An Unfolding of the Remaining Texts of Scripture Produced for the Confirmation of the First General Objection

An sib fatclina of the remaining texts of Seripeuré, - produced for the confirmation. of the first generat — oljection, or argument for universal redemption.

Next to the place before considered, that which is urged with most confidence, and pressed with most importunity, for the ‘defence of the general ransom, in the prosecution of the former argument, — is,

2dly, 1 JoAnii. 1,2. If any man sin, we Hayeeh on vocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but also for the sins 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 appear advantageous to the cause in hand, The weight of the whole hangs upon this: that the apostle afirms Christ to be a propitiation for the sins of the whole world; which, say they, manifestly appears to be all and. every one in is world: and that, First, From the words, themselves, without any wereouney for what can be sig-

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Chap. III. &nd places of Scripture opened. 247.

nified by the whole world, but all men in the world? Secondly, From the opposition that.is made between world and believers, all believers being comprised in the. first part of the apostle’s assertion, that Christ is the propitiation for our sins, 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 mind of the - Holy Ghost in these words, I must tell you: that I might answer the objection from hence very briefly, and yet so solidly, as quite to cut off all the cavilling exceptions of our adversaries, viz. that as by the world jn 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 country as such,) as the redeemed of, Christ are said to he, Rev. v. 9. But because they much boast of this place, I shall by God’s assistance so open the sense and meaning of it, that it shall appear to all, how little reason they have to place any confidence in their wrested jnterpretation thereof.

To make out the sense of this bikews three things are to be considered, viz. 1. to whom the apostle writes; shies what is his purpose and aim 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 analogy of faith, and the scope of this

and other parallel places, with reference to-the things, and use of the words themselves; we shall easily manifest by undeniable reasons, that the text cannot. rightly be so understood as it is bape and wrested for univer oat re-Sem plot:

~1. A discovery of dhieki to whom the epistle was ) pecu-. fiarly directed, 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 aiming at some things to be taught, reproved, or established, with direct reference to those peculiar persons and churches, needs no labour to prove. Now though we have no- thing written, expressly nominating them to whom this epistle was primarily directed, to make an assertion thereof infallibly true and de fide; yet by clear and evident deduction, it may be made more than probable, that. it was intended to the Jews or believers of the circumcision. Pore iv: Agi wa

(1.) John was, in a peculiar manner, .a minister and an apostle to the Jews, and therefore they were the most immediate and proper objects of his care: James, Cephas, and John, gave to Paul and Barnabas the right hands of fellowship; that they should gounto the heathen, and themselves unto the circumcision, Gad. ii. 9, Now as Peter and James, (for it was that James of whom Paul here speaks, who wrote the epistle, the brother ef John being slain before) in the prosecution of their apostleship towards the Jews, wrote epistles unto them in their dispersion, Jam. i. 1. Pet.i. 1. as Paul did to all the chief churches among the Gentiles by him planted: so is it more than probable, that John 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. -

(2.) 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. I write an old commandment which ye had from the beginning, which ye heard from the beginning. Now that the promulgation of the gospel had its beginning among the Jews, 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. 1.11. Hl. iv. v. vi. xu. Fo the Jews first and

also to the Greek, — was the: order divinely appointed;

Rom. i. 16., |. indi (3.) The oppositron that the apostle makes between us

and the world, in this very place, is sufficient to manifest

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unto whom he wrote. As a Jew, he reckoned himself with and among the unbelieving Jews, to whom he wrote; and sets himself with them, in opposition to the residue of believers in the world: and this is usual with this apostle; wherein, how he isto be understood, he declares in his ‘gospel, John xi. 51, 52.

