Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	death_n	reconcile_v	reconciliation_n	1,075	5	11.0013	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02273	An additional word to The body of divinity, or Confession of faith; being the substance of Christianity. Added on special occasion, tending further to confirm some truths therein. With a further discourse about the doctrine of election, universal, and special grace, &c. All which were touched in the said Confession of faith, but in this more plainy and fully (though briefly) discoursed and designed for the good of all. Whereunto is annexed a seasonable word of advice, being an essay for peace and union among all the sons and daughters of peace. / Written by Thomas Collier.	Collier, Thomas, fl. 1691.; Collier, Thomas, fl. 1691. Body of divinity.	1676 (1676)	Wing C5267AB; ESTC R174082	85,720	108

we have likewise Rom. 5 8. 10. But God Commendeth his Love towards us in that while we were yet Sinners Christ died for us v. 10. For if when we were Enemies we were Reconciled to God by the death of his Son much more being Reconciled we shall be saved by his Life Where this first Reconciliation is stated in the Death of the Son of God while Sinners Enemies which relates not to the Reconciliation by Faith but as a preparative thereunto 2. There is a special Reconciliation proper only to Believers arising out of the general for if the general Reconciliation had not been there could have been no room for the special The special Reconciliation proper only to Believers we have plentifully declared in Scripture but especially I shall mention the two last which proves it to arise out of the general Col. 1. 20. is the Universal Reconciliation and v. 21. is the special Reconciliation of Believers which is not the same as the general but arises out thereof the first being Universal and that which was past in the Blood of his Cross the second i. e. particular and special is obtained at and after Believing you c. now hath he Reconciled So likewise that Rom. 5. v. 8. 10. is the general Reconciliation at and by the Death of his Son and that while we were yet Sinners and Enemies The second and special is of our believing and cleaving to Christ in the Gospel v. 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have now received the Attonement the Reconciliation So it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a Reconciliation before and now it is received i. e. believed and thereby one comes to have an interest in the special benefit thereof Quest In what sence may the World be said to be Reconciled to God and to have sin not imputed Answ 1. They are so far Reconciled and sin not imputed as to have the Gospel of Reconciliation truly tendered to them sin shall not hinder the going forth of the Gospel and tenders of Grace and Reconciliation to the World that whosoever do accept it on the same terms thereof might be reconciled and saved Mark 16. 15 16. 2. The world is so far Reconciled and sin not imputed as that it shall not hinder their Resurrection and Restitution out of the faln state 1 Cor. 15. 22. Act. 3. 21. And the second death shall be for sin against the New Covenant and Gospel-law of Grace for not accepting the Reconciliation and Salvation on the terms thereof Joh. 3. 19. 3. There is in this marvellous Transaction a more special design of Grace in the most special end thereof viz. Christ died for the Salvation of the Elect of his Church and this is likewise as fully stated in the word of Truth as the other that They shall have the special benefit thereof And this we have in such Scriptures as these Joh. 10. 15. I lay down my Life for the Sheep Eph. 5. 25. He also loved the Church and gave himself for it and on this account it is that Christ saith Matth. 26. 28. This is my Blood of the New-Testament which is shed for many for the Remission of sins for so it was shed on the account of special Grace i. e. for Remission of sins to all who believe and obey the Gospel but of this I shall speak more in the next Chapter about the matter of Election Now the design of God in his Gospel-grace by the death of his Son being thus Universal to the whole world in this three-fold sence as hath been mentioned Hence it is that the Gospel must be Preached to the whole Creation because it shall all share in the Salvation thereof according to the capacities and degrees determined that the Gospel of this Salvation by Jesus Christ is to be Preached to the whole Creation see Mark 16. 15. The word Translated to every Creature is in the Greek to all the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the Creation Col. 1. 23. is the same Word which was Preached to all the Creation under Heaven which may be understood to be under God which sometimes is called Heaven Dan. 4. 25 26. compared with Math. 21. 25. Luk. 20. 4. 15. 21. It is true it is especially to be published to men who were concerned in the sin and fall and they are capable to understand believe and obey it and so to obtain the special benefit thereof Quest In what sence may the Gospel be said to be Preached to the whole Creation seeing the greatest part of Men never heard it and the rest of the Creation cannot understand it Answ 1. In the first and general sence mentioned it is and may be truly Preached to the whole Creation though they hear it not nor understand it the Doctrin of the Gospel Preaches it to all the Creation and so should Ministers too and thus we must understand Col. 1. 23. For the Gospel then was not Preached in the hearing of all men nor in the hearing of the whole Creation yet it was Preached to all the Creation according to the Commission of Christ our Lord so that to Preach the Redemption and Salvation of the Gospel designed of God to the whole Creation is in a true sence the Preaching of the Gospel to the whole Creation and Ministers do not understand their Commission nor do their Gospel-office and work till they so do 2. The works of God do in some true sence though more darkly Preach forth God and the Gospel too to the whole Creation Psal 19. 1 2 3 4. and this the Apostle applieth to the case in hand to be in a true sence a Preaching of the Gospel Rom. 10. 18. The design of God in Commissionating the Gospel to be published to the whole Creation being more apparently to make known his publick and glorious design of Salvation that so it might be more openly known and be believed in the world than possibly the Works could declare 1 Tim. 3. 16. and that so he might have a People made ready and prepared for himself and for that glory Luk. 1. 17. Rom. 6. 22. and 8. 23 And hence it follows that who-ever among the Sons and Daughters of men do sincerely believe and obey the Gospel shall have the special relation to God and Christ therein and the special benefit and salvation thereof Mark 16. 15 16. Heb. 5. 9. Rev. 22. 14. Quest If Christ died for the sins of the World and if God had a real design of good will and grace to all men in his general Love Why then is not the Gospel Preached to all men Whence is it that the greatest part of the World hath been and still are without the Gospel Answ The first and universal design of God in the death of his Son being the restitution of all things and the Redemption and recovery of all men out of the faln state as

