Some Reformed Retrieval PDFs and AI Translations

Here are some PDFs and translations made by Oz from the Reformed Retrieval YouTube channel, and Nos and IrenicalProt from the Colloquia Scholastic Discord channel. Translations by others can be found at the bottom of the post.

Acts of the Synod of Dort. AI Translation by IrenicalProt from the Colloquia Scholastic Discord channel.

Translation of Acta Synodi nationalis: in nomine Domini nostri Jesu Christi, autoritate illustr. et praepotentum DD. ordinum generalium foederati Belgii provinciarum, Dordrechti habitae anno MDCXVIII et MDCXIX. Leiden: Typis Isaaci Elzeviri, 1620.

Amyraut, Moses. Six Theological Dissertations: Economy of the Three Persons, Right of God Over Creatures, Universal Grace, Particular Grace, The Serpent Tempter, Original Sin. AI Translation by Nos from the Colloquia Scholastic Discord channel.

Translation of Amyraldo, Mose. Dissertationes theologicae sex, quarum quatuor, De oeconomia trium personarum, De iure Dei in creaturas, De gratiaVniuersali, De gratia particulari, anthac editæ, nunc reuisæ prodeunt; Duæ De serpente tentatore, et de peccato originis, ad superiores additæ sunt. Salmvrii: Apud Isaacvm Desbordes, Typographum & Bibliopolam, 1660.

Bio: Wiki; EMLO; Haag2 Writings: PRDL

Bergius, Conrad. On the Sufficiency & Efficiency of the Death of Christ: The Two Disputations. (EPUB; PDF). AI Translation by Oz.

Translation of Bergii, Cunradi. Disputationes duae de sufficientia & efficacia mortis Christi: anno 1641 Bremae habitae et excusae, nunc denuo in lucem editae. Coloniae ad Suevum: Georgii Schultii [Schultzius], 1668.

Conrad Bergius (1592–1642) taught theology at Frankfurt from 1624–1628.

Bio: NDB; Rotermund Writings: PRDL

Bergius, Johann. On the Will of God Concerning the Salvation of All Men (EPUB; PDF). AI Translation by Oz. Co-Edited by Oz and Tony Byrne.

Translation of Bergium, Johannem. Der Wille Gottes Von aller Menschen Seligkeit: Aus dem Spruch des Apostels Pauli in der ersten Epistel zu Timotheo am andern Capitel. Wider allerhand alte und newe Irrungen erkläret/ und Zur Vergleichung der mißhelligen Theologen ... gerichtet. Berlin : Runge, 1653.

Bio: WDE; NDB Writings: PRDL

Daillé, Jean. Christ Dead and Risen for Us. AI Translation by Oz.

Translation of Daillé, Iean. Christ mort et ressuscité pour nous, Rom. 4, 25, faict le jour de Pasques 1633. Se vendent a Charenton: Par Melchior Mondiere […], 1639.

Bio: Wiki; EMLO; Haag2 Writings: PRDL

Daillé, Jean. In Defense of the National Synods of the French Reformed Churches (Apologia Volume 1; Apologia Volume 2: Testimonies; Vindication of the Apology). AI Translations by IrenicalProt (Apologia Volume 1 and Volume 2) and Nos (Vindication) from the Colloquia Scholastic Discord Channel.

Translations of Dallæi, Joannis. Apologia Pro duabus Ecclesiarum in Gallia Protestantium Synodis Nationalibus: Altera Alensone, anno MDCXXXVII: altera vero Carentone, anno MDCXLV habitis: Adversus Friderici Spanhemii Exercitationes De Gratia universali [Volume 1]. Ravesteynius, 1655; Apologia Pro duabus Ecclesiarum in Gallia Protestantium Synodis Alensonensi et Carentonensi. Tomus Secundus […]. Amstelodami: Sumptibus Joannis Ravensteynii, 1655; Apologiae pro synodis Alensonensi et Carentonensi. 1655.

Bio: Wiki; EMLO; Haag2 Writings: PRDL

Davenant, John. On Predestination and Reprobation. (EPUB; PDF). AI Translation by Oz.

Translation of Davenantium, Joannem, Dissertationes duæ: prima de morte Christi … altera de praedestinatione & reprobatione … Quibus subnectitur ejusdem … Sententia de Gallicana controversia: sc. de gratiosa & salutari Dei erga homines peccatores voluntate. Ex officina Rogeri Danielis, 1650.

Bio: Wiki; DNB Writings: PRDL

Hall, Joseph. Via Media; Or, The Middle Way: The Way of Peace Concerning the Five Articles. AI Translation by Oz.

Translation of Hall, Ioseph. Via media, o le voye de paix aux cinq articles controversez communément sous le nom d'Arminius. Geneve: Pour Pierre Chouët, 1664.

Bio: Wiki Writings: PRDL

Holtzfus, Barthold. The Free Will of Man. AI Translation by Nos from the Colloquia Scholastic Discord Channel.

Translation of Holtzfus, Bartholdo. Dissertatio theologica de libero hominis arbitrio. Francofurti ad Viadrum, Literis Christophori Zeitleri, 1707.

Bio: WDE Writings: PRDL

Holtzfus, Barthold. Theological Treatise on Predestination, Election, & Reprobation of Men. AI Translation by Nos from the Colloquia Scholastic Discord Channel.