(4.) The frequent mention, and cautions, that he makes and gives, of false teachers, seducers, antichrists, (which in those first days were, if not all of them, yet for the greatest. part, of the circumcision, as is mamifest from Scripture and ecclesiastical story; of whom the apostle

said, that they went out from them, chap. 11. 19. and ive 1.) evidently declares. that to. them in. special. was this epistle directed, who lay more open, and were more obnoxious to the seducements of their countrymen, than others.;

Now this being thus cleared; if withal ye will remind what was said before, concerning the inveterate hatred of that people towards the Gentiles, and thei ingr afted opinion they had concerning their own sole interest in the redemp- ‘ tion procured and purchased by their Messiah,. it will be no difficult thing for any to discern the aim of the apostle in this place, in the expression so, much stuck at. He {saith he).is the propitiation for our sins; that. is, our sins who are believers of the Jews: and lest, by this assertion they should take occasion to confirm themselves in their former error, he ‘adds, and not for our’s only, but also for the sins of the whole world, or the children of God throughout the world, as John xi. 51, 52. of what nation, kindred, tongue; or language soever they were: So that we have not. here an opposition between the effectual salvation of all believers, and the ineffectual redemption of all others; but an extending of the same effectual redemption which belonged to the Jews believers, to all other believers, or children. of God Enyoughout the whole world.

2. For the aim and intention of the RE in these words, it is to give consolation to believers, against their sins and failings: If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is a propitiation for our sins. The very order and series of the words, without further enlargement, proves this to ’ be so: and that they were believers only to whom he intended this consolation, that they should not despair nor utterly faint under their infirmities, because of a sufficient, yea, effectual remedy provided, — is no less evident; for, (1.) They only have an advocate; it is confished: that believers only have an interest in Christ’s advocation. (2) Comfort in such a ease, belongs to none but them, unto others ina state and condition of alier- -ation, wrath is to be denounced, John iii. 36. (3.) They are the little children to whom he writes, verse 1. whom he describes, ver 12, 13. to have their sins forgiven them for his name’s sake, and to have known the Father. So that the aim of the apostle being, to make. out consolation to believers in their failings, he can speak of none but them only: and if he should extend that whereof he speaks, 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 died for innumerable persons that shall be damned?. Will that be any refreshment unto me, which is common unto me with them that perish eternally? is not this rather’a pumice-stone, than a breast of consolation? If you ask, how comfort ean be given to all and every one, unless Christ died for them? I say, if by all and every one, ‘you mean all believers, Christ is, as in the text asserted, a propitiation and an advocate for them all: if all others, reprobates and unbelevers, we say, that there is neither in the death of Christ, nor in the word of God, any solid spiritual consoation prepared for them: the children’s bread must not be cast to dogs.

3. The meaning and purport of the aes propitiation, which Christ is said to be, for us, and the whole world, is next to be considered. The ord in the original is irasyes, twice only used in the New Testament; here, and chap. iv. 10. The verb also iads#ouar is as aston used viz. Heb. ii. 17. translated there, (and that properly, considering the construction it is in,) to make reconciliation: and Luke xviii. 13. it is the word of the publican, iasaqré wor,

