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Owen:

1) Now from all this, thus much (to clear up the nature of the satisfaction made by Christ) appears,–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 and the like; for it was impossible that he should be detained by death. Now, whether this will stand in the justice of God, that any of these should perish eternally for whom Jesus Christ made so full, perfect, and complete satisfaction, we shall presently inquire; and this is the first thing that we are to consider in this business. John Owen, “Death of Death,” in Works 10:269-270.

2) MR BAXTER having composed his Aphorisms of Justification, with their explications, before the publishing of them in print, he communicated them (as should appear) to some of his near acquaintance. Unto some things in them contained one of his said friends gives in some exceptions. Amongst other things he opposed unto those aphorisms, he also points at my contrary judgment in one or two particulars, with my reasons produced for the confirmation thereof. This provokes their learned author (though unwilling) to turn aside to the consideration of those reasons. Now, the first of those particulars being about the payment made for sin in the blood of Christ, of what sort and kind it is, I shall willingly carry on the inquiry to this farther issue, whereunto I am drawn out.

1. He looks upon the stating of the question as I professedly laid it down at my entrance into that disputation, and declares that it is nothing at all to the question he hath in hand, nor looking that way. “He distinguisheth,” saith Mr Baxter,” betwixt paying the very thing that is in the obligation and paying so much in another kind; now, this is not our question, nor any thing to it,” Append. p. 137. If it be so, I know no reason why I was plucked into the following dispute, nor why Mr Baxter should cast away so many pages of his book upon that which is nothing at all to the business he had in hand. But though there be nothing to this purpose, p. 137 [265] of my book, the place he was sent to, yet, p. 140 [267], there is, as also something contrary to what is expressed in the former place, which he intimates in these words:–“In p. 140 [267] he states the question far otherwise, and yet supposes it the same, namely,–Whether Christ paid the idem or the tantundem? which he interprets thus, ‘That which is not the same, nor equivalent unto it, but only in the gracious acceptation of the creditor.’ Now, what he means by ‘not equivalent’ I cannot tell.

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Calvin:

Isaiah 65:2:

I have stretched out my hands. He accuses the Jews, and complains of their ingratitude and rebellion; and in this manner he proves that there is no reason why they should say that the Lord does them wrong if he bestow his grace on others. The Jews conducted themselves proudly and insolently toward God, as if they had been elected through their own merit. On account of their ingratitude and insolence the Lord rejects them as unworthy, and complains that to no purpose did he “stretch out his hands” to draw and bring them back to him.

By “the stretching out of the hands” he means the daily invitation. There are various ways in which the Lord “stretches out his hands to us;” for he draws us to him, either effectually or by the word. In this passage it must relate chiefly to the word. The Lord never speaks to us without at the same time “stretching out his hand” to join us to himself, or without causing us to feel, on the other hand, that he is near to us. He even embraces us, and shows the anxiety of a father, so that, if we do not comply with his invitation, it must be owing entirely to our own fault.

The heinousness of the guilt is greatly aggravated by long continuance, that, during a long succession of ages, God did not cease to send one Prophet after another, and even, as he says elsewhere, to rise early in the morning and continue the same care till the evening. (Jeremiah 7:13; 11:7; 35:14.)

To a rebellious people. First, he calls them “rebellious” or disobedient, but immediately afterwards he declares what is the nature of that rebellion, namely, that the people walk after their own thoughts. Nothing is more displeasing to God than for men to be authadeis “self-willed,” (2 Peter 2:10;) that is, devoted to their own inclinations; for he commands us to surrender our own judgment, that we may be capable of receiving the true doctrine. The Lord therefore testifies that it was not owing to him that he did not retain and continue to exercise towards them his wonted favor, but that they alienated themselves through their own madness, because they chose to abide by their own natural inclinations rather than to follow God as their leader.

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Calvin:

God seeks the salvation of all men:

1) He says that whether GOD’s word bring life or death to men, yet it always a good and sweet savor before GOD. True it is that God’s word of itself (as it shall be declared more fully hereafter) is always the savor of life . For what is it that God aims at, if we consider his word in its own nature? The calling of men back to the end that they may be saved. And yet for all that, we see by experience that it is an odor and savor of death, insomuch as the wicked ate are strangled and choked with it, as soon as they do but take the scent or smell of it. They need not to taste of it nor to eat of it: if they do but take the scent of it a great way, it is poison to them, so that is the devil carries them away, and they fall to fretting and chafing against GOD: and all to their own destruction. And do we see that God’s word turns into occasion of death, to a great number of men? Yet must we be of good cheer, says St. Paul. And why? Because it is a good and sweet savor unto God, when men are made inexcusable.

