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
in a more rude forme As the time of the Sunne approacheth neerer or if further off so is the light that goeth before it greater or lesser and as the time of the arising of the Sonne of righteousnesse is more remote or nigh at hand so was the revelation that went before more dimme or cleare It was meete and expedient that when the comming of the glorious King of peace and righteousnesse did draw nigh the hearts of men should be raised up in desire and expectation of him But the better they were acquainted with his person and office the more distinctly they understood the time of his comming the more lively tast they had of the benefits they should receive by him and the greater tokens they saw of his glory approaching the more their hearts would be enlarged to desire and expect him Moreover it was the good pleasure of God to manifest the riches of his grace not all at once but by degrees as he saw it most expedient for the glory of his great Name and the good of his people in severall ages and states of the Church of which we shall have occasion to speake largely in the Chapters following But here two things must be noted to prevent some doubts that may arise First that clearenesse of Revelation is twofold One on the part of the revealer when the revealer dealeth so that unlesse he have a rude hearer or altogether malitious it may be understood of the hearer what he meaneth The other cleare even on the part of the hearer when it is so great that the rudenesse of the hearer cannot hinder that he should not perceive what is spoken but his malice only In the first sence the revelation of Christ in the Covenant of the promise was cleare but the testimony concerning the Kingdome of Christ could not be understood of a rude hearer before the accomplishment If it be objected how then could they be saved In the second place iâ— is to be observed that Christ doth not save as clearly knowne but as he is sincerely acknowledged But when the Revelation was sparing and darke no man can deny that Christ was truly and unfainedly acknowledged in the Church of the Iewes The word of God is the measure of faith and that is true and saving faith which believeth all things which are revealed and in that manner wherein they are revealed and therefore the faith of the Fathers was sound and effectuall because they believed what God was pleased to reveale and after that manner wherein it was revealed of God A Third difference ariseth from this for Christ with all his benefits was proposed to the Israelites under types and figures As Exod. 24. 7. 8. Heb. 10. 1 Gal. 3. 16. Heb. 8. 1 2 9. 7 8 9 10 11. Rom. 3 25. 1 Iohn 2. 2. Heb. 3. 18. 4. 1. the Prtiests Altars Sacrifices Propitiatory were all types of Christ his Priest-hood and Sacrifice and the Land of Canaan a type of Heaven the Lord leading the Iewes by the help of earthly things to heavenly and spirituall because they were but young and tender which was one cause why the Covenant was more obscure heavenly things being wrapt up under earthly But in the new Covenant Christ is offered to be seene with open face the truth substance and body of the things themselves is exhibited and all vaile of figures removed our minds are streight directed to heavenly blessednesse 4. The variety of administration doth offer a fourth difference Gal. 4. 12. 3. 13 25. for the Apostle compares the Nation of the Iewes to an heire as yet an Infant that is under Tutours and Governours The Christian Church to an heire come to ripe yeares And from this ariseth a fifth difference That as an heire not Gal. 5. 1. come to yeares not differing from a servant the Church was held under the Ceremoniall Law from which they that believe in Christ are delivered after the expiration of the time of nourture appointed of the Father Sixthly they differ in the number of them that are called to the participation of the Covenant The Covenant of promise was at Deut. 30. 8. Math. 10. 1 6. 15. 24. first concluded within the Families of the Patriarkes the rest having excommunicated themselves and then within the confines or limits of Iudea that in the Iewes there might be a most illustrious type of Election and of rejection in the Gentiles that is of the Church of God and Sathan But the partition wall betwixt Iew Gentile being broken downe the Covenant of grace was made with all Nations Seventhly the efficacy of Christ promised is lesser then of Christ Gen. 2â— 18. Deut. 19. 8 9. exhibited In the Covenant of promise certaine promises concerning corporall blessings were made unto the Fathers and externall blessings were more esteemed as Symbols of spirituall and heavenly But under the New Covenant blessings spirituall and the gifts and graces of the Spirit are in more ample and plentifull manner powred upon the Church Remission of sinnes though it was certaine with God was lesse felt under the Covenant of Promise because the cloud of the Law put betwixt the mercy of God and the eye of the sould the grace of God was more obscurely revealed and the meanes of expiating sinne by the death of Christ as also because remission of sinnes was not really obtained by our surety for as yet he had not made the satisfaction promised The Spirit was powred in lesse plenty upon the faithfull because Ioh 3. 