A treatise of the covenant of grace wherein the gradual breakings out of Gospel…A treatise of the covenant of grace wherein the graduall breakings out of Gospel…

Fourthly, They say, Christ died for the world in respect of impetration or acquisition of righteousness, not of the application of his death. But this world which God so loved, was called by the Gospel, and did enter into Covenant with God, and God with them: The world which Christ came to save was a world in Covenant, and whereunto he preached peace: and so the death of Christ was applied unto them by the word and Sacraments, and received by them in respect of faith temporary and profession. For when God enters into Covenant with a people, and they accept the conditions, and give up their names unto God, they do in a sort apply the death of Christ unto themselves; and possess some fruits and benefits thereof. And therefore, either these passages must be interpreted of Gods giving Christ to die for the world in a special manner, or from them it may undeniably be concluded, that he died not for all man-kind. For that which in special love was given in peculiar manner to the world of Jew and Gentile in the times of the new Testament, that is not the effect of common love, given to all and every man in all ages; but God of his special love to the world of Jew and Gentile in the days of the new Testament gave Christ to die for them: therefore of common love he did not give him to die for all man-kind of every age and condition. And seeing God loved some, and but some, according to the true sense of these places, so as to give Christ to die, that whosoever believeth in him should not perish, &c. Yea some considered for the present in the state of impenitency, unbelief and obstinacy, and (it may be) given up unto a reprobate sense,¹ whereas he cast off many Nations in former ages, much more particular ⟨p. 213⟩persons, who never proceeded so far, continued so long² in these sins as this world had done, must we not of necessity acknowledge some free election or choice according to the good pleasure of God? Certainly, it cannot be concluded hence, that Christ did equally lay down his life for all men without exception, to purchase for them actual reconciliation on Gods part. It is here objected, that this world doth comprehend many impenitent³ and unbelievers, that shall not be saved, and if Christ died for one that shall not be saved, it followeth à pari, that he died for all.

Fourthly, They say, Christ died for the world in respect of impetration or acquisition of righteousnesse, not of the application of his death. But this world which God so loved, was called by the Gospell, and did enter into Covenant with God, and God with them: The world which Christ came to save was a world in Covenant, and whereunto he preached peace: and so the death of Christ was applied unto them by the word and Sacraments, and received by them in respect of faith temporary and profession. For when God enters into Covenant with a people, and they accept the conditions, and give up their names unto God, they doe in a sort apply the death of Christ unto themselves; and possesse some fruits and benefits thereof. And therefore, either these passages must be interpreted of Gods giving Christ to die for the world in a speciall manner, or from them it may undeniably be concluded, that he died not for all man-kind. For that which in speciall love was given in peculiar manner to the world of Jew and Gentile in the times of the new Testament, that is not the effect of common love, given to all and every man in all ages; but God of his speciall love to the world of Jew and Gentile in the daies of the new Testament gave Christ to die for them: therefore of common love he did not give him to die for all man-kind of every age and condition. And seeing God loved some, and but some, according to the true sence of these places, so as to give Christ to die, that whosoever believeth in him should not perish, &c. Yea some considered for the present in the state of impenitency, unbelief and obstinacy, and (it may be) given up unto a reprobate sence,¹ whereas he cast off many Nations in former ages, much more particular ⟨p. 213⟩persons, who never proceeded so farre, continued so long² in these sins as this world had done, must we not of necessity acknowledge some free election or choice according to the good pleasure of God? Certainly, it cannot be concluded hence, that Christ did equally lay down his life for all men without exception, to purchase for them actuall reconciliation on Gods part. It is here objected, that this world doth comprehend many impenitent³ and unbelievers, that shall not be saved, and if Christ died for one that shall not be saved, it followeth à pari, that he died for all.

1. 1Deut. 9. 9. & 32 28.
2. 2Josh. 24. 2. Psal. 100 3. Isa. 43. 8. & 65. 1. Ezek. 16 3.
3. 3Synod de•ens. sent Remonst. circ. Art. 2 pag. 301.

And it is true, as many be externally in Covenant, and have all out ward things common with the faithful, who be not true members of Jesus Christ: so also this world opposed to the Jewish Nation, called of God, and admitted into Covenant, doth comprehend many, which in deed and truth be not lively members of Jesus Christ. In like manner many, indeed wicked men and ungodly, living in the visible Church, and under the external Covenant, are called the chosen of God, the people of God, Saints by calling, and so Christ died for them, efficiently, and by way of application, as they be within the Covenant made in Christ, and do partake of those fruits and benefits of his death, which of themselves tend to salvation, but are perverted of them to destruction through their own default. But others comprehended under the world, be faithful indeed, living members of Jesus Christ, sealed by the Spirit, and for these Christ died efficiently in a peculiar manner, scil. to bring them to life and happiness, as already they are called savingly and effectually to faith and repentance.

