The Death of Death in the Death of Christ, Book 4 · Chapter 3
CHAP. III.
An unfolding of the remaining texts of Scripture produced for the confirmation of the first generall Argument for universall Redemption.
NExt to the place before considered, that which is urged with most confidence, and pressed with most importunity for the defence of the generall ransome in the prosecution of the former § I Argument, is 1 John 2. 1. 2. If any man sinne, we have an Advocate 1 Joh. 2. 1, 2. urged.with the Father, Jesus Christ the righteous, and he is a propitiation for our sinnes, and not for ours onelyonly, but also for the sinnes of the whole world. Now these words and the deductions from thence have been set out in various dresses, with great variety of observations, to make them appeare advantagious to the cause in hand. The weight of the whole hangs upon this, that the Apostle affirmes Christ to be a propitiation for the sinnes of the whole world; which, say they, manifoldly appeares to be all and every one in the world, and that,
First, From the words themselves without any wresting: for what can be signified by the whole world, but all men in the world?
Secondly, From the opposition that is made between world and believers; all believers being comprized in the first part of the Apostles assertion, that Christ is a propitiation for our sinnes, and therefore by the world opposed unto them, all others are understood: if there be any thing of moment further excepted, we shall meet with it, in our following opening of the place.
Before I come to the further clearing of the minde of the holy Ghost in these words, I must tell you, that I might answer the § II objection from hence very briefly, and yet so solidly as quite to The Argument from thence briefly answered, andcut off all the cavilling exceptions of our adversaryes, viz. that as by the world in other places, men living in the world are denoted, so by the whole world in this, can nothing be understood, but men living throughout the whole world, in all the parts and Regions thereof (in opposition to the inhabitants of any one Nation, Place, or Countrey as such) as the redeemed of Christ are said to be. Rev. 5. 9. But because they much boast of this place, I shall by Gods assistance so open the sense and meaning of it, that it shall appeare to all how little reason they have to place any confidence in their wrested interpretation thereof.
To make out the sense of this placc, three things are to be considered. 1. To whom the Apostle writes. 2. What is his purpose §. III The place at large opened, with a declaration ofand aime in this particular place. 3. The meaning of those two expressions. 1. Christ being a propitiation. 2. The whole world: which having done, according to the Analogie of faith, the scope of this, and other pararel places, with reference to the things, and use of the words themselves, we shall easily manifest by undeniable reasons, that the text cannot be so understood, (as by right) as it is urged, and wrested for universall Redemption.
First, a discovery of them to whom the Epistle was peculiarly directed, 1. To whom the Apostle writes,will give some light into the meaning of the Apostle. This is one of those things which, in the investigation of the right sense of any place, is exceeding considerable. For although this, and all other parts of divine Scripture, were given for the use benefit and direction of the whole Church; yet, that many parts of it, were directed to peculiar Churches, and particular persons, and some distinct sorts of persons, and so immediately ayming at some things, to be taught, reproved, removed, or established, with direct reference to those peculiar persons and Churches, need no labour to prove. Now though we have nothing written, expresly nominating them, to whom this Epistle was primarily directed, to make an assertion thereof, infallibly true, and de fide, yet by cleare and evident deduction, it may be made more than probable that it was intended to the Iewes or believers of the circumcision, for First, John was in peculiar manner, a Minister & an Apostle to the Iewes, and therefore they were the most immediate and proper objects of his care, Iames, Cephas, and Iohn, gave to Paul and Barnabas the right hand of fellowship that they should goe to the Gentiles, and themselves to the circumcision, Gal. 2. 9. Now as Peter and James (for it was that James, of whom Paul there speakes who wrote the Epistle, the brother of John being slaine before) in the prosecution of their Apostleship towards them, wrote Epistles unto them in their dispersion, Iam. 1. 1. 1 Pet. 1. 1. As Paul did to all the chiefe Churches among the Gentiles by him planted: so it is more than probable, that Iohn writing this Epistle, directed it chiefly and in the first place unto them, who chiefly and in the first place were the objects of his care and Apostleship.