34. Ioh. 1. 16. 7. 38 39. Ioel â— 28. that benefit was to be reserved to the times of Christ who was first to receive the Spirit above measure in his humane nature and thence to derive grace unto all us The Iewes as heires were partakers of the Spirit of Adoption bu tempered with the sprit of Servitude because they were Infants under the yoke of the Law Rom 8. 15. Gal 46. the way to heaven not as yet clearely manifested But the heire come to ripe yeares is altogether led by the Spirit of Adoption The sense of future glory was also more obscure because there is more obscure mention of it and of the way thereunto in the Old Testament If we speake of some particular persons under the first Covenant they were endued with greater gifts of the Spirit then many under the New but more light of knowledge and greater plenty and abundance of Grace is bestowed upon the Church in the time of the Gospell if we respect the body of the Church and faithfull in Generall Eighthly the seales of the Covenant of promise were in number more in signification more obscure in use painfull and burdensome peculiar to some people as the Covenant was and to continue only untill the time of reformation But the seales of the New Testament are in number few in signification cleare in use easy common to all nations and to endure for ever And from
and blessing and cursing Take command without blessing or cursing and it is no more Law with Moses take simplâ— denuâ—ciation of blessing and curse from command and then it is threatning and promise but no Law This abstract of the Law here considered from the rest of Moses his Oâ—conomy is pure Law flashing wrath upon the fallen creature and therefore called a fiery Law or fire of Law Deut. 33. 3. And for speciall cause expressed in generall by the Apostle Gal. 3. The Law that is thus abstracted was added because of transgression For first in that long course of time betwixt Adam and Moses men had forgotten what was sinne and had obliterated the very Law of nature Therefore God sets out the lively Image of it by Moses in this draught and abstract to which end all the commands saving two are propounded in the negative that so men by the Church might know the nature of sinne againe Rom. 3. 19. Secondly God propounds the Law with curse eternall to work death and to shew Gods eternall displeasure against sin Rom. 4. 15. which was usefull not only to the world and wicked in generall but specially to the stiff-necked and refractory Nation to be as a rod to scourge all their rebellions and backslidings The Law thus laced with blessings and cursings eternall abstracted from the rest of his frame makes Moses now to begin to breath blessings and no lesse then Gospel This comming from a pacified God as Exod. 33. 6 7 8. may be looked on by the fallen creature with comfort and from this consideration it is that we affirme this Covenant made with the body of Israel to be a Covenant of Grace for it is one and therefore never by Moses called Covenants Again It cannot be denied that so farre as it concerned the spirituall Iâ—raelite whom God especially eyed and for their sakes infolded the carnall in the compact it was a Covenant Thus farre for confirmation of that distinction But these distinctions seeme not to remove the doubt Not the first because it cannot be conceived how the old Covenant should as a condition of the Covenant exact perfect obedience deserving life as necessary to Salvation and yet promise pardon to the repentant believer for these two are contrary the one to the other Not the second because the Covenant that God made with the Jewes is but one and how should we conceive the Law in one and the same Covenant to be propounded as a rigid draught of prime nature and with moderation also as the Covenant of works and the Covenant of Grace likewise when the Covenant is but one and the conditions the same Besides where the Apostles doe oppose the Law and Gospel or the old and new Testament not only the Morall Law as it was given upon Mount Sinai but the whole Jewiâ—h Pedagogie or Law of Moses is understood as it is manifest in sundry passages Other things to be observed in that explication I will not insiâ—t upon at this present because they will come to be touched hereafter as we passe along The Law was never given or made positive without the Gospel neither is the Gospel now without the Law although the old Testament be usually called the Law and the new the Gospel because the Law is predominant in the one and the Gospel in the other Exod. 19. 