Death that is the Devil and again Col. 2.15 And having spoiled Principalities and Powers Dicitur Diabolus duas habuisse manus unam attrahentem qua trahebat omnes ad infetos quae amputata est et ei quantum ad bonos per passionem Christi et manum flagellantem quae debilitata est quae vexat tamen bonos ad exercitium Altissiod Lib 3. Tract 1 cap. 8. he made a shew of them openly triumphing over them in it that is the Cross So that when Christ died on the Cross he did then break and rout the Forces of Satan insomuch as al the Forces that he can draw up together against the Seed of Christ are but some rallied Troops then was his Field-Army broken and Christ triumphed over them al upon the Cross Surely therefore this breaking of the Power and Force of Satan is another Fruit and immediate Effect of the Death of Christ Sixtly As Christ did break the power of Satan by the power of his Death so he did thereby also sanctifie al things to his Seed insomuch as when they should come of Age al things should be then clean unto them For as the First Adam by his Sin and Disobedience did defile al things insomuch as al things were to be unclean and accursed to his Posterity so the Second Adam did by his Death and Obedience sprinkle clense and sanctifie al things to his Seed for saith the Apostle Heb. 9.19 When Moses had spoken every Precept to the People he took the blood of Calves and Goats and sprinkled both the Book and all the People Moreover he sprinkled with blood both the Tabernacle and al the Vessels of the Ministry and almost al things are by the Law purged with blood but the Heavenly things themselves with better Sacrifices than these verse 21 23. that is with Christs own Blood And if you ask why the Law Non quod prophanum in se quicquam haberet faedus sed quod nihil taÌ„ sanctum est quod non homines sua immunditiâ— prophanent nisi Deus ipse facta omnium innovatione occurrent omnes cultus vitiosi sunt ac impuri nisi Christus sanguinis sui aspersione eoâ— mundet Ubi Christus cum sanguine non apparet nihil nobis esse cum Deo sic neque Doctrina ipsa nobis ac in nostrum usum efficaverit nisi sanguine dedicata Calvin Heb. 9.20 21. Tabernacle and the Vessels of the Ministry which were holy should be thus sprinkled with Blood Calvin gives Two Reasons namely Because though these things were in themselves holy yet being used by man in regard of that pollution that is in him they might be prophaned and though the Book and Word of the Lord be holy yet it wil not it cannot be efficacious and profitable to us Nisi Sanguine Christi dedicata unless it be sprinkled by the Blood of Christ Now this sprinkling of the Vessels Book and al things was performed when the Sacrifice was offered and when the Testament was dedicated but the new Testament was confirmed by the Death of Christ his Blood being the Blood of the New Testament and he was sacrificed on the Cross and therefore though his Seed are sanctified with inherent Holiness when they do beleeve yet there was a sprinkling of al things Ordinances Afflictions Dispensations and al Conditions to them by the Death of Christ so that this Sanctification or sprinkling of al things in reference to his Seed was another Fruit and immediate Effect of the Death of Christ Seventhly As Christ did sanctifie al things to his Seed so by his Death he did confirm the Covenant of Grace For as the first Adam did break the old Covenant by his Sin and Disobedience so the Second Adam by his Death and Obedience did confirm the new For saith the Apostle Heb. 9.16 Where a Testament is there must also of necessity be the Death of the Testator for a Testament is of force after men are dead otherwise it is of no strength at al whilst the Testator liveth verse 17. And again Gal. 3.15 Brethren I speak after the manner of men though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto and this I say that the Covenant that was confirmed before of God in Christ c. ver 17. So that the Covenant of Grace was confirmed by Christ in his Death Quest Qui vero sanguis aut mors Christi nobis voluntatem Dei confirmavit Resp Duplici ratione primum quod nos manifeste de ingenti in nos Del charitate certus reddiderit idque adeo quod Deus volit nobis id donare quod in N. Foedere promittat unde sanguis novi Faederis est dictus et ipse Christus testis verus et fidelis Cateches Racoviae de Prophetico Christi munere cap. 8. Socinus de Christo servatore pars prima de justif Synops 2. Volkillius de vera Religione Lib. 3. Cap. 18. Crellius ad Librum Hug. Grot. respons ad cap. 1. partic 26. Only the Question is How this Covenant was confirmed by the death of Christ The Socinians say That Christs death did confirm the Covenant by way of Testimony or Declaration of the Truth of the Gospel the Lord say