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CHAPTER 3
AN
UNFOLDING OF THE REMAINING TEXTS OF SCRIPTURE PRODUCED FOR THE
CONFIRMATION OF THE FIRST GENERAL ARGUMENT FOR UNIVERSAL
REDEMPTION.
NEXT
to the place before considered, that which is urged with most
confidence and pressed with most importunity, for the defense of
the general ransom, in the prosecution of the former argument,
is,
2.
1 John 2:1, 2,
“If any man sin, we have an advocate 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 affirms Christ to be the
“propitiation for the sins of the whole world; “which,
say they, “manifestly appears 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 comprised in the first part of the
apostle’s assertion, that Christ is a propitiation for our
sins; and therefore by the world, opposed unto them, all others
are understood.” If there be anything of moment farther
excepted, we shall meet with it in our following opening of the
place.
Before
I come to the farther 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, — namely,
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 country, as such), as
the redeemed of Christ are said to be, Revelation 5:9. 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 interpretation thereof.
To
make out the sense of this place, three things are to be
considered: —
(1.)
To whom the apostle writes.
(2.)
What is his purpose and aim in this particular place.
(3.)
The meaning of these two expressions, —
[1.]
Christ being a “propitiation;”
[2.]
“The whole world.” Which having done, according to
the analogy of faith, 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 be so understood (as by right) as it is urged and
wrested for universal redemption.
(1.)
A discovery of them to whom the epistle was peculiarly
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,
removed, or established, with direct reference to those peculiar
persons and churches, needs no labor to prove. Now, though we
have nothing written expressly denominating 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; for, —
First,
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 hand of fellowship, that they should go
unto the heathen, and themselves unto the circumcision,”
Galatians 2:9. Now, as Peter and James (for it was that James of
whom Paul there speaks who wrote the epistle, the brother of John
being slain before), in the prosecution of their apostleship
towards them, wrote epistles unto them in their dispersion, James
1:1, 1 Peter 1:1; as Paul did to all the chief churches among the
Gentiles by him planted; so it is more than probable that John,
writing the 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 chapter, 1 John 2:7,
“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,
Acts 1-5, 10, 11. “To the Jew first, and also to the
Greek,” was the order divinely appointed, Romans 1:16.
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 Jew, he reckoneth himself with and among the
believing 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 is to be understood, he
declares in his Gospel, John 11:51, 52.
Fourthly,
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 manifest from Scripture and ecclesiastical
story; of whom the apostle said that “they went out from
them,” 1 John 2:19), evidently declare that to them in
especial 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 the engrafted opinion they had concerning their
own sole interest in the redemption 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 ours only, but for the sins of the whole world,” or,
“The children of God scattered abroad,” as John 11:51,
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 Jewish believers to all other
believers, or children of God throughout the whole world.
(2.)
For the aim and intention of the apostle 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 the propitiation
for our sins.” The very order and series of the words,
without farther enlargement, proves this to be so. 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, — First, They only have an advocate; it
is confessed that believers only have an interest in
Christ’s advocation. Secondly, Comfort, in such a case,
belongs to none but them; unto others in a state and condition of
alienation, wrath is to be denounced, John 3:36. Thirdly, They
are the “little children” to whom he writes, 1 John
2:1; whom he describes, 1 John 2:12, 13, to have “their sins
forgiven them for his name’s sake,” and to “know
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, namely, —
that Christ was a propitiation to all and everyone, — I
cannot conceive how this can possibly make anything 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 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 can be given to all and everyone, unless
Christ died for them? I say, If by all and everyone you mean 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 spiritual consolation prepared
for them; the children’s bread must not be cast to dogs.
(3.)
The meaning and purport of the word “propitiation,”
which Christ is said to be for “us,” and “the
whole world,” is next to be considered: —
First,
The word in the original is iJlasmo>v, twice only used in the
New Testament, — here, and 1 John 4:10 of this same epistle.