And it is true, as many be externally in Covenant, and have all out ward things common with the faithfull, who be not true members of Jesus Christ: so also this world opposed to the Jewish Nation, called of God, and admitted into Covenant, doth comprehend many, which in deed and truth be not lively members of Jesus Christ. In like manner many, indeed wicked men and ungodly, living in the visible Church, and under the externall Covenant, are called the chosen of God, the people of God, Saints by calling, and so Christ died for them, efficiently, and by way of application, as they be within the Covenant made in Christ, and doe partake of those fruits and benefits of his death, which of themselves tend to salvation, but are perverted of them to destruction through their owne default. But others comprehended under the world, be faithfull indeed, living members of Jesus Christ, sealed by the Spirit, and for these Christ died efficiently in a peculiar manner, scil. to bring them to life and happinesse, as already they are called savingly and effectually to faith and repentance.

The argument à pari is of no weight, manifestly confuted both by Scripture and experience it self. For to many that perish is the word of Salvation sent, they receive it, profess it, rejoice in it, live under the Ordinances of grace, be partakers of sundry graces of the Spirit: all which be special fruits of Christs death, special to some, not common to all men: and in which respects Christ is said to die for them. But to affirm the same things of every particular man in the world, is to offend against common sense. If Christ had died for one wicked man that perished, because he had been wicked, or for that reason, there had been some truth in the argument: but some fruits of Christs death are imparted to some although they be wicked, not because they are wicked, ⟨p. 214⟩or for that reason. Besides, it is one thing to say, Christ died for some that perish, as they partake the fruits of his death in themselves belonging to Salvation, which is granted, another to say, Christ died for all men, considered as fallen according to the will of God, and intention of Christ as Mediator, with full purpose to purchase for them actual reconciliation on Gods part, which is, that they contend for. So that this objection will be of no force, until it can be proved, that impetration is application, they be in Covenant, who be not, nor never were in Covenant; they have the Gospel, who never heard of the Gospel; they have received the promise of Salvation, who are rejected and cast off of God, as aliens from the Covenant; Christ is amongst them, who never had possible means imaginable to come to the knowledge of the truth; and they are enlightened, and have tasted of the good word of God, and of the powers of the life to come, who all their life long have lived in ignorance and infidelity, and not heard that there is a Christ.¹

The argument à pari is of no weight, manifestly confuted both by Scripture and experience it selfe. For to many that perish is the word of Salvation sent, they receive it, professe it, rejoyce in it, live under the Ordinances of grace, be partakers of sundry graces of the Spirit: all which be speciall fruits of Christs death, speciall to some, not common to all men: and in which respects Christ is said to die for them. But to affirme the same things of every particular man in the world, is to offend against common sence. If Christ had died for one wicked man that perished, because he had been wicked, or for that reason, there had been some truth in the argument: but some fruits of Christs death are imparted to some although they be wicked, not because they are wicked, ⟨p. 214⟩or for that reason. Besides, it is one thing to say, Christ died for some that perish, as they partake the fruits of his death in themselves belonging to Salvation, which is granted, another to say, Christ died for all men, considered as fallen according to the will of God, and intention of Christ as Mediatour, with full purpose to purchase for them actuall reconciliation on Gods part, which is, that they contend for. So that this objection will be of no force, untill it can be proved, that impretation is application, they be in Covenant, who be not, nor never were in Covenant; they have the Gospell, who never heard of the Gospell; they have received the promise of Salvation, who are rejected and cast off of God, as aliens from the Covenant; Christ is amongst them, who never had possible meanes imaginable to come to the knowledge of the truth; and they are enlightned, and have tasted of the good word of God, and of the powers of the life to come, who all their life long have lived in ignorance and infidelity, and not heard that there is a Christ.¹

1. 12 Cor. 5. 14, 15.

1. 1See Estium in 2 Cor. 5. 14. pag. 586.
2. 2Vorst. in 2 Cor. 5. 14 loc. com. Illud quoque hic obiter. notandum.

whereby is meant the world of Jew and Gentile, of which we have spoken before in the fore-cited places, which must have the same meaning; and cannot be affirmed of the world universally according to that present state wherein it stood, when Christ suffered.

How then doth the Apostle conclude common misery from this, If one died for all, then were all dead? It may well be understood, of death unto the world and sin, and not of death in sin, as if he had said, if Christ died for all, then all that are his, are dead to sin and to the world. The words and scope of the Apostle do both agree well to this interpretation. It hath been alleged, that the words speak of a death passed, not present, as our translation showeth, and so could not be understood of death unto sin. But Vorstius upon that very word noteth, that he understandeth¹ all Christians in which the efficacy of Christs death showeth forth it self, as they also by the example of Christ are dead to sin and the flesh. Confer Rom. 6. 2, &c. 1 Pet. 4. 1. Some foolishly understand this of the guilt of death, that the sense should be, because Christ is dead for all men, hence it is truly gathered, that all men are guilty of death; which is refuted in the verse following. This is Vorstius his censure of that interpretation. As for the words, seeing they speak of the death of Christ applied in the time past, it was requisite these that entreat of the death of sin in them that be Christs, should be put in the time past also. And so the words do more confirm, then weaken the interpretation.