Translation of Holtzfus, Bartholdo. Tractatus Theologicus De Praedestinatione, Electione & Reprobatione Hominum, Ad Promovendam Concordiam Ecclesiasticam Conscriptus. Francofurti ad Viadrum, 1703.

Bio: WDE Writings: PRDL

Le Blanc, Louis. Theological Theses (EPUB; PDF). AI Translation by Inquisitor (YT Channel) and Onku (SS Blog) from the Colloquia Scholastic Discord Channel.

Translation of Le Blanc, Ludovico. Theses theologicae, variis temporibus in Academia Sedanensi editae, et ad disputandum propositae. venales apud Mosem Pitt, ad insigne Angeli in Coemeterio D. Pauli, 1683. (2)

Bio: Wiki; Haag Writings: PRDL

Musculus, Wolfgang. John 3:16 & The Redemption of Mankind (Excerpts from His Writings). Edited by Oz.

Partly excerpted from Musculi, Wolfgangi. In divi Ioannis Apostoli Evangelivm Wolfgangi Musculi Dusani commentarii in tres heptadas digesti, castigati, locupletati. Accessit quoque rerum & uerborum memorabilium, locupletissimus INDEX. Basileæ: ex officina Hervagiana, per Evsebium Episcopium, 1580; and Musculus, Wolfgang. Common places of Christian Religion. Translated by Iohn Man. Londini: R. Woulfe, 1563.

Bio: Wiki; NDB; VGT Writings: PRDL

Polhill, Edward. The Extent of the Death of Christ (EPUB; PDF). Edited Version by Oz.

Excerpt taken from Polhill, Edward. The Divine Will Considered in Its Eternal Decrees and Holy Execution of Them. London : printed, and are to be sold by Thomas Shelmerdine, at the sign of the Rose-Tree in Little-Britain, 1695. See also Polhill, Edward. Essay on the Extent of the Death of Christ, From the Treatise on the Divine Will. Edited by Robert Balmer. Berwick: Thomas Melrose, 1842.

Bio: DNB Writings: PRDL

Strimesius, Samuel. A System of Divine Grace: Universal & Particular. AI Translation by Nos from the Colloquia Scholastic Discord Channel.

Translation of Strimesio, Samuele. ΧΑΡΙΤΟΛΟΓΙΑ Sacra, Seu, Systema Gratiæ Divinæ: id est, Conciliationis Gratiæ Dei Salutifer Æ, Universalis & Particularis, Tentamentis […]. Francofurti ad Viadrum: Sumptibus Johannis Völcker, 1712.

Bio: WDE; ADB Writings: PRDL

The Collegiate Suffrage of the British Divine (EPUB; PDF). Suffrage Delivered to Dort and Signed by John Davenant, Samuel Ward, George Carleton, Thomas Goad, and Walter Blacanquall. Edited and Modernized by Oz.

Edited from Synod of Dort. The Collegiat Suffrage of the Divines of Great Britaine Concerning the Five Articles Controverted in the Low Countries … Delivered in the Synod of Dort, March 6, Anno 1619, Etc. R. Milbourne, 1629. See also Milton, Anthony, ed. “The Collegiate Suffrage of the British Divines.” Pages 226–93 in The British Delegation and the Synod of Dort (1618–1619). Rochester, NY: The Boydell Press, 2005.

Ward, Samuel. Justification & Original Sin. AI Translation by Nos from the Colloquia Scholastic Discord Channel.

Translation of Wardi, Samuelis. Opera nonnulla viz. determinationes theologicae, tractatus de justificatione, praelectiones de peccato originali. London: Sa. Gellibrand & Sa. Thompson, 1658.

Bio: DNB Writings: PRDL

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For other translations, see those hosted at Reformed Books Online by Travis Fentiman.

Monergism had the following:

Polanus, Amandus. A Complete System of Christian Theology. AI Translation Hosted at Monergism.

Translated from von Polansdorf, Amando Polano. Syntagma theologiae christianae. Lombard Press.

Bio: Wiki; ADB

Writings: PRDL

An Index for the Sermons by Rev. Benjamin M. Palmer (1818–1902) in Two Volumes

Table of Contents

Volume 1:

Benjamin Morgan Palmer, “I. Certainty and Suddenness of God’s Wrath (Job 36:17),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:3–12.

Benjamin Morgan Palmer, “II. Self-Immolation of Judas (Matt. 27:5),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:13–20.

Benjamin Morgan Palmer, “III. Peter’s Repentance (Luke 22:12),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:21–35.

Benjamin Morgan Palmer, “IV. Grieving the Spirit (Eph. 4:30),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:36–48.

Benjamin Morgan Palmer, “V. Love to an Unseen Christ (John 21:17),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:49–60.

Benjamin Morgan Palmer, “VI. Christ’s Perturbation (John 11:27),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:61–72.

Benjamin Morgan Palmer, “VII. Holden with the Cords of Sin (Prov. 5:22),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:75–85.

Benjamin Morgan Palmer, “VIII. The Wounded Spirit (Prov. 18:14),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:87–100.

Benjamin Morgan Palmer, “IX. Christ the Final Judge (Acts 17:30–31),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:101–12.

Benjamin Morgan Palmer, “X. Knowledge of Christ, Essential to Holiness (2 Pet. 3:18),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:113–22.

Benjamin Morgan Palmer, “XI. Spirit of Contradiction in the Treatment of the Gospel (Matt. 11:16–17),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:123–33.

