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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 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