The Death of Death in the Death of Christ, Book 4 · Chapter 2
CHAP. II.
An entrance to the Answer unto particular Arguments
NOw wee aSome cautions premised to particular Answers: the;come to the consideration of the Objections § I wherewith the Doctrine, wee have from the Word of God undenyably confirmed, is usually with great noise and clamour assaulted. Concerning which I must giuegive you these three cautions, before I come to lay them downe;
The first whereof is this, that for mine owne 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 removall should be operous or burdensome, but onelyonly that I am not willing to be any way instrumentall to give breath or light to that which opposeth the truth of God: but because in these times of liberty, and errour, I suppose the most of them have been objected to the reader already, by men lying in waite to deceive, or are likely to be, I shall therefore shew you the poison, and withall furnish ye with an antidote against the venom of such selfe-seekers as our dayes abound withall.
Secondly, I must desire yee, that when yee heare an objection, ye would not be carryed away with the sound of words, nor suffer it to take impression upon your Spirits, remembring with how many demonstrations, and innumerable places of Scripture the truth opposed by them, hath been confirmed, but rest your selves untill the places be well weighed, the Arguments pondered the answers set downe, and then the Lord direct you to try all things and hold fast that which is good.
Thirdly, That you would diligently observe, what comes neere the stresse of the controversie, and the thing wherein the difference lyeth, leaving all other flourishes and swelling words of vanity as of no weight, of no importance.
Now the objections laid against the truth maintained, are of two sorts, the first, taken from Scripture perverted, the other from § II reason abused, we begin with the first, the objections taken from Scripture, all the places whereof that may any way seeme to contradict our assertion are by our bRemon scripta synod.strongest adversaryes in their greatest strength, referred to three heads, First, Those places that affirm that Christ dyed for the world, or otherwise that make mention of the word world in the businesse of redemption. Secondly, Those that mention all and every man either in the work of Christ's dying for them, or where God is said to will their salvation. Thirdly, Those which affirme Christ bought, or dyed for them that perish. Hence they draw out three principall arguments or Sophismes, on which they much insist: all which we shall by the Lords assistance consider in their severall order, with the places of Scripture brought to confirme and strengthen them, the first whereof is taken from the word world, and is thus proposed by them, to whom our poore pretenders, are indeed very children.
He that is given out of the love, wherewith God loved the world, as John 3. 16. That gave himselfe for the life of the world, as John. 6. 51. § III Object. 1 and was a propitiation for the sins of the whole world, 1 John 2. 2. (to The first principall Argument of the Arminians proposed.which adde John 1. 29. John 4. 42. 2 Cor. 5. 19. cited by Armin pag 530. 531. and Corvin: ad Molin. pag. 442. chap. 29. He was given and dyed for every man in the world: But the first is true of Christ as appeares by the places before alledged. Therefore he dyed for all & every one. Remon. act. Synod. pag. 300. and to this they say their adversaryes have not any colour of answer.
But granting them the liberty of boasting, we flatly deny without seeking for colours the consequent of the first proposition, and Answ. will by the Lords help at any time put it to the tryall whither we 2. Considered.have not just cause so to doe or no. There be two wayes whereby they goe about to prove this consequent from the world, to all and every one: First, by reason and the sence of the word, Secondly, From the consideration of the particular places of Scripture urged: we will trve them in both.
First, If they will make it out by the way of reasoning, I conceive they must argue thus:
The whole world containes all and every man in the world: Christ dyed for the whole world, Therefore,
Answ. Here are manifestly foure termes in this Syllogisme, 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 second for the world contained, or men in the world, as is too apparent to be made a thing to be proved; so that unlesse yee render the conclusion, therefore Christ dyed for that which contains all the men in the world, and assert in the assumption, that Christ dyed for the world containing, or the fabrick of the habitable earth (which is a frenzy) this Syllogisme is most sophistically false, if then yee will take any proofe from the word world, it must not be from the thing it selfe, but from the signification of the word in the Scripture, as thus,
This word world in the Scripture signifieth all and every man in the world, But Christ is said to dye for the world. Ergo,
Answ. The first proposition concerning the signification and meaning of the word world, is either universall, comprehending all places where it is used, or particular, intending onelyonly 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 dye for the world, Ergo.
Answ. That this Syllogisme is no better than the former is most evident: an universall 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, viz. whether in every place, where there is mention made of the death of Christ, it is said he dyed for the world, or onelyonly 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 sheepe, 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 signifie all and every man in the world: But in some few places Christ is said to dye for the world (though not in expresse words, yet in termes equivalent) Ergo.