Benjamin Morgan Palmer, “XII. The Secret of the Lord (Psa. 25:14),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:135–47.

Benjamin Morgan Palmer, “XIII. The Faithful Saying (1 Tim. 1:15),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:149–64.

Benjamin Morgan Palmer, “XIV. The Almost Christian (Acts 26:28),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:165–76.

Benjamin Morgan Palmer, “XV. God’s Grace in Providence (Rom. 8:28),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:177–90.

Benjamin Morgan Palmer, “XVI. Reconciliation with God, in Christ (2 Cor. 5:19),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:191–203.

Benjamin Morgan Palmer, “XVII. The Other Comforter (John 14:16),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:205–16.

Benjamin Morgan Palmer, “XVIII. The Darkness of Providence (John 13:7),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:217–30.

Benjamin Morgan Palmer, “XIX. Looking Unto Jesus (Heb. 12:2),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:231–43.

Benjamin Morgan Palmer, “XX. The Law of Liberty (James 2:12),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:245–55.

Benjamin Morgan Palmer, “XXI. Communion with God, Alone Perfect (Rev. 3:20),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:257–59 [69]; pagination error.

Benjamin Morgan Palmer, “XXII. The Sealing of the Spirit (Eph. 1:13),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:261–75.

Benjamin Morgan Palmer, “XXIII. Law and Love (1 John 4:10),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:277–89.

Benjamin Morgan Palmer, “XXIV. God’s Glory, the Measure of the Believer’s Supply (Phil. 4:19),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:291–302.

Benjamin Morgan Palmer, “XXV. Victory Over Trials (Rom. 8:37),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:303–14.

Benjamin Morgan Palmer, “XXVI. Individual Responsibility in Religion (Rom. 14:12),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:315–25.

Benjamin Morgan Palmer, “XXVII. Sin Alleged to be Punished only in this Life (Gal. 6:7),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:327–37.

Benjamin Morgan Palmer, “XXVIII. Fixed Connection between Sin and Punishment (Gal. 6:7),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:339–48.

Benjamin Morgan Palmer, “XXIX. Certainty of the Promises in Christ (2 Cor. 1:20),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:349–60.

Benjamin Morgan Palmer, “XXX. Warrant and Nature of Public Worship (John 4:23–24),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:361–80.

Benjamin Morgan Palmer, “XXXI. Christ’s Prayer for His People (John 17:24),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:381–92.

Benjamin Morgan Palmer, “XXXII. Christ’s Prayer for His People.—Continued (John 17:24),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:393–406.

Benjamin Morgan Palmer, “XXXIII. Signs in Order to Faith (John 4:48),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:407–20.

Benjamin Morgan Palmer, “XXXIV. Adoption Conferred by Christ (John 1:12),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:421–31.

Benjamin Morgan Palmer, “XXXV. Value of the Soul (Matt. 16:26),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:433–42.

Benjamin Morgan Palmer, “XXXVI. The Antidote of Care (Phil. 4:6),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:443–56.

Benjamin Morgan Palmer, “XXXVII. The Throne of Grace (Heb. 4:16),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:457–66.

Benjamin Morgan Palmer, “XXXVIII. Doom of Sodom Upon Believers (Luke 10:12),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:467–77.

Benjamin Morgan Palmer, “XXXIX. The Grandeur of Faith (Gal. 5:6),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:479–91.

Benjamin Morgan Palmer, “XL. Harmony of God’s Attributes in the Plan of Grace (Psa. 85:10–11),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:493–503.

Benjamin Morgan Palmer, “XLI. The Attraction of the Cross (John 12:32),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:505–16.

Benjamin Morgan Palmer, “XLII. Worldly Wisdom Opposed to the Gospel (1 Cor. 1:26),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:517–28.

Benjamin Morgan Palmer, “XLIII. Christ, the Resurrection and the Life (John 11:25–26),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:529–39.

Benjamin Morgan Palmer, “XLIV. Christ, the Builder of the Church (Zech. 6:12–13),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:541–53.

Benjamin Morgan Palmer, “XLV. Christ, the Builder of the Church.—Continued (Zech. 6:12–13),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:555–67.

Benjamin Morgan Palmer, “XLVI. The Organic Unity of the Church (Eph. 4:16),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:569–81.

Benjamin Morgan Palmer, “XLVII. Trinity of Graces (1 Thess. 1:3),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:583–98.

Benjamin Morgan Palmer, “XLVIII. Supreme Devotion in Religion (Psa. 69:10),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:599–609.

Benjamin Morgan Palmer, “XLIX. Glory of God in the Face of Jesus Christ (2 Cor. 4:6),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:611–20.

Benjamin Morgan Palmer, “L. Submission (Job 1:21),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:621–30.

Benjamin Morgan Palmer, “LI. Trust in God’s Name (Psa. 9:10),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:631–40.

Benjamin Morgan Palmer, “LII. The Great Salvation (Heb. 2:3),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 1:641–50.

Volume 2:

Benjamin Morgan Palmer, “I. The Church, the Kingdom of Truth (John 18:37),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:3–17.

Benjamin Morgan Palmer, “II. Connexion of Atonement with Holiness/Sanctification (1 John 1:7),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:19–27.

Benjamin Morgan Palmer, “III. Eternal Life, the Gift of God (Rom. 6:23),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:29–38.

