lapsus peccati statu alijsque peccatis excepta sola impenitentia considerantur c. Sicut fidelibus quatalibus fructus impetratae gratiae proprié obtingit ita infidelibus rebellibus qua talibus gratia impetrata non est c. pag. 312. The second sort of Divines distinguish the sufficiency and efficiency of Christs death In respect of the worth and greatnesse of the price he died for all men because it was sufficient for the redemption of every man in the world if they did repent and believe and God might without impeachment of justice have offered Salvation to every man in the world upon that condition if it had been his pleasure In the efficiency as every man or any man hath fruit by the death of Christ so Christ died for him But this is not of one kind some fruit is common to every man for as Christ is Lord of all things in heaven and earth even the earthly blessings which infidels injoy may be tearmed fruits of Christs death Others proper to the members of the visible Church and common to them as to be called by the word injoy the Ordinances of grace live under the Covenant partake of some graces that come from Christ which through their fault be not saving and in this sence Christ died for all that be under the Covenant But other fruits of Christs death according to the will of God and intention of Christ as Mediatour be peculiar to the sheep of Christ his brethren them that be given unto him of the Father as faith unfained regeneration pardon of sinne adoption c. and so they hold Christ died efficiently for his people only in this sence namely so as to bring them effectually to faith grace and glory Now let us come to examine what the Scriptures teach in this particular The Apostle writeth expressely that by the grace of Heb. 2. 9. God Christ tasted of death for all men or distributively for every man Some referre this to the sufficiency of Christs death but all men cannot be referred to man-kinde considered in the common masse or lapse for the words must be understood of the death of Christ as it was suffered in time and not as it was decreed of God and of men considered as at that time But at what time Christ suffered mankind could not be considered as in the transgression of our first Parents The Jewes were of opinion that Christ the Messiah was promised a Saviour to them only How to impetrate Salvation No but to be applied as in Covenant Now to beate downe their pride the Apostle saith Christ tasted of death for all sc both Jew and Gentile who stood in relation by virtue of the Covenant as the Jewes did So that the Apostle speakes of the application of Christs death which is not absolutely common to all and every man in the world and by every man is meant every man who heareth receiveth and is partaker of the fruit and benefit of Christs death offered in the word of reconciliation every man who is under the new Covenant as it is propounded of God in the Gospell and accepted of them But every man under the new Covenant as he is under the Covenant is partaker of the fruit benefit of Christs death That the passage is to be understood of them that apply and possesse the fruit of his death is manifest by divers reasons from the verses precedent and subsequent The world to come verse 5. may well be that all or every man for whom Christ tasted death but that world to come is that happy age which the Prophets did foretell should begin at the comming of Christ whose accomplishment or fulfilling we expect as yet Beza an not in Heb. 2. 5. Corvin in Mal. cap. 29. § 1. Heb. 2. 10 11. 13 Isa 53. 10. Heb. 2. 16. They for whom Christ died are in the same Chapter described to be one that is of the same nature and spirituall condition with Christ to be his brethren such as trust in God the children of God given unto Jesus Christ the generation or posterity of Christ as the Prophet speaketh whom Christ tooke by the hand and lifted up from their fall the seed of Abraham But these things agree to them only that possesse the fruits and benefits of Christ for whom he died by way of application If the maintainers of universall redemption consider their owne grounds it will be hard to fit this Text to their purpose or rather from them the former exposition may be confirmed For either by all men they must understand mankind in the common lapse as fallen in Adam and then Christ by his death hath restored them into the favour of God they stand actually reconciled they be regenerated and if they die before by actuall sinne committed in their owne person they fall from that estate are undoubtedly saved or they must understand all men considered as obstinate impenitent rebellious unbelievers And then Christ died for all and every man as obstinate impenitent and unbelievers which I cannot find that any of them hath or dare affirme or by all men they must understand all beleevers who apply and possesse the benefits of Christs death which is that we affirme They say how truly I dispute not his dominion over all men that they are bound to obey him and live unto him is grounded upon his dying for every one But if that be granted is it not necessary that his death should be applied to every one in some sort at least made knowne unto them in the word of life For men are bound to obey and live unto Christ as they will grant not because he hath impetrated righteousnesse and salvabilitie but because he hath entred into Covenant with them made knowne unto them the way of life imparted unto them his blessings and they have accepted of the condition and received him to be their Saviour And these words By the grace of God I should thinke import more to them then that velleity or common mercy or generall affection of doing good which Armin. and Corvin make naturall and as they teach God beareth towards them that he hateth Corvin in Molin cap. 29. Sect. 2. which was the cause why he gave Christ to die for all men even that free grace and love whereby he quickens them that were dead in trespasses and saveth them that believe Ephes 2. 5. As for the particle All or every one examples are usuall in Scripture where it is used with fit limitation though neither all precisely nor the most part be signified and that confessed by all sides But what need paralell places to prove it may be when the circumstances of the text shew it must be limited and they that most presse universall redemption are enforced to acknowledge a limitation in this matter It is objected that the holy Ghost speaketh generally in the beginning of the Chapter What is man But how to frame any Heb.
