pearl!” Denying the satisfaction of Christ destroys the foundation of faith and comfort.
VI. Another argument we may take from some few particular places of Scripture, which, instead of many, I shall produce:—
As, first,
If it be excepted (as it is) “That God was always well pleased with his Son, — he testified it again and again from heaven, — how, then, could he lay his wrath upon him?” Ans. It is true he was always well pleased with him; yet it “pleased him to bruise him and put him to grief.” He was always well pleased with the holiness of his person, the excellency and perfectness of his righteousness, and the sweetness of his obedience, but he was displeased with the sins that were charged on him: and therefore it pleased him to bruise and put him to grief with whom he was always well pleased.
Nor is that other exception of any more value, “That Christ underwent no more than the elect lay under; but they lay not under wrath and the punishment due to sin.” Ans. The proposition is most false, neither is there any more truth in the assumption; for — First, Christ underwent not only that wrath (taking it passively) which the elect were under, but that also which they should have undergone had not he borne it for them: he “delivered them from the wrath to come.” Secondly, The elect do, in their several generations, lie under all the wrath of God in respect of merit and procurement, though not in respect of actual endurance, — in respect of guilt, not present punishment, So that, notwithstanding these exceptions, it stands firm that “he was made sin for us, who knew no sin.”
More arguments or texts on this subject I shall not urge or produce, though the cause itself will enforce the most unskilful to abound. I have proceeded as far as the nature of a digression will well bear. Neither shall I undertake, at this time, the answering of objections to the contrary; a full discussion of the whole business of the satisfaction of Christ, which should cause me to search for, draw forth, and confute all objections to the contrary, being not by me intended. And for those which were made at that debate which gave occasion to this discourse, I dare not produce them, lest haply I should not be able to restrain the conjectures of men that I purposely framed such weak objections, that I might obtain an easy conquest over a man of straw of mine own erection, so weak were they, and of so little force to the shaking of so fundamental a truth as that is which we do maintain. So of this argument hitherto.
Arg. XIV. A
fourth thing ascribed to the death of Christ is merit, or that worth and value of
his death whereby he purchased and procured unto us, and for us, all those
good things which we find in the Scripture for his death to be bestowed
upon us. Of this,
Christ then, by his death, did merit and purchase, for all
those for whom he died, all those things which in the Scripture are
assigned to be the fruits and effects of his death. These are the things
purchased and merited by his blood-shedding, and death; which may be
referred unto two heads:— First, Such as are privative; as, — 1.
Deliverance from the hand of our enemies,
Having said this little of the nature of merit, and of the
merit of Christ, the procurement of his death for them in whose stead he
died, it will quickly be apparent how irreconcilable the general ransom is
therewith; for the demonstration whereof we need no more but the proposing
of this one question, — namely, If Christ hath merited grace and glory for
all those for whom he died, if he died for all, how comes it to pass that
these things are not communicated to and bestowed upon all? Is the defect
in the merit of Christ, or in the justice of God? How vain it is to
except, that these things are not bestowed absolutely upon us, but upon
condition, and therefore were so procured; seeing, that the very condition
itself is also merited and procured, as
Arg. XV.
Fifthly, The very phrases of “dying
for us,” “bearing our sins,” being our “surety,” and the like,
whereby the death of Christ for us is expressed, will not stand with the
payment of a ransom for all. To die for another is, in Scripture, to die
in that other’s stead, that he might go free; as Judah besought his brother
Joseph to accept of him for a bondman instead of Benjamin, that he might be
set at liberty,
Arg. XVI. Our next argument is taken from some particular places of Scripture, clearly and distinctly in themselves holding out the truth of what we do affirm. Out of the great number of them I shall take a few to insist upon, and therewith to close our arguments.
1. The first that I shall begin withal is the first
mentioning of Jesus Christ, and the first revelation of the mind of God
concerning a discrimination between the people of Christ and his enemies:
That by the first part, or the seed of the woman, is meant
Christ with all the elect, is most apparent; for they in whom all the
things that are here foretold of the seed of the woman do concur, are the
seed of the woman (for the properties of any thing do prove the thing
itself.) But now in the elect, believers in and through Christ, are to be
found all the properties of the seed of the woman; for, for them, in them,
and by them, is the head of the serpent broken, and Satan trodden down
under their feet, and the devil disappointed in his temptations, and the
devil’s agents frustrated in their undertakings. Principally and
especially, this is spoken of
Secondly, By the seed of the serpent is meant all the reprobate, men of the world, impenitent, unbelievers. For,
First, The enmity of the serpent lives and exerciseth itself in them. They hate and oppose the seed of the woman; they have a perpetual enmity with it; and every thing that is said of the seed of the serpent belongs properly to them.
Secondly, They are often so called in the Scripture:
These things being undeniable, we thus proceed:— Christ died for no more than God promised unto him that be should die for. But God did not promise him to all, as that he should die for them; for he did not promise the seed of the woman to the seed of the serpent, Christ to reprobates, but in the first word of him he promiseth an enmity against them. In sum, the seed of the woman died not for the seed of the serpent.
2.
3.
4.
6.
7.
8.
9.
I thought to have added other arguments, as intending a clear discussing of the whole controversy; but, upon a review of what hath been said, I do with confidence take up and conclude that those which have been already urged will be enough to satisfy them who will be satisfied with any thing, and those that are obstinate will not be satisfied with more. So of our arguments here shall be an end.
There being
sundry places in holy Scripture wherein the ransom and propitiation made by
the blood of Christ is set forth in general and indefinite expressions; as
also a fruitlessness or want of success in
1. The first thing that we shall lay down is concerning the
dignity, worth, preciousness, and infinite value of the blood and death of
Jesus Christ. The maintaining and declaring of this is doubtless
especially to be considered; and every opinion that doth but seemingly
clash against it is exceedingly prejudiced, at least deservedly suspected,
yea, presently to be rejected by Christians, if upon search it be found to
do so really and indeed, as that which is injurious and derogatory to the
merit and honour of Jesus Christ. The Scripture, also, to this purpose is
exceeding full and frequent in setting forth the excellency and dignity of
his death and sacrifice, calling his blood, by reason of the unity of his
person, “God’s own
blood,”
Now, the infinite value and worth which we assert to be in
the
First, The general publishing of the gospel unto
“all
nations,” with the right that it hath to be preached to
“every
creature,”
Secondly, That the preachers of the gospel, in their
particular congregations, being utterly unacquainted with the purpose and
secret counsel of God, being also forbidden to pry or search into it,
And this is one principal thing, which, being well observed, will crush many of the vain flourishes of our adversaries; as will in particular hereafter appear.
2. A second thing to be considered is, the economy or
administration of the new covenant in the times of the gospel, with
the amplitude and enlargement of the kingdom and dominion of Christ after
his appearance in the flesh; whereby, all external differences being taken
away, the name of Gentiles removed, the partition-wall broken down, the
promise to Abraham that he should be heir of the world, as he was father of
the faithful, was now fully to be accomplished. Now, this administration
is so opposite to that dispensation which was restrained to one people and
family, who were God’s peculiar, and all the rest of the world excluded,
that it gives occasion to many general expressions in the Scripture; which
are far enough from comprehending a universality of all individuals, but
denote only a removal of all such restraining exceptions as were before in
force. So that a consideration of the end whereunto these general
expressions are used, and of what is aimed at by them, will clearly
3. We must exactly distinguish between man’s duty and God’s
purpose, there being no connection between them. The purpose and decree of
God is not the rule of our duty; neither is the performance
First, That God always intends to save some among them to whom he sends the gospel in its power. And the ministers of it being, first, unacquainted with his particular purpose; secondly, bound to seek the good of all and every one, as much as in them lies; thirdly, to hope and judge well of all, even as it is meet for them, — they may make a proffer of Jesus Christ, with life and salvation in him, notwithstanding that the Lord hath given his Son only to his elect.
Secondly, That this offer is neither vain nor fruitless,
being declarative of their duty, and of what is acceptable to God if it be
performed
4. The ingrafted erroneous persuasion of the Jews, which
for a while had a strong influence upon the apostles themselves,
restraining salvation and deliverance by the Messiah, or promised seed, to
themselves alone, who were the offspring of Abraham according to the flesh,
must be considered as the ground of many general expressions and
enlargements of the objects of redemption; which yet, being so occasioned,
give no colour of any unlimited universality. That the Jews were generally
infected with this proud opinion, that all the promises belonged only to
them and theirs, towards whom they had a universality, exclusive of all
others, whom they called “dogs, uncircumcised,” and poured out curses on
them, is most apparent. Hence, when they saw the multitudes of the
Gentiles coming to the preaching of Paul, they were “filled with envy,
contradicting, blaspheming, and raising up persecution against them,”
That the apostles themselves, also, had deeply drunk in
this opinion, learned by tradition from their fathers, appeareth, not only
in their questioning about the restoration of the kingdom unto Israel,
But now, this being so made known unto them by the Spirit,
and that the time was come wherein the little sister was to be considered,
the prodigal brought home, and Japheth persuaded to dwell in the tents of
Shem, they laboured by all means to root it out of the minds of their
brethren according to the flesh, of whom they had a special care; — as
also, to leave no scruple in the mind of the eunuch, that he was a dry
tree; or of the Gentile, that he was cut off from the people of God. To
which end they use divers general expressions, carrying a direct opposition
to that former error, which was absolutely destructive to the kingdom of
Jesus Christ. Hence are those terms of the world, all
men, all nations, every creature, and the like, used
in the business of redemption and preaching of the gospel; these things
being not restrained, according as they supposed, to one certain nation and
family, but extended to the universality of God’s people scattered abroad
in every region under heaven. Especially are these expressions used by
John, who, living to see the first coming of the Lord, in that fearful
judgment and vengeance which he executed upon the Jewish nation some forty
years after his death, is very frequent in the asserting of the benefit of
the world by Christ, in opposition, as I said before, to the Jewish nation,
— giving us a rule how to understand such phrases and locutions:
5. The extent, nature, and signification of those general
terms which we have frequently used indefinitely in the Scripture, to set
out the object of the redemption by Christ, must seriously be weighed.
Upon these expressions hangs the whole weight of the opposite cause, the
chief if not the only argument for the universality of redemption being
taken from words which seem to be of a latitude in their signification
equal to such an assertion, as the world, the
Two words there are that are mightily stuck upon or stumbled at; — first, The world; secondly, All. The particular places wherein they are, and from which the arguments of our adversaries are urged, we shall afterward consider, and for the present only show that the words themselves, according to the Scripture use, do not necessarily hold out any collective universality of those concerning whom they are affirmed, but, being words of various significations, must be interpreted according to the scope of the place where they are used and the subject-matter of which, the Scripture treateth in those places.
First, then, for the word world, which in the New Testament is called κόσμος (for there is another word sometimes translated world, namely, αἰών, that belongs not to this matter, noting rather the duration of time than the thing in that space continuing): he that doth not acknowledge it to be πολύσημον, need say no more to manifest his unacquaintedness in the book of God. I shall briefly give you so many various significations of it as shall make it apparent that from the bare usage of a word so exceedingly equivocal, no argument can be taken, until it be distinguished, and the meaning thereof in that particular place evinced from whence the argument is taken.
The following is a translation of the
above scheme:— The World is taken,
1. Subjectivè,
1.
Ὀλικῶς.
2. Μερικῶς, idque vel
pro
1. Cœlo aspectabili.
2. Terra habitabili.
2. Adjunctivè, ratione
1. Incolarum, idque
1. Collectivè, seu κατὰ
πάντας.
2.
Distributivè, pro
1. Quibusvis.
2. Multis.
3. Signanter, pro
1. Bonis, seu electis.
2. Malis, seu reprobis.
4. Ἀορίστως, seu
communiter.
5.
Restrictivè, seu συνεκδοχικῶς, pro
1. Præcipuis.
2. Romanis.
2. Accidentum
1. Corruptionis, unde sumitur pro
1. Ipsa corruptione.
2. Sede corruptionis.
3. Terrena conditione.
2. Maledictionis.
I. Subjectively,
1.
Universally.
2. Partially; for
(1.) The visible
heaven.
(2.) The
habitable earth.
II. Adjunctively, in respect of,
1. The inhabitants, and that, —
(1.) Collectively for the
whole.
(2.)
Distributively; for, —
[1.]
Any.
[2.] Many.
(3.)
Signally, —
[1.] The
good, or elect.
[2.] The
wicked, or reprobate.
(4.) Indifferently, or in common.
(5.) Restrictively or
synecdochially; for, —
[1.] The
chief.
[2.] The Romans.
2. The
accidents;
(1.) Of
corruption.
[1.]
Corruption itself.
[2.] The
seat of corruption.
[3.] The
earthly condition.
(2.) Of the curse. — Ed.
All these distinctions of the use of the word are made out in the following observations:—
The word world in the Scripture is in general taken five ways:—
First, Pro mundo
continente; and that, — First, generally, ὅλως, for the whole fabric of heaven and earth, with
all things in them contained, which in the beginning were created of God:
so
Secondly, For the world contained, especially men
in the world; and that either, — First, universally for all and
every one,
Thirdly, For the world corrupted, or that
universal corruption which is in all things in it, as
Fourthly, For a terrene worldly estate or
condition of men or things,
Fifthly, For the world accursed, as under the
power of Satan,
These I have rehearsed to show the vanity of that clamour wherewith some men fill their mouths, and frighten unstable souls with the Scripture mentioning world so often in the business of redemption, as though some strength might be taken thence for the upholding of the general ransom. “Parvas habet spes Troja, si tales habet.” If their greatest strength be but sophistical craft, taken from the ambiguity of an equivocal word, their whole endeavour is like to prove fruitless. Now, as I have declared that it hath divers other acceptations in the Scripture, so when I come to a consideration of their objections that use the word for this purpose, I hope, by God’s assistance, to show that in no one place wherein it is used in this business of redemption, it is or can be taken for all and every man in the world, as, indeed, it is in very few places besides. So that, forasmuch as concerning this word our way will be clear, if to what hath been said ye add these observations, —
First, That as in other words, so in these, this is in the
Scripture usually an ἀντανάκλασις,
whereby the same word is ingeminated in a different sense and acceptation.
So
Secondly, That no argument can be taken from a phrase of
speech in the Scripture, in any particular place, if in other places
thereof where it is used the signification pressed from that place is
evidently denied, unless the scope of the place or subject-matter do
enforce it. For instance: God is said to love the world, and send
his Son; to be in Christ reconciling the world to himself; and
Christ to be a propitiation for the sins of the whole world. If
the scope of the places where these assertions are, or the subject-matter
of which they treat, will enforce a universality of all persons to be meant
by the word world, so let it be, without control. But if not, if
there be no enforcement of any such interpretation from the places
themselves, why should the world there signify all and every one,
more than in
Now, as we have said of the word world, so we may
of the word all, wherein much strength is placed, and many
causeless boastings are raised from it. That it is nowhere affirmed in the
Scripture that Christ died for all men, or gave himself a ransom
for all men, much less for all and every man, we have before declared.
That he “gave himself a ransom for
all” is expressly affirmed,
That the word all, being spoken of among all sorts
of men, speaking, writing, any way expressing themselves, but especially in
holy writ, is to be taken either collectively for all in general,
without exception, or distributively for some of all sorts,
excluding none, is more apparent than that it can require any illustration.
That it is sometimes taken in the first sense, for all collectively, is
granted, and I need not prove it, they whom we oppose affirming that this
is the only sense of the word, — though I dare boldly say it is not once in
ten times so to be understood in the usage of it through the whole book of
God; but that it is commonly, and indeed properly, used in the
First, The word all is certainly and
unquestionably sometimes restrained, and to be restrained, to all of
some sorts, although the qualification be not expressed which is the
bond of the limitation: so for all believers,
Secondly, The word all is sometimes used for
some of all sorts,
Thirdly, Let a diligent comparison be made between the general expressions of the New with the predictions of the Old Testament, and they will be found to be answerable to, and expository of, one another; the Lord affirming in the New that that was done which in the Old he foretold should be done. Now, in the predictions and prophecies of the Old Testament, that all nations, all flesh, all people, all the ends, families, or kindreds of the earth, the world, the whole earth, the isles, shall be converted, look up to Christ, come to the mountain of the Lord, and the like, none doubts but that the elect of God in all nations are only signified, knowing that in them alone those predictions have the truth of their accomplishment. And why should the same expressions used in the Gospel, and many of them aiming directly to declare the fulfilling of the other, be wire-drawn to a large extent, so contrary to the mind of the Holy Ghost? In fine, as when the Lord is said to wipe tears from all faces, it hinders not but that the reprobates shall be cast out to eternity where there is weeping and wailing, etc.; so when Christ is said to die for all, it hinders not but that those reprobates may perish to eternity for their sins, without any effectual remedy intended for them, though occasionally proposed to some of them.
6. Observe that the Scripture often speaketh of things and
persons according to the appearance they have, and the account that is of
Add, moreover, to what hath been said, that which is of no less an undeniable truth, — namely, that many things which are proper and peculiar to the children of God are oft and frequently assigned to them who live in the same outward communion with them, and are partakers of the same external privileges, though indeed aliens in respect of the participation of the grace of the promise. Put, I say, these two things, which are most evident, together, and it will easily appear that those places which seem to express a possibility of perishing and eternal destruction to them who are said to be redeemed by the blood of Christ, are no ways advantageous to the adversaries of the effectual redemption of God’s elect by the blood of Christ; because such may be said to be redeemed κατὰ τὴν δόξαν, not κατὰ τὴν ἀλήθειαν, — κατὰ τὸ φαίνεσθαι, not κατὰ τὸ εἷναι, — in respect of appearance, not reality, as is the use of the Scripture in divers other things.
7. That which is spoken according to the judgment of
charity on our parts must not always be exactly squared and made
answerable to verity in respect of them of whom any thing is
affirmed. For the rectitude of our judgment, it sufficeth that we proceed
according to the rules of judging that are given us; for what is out of our
cognizance, whether that answer to our judgments or no, belongs not to us.
Thus, oftentimes the apostles in the Scriptures write unto men, and term
them “holy,” “saints,” yea, “elected;” but from thence positively to
conclude that they were all so indeed, we have no warrant. So Peter,
8. The infallible connection, according to God’s
purpose and will, of faith and salvation, which is frequently the thing
intended in gospel proposals, must be considered. The Lord hath in his
counsel established it, and revealed in his word, that there is an
indissoluble bond between these two things, so that “he that believeth shall be
saved,”
It is a vain imagination of some, that when the command and
promise of believing are made out to any man, though he be of the number of
them that shall certainly perish, yet the Lord hath a conditional will of
his salvation, and intends that he shall be saved, on condition that he
will believe; when the condition lieth not at all in the will of God, which
is always absolute, but is only between the things to them proposed, as was
before declared. And those poor deluded things, who will be standing upon
their own legs before they are well able to crawl, and might justly be
persuaded to hold by men of more strength, do exceedingly betray their own
conceited ignorance, when, with great pomp, they hold out the broken pieces
of
First, God doth not proffer life to all upon the condition of faith, passing by a great part of mankind without any such proffer made to them at all.
Secondly, If by God’s proffer they understand his command and promise, who told them that these things were declarative of his will and purpose or intention? He commands Pharaoh to let his people go; but did he intend he should so do according to his command? had he not foretold that he would so order things that he should not let them go? I thought always that God’s commands and promises had revealed our duty, and not his purpose; what God would have us to do, and not what he will do. His promises, indeed, as particularly applied, hold out his mind to the persons to whom they are applied; but as indefinitely proposed, they reveal no other intention of God but what we before discovered, which concerns things, not persons, even his determinate purpose infallibly to connect faith and salvation.
Thirdly, If the proffer be (as they say) universal, and the
intention of God be answerable thereunto, — that is, he intends the
salvation of them to whom the tender of it upon faith is made, or may be
so; then, — First, What becomes of election and reprobation?
Neither of them, certainly, can consist with this universal purpose of
saving us all. Secondly, If he intend it, why is it, then, not
accomplished? doth he fail of his purpose? “Dum vitant stulti vitia, in contraria currunt.” Is
not this certain Scylla worse than the other feared
Charybdis? But they say, “He intendeth it only upon condition;
and the condition being not fulfilled, he fails not in his purpose, though
the thing be not conferred.” But did the Lord foreknow whether the
condition would be fulfilled by them to whom the proposal was made, or not?
If not, where is his prescience, his omniscience? If he did, how can he
be said to intend salvation to them of whom he certainly knew that they
would never fulfil the condition on which it was to be attained; and,
moreover, knew it with this circumstance, that the condition was not to be
attained without his bestowing, and that he had determined not to bestow
it? Would they ascribe such a will and purpose to a wise man as they do
ignorantly and presumptuously to the only wise God, — namely, that he
should intend to have a thing done upon the performance of such a condition
as he knew full well without him could never be performed, and he had fully
resolved not to effect it: for instance, to give his daughter in marriage
to such a one, upon condition he would give unto him such a jewel as he
hath not, nor can have, unless he bestow
9. The mixed distribution of the elect and reprobates,
believers and unbelievers, according to the purpose and mind of God,
throughout the whole world, and in the several places thereof, in all or
most of the single congregations, is another ground of holding out a tender
of the blood of Jesus Christ to them for whom it was never shed, as is
apparent in the event by the ineffectualness of its proposals. The
ministers of the gospel, who are stewards of the mysteries of Christ, and
to whom the word of reconciliation is committed, being acquainted only with
revealed things (the Lord lodging his purposes and intentions towards
particular persons in the secret ark of his own bosom, not to be pryed
into), are bound to admonish all, and warn all men, to whom they are sent;
giving the same commands, proposing the same promises, making tenders of
Jesus Christ in the same manner, to all, that the elect, whom they know not
but by the event, may obtain, whilst the rest are hardened. Now, these
things being thus ordered by Him who hath the supreme disposal of all, —
namely, First, That there should be such a mixture of elect and reprobate,
of tares and wheat, to the end of the world; and, secondly, That Christ,
and reconciliation through him, should be preached by men ignorant of his
eternal discriminating purposes; there is an absolute necessity of two
other things: First, That the promises must have a kind of unrestrained
generality, to be suitable to this dispensation before recounted.
Secondly, That they must be proposed to them towards whom the Lord never
intended the good things of the promises, they having a share in this
proposal by their mixture in this world with the elect of God. So that,
from the general proposition of Christ in the promises, nothing can be
concluded concerning his death for all to whom it is proposed, as having
another rise and occasion. The sum is:— The word of reconciliation being
committed to men unacquainted with God’s distinguishing counsels, to be
10. The faith which is enjoined and commanded in the gospel hath divers several acts and different degrees, in the exercise whereof it proceedeth orderly, according to the natural method of the proposal of the objects to be believed: the consideration whereof is of much use in the business in hand, our adversaries pretending that if Christ died not for all, then in vain are they exhorted to believe, there being, indeed, no proper object for the faith of innumerable, because Christ did not die for them; as though the gospel did hold out this doctrine in the very entrance of all, that Christ died for every one, elect and reprobate; or as though the first thing which any one living under the means of grace is exhorted to believe were, that Christ died for him in particular; — both which are notoriously false, as I hope, in the close of our undertaking, will be made manifest to all. For the present I shall only intimate something of what I said before, concerning the order of exercising the several acts of faith; whereby it will appear that no one in the world is commanded or invited to believe, but that he hath a sufficient object to fix the act of faith on, of truth enough for its foundation, and latitude enough for its utmost exercise, which is enjoined him.
First, then, The first thing which the gospel enjoineth
sinners, and which it persuades and commands them to believe, is, that
salvation is not to be had in themselves, inasmuch as all have sinned and
come short of the glory of God; nor by the works of the law, by which no
flesh living can be justified. Here is a saving gospel truth for sinners
to believe, which the apostle dwells upon wholly,
Secondly, The gospel requires faith to this, that there is salvation to be had in the promised seed, — in Him who was before ordained to be a captain of salvation to them that do believe. And here also at this trial some millions of the great army of men, outwardly called, drop off, and do never believe, with true divine faith, that God hath provided a way for the saving of sinners.
Thirdly, That Jesus of Nazareth, who was crucified by the Jews, was this Saviour, promised before; and that there is no name under heaven given whereby they may be saved besides his. And this was the main point upon which the Jews broke off, refusing to accept of Christ as the Saviour of men, but rather prosecuted him as an enemy of God; and are thereupon so oft charged with infidelity and damnable unbelief. The question was not, between Christ and them, whether he died for them all or no? but, whether he was that Messiah promised? which they denied, and perished in their unbelief.
Now, before these three acts of faith be performed, in vain is the soul exhorted farther to climb the uppermost steps, and miss all the bottom foundation ones.
Fourthly, The gospel requires a resting upon this Christ, so discovered and believed on to be the promised Redeemer, as an all-sufficient Saviour, with whom is plenteous redemption, and who is able to save to the utmost them that come to God by him, and to bear the burden of all weary labouring souls that come by faith to him; in which proposal there is a certain infallible truth, grounded upon the superabundant sufficiency of the oblation of Christ in itself, for whomsoever (fewer or more) it be intended. Now, much self-knowledge, much conviction, much sense of sin, God’s justice, and free grace, is required to the exercise of this act of faith. Good Lord! how many thousand poor souls within the pale of the church can never be brought unto it! The truth is, without the help of God’s Spirit none of those three before, much less this last, can be performed; which worketh freely, when, how, and in whom he pleaseth.
Fifthly, These things being firmly seated in the soul (and
not before), we are every one called in particular to believe the efficacy
of the redemption that is in the blood of Jesus towards our own souls in
particular: which every one may assuredly do in whom the free grace of God
hath wrought the former acts of faith, and doth work this also, without
either doubt or fear of want of a right object to believe if they should so
do; for certainly Christ died for every one in whose heart the Lord, by his
almighty power, works effectually faith to lay hold on him and assent unto
him, according to that orderly proposal that is held forth in the gospel.
Now, according to this order (as by some it is observed) are the articles
of our faith
And so I have proposed the general foundations of those answers which we shall give to the ensuing objections; whereunto to make particular application of them will be an easy task, as I hope will be made apparent unto all.
Now we come to the consideration of the objections wherewith the doctrine we have, from the word of God, undeniably confirmed is usually, with great noise and clamour, assaulted; concerning which I must give you these three cautions, before I come to lay them down:—
The first whereof is this, that for mine own part I had rather they were all buried than once brought to light, in opposition to the truth of God, which they seem to deface; and therefore, were it left to my choice, I would not produce any one of them: not that there is any difficulty or weight in them, that the removal should be operose or burdensome, but only that I am not willing to be any way instrumental to give breath or light to that which opposeth the truth of God. But because, in these times of liberty and error, I suppose the most of them have been objected to the reader already by men lying in wait to deceive, or are likely to be, I shall therefore show you the poison, and withal furnish you with an antidote against the venom of such self-seekers as our days abound withal.
Secondly, I must desire you, that when ye hear an objection, ye would not be carried away with the sound of words, nor suffer it to take impression on your spirits, remembering with how many demonstrations and innumerable places of Scripture the truth opposed by them hath been confirmed, but rest yourselves until the places be well weighed, the arguments pondered, the answers set down; and then the Lord direct you to “prove all things, and hold fast that which is good.”
Thirdly, That you would diligently observe what comes near the stress of the controversy, and the thing wherein the difference lieth, leaving all other flourishes and swelling words of vanity, as of no weight, of no importance.
We begin with the first, the objections taken from scripture; all
the places whereof that may any way seem to contradict our assertion are,
by our Remon. Scripta
Synod.
I. The first whereof is taken from the word “world,” and is thus proposed by them, to whom our poor pretenders are indeed very children:—
“He that is given out of the love wherewith God loved the
world, as
But granting them the liberty of boasting, we flatly deny, without seeking for colours, the consequent of the first proposition, and will, by the Lord’s help, at any time, put it to the trial whether we have not just cause so to do. There be two ways whereby they go about to prove this consequent from the world to all and every one; — first, By reason and the sense of the word; secondly, From the consideration of the particular places of Scripture urged. We will try them in both.
First, If they will make it out by the way of reasoning, I conceive they must argue thus:—
The whole world contains all and every man in the world; Christ died for the whole world: therefore, etc.
Ans. Here are manifestly four terms in this
syllogism, arising from the ambiguity of the word “world,” and so no true
medium on which the weight of the conclusion should hang; the
world, in the first proposition, being taken for the world
containing; in the
This word “world” in the Scripture signifieth all and every man in the world; but Christ is said to die for the world: ergo, etc.
Ans. The first proposition, concerning the signification and meaning of the word world is either universal, comprehending all places where it is used, or particular, intending only some. If the first, the proposition is apparently false, as was manifested before; if in the second way, then the argument must be thus formed:—
In some places in Scripture the word “world” signifieth all and every man in the world, of all ages, times, and conditions; but Christ is said to die for the world: ergo, etc.
Ans. That this syllogism is no better than the former is most evident, a universal conclusion being inferred from a particular proposition. But now the first proposition being rightly formed, I have one question to demand concerning the second, or the assumption, — namely, whether in every place where there is mention made of the death of Christ, it is said he died for the world, or only in some? If ye say in every place, that is apparently false, as hath been already discovered by those many texts of Scripture before produced, restraining the death of Christ to his elect, his sheep, his church, in comparison whereof these are but few. If the second, then the argument must run thus:—
In some few places of Scripture the word “world” doth signify all and every man in the world; but in some few places Christ is said to die for the world (though not in express words, yet in terms equivalent): ergo, etc.
