Q. But how dost thou understand that testimony?
A. On that manner wherein all things that are in heaven and in earth were re- formed by Christ, after God raised him from the dead, and by him translated into another state and condition ; and this whereas God gave Christ to be head to angels and men, who before acknowledged God only for their lord.'
What there is either in their exceptions or exposition of weight to take off this evident testimony shall briefly be considered.
1. The first exception, of the kind of causality which is here ascribed to Christ, hath already been considered and removed, by manifesting the very same kind of expression, about the same things, to be used concerning God the Father, 2. Though the word creation be used concerning the new creation, yet it is in places where it is evidently and distinctly spoken of in opposition to the former state wherein they were who were so created. But here, as was above demon- strated, the old creation is spoken of in direct distinction from the new, which the apostle describes and expresses in other terms, verse 20 ; if that may be called the new creation which lays a foundation of it, as the death of Christ doth of regeneration ; and unless it be in that cause, the work of the new creation is not spoken of at all in this place. S. Where Christ is said " to reconcile all things unto himself, whether things in earth, or things in heaven," he speaks plaiiily and evidently of another work, distinct from that which he had described in these verses ; and whereas reconciliation supposes a past enmity, the " all things" mentioned in the 20th verse can be none but those which were sometime at enmity with God. Now, none but men
' " Quid ad tertium ? — Praeter id, quod ct hoc testimonium loquatur de Cliristo tan- quam media et seciinda causa, verbum creata sunt, non solum de vetere, vcnim etiam de nova creatione in Scriptura usurpari constat ; cujus rei exempla babes, Eph. ii. 10, 15, Jac. i. 18. Praeterea, ea verba. Omnia in coelis et in terra, non usurpari pro omnibus prorsus, apparet non solum ex verbis paulo inferius subjectis, ver. 20, ubi apostolus ait, quod per cum recoiiciliata sint omnia in cceliset in terra, verumctiamex iis ipsis verbis, in quibus apostolus non ait, coelum et terram creata esse, verimi ea omnia quw in coelis et in terra sunt.
" Qui vero istud testimonium intelligis ? — Ad eum modum quo per Christum omnia quae sunt in coelis et in terra postquam eum Deus a mortuis excitavit, reformata sunt, et in alium statum et conditionem translata ; id vero cum Deus et angelis et hominibus Christum caput dederit, qui antea tantum Dcum solum pro domino agnoverunt."
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that ever had any enmity against God, or were at enmity with him, were ever reconciled to God. It is, then, men in heaven and earth, to whose reconciliation, in their several generations, the efficacy of the blood of Christ did extend, that are there intended. 4. Not [only] heaven and earth are named, but " all things in them," as being most immediately expressive of the apostle's purpose, who, naming all things in general, chose to instance in angels and men, as also insisting on the expression which is used concerning the creation of all things in sundry places, as hath been showed, though he men- tions not all the words in them used.
[As] for the exposition they give of these words, it is most ridicu- lous ; for, — 1. The apostle doth not speak of Christ as he is exalted after his resurrection, but describes him in his divine nature and being. 2. To translate out of one condition into another is not to create the thing so translated, though another new thing it may be. When a man is made a magistrate, we do not say he is made a man but he is made a magistrate. 3. The new creation, which they here affirm to be spoken of, is by no means to be accommodated unto angels. In both the places mentioned by themselves, and in all places where it is spoken of, it is expressive of a change from bad to good, from evil actions to grace, and is the same with regeneration or conversion, which cannot be ascribed to angels, who never sinned nor lost their first habitation. 4. The dominion of Christ over angels and men is nowhere called a new creation, nor is there any colour or pretence why it should be so expressed.^ 5. The neio creation is "in Christ," 2 Cor. v. 17; but to be "in Christ" is to be implanted into him by the Holy Spirit by believing, which by no means can be accommodated to angels. 6. If only the dominion of Christ be intended, then, whereas Christ's dominion is, according to our adversaries (Smalc. de Divin. Christi, cap. xvi.), extended over all croatures, men, angels, devils, and all other things in the world, men, angels, devils, and all things, are new creatures ! 7. Socinus says that by "principalities and powers" devils are intended. And what advancement may they be supposed to have obtained by the nevj creation^ The devils were created, that is, delivered! There is no end of the folly and absurdities of this intei'pretation : I shall spend no more words about it. Our argument from this place stands firm and unshaken.