Answ. This Argument is so weake, ridiculous and sophistically false, that it cannot but be evident to any one; and yet cleerely from the word world it selfe, it will not be made any better, and none need desire that it should be worse: it concludes an universall, upon particular affirmatives, and besides with foure termes apparently in the Syllogisme, unlesse the some places in the first, be prooved 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 forme;
If the word world doth signifie all and every man, that ever were or shall be in those places, where Christ is said to dye for the world, then Christ dyed for all and every man: But the word world in all those places where Christ is said to dye, for the world doth signifie all and every man in the world: Therefore Christ dyed for them.
Answ. 1. c3 Answered. 1. In generall.That it is but in one place said, that Christ gave his life for the world, or dyed for it, which holds out the intention § VI of our Saviour: all the other places seeme onelyonly to hold out the sufficiency of his oblation for all, which we also maintaine. Secondly, We absolutely deny the assumption and appeale for tryall 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 lyeth, (which is indeed very weaknesse) and that for their sakes who having caught hold of the word world, run presently away with the bait, as though all were cleare for universall redemption; when yet if yee 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 doe affirme, and now, quid dignum tanto? what cause of the great boast mentioned in the entrance? a weaker argument I dare say was never by rationall men produced in so weighty a cause; which will further be manifested by the consideration of the severall particular places produced to give it countenance, which we shall doe in order.
The first place we pitch upon, is that which by our adversaryes § V is first propounded, and not a little rested upon: and yet notwithstanding 2. In particular by examination of particular texts urged to enforce it, whereof,their clamorous claime, there are not a few, who thinke that very text, as fit and ready to overthrow their whole opinion, as Goliah's sword to cut off his owne 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 ballancing of reasonings and arguments, from them and this place is John 3. 16. God so loved the world that he sent his onelyonly begotten Sonne, that whosoever believeth on him should not perish, but have everlasting life.
This place (I say) the universalists exceedingly boast in, for § VI which we are perswaded they have so little cause, that we doubt The first is John 2. 16not but with the Lords assistance to demonstrate that it is destructive to their whole defense, to which end I will give you in briefe, a double paraphrase of the words, the first containing their sence, the latter ours: thus then our adversaryes explaine these words; (God so loved) had such a naturall inclination, veliety, and propensity to the good of (the world) Adam with all and every Paraphrased according to the minde of our adversaryes.one of his posterity of all ages, times, and conditions (whereof some were in heaven, some in hell long before) (that he sent his onelyonly begotten Sonne) causing him to be incarnate in the fulnesse of time, (to dye) not with a purpose and resolution to save any, but that (whosoever) what persons soever of those which he had propensity unto (believeth on him) should not perish but have life everlasting, should have this fruit and issue, that he should escape death and hell, and live eternally. In which explication of the sence of the place these things are to be observed.
First, What is that love which was the cause of sending or give ing of Christ, which they make to be a naturall propensity to the good And their apprehension thereof first explained.of all.
Secondly, Who are the object of this love all and every man of all generations,
Thirdly, Wherein this giving consisteth: of which I cannot finde, whether they meane by it, the appointment of Christ to be a recoverer, or his actuall exhibition in the flesh, for the accomplishment of his ministration.
Fourthly, Whosoever, They make distributive of the persons in the world, and so not restructive in the intention to some.
Fifthly, That life eternall, is the fruit obtained by believers, but not the end intended by God.
Now looke a little in the second place, what we conceive to § VIII be the minde of God in those words, whose aime we take to be With our exposition of the words: andthe advancement and setting forth of the free love of God to lost sinners, in sending Christ to procure for them eternall redemption, as may appeare 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 sinfull lost men of all sorts, not onelyonly Jewes 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 onelyonly begotten Sonne) to be an alsufficient Saviour to all that looke up unto him, that (whosoever believeth in him) all believers whatsoever, and onelyonly 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 Observations from them.his will which was the cause of sending his Sonne 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 Sonne for their redemption: notwithstanding, I would have it observed, that I doe not make the purpose of sending or giving Christ, to be absolutely subordinate to Gods love to his elect, as though that were the end of the other absolutely; but rather that they are both coordinate to the same supreame end, or the manifestation of Gods glory by the way of mercy, tempered with justice: but in respect of our apprehension, that is, the relation wherein they stand one to another: Now this love we say to be that, greater than which there is none.