Ans. This argument is so weak, ridiculous, and sophistically false, that it cannot but be evident to any one; and yet clearly, from the word world itself, it will not be made any better, and none need desire that it should be worse. It concludes a universal upon particular affirmatives, and, besides, with four terms apparently in the syllogism; unless the some places in the first be proved to be the very some places in the assumption, which is the thing in question. So that if any strength be taken from this word, it must be an argument in this form:—
If the word “world” doth signify all and every man that
ever were or shall be, in those places where Christ is said to die for the
Ans. First, That it is but in one place said that Christ gave his life for the world, or died for it, which holds out the intention of our Saviour; all the other places seem only to hold out the sufficiency of his oblation for all, which we also maintain. Secondly, We absolutely deny the assumption, and appeal for trial to a consideration of all those particular places wherein such mention is made.
Thus have I called this argument to rule and measure, that it might be evident where the great strength of it lieth (which is indeed very weakness), and that for their sakes who, having caught hold of the word world, run presently away with the bait, as though all were clear for universal redemption; when yet, if ye desire them to lay out and manifest the strength of their reason, they know not what to say but the world and the whole world, understanding, indeed, neither what they say nor whereof they do affirm. And now, quid dignum tanto? what cause of the great boast mentioned in the entrance? A weaker argument, I dare say, was never by rational men produced in so weighty a cause; which will farther be manifested by the consideration of the several particular places produced to give it countenance, which we shall do in order:—
1. The first place we pitch upon is that which by our
adversaries is first propounded, and not a little rested upon; and yet,
notwithstanding their clamorous claim, there are not a few who think that
very text as fit and ready to overthrow their whole opinion as Goliath’s
sword to cut off his own head, many unanswerable arguments against the
universality of redemption being easily deduced from the words of that
text. The great peaceable King of his church guide us to make good the
interest of truth to the place in controversy which through him we shall
attempt; — first, by opening the words; and, secondly, by balancing of
reasonings and arguments from them. And this place is
This place, I say, the Universalists exceedingly boast in;
for which we are persuaded they have so little cause, that we doubt not
but, with the Lord’s assistance, to demonstrate that it is destructive to
their whole defence: to which end I will give you, in brief, a double
paraphrase of the words, the first containing their sense, the latter ours.
Thus, then, our adversaries explain these words:— “ ‘God so
loved,’ had such a natural inclination, velleity, and propensity to
the good of ‘the world,’ Adam, with all and every one of his
posterity,
First, What is that love which was the cause of the sending or giving of Christ; which they make to be a natural propensity to the good of all. Secondly, Who are the objects of this love; all and every man of all generations. Thirdly, Wherein this giving consisteth; of which I cannot find whether they mean by it the appointment of Christ to be a recoverer, or his actual exhibition in the flesh for the accomplishment of his ministration. Fourthly, Whosoever, they make distributive of the persons in the world, and so not restrictive in the intention to some. Fifthly, That life eternal is the fruit obtained by believers, but not the end intended by God.
Now, look a little, in the second place, at what we conceive to be the mind of God in those words; whose aim we take to be the advancement and setting forth of the free love of God to lost sinners, in sending Christ to procure for them eternal redemption, as may appear in this following paraphrase:—
“ ‘God’ the Father ‘so loved,’ had such a peculiar, transcendent love, being an unchangeable purpose and act of his will concerning their salvation, towards ‘the world,’ miserable, sinful, lost men of all sorts, not only Jews but Gentiles also, which he peculiarly loved, ‘that,’ intending their salvation, as in the last words, for the praise of his glorious grace, ‘he gave,’ he prepared a way to prevent their everlasting destruction, by appointing and sending ‘his only-begotten Son’ to be an all-sufficient Saviour to all that look up unto him, ‘that whosoever believeth in him,’ all believers whatsoever, and only they, ‘should not perish, but have everlasting life,’ and so effectually be brought to the obtaining of those glorious things through him which the Lord in his free love had designed for them.”
In which enlargement of the words, for the setting forth of what we conceive to be the mind of the Holy Ghost in them, these things are to be observed:—
First, What we understand by the “love” of God,
even that act of his will which was the cause of sending his Son Jesus
Christ, being the most eminent act of love and favour to the creature; for
love is velle alicui bonum,
“to will good to any.” And never did God will greater good to the creature
than in appointing his Son for their redemption. Notwithstanding, I would
have it observed that I do not
Secondly, By the “world,” we understand the elect of God only, though not considered in this place as such, but under such a notion as, being true of them, serves for the farther exaltation of God’s love towards them, which is the end here designed; and this is, as they are poor, miserable, lost creatures in the world, of the world, scattered abroad in all places of the world, not tied to Jews or Greeks, but dispersed in any nation, kindred, and language under heaven.
Thirdly, Ἵνα πᾶς ὁ πιστεύων, is to us, “that every believer,” and is declarative of the intention of God in sending or giving his Son, containing no distribution of the world beloved, but a direction to the persons whose good was intended, that love being an unchangeable intention of the chiefest good.
Fourthly, “Should not perish, but have life everlasting,” contains an expression of the particular aim and intention of God in this business; which is, the certain salvation of believers by Christ. And this, in general, is the interpretation of the words which we adhere unto, which will yield us sundry arguments, sufficient each of them to evert the general ransom; which, that they may be the better bottomed, and the more clearly convincing, we will lay down and compare the several words and expressions of this place, about whose interpretation we differ, with the reason of our rejecting the one sense and embracing the other:—
The first difference in the interpretation of this place is about the cause of sending Christ; called here love. The second, about the object of this love; called here the world. Thirdly, Concerning the intention of God in sending his Son; said to be that believers might be saved.
For the First, By “love” in this place, all our adversaries agree that a natural affection and propensity in God to the good of the creature, lost under sin, in general, which moved him to take some way whereby it might possibly be remedied, is intended. We, on the contrary, say that by love here is not meant an inclination or propensity of his nature, but an act of his will (where we conceive his love to be seated), and eternal purpose to do good to man, being the most transcendent and eminent act of God’s love to the creature.
That both these may be weighed, to see which is most
agreeable to the mind of the Holy Ghost, I shall give you, first, some of
the
First, If no natural affection, whereby he should necessarily be carried to any thing without himself, can or ought to be ascribed unto God, then no such thing is here intended in the word love; for that cannot be here intended which is not in God at all. But now, that there neither is nor can be any such natural affection in God is most apparent, and may be evidenced by many demonstrations. I shall briefly recount a few of them:—
First, Nothing that includes any imperfection is to be assigned to Almighty God: he is God all-sufficient; he is our rock, and his work is perfect. But a natural affection in God to the good and salvation of all, being never completed nor perfected, carrieth along with it a great deal of imperfection and weakness; and not only so, but it must also needs be exceedingly prejudicial to the absolute blessedness and happiness of Almighty God. Look, how much any thing wants of the fulfilling of that whereunto it is carried out with any desire, natural or voluntary, so much it wanteth of blessedness and happiness. So that, without impairing of the infinite blessedness of the ever-blessed God, no natural affection unto any thing never to be accomplished can be ascribed unto him, such as this general love to all is supposed to be.
Secondly, If the Lord hath such a natural affection to all, as to love them so far as to send his Son to die for them, whence is it that this affection of his doth not receive accomplishment? whence is it that it is hindered, and doth not produce its effects? why doth not the Lord engage his power for the fulfilling of his desire? “It doth not seem good to his infinite wisdom,” say they, “so to do.” Then is there an affection in God to that which, in his wisdom, he cannot prosecute. This among the sons of men, the worms of the earth, would be called a brutish affection.
Thirdly, No affection or natural propensity to good
is to be ascribed to God which the Scripture nowhere assigns to him, and is
contrary to what the Scripture doth assign unto him. Now, the Scripture
doth nowhere assign unto God any natural affection whereby he should be
naturally inclined to the good of the creature; the place to prove it
clearly is yet to be produced. And that it is contrary to what the
Scripture assigns him is apparent; for it describes him to be free in
showing mercy, every act of it being by him performed freely, even as he
pleaseth, for “he hath mercy on whom he will
have mercy.” Now, if every act of mercy showed unto any do
proceed from the free distinguishing will of God (as is apparent),
certainly there can be in him no such natural affection. And the truth is,
if the Lord should not show mercy, and be carried out towards the creature,
merely upon his own distinguishing will, but
Secondly, It is the special love of God to his elect, as we affirm, and so, consequently, not any such thing as our adversaries suppose to be intended by it, — namely, a velleity or natural inclination to the good of all. For, —
First, The love here intimated is absolutely the
most eminent and transcendent love that ever God showed or bare towards any
miserable creature; yea, the intention of our Saviour is so to set it
forth, as is apparent by the emphatical expression of it used in this
place. The particles “so,” “that,” declare no less, pointing out an
eximiousness peculiarly remarkable in the thing whereof the affirmation is
[made], above any other thing in the same kind. Expositors usually lay
weight upon almost every particular word of the verse, for the exaltation
and demonstration of the love here mentioned. “So,” that is, in
such a degree, to such a remarkable, astonishable height: “God,”
the glorious, all-sufficient God, that could have manifested his justice to
eternity in the condemnation of all sinners, and no way wanted them to be
partakers of his blessedness: “loved,” with such an earnest,
intense affection, consisting in an eternal, unchangeable act and purpose
of his will, for the bestowing of the chiefest good (the choicest effectual
love): “the world,” men in the world, of the world, subject to the
iniquities and miseries of the world, lying in their blood, having nothing
to render them commendable in his eyes, or before him: “that he
gave,” did not, as he made all the world at first, speak the word and
it was done, but proceeded higher, to the performance of a great deal more
and longer work, wherein he was to do more than exercise an act of his
almighty power, as before; and therefore gave “his Son;” not any
favourite or other well-pleasing creature; not sun, moon, or stars; not the
rich treasure of his creation (all too mean, and coming short of expressing
this love); but his Son: “begotten Son,” and that not so called by
reason of some near approaches to him, and filial, obediential
reverence of him, as the angels are called the sons of God; for it was not
an angel that he gave, which yet had been an expression of most intense
love; nor yet any son by adoption, as believers are
Secondly, The Scripture positively asserts this very
love as the chiefest act of the love of God, and that which he would have
us take notice of in the first place:
Thirdly, That seeing all love in God is but velle alicui bonum, to will good to them that are beloved, they certainly are the object of his love to whom he intends that good which is the issue and effect of that love; but now the issue of this love or good intended, being not perishing, and obtaining eternal life through Christ, happens alone to, and is bestowed on, only elect believers: therefore, they certainly are the object of this love, and they alone; — which was the thing we had to declare.
Fourthly, That love which is the cause of giving
Christ is also always the cause of the bestowing of all other good things:
Fifthly, The word here, which is ἠγάπησε, signifieth, in its native importance, valde dilexit, — to love so as to rest in that love; which how it can stand with hatred, and an eternal purpose of not bestowing effectual grace, which is in the Lord towards some, will not easily be made apparent. And now let the Christian reader judge, whether by the love of God, in this place mentioned, be to be understood a natural velleity or inclination in God to the good of all, both elect and reprobate, or the peculiar love of God to his elect, being the fountain of the chiefest good that ever was bestowed on the sons of men. This is the first difference about the interpretation of these words.
Secondly, The
second thing controverted is the object of this love, pressed by
the word “world;” which our adversaries would have to signify all and every
man; we, the elect of God scattered abroad in the world, with a tacit
opposition to the nation of the Jews, who alone, excluding all other
nations (some few proselytes excepted), before the actual exhibition of
Christ in the flesh, had all the benefits of the promises appropriated to
them,
Three poor shifts I find in the great champions of this
course, to prove that the word world doth not signify the
elect. Justly we might have expected some reasons to prove that
it signified or implied all and every man in the world,
which was their own assertion; but of this ye have a deep silence, being
conscious, no doubt, of their disability for any such performance. Only,
as I said, three pretended arguments they bring to disprove that which none
went about to prove, — namely, that by the world is meant the
elect as such; for though we conceive the persons here designed
directly men in and of the world, to be all and only God’s elect, yet we do
not say that they are here so considered, but rather under another notion,
as men scattered over all the world, in themselves subject to misery and
sin. So that whosoever will oppose our exposition of this place must
either, first, prove that by the world here must be necessarily
understood
First, Our first reason is taken from what was before
proved concerning the nature of that love which is here said to have the
world for its object, which cannot be extended to all and every one in the
world, as will be confessed by all. Now, such is the world, here, as is
beloved with that love which we have here described, and proved to be here
intended; — even such a love as is, first, the most transcendent and
remarkable; secondly, an eternal act of the will of God; thirdly, the cause
of sending Christ; fourthly, of giving all good things in and with him;
fifthly, an assured fountain and spring of
Secondly, The word world in the
Thirdly, It is not unusual with the Scripture to call God’s
chosen people by the name of the world, as also of all
flesh, all nations, all families of the earth, and
the like general expressions; and therefore no wonder if here they are so
called, the intention of the place being to exalt and magnify the love of
God towards them, which receives no small advancement from their being
every way a world. So are they termed where Christ is said to be their
Saviour,
Fourthly, If every one in the world be intended, why doth not the Lord, in the pursuit of this love, reveal Jesus Christ to every one whom he so loved? Strange! that the Lord should so love men as to give his only-begotten Son for them, and yet not once by any means signify this his love to them, as to innumerable he doth not! — that he should love them, and yet order things so, in his wise dispensation, that this love should be altogether in vain and fruitless! — love them, and yet determine that they shall receive no good by his love, though his love indeed be a willing of the greatest good to them!
Fifthly, Unless ye will grant, — first, Some to be beloved
and hated also from eternity; secondly, The love of God towards innumerable
to be fruitless and vain; thirdly, The Son of God to be given to them who,
first, never hear word of him; secondly, have no power
granted to believe in him; fourthly, That God is mutable in his love, or
else still loveth those that be in hell; fifthly, That he doth not give all
things to them to whom he gives his Son, contrary to
The third difference about these words is, concerning the means whereby this love of the Father, whose object is said to be the world is made out unto them. Now, this is by believing, ἵνα πᾶς ὁ πιστεύων, — “that whosoever believeth,” or “that every believer.” The intention of these words we take to be, the designing or manifesting of the way whereby the elect of God come to be partakers of the fruits of the love here set forth, — namely, by faith in Christ, God having appointed that for the only way whereby he will communicate unto us the life that is in his Son. To this something was said before, having proved that the term whosoever is not distributive of the object of the love of God; to which, also, we may add these following reasons:—
First, If the object be here restrained, so that some only
believe
Secondly, Seeing that these words, that whosoever believeth, do peculiarly point out the aim and intention of God in this business, if it do restrain the object beloved, then the salvation of believers is confessedly the aim of God in this business, and that distinguished from others; and if so, the general ransom is an empty sound, having no dependence on the purpose of God, his intention being carried out in the giving of his Son only to the salvation of believers, and that determinately, unless you will assign unto him a nescience of them that should believe.
These words, then, whosoever believeth, containing a designation of the means whereby the Lord will bring us to a participation of life through his Son, whom he gave for us; and the following words, of having life everlasting, making out the whole counsel of God in this matter, subordinate to his own glory; it followeth, —
That God gave not his Son, — 1. For them who never do believe; 2. Much less for them who never hear of him, and so evidently want means of faith; 3. For them on whom he hath determined not to bestow effectual grace, that they might believe.
Let now the reader take up the several parts of these opposite expositions, weigh all, try all things, especially that which is especially to be considered, the love of God, and so inquire seriously whether it be only a general affection, and a natural velleity to the good of all, which may stand with the perishing of all and every one so beloved, or the peculiar, transcendent love of the Father to his elect, as before laid down; and then determine whether a general ransom, fruitless in respect of the most for whom it was paid, or the effectual redemption of the elect only, have the firmest and strongest foundation in these words of our Saviour; withal remembering that they are produced as the strongest supportment of the adverse cause, with which, it is most apparent, both the cause of sending Christ and the end intended by the Lord in so doing, as they are here expressed, are altogether inconsistent.
Next to the place before considered, that which is urged with most confidence and pressed with most importunity, for the defence of the general ransom, in the prosecution of the former argument, is, —
2.
First, “From the words themselves without any wresting; for what can be signified by the whole world, but all men in the world?”
Secondly, “From the opposition that is made between world and believers, all believers being comprised in the first part of the apostle’s assertion, that Christ is a propitiation for our sins; and therefore by the world, opposed unto them, all others are understood.” If there be any thing of moment farther excepted, we shall meet with it in our following opening of the place.
Before I come to the farther clearing of the mind of the
Holy Ghost in these words, I must tell you that I might answer the
objection from hence very briefly, and yet so solidly as quite to cut off
all the cavilling exceptions of our adversaries, — namely, that as by
the world, in other places, men living in the world are denoted,
so by the whole world in this can nothing be understood but men
living throughout the whole world, in all the parts and regions thereof (in
opposition to the inhabitants of any one nation, place, or country, as
such), as the redeemed of Christ are said to be,
To make out the sense of this place, three things are to be
considered:— (1.) To whom the apostle writes. (2.) What is his purpose and
aim in this particular place. (3.) The meaning of these two expressions, —
[1.] Christ being a “propitiation;” [2.] “The whole world.” Which having done, according to the
analogy of faith, the scope of this and other parallel places, with
reference to the things
(1.) A discovery of them to whom the epistle was peculiarly directed will give some light into the meaning of the apostle. This is one of those things which, in the investigation of the right sense of any place, is exceeding considerable; for although this and all other parts of divine Scripture were given for the use, benefit, and direction of the whole church, yet that many parts of it were directed to peculiar churches, and particular persons, and some distinct sorts of persons, and so immediately aiming at some things to be taught, reproved, removed, or established, with direct reference to those peculiar persons and churches, needs no labour to prove. Now, though we have nothing written expressly denominating them to whom this epistle was primarily directed, to make an assertion thereof infallibly true and de fide, yet, by clear and evident deduction, it may be made more than probable that it was intended to the Jews, or believers of the circumcision; for, —
First, John was in a peculiar manner a minister and an
apostle to the Jews, and therefore they were the most immediate and proper
objects of his care: “James,
Cephas, and John gave to Paul and Barnabas the right hand of fellowship,
that they should go unto the heathen, and themselves unto the
circumcision,”
Secondly, He frequently intimates that those to whom he
wrote were of them who heard of and received the word from the beginning;
so twice together in this chapter,
Thirdly, The opposition that the apostle makes between
us and the world in this very place is sufficient to
manifest unto whom he wrote. As a Jew, he reckoneth himself with and among
the believing Jews to whom he wrote, and sets himself with them in
opposition
Fourthly, The frequent mention and cautions that he makes
and gives of false teachers, seducers,
antichrists (which in those first days were, if not all of them,
yet for the greatest part, of the Circumcision, as is manifest from
Scripture and ecclesiastical story; of whom the apostle said that
“they went out from
them,”
Now, this being thus cleared, if withal ye will remind what
was said before concerning the inveterate hatred of that people towards the
Gentiles, and the engrafted opinion they had concerning their own sole
interest in the redemption procured and purchased by their Messiah, it will
be no difficult thing for any to discern the aim of the apostle in this
place, in the expression so much stuck at. “He,” saith he, “is the propitiation for our sins,” — that is, our sins who
are believers of the Jews; and lest by this assertion they should take
occasion to confirm themselves in their former error, he adds, “And not for ours only, but for the sins of the whole
world,” or, “The children of God scattered abroad,” as
(2.) For the aim and intention of the apostle in these
words, it is to give consolation to believers against their sins
and failings: “If any man sin, we have an advocate with the Father, Jesus
Christ the righteous: and he is the propitiation for our sins.”
The very order and series of the words, without farther enlargement,
proves this to be so. That they were believers only to whom he intended
this consolation, that they should not despair nor utterly faint under
their infirmities, because of a sufficient, yea, effectual remedy provided,
is no less evident: for, — First, They only have an advocate; it
is confessed that believers only have an interest in Christ’s advocation.
Secondly, Comfort, in such a case, belongs to none but them; unto others in
a state and condition of alienation, wrath is to be denounced,
(3.) The meaning and purport of the word “propitiation,” which Christ is said to be for “us,” and “the whole world,” is next to be considered:—
First, The word in the original is ἱλασμός, twice only used in the New Testament, — here,
and
Now, all this will give us some light into the meaning of
the word, and so, consequently, into the sense of this place, with the mind
of the Holy Ghost therein. Ἱλασμός and
ἱλαστήριον, both translated “a
propitiation,” with the verb of the same original (the bottom of them all
being ἱλάω, not used in the New
Testament, which in
From that which hath been said, the sense of the place is
evident to be, that Christ hath so expiated sin, and reconciled to God,
that the sinner is pardoned and received to mercy for his sake, and that
the law shall never be produced or brought forth for his condemnation.
Now, whether this can be tolerably applied to the whole world
(taking it for all and every man in the world), let all the men in the
world that are able judge. Are the sins of every one expiated? Is God
reconciled to every one? Is every sinner pardoned? Shall no one
Secondly, Let us consider the phrase ὅλου τοῦ κόσμου, — “of the whole world.” I shall not declare how the word world is in the Scripture πολύσημον, of divers significations; partly because I have in some measure already performed it; partly because it is not in itself so much here insisted on, but only with reference to its general adjunct, whole, “the whole world:” and, therefore, we must speak to the whole phrase together. Now, concerning this expression, I say, —
First, That whereas, with that which is equivalent
unto it, all the world, it is used seven or eight times in the New
Testament, it cannot be made appear, clearly and undeniably, that in any
place (save perhaps one, where it is used in re necessariâ) it compriseth all and every
man in the world; so that unless some circumstance in this place enforce
that sense (which it doth not), it will be a plain wresting of the words to
force that interpretation upon them. Let us, then, briefly look upon the
places, beginning with the last, and so ascending. Now, that is,
Secondly, The whole world can signify no
more than all nations, all the families of the earth,
all flesh, all men, all the ends of the world.
These surely are expressions equivalent unto, and as comprehensive of
particulars as the whole world; but now all these expressions we find
frequently to bear out believers only, but as of all sorts, and throughout
the world. And why should not this phrase also be affirmed to be, in the
same matter, of the same and no other importance? We may instance in some
places: “All the ends of the earth
have seen the salvation of our God,”
Thirdly, The whole world doth sometimes
signify the worser part of the world; and why may it not, by a like
synecdoche, signify the better part thereof?
This, then, being spoken, to clear the signification of the expression here insisted on, will make it evident that there is nothing at all in the words themselves that should enforce any to conceive that all and every man in the world are denoted by them, but rather believers, even all that did or should believe, throughout the whole world, in opposition only to believers of the Jewish nation: which, that it is the meaning of the place, besides what hath been clearly demonstrated, I prove by these reasons:—
First, This place treateth not of the ransom of Christ in
respect of impetration, but of application; for it
affirms Christ to be that by his death which he is only by faith, as was
manifested from
Secondly, Christ is here said to be a propitiation only for such as are intended in the place, which is apparent; but now believers only are here intended, for it is to give them consolation in their failings (in which case consolation belongeth to them alone): therefore, it is believers only, though of all sorts, times, places, and conditions, for whom Christ is said to be a propitiation.
Thirdly, This kind of phrase and expression in other places
cannot possibly be tortured to such an extension as to comprehend all and
every one, as was apparent from the places before alleged; to which add,
Fourthly, The most clear parallel places in the Scripture
are opposite to such a sense as is imposed. See
Fifthly, If the words are to be understood to signify all
and every one in the world, then is the whole assertion useless as to the
chief end intended, — namely, to administer consolation to believers; for
what consolation can arise from hence unto any believer, that Christ was a
propitiation for them that perish? Yea, to say that he was a
sufficient propitiation for them, though not effectual, will yield
them no more comfort than it would have done Jacob and his sons to have
heard from Joseph that he had corn enough, sufficient to sustain them, but
that he would do so was altogether uncertain; for had he told them he would
sustain them sufficiently, though not effectually, they might have starved
notwithstanding his courtesy. “The
Some few objections there are which are usually laid against our interpretation of this passage of the apostle, but they are all prevented or removed in the explication itself; so that it shall suffice us to name one or two of them:—
Obj. 1. “It is the intention of the apostle to comfort all in their fears and doubts; but every one in the world may be in fears and doubts: therefore, he proposeth this, that they all may be comforted.”
Ans. The all that may be in fears and doubts, in the business of consolation, must of necessity be restrained to believers, as was before declared.
Obj. 2. “All believers are comprehended in the first branch, ‘For our sins;’ and, therefore in the increase and extension of the assertion, by adding, ‘For the sins of the whole world,’ all others are intended.”
Ans. 1. In the first part, the believing
Jews alone are intended, of whom John was one; and the addition is
not an extending of the propitiation of Christ to others than
believers, but only to other believers. 2. If it might be
granted that in the first branch all believers then living were
comprehended, who might presently be made partakers of this truth, yet the
increase or accession must be, by analogy, only those who were to
be in after ages and remoter places than the name of Christ had then
reached unto, — even all those who, according to the prayer of our Saviour,
3. The next place urged in the argument is
4. Divers other places I find produced by
The first insisted on by him is
Ans. 1. Really he must have no small confidence of
his own strength and his reader’s weakness, who from this place shall
undertake to conclude the universality of redemption, and that the
world doth here signify all and every one therein. They who are
called the “world,”
That which
But he brings farther light from the context to strengthen
his interpretation. “For,” saith he, “those of the world here are called
‘men,’
But he adds, — First, “Of these, some are reconciled to
God,”
A second place he urgeth is
Ans. That by the world here is meant, not
men in the world, all or some, but the habitable part of the earth, is more
apparent than can well admit of proof or illustration. The phrase of
coming into the world cannot possibly be otherwise apprehended.
It is as much as born, and coming to breathe the common air. Now,
among the expositions of this place, that seems most consonant and
agreeable to the discourse of the apostle, with other expressions here
used, which refers the word ἐρχόμενον,
“coming,” unto φῶς, “light,” and not
to ἄνθρωπον, “man,” with which it is
vulgarly esteemed to agree; so that the words should be rendered,
“That was the true Light, which,
coming into the world, lighteth every man.” So
Christ, then, coming into the world, is said to enlighten every man, partly because every one that hath any light hath it from him, partly because he is the only true light and fountain of illumination; so that he doth enlighten every one that is enlightened: which is all the text avers, and is by none denied. But whether all and every one in the world, before and after his incarnation, were, are, and shall be actually enlightened with the knowledge of Christ by his coming into the world, let Scripture, experience, reason, and sense determine. And this, in brief, may suffice to manifest the weakness of the argument for universal redemption from this place; waiving for the present, not denying or opposing, another interpretation of the words, rendering the enlightening here mentioned to be that of reason and understanding, communicated to all, Christ being proposed as, in his divine nature, the light of all, even the eternal wisdom of his Father.
A third place is
Ans. 1. If it should be spoken of the world in
general, yet nothing could thence be inferred to a universality of
individuals. 2. That Christ is he, ὁ
αἴρων, that taketh away, beareth, purgeth, pardoneth, as the word is
used,
Ans. A notable ἀντανάκλασις, or eminent inversion of the word
world in this place was before observed; like that of
Ans. Christ is said to be the Saviour of the
world, either, first, because there is no other Saviour for any in
the world, and because he saves all that are saved, even the people of God
(not the Jews only), all over the world; or, secondly, because he doth
actually save all the world, and every one in it. If in this latter way,
vicisti,
And this is our defence and answer to the first principal argument of our opposers, our explication of all those texts of Scripture which they have wrested to support it, the bottom of their strength being but the ambiguity of one word. Let the Christian reader “Prove all things, and hold fast that which is good.”
II. The second
argument, wherewith our adversaries make no less flourish than with the
former, is raised from those places of Scripture where there is mention
made of all men and every man, in the business of
redemption. With these bare and naked words, attended with swelling, vain
expressions of their own, they commonly rather proclaim a victory than
study how to prevail. Their argument needs not to be drawn to any head or
form, seeing they pretend to plead from express words of Scripture.
Wherefore we shall only consider the several places by them in this kind
usually produced, with such enforcements of their sense from them as by the
ablest of that persuasion have been used. The chief places insisted on
are,
For the use and signification of the word all in Scripture, so much hath been said already by many that it were needless for me to insist upon it. Something also to this purpose hath been spoken before, and that abundantly sufficient to manifest that no strength of argument can be taken from the word itself; wherefore I shall apply myself only to the examination of the particular places urged, and the objections from them raised:—
1. The first and chief place is,
1. The will of God is usually distinguished into his will intending and his will commanding; or rather, that word is used in reference unto God in this twofold notion, — (1.) For his purpose, what he will do; (2.) For his approbation of what we do, with his command thereof. Let now our opposers take their option in whether signification the will of God shall be here understood, or how he willeth the salvation of all.
First, If they say he doth it “voluntate signi,” with his will commanding, requiring, approving, then the sense of the words is this:— “God commandeth all men to use the means whereby they may obtain the end, or salvation, the performance whereof is acceptable to God in any or all;” and so it is the same with that of the apostle in another place, “God commandeth all men everywhere to repent.” Now, if this be the way whereby God willeth the salvation of all here mentioned, then certainly those all can possibly be no more than to whom he granteth and revealeth the means of grace; which are indeed a great many, but yet not the one hundredth part of the posterity of Adam. Besides, taking God’s willing the salvation of men in this sense, we deny the sequel of the first proposition, — namely, that Christ died for as many as God thus willeth should be saved. The foundation of God’s command unto men to use the means granted them is not Christ’s dying for them in particular, but the connection which himself, by his decree, hath fixed between these two things, faith and salvation; the death of Christ being abundantly sufficient for the holding out of that connection unto all, there being enough in it to save all believers.