But now let us come to declare how God’s word tends unto life, and how it has that property: notwithstanding that men through their own wickedness, do turn it into their deadly condemnation. This is sufficiently expressed in that it is said, That Moses sent a message of peace to Sihon King of the Ammorites. His desire then is to abstain from all annoyance, if Sehon could abide it. Now let us see to what end the Gospel is preached, and after what manner. What else is contained in it, but that God intends to be reconciled to the world, and says St. Paul in the fifth of the second to the Corinthians (2 Cor 5:20)? In as much then as GOD sends us tidings of peace, so as his desire is to show himself a father to all such as yield themselves teachable unto him, and our Lord Jesus Christ is offered to us as the means to bring us again into the love and favor of our God: it is surely a message of peace. And in deed, the Gospel is so entitled, and not without cause. True it is that the law also was a message of peace (Ephes. 6:15), as in respect of the promises: if we look upon the law strictly, as Saint Paul speaks divers times of it (Roms 4:15): it will be a very message of wrath. But if we look upon the promises that were made to the fathers of old time: even from the beginning of the world, God’s will was that sinners should know his mercy, and come unto him. And for that cause it is said that Jesus Christ brings peace, both to them that are afar off, and to them that are near hand, as says Saint Paul to the Ephesians: and he will have it be preached through the whole world (Eph. 2:17), that God’s only desire is to hold us in his love.

Thus we see how we may find salvation in the Gospel. Now then we see, that God’s word considered in itself, is a commission of peace, furthering us to be joined and made one with him, so as we may call upon him and rest in his goodness. And the means to have this word redound to our salvation, is this, if we can receive it as we ought to do, according as Saint Paul treats thereof in the first to the Romans (Rom. 1:16). And therefore Ministers thereof must have this consideration with them: Behold, GOD sends me: and what puts he in my mouth? Peace, to offer it unto all men, and to the end that even the wicked should be partakers of the same message and understand that GOD seeks them. But yet for all that, we know that this message cannot profit all men. What must it do then? It must make men inexcusable. For what can be said to it, if God handle men out of hand as they deserve? Calvin, Sermons on Deuteronomy, Sermon 13, Deut., 3:14-29, pp., 77-78.

Christ sent for the salvation of the world:

1) Here Peter makes special mention of the high priest. He mentions the entire priestly family; he mentions the elders of the people, the scribes and rulers, as if to say, ‘These are all those who have spiritual authority of the church, who are enemies and adversaries of God.’ It is true Peter does well to use these honourable titles at the outset of when he calls them ‘rulers of the people and elders of Israel’, but then he adds, ‘You are enemies of God, you who crucified the author of life, you who rejected the salvation of the world, you who did all you could to hinder the advancement of the kingdom of God.  John Calvin, Sermons on Acts 1-7, Sermon 10, Acts 4:5-12, p., 132.

2) Luke also adds that they took counsel how they might kill the apostles. Such is the ingratitude unbelievers offer those who bring them the gospel. When God’s servants proclaim that God’s Son came into the world to bring all men salvation, men are so ungrateful that they gnash their teeth against the teaching and try to kill those who seek to help them in this way. John Calvin, Sermons on Acts 1-7, Sermon 21, Acts 5:33-35, 38-39, p., 277.

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Preston:

Free Grace Magnified

Revel. 22: 17

Let him that is a thirst come, and whosoever will let him take the waters of life freely.

Not to stand to open the words, we may observe in them five parts.

First, and offer to all men.

Secondly, that God calls and invites us to come.

Thirdly, that if they so come they shall take of the water of life.

Fifthly, and that freely.

I purpose at this time to speak of the second, viz,. ‘That God invites man to come.’

The point we will deliver is not of controversy we rather decline, but a point of singular and great comfort, and that is that glorious Gospel which Paul did so much magnify, that mystery the Angels did so much labor to pry into, that secret that was so much kept from the Jews, and revealed in due time to the Gentiles, and that is the offer of Christ to all men in the world, that would take him without all exceptions of persons of sins, God does not only or merely offer Christ, but sends out his Ministers and Ambassadors, beseeching us to be reconciled, he does not only tell us that there is a Marriage of his Son, and that whosoever will come may come, but he sends Messengers to beseech, and to use an holy violence and earnest persuasion; and not only thus, but he commands men and charges upon their allegiance to come, “this commandment,” says the Apostle, “that you believe on him whom he has sent,” yea he charges us upon death and damnation o come, “If you believe you shall be saved. If yo believe not you shall¹ be Damned.”

Reas. 1.

The first reason of this is, because God would not have the death of his Son to be of none effect, he would not have the blood of his Son spilt in vain, and therefore he does not make a bare offer of Christ, but he beseeches and compels men to come and believe on him: Saint Paul uses the same reason why he would not preach with elegant words, because then he should convert none to Christ, and if none be converted to Christ, “the death of Christ would be in vain and of none effect,” to say I, if God did not send out his messengers to beseech and persuade and command men to believe, the death of Christ would be in vain.

Reas. 2.

The second reason is to show forth the riches of God’s mercy and the abundance of his love to mankind, the same motives he had to give Christ, the same motive he has to entreat men to believe, and this is his love, and he shows to the elect, that they might know the greatness and largeness of his love to them, and to the wicked, that the glory of his justice might appear in their damnation, when they shall see that they have displeased and despised so gracious an offer.

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