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 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 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 2 Cor. 5. 14 15. We thus judge saith Paul that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe Here the Apostle saith expressely Christ died for all simply meant in respect of the impetration of a new Covenant and salvation according to that Covenant common misery is concluded from this that Christ died for all men sc that all were dead which is universally true of every man And upon this ground he exhorts men to live unto Christ scil that Christ died for all men Some learned Divines not partiall referre See Estium in 2 Cor. 5. 14. pag. 586. this to the greatnesse of the price and dignity of Christs death which was sufficient for the redemption of man-kind if they did repent and believe but the Apostle rather speaks of Christs death for all in respect of application event or effect for all not simply but for all to whom the fruit and benefit of Christs death is offered in the Gospel and received by faith Thus Vorstius Vorst in 2 Cor. 5. 14 loc com Illud quoque hic obiter notandum Christ died and was raised up for all men in generall if we consider the amplitude of divine grace offered in Christ but in respect of the event or effect both are done for all the elect and believers only And in this latter sence that phrase is used of the Apostle in this place And this the circumstances of the text will plainly enforce For he speaks of the death of Christ not as it was purposed and decreed of God but as it was actually suffered by Christ when the farre greatest part of the world was for present state drowned in Infidelity and Idolatry wherein they had continued a long time being rejected and cast off of God The end of Christs death and resurrection there named by the Apostle sheweth it is to be meant of the fruit and application that they which live should not henceforth live unto themselves but to him which died for them that is that by force of that communion which they have with him their head being dead unto sinne they should live unto righteousnesse But that can agree unto none who are not partakers of the fruits of Christ none are fitted by grace to live unto Christ but they that have put on Christ by faith That All for whom Christ died is that world which God in Christ hath reconciled unto himselfe not imputing their sins ver 19. 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 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 understandeth Vorst in 2 Cor. 5. 15. Schol. 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 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
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 Gen. 12. 3. and 18. 18. Psal 2. 8. and 22. 27 28. Isai 11. 9 10. Psal 72. 11. the 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 to wit as they are blessed in Abrahams seed actually and effectually This is the Priviledge of the New Testament that God was Synod ubi supra Illi hoc loco per vocem Mundi intelligantur ad quos sermo reconciliationis pertinet 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 received Meritum 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. 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 of vers 6 8. our antecedent state we were enemies when In Scriptura ut saepè res dicitur quod paulò antè fuit ut coeci vident surdi aâ—diunt claudi ambulant Matth. 11. 5. esurientes qui prius miserè victitabant in solo sterili â—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 â—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 aâ—huc erant filii diaboli Joh. 11. 52. Tarn exercit l. 2. Job 3. 2. 561. 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 all were enemies before reconciliation yet all enemies are not reconciled but they that be converted to the faith 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 of Vorst in Col. 1. 20. Sch Eph. 1. 10. 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 for they say all men are under a new Covenant and received 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
with money of the stranger which is not of his seed Thus Ishmael Esau and others were circumcised counted Abrahams seed and under Covenant untill they fell away and discovenanted themselves but their posterity are not counted for the seed because they utterly fell away and departed from the faith The whole Nation of the Jewes descending from Jacob was accounted the seed of Abraham untill the time of Reformation though many amongst them were wicked and oft-times fell away I know saith our Saviour to the Pharisees ye are Abrahams seed but yee John 8. 37. seeke to kill me so did not Abraham In respect of the externall administration of the Covenant they were counted the seed but they walked not in the steps of the faith of Abraham and therefore indeed and truth they were not the seed And the Apostle speaking to the Jewes who had put Christ to death saith Ye are the children of the Prophets and of the Covenant which God made with Act. 3. 25. our Fathers saying unto Abraham And in thy seed shall all the Kinreds of the earth be blessed Further it is to be observed that in all the seed the Covenant reacheth to Infants borne of the seed under the Covenant which was the reason why they must receive the seale of the Covenant at eight dayes old Neither must we put off this that Infants have only jus foederis for they be foederati Your children are holy saith the Apostle 1 Cor. 7. 