Secondly, If the will of God be taken for his efficacious
will, the will of his purpose and good pleasure (as truly to me it seems
exceedingly evident that that is here intended, because the will of
2. By all men the apostle here intendeth all sorts
of men indefinitely living under the gospel, or in these latter times,
under the enlarged dispensation of the means of grace. That men of these
times only are intended is the acknowledgment of
First, The word all being in the Scripture most
commonly used in this sense (that is, for many of all sorts), and there
being nothing in the subject-matter of which it is here affirmed that
should in the least measure impel to another acceptation of the word,
especially for a universal collection of every individual, we hold it safe
to cleave to the most usual sense and meaning of it. Thus, our Saviour
Secondly, Paul himself plainly leadeth us to this
interpretation of it; for after he hath enjoined us to pray for all,
because the Lord will have all to be saved, he expressly intimates that by
all men he understandeth men of all sorts, ranks, conditions, and
orders, by distributing those all into several kinds, expressly
mentioning some of them, as “kings and all in authority.” Not unlike that expression we
have,
Thirdly, We are bound to pray for all whom God would have to be saved. Now, we ought not to pray for all and every one, as knowing that some are reprobates and sin unto death; concerning whom we have an express caution not to pray for them.
Fourthly, All shall be saved whom God will have to be saved; this we dare not deny, for “who hath resisted his will?” Seeing, then, it is most certain that all shall not be saved (for some shall stand on the left hand), it cannot be that the universality of men should be intended in this place.
Fifthly, God would have no more to be “saved” than he would have “come to the knowledge of the truth.”
These two things are of equal latitude, and conjoined in the text. But it
is not the will of the Lord that all and every one, in all ages, should
come to the knowledge of the truth. Of old, “he showed his word
unto Jacob, his statutes and his judgments unto Israel. He hath not dealt
so with any nation: and as for his judgments, they have not known
them,”
These, and the like reasons, which compel us to understand
by all men,
Having thus made evident the meaning of the words, our answer to the objection (whose strength is a mere fallacy, from the ambiguous sense of the word all) is easy and facile. For if by all men, you mean the all in the text, that is, all sorts of men, we grant the whole, — namely, that Christ died for all; but if by all men, you mean all universally, we absolutely deny the minor, or assumption, having sufficiently proved that there is no such all in the text.
The enforcing of an objection from this place,
First, Because I desired not actum agere, to do that which hath already
been done, especially the thing itself being such as scarce deserveth to be
meddled with at all. Now, much about the time that I was proceeding in
this particular, the learned work of He refers to the eminent Scotch divine,
Secondly, I find that he hath not once attempted to meddle
with any of those reasons and arguments whereby we confirm our answer
Thirdly, Because, setting aside those bare naked assertions of his own, whereby he seeks to strengthen his argument from and interpretation of this place, the residue wherewith he flourisheth is a poor fallacy running through the whole; the strength of all his argumentations consisting in this, that by the all we are to pray for are not meant only all who are at present believers; which as no man in his right wits will affirm, so he that will conclude from thence, that because they are not only all present believers, therefore they are all the individuals of mankind, is not to be esteemed very sober. Proceed we, then, to the next place urged for the general ransom, from the word all, which is, —
2.
Ans. Many words need not be spent in answer to this
objection, wrested from the misunderstanding and palpable corrupting of the
sense of these words of the apostle. That indefinite and general
expressions are to be interpreted in an answerable proportion to the things
whereof they are affirmed, is a rule in the opening of the Scripture. See,
then, of whom the apostle is here speaking. “The Lord,” saith he, “is long-suffering to us-ward, not willing that any should
perish.” Will not common sense teach us that us is to
be repeated in both the following clauses, to make them up complete and
full, — namely, “Not willing that any of us should perish, but
that all of us should come to repentance?” Now, who are these of
whom the apostle speaks, to whom he writes? Such as had received
“great and precious
promises,”
3.
Ans. That ὑπὲρ
παντός, “for every one,” is here used for ὑπὲρ πάντων, “for all,” by an enallage of the number,
is by all acknowledged. The whole question is, who these all are,
whether all men universally, or only all those of whom the apostle there
treateth. That this expression, every man, is commonly in the
Scripture used to signify men under some restriction, cannot be denied. So
in that of the apostle, “Warning every man, and teaching every man,”
First, To taste death, being to drink up the
cup due to sinners, certainly for whomsoever our Saviour did taste of
it, he left not one drop for them to drink after him; he tasted or
underwent death in their stead, that the cup might pass from them which
passed not from him. Now, the cup of death passeth only from the elect,
from
Secondly, We see an evident appearing cause that should move the apostle here to call those for whom Christ died all, — namely, because he wrote to the Hebrews, who were deeply tainted with an erroneous persuasion that all the benefits purchased by Messiah belonged alone to men of their nation, excluding all others; to root out which pernicious opinion, it behoved the apostle to mention the extent of free grace under the gospel, and to hold out a universality of God’s elect throughout the world.
Thirdly, The present description of the all for
whom Christ tasted death by the grace of God will not suit to all and every
one, or any but only the elect of God. For,
4. Another place is
Ans. 1. Taking the words, as to this particular, in
the sense of some of our adversaries, yet it doth not appear from the
texture of the apostle’s arguing that the two alls of
First, The resurrection of Christ is here conjoined with
his death: “He died for them, and rose
again.” Now, for whomsoever Christ riseth, he riseth for their
“justification,”
Secondly, He speaks only of those who, by virtue of the
death of Christ, “live unto him,”
Thirdly, The article οἱ joined with πάντες evidently restraineth that all to all of some sort. “Then were they all” (or rather all these) “dead.” These all; — what all? Even all those believers of whom he treats, as above.
Fourthly, All those of whom the apostle treats are proved
to be dead, because Christ died for them: “If one died for all, then were all dead.” What death is it
which here is spoken of? Not a death natural, but spiritual; and of deaths
which come under that name, not that which is in sin, but that
which is unto sin. For, — First, The greatest champions of
the Arminian cause, as
Fifthly, The apostle speaks of the death of Christ in respect of application. The effectualness thereof towards those for whom he died, to cause them to live unto him, is insisted on. That Christ died for all in respect of application hath not yet by any been affirmed. Then must all live unto him, yea, live with him for evermore, if there be any virtue or efficacy in his applied oblation for that end. In sum, here is no mention of Christ’s dying for any, but those that are dead to sin and live to him.
5. A fifth place urged to prove universal redemption from
the word all, is
Ans. There being another place, hereafter to be
considered, wherein the whole strength of the argument usually drawn from
these words is contained, I shall not need to speak much to this, neither
will I at all turn from the common exposition of the place. Those
concerning whom Paul speaketh in this chapter are in this verse called
all. Those are they who are implanted into Christ, joined to him,
as the members to the head, receiving a glorious resurrection by virtue of
his; thus are they by the apostle described. That Paul, in this whole
chapter, discourseth of the resurrection of believers is manifest from the
arguments which he bringeth to confirm it, being such as are of force only
with believers. Taken they are from the resurrection of Christ, the hope,
faith, customs, and expected rewards of Christians; all which, as they are
of unconquerable power to confirm and establish believers in the faith of
the resurrection, so they would have been, all and every one of them,
exceedingly ridiculous had they been held out to the men of the world to
prove the resurrection of the dead in general. Farther; the very word
ζωοποιηθήσονται denotes such a living
again as is to a good life and glory, a blessed resurrection; and not the
quickening of them who are raised to a second death. The Son is said ζωοποιεῖν,
6.
First, “That Adam, in his first sin and transgression, was a public person, in the room and place of all mankind, by virtue of the covenant between God and him; so that whatever he did therein, all were alike sharers with him. So also was Christ a public person in his obedience and death, in the room and place of all mankind, represented by him, even every one of the posterity of Adam.”
Ans. To that which concerneth Adam, we grant he was
a public person in respect of all his that were to proceed from him by
natural propagation; that Christ also was a public person in the room of
his, and herein prefigured by Adam. But that Christ, in his obedience,
death, and sacrifice, was a public person, and stood in the room and stead
of all and every one in the world, of all ages and times (that is, not only
of his elect and those who were given unto him of God, but also of
reprobate persons, hated of God from eternity; of those whom he never knew,
concerning whom, in the days of his flesh, he thanked his Father that he
had hid from them the mysteries of salvation; whom he refused to pray for;
who were, the greatest part of them, already damned in hell, and
irrevocably gone beyond the limits of redemption, before he actually
yielded any obedience), is to us such a monstrous assertion as cannot once
be apprehended or thought on without horror or detestation. That any
should perish in whose room or stead the Son of God appeared before his
Father with his perfect obedience; that any of those for whom he is a
mediator and advocate, to whom he is a king, priest, and prophet (for all
these he is, as he was a public person, a sponsor, a surety, and undertaker
But let us a little consider the reasons whereby
Ans. Never, surely, was a rotten conclusion bottomed
upon more loose and tottering principles, nor the word of God more boldly
corrupted for the maintenance of any error, since the name of Christian was
known. A man would think it quite lost, but that it is so very
easy a labour to remove such hay and stubble. I answer, then, to
the first, that though Adam lost not election, and the eternal decrees of
the Almighty are not committed to the keeping of the sons of men, yet in
him all the elect were lost, whom Christ came to seek, whom he found, — in
whose room he was a public person. To the second, Christ is nowhere
compared to Adam in respect of the extent of the object of his
death, but only of the efficacy of his obedience. The third is a
false assertion; — see our foregoing consideration of
The following parallels, which he instituted between Adam and Christ, have nothing of proof in them to the business in hand, — namely, that Christ was a public person, standing, in his obedience, in the room of all and every one that were concerned in the disobedience of Adam. There is, I say, nothing at all of proof in them, being a confused medley of some truths and divers unsavoury heresies. I shall only give the reader a taste of some of them, whereby he may judge of the rest, not troubling myself or others with the transcribing and reading of such empty vanities as no way relate to the business in hand.
First, then, In the second part of his parallel he affirms,
“That when Christ finished his obedience, in dying and rising, and offering
himself a sacrifice, and making satisfaction, it was, by virtue of the
account of God in Christ, and for Christ with God (that is, accepted with
God for Christ’s sake), the death, resurrection, the sacrifice and
satisfaction, and the redemption of all, — that is, all and every one;” and
therein he compares Christ to Adam in the performance of the business by
him undertaken. Now, but that I cannot but with trembling consider what
the apostle affirms,
Secondly, In the third of his parallels he goeth one step
higher, comparing Christ with Adam in respect of the efficacy, effect, and
fruit of his obedience. He affirms, “That as by the sin of Adam all his
posterity were deprived of life, and fell under sin and death, whence
judgment and condemnation passed upon all, though this be done secretly and
invisibly, and in some sort inexpressibly” (what he means by secretly
and invisibly, well I know not, — surely he doth not suppose that
these things might possibly be made the objects of our senses; and for
inexpressibly, how that is, let
First, The seed of the woman was not to be a public person in the place, stead, and room of the seed of the serpent. Jesus Christ is the seed of the woman κατ’ ἐξοχήν· all the reprobates, as was before proved, are the seed of the serpent: therefore, Jesus Christ was not, in his oblation and suffering, when he brake the head of the father of the seed, a public person in their room.
Secondly, Christ, as a public person, representeth only
them for whose sake he set himself apart to that office and employment
wherein he was such a representative; but upon his own testimony,
which we have,
Thirdly, Christ was a “surety,” as he was a public person,
Fourthly, For whom he was a public person, in their rooms
he suffered, and for them he made satisfaction,
Fifthly, Jesus Christ, as a public person, did nothing in vain in respect of any for whom he was a public person; but many things which Christ, as a public person, did perform were altogether in vain and fruitless, in respect of the greatest part of the sons of men being under an incapability of receiving any good by any thing he did, — to wit, all that then were actually damned, in respect of whom, redemption, reconciliation, satisfaction, and the like, could possibly be no other than empty names.
Sixthly, If God were well pleased with his Son in what he
did, as a public person, in his representation of others (as he was,
Seventhly, For testimonies, see
III. I come,
in the next place, to the third and last argument, drawn from the
Scripture, wherewith the Arminians and their successors (as to this point)
do strive to maintain their figment of universal redemption; and it is
taken from such texts of Scripture as seem to hold out the perishing of
some of them for whom Christ died, and the fruitlessness of his blood in
respect of divers for whom it was shed. And on this theme their wits are
wonderfully luxuriant, and they are full of rhetorical strains to set out
the unsuccessfulness and fruitlessness of the blood of Christ in respect of
the most for whom it was shed, with the perishing of bought, purged,
reconciled sinners. Who can but believe that this persuasion tends to the
consolation of poor souls, whose strongest defence lieth in making vile the
precious blood of the Lamb, yea, trampling upon it, and esteeming it as a
common thing? But, friends, let me tell you, I am persuaded it was not so
unvaluable in the eyes of his Father as to cause it to be poured out in
vain, in respect of any one soul. But seeing we must be put to this
defence, — wherein we cannot but rejoice, it tending so evidently
“If Christ died for reprobates and those that perish, then he died for all and every one, for confessedly he died for the elect and those that are saved; but he died for reprobates, and them that perish: therefore,” etc.
Ans. For the assumption, or second proposition of this argument, we shall do what we conceive was fit for all the elect of God to do, — positively deny it (taking the death of Christ, here said to be for them, to be considered not in respect of its own internal worth and sufficiency, but, as it was intended by the Father and Son, in respect of them for whom he died). We deny, then, I say, that Christ, by the command of his Father, and with intention to make satisfaction for sins, did lay down his life for reprobates and them that perish.
This, then, they prove from
1. The first is
Ans. Had we not experience of the nimbleness of our
adversaries in framing arguments for their cause, I should despair to find
their conclusion pressed out of this place; for what coherence or
dependence, I beseech you, is here to be discerned? “The apostle exhorteth
strong and sound believers to such a moderate use of Christian liberty that
they do not grieve the spirit of the weak ones, that were believers also
(professors, all called ‘saints, elect, believers, redeemed,’ and so in
charity esteemed), and so give them occasion of stumbling and falling off
from the gospel: therefore, Jesus Christ died for all reprobates, even all
those that never heard word nor syllable of him or the doctrine of the
gospel.” Must he not be very quick-sighted that can see the dependence of
this inference on that exhortation of the apostle? But ye will say, “Is it
not affirmed that he may perish for whom Christ died?” Ans. In this
place there is no such thing at all once mentioned or intimated; only
others are commanded not to do that which goeth in a direct way to destroy
him, by grieving him with their uncharitable walking. “But why should the
apostle exhort him not to do that which he could no way do, if he that
Christ died for could not perish?” Ans. Though the one could not
perish in respect of the event, the other might sinfully give occasion of
perishing in respect of a procuring cause. May not a man be exhorted from
attempting of that which yet if he should
2. But let us see a second place, which is
3. The next place is much insisted on, — namely,
On the other side, it is most certain, — First, That there are no spiritual distinguishing fruits of redemption ascribed to these false teachers, but only common gifts of light and knowledge, which Christ hath purchased for many for whom he did not make his soul a ransom. Secondly, That, according to our adversaries, the redemption of any by the blood of Christ cannot be a peculiar aggravatior of the sins of any, because they say he died for all; and yet this buying of the false teachers is held out as an aggravation of their sin in particular.
Of the former uncertainties, whereon our adversaries build their inference of universal redemption (which yet can by no means be wire-drawn thence, were they most certain in their sense), I shall give a brief account, and then speak something as to the proper intendment of the place.
For the first, It is most uncertain whether
Christ, as mediator, be here intended by Lord or no. There is not
any thing in the text to enforce us so to conceive, nay, the contrary seems
apparent, —
[Secondly], But suppose he should, it is most
uncertain that by buying of these false teachers is meant his
purchasing of them with the ransom of his blood; for, — First, The
apostle insisteth on a comparison with the times of the Old Testament, and
the false prophets that were then amongst the people, backing his assertion
with divers examples out of the Old Testament in the whole chapter
following. Now, the word ἀγοράζω,
here used, signifieth primarily the buying of things; translatitiously, the
redemption of persons; — and the word פָּדָה in the Old Testament, answering thereunto,
signifieth any deliverance, as
Thirdly, Neither is it more certain that the apostle
speaketh of the purchase of the wolves and hypocrites, in respect of the
reality of the purchase, and not rather in respect of that estimation which
others had of them, — and, by reason of their outward seeming profession,
ought to have had, — and of the profession that themselves made to be
purchased by him whom they pretended to preach to others; as the Scripture
saith [of Ahaz], “The gods of Damascus smote him,” because he himself
so imagined and professed,
Now, after all this, if our adversaries can prove universal
redemption from this text, let them never despair of success in any thing
they undertake, be it never so absurd, fond, or foolish. But when they
have wrought up the work already cut out for them, and proved, —
first, That by the Lord is meant Christ as mediator;
secondly, That by buying is meant spiritual redemption by
the blood of the Lamb; thirdly, That these false teachers were
really and effectually so redeemed, and not only so accounted because
of the church; fourthly, That those who are so redeemed may perish,
contrary to the express Scripture,
4. The last place produced for the confirmation of the
argument in hand is
Ans. The intention of the apostle in this place is
the same with the general aim and scope of the whole epistle, — to persuade
and urge the Jews, who had embraced the doctrine of the gospel, to
perseverance and continuance therein. This, as he doth perform in other
places, with divers and various arguments, — the most of them taken from a
comparison at large instituted between the gospel in its administration,
and those legal shadows which, before their profession, they lived under
and were in bondage unto, — so here he urgeth a strong argument to the same
purpose “ab incommodo, seu effectu
pernicioso,” from the miserable, dangerous effects and consequences
of the sin of backsliding, and wilful renunciation of the truth known and
professed, upon any motives and inducements whatsoever; which he assureth
[them] to be no less than a total casting off and depriving themselves of
all hopes and means of recovery, with dreadful horror of conscience in
expectation of judgment to come,
First, He speaketh here only of those that were professors
of the faith of the gospel, separated from the world, brought into a church
state
Secondly, The apostle doth neither declare what hath been
nor assert what may be, but only adds a commination upon a supposition of a
thing; his main aim being to deter from the thing rather than to signify
that it may be, by showing the misery that must needs follow if it should
so come to pass. When Paul told the soldiers,
Thirdly, It is most certain that those of whom he speaks
did
Fourthly, That it was the manner of the saints, and the apostles themselves, to esteem of all baptized, initiated persons, ingrafted into the church, as sanctified persons; so that, speaking of backsliders, he could not make mention of them any otherwise than as they were commonly esteemed to be, and at that time, in the judgment of charity, were to be considered. Whether they were true believers or no, but only temporary, to whom this argument against apostasy is proposed, according to the usual manner of speech used by the Holy Ghost, they could not be otherwise described.
Fifthly, If the text be interpreted positively, and according to the truth of the thing itself, in both parts thereof (namely, 1. That those of whom the apostle speaketh were truly sanctified; 2. That such may totally perish), then these two things will inevitably follow, — first, That faith and sanctification are not the fruit of election; secondly, That believers may fall finally from Christ; — neither of which I as yet find to be owned by our new Universalists, though both contended for by our old Arminians.
Sixthly, There is nothing in the text of force to persuade
that the persons here spoken of must needs be truly justified and
regenerated believers, much less that Christ died for them; which comes in
only by strained consequences. One expression only seems to give any
colour hereunto, — that they were said to be “sanctified by the blood of the covenant.” Now, concerning
this, if we do but consider, — first, The manner and custom of the
apostles writing to the churches, calling them all “saints” that were
called, — ascribing that to every one that belonged only to some;
secondly, That these persons were baptized, (which ordinance among
the ancients was sometimes called φωτισμός, “illumination,” sometimes ἁγιασμός, “sanctification,”) wherein, by a solemn
aspersion of the symbol of the blood of Christ, they were externally
sanctified, separated, and set apart, and were by all esteemed as saints
and believers; thirdly, The various significations of the word ἁγιάζω (here used) in the Scripture, whereof
one most frequent is, to consecrate and set apart to any holy use, as
In these passages the LXX.
has ἡγιασμένοι μόσχοι, and χιτῶνα ἡγιασμένον. — Ed.
And thus, by the Lord’s assistance, have I given you, as I
hope, a clear solution to all the arguments which heretofore the Arminians
pretended to draw from the Scripture in the defence of their cause; some
other sophisms shall hereafter be removed. But because of late we have had
a multiplication of arguments on this subject, some whereof, at least in
form, appear to be new, and may cause some trouble to the unskilful, I
shall, in the next place, remove all those objections which
The
title pretends satisfaction to them who desire to have reason
satisfied: which, that it is a great undertaking, I easily grant; but for
the performance of it, “hic labor, hoc
opus.” That ever Christian reason, rightly informed by the word of
God, should be satisfied with any doctrine so discrepant from the
word, so full of contradiction in itself and to its own principles, as the
doctrine of universal redemption
I. “That which the Scripture oft and plainly affirmeth in
plain words is certainly true and to be believed,
“But that Jesus Christ gave himself a ransom, and by the grace of God tasted death for every man, is oft and plainly affirmed in Scripture, as is before shown, chap. vii. to xiii.:
“Therefore, the same is certainly a truth to be believed,
First, The proposition of this argument is clear, evident, and acknowledged by all professing the name of Christ; but yet universally with this caution and proviso, that by the Scripture affirming any thing in plain words that is to be believed, you understand the plain sense of those words, which is clear by rules of interpretation so to be. It is the thing signified that is to be believed, and not the words only, which are the sign thereof; and, therefore, the plain sense and meaning is that which we must inquire after, and is intended when we speak of believing plain words of the Scripture. But now if by plain words you understand the literal importance of the words, which may perhaps be figurative, or at least of various signification, and capable of extension or restriction in the interpretation, then there is nothing more false than this assertion; for how can you then avoid the blasphemous folly of the Anthropomorphites, assigning a body and human shape unto God, the plain words of the Scripture often mentioning his eyes, hands, ears, etc., it being apparent to every child that the true importance of those expressions answers not at all their gross carnal conception? Will not also transubstantiation, or its younger brother consubstantiation, be an article of our creed? With this limitation, then, we pass the proposition, with the places of Scripture brought to confirm it; only with this observation, that there is not one of them to the purpose in hand, — which, because they do not relate to the argument in consideration, we only leave to men’s silent judgments.
Secondly, The assumption, or minor proposition, we
absolutely deny as to some part of it; as that Christ should be said to
give himself
Thirdly, That every one is there clearly restrained to all the members of Christ, and the children by him brought to glory, we have before declared. So that this place is no way useful for the confirmation of the assumption, which we deny in the sense intended; and are sure we shall never see a clear, or so much as a probable, testimony for the confirming of it.
To the conclusion of the syllogism, the author, to manifest his skill in disputing in such an argumentative way as he undertaketh, addeth some farther proofs. Conscious, it seems, he was to himself that it had little strength from the propositions from which it is enforced; and, therefore, thought to give some new supportments to it, although with very ill success, as will easily appear to any one that shall but consult the places quoted, and consider the business in hand. In the meantime, this new logic, of filing proofs to the conclusion which are suitable to neither proposition, and striving to give strength to that by new testimony which it hath not from the premises, deserves our notice in this age of learned writers. “Heu quantum est sapere.” Such logic is fit to maintain such divinity. And so much for the first argument.
II. “Those whom Jesus Christ and his apostles, in plain
terms, without any exception or restraint, affirm that Christ came to save,
and to that end died, and gave himself a ransom for, and is a propitiation
for their sin, he certainly did come to save, and gave himself a ransom for
them, and is the propitiation for their sins,
“But Jesus Christ and his apostles have, in plain terms,
affirmed that ‘Christ came to save
sinners,’
“Therefore, Jesus Christ came to save, died, and gave
himself a ransom for all men, and is the propitiation for their sins,
To the proposition of this argument I desire only to
observe, that we do not affirm that the Scripture doth, in any place, lay
an exception or restraint upon those persons for whom Christ is said to
die, as though in one place it should be affirmed he died for all men, and
in another some exception against it, as though some of those all
men were excluded, — which were to feign a repugnancy and
contradiction in the word of God; only, we say, one place of Scripture
interprets another, and declares that sense which before in one place was
ambiguous and doubtful. For instance: when the Scripture showeth that
Christ died or gave himself a ransom for all, we believe it; and
when, in another place, he declares that all to be his
church, his elect, his sheep, all
believers, — some of all sorts, out of all kindreds, and
nations, and tongues, under heaven; this is not to lay an exception or
restraint upon what was said of all before, but only to declare
that the all for which he gave himself for a ransom were all his
church, all his elect, all his sheep, some of all sorts: and so we believe
that he died for all. With this observation we let pass the proposition,
taking out its meaning as well as the phrase whereby it is expressed will
afford it, together with the vain flourish and pompous show of many texts
of Scripture brought to confirm it, whereof not one is any thing to the
purpose; so that I am persuaded he put down names and figures at a venture,
without once consulting the texts, having no small cause to be confident
that none would trace him in his flourish, and yet that some eyes might
dazzle at his supernumerary quotations. Let me desire the reader to turn
to those places, and if any one of them be any thing to the purpose or
business in hand, let the author’s credit be of weight with him another
time. O let us not be as many, who corrupt the word of God! But perhaps
it is a mistake in the impression, and for
The assumption affirms that Christ and his apostles in the
Scriptures say that he died to save sinners, unjust,
ungodly, the world, all; whereupon the
conclusion ought barely to be, “Therefore Christ died for sinners, unjust,
ungodly, the world, and the like.” To which we say, — First, That this is
the very same argument, for substance, with that which went before, as also
are some of those that follow; only some words are varied, to change the
outward appearance, and so to make show of a number. Secondly, That the
whole strength of this argument lies in turning indefinite propositions
into universals, concluding that because Christ died for sinners, therefore
he died for all sinners; because he died for the unjust, ungodly, and the
world, that therefore he died for every one that is unjust, or ungodly, and
for every one in the world; because he died for all, therefore for all and
every one of all sorts of men. Now, if this be good arguing, I will
furnish you with some more such arguments against you have occasion to use
them:— First, God “justifieth the ungodly,”
III. “That which the Scripture layeth forth as one end of
the death of Christ, and one ground and cause of God’s exalting Christ to
be the Lord and Judge of all, and of the equity of his judging, that is
certainly to be believed,
“But the Scripture layeth forth this for one end of the
death and resurrection of Christ, that he might be the Lord of all,
“Therefore, that Christ so died, and rose again for all, is
a truth to be believed,
First, The unlearned framing of this argument, the uncouth
expressions of the thing intended, and failing in particulars, by the by,
being to be ascribed to the person and not the cause, I shall not much
trouble myself withal; as, — First, To his artificial regularity in
bring his minor proposition, namely, Christ being made Lord and Judge of
all, into the major; so continuing one term in all three propositions, and
making the whole almost unintelligible. Secondly, His interpreting,
“For this cause God exalted Christ,” to be his death and resurrection, when
his resurrection, wherein he was “declared
to be the Son of God with power,”
Secondly, To this whole argument, as it lies before us, I
have nothing to say but only to entreat
Thirdly, The force and sum of the argument is this:— Christ died and rose again that he might be Lord and Judge of all; therefore, Christ died for all.” Now, ask what he means by dying for all, and the whole treatise answers that it is a paying a ransom for them all, that they might be saved. Now, how this can be extorted out of Christ’s dominion over all, with his power of judging all committed to him, which also is extended to the angels for whom he died not, let them that can understand it rejoice in their quick apprehension; I confess it flies my thoughts.
Fourthly, The manner of arguing being so vain, let us see a
little whether there be any more weight in the matter of the argument.
Many texts of Scripture are heaped up and distributed to the several
propositions. In those out of
So that all which here is intimated concerning the death of
Christ is about the end, effects, and issue that it had towards himself,
not any thing of what was his intention towards them for whom he died. To
die for others does at least denote to die for their good, and in the
Scripture always to die in their stead. Now, that any such thing can be
hence deducted as that Christ died for all, because by his death himself
made way for the enjoyment of that power whereby he is Lord over all, and
will judge them all, casting the greatest part of men into hell by the
sentence of his righteous judgment, I profess sincerely that I am no way
able to perceive. If men will contend and have it so, that Christ must be
said to die for all, because by his death and resurrection he attained the
power of judging all, then I shall only leave with them these three
things:— First, That innumerable souls shall be judged by him for
not walking according to the light of nature left unto them, directing them
to seek after the eternal power and Godhead of their Creator, without the
least rumour of the gospel to direct them to a Redeemer once arriving at
their ears,
IV. “That which the Scripture so sets forth in general for
the world of mankind, as a truth for them all, that whosoever of the
particulars so believe as to come to Christ and receive the same shall
“But that God sent forth his Son to be the Saviour of the
world is in Scripture so set forth in general for all men, that whosoever
of the particulars so believe as they come to Christ and receive the same,
they shall not perish, but have everlasting life,
“Therefore, that God sent his Son to be the Saviour of the
world is a certain truth,
I hope no ingenuous man, that knows any thing of the controversy in hand, and to what head it is driven between us and our adversary, or is in any measure acquainted with the way of arguing, will expect that we should spend many words about such poor flourishes, vain repetitions, confused expressions, and illogical deductions and argumentations, as this pretended new argument (indeed the same with the first two, and with almost all that follow), will expect that I should cast away much time or pains about them. For my own part, I were no way able to undergo the tediousness of the review of such things as these, but that “eundum est quo trahunt fata ecclesiæ.” Not, then, any more to trouble the reader with a declaration of that in particulars which he cannot but be sufficiently convinced of by a bare overlooking of these reasons, — namely, that this author is utterly ignorant of the way of reasoning, and knows not how tolerably to express his own conceptions, nor to infer one thing from another in any regular way, I answer, — First, That whatsoever the Scripture holds forth as a truth to be believed is certainly so, and to be embraced. Secondly, That the Scripture sets forth the death of Christ, to all whom the gospel is preached [unto], as an all-sufficient means for the bringing of sinners unto God, so as that whosoever believe it and come in unto him shall certainly be saved. Thirdly, What can be concluded hence, but that the death of Christ is of such infinite value as that it is able to save to the utmost every one to whom it is made known, if by true faith they obtain an interest therein and a right thereunto, we cannot perceive. This truth we have formerly confirmed by many testimonies of Scripture, and do conceive that this innate sufficiency of the death of Christ is the foundation of its promiscuous proposal to elect and reprobate. Fourthly, That the conclusion, if he would have the reason to have any colour or show of an argument, should at least include and express the whole and entire assertion contained in the proposition, — namely, “That Christ is so set forth to be the Saviour of the world, that whosoever of the particulars believe,” etc. And then it is by us fully granted, as making nothing at all for the universality of redemption, but only for the fulness and sufficiency of his satisfaction. Of the word world enough hath been said before.