4 5. Some Divines hold the old Testament even the Law as it was given upon Mount Sinai to be the Covenant of Grace for substance though propounded in a manner fitting to the state of that people time and condition of the Church It was so delivered as it might serve to discover sin drive the Jews to deny themselves and â—lie to the mercy of God revealed in Jesus but it was given to be a rule of life to a people in Covenant directing them how to walk before God in holinesse and righteousnesse that they might inherit the promises of grace and mercy This I take to be the truth and it may be confirmed by many and strong reasons out of the word of God As first by the contract of that spirituall marriage a little before the promulgation of the Law described in these words Yee have seene what I did unto the Egyptians and how I bare you on Eagles wings and brought you unto myselfe Now therefore if ye will obey my voice indeed and keepe my Covenant then ye shall be a peculiar treasure unto me above all people for all the earth is mine And yee shall be unto me a Kingdome of Priests and an holy Nation These are the words which thou shalt speak unto the children of Israel whereunto the Prophet Jer. 11. 2 3 4. Jeremiah hath reference saying Heare ye the words of this Covenant and speak unto the men of Judah and to the inhabitants of Jerusalem and say thou unto them thus saith the Lord Deut. 4. 13. 1 King 8. 21. 2 King 23. 2. Booke of the Covenant Ex. God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which 24. 7. Deut. 4. 23. 5. 2. 9. 9. Jer. 3. 16. Hos 8. 1. Jer. 7. 23. 2 Chro. 6. 11. Ex. 34. 27 28. Eph. 2. 1 2. Rom. 5. 10 I command you so shall ye be my people and I will be your God And this without doubt is to be understood of the Decalogue as it was given upon Mount Sinai seeing Moses himselfe doth in expresse words testifie it God himselfe saith he declared unto you his Covenant which he commanded you to performe even ten words and he wrote them upon two tables of stone In these passages observe that the Law is called a Covenant as it is often els-where the Covenant of the Lord. What Covenant but of grace and mercy even that wherein God promiseth to be their God and take them to be his people if they obey his commandments For since the fall of Adam the Covenant which the Lord hath entered into with his people was ever free and gracious For when all men are sinners by nature dead in trespasses and enemies to God how can a Covenant betwixt God and man be stricken without forgivenesse of former transgressions If in the state of innocency perfect obedience should have been rewarded with life from justice now that man is fallen by transgression Chald. Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 1 Pet. 2. 9. Exod. 19. 5. Onkelos Reges sacerdotes multitudo regum sacerdâ—tum Regiae potestatis est praevalere apud DeuÌ„ res illas ab illo auâ—erre quaruÌ„ nulla pridem facultas suit D SimoÌ„ log c. 10. Basil 1527. R Salâ—m R. Abrah R. David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Segulah
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
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
them the people of God sonnes or children of God the sonnes of the living God a peculiar people reconciled unto God justified unto life the daughters of Zion and of Jerusalem who have the Jerusalem that is above for their spirituall mother the seed of Abraham who is the Father of us all And as Jerusalem which is above is the mother of us all so is Christ said to die for us all and God to have mercy upon all Rom. 8. 32. He that spared not his own Sonne but delivered him up for us all Rom. 11. 32. God hath concluded them all in unbeliefe that he might have mercy upon all Rom. 5. 18. By the righteousnesse of one the free gift came upon all men unto justification of life that is of all them which pertaine to the posterity of Christ by spirituall regeneration It may well be that all to whom Paul wrote that Epistle did not unfainedly believe but as they professed the Doctrine of Salvation and in some measure walked according to the policie of the new Jerusalem and as they enjoyed the Ordinances of grace whereby Christ was applied so the Apostle speakes of them as Saints and beloved and faithfull And in the same sense in other places they are reckoned amongst the faithfull beloved and elect who believe for a time and professe the doctrine of Salvation and partaÌ„ke the seales of the Covenant though afterwards they fall away and as they are called beleevers converts disciples members of Christ temples and sonnes of God as they are said to be justified sanctified and redeemed so is Christ to have died for them as he is applyed in the Ordinances of grace and they partake of the benefits of his death But as for them that be not in Covenant we shall never reade that their sinnes are pardoned Act. 10. 43. Joh. 5. 24. Joh. 15. 2. Act. 15. 9. Rom. 5. 1. Rom. 9. 25 26. Col. 1. 21. Joh. 3. 36. 2 Cor. 6. 