Benjamin Morgan Palmer, “IV. Earnestness in Seeking Religion (Luke 13:24),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:39–49.

Benjamin Morgan Palmer, “V. Confession and Forgiveness (1 John 1:9),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:51–61.

Benjamin Morgan Palmer, “VI. Christ’s Sacrifice Not Repeated (Heb. 9:27),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:63–71.

Benjamin Morgan Palmer, “VII. The Sin of Unbelief (John 3:18),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:73–81.

Benjamin Morgan Palmer, “VIII. Offence of the Cross Unreasonable (1 Cor. 1:23),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:83–92.

Benjamin Morgan Palmer, “IX. Christ’s Love to His Disciples/People (John 15:9),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:93–102.

Benjamin Morgan Palmer, “X. Christians Sometimes Left to Themselves (2 Chron. 32:31),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:103–12.

Benjamin Morgan Palmer, “XI. Self-Consecration to God (Rom. 12:1),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:113–21.

Benjamin Morgan Palmer, “XII. Perpetuity of the Divine Law (1 Cor. 9:21),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:123–32.

Benjamin Morgan Palmer, “XIII. The Law, the Rule of Christ’s Kingdom (1 Cor. 9:21),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:133–46.

Benjamin Morgan Palmer, “XIV. Self-Righteousness Grounded in Ignorance (Rom. 10:34),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:147–58.

Benjamin Morgan Palmer, “XV. Christ’s Restoring Work (Psa. 69:4),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:159–70.

Benjamin Morgan Palmer, “XVI. Death of Believers, No Evidence Against Them/Their Justification (Rom. 8:10–11),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:171–82.

Benjamin Morgan Palmer, “XVII. Death of Believers, No Evidence Against Them/Their Justification.—Continued (Rom. 8:10–11),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:183–95.

Benjamin Morgan Palmer, “XVIII. Christ’s Joy Fulfilled in Us (John 17:13),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:197–207.

Benjamin Morgan Palmer, “XIX. Necessity of Christ’s Departure from Earth (John 16:7),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:209–19.

Benjamin Morgan Palmer, “XX. Testimony of Consciousness (John 9:25),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:221–31.

Benjamin Morgan Palmer, “XXI. God Just, Yet a Savior (Isa. 45:21),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:233–44.

Benjamin Morgan Palmer, “XXII. Evidences of Conversion (1 John 3:19),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:245–57.

Benjamin Morgan Palmer, “XXIII. The Fruits of Redemption, Certain (Isa. 53:11),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:259–70.

Benjamin Morgan Palmer, “XXIV. Christ’s Friendship (John 15:15),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:271–82.

Benjamin Morgan Palmer, “XXV. Freedom By/Through Christ (John 8:36),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:283–95.

Benjamin Morgan Palmer, “XXVI. Freedom Through/By the Truth (John 8:32),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:297–308.

Benjamin Morgan Palmer, “XXVII. Truth, the Law of the Intellect (John 12:48–49),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:309–20.

Benjamin Morgan Palmer, “XXVIII. Justice, the Law of the Conscience (Rom. 2:14–15),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:321–32.

Benjamin Morgan Palmer, “XXIX. Love, the Law of the Heart (1 John 4:16),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:333–42.

Benjamin Morgan Palmer, “XXX. Obedience, the Law of the Will (James 1:22),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:343–56.

Benjamin Morgan Palmer, “XXXI. Faith in God and a Mediator (John 14:1),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:357–69.

Benjamin Morgan Palmer, “XXXII. Communion of the Blood of Christ (1 Cor. 10:16),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:371–82.

Benjamin Morgan Palmer, “XXXIII. Christ’s Universal Dominion (Psa. 97:1; Matt. 28:18),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:383–94.

Benjamin Morgan Palmer, “XXXIV. Looking at the Unseen (2 Cor. 4:18),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:395–404.

Benjamin Morgan Palmer, “XXXV. The Gospel, the Power of God (Rom. 1:16),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:405–17.

Benjamin Morgan Palmer, “XXXVI. Christianity, the Spirit of Power (2 Tim. 1:7),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:419–30.

Benjamin Morgan Palmer, “XXXVII. The Still Small Voice (1 Kings 19:1),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:431–41.

Benjamin Morgan Palmer, “XXXVIII. The Everliving Priest/Christ a Priest After the Power of an Endless Life (Heb. 7:16),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:443–54.

Benjamin Morgan Palmer, “XXXIX. The Righteous Scarcely Saved (1 Pet. 4:18),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:455–66.

Benjamin Morgan Palmer, “XL. The New Birth (John 3:3),” in Sermons by Rev. Benjamin M. Palmer, 2 vols. (Harrisonburg, VA: Sprinkle Publications, 2002), 2:467–78.

John Macpherson (1847–1902) on the Extent of the Atonement

§ 62. THE EXTENT OF THE ATONEMENT

LITERATURE.—Hodge, Systematic Theology, ii. 544–562. Cunningham, Historical Theology,³ Edin. 1870, ii. 323–370. Owen, Death of Death in the Death of Christ (1647), in Works, Edin. 1852, x. 157–428. Jenkyn, On the Extent of the Atonement in its Relation to God and the Universe, London, 1837. Candlish, The Atonement: Its Efficacy and Extent, Edin. 1867. Wardlaw, Nature and Extent of the Atonement in Christ, 2nd ed., Glasgow, 1844. Strong, Systematic Theology p 363 (1894), p. 421 f. Ebrard, Christliche Dogmatik, Königsberg, 1863, vol. ii. pp. 282–291. Macleod Campbell, The Nature of the Atonement, London, 1869, pp. 54–68.