V. “That which God will one day cause every man confess to
the
“But God will one day cause every man to confess Jesus (by
virtue of his death and ransom given) to be the Lord, even to the glory of
God,
“Therefore, it is certainly a truth that Jesus Christ hath
given himself a ransom for all men, and hath thereby the right of lordship
over them; and if any will not believe and come into this government, yet
he abideth faithful, and cannot deny himself, but will one day bring them
before him, and cause them to confess him Lord, to the glory of God; when
they shall be denied by him, for denying him in the days of his patience,
Ans. The conclusion of this argument ought to be
thus, and no otherwise, if you intend it should receive any strength from
the promises: “Therefore, that Jesus Christ is the Lord, and to be
confessed to the glory of God, is certainly a truth.” This, I say, is all
the conclusion that this argument ought to have had, unless, instead of a
syllogism, you intend three independent propositions, every one standing
upon its own strength. That which is inserted concerning his giving
himself a ransom for all, and that which follows of the conviction and
condemnation of them who believe not nor obey the gospel, confirmed from
VI. “That which may be proved in and by the Scripture, both
by plain sentences therein and necessary consequences imported thereby,
without wresting, wrangling, adding to, taking from, or altering the
sentences and words of Scripture, is a truth to be believed,
“But that Jesus Christ gave himself a ransom for all men, and by the grace of God tasted death for every man, may be proved in and by the Scripture, both by plain sentences therein and necessary consequences imported thereby, without wresting, wrangling, adding, or taking away, or altering the words and sentences, as is already showed, chap. vii., xiii., which will be now ordered into several proofs:
“Therefore, that Jesus Christ gave himself for all men, and
by the grace of God tasted death for every man, is a truth to be believed,
Ans. First, The meaning of this argument is, that universal redemption may be proved by the Scripture; which, being the very thing in question, and the thesis undertaken to be proved, there is no reason why itself should make an argument, but only to make up a number: and, for my part, they should pass without any other answer, namely, that they are a number, but that those who are the number are to be considered.
Secondly, Concerning the argument itself (seeing it must go
for one), we say, — First, To the first proposition, that laying
aside the unnecessary expressions, the meaning of it I take to be this:
“That which is affirmed in the Scripture, or may be deduced from thence by
just consequence, following such ways of interpretation, of affirmation,
and consequences, as by which the Spirit of God leadeth us into the
knowledge of the truth, is certainly to be believed;” which is granted of
all, though not proved by the places he quoteth,
Proof 1 of argument 6. “God so loved the
world, that he gave his Son to be the Saviour of the world,
Ans. First, The main, yea, indeed, only thing to be proved, as we before observed, is, that these indefinite propositions which we find in the Scripture concerning the death of Christ are to be understood universally, — that the terms all and world do signify in this business, when they denote the object of the death of Christ, all and every man in the world. Unless this be done, all other labour is altogether useless and fruitless. Now, to this there is nothing at all urged in this pretended proof, but only a few ambiguous places barely recited, with a false collection from them or observation upon them, which they give no colour to.
Secondly,
For what, thirdly, is urged from
Fourthly, For God’s willingness that all should be saved,
from
The sum and meaning of the whole assertion is, that there
is a universality of sufficient grace granted to all, even of grace
subjective, enabling them to obedience, which receives addition, increase,
degrees, and augmentation, according as they who have it do make use of
what they presently enjoy; which is a position so contradictory to
innumerable places of Scripture, so derogatory to the free grace of God, so
destructive to the efficacy of it, such a clear exaltation of the old idol
free-will into the throne of God, as any thing that the decaying estate of
Christianity hath invented and broached. So far is it from being “plain
and clear in Scripture,” that it is universally repugnant to the whole
dispensation of the new covenant revealed
Proof 2. “Jesus Christ, the Son of God, came into
the world to save the world,
Ans. Those places of this proof where there is
mention of all or world, as
Proof 3. “God in Christ doth, in some means or other
of his appointment, give some witness to all men of his mercy and goodness
procured by Christ,
Ans. First, “Parvas
habet spes Troja, si tales habet.” If the universality of
redemption have need of such proofs as these, it hath indeed great need and
little hope of supportment. Universal vocation is here asserted,
to maintain universal redemption. “Manus manum fricat,” or rather, “Muli se mutuo scabiunt;” this being called in
oftentimes to support the other; and they are both the two legs of that
idol free-will, which is set up for men to worship, and when one stumbles
the other steps forward to uphold the Babel. Of universal
vocation (a gross figment) I shall not now treat; but only say, for
the present, that it is true that God at all times, ever since the
creation, hath called men to the knowledge of himself as the great Creator,
in those things which of him, by the means of the visible creation, might
be known, “even his eternal power and
Godhead,”
Proof 4. “The Holy Ghost, that cometh from the
Father and the Son, shall reprove the world of sin (even that part of the
world that refuseth now to believe that they are under sin), because they
believe not on Christ, and that it is their sin that they have not believed
on him. And how could it be their sin not to believe in Christ, and they
for that cause under sin, if there were neither enough in the atonement
made by Christ for them, nor truth in God’s offer of mercy to them, nor
will nor power in the Spirit’s moving in any sort sufficient to have
brought them to believe, at one time or other? And yet is this evident in
Scripture, and shall be by the Holy Spirit, to be their great sin, that
fastens all other sins on them,
Ans. The intention of this proof is, to show that
men shall be condemned for their unbelief, for not believing in Christ;
which, saith the author, cannot be unless three things be granted, — First,
That there be enough in the atonement made by Christ for them. Secondly,
That there be truth in God’s offer of mercy to them. Thirdly, That there
be sufficient will and power given them by the Spirit, at some time or
other, to believe. Now, though I believe no man can perceive what may be
concluded hence for the universality of redemption, yet I shall observe
some few things: and to the first thing required do say, That if, by
“Enough in the atonement for them,” you understand that the atonement,
which was made for them, hath enough in it, we deny it; not because the
atonement hath not enough in it for them, but because the atonement was not
for them. If you mean that there is a sufficiency in the merit of Christ
to save them if they should believe, we grant it, and affirm that this
sufficiency is the chief ground of the proposing it unto them
(understanding those
One place is more urged, and consequently more abused, than
the rest, and therefore must be a little cleared; it is
But omitting those things, that text being brought forth
and insisted on, farther to manifest how little reason there was for its
producing, I shall briefly open the meaning of the words. Our Saviour
Christ intending, in this his last sermon, to comfort his apostles in their
present sad condition, whereto they were brought by his telling them that
he must leave them and go to his Father, — which sorrow and sadness he knew
full well would be much increased when they should behold the vile,
ignominious way whereby their Lord and Master should be taken from them,
with all those reproaches and persecutions which would attend them so
deprived of him, — bids them not be troubled, nor filled with sorrow and
fear, for all this; assuring them that all this loss, shame, and reproach
should be abundantly made up by what he would do for them and bestow upon
them when his bodily presence should be removed from them. And as to that
particular, which was the head of all, that he should be so vilely rejected
and taken out of the world as a false teacher and seducer, he telleth them
he will send them ἄλλον παράκλητον,
Proof 5. “God hath testified, both by his word and
his oath, that he would that his Son should so far save as to work a
redemption for all men, and likewise that he should bring all to the
knowledge of the truth, that there-through redemption
Ans. First, This assertion, “That God testifieth, by
his word and oath, that he would that Christ should so far save us,” etc.,
is a bold calling of God to witness that which he never affirmed, nor did
it ever enter into his heart; for he hath revealed his will that Christ
should save to the utmost them that come to him, and not save so far or so
far, as is boldly, ignorantly, and falsely intimated. Let men beware of
provoking God to their own confusion; he will not be a witness to the lie
of false hearts. Secondly, “That Christ should so bring all to the
knowledge of the truth, that there-through redemption might be wrought in
and upon them,” is another bold corruption of the word, and
false-witness-bearing in the name of God. Is it a small thing for you to
weary and seduce men? will you weary our God also? Thirdly, For places of
Scripture corrupted to the sense imposed: In
First, then, let us consider to whom and of whom these
words are spoken. Is it to and of all men, or only to the house of Israel?
Doubtless these last; they are only intended, they only are spoken to:
“Hear now, O house of
Israel,”
Proof 6. “The very words and phrases used by the
Holy Ghost in Scripture, speaking of the death of Christ, and the ransom
and propitiation, to whom it belongs, and who may seek it, and in believing
find life, implies no less than all men. As to instance: “All
nations,”
Ans. First, This argument, taken from the words and
phrases whereby the object of the death of Christ is in the Scripture
expressed, is that which filleth up both pages of this book, being
repeated, and most of the places here cited urged, a hundred times over;
and yet it is so far from being any pressing argument, as that indeed it is
nothing but a bare naked repetition of the thing in debate, concluding
according to his own persuasion; for the main quære
And now, I hope, I need not mind the intelligent reader
that the author of these collections could not have invented a more ready
way for the ruin of the thesis which he seeks to maintain than by producing
those places of Scripture last recounted for the confirmation of it,
granting that all and the world are no more than
“all the ends of the
earth,” mentioned in
Ans. The strength of this proof, as to the business
in hand, is wholly hid from me; neither do I perceive how it may receive
any such tolerable application as to deserve the name of a proof, as to the
main thesis intended to be maintained. The force which it hath is in an
observation which, if it hath any sense, is neither true nor once attempted
to be made good; for, — First, That there are peculiar high privileges
belonging to the saints and called of God is a thing which needs no proof.
Amongst these is the death of Christ for them, not as saints, but as elect,
which, by the benefit of that death and blood-shedding, are to be made
saints, and accounted to be the holy ones of God: for “he redeemed his church with
his own blood,”
Proof 8. “The restoration wrought by Christ in his
own body for mankind is set forth in Scripture to be as large and full for
all men, and of as much force, as the fall of the first Adam, by and in
himself, for all men; in which respect the first Adam is said to have been
a figure of Christ, the second Adam,
Ans. First, It is most true that Christ and Adam are
compared together (in respect of the righteousness of the one, communicated
to them that are his, and the disobedience and transgression of the other,
in like manner communicated to all them that are of him) in some of the
places here mentioned, as
Secondly,
Thirdly, The comparison between Christ and Adam,
Fourthly, It is true,
Proof 9. “The Lord Jesus Christ hath sent and
commanded his servants to preach the gospel to all nations, to every
creature, and to tell them withal that whoever believeth and is baptized
shall be saved,
Ans. The strength of this proof is not easily
apparent, nor manifest wherein it lieth, in what part or words of it: for,
— First, It is true, Christ commanded his apostles to “preach the gospel to all
nations and every creature,” — to tell them “that whosoever believeth
shall be saved,”
Perhaps some will say it is in this, that if Christ did not die for all to whom the word is preached, then how can they that preach it offer Christ to all? A poor proof, God wot! For, — First, The gospel was never preached to all and every one, nor is there any such thing affirmed in the places cited; and ye are to prove that Christ died for all, as well those that never hear of the gospel as those that do. Secondly, What do the preachers of the gospel offer to them to whom the word is preached? Is it not life and salvation through Christ, upon the condition of faith and repentance? And doth not the truth of this offer consist in this, that every one that believeth shall be saved? And doth not that truth stand firm and inviolable, so long as there is an all-sufficiency in Christ to save all that come unto him? Hath God intrusted the ministers of the gospel with his intentions, purposes, and counsels, or with his commands and promises? Is it a lie, to tell men that he that believeth shall be saved, though Christ did not die for some of them? Such proofs as these had need be well proved themselves, or they will conclude the thing intended very weakly.
Proof 10. “The Lord willeth believers to pray even
for the unjust and their persecutors,
Ans. The strength of this proof lieth in supposing,
— First, That indefinite assertions are to be interpreted as
equivalent to universal; which is false,
Proof 11. “The Lord hath given forth his word and
promise to be with his servants so preaching the gospel to all, and with
his people so praying for all where they come, that they may go on with
confidence in both,
Ans. That God will be with his people, whether preaching or praying, according to his will and their own duty, is as apparent as it is that this makes nothing for universal redemption; than which what can be more evident.
Proof 12. “The Lord hath already performed and made
good his word to his servants and people, upon some of all sorts of men and
all sorts of sinners, showing them mercy to the very end, that none might
exclude themselves, but all be encouraged to repent, believe, and hope
thereby,
Ans. If ye had told us that God had already made good his word to his servants, in saving all and every man, and proved it clearly, ye had evidently and undeniably confirmed the main opinion; but now, affirming only that he hath showed mercy to some of all sorts, and all sorts of sinners, that others of the like sort (as are the remainder of his elect, yet uncalled) might be induced to believe, ye have evidently betrayed your own cause, and established that of your adversaries, showing how the Lord in the event declareth on their side, saving in the blood of Jesus only some of all sorts, as they affirm, not all and every one, which your tenet leads you to.
Proof 13. “The blessing of life hath streamed in
this doctrine of the love of God to mankind; yea, in the tender and
spiritual discovery of the grace of God to mankind (in the ransom given and
atonement made by Christ for all men, with the fruits thereof) hath God, in
the
Ans. First, That the freedom of God’s grace, and the
transcendency of his eternal love towards men, with the sending of his Son
to die for them, to recover them to himself from sin and Satan, is a most
effectual motive, and (when set on by the Spirit of grace) a most certain
operative principle of the conversion of God’s elect, we most willingly
acknowledge. It is that wherein our hearts rejoice, whereby they were
endeared, and for which we desire to return thankful obedience every
moment. But that ever this was effectual, extending this love to all, or
at least that any effectualness is in that aggravation of it, we utterly
deny; and that, — 1. Because it is false, and a corrupting of the word of
God, as hath been showed; and of a lie there can be no good consequence.
2. It quite enervates and plucks out the efficacy of this heavenly motive,
by turning the most intense and incomparable love of God towards his elect
into a common desire, wishing, and affection of his nature (which, indeed,
is opposite to his nature), failing of its end and purpose; which might
consist with the eternal destruction of all mankind, as I shall abundantly
demonstrate, if Providence call me to the other part of this controversy,
concerning the cause of sending Jesus Christ. Secondly, There is nothing
of this common love to all in the places urged; for, — 1. The “grace”
mentioned,
Proof 14. “Those that, when the gospel comes, and
any spiritual light therein, to them, when they refuse to believe, and
suffer themselves to be withdrawn by other things, they are affirmed to
love or choose ‘darkness rather than
light,’
Ans. The sum of this argument is, That those who do
not believe upon the preaching of the gospel are the cause of their own
ruin and destruction; therefore, Jesus Christ died for all and every man in
the world. Now, though it cannot but be apprehended that it is time cast
away and labour lost, to answer such consequences as these, yet I must add
a few observations, lest any scruple should remain with the weakest reader;
as, — First, All have not the gospel preached to them, nay, from the
beginning of the world, the greatest part of men have been passed by in the
dispensation of the means of grace,
Why ye should interpret “love” here by “choose,” as though
either the words were equivalent, or the word in the original would signify
Neither will that parenthesis — “Which how could it be, if
no light in truth were for them?” — give any light to the former inference;
for if the word “for” should denote the intention and purpose of God, the
truth is, we dare not say that God intends and purposeth that they should
receive light who do not, lest by so saying we should make the Strength of
Israel to be like to ourselves, and contradict him who hath said,
“My counsel shall stand,
and I will do all my pleasure,”
Thirdly, The other scriptures urged have not so much as any
colour that should give advantage to consider them, as with any reference
to the business in hand. That of
But, fourthly, The close of this reason seems to intimate a
farther view of the author, which at the first view doth not appear, —
namely, that all men are in a restored condition by Christ; not a door of
First, For the argument, it is this:— Because by original sin men are guilty of death and damnation, therefore they cannot by actual sins make sure of and aggravate that condemnation, and so bring upon themselves a death unto death: or, Because there is a native, inbred hardness of heart in man, therefore, none can add farther degrees of contracted hardness and induration by actual rebellions; that because men are blind, therefore they cannot undervalue light (when indeed the reason why they do so is because they are blind); that men who have time, and opportunity, and means, to save their souls, cannot be said to lose them, that is, to be condemned, unless their souls were in a saved condition before. Now, this is one of the proofs which, in the close, is called “plain, and according to Scripture;” when, indeed, nothing can be more contrary to reason, Scripture, and the principles of the oracles of God, than this and some other of them are. I shall add no more, knowing that no reader can be so weak as to conceive that the refusing of a proposed remedy, accompanied with infinite other despites done to the Lord, is not sufficient to make men guilty of their own condemnation. I speak of those that enjoy the preaching of the gospel.
Secondly, For the thing itself, or an actual
restoration of all men by Christ into such a state (as is intimated) as
they had at the first in Adam (I mean in respect of covenant, not
innocency), which I take to be the meaning of the author, and that because
in another place he positively affirms that it is so, and that all are
justified by Christ, though how it should be so he is not able to declare.
To this, then, I say, — 1. That there is nothing in the Scripture that
should give the least colour to this gross error, nor can any thing be
produced so much as probably sounding that way. 2. It is contrary, — (1.)
To very many places, affirming that we are “dead in
trespasses and sins,”
[1.] That all infants dying before they come to the use of
reason and the committing of actual sin must necessarily be saved (although
our Saviour hath said, that “except a man be born again, he cannot see the kingdom of
God,”
Innumerable other such consequences as these do necessarily attend this false, heretical assertion, that is so absolutely destructive to the free grace of God. I doubt not but that such proofs as these will make considering men farther search into the matter intended to be proved, and yield them good advantages to discover the wretched lie of the whole.
Fifthly, To the last words of the proof I answer, that God
sowed that seed in Adam, and watered it with innumerable temporal blessings
towards all, and spiritual in some, whose fruit he will come to require
from the world of unbelievers, and not in the blood of Jesus
Proof 15. “God’s earnest expostulations,
contendings, charges, and protestations, even to such as whereof many
perished,
Ans. To this collection of expostulations I shall
very briefly answer with some few observations, manifesting of how little
use it is to the business in hand; as, — First, That in all these
expostulations there is no mention of any ransom given or atonement made
for them that perish (which is the thing pretended in the close), but they
are all about temporal mercies, with the outward means of grace. To which
[add] what we observed in the argument last foregoing, — namely, that as
God doth not expostulate with them about it, no more shall they with God
about it at the last day. Not that I deny that there is sufficient matter
of expostulation with sinners about the blood of Christ and the ransom paid
thereby, that so the elect may be drawn and wrought upon to faith and
repentance, and believers more and more endeared to forsake all ungodliness
and worldly lusts, to live unto him who died for them, and that others may
be left more inexcusable; only for the present there are no such
expostulations here expressed, nor can any be found holding out the purpose
and intention of God in Christ towards them that perish. Secondly, That
all these places urged (excepting only those of
Proof 16. “The Scripture’s manner of setting forth
the sin of such as despise and refuse this grace, and their estate, and the
persons perishing; as to say they ‘turn the
grace of God into wantonness,’
Ans. First, There are in this proof three places of
Scripture which are frequently urged in this cause, — namely,
Proof 17. “Jesus Christ, by virtue of his death,
shall be their judge, and by the gospel, in which they might have been
saved, will he judge them to a second death; and how can that be, if he
never died the first death for them, and if there were not truth in his
gospel preached to them?
Ans. First, That Jesus Christ shall be judge of all,
and that all judgment is already committed to him, is confessed: that it
doth not hence follow that he died for all hath been already declared,
unless ye will affirm that he died for the devils also, because they also
must be judged by him. Secondly, That all shall be judged by the gospel,
even such as never heard word of it, is directly contrary to the gospel:
“For as many as have sinned
without law shall also perish without law: and as many as have sinned in
the law shall be judged by the law,”
Proof 18. “Believers are exhorted to contend for the
faith of this common salvation, which was once delivered to the saints;
which some having heard oppose, and others turn the offers of it into
wantonness, and, through not heeding and not walking in the faith of
“And every [one] of these proofs be plain and according to
Scripture, and each of force, how much more altogether! — still justifying
the sense that
Ans. I can see nothing in this proof, but only that
the salvation purchased by Christ is called “common
salvation;” which if ye conclude from thence to be common to
all, ye may as well conclude so of faith that it belongs to all, because it
is called the “common faith,”
And these are the proofs which this author calls “plain and according to Scripture,” being a recapitulation of almost all that he hath said in his whole book; at least, for the argumentative part thereof, there is not any thing of weight omitted: and therefore this chapter I fixed on to return a full and punctual answer unto. Now, whether the thing intended to be proved, namely, The paying of a ransom by Christ for all and every man, be plainly, clearly, and evidently from the Scripture confirmed, as he would bear us in hand; or whether all this heap of words, called arguments, reasons, and proofs, be not, for their manner of expression, obscure, uncouth, and ofttimes unintelligible, — for their way of inference, childish, weak, and ridiculous, — in their allegations and interpretations of Scripture, perverse, violent, mistaken, through ignorance, heedlessness, and corruption of judgment, in direct opposition to the mind and will of God revealed therein, — is left to the judgment of the Christian reader that shall peruse them, with the answers annexed.
The removal of some usual sophisms and captious arguments of the Arminians, of late made common and vulgar, shall be the close of our treatise, and wind up the whole controversy, which hath drawn us with violence thus far. And in this performance I shall labour to be as brief as possible; partly because these things have been handled at large by others; partly because all colour of opposition to the truth by us maintained from the Scriptures being removed, all other objections will indeed naturally sink of themselves. Yet, because great boastings and swelling words of vanity have been used concerning some that follow, it is necessary that something be said to show the emptiness of such flourishes, that the weakest may not be entangled by them.
Objection I. That which we shall begin withal is an argument of as great fame and as little merit as any that, in this cause, or indeed in any other controversy, hath been used of late days; and it is this:— “That which every one is bound to believe is true; but every one is bound to believe that Jesus Christ died for him: therefore it is true, namely, that Jesus Christ died for every one.”
This is an argument which, to discover their conviction of
the weakness of the rest of their arguments, the Arminians and their
friends never use, but withal they add some notable encomium of it, with
some terms of affront and threatening to their adversaries; insomuch as, by
consent on both sides, it hath obtained the name of the Remonstrants’
Achilles. Now, truly, for my part, as I shall not transcribe any thing
hither out of the many full answers given to it by our divines, by which
this Achilles, or rather Goliath, hath been often cast to the ground, so I
heartily wish that the many operose, prolix answers which the boasting of
our adversaries hath drawn forth had not got, [for] this poor nothing, more
repute a thousand times than its own strength, or any addition of force
from the managers of it could have procured unto it. Supposing then,
first, That the term “believe,” be used in the same sense in both
propositions (for if otherwise the syllogism is false in the form of it);
secondly, That by believing is understood a saving application
of Christ to the soul, as held out in the promise, for to believe that
Christ died for me in particular, as is asserted to be the duty of every
one, can be nothing else but such a saving application; thirdly, That
believing that Christ died for any, according to the business in question,
must be with reference to the purpose of the Father and intention of Jesus
Christ himself, for that is it which, with regard to any
universality, is by
Now, not to say any thing to the major proposition, which
yet is false, that which men are bound to believe in this sense being, as
hath been observed by many, neither true nor false, but
good, the assumption is absolutely false, and hath not the least
colour of reason or Scripture to support it; and (taking “every one” for
every individual in the world) when our adversaries prove it, I engage
myself to be their proselyte: for, — First, Then must some be bound to
believe that which is false; which cannot be, every obligation to believe
being from the God of truth. Now, it is false that Christ died for all and
every individual of human kind, as hath been before proved at large.
Secondly, Then should men be bound immediately to believe that which is not
revealed, though divine revelation be the object of all faith; for
the Scriptures do not hold out anywhere that Christ died for this or that
particular man as such, but only for sinners indefinitely,
specified ofttimes antecedently by God’s purpose, and consequently
by their own purchased obedience. Thirdly, Neither, indeed, is the
intention and purpose of God, concerning which we now
inquire, proposed as the object of the faith of any; but only his commands,
promises, and threatenings, — the other being left to be collected and
assured to the soul by an experience and sense of some sweet infallible
issue and effect thereof in the heart actually enjoyed. Nor, fourthly, can
any command in the Scripture to believe be interpreted by the purpose and
intention of God, as though the meaning of it should be, “God intended that
Christ should die for thee in particular;” nor doth any promise contain
that sense. Besides, fifthly, which of itself is enough to break the neck
of this argument, all have not any such object of faith as Christ’s death
at all proposed to them. How can they believe unless they hear? Can they
be bound to believe that of which they never heard the least rumour? How
many millions of infants and others, in barbarous nations, go to their
“own place”
without hearing the least report of Jesus Christ, or his sufferings for
them or others, even in these days of the gospel! how much more, then,
before the coming of Christ in the flesh, when the means of grace were
restrained to one small nation, with some few proselytes! Were all these,
are they that remain, all and
But perhaps our adversaries will except, as they must except if they intend to have any colour or show of strength left unto this argument, that they mean it only in respect of them who are called by the word, and so it is of force; to which end let it be thus proposed:—
“That which every one called by the word, to whom the gospel is preached, is bound to believe, is true; but that Christ died for him in particular, every one so called is bound to believe: ergo,” etc.
Ans. 1. Only the last exception foregoing is taken
off by this reformed argument; all the rest stand in their full
force, which are sufficient to evert it. 2. Who seeth not that this very
reforming of the argument hath made it altogether useless to the cause in
whose defence it was produced? for if any one, much more the greatest part
of men, be excepted, which are now excluded from the verge of this
argument, the general ransom falls to the ground. From the
innumerable multitudes of all, we are come to the many that
are called, and doubt not but that we shall instantly descend to the
few that are chosen. Unto the exception, that that which is true
in respect of them to whom it is proposed would also be true in respect of
all if it should be proposed to them, I answer, by the way, — First, That
the argument is to be taken from the scriptural obligation to believe, and
can be extended no farther than it is actually extended. Secondly, That it
is no safe disputing of what would be or should be, if things were not as
God hath appointed and ordained them. We see the will of God for the
present; neither are we to suppose so as to make our supposal a bottom for
any argument that they could have been otherwise disposed. Thirdly, That
if the gospel should be preached to all the world, or all in the world,
this is all the mind and will of God that would or can in general be
signified to them by it, “He that believeth and is baptized shall be saved,
but he that believeth not shall be damned;” or, that God hath concatenated
and knit these two things together, faith and salvation,
so that whosoever will enjoy the latter must perform the former. If the
gospel should now be preached to the Turks and the Indians, and they should
reject it, certainly they should be damned for not believing that which
they were, upon the preaching of it, bound to believe. Now, what is this?
that Christ died for every one of them in particular? No,
Still, then, we deny the minor proposition of the reduced syllogism; and that partly for the reasons before produced, partly for these subjoined:—
1. They to whom the gospel is preached are bound to believe
with that faith which is required to justification only. Now, this is not
a full persuasion that Christ died for any one in particular, in the
intention and purpose of God, which revealeth not the object of
justification, nor the way whereby a sinner may be justified. The last
clauses of this sentence are obscure. In the edition by the
2. Because there is an order, natural in itself, and
established by God’s appointment, in the things that are to be believed; so
that until some of them are believed the rest are not required (a man is
not commanded, nor can he reasonably, to get to the top of a ladder by
skipping all the lower rounds), — namely, (1.) Repent, and believe the
gospel to be the word of God, to contain his will, and that Jesus Christ,
therein revealed, is the wisdom and power of God unto salvation. (2.) That
there is an inseparable connection, by God’s appointment, between faith and
salvation, gospel faith carrying a sinner quite out of himself and from off
his own righteousness. (3.) That there be a particular conviction, by the
Spirit, of the necessity of a Redeemer to their souls in particular;
whereby they become weary, heavy laden, and burdened. (4.) A serious full
recumbency and rolling of the soul upon Christ in the promise of the
gospel, as an all-sufficient Saviour, able to deliver and save to the
utmost them that come to God by him; ready, able, and willing, through the
preciousness of his blood and sufficiency of his ransom, to save every soul
that shall
Now, fourthly, after all this, and not before, it lies upon a believer to assure his soul, according as he finds the fruit of the death of Christ in him and towards him, of the good-will and eternal love of God to him in sending his Son to die for him in particular. What a preposterous course, and how opposite to the rule of the gospel, were it, to call upon a man to believe that it was the intention and purpose of God that Christ should die for him in particular, and desire him to assure his soul thereof, before he be convinced either, — 1. Of the truth of the gospel in general; or, 2. That faith is the only way of salvation; or, 3. That himself standeth in need of a Saviour; or, 4. That there is enough in Christ to save and recover him if he give up himself unto him in his own way! Now, it is most apparent that it is only such as these that are bound to believe that whereof we discourse.