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be merciful fo me. There is also another word of the same original, and a like signification, VIZ. Lhasa’pcov; twice also used, Rom. ili 25. there translated a propitiation: and Heb ix. 5. where it is used for, and “also rendered, the mercy-seat; which will give some light into the meaning of the word. That which Exodus xxv. 17. is called Cape poreth, from Caphar, properly to cover, is here, [Hed, ix. 5.] called caaszpcov; that which Christ is said to be, Rom. iii. 25.. This. mercy-seat was a plate of-pure gold, two cubits anda half long, and a cubit anda half 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 n153 comes, as was said, from 433; vehioes first native and genuine sense is to cover, (tho’ most commonly used to expiate.) This plate or mercy-seat, was so called, because it was placed upon the ark, and covered it; as the wings of the cherubim hovered over that: the mystical use hereof being, to hide (as it were) the law, or rigid tenure of the covenant of works, which was in the ark: God thereby declaring himself to be pacified or reconciled, the cause of anger and enmity being hidden. Hence the word cometh to have its second acceptation, even that which is rendered by the apostle, Rom. 11, 25, taagy’prov, placamen, or placamentum, that whereby God is appeased. This it did plainly signify: being shadowed with the wings of the cherubim, denoting God’s presence in power and goodness, which were made crouching over it, 2s the wings of an hen over her chickens. Hence is that expression of David to trust under the shadow of God’s wings Psal. xxxvi. 7, vil. 1. lxi. 4. Ixiti. 7, xei. 4. [and perhaps that allusion of our Saviour, Matth, xxiii. 37.] intimating the favourable protection of God, in mercy, denoted by ‘the wings of the cherubim covering the propitiatory, embraeing that which covered the bill of accusation which typically was that table or golden plate, or covering before described; truly and really Jesus Christ, as is expressly, affirmed, ‘Rom. iii. 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 mind of the Holy Ghost therein: ina34d5 and jxagzpcor, both translated a propitiation, with the verb of the same original, (bottom of them all being éa¢w, not used in the New Testament: which, in Eustathius, is from separ aaav, intently and with care to look upon any thing, like the oracle on the mercy-seat), do signify that which was done or typically effected by the mercy-seat, wz. to appease, pacify, and reconcile God, in respect of aversion for sin. Hence that phrase, Heb. lh, 17. ineoxecOae. tats apaptias 78 208; Which the Latinist renders expiare peccati populi, to expiate the sins of the people: (expzare, in this business, is to turn away anger by an atonement; so the historian,- — Solere Keges portenta celestia cede aliqua illustri expiare, et a semet in capita procerum depellere. Suet. in Neron) we render it, to make reconciliation for the sins of the people. The word will bear both: the meaning being, to appease or pacify, or satisfy God for sin, that it might not be imputed to them towards. whom he ‘was so appeased; bheoxeodar tas apaprias eS AWS, is as much as jhe oxecOae Tov @zoy wept radvapaptrarv; to pacify God concerning sin. Hence the word ricetoarh another signification, that wherein it is used by the publican, Luke. xviii, 18. “lawodnr’ mos, be merciful to me: that is, let me enjoy that mercy from whence flows the pardon of sin; by they being appeased towards me, and reconciled unto me. From all which it appeareth, that the meaning of the word jaaopss 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 sin, is so often placed as the product and fruit of his blooi-shedding whereby he was a propitiation, Matth. xxvi. 28. Eph. i. 7. Col. i. 14. Heb ix. 22. Rom. ni. 25. Hom: v. 9.-1 John 1. 7. Pets 1, 2, ev. 1.0. From that which hath been said, the sense of the place js evident to be, that Christ hath so expiated sin 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 7 whether this can be tolerably applied 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 sins ‘of every one expiated #? is God reconciled to every one? is

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every sinner pardoned, shall no one have the transgression of the law charged on him? why then is not every one saved? Doubtless 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 show from whence ariseth, and wherein chiefly, if not only, consists, that advocation for them which he premiseth as the

fountain of their consolatien, even in a presentation of the

atonement made by his blood. He is also a propitiation

only through faith, Rom. ii. 25. and surely none have

faith, but believers: and therefore certainly it is they only

throughout the world, for whom alone Christ is a propitiation. Unto them alone God says, “acas 2oouar, I will be

propitious, the great word of the new covenant, Hed. viii.

12. they alone being covenantees.