14. Holy by Covenant though by nature sinfull Indeed it is true they be not capable of many actuall injoyments under the Covenant nor of actuall Faith but through the free grace and acceptation of God the Promise of forgivenesse and the Kingdome of Heaven belongeth unto them So that if any person come into Covenant and procreate children that man and his issue are foederati and may grow up into a further body from that beginning From this we may see the true ground of all Covenants as they receive difference Luk. 18. 9. from the parties injoying whether personall family-Covenants or nationall Personall is the cause of family-Covenants as Abrahams Covenant the ground of his Families entrance and so the Covenant made with the Family the ground of nationall as in the Families of Jacob cast together made all Israel under Covenant And herein appeares the truth of the former distinction that the Covenant is made according to internall force and efficacy or outward administration only The things on Gods part promised under this manifestation to Abraham and his subfederates are held forth in these and the like expressions I will make thee a great Nation and I will blesse thee Gen. 12. 2 3. and make thy name great and thou shalt be a blessing And I will blesse them that blesse thee and curse him that curseth thee and in thee shall all Families of the earth be blessed Vnto thy seed will I give this land ver 7. Lift up now thine eyes and look from the place where thou art Northward and Southward and Eastward and Westward For all the Land Gen. 18. 18. Gen. 13. 14 15 16. which thou seest to thee will I give it and to thy seed for ever And I will make thy seed as the dust of the earth so that if a man can number the dust of the earth then shall thy seed also be numbred Feare not Gen. 15. 1. ver 5. Abraham I am thy shield and thy exceeding great reward Looke now towards Heaven and tell the starres if thou be able to number them And he said unto him So shall thy seed be I am the Almighty Gen. 17. 1. 2. 3. 6. 7. 8. ver 19. God and I will make my Covenant between me and thee and will multiply thee exceedingly and thou shalt be a Father of many Nations And I will make thee exceeding fruitfull and I will make Nations of thee and Kings shall come out of thee And I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seed after thee And I will give unto thee and to thy seed after thee the Land wherein thou art a stranger all the Land of Canaan for an everlasting possession and I will be their God By my selfe have I sworne saith the Gen. 22. 16 17. and â—4 7. Lord for because thou hast done this thing and hast not with-held thy Sonne thy only Sonne That in blessing I will blesse thee and in multiplying I will multiply thy seed as the starres of heaven and as the sand which is upon the sea-shore and thy seed shall possesse the gates of his enemies And in thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voice The grand Promises of this Covenant are that God would be the God of Abraham and of his seed whereby is signified that God would be to him what he had revealed himselfe to be his King Psal 33. 1â— and 144 15. Psal 4â— 14. Hieron in Ez. 1. Shadâ—ai Syâ— Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtuâ—erunt quod nos fortem râ—bustum possumus dicere Isâ—â— 13. 6. and Father his Portion and Protectour that he would pardon his sinne write his Law in his heart leade him into all truth defend him from all evill and in due time receive him unto glory Happy are the people that be in such a case yea blessed are they that have God for their God This God is our God for ever and ever he shall be our guide untill death And this is implyed in that the Lord expressed himselfe unto Abraham to be Almighty or All-sufficient the nurse of all living things strong and potent to doe whatsoever he will who can bring all things to nothing as he made all things of nothing can give and take away give plentifully abundantly as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 49. 25. Gen. 17. 1. and 28. 3. and 35. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleaseth himselfe whose goodnesse doth copiously reach unto all his creatures The Sept. Interpreters sometimes expresse this title by the common name of God sometimes they omit it altogether and for I am God Almighty they translate I am thy God sometimes they put for it the God of heaven Psal 91. 1. sometimes they render it by a word that signifieth fit sufficient strong and potent Job 31. 2. but most commonly Almighty Omnipotent able to doe all things Job 15. 25. and 22. 25. and 23. 16. and 26. 16. and 27. 11. and paraphrastically who hath made all things Job 8. 3. Sometimes they turne it heavenly Psal 68 15. once they retaine the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 10. 5. and once they use an expression which comes nigh to selfe sufficiency and contentation Job 29. 5. qui materia copiosus est valde But 〈◊〉
ingraven in tables of stone is one for substance so is the new and the old Testament The Law is not opposed to the Law but the writing to writing Writing in tables of stone pertained to Moses or to the Old Testament writing in the heart to Christ or the new Covenant The Law is the same but otherwise administred in the hand of Christ then in times past in the hand of Moses Moses gave the Law in tables of stone but could not give power or ability to doe what the Law required but Christ writeth the Law in the heart and inableth the faithfull in some measure to doe what he commandeth And in the same place the Lord by the Prophet sheweth that when he made this Covenant with Jer. 31. 32. the Fathers which they brake he declared himselfe to be an husband unto them or joyned himselfe in marriage unto them But God never joyned himselfe in marriage unto a people but by the Covenant of grace It may be said the Apostle sheweth the former Jer. 3. 