The argument, then; must be once again reformed, and thus proposed:—
“That which every one, convinced of the necessity of a
Saviour, and of the right way of salvation, hungering, thirsting, and
panting after Jesus Christ, as able alone to give him refreshment, is bound
to believe, is true; but every such a one is bound to believe that Christ
died for him in particular: ergo, it is true.” And some grant the whole
without any prejudice to the cause we have undertaken to defend. It is
most apparent, then, — 1. That all that are called by the word are not, in
what state or condition soever they continue, bound to believe that Christ
died for them; but only such as are so qualified as before described. 2.
That the precept of believing, with fiduciary confidence, that Christ died
for any in particular is not proposed nor is obligatory to all that are
called; nor is the non-performance of it any otherwise a sin, but as it is
in the root and habit of unbelief, or not turning to God in Christ for
mercy. 3. That no reprobate, for whom Christ died not, shall be condemned
for not believing that Christ died for him in particular, which is not
true; but for not believing those things whereunto he was called, before
related, which are all most true, and that in reference to him. 4. That
the command of believing in Christ, which is especially urged as given unto
all, is not, in that particular contended about, obligatory unto any but
upon fulfilling of the conditions thereto required. 5. To “believe on the name of
Jesus Christ,” which is the command,
Obj. II. “That doctrine which fills the minds and souls of poor miserable sinners with doubts and scruples whether they ought to believe or no, when God calls them thereunto, cannot be agreeable to the gospel. But this doth the doctrine of the particularity of redemption. It fills the minds of sinners with scruples and fears whether they may believe or no, and that because they are uncertain whether it was the intention of God that Christ should die for them in particular or no, seeing it is supposed that he died not for all, but only for his elect; whereupon the soul, when it is called upon to believe, may justly fall a-questioning whether it will be available or no for him so to do, and whether it be his duty or no, seeing he knoweth not whether Christ died for him or no.”
Ans. 1. That scruples, doubts, and fears, the proper issue of unconquered remaining unbelief, will often arise in the hearts of sinners, sometimes against, sometimes taking occasion from, the truth of the gospel, is too evident upon experience. All the question is, whether the doctrine itself scrupled or stumbled at do of itself, in its own nature, give cause thereto unto those who rightly perform their duty? or whether all those fears and scruples be the natural product and issue of corruption and unbelief, setting up themselves against the truth as it is in Jesus? The first we deny, concerning the doctrine of the particularity of effectual redemption; the latter God alone can remedy.
2. This objection supposeth that a man is bound to know and
be persuaded (that is, to believe) that Jesus Christ died by the
appointment of God for him in particular, before he believe in Jesus
Christ. Nay, this they make the bottom of their argument, that men,
according to our persuasion, may scruple whether they ought to believe or
no, because they are not assured before that Christ died for them in
particular, by the designation and appointment of God. Now, if this be not
to involve themselves in a plain contradiction, I know not what is; for
what, I pray, is it, according to Scripture, for a man to be assured that
Christ died for him in particular? Is it not the very highest improvement
of faith? doth it not include a sense of the spiritual love of God shed
abroad in our hearts? Is it not the top of the apostle’s consolation,
3. We deny that a persuasion that it was the will of God
that Christ should die for him in particular either is or can be any way
necessary that a sinner be drawn to believe. For, considering sinners as
such whose duty it is to believe the call of Christ,
4. That persuasion which (1.) asserts the certainty of salvation by the death of Christ unto all believers whatsoever; (2.) that affirms the command of God and the call of Christ to be infallibly declarative of that duty which is required of the person commanded and called, — which, if it be performed, will be assuredly acceptable to God; (3.) that holds out purchased free grace to all distressed, burdened, consciences in general; (4.) that discovers a fountain of blood, all-sufficient to purge all the sin of every one in the world that will use the appointed means for coming unto it; — that doctrine, I say, cannot possibly be the cause of any doubt or scruple in the minds of convinced, burdened sinners, whether they ought to believe or no. Now, all this is held forth by the doctrine of particular effectual redemption, in the dispensation of the gospel suitable thereto.
I shall, then, let go this objection without farther
pursuit, only attended with this query, What it is that, according to the
authors of universal redemption, men are bound to believe, when they know
beforehand that Christ died for them in particular? A persuasion of the
love of God and good-will of Christ it cannot be; that they have
beforehand,
There be two From the particulars enumerated in the
following sentence, and the three objections that are considered, “two”
seems to have been written, by an oversight, for “three.” — Ed.
Obj. III. For the first, or the exaltation of God’s free grace. I know not how it comes to pass, but so it is, men have entertained a persuasion that the opinion of universal redemption serveth exceedingly to set forth the love and free grace of God, yea, they make free grace, that glorious expression, to be nothing but that which is held forth in this their opinion, — namely, that God loveth all, and gave Christ to die for all, and is ready to save all, if they will come to him. “Herein,” say they, “is free grace and love magnified indeed; this is the universality of free grace,” — and such other flourishing expressions; “whereas the contrary opinion chains up the love and grace of God to a few.”
But stay a little. What, I pray, is this your grace, free
grace, that is universal? Is it the grace of election? Truly no; God hath
not chosen all to salvation,
On the other side; in what one tittle, I pray you, doth the doctrine of the effectual redemption of God’s elect only, in the blood of Jesus, impair the free grace of God? Is it in its freedom? Why, we say it is so free, that if it be not altogether free it is no grace at all. Is it in its efficacy? Why, we say that by grace we are saved, ascribing the whole work of our recovery and bringing to God, in “solidum,” thereto. Is it in its extent? We affirm it to be extended to every one that is, was, or ever shall be delivered from the pit. It is true, we do not call grace that goeth into hell free grace, in a gospel notion; for we deem the free grace of God so powerful, that wherever it hath designed and chosen out itself a subject, that it brings God, and Christ, and salvation with it, to eternity.
“But you do not extend it unto all; you tie it up to a
few.” De te largitor, puer.
Is the extending of the love and favour of God in our power? Hath he not
mercy on whom he will have mercy, and doth he not harden whom he will?
Yet, do not we affirm that it is extended to the universality of the saved
ones? Should we
But in the meanwhile, I beseech you, friends, give me leave to question whether this you talk of be God’s free grace, or your fond figment? his love, or your wills? for truly, for the present, it seems to me the latter only. But yet our prayers shall be that God would give you infinitely more of his love than is contained in that ineffectual universal grace wherewith you so flourish. Only, we shall labour that poor souls be not seduced by you with the specious pretences of free grace to all, — not knowing that this your free grace is a mere painted cloth, that will give them no assistance at all to deliver them from that condition wherein they are, but only give them leave to be saved if they can; whereas they are ready, by the name you have given to the brat of your own brain, to suppose you intend an effectual, almighty, saving grace, that will certainly bring all to God to whom it is extended, of which they have heard in the Scripture; whilst you laugh in your sleeves, to think how simply these poor souls are deluded with that empty show, the substance whereof is this, “Go your ways; be saved if you can, in the way revealed; God will not hinder you.”
Obj. IV. Each party contests about the exaltation of the merit of Christ; for so are their mutual pretences. Something hath been said to this before, so that now I shall be brief. Take, then, only a short view of the difference that is between them, where each pretends to exalt the merit of Christ in that which is by the other denied, and this plea will suddenly be at an end.
There is but one only thing that concerns the death of
Christ in which the authors of the general ransom are upon the
affirmative, and whereby they pretend to set forth the excellency of his
death and oblation, namely, that the benefits thereof are extended unto all
and every one, whereas their adversaries straiten it unto a few, a very
few, — none but the elect; which, they say, is derogatory to the honour of
the Lord Jesus Christ. And this is that wherein they pretend so
exceedingly to advance his name and merit above the
Should I now go about to declare in how many things the honour of Christ, and the excellency of his death and passion, with the fruits of it, is held forth in that doctrine which we have sought to open from the Scriptures, above all that can be assigned to it agreeable to their own principal maxims who maintain universal redemption (and that according to truth itself), I should be forced to repeat much that hath already been spoken, so that it shall suffice me to present the reader with this following antithesis:—
Universalists. |
Scriptural Redemption. |
|---|---|
1. Christ died for all and every one, elect and reprobate. |
1. Christ died for the elect only. |
2. Most of them for whom Christ died are damned. |
2. All those for whom Christ died are certainly saved. |
3. Christ, by his death, purchased not any saving grace for them for whom he died. |
3. Christ by his death purchased all saving grace for them for whom he died. |
4. Christ took no care for the greatest part of them for whom he died, that ever they should hear one word of his death. |
4. Christ sends the means and reveals the way of life to all them for whom he died. |
5. Christ, in his death, did not ratify nor confirm a covenant of grace with any federates, but only procured by his death that God might, if he would, enter into a new covenant with whom he would, and upon what condition he pleased. |
5. The new covenant of grace was confirmed to all the elect in the blood of Jesus. |
6. Christ, by his death, purchased, upon covenant and compact, an assured peculiar people, the pleasure of the Lord prospering to the end in his hand. |
|
7. Christ had no intention to redeem his church, any more than the wicked seed of the serpent. |
7. Christ loved his church, and gave himself for it. |
8. Christ died not for the infidelity of any. |
8. Christ died for the infidelity of the elect. |
Divers other instances of the like nature might be easily collected, upon the first view whereof the present difference in hand would quickly be determined. These few, I doubt not, are sufficient, in the eyes of all experienced Christians, to evince how little the general ransom conduceth to the honour and glory of Jesus Christ, or to the setting forth of the worth and dignity of his death and passion.
Obj. V. The next and last thing which comes under debate in this contest is gospel consolation, which God in Christ is abundantly willing we should receive. A short disquisition whether of the two opinions treated on doth give the firmest basis and soundest foundation hereunto, will, by the Lord’s assistance, lead us to an end of this long debate. The God of truth and comfort grant that all our undertakings, or rather his workings in us, for truth, may end in peace and consolation!
To clear this, some things are to be premised; as, —
1. All true evangelical consolation belongeth only to
believers,
2. To make out consolation unto them to whom it is not due
is no less a crime than to hide it from them to whom it doth belong,
3.
4. That doctrine which holds out consolation from the death of Christ to unbelievers, cries, “Peace, peace,” when God says, “There is no peace.”
These things being premised, I shall briefly demonstrate
these four following positions:— 1. That the extending of the death of
Christ unto a universality, in respect of the object, cannot give the least
ground of consolation to them whom God would have to be comforted by the
gospel. 2. That the denying of the efficacy of the
1. Begin we with the first, — that the extending of the death of Christ unto a universality, in respect of the object, hath nothing in it, as peculiar unto it, that can give the least ground of consolation unto them whom God would have to be comforted. That gospel consolation, properly so called, being a fruit of actual reconciliation with God, is proper and peculiar only to believers, I laid down before, and suppose it to be a truth out of all question and debate. Now, that no consolation can be made out to them as such, from any thing which is peculiar to the persuasion of a general ransom, is easily proved by these following reasons:—
(1.) No consolation can arise unto believers from that which is nowhere in the Scripture proposed as a ground, cause, or matter of consolation, as the general ransom is not: for, — first, That which hath no being can have no affection nor operation; secondly, All the foundations and materials of consolation are things particular, and peculiar only to some, as shall be declared.
(2.) No consolation can accrue unto believers from that which is common unto them with those whom, — first, God would not have comforted; secondly, that shall assuredly perish to eternity; thirdly, that stand in open rebellion against Christ; fourthly, that never hear one word of gospel or consolation. Now, to all these, and such as these, doth the foundation of consolation, as proposed with and arising from the general ransom, equally appertain with the choicest of believers.
(3.) Let a man try in the time, not of disputation, but of
desertion and temptation, what consolation or peace to his soul he can
obtain from such a collection as this, “Christ died for all men; I am a
man: therefore, Christ died for me.” Will not his own heart tell him, that
notwithstanding all that he is assured of in that conclusion, the wrath of
God may abide on him for evermore? Doth he not see that, notwithstanding
this, the Lord showeth so little love unto millions of millions of the sons
of men, of whom the former collection (according to the present opinion) is
true as well as of himself, as that he doth not once reveal himself or his
Son unto them? What good will it do me to know that Christ died for me, if
notwithstanding that I may perish for ever? If you intend me any
consolation from that which is common unto all, you must tell me what it
“But be of good comfort,” will Arminians say; “Christ is a propitiation for all sinners, and now thou knowest thyself so to be.” Ans. True; but is Christ a propitiation for all the sins of those sinners? If so, how can any of them perish? If not, what good will this do me, whose sins perhaps (as unbelief) are such as for which Christ was not a propitiation? “But exclude not thyself; God excludeth none; the love which caused him to send his Son was general towards all.” Tell not me of God’s excluding; I have sufficiently excluded myself. Will he powerfully take me in? Hath Christ not only purchased that I shall be admitted, but procured me ability to enter into his Father’s arms? “Why, he hath opened a door of salvation to all.” Alas! is it not a vain endeavour, to open a grave for a dead man to come out? Who lights a candle for a blind man to see by? To open a door for him to come out of prison who is blind, and lame, and bound, yea dead, is rather to deride his misery than to procure him liberty. Never tell me that will yield me strong consolation, under the enjoyment whereof the greatest portion of men perish everlastingly.
2. The opinion concerning a general ransom is so far from yielding firm consolation unto believers from the death of Christ, that it quite overthrows all the choice ingredients of strong consolation which flow there hence; and that, — first, By strange divisions and divulsions of one thing from another, which ought to be conjoined to make up one certain foundation of confidence; secondly, By denying the efficacy of his death towards them for whom he died: both which are necessary attendants of that persuasion.
First, They so divide the impetration of
redemption and the application thereof, — the first being in their
judgments the only proper immediate fruit and effect of the death of
Christ, — that the one may belong to millions who have no share in the
other; yea, that redemption may be obtained for all, and yet no one have it
so applied unto them as to be saved thereby. Now, the first of these, such
as it is, is an ineffectual possible redemption, notwithstanding which all
the sons of men might perish everlastingly, being the whole object of the
death of Christ (as is asserted), separated and divided from all such
application of redemption unto any as might make it profitable and useful
in the least measure (for they deny this application to be a fruit of the
death of Christ; if it were, why is it not common to all for whom he died?)
What comfort this can in the least degree afford
Secondly, Their separating between the oblation and intercession of Jesus Christ makes little for the consolation of believers, yea, indeed, quite everts it.
There are, amongst others, two eminent places of Scripture
wherein the Holy Ghost holdeth forth consolation to believers, against
these two general causes of all their troubles and sorrows, — namely, their
afflictions and their sins. The first is
Thirdly, Their denial of the procurement of faith, grace,
holiness, — the whole intendment of the new covenant, — and perseverance
therein, by the death and blood-shedding of Jesus Christ, unto all them, or
any of them, for whom he died, doth not appear to be so suitable an
assertion for to raise consolation from his cross as is vainly pretended.
I pray, what solid consolation can be drawn from such dry breasts as from
whence none of these things do flow? That they have not immediate
dependence on the death of Christ, according to
It is, then, most apparent, that the general ransom (which is pretended) is so far from being the bottom of any solid consolation unto them whose due it is, that it is directly destructive of, and diametrically opposed unto, all those ways whereby the Lord hath declared himself willing that we should receive comfort from the death of his Son, drying up the breast from whence, and poisoning the streams whereby, it should be conveyed unto our souls.
3. The next thing we have to do is, to manifest that the doctrine of the effectual redemption of the elect only by the blood of Jesus is not liable to any just exception as to this particular, nor doth any way abridge believers of any part or portion of that consolation which God is willing they should receive. That alone which, by the opposers of it, with any colour of reason, is objected (for as for the exclamation of shutting out innumerable souls from any share in the blood of Christ, seeing confessedly they are reprobate unbelievers and persons finally impenitent, we are not at all moved at it), comes to this head:— “That there is nothing in the Scripture whereby any man can assure himself that Christ died for him in particular, unless we grant that he died for all.”
First, That this is notoriously false, the experience of
all believers who, by the grace of God, have assured their hearts of their
share and interest in Christ as held out unto them in the promise, without
the least thought of universal redemption, is a sufficient testimony.
Secondly, That the assurance arising from a practical syllogism, whereof
one proposition is true in the word, and the second by the witness of the
Spirit in the heart, is infallible, hath hitherto been acknowledged
This is such a collection as all believers, and none but
believers, can justly make, so that it is peculiar to them alone; and unto
those only is this treasure of consolation to be imparted. The sufficiency
of the death of Christ for the saving of every one, without exception, that
comes unto him, is enough to fill all the invitations and entreaties of the
gospel unto sinners, to induce them to believe; which when, by the grace of
Christ, they do, closing with the promise, the fore-mentioned infallible
assurance of the intention and purpose of Christ to redeem them by his
death,
4. The drawing of gospel consolation from the death of
Christ, as held out to be effectual towards the elect only, for whom alone
he died, should close up our discourse; but considering, first, how
abundantly this hath been done by divers eminent and faithful labourers in
the vineyard of the Lord already; secondly, how it is the daily task of the
preachers of the gospel to make it out to the people of God; thirdly, how
it would carry me out, besides my purpose, to speak of things in a
practical, so atheological way, having designed this
discourse to be purely polemical; and, fourthly, that such things
are no more expected nor welcome to wise and learned men, in controversies
of this nature, than knotty, crabbed, scholastic objections in popular
sermons and doctrinal discourses, intended merely for edification, — I
shall not proceed therein. Only, for a close, I desire the reader to
peruse that one place,
Μόνῳ σοφῷ Θεῷ, διὰ Ἰησοῦ Χριστοῦ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.
I. The confession of the holy Church of Smyrna, a little after the
commendation given it by the Holy Ghost,
[It is an extract from a letter of the church of Smyrna to
the churches of Pontus, giving an account of the martyrdom of
II. The witness of holy
Surely Jesus Christ gives not a dowry for any but his own spouse.
III.
Where you have assigned, 1. The cause of Christ’s death, — his love to us; 2. The object of it, — us, or believers; 3. The manner how he redeemed us, even by commutation.
This triple testimony is taken from the very prime of undoubted antiquity.
IV.
The same to Demetrian:— “Hanc gratiam Christus impertit, subigendo mortem trophæo crucis, redimendo credentem pretio sanguinis sui.” — “This grace hath Christ communicated, subduing death in the trophy of his cross, redeeming believers with the price of his blood.”
The same, or some other ancient and pious writer of the
cardinal works Christ, Serm. 7, secund. Rivet. Crit. Sac. in Cyp. [lib. ii.
cap. 15] Scultet. Medul. Pat. Erasm. præfat, ad lib. These seven sermons on the
cardinal works of Christ are the production of
V.
So also doth another of them make it manifest in what sense they use the word all.
VI.
All in both places can be none but the elect; as, —
VII.
In which place he proceedeth at large to declare the reasons why, in this business, “all” and “the world” are so often used for “some of all sorts.”
These that follow wrote after the rising of the Pelagian heresy, which gave occasion to more diligence of search and wariness of expression than had formerly been used by some.
VIII.
Idem, Serm. xliv. de Verbis Apost.:— “Qui nos tanto pretio emit non vult perire quos emit.” — “He that bought us with such a price will have none perish whom he hath bought.”
Idem, Tract. lxxxvii. in Johan.:— “Ecclesiam plerumque etiam ipsam mundi nomine appellat;
sicut est illud, ‘Deus erat in Christo mundum reconcilians sibi;’ itemque
illud, ‘Non venit Filius hominis ut judicet mundum, sed ut salvetur mundus
per ipsum;’ et in epistola sua Johannes ait, ‘Advocatum habemus ad Patrem,
Jesum
Much more to this purpose might be easily cited out of
IX.
Idem, Resp. Object. Vincen. Res. i.:— “Redemptionis proprietas, haud dubie penes illos est, de quibus princeps mundi missus est foras. Mors Christi non ita impensa est humano generi, ut ad redemptionem ejus etiam qui regenerandi non erant pertinerent.” — “Doubtless the propriety of redemption is theirs from whom the prince of this world is cast out. The death of Christ is not to be so laid out for human-kind, that they also should belong unto his redemption who were not to be regenerated.”
Idem, de Ingrat., cap. ix.:—
“If there be none whom God would not have redeemed, why are not all saved?”
X. This was a
council held at Valence in
Reader,
I do earnestly
entreat thy serious perusal of this short appendix. The total finishing
and printing, not only of the body of the discourse, but also the preface,
before occasion was given to those thoughts which I now desire to
communicate, is the rise of this ataxy. This, being irrecoverable, will
admit of no farther apology. In the third division of this treatise there
are sundry chapters, namely, vii.–ix., etc., about the satisfaction of
Christ, in which the doctrine is cleared and vindicated from the objections
of some. The first aim I had therein was, to show the inconsistency of
that with the general ransom, principally now opposed. In handling of it
my eye was chiefly on the Socinians, the noted known opposers of the
person, grace, and merit of Christ, the most wretched prevaricators in
Christian religion which any age ever yet produced. In the manner of
asserting it, I looked not beside the scriptural proposal of it, nor turned
to any controversials, but only for the remarking some παρορᾶματα and (I fear wilful) failings and mistakes
of Lib. de Satisfac. Christi. Vos. Def.
Grot. alii.
1. That this new-named free grace, this glorious height and attainment, this varnished deity, was at first in its original “truncus ficulnus,” — an old, rotten, overworn, Arminian objection, raised out of the obs. and sols. of the old schoolmen, to oppose the doctrine of effectual redemption by Christ, or else to overthrow the doctrine of eternal election; for they framed it to look both ways (either we are not so chosen, or not so redeemed), not caring which part of their work it did, so it were in any measure useful. This was the birth and rise of this glorious discovery.
2. That of its own accord it tends to the very bottom of Socinian folly, yea, indeed, is the very same opinion, for substance, with that whereby they have so long vexed the churches of God, and are themselves deservedly by them all esteemed accursed, for preaching another gospel. Doth not the sum of this discovery come hither, that there is no vindicative justice in God, no wrath or anger against sin, nothing requiring satisfaction for it; that Christ came to declare this, and to make known the way of going to the Father? And is not this that very Helena for which the Socinians have, with so much fraud and subtlety, with so many Sinonian arts, so long contended?
3. That it is extremely to the dishonour of Jesus Christ, destructive to the gospel faith and all solid consolation, and forces men either to a familistical contempt or sophistical corrupting of the word of God in its defence.
Upon these and the like considerations and apprehensions, I deemed it might not be in vain to disprove the main assertion, as also to manifest the miserable inconsequence, from the asserting of God’s eternal love to the denial of satisfaction; which in what manner the Lord enabled me to perform, you must know, reader, in the place above mentioned. At that time I had only had one conference with one about it; and for books I had only seen some few, and those so exceedingly inconsiderable, and so fully familistical, forced with so much contempt of the word, that I was not willing to cast away the least moment on them.
But now, some few days ago (to come to the occasion of this
appendix), there came to my hands a book written by
It is not my purpose here to view the whole, or to separate the chaff from the wheat in it, to distinguish between the spiritual truths and smoky vapours that are interwoven in it, but only to cautionate the reader a little about that one thing I before intimated, with some brief expostulations about it.
Only let me inform thee a little, also, that my motive
hereunto is not only from the book itself, but also from the pretended
“imprimatur” annexed to it. The truth itself, in opposition to this
dangerous notion (with a discovery of the whole The reverend
licenser being informed of this book of
First, then, observe that that absurd consequence, deduced from this position, that Christ is not the cause but the effect of love, — namely, ergo, he did not purchase life, peace, and salvation for us, — flows merely from ignorance of the love of God, and confounding those things which ought to be distinguished. Some look upon love in God as an unchangeable affection, when the truth is, as an affection or passion, it hath no place in God at all. All agree that love in spirits, yea partly in men, is in appetitu intellectivo, in the will, the intellectual appetite; and there defined to be θέλειν τινὶ τὸ ἀγαθόν, “to will good to any one.” Certainly, then, in God his love is but a pure act of his will. That love which was the cause of sending his Son is, I say, an act of his will, his good pleasure, — not a natural affection to the creature. No such affection is there in God, as I have abundantly proved in this treatise. Now, this love, this act of God’s will, was not purchased, not procured by Christ. Very true; who ever was so mad as to affirm it? Can a temporal thing be the cause of that which is eternal? This is not at all the sense of them who affirm that Christ procured the love of his Father for us. No; but the effects of this purpose, the fruits of this love, commonly called in the Scripture love, as affections are ascribed to God in respect of their effects. Now, that Christ purchased these for us, see afterward. This eternal act of God’s will, this love, which was the rise of sending Jesus Christ, tended to his glory in these two acts:— first, The removing of wrath, death, curse, guilt, from them for whom he was sent, by satisfaction to his vindicative justice; secondly, The actual procuring of grace and glory for them, by merit and impetration. These things, though they are not the love of God, which is immanent in himself, yet they are those alone whereby we enjoy his love, and are purchased by Christ; which here I must not prove, lest I should actum agere.
Secondly, An eternal act of God’s will, immanent in
himself, puts no change of condition into the creature. See what the
Scripture says of the elect notwithstanding this,
Thirdly, These things being premised, to clear the truth in this point, I desire a fair and candid answer to these queries:—
First, What is the meaning of that phrase,
Secondly, Is not the end of sundry typical
sacrifices to make an atonement with God on their behalf for whom they were
sacrifices?
Thirdly, Is not the death of Christ a proper
sacrifice?
Fourthly, Was not Jesus Christ a priest for his
people, in their behalf to deal with God,
Fifthly, Whether Christ by his intercession doth
appear before God to declare the love of God to his? or whether it be to
procure farther fruits of love for his?
Sixthly, Did not Christ, by and in the oblation of
himself, through the eternal Spirit, pay a ransom, or valuable price of
redemption, into the hand of his Father for the sins of the people?
Seventhly, Did not Christ in his death bear our
sins?
Eighthly, Did not Christ, as our surety, undergo all
that is anywhere threatened against sin, and by the justice of God is due
unto it?
Ninthly, Is there not a purchase and procurement of
good things assigned to the death of Christ?
Tenthly, Seeing that place of
Eleventhly, Whether to affirm that all that was done
in and by Christ was but a sign and representation of what is done
spiritually in us, be not to overthrow the first promise,
Twelfthly, Whether it be fair and allowable, for men
professing the name of Christ, in the trial of truth, to decline the word
of God? And whether such declension be not an invincible demonstration of
a guilt of falsehood?
Thus much, courteous reader, I thought good to premise unto thee, though something out of order, upon the discovery of a new opposition made to a precious truth of God, which thou wilt find explained and asserted in the foregoing treatise; and this liberty I hope I have assumed without the offence of any. It is not about trifles that I contend (I abhor such ways), but for the faith once delivered to the saints. Now, “Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.”