How then doth the Apostle conclude common misery from this, If one died for all, then were all dead? It may well be understood, of death unto the world and sinne, and not of death in sinne, as if he had said, if Christ died for all, then all that are his, are dead to sinne and to the world. The words and scope of the Apostle do both agree well to this interpretation. It hath been alleadged, that the words speake of a death passed, not present, as our translation sheweth, and so could not be understood of death unto sin. But Vorstius upon that very word noteth, that he understandeth¹ all Christians in which the efficacie of Christs death sheweth forth it self, as they also by the example of Christ are dead to sin and the flesh. Confer Rom. 6. 2, &c. 1 Pet. 4. 1. Some foolishly understand this of the guilt of death, that the sense should be, because Christ is dead for all men, hence it is truly gathered, that all men are guilty of death; which is refuted in the verse following. This is Vorstius his censure of that interpretation. As for the words, seeing they speake of the death of Christ applyed in the time past, it was requisite these that intreat of the death of sin in them that be Christs, should be put in the time past also. And so the words doe more confirme, then weaken the interpretation.

1. 1Vorst. in 2 Cor. 5. 15. Schol.

It is further objected, that it will not agree with the argument of the Apostle, who by Christs death for all, could not prove all to be dead to sin, nor so much as all the Elect, or all at Corinth. And the drift of the place is to prove, not that all men simply are dead to sin, for that is notoriously false, and was neither taught, nor confirmed by any Pen-man of holy Writ; nor that all the Elect, or all at Corinth are dead to sin; for he speaketh to the Church or faithful in Corinth, not to the place, or inhabitants universally: but that the faithful, who had believed in Christ, as himself and the converted Corinthians had done, and did for the present, were dead to sin, which he strongly confirmeth from the communion they have with Christ in his death and resurrection, that is, that Christ died for them in effect and event, that the virtue and efficacy of his death did show forth it self in them.

It is further objected, that it will not agree with the argument of the Apostle, who by Christs death for all, could not prove all to be dead to sin, nor so much as all the Elect, or all at Corinth. And the drift of the place is to prove, not that all men simply are dead to sinne, for that is notoriously false, and was neither taught, nor confirmed by any Pen-man of holy Writ; nor that all the Elect, or all at Corinth are dead to sin; for he speaketh to the Church or faithfull in Corinth, not to the place, or inhabitants universally: but that the faithfull, who had believed in Christ, as himself and the converted Corinthians had done, and did for the present, were dead to sin, which he strongly confirmeth from the communion they have with Christ in his death and resurrection, that is, that Christ died for them in effect and event, that the vertue and efficacy of his death did shew forth it self in them.

If the other Interpretation be admitted, the consequence is good thus, Christ died for all believers, therefore all men by nature are dead in sin: for the state of believers before conversion is the same with the others: and if they by the merit, power and efficacy of Christs death be delivered from the guilt and dominion of sin, who so is not set free by the death of Christ from the power of sin, must needs be dead therein. Arguments not much unlike we have, 1 Cor. 15. 22. As in Adam all die, so in Christ shall all be made alive. In the first part all simply, in the latter all with limitation, scil. that be in Christ must be understood.¹ And Rom. 5. 18. and 11. 32. But of that there is no need to make many words, because the former interpretation is most natural. The 15. verse they say, need not be restrained, because all are bound to live unto Christ. Whether all men be simply bound to live unto Christ, because he simply died for them, though his death had never been signified unto them, I will leave to another place: But the discourse of the Apostle is of them, for whom Christ died, and who believe in him, and in whom the efficacy of Christs death doth exercise it self. They that are dead with Christ should live unto God.

If the other Interpretation be admitted, the consequence is good thus, Christ died for all believers, therefore all men by nature are dead in sin: for the state of believers before conversion is the same with the others: and if they by the merit, power and efficacy of Christs death be delivered from the guilt and dominion of sin, who so is not set free by the death of Christ from the power of sin, must needs be dead therein. Arguments not much unlike we have, 1 Cor. 15. 22. As in Adam all die, so in Christ shall all be made alive. In the first part all simply, in the latter all with limitation, scil. that be in Christ must be understood.¹ And Rom. 5. 18. and 11. 32. But of that there is no need to make many words, because the former interpretation is most naturall. The 15. verse they say, need not be restrained, because all are bound to live unto Christ. Whether all men be simply bound to live unto Christ, because he simply died for them, though his death had never been signified unto them, I will leave to another place: But the discourse of the Apostle is of them, for whom Christ died, and who believe in him, and in whom the efficacy of Christs death doth exercise it self. They that are dead with Christ should live unto God.

1. 1See Gal. 3. 22.