Secondly, By the world, we understand the elect of God onelyonly, though not considered in this place as such, but under such a notion as being true of them, serves for the further exaltation of Gods 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 tyed to Jews, or Greeks, but dispersed in any nation, kindred and language under heaven.
Thirdly, foreign is to us, that every believer, and is declarative of the intention of God, in sending or giving his Sonne, 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, containes an expression of the particular aime and intention of God in this businesse, which is the certaine salvation of believers by Christ: and this in generall is the interpretation of the words, which we adhere unto, which will yeild us sundry arguments, sufficient each of them, to evert the generall ransome; which that they may be the better bottomed, and the more clearly convincing, we will lay downe and compare the severall words and expressions of this place, about whose interpretation we differ, with the reason of our rejecting the one sence and embracing the other.
First, The first difference in the interpretation of this place is about § IX the cause of sending Christ, called here love. Secondly, The The former different interpretations compared, and the one asserted.second about the object of this love, called here the world, Thirdly, Concerning the intention of God in sending his Sonne. said to be that believers might be saved.
For the first, by love in this place all our adversaryes agree, that a naturall affection and propensity in God to the good of the creature, lost under sinne in generall, which moved him to take some way, whereby it might possibly be remedyed, is intended.
We on the contrary, 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 sealed) and eternall purpose to doe good to man, being the most transcendent and eminent act of Gods love to the creature.
That both these may be weighed, to see which is most agreeable to the minde of the holy Ghost, I shall give you, first, some of the reasons whereby we oppose the former interpretation; and, Secondly, those whereby we confirme our owne.
First, If no naturall affection whereby he should necessarily be carryed to any thing without himselfe, can or ought to be ascribed The first in the first difference opposed by sundry arguments.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 naturall 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 alsufficient, he is our rock, and his work is perfect; but a naturall affection in God, to the good and salvation of all, being never compleated nor perfected, carryeth along with it a great deale of imperfection and weaknesse, and not onelyonly so, but it must also needs be exceedingly prejudiciall to the absolute blessednesse and happinesse of Almighty God. Look how much any thing wants, of the fulfilling of that whereunto it is carryed out with any desire naturall or voluntary, so much it wanteth of blessednesse and happinesse; so that without impairing of the infinite blessednesse of the ever blessed God, no naturall affection unto any thing, never to be accomplished, can be ascribed unto him, such as this generall love to all, is supposed to be.
Secondly, If the Lord hath a naturall affection to all, as to love them so farre, as to send his Sonne to dye for them; whence is it that this affection of his doth not receive accomplishment? whence is it that it is hindred, and doth not produce its effects? why doth not the Lord engage his power for the fulfilling of his desire? It doth not seeme good to his infinit wisedome (say they) so to doe. Then is there an affection in God to that, which in his wisedome he cannot prosecute; this among the Sonnes of men the wormes of the earth, would be called a brutish affection.
Thirdly, No affection or naturall propensity to good is to be ascribed to God, which the Scripture no where assignes to him, and is contrary to what the Scripture doth assigne unto him: now the Scripture doth no where assigne unto God any naturall affection, whereby his should be naturally inclined to the good of the creature: the place to prove it cleerly, is yet to be produced: and that it is contrary to what the Scripture assignes him is apparent; for it describes him to be free in shewing 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, shewed unto any, doe proceed from the free distinguishing will of God, (as is apparent) certainely there can be in him no such naturall affection: and the truth is, if the Lord should not shew mercy, and be carryed out towards the creature, meerly upon his owne distinguishing will, but should naturally be moved to shew mercy to the miserable, he should, first, be no more mercifull to men than to Divels: nor, Secondly, to those that are saved than to those that are damned, for that which is naturall must be equall in all its operations; and that which is naturall to God must be eternall. Many more effectuall reasons are produced by our Divines for the denyal of this naturall affection in God in the resolution of the Arminian distinction, (I call it so, as now by them abused) of Gods antecedent and consequent will, to whom the learned Reader may repaire for satisfaction: so that the love mentioned in this place, is not that naturall affection to all in generall, which is not: But,