Coggeshall,
Genesis
2:17 2:17 3:3 3:15 3:15 3:15 3:15 3:15 3:15 3:15 6:3 6:22 9:5 9:25 11:4 12 12:3 15:6 31:39 44:33 49:10
Exodus
21:30 25:17 29:33 29:36 30:10 30:12 30:15 30:16 30:25-28
Leviticus
5:1 5:1 5:1 6:7 7:2 16:4 19:18
Numbers
Deuteronomy
4:2 5:29 7:8 12:32 15:15 27:26 27:26 29:20-21 29:29 30:6 32:10 32:15
Joshua
1 Samuel
2 Samuel
3:27 15:1 15:6 15:12 18:33 24:10
1 Kings
1 Chronicles
2 Chronicles
Job
Psalms
2:2 2:2 2:4 2:6 2:6 2:6 2:7-8 2:8 2:8 2:8 2:8 2:9 8:5-8 12:6 12:6 18:30 18:30 19:1-2 19:4 19:4 19:7 22:1 22:27 22:27 24:1 24:5 25:5 33:11 36:6 36:7 45:7 45:7 57:1 61:4 63:7 69:4 69:4 72:11 73:12 76:1-2 81:13-14 86:9 90:2 91:4 98:3 98:7 109:4 110:1 110:4 115:3 118:10 118:22-23 119:4 130:3 133:2 145:14-16 147:19-20 147:19-20 147:19-20 147:19-20 147:19-20
Proverbs
1:23 1:24-31 8:4-5 16:4 16:4 16:4 22:20-21 28:9 30:6
Ecclesiastes
Song of Solomon
Isaiah
2:2 2:20-21 5:4-5 5:20 6:3-4 6:5 8:20 8:20 9:6 10:22 11:2 12:2 13:11 13:11 19:20 28:16 40:1-2 40:10 44:19 44:26 45:15 45:22 45:22 45:22 45:22 45:22 45:22 45:22-23 46:10 46:10 48:16 49 49:2-3 49:3 49:6 49:6 49:6 49:6 49:6 49:6-12 50:6 50:7-9 50:11 53 53 53:2 53:4 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5-6 53:5-6 53:5-6 53:5-6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:7 53:7 53:8 53:10 53:10 53:10 53:10 53:10 53:10-12 53:10-12 53:10-12 53:11 53:11 53:11 53:11 53:11 53:11 53:11 53:12 53:12 53:12 53:12 53:12 53:12 53:12 54:17 55:1 61:1-2 61:8 63:2-3 63:8-9 66:18
Jeremiah
2:5 2:31 10:25 14:8 15:21 23:14 27:7 29:1-2 29:7 31:31-32 31:33 31:33-34 31:33-34 31:33-34 31:34
Ezekiel
13:10 18:2 18:13 18:23 18:23 18:23 18:23 18:25 18:32 18:32 18:32 18:32 33:11 33:11 36:25-27 36:26 36:26
Daniel
4:35 9:24 9:24 9:26 9:26 9:26-27 9:27 12:2 12:2
Hosea
Joel
Jonah
Micah
Habakkuk
Zechariah
Malachi
Matthew
1:18 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:23 2:22 2:22 3:5 3:7 3:16 3:16 3:17 3:17 4 5:14-16 5:14-16 5:15-16 5:26 5:38 5:44 5:44 5:44 5:48 5:48 6:12 6:12 7:23 7:23 8:22 9:13 9:13 9:35 10:32-33 11:25 11:25-26 11:25-26 11:25-26 11:25-26 11:26 11:26 11:27 11:28 13:11 13:38 16:26 16:26 17:5 18:7 18:11 18:11 18:11 18:11 18:11 18:23-34 18:24 18:24 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 21:42 21:44 22:14 22:29 22:29 22:32 22:32 23:33 23:37 23:37 24:14 24:22 25:12 25:32 26:8 26:13 26:24 26:24 26:26-28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:31 26:37-38 26:37-39 27:46 27:52 27:53 28:18 28:18 28:19 28:19 28:19 28:19-20 28:19-20 28:19-20 28:19-20 28:19-20 28:19-20 28:20
Mark
1:15 10:45 10:45 10:45 10:45 10:45 10:45 10:45 12:10 14:33 14:33 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:15-16 16:15-16 16:16 16:16 16:16 16:16 16:18
Luke
1:4 1:35 1:47 1:68 1:74 1:74 1:80 2:1 2:1 2:1 2:10-11 2:14 2:29 2:34 2:49 2:52 6:28 10:5 10:5 11:11 11:42 11:42 16:8 16:29 18:12 18:13 18:13 19:10 19:10 19:10 19:10 20:17 22:43-44 22:44 22:44 23:34 23:34 23:34 24:4
John
1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:7 1:7 1:7 1:7 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:12 1:12 1:12 1:14 1:14 1:16 1:19 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:47 2:25 3:3 3:3 3:4 3:4 3:6 3:6 3:6 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16-17 3:16-17 3:16-17 3:16-17 3:16-17 3:16-17 3:16-18 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18-19 3:18-19 3:19 3:19 3:19 3:19 3:19 3:19 3:33 3:34 3:35 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 4:34 4:42 4:42 4:42 4:42 4:42 5:18 5:21 5:22 5:22 5:27-29 5:37 5:39 6 6:14 6:33 6:33 6:33 6:37 6:37 6:38 6:38 6:38 6:38 6:38 6:39 6:40 6:51 6:51 6:51 6:51 6:51 6:51 6:51 6:63 6:64 7:4 7:7 7:7 8:24 8:24 8:24 8:26 8:38 8:44 8:45 10 10 10 10 10:3-4 10:4-5 10:4-5 10:4-5 10:9 10:10 10:11 10:11 10:11 10:11 10:11 10:11 10:14 10:14 10:14 10:14-17 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:16 10:16 10:16 10:16 10:16 10:16 10:17-18 10:17-18 10:18 10:26 10:26 10:26 10:26 10:26 10:26-27 10:27 10:27 10:27 10:27 10:27 10:27-28 10:28 10:28 10:28 10:28 10:29 10:36 11:42 11:42 11:42 11:42 11:51-52 11:51-52 11:51-52 11:51-52 11:51-52 11:51-52 11:52 11:52 11:52 11:52 11:52 12:19 12:19 12:32 12:32 12:36 12:41 12:46 12:46 12:47 12:47 12:47-48 12:48 12:48 12:50 13:18 14:2 14:2-3 14:6 14:16 14:17 14:17 14:21-23 14:22 14:30 14:31 15:13 15:13 15:19 15:19 15:22 15:22 15:24 15:24 16:7 16:7-11 16:7-11 16:7-11 16:8 16:11 16:13-15 16:33 17 17 17 17:2 17:2 17:4 17:4 17:4 17:5 17:5 17:6 17:6 17:6 17:6 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:11 17:11 17:17-19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:19-20 17:19-20 17:20 17:20-21 17:21 17:21 17:21-23 17:21-23 17:23 17:24 17:24 17:24 17:25 18:36 20:30-31 20:31 21:21-23
Acts
1:6 1:8 1:10 1:25 2 2:17 2:17 2:17 2:23 2:32 2:36 2:38-39 2:38-39 3 3:14 3:15 3:17 3:26 4:4 4:11-12 4:12 4:24 4:27 4:27-28 4:27-28 4:28 4:28 5:20 6:7 8:22 8:24 9:42 10:12 10:42 10:43 11:18 11:19 13:10 13:28 13:38-39 13:45-50 13:47 13:48 13:48 13:48 13:48 13:48 14:16 14:16 14:16 14:16 14:17 14:17 14:17 15:9 15:18 16:6-7 16:6-7 16:7 16:9 16:10 17:24 17:28 17:30 17:30 17:30-31 17:30-31 17:31 17:31 18:10 20:21 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 26:27 27:31
Romans
1:4 1:4 1:4 1:5 1:5 1:8 1:8 1:16 1:16 1:17 1:18 1:19-20 1:21 1:28 1:28 1:32 2:1 2:5 2:5 2:5 2:5 2:5 2:5 2:12 2:12 2:12 2:14 2:16 2:16 2:16 3:3-4 3:6 3:9 3:9 3:10 3:10 3:12 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:22 3:22 3:22 3:22 3:22 3:22-25 3:22-25 3:23 3:23 3:23 3:23-25 3:24 3:24 3:24-25 3:24-25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25-26 3:25-26 4:4 4:4 4:5 4:5 4:6-7 4:6-8 4:7 4:8 4:11 4:13 4:13 4:16 4:17 4:25 4:25 4:25 4:25 4:25 4:25 5 5:1 5:1 5:2 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6-8 5:6-10 5:7 5:8 5:8 5:8 5:8 5:8 5:8-9 5:8-10 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:14 5:14 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 6:5 6:5-6 6:5-8 6:6 6:17 6:19 6:23 8:3 8:3 8:3 8:3 8:3-4 8:11 8:18 8:21 8:27 8:28 8:28-30 8:29 8:29 8:30 8:30 8:30 8:30 8:31 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:33 8:33 8:33-34 8:33-34 8:33-34 8:33-34 8:33-34 8:33-34 8:34 8:34 8:34 8:34 8:34 8:34 9 9:3 9:4 9:11 9:11 9:11 9:11-12 9:11-12 9:11-12 9:11-13 9:13 9:13 9:13 9:15 9:16-17 9:18 9:18-21 9:19 9:19 9:19 9:22 9:27 9:33 10:4 10:4 10:4 10:13 10:14 10:14-15 10:17 10:18 10:18 10:18 10:18 10:18 10:18 11:2 11:2 11:2 11:2 11:5 11:5 11:6 11:6 11:7 11:7 11:12 11:12 11:15 11:25-26 11:26 11:29 12:2 14:2 14:9 14:9 14:9 14:9 14:9 14:9 14:9-12 14:9-12 14:11 14:11 14:11 14:11 14:12 14:12 14:12 14:12 14:15 14:15 14:15
1 Corinthians
1:5 1:13 1:20-21 1:30 2:9 2:12 2:14 2:14 3:18-19 3:23 4:7 4:7 4:7 4:9 6:2 6:2-3 6:10-11 6:10-11 6:20 6:20 6:20 6:20 7:14 7:14 7:31 7:33 8:11 8:11 8:11 8:11 8:11 10:11 11:32 12:7 15:3 15:3-4 15:3-4 15:6 15:13-14 15:14 15:17 15:17 15:17 15:19 15:20 15:21-22 15:21-22 15:21-22 15:22 15:22 15:22 15:22 15:22 15:23 15:23 15:45 15:45 15:45-47 15:45-47 15:47
2 Corinthians
1:9-10 1:20 4:4 4:15 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:14 5:14 5:14 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:15 5:15 5:17 5:18 5:18 5:18 5:18-19 5:18-19 5:18-20 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19-20 5:20 5:20 5:20-21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21
Galatians
1:4 1:4 1:4 1:4 1:8 1:8-9 2:9 2:20 2:20 3:10 3:10 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:16 3:22 4:4 4:4-5 4:4-5 4:4-6 4:26 4:28 6:14
Ephesians
1:3 1:3 1:3 1:3-4 1:3-4 1:4 1:4 1:4 1:4 1:4 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:9 1:12 1:14 1:14 1:19 2:1 2:1-3 2:1-3 2:1-3 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:12 2:13 2:13-15 2:13-16 2:14 2:14 2:14-17 2:15-16 2:16 2:16 3:5-6 4:6 4:13 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:23-25 5:25 5:25 5:25 5:25 5:25-26 5:25-26 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 6:12
Philippians
1:7 1:11 1:29 1:29 1:29 1:29 1:29 2:6 2:6-8 2:7-8 2:7-11 2:7-11 2:7-11 2:7-11 2:7-11 2:8-11 2:9-11 2:11 4:3
Colossians
1:6 1:6 1:6 1:6 1:6 1:12-13 1:14 1:14 1:14 1:14 1:14 1:18-19 1:19 1:19 1:20 1:20 1:21 1:21-22 1:21-22 1:21-22 1:24 1:26 1:28 1:28 2:3 2:8 2:9 2:15 3:11
1 Thessalonians
1:4 1:10 1:10 2:15-16 5:9 5:9 5:9 5:9
2 Thessalonians
1 Timothy
1:1 1:12 1:13-16 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 2:1 2:1-3 2:1-4 2:1-4 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5-6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:8 2:8 2:8 3:16 4:10 4:10 4:10 4:10 6:7 6:20
2 Timothy
1:10 1:10 2:6 2:12-14 2:12-14 2:19 2:19 2:19 3:16-17 4:10
Titus
1:1 1:1 1:1 1:3 1:4 1:15 1:15 2:10 2:11 2:11 2:11 2:11 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 3:3 3:3 3:4 3:4 3:4-5 3:4-5 3:4-5 3:5 3:5-6 3:7
Hebrews
1:2 1:2-3 1:3 1:3 1:3 1:3 1:3 1:3 1:6 2:3-4 2:7-8 2:7-8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:11 2:11 2:12 2:12-13 2:13 2:13 2:13 2:13 2:13-14 2:14 2:14 2:14 2:14 2:14 2:14 2:14-15 2:14-15 2:14-15 2:15 2:15 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 3:1-6 4:3 4:9 4:15 5:1 5:1-2 5:7 5:7 5:7 5:9 6:4-5 6:4-5 6:17 6:17-18 6:20 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:24 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:26-27 8:8 8:9-11 8:10-11 8:10-11 8:10-12 8:10-12 8:11 8:12 8:12 9 9 9:5 9:7 9:7 9:8 9:11-12 9:11-12 9:11-14 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12-13 9:12-13 9:13 9:13 9:13-14 9:13-14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14-15 9:14-15 9:14-15 9:15 9:15 9:15 9:15 9:15 9:16 9:22 9:23 9:24 9:24 9:24 9:24 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:28 9:28 10:1-7 10:5 10:6-7 10:7 10:7 10:9 10:9 10:9-10 10:10 10:10 10:10-12 10:13 10:14 10:14 10:19 10:19-22 10:26 10:26-27 10:29 10:29 10:29 10:29 10:29 11:6 11:6 11:38 12:2 12:2 12:16 12:22 13:12 13:12 13:16 13:20 13:20
James
1:1 1:17 1:17 1:27 4:4 4:12 4:12
1 Peter
1:1 1:1-2 1:2 1:2 1:10-12 1:18 1:18 1:18 1:18-19 1:18-19 1:18-19 1:18-19 1:20 2:3 2:4 2:5 2:9 2:9 2:9 2:9 2:23 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 3:18 3:18 3:18 3:18 3:18 3:18 3:18
2 Peter
1:4 1:10 1:16 1:17 1:19 1:19-20 2:1 2:1 2:1 2:1 2:1 2:1 2:5 2:12 2:12 2:20 3:1 3:3 3:9 3:9 3:9
1 John
1:7 1:7 1:7 1:7 2:1 2:1 2:1 2:1-2 2:1-2 2:1-2 2:1-2 2:1-2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:7 2:12-13 2:15-17 2:19 3:5 3:5 3:8 3:8 3:8 3:8 3:22 3:23 3:23 4:5 4:9 4:9 4:9 4:9-10 4:10 4:14 4:14 4:14 4:14 4:14 4:14 4:14 5:9-11 5:12 5:14 5:14 5:16 5:16 5:19 5:19 5:19 5:19
Jude
1:3 1:3-5 1:3-5 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:12 1:12 1:12 1:13 1:13 1:13
Revelation
1:5 1:5 1:5-6 2:9 3:10 5:9 5:9 5:9 5:9 5:9 5:9 5:9-10 5:9-10 5:9-10 5:13 12:9 12:10 12:10 13:3 13:3 13:3 13:8 14:3-4 14:4 16:5 18:3 18:23 21:27
Genesis
2:17 2:17 3:3 3:15 3:15 3:15 3:15 3:15 3:15 3:15 6:3 6:22 9:5 9:25 11:4 12 12:3 15:6 31:39 44:33 49:10
Exodus
21:30 25:17 29:33 29:36 30:10 30:12 30:15 30:16 30:25-28
Leviticus
5:1 5:1 5:1 6:7 7:2 16:4 19:18
Numbers
Deuteronomy
4:2 5:29 7:8 12:32 15:15 27:26 27:26 29:20-21 29:29 30:6 32:10 32:15
Joshua
1 Samuel
2 Samuel
3:27 15:1 15:6 15:12 18:33 24:10
1 Kings
1 Chronicles
2 Chronicles
Job
Psalms
2:2 2:2 2:4 2:6 2:6 2:6 2:7-8 2:8 2:8 2:8 2:8 2:9 8:5-8 12:6 12:6 18:30 18:30 19:1-2 19:4 19:4 19:7 22:1 22:27 22:27 24:1 24:5 25:5 33:11 36:6 36:7 45:7 45:7 57:1 61:4 63:7 69:4 69:4 72:11 73:12 76:1-2 81:13-14 86:9 90:2 91:4 98:3 98:7 109:4 110:1 110:4 115:3 118:10 118:22-23 119:4 130:3 133:2 145:14-16 147:19-20 147:19-20 147:19-20 147:19-20 147:19-20
Proverbs
1:23 1:24-31 8:4-5 16:4 16:4 16:4 22:20-21 28:9 30:6
Ecclesiastes
Song of Solomon
Isaiah
2:2 2:20-21 5:4-5 5:20 6:3-4 6:5 8:20 8:20 9:6 10:22 11:2 12:2 13:11 13:11 19:20 28:16 40:1-2 40:10 44:19 44:26 45:15 45:22 45:22 45:22 45:22 45:22 45:22 45:22-23 46:10 46:10 48:16 49 49:2-3 49:3 49:6 49:6 49:6 49:6 49:6 49:6-12 50:6 50:7-9 50:11 53 53 53:2 53:4 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5-6 53:5-6 53:5-6 53:5-6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:7 53:7 53:8 53:10 53:10 53:10 53:10 53:10 53:10-12 53:10-12 53:10-12 53:11 53:11 53:11 53:11 53:11 53:11 53:11 53:12 53:12 53:12 53:12 53:12 53:12 53:12 54:17 55:1 61:1-2 61:8 63:2-3 63:8-9 66:18
Jeremiah
2:5 2:31 10:25 14:8 15:21 23:14 27:7 29:1-2 29:7 31:31-32 31:33 31:33-34 31:33-34 31:33-34 31:34
Ezekiel
13:10 18:2 18:13 18:23 18:23 18:23 18:23 18:25 18:32 18:32 18:32 18:32 33:11 33:11 36:25-27 36:26 36:26
Daniel
4:35 9:24 9:24 9:26 9:26 9:26-27 9:27 12:2 12:2
Hosea
Joel
Jonah
Micah
Habakkuk
Zechariah
Malachi
Matthew
1:18 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:23 2:22 2:22 3:5 3:7 3:16 3:16 3:17 3:17 4 5:14-16 5:14-16 5:15-16 5:26 5:38 5:44 5:44 5:44 5:48 5:48 6:12 6:12 7:23 7:23 8:22 9:13 9:13 9:35 10:32-33 11:25 11:25-26 11:25-26 11:25-26 11:25-26 11:26 11:26 11:27 11:28 13:11 13:38 16:26 16:26 17:5 18:7 18:11 18:11 18:11 18:11 18:11 18:23-34 18:24 18:24 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 21:42 21:44 22:14 22:29 22:29 22:32 22:32 23:33 23:37 23:37 24:14 24:22 25:12 25:32 26:8 26:13 26:24 26:24 26:26-28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:31 26:37-38 26:37-39 27:46 27:52 27:53 28:18 28:18 28:19 28:19 28:19 28:19-20 28:19-20 28:19-20 28:19-20 28:19-20 28:19-20 28:20
Mark
1:15 10:45 10:45 10:45 10:45 10:45 10:45 10:45 12:10 14:33 14:33 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:15-16 16:15-16 16:16 16:16 16:16 16:16 16:18
Luke
1:4 1:35 1:47 1:68 1:74 1:74 1:80 2:1 2:1 2:1 2:10-11 2:14 2:29 2:34 2:49 2:52 6:28 10:5 10:5 11:11 11:42 11:42 16:8 16:29 18:12 18:13 18:13 19:10 19:10 19:10 19:10 20:17 22:43-44 22:44 22:44 23:34 23:34 23:34 24:4
John
1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:7 1:7 1:7 1:7 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:12 1:12 1:12 1:14 1:14 1:16 1:19 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:47 2:25 3:3 3:3 3:4 3:4 3:6 3:6 3:6 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16-17 3:16-17 3:16-17 3:16-17 3:16-17 3:16-17 3:16-18 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18-19 3:18-19 3:19 3:19 3:19 3:19 3:19 3:19 3:33 3:34 3:35 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 4:34 4:42 4:42 4:42 4:42 4:42 5:18 5:21 5:22 5:22 5:27-29 5:37 5:39 6 6:14 6:33 6:33 6:33 6:37 6:37 6:38 6:38 6:38 6:38 6:38 6:39 6:40 6:51 6:51 6:51 6:51 6:51 6:51 6:51 6:63 6:64 7:4 7:7 7:7 8:24 8:24 8:24 8:26 8:38 8:44 8:45 10 10 10 10 10:3-4 10:4-5 10:4-5 10:4-5 10:9 10:10 10:11 10:11 10:11 10:11 10:11 10:11 10:14 10:14 10:14 10:14-17 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:16 10:16 10:16 10:16 10:16 10:16 10:17-18 10:17-18 10:18 10:26 10:26 10:26 10:26 10:26 10:26-27 10:27 10:27 10:27 10:27 10:27 10:27-28 10:28 10:28 10:28 10:28 10:29 10:36 11:42 11:42 11:42 11:42 11:51-52 11:51-52 11:51-52 11:51-52 11:51-52 11:51-52 11:52 11:52 11:52 11:52 11:52 12:19 12:19 12:32 12:32 12:36 12:41 12:46 12:46 12:47 12:47 12:47-48 12:48 12:48 12:50 13:18 14:2 14:2-3 14:6 14:16 14:17 14:17 14:21-23 14:22 14:30 14:31 15:13 15:13 15:19 15:19 15:22 15:22 15:24 15:24 16:7 16:7-11 16:7-11 16:7-11 16:8 16:11 16:13-15 16:33 17 17 17 17:2 17:2 17:4 17:4 17:4 17:5 17:5 17:6 17:6 17:6 17:6 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:11 17:11 17:17-19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:19-20 17:19-20 17:20 17:20-21 17:21 17:21 17:21-23 17:21-23 17:23 17:24 17:24 17:24 17:25 18:36 20:30-31 20:31 21:21-23
Acts
1:6 1:8 1:10 1:25 2 2:17 2:17 2:17 2:23 2:32 2:36 2:38-39 2:38-39 3 3:14 3:15 3:17 3:26 4:4 4:11-12 4:12 4:24 4:27 4:27-28 4:27-28 4:28 4:28 5:20 6:7 8:22 8:24 9:42 10:12 10:42 10:43 11:18 11:19 13:10 13:28 13:38-39 13:45-50 13:47 13:48 13:48 13:48 13:48 13:48 14:16 14:16 14:16 14:16 14:17 14:17 14:17 15:9 15:18 16:6-7 16:6-7 16:7 16:9 16:10 17:24 17:28 17:30 17:30 17:30-31 17:30-31 17:31 17:31 18:10 20:21 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 26:27 27:31
Romans
1:4 1:4 1:4 1:5 1:5 1:8 1:8 1:16 1:16 1:17 1:18 1:19-20 1:21 1:28 1:28 1:32 2:1 2:5 2:5 2:5 2:5 2:5 2:5 2:12 2:12 2:12 2:14 2:16 2:16 2:16 3:3-4 3:6 3:9 3:9 3:10 3:10 3:12 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:22 3:22 3:22 3:22 3:22 3:22-25 3:22-25 3:23 3:23 3:23 3:23-25 3:24 3:24 3:24-25 3:24-25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25-26 3:25-26 4:4 4:4 4:5 4:5 4:6-7 4:6-8 4:7 4:8 4:11 4:13 4:13 4:16 4:17 4:25 4:25 4:25 4:25 4:25 4:25 5 5:1 5:1 5:2 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6-8 5:6-10 5:7 5:8 5:8 5:8 5:8 5:8 5:8-9 5:8-10 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:14 5:14 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 6:5 6:5-6 6:5-8 6:6 6:17 6:19 6:23 8:3 8:3 8:3 8:3 8:3-4 8:11 8:18 8:21 8:27 8:28 8:28-30 8:29 8:29 8:30 8:30 8:30 8:30 8:31 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:33 8:33 8:33-34 8:33-34 8:33-34 8:33-34 8:33-34 8:33-34 8:34 8:34 8:34 8:34 8:34 8:34 9 9:3 9:4 9:11 9:11 9:11 9:11-12 9:11-12 9:11-12 9:11-13 9:13 9:13 9:13 9:15 9:16-17 9:18 9:18-21 9:19 9:19 9:19 9:22 9:27 9:33 10:4 10:4 10:4 10:13 10:14 10:14-15 10:17 10:18 10:18 10:18 10:18 10:18 10:18 11:2 11:2 11:2 11:2 11:5 11:5 11:6 11:6 11:7 11:7 11:12 11:12 11:15 11:25-26 11:26 11:29 12:2 14:2 14:9 14:9 14:9 14:9 14:9 14:9 14:9-12 14:9-12 14:11 14:11 14:11 14:11 14:12 14:12 14:12 14:12 14:15 14:15 14:15
1 Corinthians
1:5 1:13 1:20-21 1:30 2:9 2:12 2:14 2:14 3:18-19 3:23 4:7 4:7 4:7 4:9 6:2 6:2-3 6:10-11 6:10-11 6:20 6:20 6:20 6:20 7:14 7:14 7:31 7:33 8:11 8:11 8:11 8:11 8:11 10:11 11:32 12:7 15:3 15:3-4 15:3-4 15:6 15:13-14 15:14 15:17 15:17 15:17 15:19 15:20 15:21-22 15:21-22 15:21-22 15:22 15:22 15:22 15:22 15:22 15:23 15:23 15:45 15:45 15:45-47 15:45-47 15:47
2 Corinthians
1:9-10 1:20 4:4 4:15 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:14 5:14 5:14 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:15 5:15 5:17 5:18 5:18 5:18 5:18-19 5:18-19 5:18-20 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19-20 5:20 5:20 5:20-21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21
Galatians
1:4 1:4 1:4 1:4 1:8 1:8-9 2:9 2:20 2:20 3:10 3:10 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:16 3:22 4:4 4:4-5 4:4-5 4:4-6 4:26 4:28 6:14
Ephesians
1:3 1:3 1:3 1:3-4 1:3-4 1:4 1:4 1:4 1:4 1:4 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:9 1:12 1:14 1:14 1:19 2:1 2:1-3 2:1-3 2:1-3 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:12 2:13 2:13-15 2:13-16 2:14 2:14 2:14-17 2:15-16 2:16 2:16 3:5-6 4:6 4:13 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:23-25 5:25 5:25 5:25 5:25 5:25-26 5:25-26 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 6:12
Philippians
1:7 1:11 1:29 1:29 1:29 1:29 1:29 2:6 2:6-8 2:7-8 2:7-11 2:7-11 2:7-11 2:7-11 2:7-11 2:8-11 2:9-11 2:11 4:3
Colossians
1:6 1:6 1:6 1:6 1:6 1:12-13 1:14 1:14 1:14 1:14 1:14 1:18-19 1:19 1:19 1:20 1:20 1:21 1:21-22 1:21-22 1:21-22 1:24 1:26 1:28 1:28 2:3 2:8 2:9 2:15 3:11
1 Thessalonians
1:4 1:10 1:10 2:15-16 5:9 5:9 5:9 5:9
2 Thessalonians
1 Timothy
1:1 1:12 1:13-16 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 2:1 2:1-3 2:1-4 2:1-4 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5-6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:8 2:8 2:8 3:16 4:10 4:10 4:10 4:10 6:7 6:20
2 Timothy
1:10 1:10 2:6 2:12-14 2:12-14 2:19 2:19 2:19 3:16-17 4:10
Titus
1:1 1:1 1:1 1:3 1:4 1:15 1:15 2:10 2:11 2:11 2:11 2:11 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 3:3 3:3 3:4 3:4 3:4-5 3:4-5 3:4-5 3:5 3:5-6 3:7
Hebrews
1:2 1:2-3 1:3 1:3 1:3 1:3 1:3 1:3 1:6 2:3-4 2:7-8 2:7-8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:11 2:11 2:12 2:12-13 2:13 2:13 2:13 2:13 2:13-14 2:14 2:14 2:14 2:14 2:14 2:14 2:14-15 2:14-15 2:14-15 2:15 2:15 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 3:1-6 4:3 4:9 4:15 5:1 5:1-2 5:7 5:7 5:7 5:9 6:4-5 6:4-5 6:17 6:17-18 6:20 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:24 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:26-27 8:8 8:9-11 8:10-11 8:10-11 8:10-12 8:10-12 8:11 8:12 8:12 9 9 9:5 9:7 9:7 9:8 9:11-12 9:11-12 9:11-14 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12-13 9:12-13 9:13 9:13 9:13-14 9:13-14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14-15 9:14-15 9:14-15 9:15 9:15 9:15 9:15 9:15 9:16 9:22 9:23 9:24 9:24 9:24 9:24 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:28 9:28 10:1-7 10:5 10:6-7 10:7 10:7 10:9 10:9 10:9-10 10:10 10:10 10:10-12 10:13 10:14 10:14 10:19 10:19-22 10:26 10:26-27 10:29 10:29 10:29 10:29 10:29 11:6 11:6 11:38 12:2 12:2 12:16 12:22 13:12 13:12 13:16 13:20 13:20
James
1:1 1:17 1:17 1:27 4:4 4:12 4:12
1 Peter
1:1 1:1-2 1:2 1:2 1:10-12 1:18 1:18 1:18 1:18-19 1:18-19 1:18-19 1:18-19 1:20 2:3 2:4 2:5 2:9 2:9 2:9 2:9 2:23 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 3:18 3:18 3:18 3:18 3:18 3:18 3:18
2 Peter
1:4 1:10 1:16 1:17 1:19 1:19-20 2:1 2:1 2:1 2:1 2:1 2:1 2:5 2:12 2:12 2:20 3:1 3:3 3:9 3:9 3:9
1 John
1:7 1:7 1:7 1:7 2:1 2:1 2:1 2:1-2 2:1-2 2:1-2 2:1-2 2:1-2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:7 2:12-13 2:15-17 2:19 3:5 3:5 3:8 3:8 3:8 3:8 3:22 3:23 3:23 4:5 4:9 4:9 4:9 4:9-10 4:10 4:14 4:14 4:14 4:14 4:14 4:14 4:14 5:9-11 5:12 5:14 5:14 5:16 5:16 5:19 5:19 5:19 5:19
Jude
1:3 1:3-5 1:3-5 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:12 1:12 1:12 1:13 1:13 1:13
Revelation