14. Covenant to be faultie or that another Covenant was lacking But that is not mentioned to prove the Covenants to be two in substance opposite one to the other but because the first Testament did not containe the Image of the things themselves and therfore was not to be rested in as if we could be justified by Heb. 10. 1. the workes of the Law or ceremoniall observances annexed but must be used as an introduction to leade us unto Christ who is the very Image of the things themselves This first Covenant therfore could not be fulfilled or effectuall but by the bringing in of a second which was prefigured thereby For the blood of Bulls and Goats was not availeable to purge away sinne but did prefigure the blood of Christ which is effectuall to purge our consciences from dead workes The blood of Bulls and of Goats and Heb. 9. 13. 14. the ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh sc from a trespasse meerely committed against the Law of Ceremonies but the bloody sacrifice of our Lord and Saviour Christ whereof the legall Sacrifices were tipes and shadowes was alone appointed of God and is effectuall to cleanse us from all sinnes committed against the Morall Law of God and to purifie us from such dead works as not expiated by his blood would bring forth everlasting death Of necessity therfore the first Covenant because it is of grace must bring forth a second Joh. 1. 17. Joh. 5. 46. in which is fulfilled that which in the first is prefigured The Law was given by Moses and the righteousnesse of faith was taught by Moses as our Saviour testifieth Why then doth the Apostle in the words following add by way of opposition but grace and truth came by Jesus Christ The sence of the place seemes to be this That the Law prefiguring Christ and redemption in him and teaching and commanding what ougâ—â— to be done but neither giving grace to doe it not containing the substance of the thing prefigured was given by Moses but grace to doe what was commanded came from Christ in whom also the substance of what was prefigured by the Ceremonies is fulfilled But if the Law of Moses sent the Jewes to Christ and directed them how to walke believing in him but of it selfe did not give grace or truth of necessity it must make knowne Christ 2 Cor. 3. 6 7 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some bookes have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. verba viva Ar. Sermâ—nem vivum in some sort and command faith in him which is proper to the Covenant of grace The Law is a killing letter saith the Apostle and the ministration of death and condemnation But the same Law which is called a dead or killing letter is stiled a lively word or lively oracles that is such as give life The words of Paul therfore are not to be understood absolutely of the Law but as it was Act. 7 38. Lev. 18 5. Ezek. 20. 13. Neh. 9. 29. separated from Christ and the Gospell of men who did rest in the Law and sought to be justified by it whereas Christ was the end of the Law which the Jewes not perceiving they erred from the truth and perverted the true sence and scope of the Law For the ministery of Moses as it is referred to the mind and counsell of the Lord is bright and illustrious but the carnall people could not behold that brightnesse and therefore the Law is vailed to the carnall Jew that he cannot behold the light that shineth therein Even unto this day when Moses is read the vaile 2 Cor. 3. 15 16. is upon their heart Neverthelesse when it shall turne unto the Lord the vaile shall be taken away That is when Israel shall be turned unto the Lord the vaile shall be taken away that in the law it selfe they may see Christ whom now being blind by reason of their indurate mind they could not fee. For there was a double vaile drawne over their eyes the first of hatred against Christ the second of the Law it selfe in which Christ was revealed but not so clearely as in the Gospell which double vaile shall be taken Isa 25. 7. Rom. 4. 15. 3. 20. 7 9. away when they shall be converted unto Christ The Law worketh wrath and discovereth sinne yea reviveth it What the Apostle speaketh of the Law in these and other above rehearsed passages is to be understood of the whole Jewish pedagogie viz. the Law Morall and Ceremoniall as it was given by Moses And as here the Law is said to worke wrath and terrifie so Psal 19. 7 8 9. 119. 47. elsewhere it is said to cause the soule to returne to enlighten the eyes and rejoyce the heart Of necessity for the reconciliation of these sayings of the Prophet and Apostle in shew contrary it Beza in Rom. 2. 27. Calv. in 2 Cor. 3. 17. Col. 2. 13. The ceremonies are visible words preaching Christ and they preached our guile and wrath belonging unto us must be granted that the Law animated by Christ is pleasant and delightfull but as it is barely considered in opposition to Christ and to the Gospell as it exacteth perfect obedience but giveth no ability or power to performe what is required it woundeth terrifieth killeth and worketh wrath Of the Law there is a twofold use and consideration One as it is a rigid exactor of intire obedience and hand-writing against us for sinne and thus of it selfe barely considered it woundeth but healeth not it reviveth sinne but mortifieth it not The other as it pointeth to Christ in whom Salvation is to be found and directeth how to walke in all well-pleasing before the Lord and thus it is an easy yoke The Law considered without Christ woundeth killeth and reviveth sinne by reason of our Corruption But the Law considered in Christ and as it