They object moreover, that reconciliation is predicated of the¹ whole world, which is reconciled thus far through Christ, that God will not deal with man as he might have done, to cast him away utterly without hope, so as he hath the Angels that sinned, ⟨p. 217⟩but he will accept of him upon terms fitting, according to a new² Covenant. In which sense a Father is reconciled to his Son, a Master to his Servant, when he is content upon repentance, submission and amendment to receive him into favour. Upon this Text they would build a two-fold reconciliation, one general (as some express it) another special; one not an actual taking away of sins, not actual remission of sins, not Justification, not actual redemption of these or these, but an impetration of remission, Justification, and redemption, whereby God may, his justice not hindering, remit sins to men transgressors, which doth imply another member, to wit, reconciliation, justification and redemption actual. Arm. in Perkin. §. 25. pag. 76. or a reconcilableness, whereby men might be delivered from the captivity of sin, or the necessity of thraldom and reconciliation, whereby they are delivered from captivity. Voss. Hist. Pelagian. lib. 7. part. 1. thes. 3. Others call it an actual reconciliation on Gods part, and an actual reconciliation whereby it comes to pass, that all sinners do actually please God. Exam. Censur. cap. 8. pag. 59. Vorst. in 2 Cor. 5. 15. and 1 Joh. 2. 2. Christ sufficiently and efficiently doth expiate the sins of all, and reconcile the world to God, quantum in ipso est, that is, as much as pertains to the execution of his office laid upon him by his heavenly Father. What distinction they make of reconciliation, and actual reconciliation, or reconcilableness and actual reconciliation, the same may be made of redemption, remission of sins, justification, and adoption, regeneration and sanctification, so that we may distinguish of them also, that there is an actual redemption and redemption, actual remission of sins and remission, actual justification and justification, actual sanctification and sanctification. The term actual remission or reconciliation being set against reconciliation, as the distinct member, doth require, that reconciliation potential be understood, which may be called reconcilableness.

They object moreover, that reconciliation is predicated of the¹ whole world, which is reconciled thus farre through Christ, that God will not deale with man as he might have done, to cast him away utterly without hope, so as he hath the Angels that sinned, ⟨p. 217⟩but he will accept of him upon termes fitting, according to a new² Covenant. In which sense a Father is reconciled to his Son, a Master to his Servant, when he is content upon repentance, submission and amendment to receive him into favour. Upon this Text they would build a two-fold reconciliation, one generall (as some expresse it) another speciall; one not an actuall taking away of sins, not actuall remission of sins, not Justification, not actuall redemption of these or these, but an impetration of remission, Justification, and redemption, whereby God may, his justice not hindring, remit sins to men transgressours, which doth imply another member, to wit, reconciliation, justification and redemption actuall. Arm. in Perkin. §. 25. pag. 76. or a reconcileablenesse, whereby men might be delivered from the captivity of sin, or the necessity of thraldome and reconciliation, whereby they are delivered from captivity. Voss. Hist. Pelagian. lib. 7. part. 1. thes. 3. Others call it an actuall reconciliation on Gods part, and an actuall reconciliation whereby it comes to passe, that all sinners do actually please God. Exam. Censur. cap. 8. pag. 59. Vorst. in 2 Cor. 5. 15. and 1 Joh. 2. 2. Christ sufficiently and efficiently doth expiate the sins of all, and reconcile the world to God, quantum in ipso est, that is, as much as pertaines to the execution of his office laid upon him by his heavenly Father. What distinction they make of reconciliation, and actuall reconciliation, or reconcileablenesse and actuall reconciliation, the same may be made of redemption, remission of sins, justification, and adoption, regeneration and sanctification, so that we may distinguish of them also, that there is an actuall redemption and redemption, actuall remission of sins and remission, actuall justification and justification, actuall sanctification and sanctification. The terme actuall remission or reconciliation being set against reconciliation, as the distinct member, doth require, that reconciliation potentiall be understood, which may be called reconcileablenesse.

1. 1vers. 19.
2. 2Corvin. in Moll. cap. 28. §. 35.Corvin. in Mol. cap. 28. §. 35.

And then Christ hath not obtained of the Father by his death, that he should remit sins, but that he hath power to remit them: he hath not obtained redemption, but a possibility of redemption, or the redemption purchased is a potential remission of sins: he hath not merited sanctification, but a right that he may sanctify or sanctifiablenesse: he hath obtained also that God might pardon sin, as well as that man might be pardoned or reconciled; and notwithstanding any ⟨p. 218⟩redemption that Christ hath purchased, every man might perish, and be condemned for ever. But if reconciliation potential or a possibility of remission only be purchased by the death of Christ, how is this made actual by application? If it be actual and effectual, why is it not applied and given to every man? will not God give to every man, that which Christ hath merited and purchased for every man? The merit of reconciliation by Christ, and the application thereof must be distinguished: but for whomsoever eternal redemption is purchased, for them he hath obtained grace and glory, and upon them he will actually confer that grace and mercy, sanctifying them to be a peculiar people to himself. Heb. 9. 12. Matth. 1. 21. Joh. 4. 14. Application is as necessary an effect of redemption or reconciliation purchased, as burning is of fire; and there can be no redemption, but of necessity it must bring application, both in respect of Gods justice, and Christs sacrifice▪ Dan. 9. 24. Heb. 10. 10, 14. Therefore there is but one reconciliation, and that actual and effectual, though it may be universally proposed in the Gospel: and that particular actual reconciliation is none other but that very same, which God meritorie and impetratorie hath proposed by the death of Christ. As for the present Text alleged, reconciliation is not predicated of the whole world, taking the world for every man in the world, nor reconciliation put for reconcilableness. For it is manifest the Apostle speaks of the world as it was to be considered in the times when Christ suffered, or after, when in respect of present state the far greater part were impenitent, if not obdurate sinners, aliens from the common-wealth of Israel, without God in the world: and I desire to see that Text of Scripture, where God is said to reconcile unto himself the whole world of impenitent and obdurate sinners, as such;