1:5 1:5 1:5-6 2:9 3:10 5:9 5:9 5:9 5:9 5:9 5:9 5:9-10 5:9-10 5:9-10 5:13 12:9 12:10 12:10 13:3 13:3 13:3 13:8 14:3-4 14:4 16:5 18:3 18:23 21:27
Genesis
2:17 2:17 3:3 3:15 3:15 3:15 3:15 3:15 3:15 3:15 6:3 6:22 9:5 9:25 11:4 12 12:3 15:6 31:39 44:33 49:10
Exodus
21:30 25:17 29:33 29:36 30:10 30:12 30:15 30:16 30:25-28
Leviticus
5:1 5:1 5:1 6:7 7:2 16:4 19:18
Numbers
Deuteronomy
4:2 5:29 7:8 12:32 15:15 27:26 27:26 29:20 29:21 29:29 30:6 32:10 32:15
Joshua
1 Samuel
2 Samuel
3:27 15:1 15:6 15:12 18:33 24:10
1 Kings
1 Chronicles
2 Chronicles
Job
Psalms
2:2 2:2 2:4 2:6 2:6 2:6 2:7 2:8 2:8 2:8 2:8 2:8 2:9 8:5-8 9:4 10:1 10:4 12:6 12:6 15:3 18:10 18:22 18:23 18:30 18:30 19:1 19:2 19:4 19:4 19:4 19:7 22:1 22:27 22:27 24:1 24:5 25:5 30:3 33:2 33:11 36:6 36:7 45:7 45:7 45:14-16 47:19 47:19 47:19 47:19 47:19 47:20 47:20 47:20 47:20 47:20 57:1 61:4 63:7 69:4 69:4 72:11 73:12 76:1 76:2 81:13 81:14 86:9 90:2 91:4 98:3 98:7
Proverbs
1:23 1:24-31 8:4 8:5 16:4 16:4 16:4 22:20 22:21 28:9 30:6
Ecclesiastes
Song of Solomon
Isaiah
2:2 2:20 2:21 5:4 5:5 5:20 6:3 6:4 6:5 8:20 8:20 9:6 10:22 11:2 12:2 13:11 13:11 19:20 28:16 40:1 40:2 40:10 44:19 44:26 45:15 45:22 45:22 45:22 45:22 45:22 45:22 45:22 45:23 46:10 46:10 48:16 49 49:2 49:3 49:3 49:6 49:6 49:6 49:6 49:6 49:6-12 50:6 50:7-9 50:11 53 53 53:2 53:4 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:7 53:7 53:8 53:10 53:10 53:10 53:10 53:10 53:10-12 53:10-12 53:10-12 53:11 53:11 53:11 53:11 53:11 53:11 53:11 53:12 53:12 53:12 53:12 53:12 53:12 53:12 54:17 55:1 61:1 61:2 61:8 63:2 63:3 63:8 63:9 66:18
Jeremiah
2:5 2:31 10:25 14:8 15:21 23:14 27:7 29:1 29:2 29:7 31:31 31:32 31:33 31:33 31:33 31:33 31:34 31:34 31:34 31:34
Ezekiel
13:10 18:2 18:13 18:23 18:23 18:23 18:23 18:25 18:32 18:32 18:32 18:32 33:11 33:11 36:25-27 36:26 36:26
Daniel
4:35 9:24 9:24 9:26 9:26 9:26 9:27 9:27 12:2 12:2
Hosea
Joel
Jonah
Micah
Habakkuk
Zechariah
Malachi
Matthew
1:18 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:23 2:22 2:22 3:5 3:7 3:16 3:16 3:17 3:17 4 5:14-16 5:14-16 5:15 5:16 5:26 5:38 5:44 5:44 5:44 5:48 5:48 6:12 6:12 7:23 7:23 8:22 9:13 9:13 9:35 10:32 10:33 11:25 11:25 11:25 11:25 11:25 11:26 11:26 11:26 11:26 11:26 11:26 11:27 11:28 13:11 13:38 16:26 16:26 17:5 18:7 18:11 18:11 18:11 18:11 18:11 18:23-34 18:24 18:24 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 21:42 21:44 22:14 22:29 22:29 22:32 22:32 23:33 23:37 23:37 24:14 24:22 25:12 25:32 26:8 26:13 26:24 26:24 26:26-28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:31 26:37 26:37-39 26:38 27:46 27:52 27:53 28:18 28:18 28:19 28:19 28:19 28:19 28:19 28:19 28:19 28:19 28:19 28:20 28:20 28:20 28:20 28:20 28:20 28:20
Mark
1:15 10:45 10:45 10:45 10:45 10:45 10:45 10:45 12:10 14:33 14:33 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:16 16:16 16:16 16:16 16:16 16:16 16:18
Luke
1:4 1:35 1:47 1:68 1:74 1:74 1:80 2:1 2:1 2:1 2:10 2:11 2:14 2:29 2:34 2:49 2:52 6:28 10:5 10:5 11:11 11:42 11:42 16:8 16:29 18:12 18:13 18:13 19:10 19:10 19:10 19:10 20:17 22:43 22:44 22:44 22:44 23:34 23:34 23:34 24:4
John
1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:7 1:7 1:7 1:7 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:12 1:12 1:12 1:14 1:14 1:16 1:19 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:47 2:25 3:3 3:3 3:4 3:4 3:6 3:6 3:6 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16-18 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:33 3:34 3:35 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 4:34 4:42 4:42 4:42 4:42 4:42 5:18 5:21 5:22 5:22 5:27-29 5:37 5:39 6 6:14 6:33 6:33 6:33 6:37 6:37 6:38 6:38 6:38 6:38 6:38 6:39 6:40 6:51 6:51 6:51 6:51 6:51 6:51 6:51 6:63 6:64 7:4 7:7 7:7 8:24 8:24 8:24 8:26 8:38 8:44 8:45 10 10 10 10 10:3 10:4 10:4 10:4 10:4 10:5 10:5 10:5 10:9 10:10 10:11 10:11 10:11 10:11 10:11 10:11 10:14 10:14 10:14 10:14-17 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:16 10:16 10:16 10:16 10:16 10:16 10:17 10:17 10:18 10:18 10:18 10:26 10:26 10:26 10:26 10:26 10:26 10:27 10:27 10:27 10:27 10:27 10:27 10:27 10:28 10:28 10:28 10:28 10:28 10:29 10:36 11:42 11:42 11:42 11:42 11:51 11:51 11:51 11:51 11:51 11:51 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 12:19 12:19 12:32 12:32 12:36 12:41 12:46 12:46 12:47 12:47 12:47 12:48 12:48 12:48 12:50 13:18 14:2 14:2 14:3 14:6 14:16 14:17 14:17 14:21-23 14:22 14:30 14:31 15:13 15:13 15:19 15:19 15:22 15:22 15:24 15:24 16:7 16:7-11 16:7-11 16:7-11 16:8 16:11 16:13-15 16:33 17 17 17 17:2 17:2 17:4 17:4 17:4 17:5 17:5 17:6 17:6 17:6 17:6 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:11 17:11 17:17-19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:20 17:20 17:20 17:20 17:21 17:21 17:21 17:21-23 17:21-23 17:23 17:24 17:24 17:24 17:25 18:36 20:30 20:31 20:31 21:21-23
Acts
1:6 1:8 1:10 1:25 2 2:17 2:17 2:17 2:23 2:32 2:36 2:38 2:38 2:39 2:39 3 3:14 3:15 3:17 3:26 4:4 4:11 4:12 4:12 4:24 4:27 4:27 4:27 4:28 4:28 4:28 4:28 5:20 6:7 8:22 8:24 9:42 10:12 10:42 10:43 11:18 11:19 13:10 13:28 13:38 13:39 13:45-50 13:47 13:48 13:48 13:48 13:48 13:48 14:16 14:16 14:16 14:16 14:17 14:17 14:17 15:9 15:18 16:6 16:6 16:7 16:7 16:7 16:9 16:10 17:24 17:28 17:30 17:30 17:30 17:30 17:31 17:31 17:31 17:31 18:10 20:21 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 26:27 27:31
Romans
1:4 1:4 1:4 1:5 1:5 1:8 1:8 1:16 1:16 1:17 1:18 1:19 1:20 1:21 1:28 1:28 1:32 2:1 2:5 2:5 2:5 2:5 2:5 2:5 2:12 2:12 2:12 2:14 2:16 2:16 2:16 3:3 3:4 3:6 3:9 3:9 3:10 3:10 3:12 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:22 3:22 3:22 3:22 3:22 3:22-25 3:22-25 3:23 3:23 3:23 3:23-25 3:24 3:24 3:24 3:24 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:26 3:26 4:4 4:4 4:5 4:5 4:6 4:6-8 4:7 4:7 4:8 4:11 4:13 4:13 4:16 4:17 4:25 4:25 4:25 4:25 4:25 4:25 5 5:1 5:1 5:2 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6-8 5:6-10 5:7 5:8 5:8 5:8 5:8 5:8 5:8 5:8-10 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:14 5:14 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 6:5 6:5 6:5-8 6:6 6:6 6:17 6:19 6:23 8:3 8:3 8:3 8:3 8:3 8:4 8:11 8:18 8:21 8:27 8:28 8:28-30 8:29 8:29 8:30 8:30 8:30 8:30 8:31 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:33 8:33 8:33 8:33 8:33 8:33 8:33 8:33 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 9 9:3 9:4 9:11 9:11 9:11 9:11 9:11 9:11 9:11-13 9:12 9:12 9:12 9:13 9:13 9:13 9:15 9:16 9:17 9:18 9:18-21 9:19 9:19 9:19 9:22 9:27 9:33 10:4 10:4 10:4 10:13 10:14 10:14 10:15 10:17 10:18 10:18 10:18 10:18 10:18 10:18 11:2 11:2 11:2 11:2 11:5 11:5 11:6 11:6 11:7 11:7 11:12 11:12 11:15 11:25 11:26 11:26 11:29 12:2 14:2 14:9 14:9 14:9 14:9 14:9 14:9 14:9-12 14:9-12 14:11 14:11 14:11 14:11 14:12 14:12 14:12 14:12 14:15 14:15 14:15
1 Corinthians
1:5 1:13 1:20 1:21 1:30 2:9 2:12 2:14 2:14 3:18 3:19 3:23 4:7 4:7 4:7 4:9 6:2 6:2 6:3 6:10 6:10 6:11 6:11 6:20 6:20 6:20 6:20 7:14 7:14 7:31 7:33 8:11 8:11 8:11 8:11 8:11 10:11 11:32 12:7 15:3 15:3 15:3 15:4 15:4 15:6 15:13 15:14 15:14 15:17 15:17 15:17 15:19 15:20 15:21 15:21 15:21 15:22 15:22 15:22 15:22 15:22 15:22 15:22 15:22 15:23 15:23 15:45 15:45 15:45-47 15:45-47 15:47
2 Corinthians
1:9 1:10 1:20 4:4 4:15 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:17 5:18 5:18 5:18 5:18 5:18 5:18-20 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:20 5:20 5:20 5:20 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21
Galatians
1:4 1:4 1:4 1:4 1:8 1:8 1:9 2:9 2:20 2:20 3:10 3:10 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:16 3:22 4:4 4:4 4:4 4:4-6 4:5 4:5 4:26 4:28 6:14
Ephesians
1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:9 1:12 1:14 1:14 1:19 2:1 2:1-3 2:1-3 2:1-3 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:12 2:13 2:13-15 2:13-16 2:14 2:14 2:14-17 2:15 2:16 2:16 2:16 3:5 3:6 4:6 4:13 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:23-25 5:25 5:25 5:25 5:25 5:25 5:25 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 5:26 5:26 6:12 120
Philippians
1:7 1:11 1:29 1:29 1:29 1:29 1:29 2:6 2:6-8 2:7 2:7-11 2:7-11 2:7-11 2:7-11 2:7-11 2:8 2:8-11 2:9-11 2:11 4:3
Colossians
1:6 1:6 1:6 1:6 1:6 1:12 1:13 1:14 1:14 1:14 1:14 1:14 1:18 1:19 1:19 1:19 1:20 1:20 1:21 1:21 1:21 1:21 1:22 1:22 1:22 1:24 1:26 1:28 1:28 2:3 2:8 2:9 2:15 3:11
1 Thessalonians
1:4 1:10 1:10 2:15 2:16 5:9 5:9 5:9 5:9
2 Thessalonians
1 Timothy
1:1 1:12 1:13-16 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 2:1 2:1-3 2:1-4 2:1-4 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:8 2:8 2:8 3:16 4:10 4:10 4:10 4:10 6:7 6:20
2 Timothy
1:10 1:10 2:6 2:12-14 2:12-14 2:19 2:19 2:19 3:16 3:17 4:10
Titus
1:1 1:1 1:1 1:3 1:4 1:15 1:15 2:10 2:11 2:11 2:11 2:11 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:5 3:6 3:7
Hebrews
1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:6 2:3 2:4 2:7 2:7 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:11 2:11 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 3:1-6 4:3 4:9 4:15 5:1 5:1 5:2 5:7 5:7 5:7 5:9 6:4 6:4 6:5 6:5 6:17 6:17 6:18 6:20 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:24 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:26 7:27 8:8 8:9-11 8:10 8:10 8:10-12 8:10-12 8:11 8:11 8:11 8:12 8:12 9 9 9:5 9:7 9:7 9:8 9:11 9:11 9:11-14 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:13 9:13 9:13 9:13 9:13 9:13 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:15 9:15 9:15 9:15 9:15 9:15 9:15 9:15 9:16 9:22 9:23 9:24 9:24 9:24 9:24 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:28 9:28 10:1-7 10:5 10:6 10:7 10:7 10:7 10:9 10:9 10:9 10:10 10:10 10:10 10:10-12 10:13 10:14 10:14 10:19 10:19-22 10:26 10:26 10:27 10:29 10:29 10:29 10:29 10:29 11:6 11:6 11:38 12:2 12:2 12:16 12:22 13:12 13:12 13:16 13:20 13:20
James
1:1 1:17 1:17 1:27 4:4 4:12 4:12
1 Peter
1:1 1:1 1:2 1:2 1:2 1:10-12 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:20 2:3 2:4 2:5 2:9 2:9 2:9 2:9 2:23 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 3:18 3:18 3:18 3:18 3:18 3:18 3:18
2 Peter
1:4 1:10 1:16 1:17 1:19 1:19 1:20 2:1 2:1 2:1 2:1 2:1 2:1 2:5 2:12 2:12 2:20 3:1 3:3 3:9 3:9 3:9
1 John
1:7 1:7 1:7 1:7 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:7 2:12 2:13 2:15-17 2:19 3:5 3:5 3:8 3:8 3:8 3:8 3:22 3:23 3:23 4:5 4:9 4:9 4:9 4:9 4:10 4:10 4:14 4:14 4:14 4:14 4:14 4:14 4:14 5:9-11 5:12 5:14 5:14 5:16 5:16 5:19 5:19 5:19 5:19
Jude
1:3 1:3-5 1:3-5 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:12 1:12 1:12 1:13 1:13 1:13
Revelation
1:5 1:5 1:5 1:6 2:9 3:10 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:13 12:9 12:10 12:10 13:3 13:3 13:3 13:8 14:3 14:4 14:4 16:5 18:3 18:23 21:27
Genesis
2:17 2:17 3:3 3:15 3:15 3:15 3:15 3:15 3:15 3:15 6:3 6:22 9:5 9:25 11:4 12 12:3 15:6 31:39 44:33 49:10
Exodus
21:30 25:17 29:33 29:36 30:10 30:12 30:15 30:16 30:25-28
Leviticus
5:1 5:1 5:1 6:7 7:2 16:4 19:18
Numbers
Deuteronomy
4:2 5:29 7:8 12:32 15:15 27:26 27:26 29:20 29:21 29:29 30:6 32:10 32:15
Joshua
1 Samuel
2 Samuel
3:27 15:1 15:6 15:12 18:33 24:10
1 Kings
1 Chronicles
2 Chronicles
Job
Psalms
2:2 2:2 2:4 2:6 2:6 2:6 2:7 2:8 2:8 2:8 2:8 2:8 2:9 8:5-8 9:4 10:1 10:4 12:6 12:6 15:3 18:10 18:22 18:23 18:30 18:30 19:1 19:2 19:4 19:4 19:4 19:7 22:1 22:27 22:27 24:1 24:5 25:5 30:3 33:2 33:11 36:6 36:7 45:7 45:7 45:14-16 47:19 47:19 47:19 47:19 47:19 47:20 47:20 47:20 47:20 47:20 57:1 61:4 63:7 69:4 69:4 72:11 73:12 76:1 76:2 81:13 81:14 86:9 90:2 91:4 98:3 98:7
Proverbs
1:23 1:24-31 8:4 8:5 16:4 16:4 16:4 22:20 22:21 28:9 30:6
Ecclesiastes
Song of Solomon
Isaiah
2:2 2:20 2:21 5:4 5:5 5:20 6:3 6:4 6:5 8:20 8:20 9:6 10:22 11:2 12:2 13:11 13:11 19:20 28:16 40:1 40:2 40:10 44:19 44:26 45:15 45:22 45:22 45:22 45:22 45:22 45:22 45:22 45:23 46:10 46:10 48:16 49 49:2 49:3 49:3 49:6 49:6 49:6 49:6 49:6 49:6-12 50:6 50:7-9 50:11 53 53 53:2 53:4 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:7 53:7 53:8 53:10 53:10 53:10 53:10 53:10 53:10-12 53:10-12 53:10-12 53:11 53:11 53:11 53:11 53:11 53:11 53:11 53:12 53:12 53:12 53:12 53:12 53:12 53:12 54:17 55:1 61:1 61:2 61:8 63:2 63:3 63:8 63:9 66:18
Jeremiah
2:5 2:31 10:25 14:8 15:21 23:14 27:7 29:1 29:2 29:7 31:31 31:32 31:33 31:33 31:33 31:33 31:34 31:34 31:34 31:34
Ezekiel
13:10 18:2 18:13 18:23 18:23 18:23 18:23 18:25 18:32 18:32 18:32 18:32 33:11 33:11 36:25-27 36:26 36:26
Daniel
4:35 9:24 9:24 9:26 9:26 9:26 9:27 9:27 12:2 12:2
Hosea
Joel
Jonah
Micah
Habakkuk
Zechariah
Malachi
Matthew
1:18 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:23 2:22 2:22 3:5 3:7 3:16 3:16 3:17 3:17 4 5:14-16 5:14-16 5:15 5:16 5:26 5:38 5:44 5:44 5:44 5:48 5:48 6:12 6:12 7:23 7:23 8:22 9:13 9:13 9:35 10:32 10:33 11:25 11:25 11:25 11:25 11:25 11:26 11:26 11:26 11:26 11:26 11:26 11:27 11:28 13:11 13:38 16:26 16:26 17:5 18:7 18:11 18:11 18:11 18:11 18:11 18:23-34 18:24 18:24 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 21:42 21:44 22:14 22:29 22:29 22:32 22:32 23:33 23:37 23:37 24:14 24:22 25:12 25:32 26:8 26:13 26:24 26:24 26:26-28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:31 26:37 26:37-39 26:38 27:46 27:52 27:53 28:18 28:18 28:19 28:19 28:19 28:19 28:19 28:19 28:19 28:19 28:19 28:20 28:20 28:20 28:20 28:20 28:20 28:20
Mark
1:15 10:45 10:45 10:45 10:45 10:45 10:45 10:45 12:10 14:33 14:33 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:16 16:16 16:16 16:16 16:16 16:16 16:18
Luke
1:4 1:35 1:47 1:68 1:74 1:74 1:80 2:1 2:1 2:1 2:10 2:11 2:14 2:29 2:34 2:49 2:52 6:28 10:5 10:5 11:11 11:42 11:42 16:8 16:29 18:12 18:13 18:13 19:10 19:10 19:10 19:10 20:17 22:43 22:44 22:44 22:44 23:34 23:34 23:34 24:4
John
1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:7 1:7 1:7 1:7 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:12 1:12 1:12 1:14 1:14 1:16 1:19 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:47 2:25 3:3 3:3 3:4 3:4 3:6 3:6 3:6 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16-18 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:33 3:34 3:35 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 4:34 4:42 4:42 4:42 4:42 4:42 5:18 5:21 5:22 5:22 5:27-29 5:37 5:39 6 6:14 6:33 6:33 6:33 6:37 6:37 6:38 6:38 6:38 6:38 6:38 6:39 6:40 6:51 6:51 6:51 6:51 6:51 6:51 6:51 6:63 6:64 7:4 7:7 7:7 8:24 8:24 8:24 8:26 8:38 8:44 8:45 10 10 10 10 10:3 10:4 10:4 10:4 10:4 10:5 10:5 10:5 10:9 10:10 10:11 10:11 10:11 10:11 10:11 10:11 10:14 10:14 10:14 10:14-17 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:16 10:16 10:16 10:16 10:16 10:16 10:17 10:17 10:18 10:18 10:18 10:26 10:26 10:26 10:26 10:26 10:26 10:27 10:27 10:27 10:27 10:27 10:27 10:27 10:28 10:28 10:28 10:28 10:28 10:29 10:36 11:42 11:42 11:42 11:42 11:51 11:51 11:51 11:51 11:51 11:51 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 12:19 12:19 12:32 12:32 12:36 12:41 12:46 12:46 12:47 12:47 12:47 12:48 12:48 12:48 12:50 13:18 14:2 14:2 14:3 14:6 14:16 14:17 14:17 14:21-23 14:22 14:30 14:31 15:13 15:13 15:19 15:19 15:22 15:22 15:24 15:24 16:7 16:7-11 16:7-11 16:7-11 16:8 16:11 16:13-15 16:33 17 17 17 17:2 17:2 17:4 17:4 17:4 17:5 17:5 17:6 17:6 17:6 17:6 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:11 17:11 17:17-19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:20 17:20 17:20 17:20 17:21 17:21 17:21 17:21-23 17:21-23 17:23 17:24 17:24 17:24 17:25 18:36 20:30 20:31 20:31 21:21-23
Acts
1:6 1:8 1:10 1:25 2 2:17 2:17 2:17 2:23 2:32 2:36 2:38 2:38 2:39 2:39 3 3:14 3:15 3:17 3:26 4:4 4:11 4:12 4:12 4:24 4:27 4:27 4:27 4:28 4:28 4:28 4:28 5:20 6:7 8:22 8:24 9:42 10:12 10:42 10:43 11:18 11:19 13:10 13:28 13:38 13:39 13:45-50 13:47 13:48 13:48 13:48 13:48 13:48 14:16 14:16 14:16 14:16 14:17 14:17 14:17 15:9 15:18 16:6 16:6 16:7 16:7 16:7 16:9 16:10 17:24 17:28 17:30 17:30 17:30 17:30 17:31 17:31 17:31 17:31 18:10 20:21 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 26:27 27:31
Romans
1:4 1:4 1:4 1:5 1:5 1:8 1:8 1:16 1:16 1:17 1:18 1:19 1:20 1:21 1:28 1:28 1:32 2:1 2:5 2:5 2:5 2:5 2:5 2:5 2:12 2:12 2:12 2:14 2:16 2:16 2:16 3:3 3:4 3:6 3:9 3:9 3:10 3:10 3:12 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:22 3:22 3:22 3:22 3:22 3:22-25 3:22-25 3:23 3:23 3:23 3:23-25 3:24 3:24 3:24 3:24 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:26 3:26 4:4 4:4 4:5 4:5 4:6 4:6-8 4:7 4:7 4:8 4:11 4:13 4:13 4:16 4:17 4:25 4:25 4:25 4:25 4:25 4:25 5 5:1 5:1 5:2 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6-8 5:6-10 5:7 5:8 5:8 5:8 5:8 5:8 5:8 5:8-10 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:14 5:14 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 6:5 6:5 6:5-8 6:6 6:6 6:17 6:19 6:23 8:3 8:3 8:3 8:3 8:3 8:4 8:11 8:18 8:21 8:27 8:28 8:28-30 8:29 8:29 8:30 8:30 8:30 8:30 8:31 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:33 8:33 8:33 8:33 8:33 8:33 8:33 8:33 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 9 9:3 9:4 9:11 9:11 9:11 9:11 9:11 9:11 9:11-13 9:12 9:12 9:12 9:13 9:13 9:13 9:15 9:16 9:17 9:18 9:18-21 9:19 9:19 9:19 9:22 9:27 9:33 10:4 10:4 10:4 10:13 10:14 10:14 10:15 10:17 10:18 10:18 10:18 10:18 10:18 10:18 11:2 11:2 11:2 11:2 11:5 11:5 11:6 11:6 11:7 11:7 11:12 11:12 11:15 11:25 11:26 11:26 11:29 12:2 14:2 14:9 14:9 14:9 14:9 14:9 14:9 14:9-12 14:9-12 14:11 14:11 14:11 14:11 14:12 14:12 14:12 14:12 14:15 14:15 14:15
1 Corinthians
1:5 1:13 1:20 1:21 1:30 2:9 2:12 2:14 2:14 3:18 3:19 3:23 4:7 4:7 4:7 4:9 6:2 6:2 6:3 6:10 6:10 6:11 6:11 6:20 6:20 6:20 6:20 7:14 7:14 7:31 7:33 8:11 8:11 8:11 8:11 8:11 10:11 11:32 12:7 15:3 15:3 15:3 15:4 15:4 15:6 15:13 15:14 15:14 15:17 15:17 15:17 15:19 15:20 15:21 15:21 15:21 15:22 15:22 15:22 15:22 15:22 15:22 15:22 15:22 15:23 15:23 15:45 15:45 15:45-47 15:45-47 15:47
2 Corinthians
1:9 1:10 1:20 4:4 4:15 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:17 5:18 5:18 5:18 5:18 5:18 5:18-20 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:20 5:20 5:20 5:20 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21
Galatians
1:4 1:4 1:4 1:4 1:8 1:8 1:9 2:9 2:20 2:20 3:10 3:10 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:16 3:22 4:4 4:4 4:4 4:4-6 4:5 4:5 4:26 4:28 6:14
Ephesians
1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:9 1:12 1:14 1:14 1:19 2:1 2:1-3 2:1-3 2:1-3 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:12 2:13 2:13-15 2:13-16 2:14 2:14 2:14-17 2:15 2:16 2:16 2:16 3:5 3:6 4:6 4:13 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:23-25 5:25 5:25 5:25 5:25 5:25 5:25 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 5:26 5:26 6:12 120
Philippians
1:7 1:11 1:29 1:29 1:29 1:29 1:29 2:6 2:6-8 2:7 2:7-11 2:7-11 2:7-11 2:7-11 2:7-11 2:8 2:8-11 2:9-11 2:11 4:3
Colossians
1:6 1:6 1:6 1:6 1:6 1:12 1:13 1:14 1:14 1:14 1:14 1:14 1:18 1:19 1:19 1:19 1:20 1:20 1:21 1:21 1:21 1:21 1:22 1:22 1:22 1:24 1:26 1:28 1:28 2:3 2:8 2:9 2:15 3:11
1 Thessalonians
1:4 1:10 1:10 2:15 2:16 5:9 5:9 5:9 5:9
2 Thessalonians
1 Timothy
1:1 1:12 1:13-16 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 2:1 2:1-3 2:1-4 2:1-4 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:8 2:8 2:8 3:16 4:10 4:10 4:10 4:10 6:7 6:20
2 Timothy
1:10 1:10 2:6 2:12-14 2:12-14 2:19 2:19 2:19 3:16 3:17 4:10
Titus
1:1 1:1 1:1 1:3 1:4 1:15 1:15 2:10 2:11 2:11 2:11 2:11 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:5 3:6 3:7
Hebrews
1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:6 2:3 2:4 2:7 2:7 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:11 2:11 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 3:1-6 4:3 4:9 4:15 5:1 5:1 5:2 5:7 5:7 5:7 5:9 6:4 6:4 6:5 6:5 6:17 6:17 6:18 6:20 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:24 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:26 7:27 8:8 8:9-11 8:10 8:10 8:10-12 8:10-12 8:11 8:11 8:11 8:12 8:12 9 9 9:5 9:7 9:7 9:8 9:11 9:11 9:11-14 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:13 9:13 9:13 9:13 9:13 9:13 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:15 9:15 9:15 9:15 9:15 9:15 9:15 9:15 9:16 9:22 9:23 9:24 9:24 9:24 9:24 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:28 9:28 10:1-7 10:5 10:6 10:7 10:7 10:7 10:9 10:9 10:9 10:10 10:10 10:10 10:10-12 10:13 10:14 10:14 10:19 10:19-22 10:26 10:26 10:27 10:29 10:29 10:29 10:29 10:29 11:6 11:6 11:38 12:2 12:2 12:16 12:22 13:12 13:12 13:16 13:20 13:20
James
1:1 1:17 1:17 1:27 4:4 4:12 4:12
1 Peter
1:1 1:1 1:2 1:2 1:2 1:10-12 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:20 2:3 2:4 2:5 2:9 2:9 2:9 2:9 2:23 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 3:18 3:18 3:18 3:18 3:18 3:18 3:18
2 Peter
1:4 1:10 1:16 1:17 1:19 1:19 1:20 2:1 2:1 2:1 2:1 2:1 2:1 2:5 2:12 2:12 2:20 3:1 3:3 3:9 3:9 3:9
1 John
1:7 1:7 1:7 1:7 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:7 2:12 2:13 2:15-17 2:19 3:5 3:5 3:8 3:8 3:8 3:8 3:22 3:23 3:23 4:5 4:9 4:9 4:9 4:9 4:10 4:10 4:14 4:14 4:14 4:14 4:14 4:14 4:14 5:9-11 5:12 5:14 5:14 5:16 5:16 5:19 5:19 5:19 5:19
Jude
1:3 1:3-5 1:3-5 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:12 1:12 1:12 1:13 1:13 1:13
Revelation
1:5 1:5 1:5 1:6 2:9 3:10 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:13 12:9 12:10 12:10 13:3 13:3 13:3 13:8 14:3 14:4 14:4 16:5 18:3 18:23 21:27
Genesis
2:17 2:17 3:3 3:15 3:15 3:15 3:15 3:15 3:15 3:15 6:3 6:22 9:5 9:25 11:4 12 12:3 15:6 31:39 44:33 49:10
Exodus
21:30 25:17 29:33 29:36 30:10 30:12 30:15 30:16 30:25-28
Leviticus
5:1 5:1 5:1 6:7 7:2 16:4 19:18
Numbers
Deuteronomy
4:2 5:29 7:8 12:32 15:15 27:26 27:26 29:20 29:21 29:29 30:6 32:10 32:15
Joshua
1 Samuel
2 Samuel
3:27 15:1 15:6 15:12 18:33 24:10