A considerable amount of confusion and misunderstanding has resulted from failing to distinguish the questions of the extent of the atonement and the extent of its application. In many particular passages, and also in its general tenor, the New Testament represents the work of Christ as of universal importance and as having significance for the whole creation. No other interpretation can be put upon such passages as these: 1 John 2:2; 1 Tim. 2:6; 4:10; Tit. 2:11. Thus in several passages the death of Christ is said to be for salvation to all who believe (Rom. 3:22; John 17:20). It is the application by the Holy Spirit of the benefits of this death that is determined by God’s electing love in Christ. The atonement, which in consequence of its universal unlimited sufficiency affords a basis for the unrestricted offer of salvation, is in its application limited to those who under the Spirit’s guidance believe in Christ (John 17:9, 24; Eph. 1:4, 7, etc.). “Just as much sun and rain would be needed if only one farmer on earth were to be benefited, Christ would not need to suffer more if all were to be saved. The sufferings were not the payment of a pecuniary debt. Having endured the penalty of the sinner, justice permits the sinner’s discharge, but does not require it except as the fulfilment of a promise to his substitute, and then only upon the appointed condition of repentance and faith. The atonement is unlimited, and the whole human race might be saved by it; the application of the atonement is limited, as only those who repent and believe are actually saved by it.”¹ It is argued, on the other hand, that unbelief being itself a sin, Christ must have died for the unbelief of the unbeliever if He really died for all men, and that consequently all men should be saved. And Owen in particular has elaborately and ingeniously set forth the difficulties in which those who accept the doctrine of the substitutionary and satisfactory character of the atonement become involved when they say that Christ died for all men. The doctrine of a limited atonement, especially as set forth by Owen and Edwards, has been carefully examined and replied to by Dr. Macleod Campbell, who, concluding that the doctrine of a limited atonement is the true logical result of their doctrine of the nature of the atonement, rejects this view of the atonement altogether. The offensive conclusion, which seems so contradictory to such a Scripture saying as that of Heb. 2:9, according to which Christ tasted death for every man, results largely from the quantitative estimation of what Christ endured, and the tendency to give undue attention to the purely physical aspect of His sufferings. The scriptural way of looking at the death of Christ is so little quantitative that it can only regard that death as for the benefit of man, without opening up the question as to what individuals of the race might personally share in that benefit.

The scholastic divines were accustomed quite unduly to disintegrate the effects of Christ’s death so as to make the satisfaction rendered by Him correspond to the number of the elect, and to that number only. Some of them, indeed, are careful to point out that the sufficiency of Christ’s merits may be admitted, while their efficiency is denied. Even these, however, hesitate to say that Christ died sufficiently for all, and efficiently only for the elect. Turretine, along with several others whose high Calvinism is unimpeachable, affirms that this hypothetical sufficiency is potential, so that Christ’s death could avail for the reprobates, if God should will it to be so applied. “Satisfactio Christi posset dici sufficiens pro omnibus, si Deo ita visum fuisset.” But Wendelin¹ finds heresy even in the statement: “Christum etiam pro reprobis esse mortuum, non quidem ut liberarentur, sed ut possent liberari.” The general statement of the doctrine commonly accepted by the Reformed theologians is thus clearly expressed by Wendelin (I. xvii. 5, 4), “Christus non pro omnibus et singulis hominibus, sed pro solis clectis divinæ justitiæ satisfecit.” It seems peculiarly unfortunate that the question of election should in this way be introduced here. In the divine decree itself, the appointment of Christ as Saviour comes in the order of thought before the election as His of those who are to believe in Him (Rom. 8:29; Eph. 1:4). God has elected us in Christ and for Christ’s sake. The question, therefore, as to what Christ renders as satisfaction to God ought to be considered altogether apart from any distinctions among men as elect or non-elect, believers or unbelievers. His appointment is on behalf of man, He is sent into the world, He comes to save the lost. All this refers to the impetration or purchase of pardon apart from this application of that redemption to the individual by the grace of the Spirit, and the appropriation of it on the part of the individual by faith. It is interesting to notice the care which was taken by the members of the Westminster Assembly to avoid putting into the Confession any rigid statement of a doctrine of limited atonement. The great majority in the Assembly were undoubtedly in favour of the theory of a limited atonement in the strictest sense, but they certainly do not make this theory a part of the confessional statement. In the chapter on God’s Eternal Decree, where it is stated that God ordains the means whereby glory is secured to those elected to glory, they sum up their position thus: “Neither are any others redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.” Here, I think, it is quite evident that the redemption spoken of is the impetration as distinguished from the application. If by “redeemed by Christ” we understood, “in the possession and enjoyment of the salvation purchased by Him,” we should have to regard all the subsequent clauses as explanatory or as giving the contents of the first. Indeed, these clauses are useless unless they can be regarded as co-ordinated as members in an ascending series, culminating in the application of all in salvation. The first stage, therefore, is described as redemption by Christ, that obtaining on His part by purchase which lays a foundation for all that follows. But what the Confession says is that the redemption which results in salvation is for the elect only. Dr. Cunningham says this would be stating a mere truism, but it is just such a truism as needs to be stated, which also holy Scripture condescends to state repeatedly and expressly.