Secondly, He frequently intimates, that those to whom he wrote were of them, who heard of, and received the word from the beginning, so twice together in this chap. v. 7. That commandement which ye heard from the beginning; Now that the promulgation of the Gospell had its beginning among the Jewes, and its first entrance with them, before the conversion of any of the Gentiles, which was a mystery for a season, is apparent from the story of the Acts of the Apostles chap. 1, 2, 3, 4, 5, 6. 12. To the Iew first, and then to the Greeke, was the order divinely appointed, Rom. 1. 16, 17.
Thirdly, The opposition that the Apostle makes, between us, and the world, in this very place is sufficient to manifest unto whom he wrote. As a Iew, he reckoneth himselfe with, and among the believing Iewes, to whom he wrote: and sets himselfe with them, in opposition to the residue of believers in the world, and this is usuall with this Apostle, wherein, how he is to be understood, he declares in his Gospell, Iohn 11. 51. 52.
Fourthly, The frequent mention, and cautious, that he makes and gives, of false teachers, seducers, Antichrists, (which in those first dayes, were, if not all of them, yet for the greatest part, of the circumcision, as is manifest from Scripture and Ecclesiasticall story; of whom the Apostle said that they went out from them chap. 4.) evidently declares that to them in especiall was this Epistle directed, who lay more open, and were more obnoxious to the seducements of their Countreymen than others. Now this being thus cleared, if withall, ye will reminde what was said before concerning the inveterate hatred of that people towards the Gentiles, and the ingrafted opinion they had concerning their owne sole interest, in the Redemption procured & purchased by their Messiah, it will be no difficult thing for any, to discerne the aime of the Apostle in this place, in the expression so much stucke at. He (saith he) is a propitiation for our sinnes, that is, our sinnes who are believers of the Iewes; and lest by this assertion, they should take occasion to confirme themselves in their former errour, he addes, and not for ours onelyonly, but for the sinnes of the whole world: or the children of God throughout the world, as Joh. 11. 51. 52. Of what Nation, Kindred, Tongue, or Language soever they were. So that we have not here an opposition, between the effectuall salvation of all believers, and the effectuall Redemption which belonged to the Iewes believers, to all other believers, or children of God throughout the whole world.
Secondly, For the aime and intention of the Apostle in these words, it is to give consolation to believers against their sinnes § IV and faylings. If any man sinne we have an Advocate with the Father 2 What is his aime and scope in these words.Jesus Christ the Righteous, and he is a propitiation for our sinnes: the very order and series of the words, without further inlargement, proves this to be so, that they were believers onelyonly, to whom he intended this consolation, that they should not despaire, nor utterly faint under their infirmities, because of a sufficient, yea effectuall remedy provided, is no lesse evident; for, 1. They onelyonly have an advocate, it is confessed, that believers onelyonly have an interest in Christs advocation. 2. Comfort in such a case, belongs to none but them: unto others in a state and condition of alienation, wrath is to be denounced. Ioh. 3. 36. 3ly. They are the little children to whom he writes, v. 1. whom he describes, v. 12. 1. 3 To have their sinnes forgiven them for his names sake, and to know the Father. So that the aime of the Apostle being to make out consolation to believers in their failings, he can speake of none but them onelyonly: and if he should extend that whereof he speakes, viz. that Christ was a propitiation, to all and every one, I cannot perceive, how this can possibly make any thing to the end proposed, or the consolation of believers; for what comfort can arise from hence to them, by telling them that Christ dyed for innumerable that shall be damned? Will that be any refreshment unto mee, which is common unto me with them that perish eternally? is not this rather a Pumice stone, than a breast of consolation? If you aske how comfort can be given to all, and every one, unlesse Christ dyed for them: I say, if by all and every one, you meane all Believers; Christ is, as in the Text asserted, a propitiation and an Advocate for them all: if all others, reprobates and unbelievers, we say, that there is neither in the death of Christ, nor in the word of God, any solid spirituall consolation prepared for them; the Childrens bread must not be cast to Dogs.