1 Kings
1 Chronicles
2 Chronicles
Job
Psalms
2:2 2:2 2:4 2:6 2:6 2:6 2:7 2:8 2:8 2:8 2:8 2:8 2:9 8:5-8 9:4 10:1 10:4 12:6 12:6 15:3 18:10 18:22 18:23 18:30 18:30 19:1 19:2 19:4 19:4 19:4 19:7 22:1 22:27 22:27 24:1 24:5 25:5 30:3 33:2 33:11 36:6 36:7 45:7 45:7 45:14-16 47:19 47:19 47:19 47:19 47:19 47:20 47:20 47:20 47:20 47:20 57:1 61:4 63:7 69:4 69:4 72:11 73:12 76:1 76:2 81:13 81:14 86:9 90:2 91:4 98:3 98:7
Proverbs
1:23 1:24-31 8:4 8:5 16:4 16:4 16:4 22:20 22:21 28:9 30:6
Ecclesiastes
Song of Solomon
Isaiah
2:2 2:20 2:21 5:4 5:5 5:20 6:3 6:4 6:5 8:20 8:20 9:6 10:22 11:2 12:2 13:11 13:11 19:20 28:16 40:1 40:2 40:10 44:19 44:26 45:15 45:22 45:22 45:22 45:22 45:22 45:22 45:22 45:23 46:10 46:10 48:16 49 49:2 49:3 49:3 49:6 49:6 49:6 49:6 49:6 49:6-12 50:6 50:7-9 50:11 53 53 53:2 53:4 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:7 53:7 53:8 53:10 53:10 53:10 53:10 53:10 53:10-12 53:10-12 53:10-12 53:11 53:11 53:11 53:11 53:11 53:11 53:11 53:12 53:12 53:12 53:12 53:12 53:12 53:12 54:17 55:1 61:1 61:2 61:8 63:2 63:3 63:8 63:9 66:18
Jeremiah
2:5 2:31 10:25 14:8 15:21 23:14 27:7 29:1 29:2 29:7 31:31 31:32 31:33 31:33 31:33 31:33 31:34 31:34 31:34 31:34
Ezekiel
13:10 18:2 18:13 18:23 18:23 18:23 18:23 18:25 18:32 18:32 18:32 18:32 33:11 33:11 36:25-27 36:26 36:26
Daniel
4:35 9:24 9:24 9:26 9:26 9:26 9:27 9:27 12:2 12:2
Hosea
Joel
Jonah
Micah
Habakkuk
Zechariah
Malachi
Matthew
1:18 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:23 2:22 2:22 3:5 3:7 3:16 3:16 3:17 3:17 4 5:14-16 5:14-16 5:15 5:16 5:26 5:38 5:44 5:44 5:44 5:48 5:48 6:12 6:12 7:23 7:23 8:22 9:13 9:13 9:35 10:32 10:33 11:25 11:25 11:25 11:25 11:25 11:26 11:26 11:26 11:26 11:26 11:26 11:27 11:28 13:11 13:38 16:26 16:26 17:5 18:7 18:11 18:11 18:11 18:11 18:11 18:23-34 18:24 18:24 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 21:42 21:44 22:14 22:29 22:29 22:32 22:32 23:33 23:37 23:37 24:14 24:22 25:12 25:32 26:8 26:13 26:24 26:24 26:26-28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:31 26:37 26:37-39 26:38 27:46 27:52 27:53 28:18 28:18 28:19 28:19 28:19 28:19 28:19 28:19 28:19 28:19 28:19 28:20 28:20 28:20 28:20 28:20 28:20 28:20
Mark
1:15 10:45 10:45 10:45 10:45 10:45 10:45 10:45 12:10 14:33 14:33 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:16 16:16 16:16 16:16 16:16 16:16 16:18
Luke
1:4 1:35 1:47 1:68 1:74 1:74 1:80 2:1 2:1 2:1 2:10 2:11 2:14 2:29 2:34 2:49 2:52 6:28 10:5 10:5 11:11 11:42 11:42 16:8 16:29 18:12 18:13 18:13 19:10 19:10 19:10 19:10 20:17 22:43 22:44 22:44 22:44 23:34 23:34 23:34 24:4
John
1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:7 1:7 1:7 1:7 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:12 1:12 1:12 1:14 1:14 1:16 1:19 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:47 2:25 3:3 3:3 3:4 3:4 3:6 3:6 3:6 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16-18 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:33 3:34 3:35 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 4:34 4:42 4:42 4:42 4:42 4:42 5:18 5:21 5:22 5:22 5:27-29 5:37 5:39 6 6:14 6:33 6:33 6:33 6:37 6:37 6:38 6:38 6:38 6:38 6:38 6:39 6:40 6:51 6:51 6:51 6:51 6:51 6:51 6:51 6:63 6:64 7:4 7:7 7:7 8:24 8:24 8:24 8:26 8:38 8:44 8:45 10 10 10 10 10:3 10:4 10:4 10:4 10:4 10:5 10:5 10:5 10:9 10:10 10:11 10:11 10:11 10:11 10:11 10:11 10:14 10:14 10:14 10:14-17 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:16 10:16 10:16 10:16 10:16 10:16 10:17 10:17 10:18 10:18 10:18 10:26 10:26 10:26 10:26 10:26 10:26 10:27 10:27 10:27 10:27 10:27 10:27 10:27 10:28 10:28 10:28 10:28 10:28 10:29 10:36 11:42 11:42 11:42 11:42 11:51 11:51 11:51 11:51 11:51 11:51 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 11:52 12:19 12:19 12:32 12:32 12:36 12:41 12:46 12:46 12:47 12:47 12:47 12:48 12:48 12:48 12:50 13:18 14:2 14:2 14:3 14:6 14:16 14:17 14:17 14:21-23 14:22 14:30 14:31 15:13 15:13 15:19 15:19 15:22 15:22 15:24 15:24 16:7 16:7-11 16:7-11 16:7-11 16:8 16:11 16:13-15 16:33 17 17 17 17:2 17:2 17:4 17:4 17:4 17:5 17:5 17:6 17:6 17:6 17:6 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:11 17:11 17:17-19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:20 17:20 17:20 17:20 17:21 17:21 17:21 17:21-23 17:21-23 17:23 17:24 17:24 17:24 17:25 18:36 20:30 20:31 20:31 21:21-23
Acts
1:6 1:8 1:10 1:25 2 2:17 2:17 2:17 2:23 2:32 2:36 2:38 2:38 2:39 2:39 3 3:14 3:15 3:17 3:26 4:4 4:11 4:12 4:12 4:24 4:27 4:27 4:27 4:28 4:28 4:28 4:28 5:20 6:7 8:22 8:24 9:42 10:12 10:42 10:43 11:18 11:19 13:10 13:28 13:38 13:39 13:45-50 13:47 13:48 13:48 13:48 13:48 13:48 14:16 14:16 14:16 14:16 14:17 14:17 14:17 15:9 15:18 16:6 16:6 16:7 16:7 16:7 16:9 16:10 17:24 17:28 17:30 17:30 17:30 17:30 17:31 17:31 17:31 17:31 18:10 20:21 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 26:27 27:31
Romans
1:4 1:4 1:4 1:5 1:5 1:8 1:8 1:16 1:16 1:17 1:18 1:19 1:20 1:21 1:28 1:28 1:32 2:1 2:5 2:5 2:5 2:5 2:5 2:5 2:12 2:12 2:12 2:14 2:16 2:16 2:16 3:3 3:4 3:6 3:9 3:9 3:10 3:10 3:12 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:22 3:22 3:22 3:22 3:22 3:22-25 3:22-25 3:23 3:23 3:23 3:23-25 3:24 3:24 3:24 3:24 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:26 3:26 4:4 4:4 4:5 4:5 4:6 4:6-8 4:7 4:7 4:8 4:11 4:13 4:13 4:16 4:17 4:25 4:25 4:25 4:25 4:25 4:25 5 5:1 5:1 5:2 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6-8 5:6-10 5:7 5:8 5:8 5:8 5:8 5:8 5:8 5:8-10 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:14 5:14 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 6:5 6:5 6:5-8 6:6 6:6 6:17 6:19 6:23 8:3 8:3 8:3 8:3 8:3 8:4 8:11 8:18 8:21 8:27 8:28 8:28-30 8:29 8:29 8:30 8:30 8:30 8:30 8:31 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:33 8:33 8:33 8:33 8:33 8:33 8:33 8:33 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 9 9:3 9:4 9:11 9:11 9:11 9:11 9:11 9:11 9:11-13 9:12 9:12 9:12 9:13 9:13 9:13 9:15 9:16 9:17 9:18 9:18-21 9:19 9:19 9:19 9:22 9:27 9:33 10:4 10:4 10:4 10:13 10:14 10:14 10:15 10:17 10:18 10:18 10:18 10:18 10:18 10:18 11:2 11:2 11:2 11:2 11:5 11:5 11:6 11:6 11:7 11:7 11:12 11:12 11:15 11:25 11:26 11:26 11:29 12:2 14:2 14:9 14:9 14:9 14:9 14:9 14:9 14:9-12 14:9-12 14:11 14:11 14:11 14:11 14:12 14:12 14:12 14:12 14:15 14:15 14:15
1 Corinthians
1:5 1:13 1:20 1:21 1:30 2:9 2:12 2:14 2:14 3:18 3:19 3:23 4:7 4:7 4:7 4:9 6:2 6:2 6:3 6:10 6:10 6:11 6:11 6:20 6:20 6:20 6:20 7:14 7:14 7:31 7:33 8:11 8:11 8:11 8:11 8:11 10:11 11:32 12:7 15:3 15:3 15:3 15:4 15:4 15:6 15:13 15:14 15:14 15:17 15:17 15:17 15:19 15:20 15:21 15:21 15:21 15:22 15:22 15:22 15:22 15:22 15:22 15:22 15:22 15:23 15:23 15:45 15:45 15:45-47 15:45-47 15:47
2 Corinthians
1:9 1:10 1:20 4:4 4:15 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:17 5:18 5:18 5:18 5:18 5:18 5:18-20 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:20 5:20 5:20 5:20 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21
Galatians
1:4 1:4 1:4 1:4 1:8 1:8 1:9 2:9 2:20 2:20 3:10 3:10 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:16 3:22 4:4 4:4 4:4 4:4-6 4:5 4:5 4:26 4:28 6:14
Ephesians
1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:9 1:12 1:14 1:14 1:19 2:1 2:1-3 2:1-3 2:1-3 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:12 2:13 2:13-15 2:13-16 2:14 2:14 2:14-17 2:15 2:16 2:16 2:16 3:5 3:6 4:6 4:13 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:23-25 5:25 5:25 5:25 5:25 5:25 5:25 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 5:26 5:26 6:12 120
Philippians
1:7 1:11 1:29 1:29 1:29 1:29 1:29 2:6 2:6-8 2:7 2:7-11 2:7-11 2:7-11 2:7-11 2:7-11 2:8 2:8-11 2:9-11 2:11 4:3
Colossians
1:6 1:6 1:6 1:6 1:6 1:12 1:13 1:14 1:14 1:14 1:14 1:14 1:18 1:19 1:19 1:19 1:20 1:20 1:21 1:21 1:21 1:21 1:22 1:22 1:22 1:24 1:26 1:28 1:28 2:3 2:8 2:9 2:15 3:11
1 Thessalonians
1:4 1:10 1:10 2:15 2:16 5:9 5:9 5:9 5:9
2 Thessalonians
1 Timothy
1:1 1:12 1:13-16 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 2:1 2:1-3 2:1-4 2:1-4 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:8 2:8 2:8 3:16 4:10 4:10 4:10 4:10 6:7 6:20
2 Timothy
1:10 1:10 2:6 2:12-14 2:12-14 2:19 2:19 2:19 3:16 3:17 4:10
Titus
1:1 1:1 1:1 1:3 1:4 1:15 1:15 2:10 2:11 2:11 2:11 2:11 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:5 3:6 3:7
Hebrews
1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:6 2:3 2:4 2:7 2:7 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:11 2:11 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 3:1-6 4:3 4:9 4:15 5:1 5:1 5:2 5:7 5:7 5:7 5:9 6:4 6:4 6:5 6:5 6:17 6:17 6:18 6:20 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:24 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:26 7:27 8:8 8:9-11 8:10 8:10 8:10-12 8:10-12 8:11 8:11 8:11 8:12 8:12 9 9 9:5 9:7 9:7 9:8 9:11 9:11 9:11-14 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:13 9:13 9:13 9:13 9:13 9:13 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:15 9:15 9:15 9:15 9:15 9:15 9:15 9:15 9:16 9:22 9:23 9:24 9:24 9:24 9:24 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:28 9:28 10:1-7 10:5 10:6 10:7 10:7 10:7 10:9 10:9 10:9 10:10 10:10 10:10 10:10-12 10:13 10:14 10:14 10:19 10:19-22 10:26 10:26 10:27 10:29 10:29 10:29 10:29 10:29 11:6 11:6 11:38 12:2 12:2 12:16 12:22 13:12 13:12 13:16 13:20 13:20
James
1:1 1:17 1:17 1:27 4:4 4:12 4:12
1 Peter
1:1 1:1 1:2 1:2 1:2 1:10-12 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:20 2:3 2:4 2:5 2:9 2:9 2:9 2:9 2:23 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 3:18 3:18 3:18 3:18 3:18 3:18 3:18
2 Peter
1:4 1:10 1:16 1:17 1:19 1:19 1:20 2:1 2:1 2:1 2:1 2:1 2:1 2:5 2:12 2:12 2:20 3:1 3:3 3:9 3:9 3:9
1 John
1:7 1:7 1:7 1:7 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:7 2:12 2:13 2:15-17 2:19 3:5 3:5 3:8 3:8 3:8 3:8 3:22 3:23 3:23 4:5 4:9 4:9 4:9 4:9 4:10 4:10 4:14 4:14 4:14 4:14 4:14 4:14 4:14 5:9-11 5:12 5:14 5:14 5:16 5:16 5:19 5:19 5:19 5:19
Jude
1:3 1:3-5 1:3-5 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:12 1:12 1:12 1:13 1:13 1:13
Revelation
1:5 1:5 1:5 1:6 2:9 3:10 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:13 12:9 12:10 12:10 13:3 13:3 13:3 13:8 14:3 14:4 14:4 16:5 18:3 18:23 21:27
139 140 141 142 143 144 145 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428
139 140 141 142 143 144 145 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428
139 140 141 142 143 144 145 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428
139 140 141 142 143 144 145 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428
139 140 141 142 143 144 145 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428
Genesis
2:17 2:17 3:3 3:15 3:15 3:15 3:15 3:15 3:15 3:15 6:3 6:22 9:5 9:25 11:4 12 12:3 15:6 31:39 44:33 49:10
Exodus
21:30 25:17 29:33 29:36 30:10 30:12 30:15 30:16 30:25-28
Leviticus
5:1 5:1 5:1 6:7 7:2 16:4 19:18
Numbers
Deuteronomy
4:2 5:29 7:8 12:32 15:15 27:26 27:26 29:20-21 29:29 30:6 32:10 32:15
Joshua
1 Samuel
2 Samuel
3:27 15:1 15:6 15:12 18:33 24:10
1 Kings
1 Chronicles
2 Chronicles
Job
Psalms
2:2 2:2 2:4 2:6 2:6 2:6 2:7-8 2:8 2:8 2:8 2:8 2:9 8:5-8 12:6 12:6 18:30 18:30 19:1-2 19:4 19:4 19:7 22:1 22:27 22:27 24:1 24:5 25:5 33:11 36:6 36:7 45:7 45:7 57:1 61:4 63:7 69:4 69:4 72:11 73:12 76:1-2 81:13-14 86:9 90:2 91:4 98:3 98:7 109:4 110:1 110:4 115:3 118:10 118:22-23 119:4 130:3 133:2 145:14-16 147:19-20 147:19-20 147:19-20 147:19-20 147:19-20
Proverbs
1:23 1:24-31 8:4-5 16:4 16:4 16:4 22:20-21 28:9 30:6
Ecclesiastes
Song of Solomon
Isaiah
2:2 2:20-21 5:4-5 5:20 6:3-4 6:5 8:20 8:20 9:6 10:22 11:2 12:2 13:11 13:11 19:20 28:16 40:1-2 40:10 44:19 44:26 45:15 45:22 45:22 45:22 45:22 45:22 45:22 45:22-23 46:10 46:10 48:16 49 49:2-3 49:3 49:6 49:6 49:6 49:6 49:6 49:6-12 50:6 50:7-9 50:11 53 53 53:2 53:4 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5 53:5-6 53:5-6 53:5-6 53:5-6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:7 53:7 53:8 53:10 53:10 53:10 53:10 53:10 53:10-12 53:10-12 53:10-12 53:11 53:11 53:11 53:11 53:11 53:11 53:11 53:12 53:12 53:12 53:12 53:12 53:12 53:12 54:17 55:1 61:1-2 61:8 63:2-3 63:8-9 66:18
Jeremiah
2:5 2:31 10:25 14:8 15:21 23:14 27:7 29:1-2 29:7 31:31-32 31:33 31:33-34 31:33-34 31:33-34 31:34
Ezekiel
13:10 18:2 18:13 18:23 18:23 18:23 18:23 18:25 18:32 18:32 18:32 18:32 33:11 33:11 36:25-27 36:26 36:26
Daniel
4:35 9:24 9:24 9:26 9:26 9:26-27 9:27 12:2 12:2
Hosea
Joel
Jonah
Micah
Habakkuk
Zechariah
Malachi
Matthew
1:18 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:23 2:22 2:22 3:5 3:7 3:16 3:16 3:17 3:17 4 5:14-16 5:14-16 5:15-16 5:26 5:38 5:44 5:44 5:44 5:48 5:48 6:12 6:12 7:23 7:23 8:22 9:13 9:13 9:35 10:32-33 11:25 11:25-26 11:25-26 11:25-26 11:25-26 11:26 11:26 11:27 11:28 13:11 13:38 16:26 16:26 17:5 18:7 18:11 18:11 18:11 18:11 18:11 18:23-34 18:24 18:24 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 21:42 21:44 22:14 22:29 22:29 22:32 22:32 23:33 23:37 23:37 24:14 24:22 25:12 25:32 26:8 26:13 26:24 26:24 26:26-28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:28 26:31 26:37-38 26:37-39 27:46 27:52 27:53 28:18 28:18 28:19 28:19 28:19 28:19-20 28:19-20 28:19-20 28:19-20 28:19-20 28:19-20 28:20
Mark
1:15 10:45 10:45 10:45 10:45 10:45 10:45 10:45 12:10 14:33 14:33 16:15 16:15 16:15 16:15 16:15 16:15 16:15 16:15-16 16:15-16 16:16 16:16 16:16 16:16 16:18
Luke
1:4 1:35 1:47 1:68 1:74 1:74 1:80 2:1 2:1 2:1 2:10-11 2:14 2:29 2:34 2:49 2:52 6:28 10:5 10:5 11:11 11:42 11:42 16:8 16:29 18:12 18:13 18:13 19:10 19:10 19:10 19:10 20:17 22:43-44 22:44 22:44 23:34 23:34 23:34 24:4
John
1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:7 1:7 1:7 1:7 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:12 1:12 1:12 1:14 1:14 1:16 1:19 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:47 2:25 3:3 3:3 3:4 3:4 3:6 3:6 3:6 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16-17 3:16-17 3:16-17 3:16-17 3:16-17 3:16-17 3:16-18 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18-19 3:18-19 3:19 3:19 3:19 3:19 3:19 3:19 3:33 3:34 3:35 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 3:36 4:34 4:42 4:42 4:42 4:42 4:42 5:18 5:21 5:22 5:22 5:27-29 5:37 5:39 6 6:14 6:33 6:33 6:33 6:37 6:37 6:38 6:38 6:38 6:38 6:38 6:39 6:40 6:51 6:51 6:51 6:51 6:51 6:51 6:51 6:63 6:64 7:4 7:7 7:7 8:24 8:24 8:24 8:26 8:38 8:44 8:45 10 10 10 10 10:3-4 10:4-5 10:4-5 10:4-5 10:9 10:10 10:11 10:11 10:11 10:11 10:11 10:11 10:14 10:14 10:14 10:14-17 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:15 10:16 10:16 10:16 10:16 10:16 10:16 10:17-18 10:17-18 10:18 10:26 10:26 10:26 10:26 10:26 10:26-27 10:27 10:27 10:27 10:27 10:27 10:27-28 10:28 10:28 10:28 10:28 10:29 10:36 11:42 11:42 11:42 11:42 11:51-52 11:51-52 11:51-52 11:51-52 11:51-52 11:51-52 11:52 11:52 11:52 11:52 11:52 12:19 12:19 12:32 12:32 12:36 12:41 12:46 12:46 12:47 12:47 12:47-48 12:48 12:48 12:50 13:18 14:2 14:2-3 14:6 14:16 14:17 14:17 14:21-23 14:22 14:30 14:31 15:13 15:13 15:19 15:19 15:22 15:22 15:24 15:24 16:7 16:7-11 16:7-11 16:7-11 16:8 16:11 16:13-15 16:33 17 17 17 17:2 17:2 17:4 17:4 17:4 17:5 17:5 17:6 17:6 17:6 17:6 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:9 17:11 17:11 17:17-19 17:19 17:19 17:19 17:19 17:19 17:19 17:19 17:19-20 17:19-20 17:20 17:20-21 17:21 17:21 17:21-23 17:21-23 17:23 17:24 17:24 17:24 17:25 18:36 20:30-31 20:31 21:21-23
Acts
1:6 1:8 1:10 1:25 2 2:17 2:17 2:17 2:23 2:32 2:36 2:38-39 2:38-39 3 3:14 3:15 3:17 3:26 4:4 4:11-12 4:12 4:24 4:27 4:27-28 4:27-28 4:28 4:28 5:20 6:7 8:22 8:24 9:42 10:12 10:42 10:43 11:18 11:19 13:10 13:28 13:38-39 13:45-50 13:47 13:48 13:48 13:48 13:48 13:48 14:16 14:16 14:16 14:16 14:17 14:17 14:17 15:9 15:18 16:6-7 16:6-7 16:7 16:9 16:10 17:24 17:28 17:30 17:30 17:30-31 17:30-31 17:31 17:31 18:10 20:21 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 26:27 27:31
Romans
1:4 1:4 1:4 1:5 1:5 1:8 1:8 1:16 1:16 1:17 1:18 1:19-20 1:21 1:28 1:28 1:32 2:1 2:5 2:5 2:5 2:5 2:5 2:5 2:12 2:12 2:12 2:14 2:16 2:16 2:16 3:3-4 3:6 3:9 3:9 3:10 3:10 3:12 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:22 3:22 3:22 3:22 3:22 3:22-25 3:22-25 3:23 3:23 3:23 3:23-25 3:24 3:24 3:24-25 3:24-25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25-26 3:25-26 4:4 4:4 4:5 4:5 4:6-7 4:6-8 4:7 4:8 4:11 4:13 4:13 4:16 4:17 4:25 4:25 4:25 4:25 4:25 4:25 5 5:1 5:1 5:2 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6-8 5:6-10 5:7 5:8 5:8 5:8 5:8 5:8 5:8-9 5:8-10 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:14 5:14 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 6:5 6:5-6 6:5-8 6:6 6:17 6:19 6:23 8:3 8:3 8:3 8:3 8:3-4 8:11 8:18 8:21 8:27 8:28 8:28-30 8:29 8:29 8:30 8:30 8:30 8:30 8:31 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:32-34 8:33 8:33 8:33-34 8:33-34 8:33-34 8:33-34 8:33-34 8:33-34 8:34 8:34 8:34 8:34 8:34 8:34 9 9:3 9:4 9:11 9:11 9:11 9:11-12 9:11-12 9:11-12 9:11-13 9:13 9:13 9:13 9:15 9:16-17 9:18 9:18-21 9:19 9:19 9:19 9:22 9:27 9:33 10:4 10:4 10:4 10:13 10:14 10:14-15 10:17 10:18 10:18 10:18 10:18 10:18 10:18 11:2 11:2 11:2 11:2 11:5 11:5 11:6 11:6 11:7 11:7 11:12 11:12 11:15 11:25-26 11:26 11:29 12:2 14:2 14:9 14:9 14:9 14:9 14:9 14:9 14:9-12 14:9-12 14:11 14:11 14:11 14:11 14:12 14:12 14:12 14:12 14:15 14:15 14:15
1 Corinthians
1:5 1:13 1:20-21 1:30 2:9 2:12 2:14 2:14 3:18-19 3:23 4:7 4:7 4:7 4:9 6:2 6:2-3 6:10-11 6:10-11 6:20 6:20 6:20 6:20 7:14 7:14 7:31 7:33 8:11 8:11 8:11 8:11 8:11 10:11 11:32 12:7 15:3 15:3-4 15:3-4 15:6 15:13-14 15:14 15:17 15:17 15:17 15:19 15:20 15:21-22 15:21-22 15:21-22 15:22 15:22 15:22 15:22 15:22 15:23 15:23 15:45 15:45 15:45-47 15:45-47 15:47
2 Corinthians
1:9-10 1:20 4:4 4:15 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:14 5:14 5:14 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:14-15 5:15 5:15 5:17 5:18 5:18 5:18 5:18-19 5:18-19 5:18-20 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19-20 5:20 5:20 5:20-21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21
Galatians
1:4 1:4 1:4 1:4 1:8 1:8-9 2:9 2:20 2:20 3:10 3:10 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:16 3:22 4:4 4:4-5 4:4-5 4:4-6 4:26 4:28 6:14
Ephesians
1:3 1:3 1:3 1:3-4 1:3-4 1:4 1:4 1:4 1:4 1:4 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:9 1:12 1:14 1:14 1:19 2:1 2:1-3 2:1-3 2:1-3 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:12 2:13 2:13-15 2:13-16 2:14 2:14 2:14-17 2:15-16 2:16 2:16 3:5-6 4:6 4:13 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:23-25 5:25 5:25 5:25 5:25 5:25-26 5:25-26 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 5:25-27 6:12
Philippians
1:7 1:11 1:29 1:29 1:29 1:29 1:29 2:6 2:6-8 2:7-8 2:7-11 2:7-11 2:7-11 2:7-11 2:7-11 2:8-11 2:9-11 2:11 4:3
Colossians
1:6 1:6 1:6 1:6 1:6 1:12-13 1:14 1:14 1:14 1:14 1:14 1:18-19 1:19 1:19 1:20 1:20 1:21 1:21-22 1:21-22 1:21-22 1:24 1:26 1:28 1:28 2:3 2:8 2:9 2:15 3:11
1 Thessalonians
1:4 1:10 1:10 2:15-16 5:9 5:9 5:9 5:9
2 Thessalonians
1 Timothy
1:1 1:12 1:13-16 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 2:1 2:1-3 2:1-4 2:1-4 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5-6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:8 2:8 2:8 3:16 4:10 4:10 4:10 4:10 6:7 6:20
2 Timothy
1:10 1:10 2:6 2:12-14 2:12-14 2:19 2:19 2:19 3:16-17 4:10
Titus
1:1 1:1 1:1 1:3 1:4 1:15 1:15 2:10 2:11 2:11 2:11 2:11 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 3:3 3:3 3:4 3:4 3:4-5 3:4-5 3:4-5 3:5 3:5-6 3:7
Hebrews
1:2 1:2-3 1:3 1:3 1:3 1:3 1:3 1:3 1:6 2:3-4 2:7-8 2:7-8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:11 2:11 2:12 2:12-13 2:13 2:13 2:13 2:13 2:13-14 2:14 2:14 2:14 2:14 2:14 2:14 2:14-15 2:14-15 2:14-15 2:15 2:15 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 3:1-6 4:3 4:9 4:15 5:1 5:1-2 5:7 5:7 5:7 5:9 6:4-5 6:4-5 6:17 6:17-18 6:20 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:24 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:26-27 8:8 8:9-11 8:10-11 8:10-11 8:10-12 8:10-12 8:11 8:12 8:12 9 9 9:5 9:7 9:7 9:8 9:11-12 9:11-12 9:11-14 9:12 9:12 9:12 9:12 9:12 9:12 9:12 9:12-13 9:12-13 9:13 9:13 9:13-14 9:13-14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14-15 9:14-15 9:14-15 9:15 9:15 9:15 9:15 9:15 9:16 9:22 9:23 9:24 9:24 9:24 9:24 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:28 9:28 10:1-7 10:5 10:6-7 10:7 10:7 10:9 10:9 10:9-10 10:10 10:10 10:10-12 10:13 10:14 10:14 10:19 10:19-22 10:26 10:26-27 10:29 10:29 10:29 10:29 10:29 11:6 11:6 11:38 12:2 12:2 12:16 12:22 13:12 13:12 13:16 13:20 13:20
James
1:1 1:17 1:17 1:27 4:4 4:12 4:12
1 Peter
1:1 1:1-2 1:2 1:2 1:10-12 1:18 1:18 1:18 1:18-19 1:18-19 1:18-19 1:18-19 1:20 2:3 2:4 2:5 2:9 2:9 2:9 2:9 2:23 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 3:18 3:18 3:18 3:18 3:18 3:18 3:18
2 Peter
1:4 1:10 1:16 1:17 1:19 1:19-20 2:1 2:1 2:1 2:1 2:1 2:1 2:5 2:12 2:12 2:20 3:1 3:3 3:9 3:9 3:9
1 John
1:7 1:7 1:7 1:7 2:1 2:1 2:1 2:1-2 2:1-2 2:1-2 2:1-2 2:1-2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:7 2:12-13 2:15-17 2:19 3:5 3:5 3:8 3:8 3:8 3:8 3:22 3:23 3:23 4:5 4:9 4:9 4:9 4:9-10 4:10 4:14 4:14 4:14 4:14 4:14 4:14 4:14 5:9-11 5:12 5:14 5:14 5:16 5:16 5:19 5:19 5:19 5:19
Jude
1:3 1:3-5 1:3-5 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:12 1:12 1:12 1:13 1:13 1:13
Revelation
1:5 1:5 1:5-6 2:9 3:10 5:9 5:9 5:9 5:9 5:9 5:9 5:9-10 5:9-10 5:9-10 5:13 12:9 12:10 12:10 13:3 13:3 13:3 13:8 14:3-4 14:4 16:5 18:3 18:23 21:27
139 140 141 142 143 144 145 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428