they hath promised in the Gospel that al those who repent and beleeve shal be justified and saved Now Christ preaching this Truth and dying in it hath confirmed this Truth and the Gospel and therefore say they Christ is called the true and the faithful Witness 1. But though Christ by his death did bear his Testimony to the Truth of the Gospel yet where do we find in Scripture that his death did confirm the Covenant by way of Testimony 2. Where doth it appear that the Covenant which he confirmed by his death was this If you repent and beleeve you shal be saved and justified The thing is true and a Gospel Truth but the Covenant which Christ confirmed ye read of in Heb. 8. where the Lord doth promise both Faith and Repentance also 3. If the death of Christ did confirm the Covenant by way of Testimony testifying the Truth of the Gospel then the death of the Martyrs should confirm the Covenant more than the death of Christ for the Socinians deny the Deity of Christ and if Christ were only Man then the death of thousands some dying more painful deaths than Christ did should give a greater Testimony to the Truth of the Gospel and so confirm the Covenant more than the death of Christ but where do we find in al the Scripture that the death of the Martyrs is said to confirm the New Covenant Vide Essenii Triumph Crucis pag. 353. Lib. 2. Sect. 1. Cap. 1. Sib. Lubbert de Jesu Christo servatore contra F. Socinum Lib. 1. Cap. 3. Nicol. Aâ—nold de morte Christi Cap. 8. The death of none but of the Testator can confirm the Testament but Christ only and not the Martyrs is the
Testator Heb. 9.17 4. Then also the Miracles that Christ wrought and the Apostles preaching with the Gifts that Christ gave to them upon his Ascention should confirm the Covenant for saith the Apostle Heb. 2.3 How shall we escape if we neglect so great Salvation which at the first began to be preached by the Lord and was confirmed unto us by them that heard him God also bearing them witness both with signs and wonders and with divers Miracles and Gifts of the Holy Ghost verse 4. It seems then that the Truth of the Goâ—pel was confirmed to us by Miracles and the Apostles preaching yet the Miracles and preaching of the Apostles are not said in Scripture to confirm the Covenant which yet might very wel be said if Christs Death should confirm it by way of Testimony 5. If the Death of Christ doth confirm the Covenant by way of Testimony then the blood of Buls and Goats might have confirmed the Covenant for when God testified the Truth of his Promise to Adam Gen. 15. He said to him Take thee an Heifer of three years old and a shee Goat of three yeers old and a Turtle Dove and a yong Pidgeon and he took them and divided them in the mid'st ver 9 10. But the Apostle tels us plainly Heb. 9. That the blood of Buls and Goats could not confirm the Covenant 6. The Ordinance of the Lords Supper doth testifie Gods willingness to forgive sinners That Cup is the New Testament in Christs blood shed for many for the remission of sins But though the Lords Supper be a Seal of the Covenant sealing to us evidencing testifying and assuring us of Gods Love bâ— Christ yet it is not a Seal of the Covenant as Christs blood was which did not only â—eal to us but was a Seal of the Covenant it self as it lay between God the Father and him But if Christs death did only confirm the Covenant by way of Testimony then the Lords Supper might as wel be said to confirm the Covenant which is no where affirmed in the Scripture But 7. Look how the Obedience of the first Adam should have confirmed the Covenant in case he had stood and look how he broke that Covenant by his Disobedience so did the Death and Obedience of Christ the Second Adam confirm the new Covenant Now if the first Adam had stood and confirmed that Covenant he had confirmed it by performing the Condition of it and he brake it by not observing and not doing the Condition of it so the Second Adam Christ did confirm the new Covenant by his Death and in that by his Obedience he did perform the Condition of the New Covenant for his Seed Thus I say he confirmed the Covenant of Grace even by performing the Condition of it and this confirmation of the Covenant was the next and most immediate Fruit and Effect of his Death And thus you have seen both Negatively and Affirmatively what are not and what are the next and immediate Effects of the Death of Christ Secondly As for the remote Effects of the Death of Christ they are many As 1. Freedom from the Law Curse and the Wrath of God Gal. 3.13 1 Thes 1.10 2. Our Effectual Vocation or Calling 2 Tim 1.9 3. Our Justification and actual Reconciliation with God Rom. 5.1 Ephes 1.8 4. Our Sanctification and holiness of Soul and Life Ephes 5.25 26 27. Heb. 9.14 1 John 1.7 5. Our Adoption and al those Spiritual Priviledges whâ—ch belong to the Sons of God Gal. 4.4 5. 