The meaning and purport of the word Propitiation, which § V Christ is said to be, for us, and the whole world, is next to be considered. With the importance of the ambiguous words here used. 1 of Propitiation.The word in the Originall is foreign, twice onelyonly used in the new Testament. Here, and Chap. 4. Verse 10. of this same Epistle; the Verbe also foreign is as often used, viz. 2 Heb. 2. 17 Translated there (and that properly considering the construction it is in) to make reconciliation. And Luke 18. 13. it is the word of the Publican, foreign, be mercifull to me. There is also another word of the same originall, & alike signification, viz foreign twice also used, Rom. 3. 25. there Translated a Propitiation; and Hebr. 9. 5. where it is used for, and also rendred the mercy Seate; which will give some light into the meaning of the Word. That which Exodus 25. 17. is called Capporeth, from Caphar, properly to cover, is here called foreign, that which Christ is said to bee Rom. 3. 25. Now this mercy Seate was a Plate of pure gold, two Cubits and an halfe long, and a Cubit and a halfe broad, like the uppermost plate or board of a Table, that was laid upon the Ark, shadowed over with the wings of the Cherubim. Now this word foreign comes as was said from foreign whose first native and genuine sense is to cover, (though most commonly used to expiate.) This Plate or Mercy Seate, was so called, because it was placed upon the Arke and covered it, as the wings of the Cherubim hovered over that: the mysticall use hereof, being to hide (as it were) the Law or rigid tenure of the Covenant of Workes, which was in the Arke; God thereby declaring himselfe to bee pacified or reconciled, the cause of anger and enmity being hidden. Hence the word commeth to have its second acceptation: even that which is rendred by the Apostle foreign placamen, or placamentum, that whereby God is appeased. This, that did plainly signifie, being shadowed with the wings of the Cherubim, denoting Gods presence in power and goodnesse, which were made crouching over it, as the wings of an Hen over her Chickens. Hence that prayer of David, to be hid under the shadow of Gods wings, Psal. 36. 7. 57. 1. 61. 4. 63. 7. 91. 4. (and perhaps that allusion of our Saviour, Matth. 23. 37.) intimating the favourable protection of God, in mercy, denoted by the wings of the Cherubim, covering the propitiatory, embracing that which covered the Bill of accusation; which typically was that Table or golden Plate, or Covering before described, truely and really Jesus Christ, as is expressely affirmed, Romans 3. 25. Now all this will give us some light into the meaning of the Word, and so consequently into the sense of this place, with the minde of the Holy Ghost therein: foreign and foreign, both translated a propitiation, with the Verbe of the same Originall, (the bottome of them all being foreign not used in the New Testament, which in Eustathius is from foreign, intently and with care to looke upon any thing, like the Oracle on the mercy seat) doe signifie that which was done or typically effected by the mercy seat, viz. to appease, pacifie, and reconcile God, in respect of aversation for sinne. Hence that phrase, Hebr. 2. 17. foreign; which the Latinist, render expiare peccata populi, to expiate the sinnes of the people. (Expiare, is in this businesse to turne away anger by an attonement; so the Historian, Solere Reges portenta coelestia caede aliqua illustri expiare, & à semet in capitaprocerum depellere, Suet. in Nerone.) We render it, To make reconciliation for the sinnes of the people. The word will beare both; the meaning being to appease or pacifie, or satisfie God for sinne, that it might not bee imputed to them, towards whom he was so appeased. foreign, is as much as, foreign to pacifie God concerning sinne. Hence the word receiveth another signification, that wherein it is used by the the Publican, Luke 18. 13. foreign, be mercifull to mee; that is, let me enjoy that mercy from whence flowes the pardon of sinne, by thy being appeased towards me, and reconciled unto mee. From all which it apeareth, that the meaning of the word foreign or propitiation which Christ is said to be, is that, whereby the Law is covered, God appeased, and reconciled, sin expiated, and the sinner pardoned: whence pardon and remission of sinne, is so often placed as the product, and fruit of his bloodsheding, whereby he was a propitiation Matth. 26. 28. Eph. 1. 7. Col. 1. 14. Heb. 9. 22. Rom. 3. 25. Rom. 5. 9. 1 Joh. 1. 7. 1 Pet. 1. 2. Revel. 1. 5. From that which hath been said, the sence of the place is evident to be, that Christ hath so expiated sinne, and reconciled to God, that the sinner is pardoned, and received to mercy for his sake, and that the law shall never be produced, or brought forth for his condemnation. Now whether this can be tollerably applyed to the whole world (taking it for all and every man in the world) let all the men in the world, that are able, Judge. Are the sinnes of every one expiated? is God reconciled to every one? is every sinner pardoned, shall no one have the transgression of the law charged on him? why then is not every one saved? doubtlesse all these are true of every believer, and of no one else in the whole world: for them, the Apostle affirmed that Christ is a propitiation, that he might shew, from whence ariseth, and wherein chiefly, if not onelyonly, that Advocation for them, which he promiseth as the fountaine of their consolation did consist, even in a presentation of the attonement made by his bloud: he is also a propitiation onelyonly by faith. Rom. 3. 5. And surely none have faith, but believers: and therefore certainly it is, they onelyonly throughout the world for whom alone, Christ is a propitiation: unto them alone, God sayes foreign, I will be propitious, the great word of the new Covenant Hebr. 8. 12. They alone being covenanters.