4,.Liet us consider, the phrase 6’18 rg xo’ ous of the whole world. I shall not declare how the word world is in the Scripture zorgonuov, of divers significations; partly because I have in some measure already performed it, partly because it is not in itself so much here insisted on, but only with reference to its general. adjunct whole, the whole world: and therefore we must speak to the whole phrase together. Now, concerning this expression, say,

(1.) That wheréas, (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 appear clearly and undeniably, that in any place, (save perhaps one, where it is used in 7e necessaria) it compriseth all and every man in the world :*so that unless some circumstance in this place enforce that sense, which it doth not, it will be a plain wresting of the words, to force that interpretation upon them. |;

Let us then briefly look upon the places, beginning with the last, and so ascending: now that is Rev. iii. 10. I will keep thee from the hour of temptation, which shall come ine ens gt xeugvns ans, upon the whole world: (the word world is other in the original here, than in the place we have before us; there being divers*words to express the same thing, considered under several notions) where that it cannot signify 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 treat, the next is, Col. i. 6. which is come unto you, xaSas 2 iy maves 1 xéou@, as in all the world, where all and every man cannot be understood, for they had not all then received the gospel: but only believers are here signified, living abroad in the wofld, because ‘the gospel 1s said to bring forth fruit in them to whom it comes, and there is no true gospel fruit without faith and repentance.

Another place is Rom. i. 8. your faith is spoken of, é» 6a@ 76 xoouw, throughout the whole world; did every one ’ in the world hear, and speak of the Roman faith? You have it also, Luke ii. 1. there went out a decree from Cesar Augustus, éxoypa’peodar nacav ry dsxovuguny, that the whole world should be taxed; which yet was but the Roman empire, short enough of ‘comprising all singular persons in the world. It were needless to repeat the rest,

being all of the same indefinite fi Saco and signification. ape i If then the expression itself, doth not hold out any such

universality; as is pretended, unless the matter concerning

which it is used, and the circumstances of the place, do

require it, (neither of which enforcements have any ap-’ pearance 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 “oaos 6 xéouos, 1S here no more than exann ota xadortxy; the catholic church.

(2.) The whole world, can signify no more than, all nations, all the families bE the earth, all flesh, all men, all the ends of the world. These surely are expressions equivalent unto, and as comprehensive of particulars as the whole world: but now all these expressions we find frequently to bear out believers only, 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, viz. All the ends of the earth have seen the salvation of our God, Psai. xeviii. 3. All the ends of the world shall remember, and turn unto the Lord; and all the kindreds

Chap. Ill. And places of Scripture opened. 255

of the nations shall worship before thee, Psal. xxii. 27. All nations shall serve him, Psal. Ixxil. 11. which general expressions do yet denote no more, but only the belevers of all the several nations of the world, who alone see the salvation of God, remember and turn io him, and serve him, So Joedii. 28. I will pour out my Spirit upon all flesh, and the words are again repeated, on the accomplishment of the promise, cés ii. 17. also Luke iii. 6. 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 been any where affirmed, that Christ died for all-flesh, all nations, all kindreds, &e. which yet are but liveries of believers; though garments as wide and large as this expression, the whole world. Believers are called all nations, /sa@. ii. 2. and lxvi. 18. yea-all men, Z%¢ws ii, 11. for to them alone, the salvation bringing grace of God is manifest. If they then, the children of God, be, 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 WOR? Se

(3.). The whole world, doth sometimes signify the worse part of the world; and why may it not, by a like synecdoche, signify the better, part thereof? Mev. xil. 9.. The devil and Satan which deceiveth the whole werld,. was cast out; that is, the wicked and reprobate in the world: others rejoicing in his overthrow, ver. 10, Also 1 John v. 19. 0 xdcopos ‘saos, the whole world lieth in wickedness: where the whole world, is opposed to them which are of God, in the beginning of the verse. The pone ary sense you have, Col. i. 6.

This then being spoken, to clear 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 only 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 reagaie viz.

[1.] This place treateth not of the ransom of Christ, in respect of impetration, but of application: for it af’rms Christ to be that by his death, which he is only by faith; as was manifested from Rom. iii. 25. Also from appli- eation only, ariseth consolation. Now never any said, that the application of the death of Christ was universal: therefore this place cannot have regard to all and every one.

f2.] Christ is here said to be a propitiation, only for such as are intended in the place; which is apparent: but now believers only are intended; for it is to give them consolation in their failings: in which case, consolation belongeth to them alone. Therefore it is believers only, though of all sorts, times, places, and conditions, for whom Christ is said to be a propitiation.