The verb also, iJla>skomai, is as often used; — namely,
Hebrews 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, ‘Ila>sqhti>
moi, “Be merciful to me.” There is also another word of
the same original and a like signification, namely, iJlasth>rion,
twice also used; — Romans 3:25, there translated “a
propitiation;” and Hebrews 9:5, 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 25:17, is
called capporeth, from caphar, properly to cover,
is here called iJlasth>rion, that which Christ is said to be,
Romans 3:25. Now, this mercy-seat was a plate of pure gold, two
cubits and a half long, and a cubit and a 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 tr,ppoK1
comes, as was said, from rp`K; , whose first native and genuine
sense is “to cover,” (though most commonly used [for]
“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 tenor 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 iJlasth>riov, “placamen,”
or “placamentum,” — that whereby God is appeased.
This that 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, as the wings of a hen over her
chickens. Hence that prayer of David, to be “hid under the
shadow of God’s wings,” Psalm 36:7, 57:1, 61:4, 63:7,
91:4 (and perhaps that allusion of our Savior, Matthew 23:37),
intimating the favorable 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; truly
and really Jesus Christ, as is expressly 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 mind
of the Holy Ghost therein. Ilasmo>v and iJlasth>rion, both
translated “a propitiation,” with the verb of the same
original (the bottom of them all being iJla>w, not used in the
New Testament, which in Eustathius is from i[emai la>ein, “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, — namely, to appease, pacify,
and reconcile God in respect of aversation for sin. Hence that
phrase, Hebrews 2:17, ‘Ila>skesqai ta<v aJmarti>av
tou~ laou~, which the Latinists render “Expiare peccata
populi,” “To expiate the sins of the people.”
(“ Expiare” is, in this business, to turn away anger by
an atonement. So the historian, “Solere reges ostenta
coelestia caede aliqua illustri expiare, atque a semet in capita
procerum depellere,” Suet. in Neron. 36.) 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. Ila>skesqai ta<v
aJmarti>av tou~ laou~ is as much as Ila>skesqai to<n
Qeo<n peri< tw~n aJmartiwn, “To pacify God concerning
sin.” Hence the word receiveth another signification, that
wherein it is used by the publican, Luke 18:13, Ila>sqhti>
moi, “Be merciful to me;” that is, “Let me enjoy
that mercy from whence flows the pardon of sin, by thy being
appeased towards me, and reconciled unto me.” From all which
it appeareth that the meaning of the word ijlasmo>v, 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
blood-shedding, whereby he was a “propitiation,”
Matthew 26:28; Ephesians 1:7; Colossians 1:14; Hebrews 9:22;
Romans 3:25, 5:9; 1 John 1:7; 1 Peter 1:2; Revelation 1:5. From
that which hath been said, the sense of the place is 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, 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
everyone expiated? Is God reconciled to everyone? Is every sinner
pardoned? Shall no one have the transgression of the law charged
on him? Why, then, is not everyone 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, that advocation for them, which he promiseth as the
fountain of their consolation, did consist, — even in a
presentation of the atonement made by his blood. He is also a
propitiation only by faith, Romans 3:25; 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, Ilewv e]somai, “I will be
propitious,” — the great word of the new covenant,
Hebrews 8:12, they alone being covenanters.
Secondly,
Let us consider the phrase o[lou tou~ ko>smou, — “of
the whole world.” I shall not declare how the word world is
in the Scripture polu>shmon, 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, 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 appear, clearly and undeniably, that
in any place (save perhaps one, where it is used in re
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, Revelation 3:10, “I will keep thee from the hour of
temptation, which shall come ejpi< th~v oijkoume>nhv o[lhv,”
— “upon all the 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
everyone 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, Colossians 1:6, “Which is come
unto you kaqw<v kai< ejn panti< tw~| ko>smw|,” —
“as in all the world.” Where, —
1.
All and every man cannot be understood; for they had not all
then received the gospel.
2.
Only believers are here signified, living abroad in the
world; because the gospel is 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 Romans 1:8,
“Your faith is spoken of ejn o[lw| tw~| ko>smw|,”
— “throughout the whole world.” Did everyone in
the world hear and speak of the Roman faith? You have it also
Luke 2:1, “There went out a decree from Caesar Augustus, ajpogra>fesqai
pa~san th<n oijkoume>nhn,” — “that all the
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 importance and signification. 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 has any appearance in this place), there is no color
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 o[lov oJ ko>smov is here no more than ejkklhsi>a
kaqolikh>.