Fourthly, Let us consider, the phrase foreign of the whole § VI world, I shall not declare how the word world is in the Scripture 2. Of the whole world.foreign, of divers significations: partly because I have in some measure already performed it, partly because it is not in it selfe so much here insisted on, but only with reverence to its general adjunct, whole, the whole world; and therefore we must speake to the whole phrase together: now concerning this expression I say,
First, That whereas, with that which is equivalent unto it, (all the world) it is used seven or eight times in the new Testament, it cannot be made appeare cleerely and undeniably, that in any place (save perhaps one where it is used in re necessaria) it comprizeth all and every man in the world: so that unlesse some circumstance in this place, enforce that sense, (which it doth not) it will be a plaine wresting of the words, to force that interpretation upon them: let us then briefly looke upon the places, beginning with the last, and so ascending: now that is Revel. 3. 10. I will keep thee from the houre of temptation, which shall come foreign upon the whole world: (the world word is other in the originall here, than in the place we have before us; there being divers words to expresse the same thing, considered under severall notions,) where that it cannot signifie all and every one is evident, because some are promised to be preserved from that which is said to come upon it. Passing the place of which we treate, the next is, Col. 1. 6. Which is, come unto you foreign as in all the world: where. 1. All and every man cannot be understood; for they had not all then received the Gospell. 2. OnelyOnly believers are here signified, living abroad in the world, because the Gospell is said to bring forth fruit in them to whom it comes, and there is no true Gospell fruit, without faith and repentance. Another place is Rom. 1. 8. their faith is declared foreign in the whole world; did every one in the world heare, and speake of the Roman faith? you have it also, Luk. 2. 1. There went a decree from Augustus Caesar foreign that the whole world should be taxed: which yet was but the Romane Empire, short enough of comprizing all singular persons in the world. It were needlesse to repeate the rest, being all of the same indefinite importance and signification. If then the expression it selfe, doth not hold out any such universallity as is pretended, unlesse the matter concerning which it is used, and the circumstances of the place doe require it (neither of which inforcements have any appearance in this place) there is no colour to fasten such an acceptation upon it; rather may we conclude, that, all the world and the whole world, being in other places taken indefinitely for men of all sorts, throughout the world, the same words are no otherwise here to be understood, so that foreign, is here no more than foreign.