Secondly, It is the speciall love of God to his elect, as we affirme, and so consequently not any such thing as our adversaryes suppose § X to be intended by it, viz. a velleity or naturall inclination to the good of The latter in that difference maintained.all for first, the love here intimated, is absolutely the most eminent and transcendent love, that ever God shewed or bare towards any miserable creature; yea the intention of our Saviour, is so to set it forth, as is apparent by the emphaticall expressions of it used in this place: The particles So, that, declare no lesse, pointing out an eximiousnesse, peculiarly remarkeable in the thing whereof the affirmation is, above any other thing in the same kinde: Expositours 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 remarkeable astonishable height: (God) the glorious alsufficient 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 blessednesse: (loved) with such an earnest intense affection consisting in an eternall unchangeable act and purpose of his will, for the bestowing of the chiefest good (the choysest effectuall love:) (the world) men in the world, of the world, subject to the iniquityes, and miseryes of the world, lying in the their bloud, 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, speake the word and it was done, but proceeded higher to the performance of a great deale more, and longer worke, wherein he was to doe more than exercise an act of his Almighty power as before, and therefore gave: (his Sonne) not any favourite or other well pleasing creature, not Sunne, Moone, or Starres, not the rich treasure of his creation, all too meane & coming short of expressing this love, but his Son: (begotten Son) & that not so called by reason of some neere approaches to him, & filial obedientiall reverence of him, as the Angels are called the Sonnes of God, for it was not an Angell that he gave, which yet had been an expression of most intense love, nor yet any Sonne by adoption, as believers are the Sonnes of God, but his begotten Sonne, begotten of his owne person from eternity: and that (his onelyonly begotten Sonne) not any one of his Sonnes, but where as he had, or hath, but one onelyonly begotten Sonne, alwayes in his bosome, his Isaac, he gave him, than which how could the infinit wisedome of God make or give any higher testimony of his love? especially if yee will adde what is here evidently included, though the time was not as yet come, that it should be openly exprest, viz. whereunto he gave his Son, his onelyonly one, not to be a King and worshipped in the first place, but he spared him not but gave him up to death for us all, Rom. 8. 34. Whereunto, for a close of all cast your eyes upon his designe and purpose in this whole businesse and ye shall finde, that it was, that believers, those whom he thus loved, might not perish, that is undergoe the utmost misery and wrath to eternity which they had deserved, but have everlasting life, eternall glory with himselfe, which of themselves they could no way attaine, and ye will easily grant that greater love hath no man than this: Now if the love here mentioned be the greatest, highest and chiefest of all, certainly it cannot be that common affection towards all, that we discussed before; for the love whereby men are actually, and eternally saved, is greater than that, which may consist with the perishing of men to eternity.
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, Rom. 5. 8. God commended his love towards us in that while we were yet sinners Christ dyed for us: and fully, 1 John 4. 9. 10. 11. In this was manifested the love of God towards us, because that God sent his onelyonly begotten Sonne into the world that we might live through him, herein is love, not that we loved God, but that he loved us, and sent his Sonne to be the propitiation for our sins: in both which places, the eminency of this love is set forth exceeding emphatically to believers, with such expressions as can no way be accommodated to a naturall velleity to the good of all.
Thirdly, That seeing all love in God, is but velle alicui bonum, to will good to them, that are beloved; they certainely 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 eternall life through Christ, happens alone to, and is bestowed on, onelyonly elect, believers, therefore they certainely 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 alwayes the cause of the bestowing of all other good things. Rom. 8. He that spared not his Sonne but gave him up for death for us all, how shall he not in him, give us all things? therefore, if the love there mentioned, be the cause of sending Christ, as it is, it must also cause all other things to be given with him, and so can be towards none but those who have those things bestowed on them, which are onelyonly the elect, onelyonly beleevers: who else have grace here, or glory hereafter?
Fiftly, the word here, which is foreign, 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 eternall purpose of not bestowing effectuall 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 naturall veliety or inclination in God to the good of all both elect and reprobate, or the peculiar love of God to his elect, being the fountaine of the chiefest good that ever was bestowed on the Sonnes of men; this is the first difference about the interpretation of these words.
Secondly, the second thing controverted is the object of this love, § XI pressed by the word world, which our adversaryes would have to The life as formerly in the second difference.signifie all and every man, we, the elect of God scattered abroad in the world with a tacite opposition to the nation of the Jews, who alone, excluding all other nations (some few Proselytes excepted) before the actuall exhibition of Christ in the flesh, had all the benefits of the promises appropriated to them, Rom. 9. 4. in which priviledge now, all nations were to have an equall share. To confirme the exposition of the word used by the Vniversalists, nothing of weight, that ever yet I could see, is brought forth, but onelyonly the word it selfe: for neither the love mentioned in the beginning, nor the designe pointed at in the end of the word, will possibly agree with the sence which they impose on that word in the middle: Besides, how weake and infirme, an inference, from the word world by reason of its ambigious and wonderfull various acceptations, is, we have at large declared before.