Secondly,
The whole world can signify no more than all
nations, all the families of 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:
“All the ends of the earth have seen the salvation of our God,” Psalm 98:3;
“All the ends of the world shall remember and turn unto the LORD, and all the kindreds of the nations shall worship before thee,” Psalm 22:27;
“All
nations shall serve thee,” Psalm 72:11; — which general
expressions do yet denote no more but only the believers of all
the several nations of the world, who alone see the salvation of
God, remember and turn to him and serve him. So Joel 2:28,
“I will pour out of my Spirit upon all flesh;” as the
words are again 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 been anywhere affirmed that Christ died for all flesh,
all nations, all kindreds, etc.! which yet are but liveries
of believers, though garments as wide and large as this
expression, the whole world. Believers are called
“all nations,” Isaiah 2:2, 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, 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 world?
Thirdly,
The whole world doth sometimes signify the worser part
of the world; and why may it not, by a like synecdoche, signify
the better part thereof? Revelation 12:9, “The Devil, and
Satan, which deceiveth the whole world, is cast out;” that
is, the wicked and reprobate in the whole world, others rejoicing
in his overthrow, Revelation 12:10. 1 John 5:19, O ko>smov
o[lov, “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 contrary sense you
have Colossians 1:6.
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 reasons: —
First, This place treateth not of the ransom of Christ in respect
of impetration, but of application; for it affirms
Christ to be that by his death which he is only by faith, as was
manifested from Romans 3:25. Also, from application 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 everyone.
Secondly,
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 here 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.
Thirdly,
This kind of phrase and expression in other places cannot
possibly be tortured to such an extension as to comprehend all
and everyone, as was apparent from the places before alleged; to
which add, Matthew 3:5, “Then went out to him pa~sa hJ
Ioudai>a kai< pa~sa hJ peri>cwrov tou~ Iorda>nou,”
— 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, especially all
circumstances (as hath been showed) being contrary to such an
interpretation?
Fourthly,
The most clear parallel places in the Scripture are opposite to
such a sense as is imposed. See Colossians 1:6; John 11:51, 52.
Fifthly, If the words are to be understood to signify all and
everyone in the world, then is the whole assertion useless as to
the chief end intended, — namely, 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 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 two of them: —
Obj.
1 “It is the intention of the apostle to comfort all in
their fears and doubts; but every one in the world may be in
fears and doubts: therefore, he proposeth this, that they all may
be comforted.”
Ans.
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.
Obj.
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.”
Ans.
1. In the first part, the believing Jews 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 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 truth, yet the increase or accession must be,
by analogy, only those who were to be 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 Savior,
John 17:20, should believe on his name to the end of the world.
And thus the two main places produced for the confirmation of the
first argument are vindicated from the false glosses and violent
wrestings of our adversaries; the rest will be easily cleared.
3.
The next place urged in the argument is John 6:51, where our
Savior affirms that he will give his “flesh for the life of
the world.” This giving of himself was the sanctifying and
offering up of 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 everywhere, he calleth them “the
world.” That the world here cannot signify all and
everyone 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 intendment, 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? Or who dares once alarm that Christ gave himself
for the life of them who, notwithstanding that, by his
appointment, 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 all, 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 defense would
receive no prejudice.
4.
Divers other places I find produced by Thomas More, chap. 14
of the “Universality of Free Grace,” to the pretended
end in hand; which, with that whole chapter, shall be briefly
considered. The first insisted on by him is 2 Corinthians 5:19,
“God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.”
Ans.
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 everyone therein.