Secondly, The whole world, can signifie no more than, all nations, all the families of the earth, all flesh, all men, all the ends of the § VII world; These surely are expressions equivalent unto, and as comprehensive of particulars, as the whole world. But now all these expressions we finde frequently, to beare out believers onelyonly, but as of all sorts, and throughout the world, and why should not this phrase also, be affirmed to be, in the same matter, of the same, and no other importance? We may instance in some places. All the ends of the earth have seene the salvation of our God, Psalme 93. 3. All the ends of the world shall remember and turne to the Lord, and all the kindreds of the Nations shall worship before thee, Psalme 22. 27. All Nations shall serve thee, Psalme 72. 11. Which generall expressions, doe yet denote no more, but onelyonly the Believers of all the severall nations of the world, who alone see the salvation of God; remember and turne to him and serve him. So Joel 2. 18. I will poure out of my Spirit upon all flesh, as the words are againe repeated, on the accomplishment of the promise, Acts 2. 17. Luke using the same expression, as part of a Sermon of John Baptist, All flesh shall see the salvation of God. What a conquest should we have had proclaimed, if it had beene any where affirmed, that Christ dyed for all flesh, all nations, all kindreds, &c? which yet are but Liveries of Believers, though garments as wide and large as this expression, the whole world. Believers are called all nations, Isa. 2. 2. Chap. 66. 18. Yea all men, Titus 2. 11. For to them alone the salvation-bringing-grace of God is manifest. If they then, the children of God, bee, as is apparent, in the Scripture phrase, all flesh, all nations, all kindreds, all the ends of the world, all the ends of the earth, all men, why not also the whole world? Thirdly, the whole world doth sometime signifie the worser part of the world; and why may it not by a like Synechdoche signifie the better part thereof? Revel. 12. 9. The Devill and Sathan who deceiveth the whole world is cast out. That is, the wicked and reprobate in the whole world, others rejoycing in his overthrow, verse 10. 1 John 5. 19. foreign, The whole world lyeth in evill: where the whole world is opposed to them which are of God in the beginning of the Verse. The contrary sense you have Col. 1. 6. This then being spoken, to cleare the signification of the expression here insisted on, will make it evident, that there is nothing at all in the words themselves, that should enforce any to conceive, that all and every man in the world are denoted by them, but rather Believers, even all that did or should believe, throughout the whole world, in opposition onelyonly to believers of the Jewish Nation. Which, that it is the meaning of the place, besides what hath been clearly demonstrated, I prove by these Reasons:
First, this place treateth not of the ransome of Christ, in respect of impetration, but of application: for it affirmes Christ § VIII to be that by his death, which he is onelyonly by faith, as was manifested With reasons to confirme our Interpretation.from Romans 3. 25. also from application onelyonly, ariseth consolation. Now never any said, that the application of the death of Christ was universall: therefore this place cannot have regard to all and every one.
Secondly, Christ is here said to be a propitiation only for such, as are intended in the place; which is apparent. But now Believers onelyonly are here intended; for, it is to give them consolation in their failings: in which case, consolation belongeth to them alone. Therefore it is believers onelyonly, though of all sorts, times, places and conditions, for whom Christ is said to be a propitiation.
Thirdly, this kinde of phrase and expression in other places, cannot possibly betortured to such an extension, as to comprehend all and every one, as was apparent from the places before alledged. To which adde, Matthew, 3. 5. Then went out unto him, foreign, all Judea, and all the Region about Jordan: among whom notwithstanding the Pharisies rejected his Baptisme. Why then should it be so understood here, especially all circumstances (as hath been shewed) being contrary to such an Interpretation?
Fourthly, the most cleare parallell places in the Scripture are opposite to such a sense, as is imposed. See Colos 1. 6. John 11. 52.
Fiftly, if the words are to be understood to signifie all and every one in the world, then is the whole Assertion uselesse, as to the chiefe end intended, viz. to administer consolation to believers. For what consolation can arise from hence unto any believer, that Christ was a propitiation for them that perish? yea to say that he was a sufficient propitiation for them, though not effectuall, will yeeld them no more comfort, than it would have done Jacob and his Sonnes, to have heard from Joseph, that hee had corne enough, sufficient to sustaine them; but that he would doe so, was altogether uncertain: for had he told them, he would sustaine them sufficiently, though not effectually, they might have starved notwithstanding his curtesie. The whole world then in this place, is the whole people of God, (opposed to the Jewish Nation) scattered abroad throughout the whole world, of what Nation, Kindred, Tongue, or Family soever, who are some of all sorts, not all of every sort: so that this place makes nothing for generall Redemption.
Some few Objections there are, which are usually laid against our interpretation of this passage of the Apostle; but they are all § IX Some Objections removed.prevented or removed in the explication it selfe; so that it shall suffice us to name one or two of them:
Object. 1. It is the intention of the Apostle to comfort all, in their feares and doubts; but every one in the world may bee in feares and doubts: therefore he proposeth this, that they all may bee comforted.