Three poor shifts I finde in the great champions of this cause, to prove that the word world, doth not signifie the elect: justly we might have expected some reasons to prove, that it signified or implied, al & 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: onelyonly (as I said) three pretended arguments they bring to disprove that, which none went about to prove, viz▪ 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 onelyonly Gods elect, yet we doe 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 sinne: so that whosoever will oppose our exposition of this place, must either first, prove, that by the world here must be necessarily understood all & every man in the world; or secondly, that it cannot be taken indefinitely for men in the world, which materially are elect, though not considered under that formality; so that all those vaine flourishes, which some men make with these words, by putting the word elect into the roome of the word world, and then coyning absurd consequences, are quite beside the businesse in hand: yet further we deny, that, by a supply of the word elect into the text, any absurdity or untruth will justly follow, yea and that flourish, which is usually so made, is but a bugbeare to frighten weake ones: for suppose we should read it thus, God so loved the elect that he gave his onelyonly begotten Sonne that whosoever believeth on him should not perish: what inconvenience will now follow? Why (say they) that some of the Elect, whom God so loved as to send his Sonne for, may perish: Why I pray? is it because hee sent his Sonne that they might not perish? or what other cause? no, but because it is said, that whosoever of them believeth on him should not perish; which intimates that some of them might not believe: Very good! but where is any such intimation? God designes the salvation of all them in expresse words, for whom hee sends his Sonne, and certainly all, that shall bee saved, shall believe: But it is in the words whosoever, which is distributive of the world, into those, that believe, and those that believe not. Answer first, if this word whosoever be distributive, then it is restrictive of the love of God to some, and not to others; to one part of the distribution and not to the other; and if it doe not restraine the love of God, intending the salvation of some, then it is not distributive of the forementioned object of it, and if it doe restraine it, then all are not intended in the love which moved God to give his Son. 2ly. I deny that the word here is distributive of the object of Gods love, but only declarative of his end & aime in giving Christ in the pursuit of that love, to wit, that all Believers might be saved: So that the sense is, God so loved his Elect throughout the world, that he gave his Son with this intention, that by him Believers might be saved. And this is all that is by any (besides a few worthlesse Cavills) objected from this place to disprove our Interpretation, which we shall now confirme both positively and negatively.
First, our first reason is taken from what was before proved, § XII concerning the nature of that love, which is here said to have the world for its object, which cannot bee 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 eternall act of the will of God. Thirdly, the cause of sending Christ. Fourthly, of giving all good things in and with him. Fiftly, an assured fountaine and spring of salvation to all beloved with it: So that the world beloved with this love cannot possibly bee all and every one in the world.
Secondly, the word World in the next verse, which carries along the sense of this, and is a continuation of the same matter, being a discovery of the intention of God in giving his Sonne, must needs signifie the Elect and Beleevers, at least onelyonly those who in the event are saved, therefore so also in this: it is true, the word World is three times used in that Verse in a dissonant sense, by an inversion not unusuall in the Scripture, as was before declared: it is the latter place, that this hath reference to, and is of the same signification with the World in verse 16. That the World through him might be saved foreign; that it should bee saved, it discovers the aime, purpose and intention of God; what it was toward the world that he so loved, even its salvation: Now if this be understood of any but Beleevers, God failes of his aime and intention, which as yet we dare not grant.
Thirdly, it is not unusuall with the Scripture to call Gods chosen people by the name of the world, as also, of all flesh, all nations, all Families of the earth, and the like generall expressions; and therefore no wonder if here they are so called; the intention of the place being to exalt and magnifie 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, John 4. 42. which certainly hee is onelyonly of them who are saved: A Saviour of men not saved is strange, John 6. 51. Where he is said to give himselfe for their life: clearely verse 33 of the same Chapter, he giveth life to the world, which whether it be any but his Elect let all men judge: for Christ himselfe affirmes that he gives life onelyonly to his sheepe, and that those to whom he gives life, shall never perish, John 10. 27, 28. So Romans 4. 13, Abraham is said by faith to be heire of the World, which verse 11. is called to be ohe Father of the Faithfull, and Rom. 11, 12. the fall of the Jewes is said to be the riches of the world, which world comprizeth onelyonly Beleevers of all sorts in the world, as the Apostle affirmed, that the word bare fruit in all the world, Col. 1. 6. This is that world which God reconcileth to himselfe, not imputing to them their trespasses, 2 Cor 5. 19. Which is attended with blessednesse in all them to whom that non-imputation belongeth, Rom. 4. and for divers evident reasons is it that they have this appellation. As first, to distinguish the object of this love of God from the nature Angelicall which utterly perished in all the fallen individualls, which the Scripture also carefully doth in expresse termes, Hebr. 2. 16. and by calling this love of God foreign, Titus 2. 4. Secondly, to evert and reject the boasting of the Jewes, as though all the meanes of grace, and all the benefits intended were to them appropriated. Thirdly, to denote that great difference and distinction betweene the old administration of the Covenant, when it was tyed up to the people, family and nation, and the new, when all bounderies being broken up, the fulnesse of the Gentiles, and the corners of the world were to be made obedient to the Scepter of Christ. Fourthly, to manifest the condition of the elect themselves, who are thus beloved, for the declaration of the free grace of God toward them, they being divested of all qualifications but onelyonly those that bespeake them terrene, earthly, lost, miserable, corrupted: so that thus much at least may easily be obtained, that from the word it selfe nothing can be opposed justly to our Exposition of this place, as hath beene already declared, and shall be further made manifest.