They who are called the “world,” 2 Corinthians 5:19,
are termed “us,” 2 Corinthians 5:18, “He hath
reconciled us to himself by Jesus Christ;” as also 2
Corinthians 5:21, where they are farther 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 it, — if
the word any interpretation from those expressions which are
directly expository 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 that world; which is farther
interpreted to be an imputation of the righteousness of Christ, 2
Corinthians 5:21. Now, in these two things consisteth the
blessedness of justification in Christ, Romans 4:6, 7; therefore
this whole world, which God in Christ reconcileth to
himself, is a blessed, justified world, — not all and
everyone 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
effectual 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, — 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 himself,” of which there
is no need, for believers are reconciled; or, secondly, “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? Fourthly, If this reconciliation of
the world consist (as it doth) in a non-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 unbelief 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 Thomas More 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 twofold 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
look, 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
non-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 is it the chief motive unto, the latter, being
the subject or matter of the message in the gospel whereby it is
effected. So that the assertion of this twofold reconciliation,
or rather two branches of the same complete work of
reconciliation, establisheth our persuasion that the world can
be taken only 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,’ 2 Corinthians 5:11; men that must
‘appear before the judgment-seat of Christ,’ 2
Corinthians 5:10; that were ‘dead,’ 2 Corinthians 5:14;
that ought to live unto Christ, 2 Corinthians 5:15: therefore, all
men.” Now, “homini homo quid interest?” How
easy is it for some men to prove what they please! Only let me
tell you, one thing more is to be done that the cause may be
yours, — namely, 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 ye lose the reward.
But
he adds, — First, “Of these, some are reconciled to
God,” verse 18.
Ans.
Most false, that there is any limitation or restriction of
reconciliation to some of those concerning whom he treats; it is
rather evidently extended to all of them. Secondly, “But
some are not reconciled,” 2 Corinthians 5:11.
Ans.
Not a word of any such thing in the text, nor can the least
color be possibly wrested thence for any such assertion.
“Many corrupt the word of God.”
A
second place he urgeth is John 1:9, “That was the true
Light, which lighteth every man that cometh into the world.”
“This world,” saith he, “is the world of
mankind, John 1:4, made by Christ, John 1:3; which was his own by
creation, mercy, and purchase, yet ‘received him not,’
John 5, 10, 11: therefore, it is manifest that there is life, and
that Christ died for all.”
Ans.
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 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 ejrco>menon,
“coming,” unto fw~v, “light,” and not to a]nqrwpon,
“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.” So John
3:19, “Light is come into the world;” and John 12:46,
“I am 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 or ransom.
The whole weight must lie on the words “every man,”
which yet Thomas More 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 everyone 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 everyone that is
enlightened: which is all the text avers, and is by none denied.
But whether all and everyone 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; waiving 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. A third place is John 1:29, “Behold the Lamb
of God, which taketh away the sin of the world;” and this,
saith he, is spoken of the world in general.
Ans.
1. If it should be spoken of the world in general, yet
nothing could thence be inferred to a universality of
individuals.
2.
That Christ is he, oJ ai]rwn, that taketh away, beareth,
purgeth, pardoneth, as the word is used, 2 Samuel 24:10 (taketh
away by justification that it should not condemn, by
sanctification that it should not reign, by glorification that it
should not be), th<n aJmarti>an, “the sin,” great
sin, original sin, tou~ ko>smou, “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 manner intimated in
the text, and is in itself exceeding false. John 3:17 is by him
in the next place urged, “God sent not his Son into the
world to condemn the world, but that the world through him might
be saved.”
Ans.
A notable ajntana>klasiv, or eminent inversion of the word
world in this place was before observed; like that of John
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 Savior conversed hath the name of the whole assigned
unto it. In the second, you may take it for all and everyone in
the world, if you please (though from the text it cannot be
enforced); for the prime end of our Savior’s coming was not
to condemn any, but to save his own, much less to condemn all and
everyone in the world, out of which he was to save his elect. In
the third place, they only are designed whom God sent his Son 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 design of God in sending his Son. 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 do all his pleasure, and his purpose shall 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, Luke 2:34,
and, therefore, not that all and everyone 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. John 4:42, and 1 John 4:14, with John 6:51 (which was
before considered), are also produced by Thomas More; in all
which places Christ is called the “Savior of the
world.”
Ans.
Christ is said to be the Savior of the world, either,
first, because there is no other Savior 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 everyone in it. If in this
latter way, vicisti, Mr. More; if in the former, me>nomen
w]sper ejsmen, — “we are still where we were.”
The
urging of John 12:46, “I am come a light into the
world,” in this business, deserves to be noted, but not
answered. The following places of John 3:16, 17, 1 John 2:1, 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 defense and answer to the first
principal 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 “Prove all things, and hold fast that
which is good.”