shall be joyned to the Lord in that day and shall be my people and I will dwell in the midst of them and thou shalt know that the Lord of Hosts hath sent me unto thee The Prophets describe the Psal 11. 1. Messiah to be the Sonne of David and Davids Lord The Lord said unto my Lord The Chaldee hath it The Lord said unto his Psal 110. 1. Word namely the Messiah or Christ who is the eternall Word of God by whom he made and doth conserve all things And in other places the Paraphrasts put the Word of God for God or Lord and that sometimes when the second person in Trinity is not necessarily to be understood and Isai 1. 14. my soul Targ. my word Jer. 1. 8. I am with thee Targ. my word Isai 45. 17. By the Lord. Targ. By the word of the Lord. Gen. 3. 8. The voice of the Lord. Targ The voice of the word of the Lord or the word the Lord Gen. 22 15 1â— I have sworne by my selfe Targ By my word Psal 103. 13. The Lord. Targ. The word of the Lord. Psal 16. 1. In thee Chald. In thy word Psal 103. 18. The Lord hath Targ. The word of the Lord. Gen. 31. 24. God came to Laâ—an Targ. The word came So Gen. 20. 3. Gen. 28. 15. I will be with thee Targ. my word shall be thy help Hos 1. 7. I will save them by the Lord their God Chald. I will redeeme them by the word of God their Lord. sometimes the word or promise they so render as Psal 119. 76. According to thy word unto thy servant where the Chaldee hath Memar And so Psal 130. 5. And in thy Word or promise I trust But if the second person be not ever meant by the word of God as the Paraphrast useth it yet certainly in many places it must be so understood and that this word was to be incarnate was most certainly fore-told Psalm 102. 11 26. Heb. 1. 10. For the very literall meaning of the Psalmist will enforce thus much that this place was to be meant of God not simply or absolutely but of God incarnate For the eternall duration of the God-head is not measurable by daies or yeares but the incarnation of the Sonne of God or his duration in the flesh may be accounted by number of yeares for the time past yet are his yeares as man to continue without end without any decay or diminution of that nature which he assumed And Psal 68. 19. Psal 103. 13 14 15 16 17. Tit. 3. 3 4 5 6 7. if out of any one place of the Psalmes where he doth intreat of the deliverance of the Church it doe appeare that the Messiah is true and very God by the same reason wheresoever he speaks of the deliverance of the Church God and the Messiah shall be the same But it is most certaine in sundry passages he that is God is also the Messiah And for that reason what is spoken of the mercy of God in the Psalme following may be understood not of the mercy of God absolutely or considered in the God-head only but the mercy of God to be incarnate to be made King and Judge of the earth which may be cleared by the very letter and circumstance of the text For the expected comfort whereupon this Psalmist pitcheth is this The Lord hath prepared his throne in the heavens vers 18. and his Kingdome ruleth over all And this is that Kingdom and that throne which Daniel fore-told that God long after his time would erect Da. 2. 44. To be born of God what is it but to Joh. 1. 12 13. be born of immortall seed what is that immortal seed wherof St Peter saith we are born again but the flesh and bloud of the Son of Isai 40. 6 7 â— man who is also the Son of God whose flesh is meat indeed whose bloud is drinke indeed which nouâ—isheth us not to a bodily but to 1 Pet. 1. 23 14. a spirituall and immortall life which presupposeth an immortall seed We are begotten and borne againe by the preaching of the Word as by the instrument or meanes and by the the eternall word that is by Christ himselfe as by the proper and efficient cause of our new-birth Thus much St Peters words in that place will enforce us to grant according to the letter For having before declared that the word of God by which we are borne againe doth live and endure for ever he thus concludes and this is the word which by the Gospel is preached unto you 1 Pet. 1. 25. Moses also and the Prophets did fore-tell that the Messiah or mercifull one or gracious Saint as he is called Psal 16. 10. should Psal 8. 6. Hâ—b â— 7. Psal 16. 10 Deut. 18. 15 16 17 18 19. Psal 110. 1 2 3. be made for a little time lower then Angels and after crowned with glory and honour and set over the works of the Lords hands that he should suffer death and rise againe be laid in the grave but not see corruption That he should be the great Doctour of the Church a Priest after the order of Melchisedech the King of Kings and Lord of Lords whom God would set upon his holy hill of Sion His death and resurrection Kingdome and Priesthood was prefigured by the Sacrifices and Serpent the Priest hood of Aaron and Kingdom of Israel But of these things more fully in the new Covenant This Covenant was made in Christ the promised Messiah in and through whom the faithfull obtained the blessings promised but according to the administration of this Covenant Moses was the Mediatour and herewith in this expression is embellished above the former The Law was ordained by Angels in the hand Lâ—v. 26 46. Deut. 5. 5. 27. 28. of a Mediatour Gal. 3. 19. that is by the labour and ministery of Moses which though some doâ—â—t of is yet confirmed from this that Christ reserves himselfe to be a Mediatour of a better Testament Heb. 8. 6. There is but one Mediatour true and spirituall scil Christ but Moses was a Mediatour only typicall The Mediation whereby men are truly and effectually united unto Christ cannot fall upon any person who is not endued with infinite power and vertue who is not God as well as man but the Mediation of Moses was of this use to shew what was the true manner of worshipping God but did not inspire force and power to follow it nor reconcile men to God but propound those things whence it might easily appeare that there is need of another reconciliation Moses an Israelite and part of that people with whom God made the Covenant was comprehended under the one part confederate but as he undertook the function of Mediatour imposed upon him of God he was not now simply an Israelite but a Mediatour interceding betwixt God and the people Israel that he might be a more illustrious type of Christ Moses was