Answ. The All that may bee in feares and doubts, in the businesse of consolation, must of necessity be restrained to believers; as was before declared.
Object. 2. All Believers are comprehended in the first branch, for our sinnes; and therefore in the increase and extension of the Assertion, by adding, for the sinnes of the whole world, all others are intended.
Answ. 1. In the first part, the believing Jewes alone are intended, of whom John was one; and the addition, is not an extending of the propitiation of Christ, to others than Believers, but onelyonly to other Believers. 2. If it might be granted, that in the first branch, all believers then living were comprehended, who might presently be made partakers of this truth; yet the increase or accession must be, by analogy, onelyonly those, who were to bee, in after ages, and remoter places than the name of Christ had then reached unto; even all those, who according to the prayer of our Saviour, John 17. should believe on his name to the end of the world. And thus the two maine places produced for the confirmation of the first Argument, are vindicated from the false glosses and violent wrestings of our aduersaries; the rest will be easily cleared.
The next place urged in the Argument is John 6. 51. where our Saviour affirmes, that he will give his flesh for the life of the world. § X Joh. 6. 51. cleared.This giving of himselfe, was the sanctifying and offering up himselfe, an acceptable Oblation, for the sinnes of them, for whom he suffered, his intention being that they, for whom, dying, hee so offered himselfe, might have life eternall thereby: which because it was not for the Jewes onelyonly, but also for all the Elect of God every where, hee calleth them the world. That the World here cannot signifie all and every one, that ever were, or should be, is as manifest as if it were written with the beames of the Sunne; and that because it is made the object of Christs intendments, to purchase for them, and bestow upon them life and salvation. Now, I ask, whether any man, not bereaved of all spirituall and naturall sense, can imagine, that Christ in his Oblation, intended to purchase life and salvation for all them, whom he knew to be damned many ages before, the irreversible Decree of wrath being gone forth against them? Or who dares once affirme, that Christ gave himselfe for the life of them, who notwithstanding that, by his disappointment doe come short of it to eternity? so that if we had no other place, to manifest that the word World doth not alwayes signifie all, but onelyonly some of all sorts, as the Elect of God are, but this one produced by our Adversaries to the contrary, I hope with all equitable Readers, our defence would receive no prejudice.
Divers other places I finde produced by T. M. chap. 14. of the § XI: universality of free grace, to the pretended end in hand: which with that whole Chapter shall be briefely considered,
The first insisted on by him is 2 Cor. 5. 19. God was in Christ Reconciling the World unto himselfe, not imputing their Trespasses unto 2 Cor 5. 19 considered.them.
Answ. Really, hee must have no small confidence of his owne strength, and his Readers weaknesse, who from this place shall undertake to conclude the universality of Redemption; and that the World, doth here signifie all and every one therein. They who are called the World, verse 19. are termed us, verse 18. He hath reconciled us to himselfe by Christ. As also verse 21. where they are further described, by Christs being made sinne for them, and their being made the Righteousnesse of God in him. Are these things true of all in the world? If this Text may receive any light, from what is antecedent and consequent unto it; if the word any interpretation from those expressions, which are directly expositary of it; by the world here, can be meant none but Elect Beleevers. 2 Gods reconciling the world unto himselfe, is described evidently either to consist in, or necessarily to inferre a non-imputation of sinne, to them, or that world; which is further interpreted to bee, an imputation of the righteousnesse of Christ, verse 21. Now in these two things consisteth the blessednesse of Justification in Christ, Rom. 4. 7. Therefore this whole world, which God in Christ reconcileth to himselfe, is a blessed justified world: not all and every one of the sonnes of men, that ever were, are, or shall be in the world, the greatest part of whom, lye in evill. 3. This, God in Christ reconciling, holdeth out an actuall worke of reconciliation: Now this must be either an absolute Reconciliation, or a conditionate: if absolute, why are not all actually and absolutely reconciled, pardoned, justified? if conditionate; then, first, how can a conditionate reconciliation, be reconciled with that which is actual? Secondly, why is no condition here mentioned? Thirdly, what is that condition? Is it faith and believing? Then the sense of the words must be, either, first, God was in Christ, reconciling a believing world unto himselfe, of which there is no need; for Believers are reconciled: or, secondly, God was in Christ, reconciling an unbelieving world unto himselfe, upon condition that it doe beliefe, that is, upon condition that it bee not unbelieving, that is, that it be reconciled: is this the minde of the holy Spirit? Fourthly, if this reconciliation of the world consist (as it doth) in a not imputation of sinne, then this is either of all their sinnes, or onelyonly of some sinnes: if of some only, then Christ saves onelyonly from some sinnes; if of all, then of unbeliefe also, or it is no sinne: then all the men in the World must needes be saved, as whose unbeliefe is pardoned: The World here then, is onelyonly the world of blessed pardoned Believers, who are made the Righteousnesse of God in Christ.