15 16 17. that they are delivered from death purged from their sinnes reconciled unto God received into favour nay the contrary is plainly affirmed of them that they are not the people of God that they have no communion with Christ that they are enemies in their minds by wicked works alienated from God that the wrath of God abideth on them that they are without God in the world which is never said of them for whom Christ died The Scripture speaketh expressely that Christ died for his Church his sheep his children his people the people or children of God those that are given unto him of the Father his brethren As the Father knoweth me even so know I the Father and I lay downe my life for my sheep Joh. 10. 15. Take heed unto your selves and to all the flocke to feed the Church of God which he hath purchased with his own bloud Act. 20. 28. Christ is the head of the Church and he is the Saviour of the body Eph. 5. 23. Christ loved the Church and gave himselfe for it ver 25. He shall save his people from their sinnes Matth. 1. 21. Who gave himselfe for us that he might redeeme us from all iniquity and purifie unto himself a peculiar people Tit. 2. 14. As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him Joh. 17. 2. He prophesied that Jesus should die for that Nation and not for that Nation only but also that he should gather together in one the children of God that were scattered abroad Joh. 11. 51 52. For both he that sanctifieth and they who are sanctified are all one for which cause he is not ashamed to call them brethren saying I will declare thy Name to my brethren Heb. 2. 11 12. The Church and people of God in themselves considered were sinners ungodly enemies alienated from God and Christ died for them not that he found them friends or brethren or children but that Rom. 5. 6 10. he might make them such as by the participation of the benefits of his death they are made such indeed The faithfull are the seed or children of Christ which he hath brought forth with pain and travell Isai 53. 10 11. The inheritance of Christ which he hath purchased by his death given unto him of the Father that they might be redeemed from death and possessed of him for their Salvation Psal 2. 8. as the Psalmist elsewhere expounds it All the ends of the world shall remember and turne unto the Lord and all Psal 22. 27. Psal 72. 11. and 86. 9. the kinreds of the Nations shall worship before thee And if Christ died thus for his people seed inheritance sheep and Church he died not equally for all and every man for then in his death he considered none to be made his sheep or brethren before others nor did he purchase grace that one should be made the child of God rather then another For though grace be distributed in different degrees yet that being so common to them that beleeve and them that beleeve not that sometimes the greater measure is given to them that reject and cast it off it cannot be the cause why one man differs from another Many things are answered to this argument As first that it is Synodal circ Art 2. paâ— 3 17. Vorst amica collat cum Piscat sâ—ct 26. Gal. 2. 20. not said Christ died for his sheep or brethren only and that his dying for them doth not exclude others as Paul saith Christ died for him applying the death of Christ to himself but not excluding others But the instance is not like for these words for me are not disjunctive to distinguish Paul from the rest of the faithfull but from unbeleevers or them that were not in the same state or kind This is a priviledge common to Paul with all beleevers that Christ died for him in respect of them then it is not disjunctive but in respect of them who be not partners in that prerogative it is disjunctive Therefore the example doth rather prove the speech to be restrictive then otherwise for as these words of Paul Who loved me and gave himself for me distinguish Paul from the company of unbeleevers and so are exclusive in like manner are these words of our Saviour I lay down my life for my sheep restrictive and exclusive In those Texts there is no exclusive particle expressed but the proposition for sense is restrictive For when difference or distinction is contained in some terme the Proposition is for sense exclusive no lesse then if it was expressely noted Thou shalt feare the Lord thy God him shalt thou Deut. 10. 20. serve and to him shalt thou cleave here is no restriction or exclusion expressed but in sense it is exclusive Call upon me in the time of Psal 50. 15. trouble and I will heare thee only is not added and yet for the sense the words are exclusive In thy seed shall all