[3.] This kind of phrase and expression in other places, cannot possibly be tortured to such an extension, as to comprehend all and every one; a®was apparent from the places before alleged. To eabibh add, Matth, iil. 5. then went out to him xasa x’ Isdne’c Ob 36 Ta0a 7 Mepe yapos te Lopdddve, all Judea and all the region round about Jordan: among whom, notwithstanding, the Pharisees rejected his baptism. Why then should it be so understood here; espe- elally all circumstances, as hath been showed, being con- ‘trary to such an interpretation? —

[4.] The most clear parallel places in the Scripture, are opposite to such a sense as is imposed: see Col. i. 6. John xi. 51. 52.

{5.] If the words are to be understood, to signify all and every one in the world, then is the whole assertion useless, as to the chief end Hikended: 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 effectual, will yield them no more comfort, than’ it: would have done Jacob and his sons, to have heard from Joseph that he had corn enough sufficient to sustain them; but that he would do so, was altogether uncertain: for had he told them, he would sustain them sufficiently, though not effectually, they might have starved, notwithstanding his

Chap. UI. nd places of Scripture opened. 257

courtesy. 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 general redemption.

Some few objections there are, which are usually laid against our interpretation of this passage of the apostle; but they are all prevented or removed in the explication itself; so that it shall suffice us to name one or OY0 of them, viz.

Otject, 1. It is the intention of the apostle to pict all, in their fears and doubts; but every one in the w rid may be-in fears and doubts: therefore he proposeth this, that they all may be comforted.:

ns. The all that may be in fears and doubts, in the business of consolation, must of necessity be restrained to believers; as was before declared.

Obec. “2. All believers are comprehended in the first branch, for our sins; and therefore in the increase and extension of the assertion, by adding for the sins of the whole world, all others are intended.

Answ. 1, In the first part, the believing Jews alone are intended; of whom John was one, pet the addition is not-an extending of the propitiation of Christ to others than believers, but only 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 comfort by truth; yet the increase or accession must be, by analogy, only. those who were to be in after ages, and in remoter places than the name of Christ had then reached unto, even all those who, according to the prayer of. our Saviour, John. xvii. 20. should believe on his name, to the end of the world. And thus the two

main places produced for the confirmation.of the first are

gument, are vindicated from the false glosses and violent wrestings of our’ adversaries; the rest will be easily cleared.

3dly, The next place urged in the argument, is John iv. 51. where our Saviour affirms, that he will give his flesh

‘for the life of the world. This giving ‘of himself, was the

2

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258 Oljections particularly answered, Book lV.

sanctifying and offering up himself an acceptable oblation, for the sins of them for whom he suffered ;. his intention being that they, for whom in dying he so offered himself, might have life eternal thereby: which, because it was not for the Jews only, but also for all the elect of God every where, he calleth them the world. That the world here cannot signify all and every one that ever were or should ‘be, is as manifest as if it were written with the beams of the sun; and that because it is made the object of Christ’s intendments, to purchase for them and bestow upon them life and salvation. Now I ask whether any man, not bereaved of all spiritual and natural 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? Qr who dares once affirm, that Christ gave himself for the life of them who, notwithstanding that, by his disappointment, do come short of it to eternity? So that if we had no other place, to manifest that the word world doth not always signify al, but only 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.

4thly, Divers other places I find produced by T. M. chap. xiv. of the universality of free grace; to the pretended end in hand: which, with that whole chapter, shall be :riefly considered. And,;

1. The first insisted on by him, is 2 Cor. y. 19.-God was in Christ reconciling the world unte himself, not imputing their trespasses unto them.

“ins. (1.) Really, he must have no small confidence of his own. strength, and his reader’s weakness, who from this place shall undertake to conclude-the universality of redemption, and that the world doth here signify all and every one therein. They who are called the world, ver. 19, are termed ws, verse 18. he hath reconciled us to himself by Christ, as also verse 21. where they are further described, by,Christ’s being made sin for them, and their being made the righteousness 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

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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 believers.