That which T. M. bringeth to enforce the opposite signification § XII of the word, is in many words very little. Much time hee And vindicated from exceptions.spends with many uncouth expressions, to prove a two-fold Reconciliation intimated in the Text: the first of God to us by Christ, the other of us, to God, by the Spirit: which wee also grant, though we doe not divide them, but make them severall parts of the same Reconciliation: The former being the rule of the latter; for looke to whomsoever God is reconciled in and by Christ, they shall certainly every one of them be Reconciled to God by the Spirit. Gods Reconciliation to them, consisting in a not-imputation of their sins, their Reconciliation unto him, in an acceptance of that non-imputation in Jesus Christ. And as it is the rule of, so it is the chiefe motive unto the latter: being the subject, or matter of the message in the Gospell, whereby it is effected. So that the Assertion of this two-fold Reconciliation; or rather two branches of the same compleat worke of Reconciliation, establisheth our perswasion, that the world can bee taken onelyonly for the Elect therein.
But he brings farther light from the context, to strengthen his Interpretation. For (saith he) those of the world here are called men, verse 11. Men that must appeare before the judgement seat of Christ, verse 10. that were dead, verse 14. That ought to live unto Christ, verse 15. Therefore all men. Now homini homo quid interest? How easie is it for some men, to prove what they please? onelyonly let me tell yee, one thing more is to be done, that the Cause may be yours; viz. a proving that the Elect of God are not men, that they must not appeare before the judgement seat of Christ; that they were not dead, that they ought not to live to Christ: this doe or yee lose the reward. But hee addes first, of these some are reconciled to God, vers. 18.
Answ. Most false, that there is any limitation or restriction of Reconciliation to some of those, concerning whom hee treats: it is rather evidently extended to all of them. 2. But some are not reconciled, verse 11. Ans. Not a word of any such thing in the Text, nor can the least colour be possibly wrested thence for any such Assertion. Many corrupt the Word of God.
A second place hee urgeth, is Iohn. 1. 9. Hee is the true light that lightneth every man that cometh into the world. This world (saith he) § XIII is the world of mankind, verse 4. Made by Christ, verse 3. Which John 1. 9.was his owne, by creation, mercy, and purchase, yet received him not, verse 3, 4. Therefore it is manifest that there is life—and that Christ dyed for all.
Answ. That by the World here is meant, not men in the world, all, or some, but the habitable part of the earth, is more apparent than can well admit of proof or illustration. The phrase of comming into the World, cannot possibly be otherwise apprehended. It is as much as borne, and comming to breath the common Aire. Now among the expositions of this place, that seemes most consonant and agreeable to the discourse of the Apostle, with other expressions here used, which referres the word foreign coming, unto foreign light, and not to foreign man, with which it is vulgarly esteemed to agree: so that the words should be rendred, that was the true light which coming into the world, lighteth every man. So Joh. 3. 19. the light came into the world, and Joh. 12. 46. I am the light which came into the world: paralell expressions unto this. So that from the word world; nothing can hence be extorted, for the universality of grace or ransome. The whole weight must lye on the words, every man: which yet T. M. doth not at all insist upon: and if any other should, the word holding out actuall illumination, can be extended in its subject, to no more than indeed are illuminated. Christ then, coming into the world, is said, to enlighten every man, partly, because every one that hath any light, hath it from him; partly, because he is the onelyonly true light, and fountaine of illumination, so that he doth enlighten every one that is enlightened, which is all, the text avers, and is by none denyed; but whether all, and every one in the world, before and after his incarnatition, were, are, and shall be actually enlightned with the knowledge of Christ, by his coming into the world, let Scripture, experience, reason and sense determine. And this in brief may suffice to manifest the weaknesse of the Argument for universall Redemption, from this place: waving for the present, not denying or opposing, another interpretation of the words, rendring the enlightning here mentioned, to be that of reason and understanding communicated to all, Christ being proposed, as in his divine nature, the light of all, even the eternall wisedome of his Father.