6. Our Peace Comfort and Freedom from Fears 1. Luk. 74.2 Heb. 14 And to name no more but this 7. Our Salvation in the World to come Heb. 9.15 Al which I cal the more remote Effects of the Death of Christ which though he did not presently see the obtainment of yet he shal surely see them And so I come to the Second thing propounded to be cleered and evidenced Viz. The Assurance of his Issue and the sight thereof Quest Having therefore seen what are the Fruits and Effects of the Death of Christ How may it appear that Christ shal certainly see the obtainment of these last Effects and what assurance had or hath he thereof Answ He had the Assurance of the Pre-salvation of many thousand Souls for when Christ died on the Cross many thousands were in Heaven upon the account of his Death God the Father took Christs word promising to die for sinners and so saved many aforehand As the Son died and took the Fathers Word for the Salvation of many after his Death so the Father took the Sons Word and saved many before his Death upon the account thereof Now when Christ died this pre-salvation of so many thousands was a great Assurance to him of the accomplishment and obtainment of al those things which he travelled for Secondly He had the Assurance also of his own Merit and his Fathers Faithfulness Merita Christi sunt causae omnium auxiliorum et totius gratiae quae in Natura lapsa conferuntur hominibus et idem dicendum de omnibus dispositionibus tam proximis quam remotis justificantem gratiam antecedentibus et de augmento gratiae Meruit gratiam et gloriam Thom Aquin. quest Q. 29. de gratia Châ—isti art 7. ad arg 8. Scotus Lib. 3. dist 19 qu. unica Altissiod Lib 3. Tract 1. quest 7. Aâ—uarez de anxil disput 29 Conclus 1. Molina de Lib art 6. concord qu. 23. ar 4 5 disp 2 conclu Vasquez in 3 part Thom. Tom. 1. disput 77. cap. 2. 3 4. Suarez in 3. part Thom. disput 41. Sect. 2 3. Astunicens de gratia Christi q. 5. 2 conclus Râ—ph Aversa pars prima qu 23. sect 15. Aureolus Lib. 3. in sent dist 20 q 1. Roder. de Ariaga in part 3. Thom. Tâ—â— 6 477 Zumel in 1 part Thom. qu 23. art 5. Bâ—nner in 1 part Thom. qu 23 art 5. Tâ—nnerus disput de incarnat q. 6 dub 5. Tom 4. T B Medina in 3. part Tho. 9. q 19 art 4. â—â—râ—aâ—iens in â— qu. contra Gent. Lib. 4 Cap. 55. Si qâ—is dixâ—â—it eandem gratiam Dâ—i â—eâ— Jâ—â—um Christum Dominum nostâ—um propter hoc taâ—uÌ„ nos acjuvaâ—e ad noâ— peccandum quod pâ—r ipsâ—m nobis revelatur â—t â—peâ—â—tur intelligentâ—a mâ—ndâ—toâ—umâ—â—â— sciamus quid appeâ—â—re quid vitare dâ—beanâ—us non autem per iliam nobis prâ—staâ—i ut quod fâ—ciendum cognovâ—timus etiam facere diligamus atque valeanius anathema â—it cum enim dicit Apostolus scientia â—â—slat charitas vero edificat valde impium est uâ—câ—edamus ad eam quae inslat nos habere gâ—atiam Christi ad eam quae edificat non habere cum sit utrumque donum Dei et scire quae facere debeamus et diligere ut faciamus Concil Milevitan 2. can 4. Bin. Tom. 1. For 1. He did not only merit Heaven and Salvation for those whom he died for but he merited Grace Holiness and Regeneration
I say trust in the Lord first before you do work at all Answ 5 Fiftly If you would trust in the Lord so as you may not be discouraged what ever your Condition be Then trust in the Lord Jesus Christ in the first place before you trust in the Promise Christs Blood is the great and first Object of our Faith In times of the old Testament they came to Christ by the Promise because Christ was not then come but promised now Christ is come we come to the Promises by Christ Yet mistake not there is a Promise of Christ and a soul must come to Christ in that Promise But I speak of particular words and Promises Some wil not trust in Christ unless they have this or that particular word set upon their hearts and spirits and so indeed do rather rest on the bare letter of the Word or the sence and impression that is made upon the soul by the setting on of the Promise But al the Promises are Yea and Amen in Christ Christ therefore is first and if a man doth trust in the Promise first and so go unto Christ afterward then when he wants a particular Word or a Promise he wil not trust in Christ but be quite discouraged But when a man doth trust in the Lord Christ first and in particular Promises afterwards then though a particular Promise doth not shine forth yet his Faith lives and he is not diâ—couraged wherefore venture upon Jesus Christ first and then upon the Promise as given unto thee by the hand of Christ Answ 6 Sixtly if you would so trust in the Lord as you may not be discouraged whaâ—â—â—er your Condition be Then if ever it pleaseth the Lord to give our a