2. 6. reason from those words to disprove the former limitation I see not For this word man designes the nature of man in generall but with relation to the person of Christ and is spoken of the nature of man as to be united to the person of Christ and alleadged by the Apostle to prove that the world to come is put in subjection unto him as man And if it be extended further then to Christ as man it must be restrained unto the faithfull to whom that which followeth may be applied by communication and fellowship with Christ Againe it is objected that Christs dominion over all is grounded on his death but if that be granted it is not necessary his death should be simply for all men For the Apostle speaks of Heb. 2. 6 7. Phil. 2. 9. Joh. 3. 35. Mat. 11. 27. Christs dominion not only over all men but over all things the Angels themselves not excepted but it was not requisite Christ should die for all things even for the Angels as they themselves confesse His power extendeth it selfe unto all creatures to whom he can command obedience at his pleasure and unlesse they performe it inflict punishment For he is made Lord of the world and all power is given unto him in heaven and earth Christ hath Soveraignty over all things and doth rule over all men the faithfull to life the unfaithfull to death Corvin in Molin cap. 12. § 26. This dominion of Christ stands well with reason is consonant to the Scripture but was not purchased by his death simply for them Lastly It will be said the Apostle threatneth punishment for not receiving or retaining Christ and exhorteth to care of it which argueth generall purchase or else such exhortations and threatnings would be without force Touching the thing it selfe it is freely acknowledged that the sufficiencie of Christs death and greatnesse of the price was such that God might salva justitia not only invite all man-kind to come unto Christ but also bring them unto faith and salvation by him if it had seemed good unto him in his infinite wisdome and the efficiencie of it so great that God doth seriously invite many that live in the visible Church to come unto Christ and bestow many spirituall gifts and graces upon them by their own fault unavaleable to whom he doth not give grace to repent and believe unfainedly But exhortations and threatnings argue not that generall purchase in question For the obstinate and rebellious they whose eyes are closed and hearts hardened least seeing they should see or hearing they should heare and be converted even they are exhorted to repent and threatned for their impenitencie but I have not found that the purchase was made absolutely for all such as such For some rebellious I can beleeve that Christ hath purchased not salvabilitie alone but faith regeneration pardon and salvation because it is written of Christ That he is ascended on high and hath led Psal 68. 18. Atque etiam rebelles captivâ—â— duxisti ut habitent eum Iâ—h Deo captivity captive and hath received gifts for men yea for the rebellious also that the Lord God might dwell among them or as Piscator renders it thou hast led captive the rebellious that they might dwell with the Lord God But the maintainers of universall redemption have not undertaken as yet to proove generall purchase for all and every obstinate rebellious and treacherous revolter from the Lord. In this place the objection is more vaine for the Apostle might well speake of the application and possession of the fruits of Christs death when he exhorteth them that had heard and received the word of truth to retaine and keepe that which they had heard Exhortations and threatnings both are usefull to them who have not received the truth for God is pleased by such means to worke what he doth exhort men unto and to them who have received the truth and doe possesse the benefits of Christs death that they might continue and persevere And may we not argue more probably that seeing they are exhorted to take heed to the things they had heard therefore salvation had been preached unto them and in some sort received by them God so Joh. 3. 16 17. loved the world as we reade in the Evangelist that he gave his only begotten sonne that whosoever believeth in him should not perish but have everlasting life For God sent not his Sonne into the world to condemn the world but that the world through him Joh. 1 â— 47. might be saved And I came not to judge the world but to save the world Here the motive from which the gift of Christ is derived is The particle Who is not ever distributive of the subject to which it is attributed See Revâ—l 2. 25 26. 2 Cor. 5. 15. common love The word World cannot be taken for the elect only for then it will be as if it had bin said God so loved the elect that he gave his only Sonne that whosoever of them believed in him should not perish The world that Christ came to save was that world into which he came and that comprehended both beleevers and unbelievers and in the same place it is divided into them that shall be saved and them that shall be damned and there should be no force of reasoning in the latter place if the world did not comprehend unbelievers under it Thus these passages are urged for universall redemption But the principall texts speake plainly Isa 54. 5. Deâ—â— totius terrae vocabitur Vt 1 Joh. 2. 2. Joh. 4. 