To the same purpose tis said, Joh. 3. 16 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. Where [Greek or Hebrew] is of no larger extent then [Greek or Hebrew], which the Tigurine rendereth, omnis qui credit, not quisquis, that every one who believeth in him should not perish, so that every one who believeth is an exegesis or explanation of the word World. Howbeit if any like better the ordinary reading, that whosoever believeth, it comes in the issue to the same thing. For tis a great mistake to think that the world here is a genus, which is divided in believers and unbelievers, and that the word whosoever is added in reference not to the world before mentioned, but only to one kind or sort of the world. Which (by the way) is also inconsistent with their principles who hold that Christ dyed for all, to purchase life to all, upon condition of believing; for if so, there can be no partition here of the world but the latter branch as large as the first. But if there be any partition here of the world, (I say if there be, for the Text may be understood, exegetice, not partitive, as I have ⟨p. 286⟩showed already, it is not partitio generis in species, but totius in parts, that is, the world which God loved is not divided into believers and unbelievers, but by the world is meant the elect of all nations, and this whole world is subdivided into its parts by the word whosoever, that is, whether Jew or Gentile, whether Barbarian or Scythian, whether bound or fre• &c. For this, the Apostle explaineth the very same words, [Greek or Hebrew] Rom. 10. 11, 12. Whosoever believeth on him shall not be ashamed, for there is no difference between the Jew and the Greek: for the same Lord over a•l is rich unto all that call upon him. So Gal. 3. 28. Col: 3. 11. Act. 10. 34, 35. And though some have with much scorn set at nought that expression, The world of the Elect, i. e th• Elect of all the world, yet it will puzzle them to give any other sense to Jo: 6. 33. where tis said, that Christ giveth life unto the world, or to Jo. •6. 8. where the Spirit is said to convince the world of sin, of righteousness & judgement, or Jo: 17. 21. where Christ prayeth, that the world may believe, and the Father hear•th him always as in other petitions, so in this.
To the same purpose tis said, Ioh. 3. 16 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. Where 〈non-Latin alphabet〉 is of no larger extent then 〈non-Latin alphabet〉, which the Tigurine rendereth, omnis qui credit, not quisquis, that every one who believeth in him should not perish, so that every one who believeth is an exegesis or explanation of the word World. Howbeit if any like better the ordinary reading, that whosoever believeth, it comes in the issue to the same thing. For tis a great mistake to think that the world here is a genus, which is divided in believers and unbelievers, and that the word whosoever is added in reference not to the world before mentioned, but only to one kinde or sort of the world. Which (by the way) is also inconsistent with their principles who hold that Christ dyed for all, to purchase life to all, upon condition of believing; for if so, there can be no partition here of the world but the latter branch as large as the first. But if there be any partition here of the world, (I say if there be, for the Text may be understood, exegetice, not partitive, as I have ⟨p. 286⟩shewed already, it is not partitio generis in species, but totius in partes, that is, the world which God loved is not divided into believers and unbelievers, but by the world is meant the elect of all nations, and this whole world is subdivided into its parts by the word whosoever, that is, whether Jew or Gentile, whether Barbarian or Scythian, whether bound or fre• &c. For this, the Apostle explaineth the very same words, 〈non-Latin alphabet〉 Rom. 10. 11, 12. Whosoever believeth on him shall not be ashamed, for there is no difference between the Iew and the Greek: for the same Lord over a•l is rich unto all that call upon him. So Gal. 3. 28. Col: 3. 11. Act. 10. 34, 35. And though some have with much scorn set at nought that expression, The world of the Elect, i. e th• Elect of all the world, yet it will puzle them to give any other sense to Io: 6. 33. where tis said, that Christ giveth life unto the world, or to Io. 6. 8. where the Spirit is said to convince the world of sin, of righteousnes & judgement, or Io: 17. 21. where Christ prayeth, that the world may believe, and the Father hearth him alwayes as in other petitions, so in this.