And then Christ hath not obtained of the Father by his death, that he should remit sins, but that he hath power to remit them: he hath not obtained redemption, but a possibility of redemption, or the redemption purchased is a potentiall remission of sinnes: he hath not merited sanctification, but a right that he may sanctifie or sanctifiablenesse: he hath obtained also that God might pardon sin, as well as that man might be pardoned or reconciled; and notwithstanding any ⟨p. 218⟩redemption that Christ hath purchased, every man might perish, and be condemned for ever. But if reconciliation potentiall or a possibility of remission only be purchased by the death of Christ, how is this made actuall by application? If it be actuall and effectuall, why is it not applyed and given to every man? will not God give to every man, that which Christ hath merited and purchased for every man? The merit of reconciliation by Christ, and the application thereof must be distinguished: but for whomsoever eternall redemption is purchased, for them he hath obtained grace and glory, and upon them he will actually conferre that grace and mercy, sanctifying them to be a peculiar people to himselfe. Heb. 9. 12. Matth. 1. 21. Joh. 4. 14. Application is as necessary an effect of redemption or reconciliation purchased, as burning is of fire; and there can be no redemption, but of necessity it must bring application, both in respect of Gods justice, and Christs sacrifice▪ Dan. 9. 24. Heb. 10. 10, 14. Therefore there is but one reconciliation, and that actuall and effectuall, though it may be universally proposed in the Gospell: and that particular actuall reconciliation is none other but that very same, which God meritorie and impetratorie hath proposed by the death of Christ. As for the present Text alleadged, reconciliation is not predicated of the whole world, taking the world for every man in the world, nor reconciliation put for reconcileablenesse. For it is manifest the Apostle speaks of the world as it was to be considered in the times when Christ suffered, or after, when in respect of present state the farre greater part were impenitent, if not obdurate sinners, aliens from the common-wealth of Israel, without God in the world: and I desire to see that Text of Scripture, where God is said to reconcile unto himselfe the whole world of impenitent and obdurate sinners, as such;

or where we shall find, that all such¹ be brought under a new Covenant. It is also as plain, that he speaks of the surrogation of the Gentiles in the place of the Jews, and is to be understood of the world opposed to the Jewish Nation. That world concerning whom the Lord had spoken before to Abraham, saying, In thy seed shall all the Nations of ²the earth be blessed: That world, which the Prophets foretold should be added to the Church, and given to the Messiah; This world, I say, which God hath promised to bless, and add to the Kingdom of the Messiah, he hath reconciled unto himself, ⟨p. 219⟩to wit, as they are blessed in Abraham's seed, actually and effectually.

or where we shall find, that all such¹ be brought under a new Covenant. It is also as plaine, that he speakes of the surrogation of the Gentiles in the place of the Jewes, and is to be understood of the world opposed to the Jewish Nation. That world concerning whom the Lord had spoken before to Abraham, saying, In thy seed shall all the Nations of ²the earth be blessed: That world, which the Prophets foretold should be added to the Church, and given to the Messiah; This world, I say, which God hath promised to blesse, and adde to the Kingdome of the Messiah, he hath reconciled unto himselfe, ⟨p. 219⟩to wit, as they are blessed in Abrahams seed, actually and effectually.

1. 1Eph. 2. 12. Rom. 3. 8, 17. Gal 3. 26. Eph. 2. 3, 4.
2. 2Gen. 12. 3. and 18. 18. Psal. 2. 8. and 22. 27, 28. Isai. 11. 9, 10. Psal. 72. 11.

This is the Privilege of the New Testament, that God was¹ in Christ reconciling the world unto himself, as is most apparent in the words next following, and hath committed unto us the word of reconciliation, and by the sentence it self; God was in Christ. But what is proper to the times of the New Testament cannot be attributed to every man in the world, even those that sate in darkness and the shadow of death, before the light did shine upon them. The reconciliation here mentioned is actual, effectual, particular reconciliation, purchased by Christ, published by the Apostles to the world of Jew and Gentiles, and received² by them in the Covenant of grace. For it is explained by the non-imputation, or remission of sins, (at least as one part or branch of reconciliation) which is a transient act, conferred in time, and inferreth a change of state and condition in the party justified or reconciled, and of other reconciliation betwixt God and man the Scripture speaketh not. And it is to be observed, that the Apostle saith not, Christ hath purchased that God is reconcilable, or actually reconciled on his part, as if before he were irreconcilable: but God was in Christ reconciling the world unto himself, where the world is the subject or matter of reconciliation, which is changed in respect of state or condition, now received into actual favour, whereas heretofore it lay under wrath. In another place the Apostle puts reconciliation by the death of the Son of God, and justification by Christs blood for the same: where justification cannot be taken for possibility of justification, but for actual justification by faith in the blood of Christ, wherewith Salvation is joined, whereby we are acquitted from the guilt and punishment of sin: and so the justified or reconciled are opposed to sinners, ungodly and enemies. In respect of³ our antecedent state, we were enemies, when⁴ reconciled to God by the death of his Son: but by reconciliation we are received into grace, and of enemies made friends and sons. In these passages we cannot find reconciliation put for reconcilableness, nor predicated of all the world, nor all the enemies of God, nor in any other Scripture. For though ⟨p. 220⟩all were enemies before reconciliation, yet all enemies are not reconciled, but they that be converted to the faith.