The root-error which underlies all these attempts at subtle distinctions, and which occasions such laborious endeavours to guard against possible contradictions, is the failure to distinguish between expiation and reconciliation as different effects of Christ’s death.¹ The older divines very commonly confounded these two, and insisted that if Christ died for all, then all were reconciled, that the end of the impetration could be no other than the application. But, on the contrary, it ought to be observed that the cancelling of the guilt by expiation is a purely objective act, in which Christ, on behalf of sinful mankind, bears in His own Person the punishment due to sin. In regard to this objective element in the death of Christ, Scripture speaks of Christ as dying for all (1 Cor. 8:11; Heb. 10:29). Quite distinct from this is the reconciliation wrought between God and the individual sinner believing in Christ, and obtaining for reconciliation the benefit of His death. We have in this case no mere objective act as in expiation, but a subjective operation in the appropriation by faith of the benefit which the expiation had purchased. Modern theology, as represented by the most reverent and conscientious students of holy Scripture, shows itself averse to the introduction of the doctrine of election as a controlling principle in the system of Christian truth. The place occupied by that doctrine in Scripture proves that it was never intended to be so used. Hence prominence must be given to Christ’s incarnation as involving His interest in and His relation to the whole race of mankind. It seems indeed a very strange perversion to give prominence to those elected in Christ rather than to Christ in whom they are elected. And further, notwithstanding the elaborate arguments and party pleading of those who favour the narrower view, it seems impossible to advance any intelligible argument or to present any satisfactory ground for the universal offer of salvation, except on the assumption that in Christ’s death there has been made an expiation for sin satisfying to God, so that whosoever believeth finds that the work done by Him in whom he believes—the death which He endured—is for him before God a valid objective satisfaction, and that Christ died for all, so that all who believe might be saved.
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1 Strong, Systematic Theology, p. 422.
1 Wendelin, Christiana Theologia, Amsterdam, 1750, p. 367. It was generally admitted, by Reformed and Lutherans alike, that the satisfaction of Christ was sufficient for the sins of all men objectively, abstractly, ideally, per se, quoad substantiam; but subjectively, according to the will and intention of God and Christ, only for the elect.
1 See Ebrard, Christliche Dogmatik, ii. 287 f.

John Macpherson, Christian Dogmatics (Edinburgh: T. & T. Clark, 1898), 362–67.

John Calvin (1509–1564) on Isaiah 45:22

22. Look unto me. Hitherto he addressed the Jews alone, as if to them alone salvation belonged, but now he extends his discourse farther. He invites the whole world to the hope of salvation, and at the same time brings a charge of ingratitude against all the nations, who, being devoted to their errors, purposely avoided, as it were, the light of life; for what could be more base than to reject deliberately their own salvation? He therefore commands all “to look to him,” and to the precept adds a promise, which gives it greater weight, and confirms it more than if he had made use of a bare command.

And ye shall be saved. Thus we have a striking proof of the calling of the Gentiles; because the Lord, after having broken down “the partition-wall” (Eph 2:14) which separated the Jews from the Gentiles, invites all without exception to come to him. Besides, we are here reminded also what is the true method of obtaining salvation; that is, when we “look to God,” and turn to him with our whole heart. Now, we must “look to him” with the eye of faith, so as to embrace the salvation which is exhibited to all through Christ; for “God so loved the world that he gave his only-begotten Son, that whosoever believeth in him may not perish” (John 3:16).

For I am God. When he exhorts all the ends of the earth, he at the same time shews that all men have hitherto wandered, and have not “looked to” the true God; for where infidelity exists, there cannot be a distinct looking towards God, so as to distinguish him from empty masks. In a word, he declares that the ruin of all has been occasioned by their being driven about by their wicked inventions, and thus revolting from the true God, from the knowledge of whom certain and eternal salvation flows. The Lord therefore stretches out his hand, in order to rescue all and point out the method of obtaining salvation.

This makes it evident that it was not at random that the doctrine of the Gospel was preached to all nations, but by the decree of God, by whom it had been long ago ordained. Yet, as I remarked a little before, he accuses the Gentiles of stupidity, in allowing their senses to be turned and whirled about in all directions, wherever their fancy led them. Though by nature they could not approach to God, and though they even sucked in with their milk the superstitions by which they were blinded, yet God might have justly reproached them with wicked contempt of his grace; for ignorance always implies hypocrisy, when men choose rather to be deceived by empty flatteries than to go straight to God.

John Calvin, “Commentary on the Book of the Prophet Isaiah,” trans. William Pringle, in Calvin’s Commentaries, 22 vols. (Grand Rapids: Baker, 1981), 8:424–26.

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Similarly, on the same verse, the Geneva Bible Notes say:

He calleth the idolaters to repentance, willing them to look unto him with the eye of faith.

Geneva Bible: Notes (Geneva: Rowland Hall, 1560), 299.