42 Rupert Tuit in Joh. Mundum â—anè quem dilexit Deus humanum genus accipimâ—â— id est vivos mortuos mortuos scil qui venturum in fide expect averint vivos qui in illum sive ex Iudaeis five ex Gentibus credituri erant of the daies of grace when God sent his Sonne into the world and when according to the prophesies and promises made before the Gentiles were to be called to the faith added to the Church and received into Covenant And the world is taken communiter indefinitè for the world as it is opposed to the Jewish Nation alone not universaliter pro singulis for every man in the world of what time or age soever or of this time in speciall The sence then is In the fulnesse of time God manifested so great love unto the world of Jew and Gentile not of the Jew alone That he gave his only begotten Sonne and in the Ministery of the Gospel seriously invited them to beleeve and entered into Covenant to bestow life and happinesse upon condition of their unfained faith on Jesus Christ As God loved Israel whom he chose to be his peculiar people under the old Testament so in the times of grace he extended his love to the world of Jew and Gentile And as amongst the Jews God manifested so much love to the body of that Nation as to enter
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 See Gal. 3. 22. 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 They object moreover that reconciliation is predicated of the vers 19. 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 but he will accept of him upon termes fitting according to a new Corvin in Mol. cap. 28. §. 35. 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 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 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 such Eph. 2. 12. Rom. 3. 8 17. Gal 3. 26. Eph. 2. 3 4. be brought under a new Covenant It is also as plaine that he speakes of the surrogation of the
be inseparable And this doth take away the objection which they raise from the words following And hath committed vers 19 20 unto 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 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 Joh 4. 10. 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 and Cyril in Ioh. â— 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 Ioâ— 2. 2. 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 his paraphrase he giveth this sence of the Text Where fore let Vorst in 1 John 2. 2. 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 Scrip. Syn. pag. 307 308. See Chemnit Har. Evang. cap. 8. Quod gaudium erit omni populo the 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 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 The maintainers of universall redemption thinke it may strongly be proved by this reason All men are bound to beleeve in Christ but Christ died for all men that are bound to believe in him which some propound in this forme Every man is bound to beleeve that Christ died for him but whatsoever a man is bound to beleeve that is true therefore he died for every man But if by beleeving in Christ they understand nothing but bare assenting to this proposition that Christ died for all men and for me as a man for the impetration of righteousnesse quantum in se or to purchase the grace of the Father and pardon of sinnes no man is bound to beleeve it because it is not revealed in Scripture much lesse made knowne to every man in the world by meanes sufficient Every man called whether he hearken to God calling or not is bound to beleeve that Christ is offered unto him as a Saviour so as if he beleeve he shall be saved but that Christ died for him in particular for the impetration of righteousnesse and for every particular man in the world that he is not bound to beleeve because it is not found in Scripture nor can he beleeve it according to their grounds that urge this argument neither can such perswasion be the ground of justifying faith I say every man in the world good or bad cannot beleeve it as they teach For either they be considered as in the common Masse as all Infants and then they be actually restored into grace or as impenitent and unbeleevers fallen from the Covenant themselves or as Arminius addeth in their parents and then Christ died not for them as such If they be admitted into Covenant and continue therein Script Rem advers coll Hag. art 2. Christ died for them in respect of application if they be fallen from that state by impenitency obstinacy rebellion Christ died not for them as such If they be cast off and not so much as outwardly called how can they beleeve that Christ died for them specially when by transgression they have departed from that Covenant and fallen from that state unto which they say they were admitted Neither can this perswasion be the ground of faith justifying for many ungodly men are perswaded that Christ died for all mankind that neither will nor can nor ought as such to beleeve in Christ or rest upon him for Salvation and many beleeve it not that beleeve truly in Christ and know they beleeve and that they ought to beleeve If by beleeving in Christ be meant faith justifying the proposition may be granted with two limitations First that under this terme they be not comprehended who never heard of Christ or had possible at least probable meanes to come to the knowledge of Christ or were admitted into Covenant So Vorstius seemes to limitit unlesse saith he Christ had died for all that are called in vaine should they all