A third place is John 1. 29. Behold the Lamb of God which taketh away the sinne of the world. And this (saith he) is spoken of the § XIV Iohn 1. 29.world in generall.
Answ. If it should be spoken of the world in generall, yet nothing could thence be inferred to an universality of individualls. 2. That Christ is he, foreign, that taketh away, beareth, purgeth pardoneth, (as the word is used 1 Kings. 5.) taketh away by justification that it should not condemne, by sanctification that it should not raigne, by glorification, that it should not be, foreign, the sinne, great sinne, originall sinne, foreign of the world, common to all, is most certaine, but that he taketh it away from, beareth it for, pardoneth it unto, purgeth it out of all and every man in the world, is not in the least manner intimated in the text, and is in it selfe exceeding false.
John. 3. 17. is by him in the next place urged, God sent not his Sonne into the world to condemne the world, but that the world through § XV him might be saved.Joh 3. 17.
Answ. 1. A notable foreign or eminent inversion of the word world, in this place, was before observed: like that of chap. 1. 10. he was in the world, or on the earth, a part of it, and the world was made by him, the whole world with all things therein contained, and the world knew him not, or the most of men living in the world. So here, by the world, in the first place, that part of the world wherein our Saviour conversed, hath the name of the whole assigned unto it: in the second, you may take it, for all and every one in the world, if you please (though from the text it cannot be enforced) for the prime end of our Saviours coming, was not to condemne any, but to save his owne, much lesse to condemne all, and every one in the world, out of which he was to save his elect, in the third place, they onelyonly are designed, whom God sent his Sonne on purpose to save, as the words eminently hold out. The saving of them, who then are called the world, was the very purpose and designe of God in sending his Sonne. Now that these are not all men, but onelyonly believers of Iews and Gentiles throughout the world, is evident, 1. Because all are not saved, and the Lord hath said he will doe all his pleasure and his purpose shall stand. 2. Because the most of men were at the instant actually damned: did he send his Sonne that they might be saved? 3. Because Christ was appointed for the fall of some, Luke. 1. And therefore not that all and every one might be saved. 4. The end of Christs actuall exhibition and sending in the flesh, is not opposite to any of Gods eternall decrees, which were eternally fixed concerning the condemnation of some for their sinnes; did he send his Sonne to save such? doth he act contrary to his owne purposes, or faile in his undertakings? The saved world, is the people of God, scattered abroad throughout the world.
John 4. 42. and 1 Ioh. 4. 14. with John 6. 51. (which was before § XVI considered) are also produced by T. M. in all which places, Joh. 4. 44. 1 Joh. 4. 14. Joh. 6. 52.Christ is called the Saviour of the world.
Answ. Christ is said to be Saviour of the world, either first, because there is no other Saviour for any in the world, and because he saves all that are saved, even the people of God (not the Jews onelyonly) all over the world; or secondly, because he doth actually save all the world, and every one in it. If in this latter way, vicisti Mr. More; if in the former, foreign we are still where we were. The urging of John 12. 46. I am come, a light into the world, in this businesse, deserves to be noted, but not answered. The following places of John 3. 16. 18. 1 John 2. 1. 2. have been already considered: some other texts are produced, but so exceedingly wrested, strangely perverted, and so extreamly uselesse to the businesse in hand, that I dare not make so bold with the Readers patience, as once to give him a repetition of them.
And this is our defence, & answer to the first principall Argument of our opposers, our explication of all those texts of Scripture, which they have wrested to support it: the bottom of their strength being but the ambiguity of one word. Let the Christian Reader trye all things, and hold fast that which is good.