This is the Priviledge of the New Testament, that God was¹ in Christ reconciling the world unto himselfe, as is most apparent in the words next following, and hath committed unto us the word of reconciliation, and by the sentence it self; God was in Christ. But what is proper to the times of the New Testament cannot be attributed to every man in the world, even those that sate in darknesse and the shadow of death, before the light did shine upon them. The reconciliation here mentioned is actuall, effectuall, particular reconciliation, purchased by Christ, published by the Apostles to the world of Jew and Gentiles, and received² by them in the Covenant of grace. For it is explained by the non-imputation, or remission of sinnes, (at least as one part or branch of reconciliation) which is a transient act, conferred in time, and inferreth a change of state and condition in the partie justified or reconciled, and of other reconciliation betwixt God and man the Scripture speaketh not. And it is to be observed, that the Apostle saith not, Christ hath purchased that God is reconcileable, or actually reconciled on his part, as if before he were irreconcileable: but God was in Christ reconciling the world unto himself, where the world is the subject or matter of reconciliation, which is changed in respect of state or condition, now received into actuall favour, whereas heretofore it lay under wrath. In another place the Apostle puts reconciliation by the death of the Sonne of God, and justification by Christs bloud for the same: where justification cannot be taken for possibility of justification, but for actuall justification by faith in the bloud of Christ, wherewith Salvation is joyned, whereby we are acquitted from the guilt and punishment of sinne: and so the justified or reconciled are opposed to sinners, ungodly and enemies. In respect of³ our antecedent state, we were enemies, when⁴ reconciled to God by the death of his Son: but by reconciliation we are received into grace, and of enemies made friends and sons. In these passages we cannot find reconciliation put for reconcileablenesse, nor predicated of all the world, nor all the enemies of God, nor in any other Scripture. For though ⟨p. 220⟩all were enemies before reconciliation, yet all enemies are not reconciled, but they that be converted to the faith.

1. 1Synod. ubi supra. Illi hoc loco per vocem Mundi, intelligantur, ad quos sermo reconciliationis pertinet.
2. 2Meritum Christi subordinatur gratiae dilectionis generali, ex ea enim fluit ordinatio hujus medii, &c. non enim ut vellet nostri misereri fecit Christus, sed ut salva justitia nostri misereri posset. Stegma. pag. 54. Rom. 5. 9, 10.
3. 3vers. 6, 8.
4. 4In Scriptura, ut saepè res dicitur, quod paulò antè fuit, ut coeci vident, surdi a• diunt, claudi ambulant, Matth. 11. 5. esurientes, qui prius miserè victitabant in solo sterili, •sal. 107. 36. Joh. 9. 17. leprosus, qui jam mundus est, Matth. 26 6. Virgo, quae jam nupta. Matth. 10. 35. baculus, qui est serpens, Exod. 7. 11. publicanus, qui est Christi discipulus. Matth. 10. 3. & discipulum Christi, qui eum reliquit. Joh. 6. 66 Sic contra saepè in sacris literis res describitur, qualis •utura est, non qualis nunc est. Ephes. 5. 20. Ita Christi oves dicuntur, qui tunc adhuc erant lupi. Joh. 10. 16. Dei filii, qui tum a•huc erant filii diaboli. Joh. 11. 52. Tarn. exercit. l. 2. Job. 3. 2. 561.

Thus we are taught in the word of truth, to distinguish the state of the Gentiles living in their infidelity without God, from the state of the Gentiles reconciled. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ, &c. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby. Eph. 2. 13, 16. And you that were sometimes alienated, and enemies in your minds, by wicked works, yet now are reconciled. Col. 1. 21. Now, scil. the Messiah being exhibited, they are reconciled, and their sins pardoned, the promise of mercy pertaining to them, as well as to the Jews, when formerly abalienati à foedere promissionum, they were not reconciled. And when in the precedent verse he saith, that it pleased the Father by him, (scil. Christ) to reconcile all things unto himself, whether they be things in heaven, or things in earth; he speaks of actual reconciliation, not reconcilableness, and all things must be limited, as that signification of the word, and scope of the place doth necessarily require. The sentence is diversly interpreted, some think it not absurd to extend it simply to all things without exception, but especially to reasonable creatures, Angels and men. Others think it must necessarily be restrained to creatures of a certain kind, and interpret it of Angels and men reconciled one to another, who were formerly separated by mans disobedience. Others restrain it to the faithful in heaven and earth, and expound it of¹ the Church and men in Covenant, who are received into favour and reconciled by the death of Christ laid hold on by faith. But to interpret it simply of all men penitent, impenitent, believers, infidels, obstinate, separated from God by their evil works, is directly contrary to the Text, and hath scarce a second Author. No man is to be excluded from seeking the benefit of reconciliation: but from the benefit it self the Apostle excludes them that be not in Covenant, and in the state of grace, to whom only this spiritual blessing doth pertain. And in the same manner this and the like words are to be limited in other places. Eph. 1. 10. Rom. 11. 32. And this they must not deny, if they would be at one with themselves:

Thus we are taught in the word of truth, to distinguish the state of the Gentiles living in their infidelity without God, from the state of the Gentiles reconciled. But now in Christ Jesus, ye who sometimes were farre off, are made nigh by the bloud of Christ, &c. And that he might reconcile both unto God in one body by the crosse, having slaine the enmity thereby. Eph. 2. 13, 16. And you that were sometimes alienated, and enemies in your minds, by wicked works, yet now are reconciled. Col. 1. 21. Now, scil. the Messiah being exhibited, they are reconciled, and their sins pardoned, the promise of mercy pertaining to them, as well as to the Jewes, when formerly abalienati à foedere promissionum, they were not reconciled. And when in the precedent verse he saith, that it pleased the Father by him, (scil. Christ) to reconcile all things unto himselfe, whether they be things in heaven, or things in earth; he speaks of actuall reconciliation, not reconcileablenesse, and all things must be limited, as that signification of the word, and scope of the place doth necessarily require. The sentence is diversly interpreted, some think it not absurd to extend it simply to all things without exception, but especially to reasonable creatures, Angels and men. Others think it must necessarily be restrained to creatures of a certaine kind, and interpret it of Angels and men reconciled one to another, who were formerly separated by mans disobedience. Others restraine it to the faithfull in heaven and earth, and expound it of¹ the Church and men in Covenant, who are received into favour and reconciled by the death of Christ laid hold on by faith. But to interpret it simply of all men penitent, impenitent, believers, infidels, obstinate, separated from God by their evill works, is directly contrary to the Text, and hath scarce a second Author. No man is to be excluded from seeking the benefit of reconciliation: but from the benefit it self the Apostle excludes them that be not in Covenant, and in the state of grace, to whom only this spirituall blessing doth pertaine. And in the same manner this and the like words are to be limited in other places. Eph. 1. 10. Rom. 11. 32. And this they must not deny, if they would be at one with themselves:

1. 1Vorst. in Col. 1. 20. Sch & Eph. 1. 10.

for they say all men are under a new Covenant, and received ⟨p. 221⟩into favour, and that pardon of sin is promised unto all that shall continue in that Covenant, and not transgress against it. Arm. respon. ad Art. 13, 14. so that to consummate happiness there is need of continuance only in the state, which evermore hath effectual communication conjoined. And restitution into the state of grace, and actual reconciliation, if they be not one thing, they be inseparable. And this doth take away the objection which they raise from the words following, And hath committed ¹unto us the word of reconciliation. Now therefore we beseech you, we pray you in Christs stead, be ye reconciled to God. For not to say, the Apostle speaks to the Corinthians at that time believers, and in the state of persons reconciled: hath not God committed the word of reconciliation to the Ministers, who are to beseech mankind actually restored into grace, and admitted into the new Covenant, to be reconciled? The word of reconciliation is of use, both to them that be not restored into grace, that they might be called, and to them that be reconciled, that they might continue and be builded forward.

for they say all men are under a new Covenant, and received ⟨p. 221⟩into favour, and that pardon of sin is promised unto all that shall continue in that Covenant, and not transgresse against it. Arm. respon. ad Art. 13, 14. so that to consummate happinesse there is need of continuance only in the state, which evermore hath effectuall communication conjoyned. And restitution into the state of grace, and actuall reconciliation, if they be not one thing, they be inseparable. And this doth take away the objection which they raise from the words following, And hath committed ¹unto us the word of reconciliation. Now therefore we beseech you, we pray you in Christs stead, be ye reconciled to God. For not to say, the Apostle speakes to the Corinthians at that time beleevers, and in the state of persons reconciled: hath not God committed the word of reconciliation to the Ministers, who are to beseech mankind actually restored into grace, and admitted into the new Covenant, to be reconciled? The word of reconciliation is of use, both to them that be not restored into grace, that they might be called, and to them that be reconciled, that they might continue and be builded forward.