Promise to you never let it go but hold it fast although you see nothing but the contrary unto the thing promised This was Abrahams case the Lord gave Abraham a Promise but Abraham saw the contrary to the thing promised yet Abraham did not dispute the Promise he did not stagger at the Promise and say Surely the Lord hath not given me this Promise it â—â—s but a delusion and I was deceived No but Abraham stil beâ—â—s up to the Promise and doth not dispute or stagger at the same So must you do likewise if ever the Lord give out a Promise to you hold it keep it never let it go although you do see the contrary Object O! but this is hard work indeed and if I should do so I fear that I should presume and that I should tempt the Lord What! trust in the Lord when there is no means in view yea when I see the contrary unto the thing promised I would do it but I fear I should presume and tempt the Lord. Answ Tempt the Lord say ye Dost thou know what it is for to tempt the Lord It is said oâ— the Children of Israel That they tempted the Lord and said Is God amongst us And when thou sayest after al the experience of Gods preâ—ence with thee Is God with me Is hot this rather for to tempt the Lord It is said of the Children of Israel That they tempted the Lord and limited the Holy One of Israel and when you limit God and say I shal never receive this Mercy for now I do see the contrary Is not this rather for to tempt the Lord Properly and according to Scripture Phrase to tempt the Lord is to put God upon a tryal for the satisfying of ones lust and therefore if you look into Psal 78. you shal find that these two go together at verse 18. They tempted God in their heart by asking meat for their Lust To put God upon a work for the satisfying of ones Lust is indeed to tempt the Lord Every putting God upon a tryal is not a tempting God but to put God upon a tryal for the satisfying of ones lust this is to tempt the Lord And therefore it is said the wicked Jews came to our Savior Christ tempting him and saying Shew us a sign Gideon desired a sign and yet he did not tempt the Lord Why Because he did not desire a sign to satisfie his Lust but to strengthen his Faith But now these Jews came and desired a sign to satisfie their Lust and therefore saith our Savior Christ unto them Ye wicked and Adulterous Generation How comes the word Adulterous in there Why look as it is with a woman that is nâ—ught filthy and unworthy her Husband sending a Message to her and warning her to take heed of such Company when the Messenger comes I doubt saith she whether you come from my Husband or no and what sign have you that you come from my Husband she knows that he comes from her Husband but because she may go on in her sin she asketh a sign How may I know that you come from my Husband So it was with these wicked Jews they asked a sign that so they might go on in their sins whereupon our Savior saith Ye wicked and Adulterous Generation But now when a poor doubâ—ing fearing trembling soul shal desire to beleeve and would fain have some token from the Lord to strengthen his Faith he is not Adulterous then nor doth he tempt the Lord nor presume for is it presumption for a man to keep the Sabbath day No Why Because it is commanded Is it presumption for a Child to obey his Parents No Why Because it is commanded So it is commanded for a soul to beleeve when al comforts are out of sight and when he sees nothing but what is contrary to the thing promised Presumption properly is the taking of a thing before it 's given or offered But in this case the Promise is given and therefore no presumption for to hold it fast There is a Two-fold Preâ—umption which you read of in Scripture One whereby men do rest upon their own Workâ— for Salvation without Christ So the Jews did and therein they presumed of mercy before it was given unto them Another whereby men do as they think or in their way rest on Christ for Salvation and yet live without Works and Obâ—dience and therein they preâ—â—me also because they take mercy â—hen it 's not given them Eâ—â— if I râ—â—l on the Promise or on Chrâ—st that I may be made the more holy doing what I can to be fruitful in every good work yet resting upon Christ for al this is no presumption Why Because I do not take mercy before it is offered and though I hold the Promise fast when I see nothing but what is contrary to the thing promised yet this is no presumption Why Because I do what 's commanded For saies the Apostle Let them that suffer according to the Will of God commâ—â— the keeping of their souls to him in well doing as unto a Faithful Creator Now Creation-Work is out of nothing it is light out of darkness Yet thus are we commanded to commit our souls unto God and therefore though al fail and