all men unto justification of life Rom. 5. 18. Who is he that condemneth It is Christ that died yea rather that is risen againe Rom. 8. 34. I am come that they might have life and that thâ—y might have it more aboundantly Joh. 10. 10. In this was manifested the love of God towards us because that God sent his only begotten Sonne into the world that we might live through him 1 Joh. 4. 9. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Heb. 10. 10. For by one offering he hath perfected for ever them that are sanctified vers 14. The passages of Scripture are plentifull which testifie application to be the end of Christs death for he died to establish and ratifie the everlasting Covenant of grace Heb. 9. 15 16 17. to abolish him that had the power of death that is the devill Heb. 2. 14 15. conquer death 2 Tim. 1. 10. destroy and kill sinne Rom. 6. 10. sanctifie his people through the truth Joh. 17. 19. give life unto the world Joh. 6. 33. redeeme us from the curse of the Law Gal. 3. 13. and from all iniquity Tit. 2. 14. obtaine eternall redemption Heb. 9. 12. that we might be made the righteousnesse of God in him 2 Cor. 5. 21. that he might deliver us from this present evill world Gal. 1. 4. that being dead unto sinne and alive unto God Rom. 6. 4 5 6. we might not live to our selves but unto him which died for us and rose againe 2 Cor. 5. 15. and that we might receive the adoption of sonnes Gal. 4. 5. And it is absurd to reason it selfe that Christ by the decree of God should purchase that for men which is not given unto them that he should acquire what they obtaine not that by divine imputation Christ should die for every man when the merits of Christ be not communicated unto them that the promised seed should be given to Abraham no blessing or multiplication following If Christ have purchased a new Covenant faith redemption reconciliation for every man without question they are or shall be delivered from the condemnation and dominion of sinne the Spirit is given or shall be given to abide with them they arâ— or shall be renewed after the Image of God If Christ be a King he hath a Kingdome subjects and territories wherein he doth exercise his regall power He is a King not only in personall right or to punish enemies but a King to feed and rule a people God hath given his Sonne the uttermost parts of the earth for his possession and shall men with-hold it Shall God give men unto Christ and shall they detaine themselves from him If Christ came to destroy the workes of the devill that is sinne as the Apostle shewes 1 Joh. 3. 8. Joh. 8. 41 44. and to deliver men from the feare of death and the devill shall we not thinke that Satan is cast downe and death abolished Christ is a Saviour as in merit so in efficacy else should his purchase be in vaine the end of his comming into the world be uncertaine his purpose in laying downe his life be frustrate and Christ should merit by the appointment of God what God doth not give therfore the impetration of righteousnesse must not be plucked from the application nor doth the giving of benefits purchased by the death of Christ depend upon the pleasure of men any more then the acquisition doth Betwixt the purchase and application of Christs death faith comes between but that faith is merited by the death of Christ and for Christ vouchsafed to them for whom he died Tit. 3. 6. Ephes 1. 3. Phil. 1. 29. Ephes 6. 23. Some have answered that all men are the sheep of Christ as the dispersed torne and devoured of evill pastors and beasts of the field and the seduced and destroyed are acknowledged to be sheep Jer. 23. 1 2. Ezek. 34. 5 6. But the Prophets speake only of the people of the Jewes which at that time was distinct from the Gentiles as the flock and inheritance of the Lord so that hence nothing can be gathered but that they who live in Christs Church and fold are his people and sheep of his pasture Againe the Scripture speakes of the sheep of Christ two wayes according to vocation or according to election According to vocation they are sheep who externally pertaine to the number of Gods people and the Church according to election Jer. 23. 3. Rom. 9. 27. Ezek. 34. 5 6. many sheep are without many wolves within and many sheep within many wolves without Although there be a distinction betwixt the merit of Christ by his obedience even to death and his intercession yet one of them cannot be separated from the other for he maketh intercession for them to his Father for whom he hath merited reconciliation by his death and we cannot thinke he should lay downe his life for them for whom he would not pray If we looke unto the signification of the words Mediatour and Intercessor note the same thing and if Christ have put himselfe betwixt the wrath of God and man to obtaine reconciliation by making satisfaction to offended justice can it be thought he will not request that for the virtue of his sacrifice they for whom he hath satisfied might be accepted of the Father If we looke to these two functions of Mediation suffering death and making intercession they are conjoyned in Scripture It is Christ that Rom. 8. 34. died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us If any man sinne we have 1 Joh. 2. 1 2. an Advocate with the Father Iesus Christ the righteous and he is the propitiation for our our sinnes Christ is our Advocate if he be our propitiation if we will receive the testimony of the Apostle and not separate things that God hath conjoyned Incredible it is that Christ out of his incredible love should vouchsafe to lay downe his life for them as well as others for whom the time of his passion being at hand he would not power out a prayer How these two be conjoyned in the intention of our Saviour sc to pray Joh. 17. 19. for men and to offer himselfe a Sacrifice for them may appeare by the words of our Saviour himselfe for these I sanctifie my selfe that is for these am I prepared to offer my selfe that they might be sanctified by the truth for these that is them for whom he prayed And if Christ had intended to offer up himselfe an holy and propitiatory sacrifice for the sinnes of all and every man he would rather have prayed his Father to accept his sacrifice for all men then professe that he prayed not for all men For whom Christ hath offered up himselfe a Sacrifice to put away sinne for them doth he appeare before God in heaven and if he doth appeare before Heb.