the Nations of the earth be blessed though no exclusion be expressed the Apostle is Gal. 3. 16. bold to interpret it as if it had been said In thy seed alone Whom he foreknew them he predestinated this proposition is not Rom. 8. 29 30. expressely exclusive is it not then exclusive in sense When David saith The Lord is my God he excludes not the faithfull from the same preeminence but when the Lord saith to his people I am the Lord thy God he excludes them that be not in Covenant Abraham beleeved God and it was accounted to him for righteousnesse Gen. 15. 6. here is not restriction added but the proposition is exclusive Whosoever beleeveth in Christ shall not perish but have everlasting Joh. 3. 16. life doth not this proposition exclude works from being a cause of Salvation because only is not added Some answer that these passages be exclusive because the Apostle expressely shuts forth works from the act of Justification Rom. 3. 28. whereas they rather teach that faith doth comprehend repentance conversion and new obedience and that works are not excluded from the act of Justification but only works done by the power of nature But leaving that the proposition is for the matter exclusive and that the Apostle shewes from the thing it self proving hereby that Abraham after he had followed the Lord a long time and yeelded obedience to his commandements was justified by faith without the works of the Law The words therefore may be exclusive though only be not added and that they be restrictive is plain by the thing signified for what is it for Christ to lay down his life for his sheep or to purchase his Church by his bloud but to bruise the serpents head to redeeme them from all iniquity and purifie them to be a peculiar people to himselfe â—o save his people from their sins to deliver them from the feare of hell and death and to blesse all Nations of the earth according to the promise made to Abraham This needs no further confirmation then the next answer which they make that the words be exclusive not in respect of the thing it selfe but of the modus which others expresse thus that Christ died for his sheep in respect of the application and event For if it be exclusive in the modus exclusive it is as well though only be not added as if it was And the question is not of the sufficiency of Christs death for all men in respect of the magnitude and excellency of the price nor of the efficiency of his death in some degrees for such as shall not inherit the crown of glory but of the modus whether he died sufficientèr efficientèr quantum in se for all and every man That this Modus is excluded will appeare in that we shall never reade that Christ died for any but for his sheep his Church his brethren his people or them that be considered as such in respect of present profession externall administration and application of his benefits Vnto you is borne this day in the City of David a Saviour which is Christ the Luke 2. 11. Luke 1. 68 69 70. Lord. Blessed be the Lord God of Israel because he hath visited and redeemed his people and hath raised up an borne of Salvation in the house of his servant David as he spake by the mouth of his holy Prophets which have been since the world began That we should be saved from our enemies and from the hands of all that hate us Mine eyes have seen thy salvation which thou hast prepared before the face of Luke 2. 30 31 32. all people A light to lighten the Gentiles and the glory of thy people Israel Wherefore in all things it behoved him to be made like unto his Heb. 2. 17. brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sâ—nnes of the people Thou art worthy to take the booke and to open the seales thereof for Rev. 5. 9. thou wast slaine and hast redeemed us to God by thy blood out of every kinred and tongue and people and nation And generally in every place they for whom Christ is said to die are called his elect his sheep his people his brethren not barely called into Covenant but received upon their acceptance thereof The severall passages alleadged to prove the universality of Christs death have been examined already and found to speake directly to this purpose But amongst them that be called into and accept of the Covenant some be elected simply others in comparison some be the sheep and brethren of Christ in truth and sincerity others in profession and externall administration or in some respect only And as we must distinguish of the elect and sheepe of Christ so of his dying for them For he died for all his elect as they apply and be partakers of the benefits of his death he died saving-effectually scil to bring them to grace and glory according to the election of grace for his simply elect and people in truth that is for them upon whom Salvation should be conferred and to whom it should be soundly applied So the Prophet telleth us Christ died that indeed and most certainely Isa 53. 10. he might see his seed and bring many brethren unto God And if Christ died not for his sheepe for this particular end that by his speciall grace and that which is given to none others they Rom. 9. 18. Job 10. 15. might injoy the fruit of his death we must confesse that Christ in this saying doth give no particular comfort to his sheepe and in that whole Chapter which is absurd And though sheepe and beleevers materially be the same formally in this place they be not for when Christ saith to the Pharisees Yee beleeve not for yee are not of my sheepe Joh. 10. 