Edward Dorr Griffin (1770–1837) on Believer and Unbeliever Confounded with Elect and Non-Elect

CHAPTER XI

BELIEVER AND UNBELIEVER CONFOUNDED WITH ELECT AND NON-ELECT, AND WITH MAN AS A CAPABLE AGENT
WHEN we say that the atonement was for Simon Magus, we mean that it was a provision for him as a capable agent. But when our brethren deny that it was for him, they constantly allude to the secret purpose of God about its application. And from fastening their eye thus on the secret purpose, which respected passive receivers of regenerating influence, they have in a great measure lost sight of man as a capable agent, and reasoned about him as though he had nothing to do with exercising faith, but only with receiving it. Hence they tell us, if the atonement was made to benefit believers, and not unbelievers, it was not made for Simon Magus, for he was never to believe. Here again comes out the fault of the whole system. It was not a provision for him as a capable agent, because it was not to benefit one of his character; entirely burying his agency, and making the character as passively received and as essential to the man as complexion and sex. Had it been for white men and not for black men, or for men and not for women, you might have said of that Ethiopian that it was not for him, or of this female that it was not for her. Or if it had been publicly and avowedly offered for the receivers of faith, and not for the benefit of believers, then you might have said that it was not for Simon Magus, for he was never to receive faith. But, if it was publicly offered for the use of all indiscriminately who as agents would believe, and Simon was not a dead mass of matter, but endowed with natural ability to believe, then it was a complete provision for him as a capable agent. And then unbelief was not essential to him, like mind itself, but was a character which he had assumed on his own responsibility. The man will be charged with an atonement which was never made to benefit the unbeliever. But our brethren first sink the man in the unbeliever, and then make the unbeliever the mere non-recipient of faith.

And when they have thus annihilated human agency, and set men before them as mere passive receivers or non-receivers of faith, then they proceed with perfect consistency and say: if the atonement was made to benefit believers and not unbelievers, it was not made for the non-elect, for they will never believe. Here they get unbelievers and non-elect confounded. Now believer and unbeliever denote agents of certain characters, but elect and non-elect are terms of passive import, like chosen and rejected, and denote men passively appointed to receive, or not to receive, regenerating influence. But in arriving at this point they make no new mistake. When they have set men before them, not as those who are to exercise faith, but as those who are to receive it, and make them entirely passive in their faith and unbelief, it is no matter whether they exclude them as unbelievers, or as men passively appointed to be non-recipients of faith. Had the atonement not been for black men or for women, you might have said that it was not for those who were foreordained to that complexion or sex; that is, you might have affirmed the same thing of them as appointed to such a distinction, that you would assert of them as actually possessing it, because in the appointment and the possession they are equally passive. So if men were as passive in their unbelief as they are in their non-election, you might affirm the same thing of them as non-elect that you do of them as unbelievers. But now to confound these terms, is to bury up their agency in rejecting the gospel, and utterly to change the principles of the divine administration. Because men are denied the benefits of the atonement as unbelievers, you exclude them as non-elect. But to debar them as non-elect is to cut them off without their own fault; to shut them out as unbelievers is to make their own sinful rejection of the gospel the ground of their exclusion. In short, this confounding of unbelievers and non-elect completely overlooks the agency of men, and brings into use such a language as would befit them if they were mere machines.

And yet this very practice gives to our brethren almost all the texts which even have the semblance of supporting their cause, and it appears also in a number of their terms and popular arguments. Thus because Christ laid “down his life for his friends,” they infer that he died only for the elect. “If a man pay a ransom price to redeem his own friends from captivity, however great the price, or however many others may be in captivity, yet when it is inquired, for whom was the price paid? the answer is, for his friends whom he designed to redeem.” But if the atonement of Christ was to benefit all who would be his friends, it was a provision for all as capable agents, for no natural inability, and nothing but a blamable temper, prevents any from being his friends. In the same manner whatever is said of the church (“the general assembly” of heirs, the people who “in the dispensation of the fulness of times” are gathered “together in one—in Christ,” the body with its living members compacted together and drawing present life from the Head, the bride already married to Christ by a voluntary covenant), they apply unqualifiedly to the elect. Eph. 1:10, 22, 23; 4:16; Heb. 12:23; Rev. 21:9. But though in one or two places the body of believers, under the name of the church, are spoken of with special reference to their antecedent election, and to their redemption from sin by the larger ransom, yet the unregenerate elect are never comprehended under the name of church. Thus, too, whatever is said of the sheep (the flock, by whose footsteps believers are exhorted to go forth, who are under the sensible care of the good Shepherd, and are led by him into “green pastures” and “beside the still waters,” who know him, and hear his voice, and follow him, and will stand on his right hand to receive a gracious reward), they apply to the elect as such, merely because once, by way of anticipation, Christ calls the unregenerate elect his sheep. Ps. 22; Cant. 1:7, 8. Matt. 25:33; John 10:14, 16, 27.^* And they reason about the sheep and goats as though these terms denoted the elect and non-elect, when in fact, with the single exception already noticed, they uniformly stand for the good and bad.^* In the same way they make the seed of the serpent to mean the non-elect, and argue that the seed of the woman would not die for the seed of the serpent; as though the elect themselves were not the seed of the serpent while continuing to possess the spirit of the serpent. In the same way they make the people of God to be synonymous with elect. “For whom Christ offered himself as a sacrifice, for the same does he intercede (for his priestly office is not performed for any by halves): but he intercedes, it is agreed, for none but his own people: therefore he died for none but his own people.” “He intercedes, it is agreed, for none but his own people!” But who are his own people? Not the elect as such, not the unconverted elect, but believers. “In the place where it was said unto them, ye are not my people, there it shall be said unto them, ye are the sons of the living God.” “I will call them my people which were not my people, and her beloved which was not beloved.” Hos. 1:10; Rom. 9:25, 26. If by this exclusive intercession you mean that Christ pleads for the pardon and acceptance of none but believers, we agree; but what is this to the purpose? We never thought that he died to procure the pardon and acceptance of any but believers. I suppose that the intercession of Christ is the silent plea or influence of his expiation and merit (for it is not limited to pardon), John 17; and that of course it is just so far offered for all as his expiation and merit affect all. He intercedes, then, that millions who are never saved may have a day of probation, and the offer of life, and the common and convicting influences of the Spirit. He intercedes that all indiscriminately may be saved who will believe, offering thus his effectual intercession to all, and making it to all a complete provision for moral agents. “He is able—to save them to the uttermost who come unto God by him, seeing he ever liveth to make intercession for them.” Heb. 7:25. He intercedes that the elect may have the gift of faith: and when as agents they believe, he employs for them that full intercession which he offers to others. After the same manner, when the sacred writers say that Christ atoned for them, our brethren will always have it that they speak of themselves as elect, and not as moral agents and believers. But this is assumed without a particle of proof. In this way it is that they find an atonement which accomplishes reconciliation. They hear the apostles say that they and other believers had been saved from wrath by the blood of Christ, meaning that as believers they had been pardoned on the ground of the atonement; and they at once conclude that all this is said of them as elect, and that of course the atonement reconciles all for whom it was offered.