- (2.) God’s reconciling the world unto himself, is described evidently either to consist in or necessarily to infer, a non-imputation of sin to them, or to the world; which is further interpreted to be an imputation of the righteousness of Christ, ver. 21. Now in these two things consisteth the blessedness of justification in Christ, Rom. iv. 6,7. Therefore this whole world, which God in Christ reconcileth to himself, is a blessed “justified world: not all and every one of the sons of men that ever were, are or shall be in the world; the greatest part of whom lie in evil.

(3.) This, God in Christ reconciling, holdeth out an actual work 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, 1.] how can a conditionate reconciliation be reconciled with that which ig actual? 2] Why is no condition here mentioned? 3.] What is that condition? Is it faith and believing? Then the sense of the words must be, either, [1.] God was in Christ, reconciling a believing world unto himself; of which there is no need, for believers are reconciled: or re. ] God was in Christ, reconciling an unbelieving world unto himself, upon condition that it do believe; that is, upon condition that it be not unbelieving, that is, that it be reconciled: is this the mind of the Holy Spirit? =

(4.) If this reconciliation of the world consist (as it doth) in a not-imputation of sin; then this is either of all their sins, or only of some sins; if of some only, then Christ saves only from some sins; if of all, then of unbebelief also, or it is no sin; then all the men in the world must needs be saved, as whose unbelief is. pardoned. The world here then, is only the world of blessed pardoned believers, who are made the righteousness of God in Christ.

That which T. M. bringeth to enforce the opposite signification of the word, is in many words very little. Much time he 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 we also grant; though we do not divide them, but make them several parts of the same reconciliation, the former being the rule of the latter. For to whomsoever: God is reconciled in and by Christ, they shall certainly, every one of them, be reconciled to God by the Spirit: God’s 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 the former is the rule of, so it is the chief motive unto, the latter; being the subject or matter of the message in the gospel, whereby it is effected. So the assertion of this two-fold reconciliation, or rather two branches of the same complete. work of reconciliation; establisheth our persuasion, that the world ean be taken only for the elect therein.

But he brings farther: light from the context, 6s strengthen his interpretation, .For, saith he, those of the world here, are called men, verse 11. men that must appear before the judgment-seat of Christ, verse 10. that. were dead, verse 14, that ought to live unto Christ, verse iD; therefore all men: nsw. ‘Now homini homo guid interest 2. How easy is it for some men to prove what they please? Only let me tell you, one thing more is td be done, that the cause may be yours; viz. a proving that the elect of God are not men, that they must not appear before the judgment-seat of Christ, that they were not dead, that they ought not to live to Christ: this do, or you lias the rew aru

Bo he adds, of these, some are ibtontie’ to’ God, ver.

Answ. Most false, that there is any <lingitahibih ored trot of reconciliation, to some of those concerning whom the apostle treats: it is rather evidently extended to all of them. But, says he, some are not reconciled, verse 11. Answ: Not a word of any such thing in shietext; nor can the least colour be possibly wrested thence, for any such assertion. Many corrupt the word of God.

2. A second place he urgeth, is John i. 9. That was the true light, which lizhteth every man that cometh into the world, This world, saith he, is the world of mankind, verse 4, made by. Christ, verse 3. which was his own, by

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creation, mercy, and purchase; yet received him not; verse 3, 10. 11. therefore it is manifest, that there is life, and that Christ ‘died for all.