the Son of God in both Natures so was he in his life among men John 1. 14. He was made flesh and dwelt among us and they saw his Glory as the Glory of the only begotten of the Father c. Which was in the Unity of Natures and not the Divine only which distinct from the Humane could not be seen with vers 33. 34. 1 John 1. 1 2. Mat. 16. 16. Joh. 6. 69. all which Scriptures with multitudes that might be mentioned prove him to be the Son of God in both Natures Christ God and Man in his life among men and not in one Nature only 5. It was the Son of God that dyed for our sins Rom. 5. 10. and 8. 32. 1 John 4. 10. Hence his Bloud is called the Blood of God Act. 20. 28. and that God laid down his life for us 1 John 3. 16. Not that the Divine Nature could be properly said to dye but as united in the Humane Nature and so the Divine and Humane Natures making one Person one Son so this glorious Son of God in a true Gospel sence is said to suffer Death for our sins or we must all have dyed Eternally nor doth that Unscriptural Notion reach the case viz. that the Humane Nature suffered and the Divine Nature satisfied it is the same who suffered that satisfied Eph. 10. 2. Heb 9. 14. 1 Pet. 3. 18. and Chap. 1. 18. 19. And it was our High Priest that was the Son of God not in one Nature only Heb. 3. 1 6. and 4. 14. and 7. 28. and as he was the Prince of life Act. 3. 15. the Lord of Glory 1 Cor. 2. 8. was he killed and crucified and certainly that was not in the Humane Nature only for so he could not be the Prince of life the Lord of glory Object It is said 1 Pet. 3. 18. and 4. 1. That he was put to death in the flesh and that he suffered in the flesh and that he was crucified through weakness c. 1 Cor. 13. 4. Which Scriptures argue that he suffered and dyed only in his Humane Nature as the Son of David Answ 1. If the Son of God had not been in flesh he could not have suffered but being made fle●● was in a true sence weak and did suffer for it was the Son of God the Prince of life the Lord of glory in flesh that did suffer 2. Yet as I said before the Divine Nature could not suffer in any sense but as united to the Humane so making one Person and this one Person is said in a true Gospel-sence to suffer and dye the Divine Nature vailing it self in the Humane for so glorious an end Mat. 27. 54. the Centurion and they that were with him watching at his death said Truly this was the Son of God Let not us have less Faith in him that dyed for our sins than them that were his Enemies 6. He was raised from death as the Son of God Act. 13. 33 34. Rom. 1. 3 4. 7. And He is the same still at the right hand of God What he was he is Joh. 20. 31. Act. 8. 37. and 9. 20. Rom. 8. 34. and shall be so to Eternity 1 Cor. 15. 28. Heb. 13. 8. Rev 1. 17 18. Now if Christ be the Son of God in both Natures only as is most apparent then it is as apparent that he is not the Son of God in the Divine Nature only But lest the Opposers of this great truth should be quicker-sighted than I to find Scriptures that speak of a Son in the Divine Nature only I shall take a View of the Scriptures by themselves mentioned to prove him a Son in the Divine Nature only which are these that follow Joh. 10. 30. I and the Father are one that is say they one in the same substance c. and thus also the Jews understood him therefore charged him with Blasphemy vers 33. And that the Jews did not mistake him in what sence he affirmed himself to be the Son of God the Context doth plainly and expresly shew wherein Christ goes on to make it good but not a word that they misapprehended him Answ This Scripture no way makes against but confirms the Truth as it is by me asserted That neither Christ did intend nor the Jews understand that he intended himself to be the Son of God in the Divine Nature only is most apparent both from the Text and Context 1. That Christ did not so intend is apparent 1. Because he spake of himself as he was the Son of God not as he was not viz. as he was God and Man visible and not of the Divine Nature only which was invisible and must have been an unseen Son which could not be understood 2. Christ explains what Son it was he spake of vers 36. Say ye of him whom the Father hath sanctified and sent into the World thou blasphemest because I said I am the Son of God Now let the Understanding judge whether it was the Divine Nature only that the Father sanctified and sent into the World 1. Whether on that account he had need to be sanctified and sent into the world 2. Whether That was sanctified and sent into the world as the Son of God distinct from the Humane Nature 3. Whether we are not to understand by the Fathers sanctifying and sending c. the Father 's setting apart and sending his Son into the world to be the Saviour thereof according to 1 John 4. 14 If so it must be as he was sanctified and sent to be a Saviour and not as he was not which was as God and Man not in the Divine Nature only that is contrary to the Scripture and Faith of all Christians So then fourthly Whether to understand Christ to be the Son of God in the Divine Nature only leaving out the Humane be not the ready way to un-Son and un-Christ the true Christ and Son of God as held forth in the true light and sence of Scripture 1 Joh. 2. 22 23. and 4. 2 3 9 2. That the Jews did not thus understand him is likewise clear vers 33. Thou being a Man makest thy self God they understood that he spake of himself as Man and not of his Divinity only And this he made good and not a word that they mis-apprehended him And John 5. 17 18. is to be understood as this as the Text and Context doth explain as any judicious Person may easily understand Read from vers 17. to 27. the same who is the Son of God vers 17. is the Son of Man vers 27. and I think that is not the Divine Nature only See John 1. 14. The word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of Grace and Truth This I have before cleared it was the word made flesh which was the only begotten of the Father Whose glory they saw with their eyes 1 Joh. 1. 1 2. Which was not