16. If to be a beleever and the sheep of Christ doe signifie the same thing he should say ye beleeve not and that which followeth My sheepe heare my voice and follow me Joh. 10. 27. should be the same as if it had been said the beleevers beleeve So that sheepe and beleevers are reciprocall but formally they are not made sheepe by faith but by election Moreover the acquisition of righteousnesse by the death of Christ and the application thereof are things to be distinguished but so inseperably conjoyned that for whomsoever it is acquired to them it is applied By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Isa 5â— 11. He bare the sinne of many and made intercession for the transgressours Isa 33. 12. By his stripes are we healed Isa 53. 5. Who was delivered for our offences and was raised againe for our justification Rom. 4 25. As by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon
into Covenant with them and vouchsafe unto them the meanes of grace but unto some he shewed more speciall love so as to call them effectually and make them heires of salvation In like manner in the last times or daies of the new Testament God manifested so much love to the world as it is opposed to the Jewish Nation as that in the ministery of the Gospell he entreated them to be reconciled and entered into a Covenant of peace with them but unto some he bare and manifested more peculiar love in that he called them effectually and made them heires of life Neverthelesse when these Texts be expounded of the daies of grace or times of the new Testament we must not conceive that all men now called Gentiles were in former ages of the Church utterly cast off and shut out of Covenant or that the gift of Christ to Jew and Gentile is so restrained to the daies of grace as that he was not given to the faithfull whether Jew or Gentile in all ages but that the transcendent love of God in giving his Sonne to die and in him receiving the world of Jew and Gentile into the new Covenant is peculiar specially after the distinction of Jew and Gentile to the times of the Gospel This might easily be confirmed both for the substance of matter and the sence of these passages out of their writings that be the stiffest maintainers of the point in hand See Vorst Parasc cap. 4. 7. Corv. in Mol. cap. 31. § 33. Exam. censur cap. 8. Vorst de Deo not ad disput 1. Now then let us compare their position and those texts together and see whether they consent or dissent one from another First The love wherewith God so loved man fallen as to give his Sonne to die I speake according to their opinion is common to all men an incompleate will and affection whereby God loved them as men or a volition and intention of being reconciled But the love mentioned in this text is a love speciall to some ages and some men not common to every man in all ages It was a speciall love whereby the Lord loved the Jewes as his peculiar treasure above all Nations of the earth in the time of the Law Deut. 7 6. 10. 14. 26. 6. 32. 8. 2 Sam. 7. 23. 1 King 8. 53. Psal 33. 12. 100. 3. 143. 5. And it is a speciall love not common to all ages much lesse to every man in every age whereby the Lord hath loved the world of the Gentiles in the daies of the Gospell to take them for his people And this love is true love though many pervert the grace of God to their owne destruction Secondly The world for which Christ died was man-kind considered as fallen in Adam for unbeliefe followeth the death of Christ cannot be precedent to it But here the world comprehends unbeleevers and impenitent in respect of their present state and not such only as may fall into unbelief and impenitencie even such impenitent and obstinate as the Scripture saith could not believe Joh. 12. 39. Thirdly The world for which Christ died as they teach doth comprehend every particular man of what estate or condition soever in what age of the world soever But the world in the text doth not comprehend all men of all ages nor every man of any age yet passed but the world as it is set against the Jewish Nation only not comprehending every particular man of the Jewes or Gentiles but so many and so considered as they give reason of that opposition Looke in what respects God is said to have chosen the Jewes to be his peculiar people in the time of the Law but now in times of the Gospell to love the world in opposition to that peculiar favour at that time manifested to them alone in that sence is the world of Jew and Gentile to be understood and so many comprehended under it 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 Deut. 9. 9. 32 28. whereas he cast off many Nations in former ages much more particular persons who never proceeded so farre continued so long Josh 24. 2. Psal 100 3. Isa 43. 8. 65. 1. Ezek. 16 3. 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 impenitent Synod deâ—ens sent Remonst circ Art 2 pag. 301. 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 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 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