“insw. That by the world here ts 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 coming into the world, cannot possibly be otherwise apprehended: it is as much as born, and coming to breathe the common air. Now, among the expositions of this place, that seems most consonant and agreeable to the discourse of the apostle, with other expressions here used, which refers the word épzomevor, coming, unto pds, hight: and not to &v6panov, man, with which it is vulgarly esteemed to agree: so that the words. should be rendered, that was the true, light which, coming into the world, lighteth every man. Thus John i. 19. light is come into the world; and John xii. 46. lam come a light into the world; parallel. expressions unto this. So that from the word world, nothing can hence be extorted, for the universality of grace orransom. The whole weight then must lie on the words, every man: which yet T. ™. doth not at all insist: upon: and if any other should, the word holding out actual 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 only true light and fountain of illumination, so-that he doth enlighten every one that is enlightened; which is all the text avers, and is by none denied. But whether all and every one in the world, before and after his incarnation, were, are, and shall be actually enlightened 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 weakness of the argument for universal redemption, from this place: waving for the present, not denying or opposing another interpretation of the words; rendering the enlightening 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 eternal wisdom of his Father,

3. A third place is John i. 29. Behold the Lamb of God which taketh away the sin of the world: and this (saith he) is spoken of the world in general.

Answ. (1.) If it should be spoken. of the world in general; yet nothing could thence be inferred to an universalty of individuals. (2.) That Christ is he, 6 cpar, which taketh away, (beareth, purgeth, pardoneth (as the word is used, 2, Sam. xxiv. 10) taketh away by justification that it should not’ condemn, by sanctification that it should not reign, by glorification that it should not he, tnv awaprcov, the sin, (great sin, original sin) 7% «éous, of the world, (common to all) is most certain: 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 paenner intimated in the text, and is in itself exceeding

alse.

4. John iii. 17. 1s by him in the next Sala urged; God sent not his. Son into the world to condemn the world, but that the world through him might be saved.

nsw. (1.) A notable arravexarases, or eminent Inversion of the word world, in this place, was before observed; like that of chap. i.

earth, a part of it; and the world was made by: him, — the whatd. world, saith all thing 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 clause, that part of the world wherein our Saviour conversed, hath the name of the whole. assigned unto it 5 in the Brite 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 Saviour’s coming, was not to condemn any, but to save his own, much. less to condemn. all and every one in the world, out of which he was to save his elect: in the third clause, they only are designed, whom God sent his Son on purpose to save; as the words evidently hold out. -The saving then of them who are called the world, was the very purpose and design of God’s sending his Sau, Now that these are not all men, but only believers of Jews and Gentiles throughout the world, is evident; [1.] Because all are not saved; and the Lord hath said he will dp all his Pipssares and his porpaag al

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stand. [2.] Because the most of men were at the instant actually damned: did he send his ‘Son that they might be saved? [3.] Because Christ was appointed for the fall of some, Zuke i. 34. and therefore not that all and every one might be saved. ([4.] The end of Christ’s actual exhibition and sending in the flesh, is not opposite to any of God’s eternal decrees; which were eternally fixed, concerning the condemnation of some for their sins: did he send his Son to save such? doth he act contrary to his own purposes, or fail in his undertakings? The saved world, is the - people of God scattered abroad throughout the world.

5. John iv. 42. and 1 John iv. 14. with John vi. 51% (which was before considered) are also produced by T. M. in all which places Christ is called the Saviour of the world. i.:,

“insw. Christ is said to be the 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 only) all over the world: or secondly, because he doth actually save all the world, and every one in it. If in this latter way, vicist2 Mr. More; if in the former, pgvowev w’sxep ymev, we are still where we were.

The urging of John xii. 46. I am come a light. into the world, in this business, deserves to be noted, but not answered. The following places, John iii. 16, 17. 1 John il. 1. 2. have been already considered. Some other texts are produced; but so exceedingly wrested, strangely perverted, and so extremely useless to the business in hand, that I dare not make so bold with the reader’s patience, as once to give him a repetition of them.

And this is our’defence and answer to the first principal argument of our opposers; with our explication of all those texts of Scripture, which they have wrested to sup-. port it: the bottom of their strength being but the ambiguity of one word. Let the Christian reader try all things, and hold fast that which is good.-