1. 1vers. 19, 20,

That passage of the Apostle, 1 Joh. 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 sin: and not for ours only, but also for the sins of the whole world, is like to the former, as all men confess, and hath the same answer. For as Christ is our Advocate by office to plead our cause, and defend us against the accusation of all our enemies, so is he our propitiation: But Christ is not the Advocate of every man simply, but of his people. And as he is the propitiation of the believing Jews, so he is of the whole world:¹ but he is the propitiation of the believing Jews, in that God is propitious unto them in Christ, and not propitiable or reconcilable only. He is their propitiation through faith in his blood. Rom. 3. 25. by whom their sins are covered, not coverable, and² expiated and done away, not expiable only. Therefore the Apostle speaks of the application of Christs death, and by the whole world, man-kind in common considered as under the fall cannot be understood, but the whole world of the Gentiles now called to the faith, and admitted into Covenant. Thus Vorstius himself, though in his common places upon this Chapter, he would understand these words, as if Christ sufficiently and efficiently quantum in se was the propitiation for the sins of all mankind: yet in ⟨p. 222⟩his paraphrase, he giveth this sense of the Text; Where fore let³ him consider, that the Lord Jesus is the propitiation for our sins, as who hath purchased full remission of them all for us: And not only for us, who at this time embrace his doctrine, but for all men of the whole world, as many as by faith receive or apprehend the blessing of the Gospel offered unto them. In this sense the world is taken, as they themselves confess, Rom. 11. 12, 15. Their fall is ⁴the riches of the world, and their casting off the reconciliation of the world, that is, of the Gentiles converted to the faith, which did make a great part of the world, and before conversion were worldly and profane men. The rejection of the Jews was an occasion, by which the Gentiles, hitherto without that gracious communication, was made rich, and being converted to the faith, did return into favour with God.

That passage of the Apostle, 1 Joh. 2. 1, 2. If any man sinne, we have an Advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sinne: and not for ours only, but also for the sinnes of the whole world, is like to the former, as all men confesse, and hath the same answer. For as Christ is our Advocate by office to plead our cause, and defend us against the accusation of all our enemies, so is he our propitiation: But Christ is not the Advocate of every man simply, but of his people. And as he is the propitiation of the beleeving Jewes, so he is of the whole world:¹ but he is the propitiation of the beleeving Jewes, in that God is propitious unto them in Christ, and not propitiable or reconcileable only. He is their propitiation through faith in his bloud. Rom. 3. 25. by whom their sinnes are covered, not coverable, and² expiated and done away, not expiable only. Therefore the Apostle speakes of the application of Christs death, and by the whole world, man-kind in common considered as under the fall cannot be understood, but the whole world of the Gentiles now called to the faith, and admitted into Covenant. Thus Vorstius himself, though in his common places upon this Chapter, he would understand these words, as if Christ sufficiently and efficiently quantum in se was the propitiation for the sinnes of all mankind: yet in ⟨p. 222⟩his paraphrase, he giveth this sence of the Text; Where fore let³ him consider, that the Lord Jesus is the propitiation for our sins, as who hath purchased full remission of them all for us: And not only for us, who at this time embrace his doctrine, but for all men of the whole world, as many as by faith receive or appehend the blessing of the Gospell offered unto them. In this sence the world is taken, as they themselves confesse, Rom. 11. 12, 15. Their fall is ⁴the riches of the world, and their casting off the reconciliation of the world, that is, of the Gentiles converted to the faith, which did make a great part of the world, and before conversion were worldly and profane men. The rejection of the Jewes was an occasion, by which the Gentiles, hitherto without that gratious communication, was made rich, and being converted to the faith, did returne into favour with God.

1. 11 Joh 4. 10.
2. 2Cyril. in Joh. •. 11. cap. 19. Aug. tract. 87. in. Job. Autor de vocat. Gent. l. 2. c. 1. Euseb. Hist. l. 4. c. 15. Estius in 1 Jo•. 2. 2.Cyril. in Ioh. •. 11. cap. 19. Aug. tract. 87. in. Iob. Autor de vocat. Gent. l. 2. c. 1. Euseb. Hist. l. 4. c. 15. Estius in 1 Io•. 2. 2.
3. 3Vorst in 1 John 2. 2.
4. 4Scrip. Sin. pag. 307, 308. See Chemnit. Har. Evang. cap. 8. Quod gaudium erit omni populo.Scrip. Syn. pag. 307, 308. See Chemnit. Har. Evang. cap. 8. Quod gaudium erit omni populo.

And the same argument they bring out of the former Text to confute the distinction of Christs death effectually for some, sufficiently for all, because then the adversative particle, doth loose his emphasis, if the Apostles words be thus understood, Christ died effectually for us, and not only so, but sufficiently for the sins of the whole world, doth confirm the other interpretation; for the adversative should loose it weight, if the sentence be thus resolved, Christ is our propitiation by faith, in whom God is actually reconciled, and not only so, but he is reconcilable to the whole world that lieth not in infidelity.

And the same argument they bring out of the former Text to confute the distinction of Christs death effectually for some, sufficiently for all, because then the adversative particle, doth loose his emphasis, if the Apostles words be thus understood, Christ died effectually for us, and not only so, but sufficiently for the sinnes of the whole world, doth confirme the other interpretation; for the adversative should loose it weight, if the sentence be thus resolved, Christ is our propitiation by faith, in whom God is actually reconciled, and not only so, but he is reconcileable to the whole world that lieth not in infidelity.