Fourthly, if every one in the world be intended, why doth not the Lord in the pursuit of this love reveale Jesus Christ to every one whom he so loved? Strange! that the Lord should so love men as to give his onelyonly begotten Sonne for them, and yet not once by any means signifie 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 vaine and fruitlesse; 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:
Fiftly, unlesse ye will grant, first some to be beloved and hated also from eternity, Secondly, the love of God towards innumerable, to be fruitlesse and vaine, Thirdly, the Sonne of God to be given to them, who, first, never heare word of him. 2ly 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. Fiftly, that hee doth not give all things to them, to whom he gives his Son, contrary to Romans 8. 32. Sixtly, that hee knowes not certainely before hand who shall believe and be saved: unlesse (I say) all these blasphemies and absurdities be granted, it cannot be maintained that by the World here is meant all and every one of man-kind, but onelyonly men in common scattered throughout the world, which are the elect.
3. The third difference about these words, is concerning the § XIII meanes, whereby this love of the Father, whose object is said to The life also concerning the third difference.be the world, is made out unto them. Now this is by believing, foreign, that whosoever believeth, or, that every Believer. The intention of these words, wee take to bee the designing or manifesting of the way, whereby the Elect of God, come to bee partakers of the fruits of the love, here set forth, viz. by faith in Christ, God having appointed that, for the onelyonly way, whereby he will communicate unto us the life that is in his Sonne. To this something was said before, having proved that the terme whosoever, is not distributive of the object of the love of God: to which also, we may adde these following reasons;
First, if the object be here restrained, so that some onelyonly believe and are saved of them, for whose sake Christ is sent, then this restriction and determination of the fruits of this love, dependeth on the will of God, or on the persons themselves: if on the persons themselves; then make they themselves to differ from others, contrary to 1 Corinth. 4. 7. If on the will of God, then you make the sence of the place, as to this particular, to be, God so loved all, as that but some of them should partake of the fruits of his love. To what end then I pray did he love those other some? Is not this, out with the sword, and runne the Dragon through with the Speare?
Secondly, seeing that these words, that whosoever believeth, doe peculiarly point out the aime and intention of God in this businesse; if it doe restraine the object beloved, then the salvation of Believers, is confessedly the aime of God in this businesse, and that distinguished from others; and if so, the generall ransome is an empty sound, having no dependance on the purpose of God, his intention being carried out, in the giving of his Son, onelyonly to the salvation of believers; and that determinately, unlesse you will assigne unto him a nescience of them that should believe.
These words then, whosoever believeth, containing a designation of the meanes, whereby the Lord will bring us to a participation of life, through his Sonne whom hee gave for us; and the following words of having life everlasting, making out the whole Counsell of God in this matter subordinate to his owne glory, it followeth:
That God gave not his Son, 1. or them who never do believe; 2. Much lesse for them who never heare of him, and so invincibly want meanes of faith, 3. For them on whom he hath determined not to bestow effectuall grace that they might believe.
Let now the Reader take up the severall parts of these opposite expositions, weigh all, try all things, especially that which is especially § XIV to be considered, the love of God; and so inquire seriously whether it be onelyonly a generall affection, and a naturall velleity to the good of all, which may stand with the perishall of all and every one so beloved: or the peculiar transcendent love of the Father to his elect, as before laid downe; and then determine, whether a generall ransome, fruitlesse in respect of the most for whom it was paid, or the effectuall Redemption of the elect onelyonly have the firmest and strongest foundation in these words of our Saviour: withall remembring 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.