Redemption Redeemed. John Goodwin

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СКАЧАТЬ that the death of Christ, and the gracious intentions of God therein, did, and do equally and uniformly respect all men, is abundantly manifest from that declaration made by the Lord Christ himself on this behalf, formerly opened; “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John iii. 16. Those words, “that whosoever believeth on him should not perish,” &c., evidently import indifferenced and impartial intentions on God’s part towards men in the gift of his Son.

      The last Scripture of the division yet in hand was this, “Therefore as by the offence of one, the judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto the justification of life,” Rom. v. 18. Evident it is, that the apostle in this passage compareth the extent of the condemnation which came by the sin of Adam, with the extent of the grace of justification which came by Christ, in respect of the numbers of persons unto whom they extended respectively, and finds them in this point commensurable the one unto the other.

      The persons upon whom the gift of justification cometh by Christ, are made equal in number unto those upon whom the judgment of condemnation came by Adam. For as the offence of Adam is here said to have come upon all men unto condemnation, so also is the gift of justification of life, i.e. of such a justification upon which, and by means whereof, men are saved, which comes by Jesus Christ and said to come upon all men likewise. Now to say, that all men in the former clause is to be taken properly and signifies all men, indeed, without exception of any, which all expositors grant without exception of any, but in the latter improperly and with limitation, yea, with such a limitation, which comparatively, and a few only excepted, excludes all men, there being not the least ground or reason in the context to vary the signification of the words, or to make them to signify more in the one clause and fewer in the other, is to exercise an arbitrary dominion over the expressions of the Holy Ghost, and to invent and set up significations and senses of words at pleasure.

      Nor doth it at all ease the matter, to say or prove, that in other places of Scripture this phrase pantas anthrōpous, all men, signifies not all without exception, but only a great number, or all of one particular sort or kind of persons; because,

      1. If it can be proved that in other places of Scripture it so signifies, I mean not all without exception, but only some greater number or numbers of men, it seems then there is a reason why it should or must so signify in these places; otherwise, it could not be proved that there it so signifies. But here is no reason at all to be given why it should be taken out of the proper and native signification, or signify any lesser number than all men simply. Now to refuse the proper signification of a word, where there is no other reason why it should be refused, but only because it is to be refused where there is a reason, and so a necessity, to refuse it, is as if one should persuade a man that is hungry to forbear meat whilst he may have it, because he must forbear it when he cannot get it. When the context or subject matter doth require a by, less proper or limited signification of a word or phrase, this signification is put upon them by God. But when there is no occasion or necessity, either in respect of the one or of the other, why such a signification should be put upon them, now if it be done, the doing of it is arbitrary, and from the lawless presumption of men. How much more when men shall do it, not only without any sufficient ground or reason, but against reason? That is the case of those, who by all men in the latter clause of the verse in hand, will needs understand only some men, and these but few comparatively. For,

      2. Though one and the same word or phrase, is sometimes to be taken in a different signification in one and the same period or sentence, as elsewhere is observed, yet this is nowhere to be done, but where there is manifest and pregnant reason for the doing of it, as in these and the like eases. “Let the dead bury their dead,” Mat. viii. 22. So again, “Whosoever drinketh of this water shall thirst again; but whosoever shall drink of the water that I shall give him, shall never thirst more…” John iv. 13, 14. There is a plain reason why by the “dead,” in the end of the former of these places, should be meant such as were naturally or corporally dead, viz. because such only are to be buried with that kind of burial, whereof our Saviour had occasion to speak, as appears from the former verse. Again, why by “the dead” in the beginning of the said passage, should be meant those that are spiritually dead, and not those that are corporally dead, there is this reason, every whit as plain as the former, viz. because those that are naturally or corporally dead, are not capable of burying those that are dead, either with one kind of burial or other. So why the word “water,” in the latter of the passages mentioned, should in the first place signify material or elementary water; in the latter, spiritual water or the Holy Ghost, reasons are obvious and near at hand; we shall not need to name them. But why the words, pantas anthrōpous, all men, in the place of the apostle under debate, being twice used, should be conceived so far to vary in their significations as in the former clause, to signify all men without exception; in the latter, very few men, no like reason, nor indeed any competent, can be given.

      3. Though “all men” doth in some places signify only a greater number of men, not all men simply or universally, yet it never signifieth a small number of men, either in opposition to or in comparison with a greater, least of all with the greatest number that is, as they must make it signify in the Scripture in hand, who will have no more signified by it, in the latter of the two clauses where it is used, than only those who come in time to be actually saved by Christ. For these are a very small number, “Few there be,” saith Christ, “that find it,” speaking of the strait gate which leadeth unto life, in comparison of those upon whom condemnation came by Adam.

      4. If condemnation should come upon all men simply by the offence of Adam, and righteousness only upon some men, and these but a few neither, comparatively, by the obedience and gift of Christ, then where sin abounded, grace should not much more abound, as the apostle saith it did; nay, sin should much more abound, and grace be confined to a narrow compass, comparatively. To say that the superabounding of grace above sin here spoken of, is to be considered in the intensiveness of it, i.e. in its prevalency over sin where it is vouchsafed, not in the extensiveness of it, as if it extended to more persons, is thus far acknowledged for a saying of truth. Grace doth not extend to more persons than sin, at least not to more persons of men, because sin extendeth unto all, and grace cannot extend to more than all. But if we shall straiten and limit grace in respect of the extent of it, to a small number of persons, the glory of the greater abounding of grace above sin in respect of the prevalency of it, where it is in such a sense given, will be fully matched or rather overcome and swallowed up by the prevailing extensiveness of sin above grace. We must searcheth for a better interpretation.

      5. The apostle, both before and after, Romans 5: 15 and 19, speaks of the condemned ones of Adam and the justified ones of Christ, by one and the same numerical expression. He tells us in both places of many dead by Adam, and of no fewer than many justified and redeemed by Christ. Now what the Holy Ghost makes equal for men to disequalize, especially to such a proportion or degree that the one number shall be inconsiderable, and as nothing in comparison of the other, is to lift up themselves above their line, and so take hold of vanity instead of truth. The apostle’s expression, verse 15, is somewhat more emphatical, “For if through the offence of one many be dead, much more the grace of God and the gift by grace, which is by one man Jesus Christ, hath abounded unto many.”

      If it shall be supposed that many more millions of men are dead through the offence of Adam, than are justified or made alive by the grace of God in Christ, Paul’s glorying over the grace of God in Christ, as much more abounding to the justification of many, must fall to the ground. For, if by the offence of Adam all became dead, and a few only be made alive by the gift of the grace of God in Christ, who will not judge but that the offence of one much more abounded to the death of many, than the grace of God to the justification or life of many? The apostle is therefore referring to something more; an objective justification for all men (and a full justification for those who receive it) that broke the power of the devil and of Adam’s sin.

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