3. For Whom

This is the third particular to be considered in the former point, namely, the parties for whom [reconstructed: this] purchase is made. The doctrine tells us, Christ [reconstructed: has] purchased all spiritual good for his [own]: we are to attend [reconstructed: to this].

- 1 What is that *Formalis ratio*, that special respect [reconstructed: by] which they come to be considered as having part in Christ's merits. - 2 The meaning of that particle, what it imports, to purchase for his.

To the first [reconstructed: point], answer plainly, that this purchase [reconstructed: was] obtained, this precious blood of Christ was shed [reconstructed: for] sinners, but not as sinners. It is true, (Romans 5:6) that Christ died [reconstructed: for] the ungodly: that is, when they are such, and [reconstructed: while] they are such (verse 8, while we were yet sinners Christ died for us) but not [reconstructed: as] such. That is [reconstructed: not] the special respect to which the death of Christ [reconstructed: is] appropriated in a peculiar and proper manner. [reconstructed: There is] an old rule, *A [reconstructed: commune] ad omne*, that which agreed firstly to a thing under such a respect agrees to all [reconstructed: who] have that respect, and therefore if our Savior should die for sinners as sinners, then he should die for all sinners, and therefore for all men, because all are [reconstructed: sinners]. When our Savior professed (Matthew 9:13) he [reconstructed: came] not to call the righteous, but sinners to [reconstructed: repentance], that is, there is none righteous; all men being sinners, [reconstructed: yet] such sinners as are secure and carnally confident [reconstructed: in] their own righteousness, Christ came not to call them. Though then this respect is not to be excluded, [reconstructed: yet] there is something more to be added, (1 Timothy 1:15) Christ came to save sinners, of whom I am [reconstructed: chief] (says Paul): such sinners as are, or shall be [reconstructed: truly] sensible of their sins in a right manner, being lost [reconstructed: in] point of pardon, and grace and peace — such sinners Christ came to save.

Besides, however Christ died for none but the elect, and none but they shall receive any benefit [reconstructed: from] Christ, yet I take it, election is not that special respect that Christ looked at in his death and sufferings, it is not low enough, it lies not level to that [reconstructed: relation] which Christ and his have one towards another.

But Christ died for a sinner who is of the seed of the covenant, and shall believe, *qua peccator* [reconstructed: et crediturus], and therefore I do not exclude the respect of sin, [reconstructed: but] require that with an addition, *Cum peccator sed [reconstructed: et] crediturus*, as may appear in this expression. As Adam being a common person and root of all mankind, and in their room, he sinned for himself and all his, that is, all those that were to proceed of him by natural generation, so that if there were any [reconstructed: who] should not have been begotten of him, as they [reconstructed: were] not of his nature, no more should they be [reconstructed: guilty of] his fault. So it is with the second Adam, [reconstructed: who] as a common root suffered and obeyed for all his, [reconstructed: that] is, all those that should come of him and be [reconstructed: united to him] by spiritual generation, so that if there were any [reconstructed: who] did not partake of his spirit in effectual vocation [reconstructed: and] faith, neither should they have benefit by his [reconstructed: death]. So that if the Lord should in his election [reconstructed: will] and create thousands of men [reconstructed: to stand] in holiness, [reconstructed: and] so save them by a covenant of works in yielding [reconstructed: perfect] obedience, they should never be partakers of [reconstructed: the] death and obedience of Christ, or have the virtue [reconstructed: of it] applied to them though elect.

A sinner then under the covenant of grace, the [reconstructed: child] of the covenant for whom he undertakes to make him self-denying and believing, and so one of the posterity of Christ — for him Christ dies, and this I choose [reconstructed: rather] than that consideration of elect as elect, for these reasons.

- 1. Because the merits and mediation of our Savior seem to challenge (in Scripture) some special respect in the party to himself and put a new kind of relation and consideration upon him. Now, to be elect, is before or without any such respect: God electing of his, out of his mere good will and pleasure, not looking to our sin or Savior, (Ephesians 5:23) Christ is the Savior of his body, (verse 25) Christ loved the church and gave himself for it, that is the called and believing; and this is the reason Paul and the rest of the saints [reconstructed: counted] themselves into the company of believers; he gave himself [reconstructed: for] us, (Titus 2:14) (John 17:20) I pray not for the world, but for those that shall believe on me. - 2. In what relation Christ looks at his as the head of the covenant, in the same he looks at his in the work of redemption and purchase, for that he performs as head. But as he is head of the covenant, [reconstructed: he] looks at his as members called by him, and to be [reconstructed: united] to him: therefore in that relation he laid [reconstructed: down] his life and blood for them. - 3. By this means we may perceive a more easy passage for the execution of God's judgments and [reconstructed: mercies], and a fitter way to stop the mouths of many, [reconstructed: who] would fain load the truth with many absurdities: [reconstructed: as follows].

Hence men are made justly faulty and guilty [reconstructed: of] their own death in not believing nor relying upon [reconstructed: a] Mediator thus graciously offered in the second [reconstructed: covenant], through their own corruption and hardness [reconstructed: of] heart neglecting their Savior. Though it be as impossible to believe as to fulfill the law, yet because [reconstructed: this] comes through their own original sin, whereby [reconstructed: they] refuse belief in the one as obedience to the other, they are punished for both.

Hence also that cavil is crossed whereby they [reconstructed: would] load our doctrine of special redemption with [reconstructed: absurdity]. In vain it is (say they) to persuade a reprobate to believe, for if he could attain it, he is [reconstructed: come] within the compass of a person rightly qualified for redemption, for he is not elected: now election is the Lord's work only, and not man's, no not in innocency, and therefore in vain to labor for it, when [reconstructed: it] was and is impossible to attain it. Whereas this gloss is hence plainly confuted; for if Christ died for all that shall believe in him, whoever shall or will believe in him, shall not spend his labor in vain. If he say, he cannot believe: Answer: the fault is his own, let him but lie under the stroke of the [reconstructed: Word without] resistance, and he shall receive it.

For his: the meaning of that particle is [reconstructed: in] two things.

- 1. In their room, in their stead, (2 Samuel 18, last verse) would God I had died for you: (Romans 5:7-8) Christ [reconstructed: died] for us: we being sinners should have died and suffered ourselves; but Christ did this for us, he died in our room. - 2. For their good: he died for us to redeem and save us, to make us partakers of that his obedience and suffering for our good and benefit: (Colossians 1:24) I rejoice in my sufferings for you (says Paul) he suffered for their good, comfort, and encouragement: and thus Christ laid down his life for his sheep, (John 10:11) that they might have life and salvation thereby. It is true in both, the second issues from the first, the first is the ground of the second.