In this way it is that they discover in the Scriptures so many appearances of a limited atonement. Take away those texts which speak of believers, and they will be surprised to find how few remain which glance at any special reference to the elect. The whole of this number which I have been able to discover, after examining the collection made by the Synod of Dort, were presented in a former chapter; and they express either the power of the larger ransom, or the reference of Christ to the elect as his reward. Not one of them touches the question now in debate. I have been struck with the fact that in an ingenious treatise lately written to prove a limited atonement, when the author came to produce his direct texts, in the form of a distinct argument, he quoted but these two: “I lay down my life for the sheep,” and, “The church—which he hath purchased with his own blood;” two texts, of which (if they are not limited to believers) the former expresses the special reference of Christ to the elect as his reward, and the latter the power of the larger ransom. For the rest the author chiefly relies on election, foreknowledge, the secret purpose of God, and the limitation of the larger ransom; neither of which is denied, or has any thing to do with the present question.
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* In this chapter [John 10] Christ sets before him the sheep as a flock already gathered and under his care; and in what he says about laying down his life for them, he alludes to the fidelity of a shepherd in exposing his life to defend his flock, actually assembled around him, from beasts of prey. “The good Shepherd giveth his life for the sheep. But he that is a hireling and not the shepherd, whose own the sheep are not, seeth the wolf coming and leaveth the sheep and fleeth, and the wolf catcheth them and scattereth the sheep. The hireling fleeth because he is a hireling and careth not for the sheep. I am the good Shepherd, and know my sheep, and am known of mine.—My sheep hear my voice, and I know them, and they follow me.” He had begun the discourse by saying, “He [that pastor in the church] that entereth in by the door [Christ is the door, ver. 7, 9], is the shepherd of the sheep [of the church, or body of believers]. To him the porter openeth, and the sheep [believers] hear his voice; and he calleth his own sheep by name and leadeth them out [from other sheep who are false professors]. And when he putteth forth his own sheep he goeth before them [in a way of holy example and instruction], and the sheep follow him [in a life of holiness]; for they know his voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.—All that ever came before me are thieves and robbers; but the sheep did not hear them.” In all this he meant nothing by sheep but members of the visible church, and except one allusion to false professors, true believers. He then changes the figure, and from the door through which the under shepherds enter, he becomes the Shepherd himself: but still the primary meaning of sheep is believers. When he calls the elect Gentiles his sheep, it is plainly by anticipation [i.e., proleptically]; but when he speaks of laying down his life for his sheep, he means for the gathered and existing flock, such a flock as a hireling Jewish pastor would abandon to the wolves. This was accomplished when it was said, “Awake, O sword, against my Shepherd.” But who at that time were the flock? the unregenerate elect, or believers? It is added, “Smite the Shepherd and the sheep shall be scattered.” This, we are expressly told, was fulfilled when the twelve disciples forsook him and fled. Zech. 13:7; Matt. 26:31. In another place, by the sheep which he came to save he plainly means believers, viewed with reference to their lost condition as sinners [i.e., believers as sinners]. “Take heed that ye despise not one of these little ones.—For the Son of man is come to save that which was lost. How think ye? if a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven that one of these little ones should perish.” Matt. 18:10–14. On another occasion he gave a similar representation to justify himself in associating with publicans and sinners, who, with Matthew at their head, flocked to catch the word of life from his lips. Luke 15. with ch. 5:27–32. But notwithstanding all this evidence that by the sheep for which he laid down his life he meant believers, I have admitted that in the assertion he glanced at the previous election of those believers, and at the special reference which he had to them as his reward.

* Unless John 10:26 is an exception

Edward D. Griffin, “An Humble Attempt to Reconcile the Differences of Christians Respecting the Extent of the Atonement,” in The Atonement: Discourses and Treatises (Boston: Congregational Board of Publication, 1859), 310–315.

For more in response to those using John 10 as proof for limited atonement, see here (click).  

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