give unto man what Law he pleased which Liberty or Power of God say they was the next effect of Christs Death But this cannot be for then Christ died to redeem the Power of God out of the hand of his Justice for that which is delivered by the Death of Christ is redeemed but where do we find in Scripture that Christ is said to redeem God or any thing of Gods 2. This doth suppose that God was willing to shew mercy to man and to do that for man which he could not do but that cannot be with God man may be willing to do that which in Justice he cannot do because his wil may be unjust but Gods wil cannot be unjust and therefore he cannot wil that which he cannot do in Justice 3. This makes void the death of Christ Si potestas et jus salvandi in Deo consideretur absolute Deus si voluisset potuisset nos salvare citra satisfactionem Christi sed non voluit id facere Cornivus contra Molin p. 436. Deus potest de suo jure quantum vult dimittere instar Regis creditoris Matth. 18. nisi velimus Deo minus quam nobis licere Sorex Vorstianus pag. 4 5. according to the Maintainers of this Opinion for they say That God could pardon the sin of man without the death of Christ and therefore if Christ died to procure such a power and liberty to God then he died for nothing for according to themselves he had this power before 4. This Opinion doth suppose that there is a velleity and voluntas in God an half and a ful Wil and if Gods Wil may be imperfect and perfect then his Knowledg also may be Plena et Semiplena Perfect and Imperfect and so Imperfection wil be charged upon God 5. The Apostle Paul tels us Heb. 9. That Christ died as Mediator of the New Covenant therefore not to set God free to make what Covenant he pleased with the Children of Men. Mirabilis ille status in quem homines restitui dicunt per Christum neque est status gratiae Evangelicae quae non fluit ex faedere gratiae neque potest esse status legis neque ullus alius status in quo homines stare solent Ames Antisynodal de morte Christi Cap. 4. p. 149. 6. What state shal redeemed man be in presently upon this account not under the Gospel for God is left free by the Death of Christ they say to appoint what Covenant he pleases and not under the Law for he was by Christ redeemed from the Law 7. If the Confirmation of the New Covenant were the next Effect of Christs death as appears by Heb. 9.14 15. then Christ did not die to procure such a power and liberty to God that he might appoint what Covenant he pleased Surely therefore this power or liberty in God is not an effect of Christs Death much less the next effect of it Fourthly Some think that the next and immediate effect of the death of Christ Remonstrantes sic declaratio sent circa 2. Artic. Acta Synod 286. Sociniani sic Crellius contra Grotium p. 304. is the forgiveness of original sin unto al the World none say they are damned only for original sin this by the death of Christ was immediately forgiven to al the Children of Men. But this cannot be for then al the World should be actually reconciled unto God and justified for according to their own Opinion Justification and forgiveness of sin are one and the same thing but the Apostle tels us that whom God justifies them he also glorifies Rom. 8. 2. Then also there should not only be an impetration of Redemption and Grace for al but an application unto al which they deny 3. Then the Children of Heathens and Pagans should be in a better state and condition than the Godly who live under the Gospel for according to their Opinion the Godly living under the Gospel may fal away and be damned and so though they be Godly they have no assurance of their Salvation but if a Pagans Child die he is sure to go to Heaven because his sin is pardoned and he is justified 4. The Apostle Paul tels us 2 Cor. 7. That the Children of Beleevers are clean and holy and upon the account of the Parents Faith but if original Sin be pardoned to al the World then the Children of Infidels and Unbeleevers also are holy and if so why doth the Apostle tel us that our Children are holy upon the account of the Parents Faith 5. The Apostle Jude tels us That the Sodomites endured the Vengeance of Hel surely there were some Children in the Town and place The Wages of sin is Death saith the Apostle Paul and Death reigned from Adam to Moses even upon them that had not sinned after the similitude of Adams Transgression And if the Wrath of God do abide upon al til they do beleeve then surely original sin is not forgiven unto al the World by the Death of Christ Fiftly Others think that the obtainment of this Decree viz. Whoever beleeves shall be saved and whoever beleeveth not shal be damned is the next and great effect of the Death of Christ Answ But this cannot be the Effect of Christs Death For 1. We read of no such general Decree of God in the Scripture We read of this Gospel Truth Whoever beleeves shall be saved and whoever beleeves not shall be damned but every Gospel Truth is not a Decree of God Christ is the Son of God is a Gospel Truth The Lord wil write his Law in your hearts is a Gospel Truth and Promise but this is not called Gods Decree Electio est alicujus particularis cum rejectione alterius hoc sitâ—ante jacta mundi Fundamenta ergo datur aliquid plusquam Decretum generale Ames Antisin 2. Such a General Decree doth exclude and deny Election of particular Persons The Scripture tels us plainly of the Election of particular Persons Ephes 1. Who hath chosen us Rom. 8. Whom he hath predestinated them he hath also called the Foundation of God standeth sure he knoweth who are his but now if there were such a General Decree as this Whoever beleeves shal be saved and whoever beleeves not shal be damned there would need no Election of particular Persons but only an Execution of that general Decree Decreto isto generall Deus nihil magis velit uni quam alteri sed Rom. 9. magis vult uni quam alteri Ames Antisyn 3. By that general Decree God doth wil no more to one than to another but Rom. 9. God doth wil 〈◊〉 more to one than to another for Jacob beloved and Esau be hated 4. If there were such a general Decree Totum et integrum predestinationis decretum Act. Synod pag. 48. none else as some say then the wil of God should be undetermined as to the Salvation of this or that particular Man until he beleeved and so should
Savior give this as a Reason why they did not beleeve because they were not of his Sheep 5. The Apostle Paul saith Rom. 10.14 How shal they beleeve in him of whom they have not heard and how shal they hear without a Preacher and how shall they preach except they be sent But now al the particular men in the world have not heard of a crucified Christ by the preaching of the Gospel And if it be said Yes but the Sun Moon and Stars do preach Christ as the Apostle saith in the same Chapter Their sound and words is gone forth into all the Earth I answer It 's true indeed that the Apostle doth here allude to that 19. Psalm where it 's said that the Voyce of the Sun Moon and Stars is gone forth unto al the Earth but the Apostle doth not contradict himself for he saith How can they beleeve in him of whom they have not heard and how can they hear without a Preacher and a Preacher sent If men can hear of Christ by the Preaching of the Sun Moon and Stars then they can hear of Christ without the preaching of one sent which he denies ver 14 15. And if the Sun Moon and Stars do preach Christ crucified then is the Matter of the Gospel no Divine Revelation And then why might not Adam beleeve in Christ in the state of Innocency the Sun Moon and Stars preach the same Doctrine now that they preached then and then the same that they preach now if therefore they do preach Christ crucified now then also they preached him in the state of Innocency and so Adam in the state of Innocency had a power to beleeve on Christ which the Maintainers of this Opinion deny Neither can it be said That if al men have not a Power to beleeve Quando homo non potest si volit propter voluntatem impossibilitas non imputatur si autem non vult propter impossibilitatem voluntas non excusatur Hugo de St. vict L. 2. de Sacr. part 14. Cap. 6. Cornel. Jansen August lib. 3. de gratia Christi salvatoris then God should be unjust in punishing so many for Unbelief for besides that al had a Power in Adam God doth punish and damn men for their will not for their want of Power for as Hugo observes wel when a man cannot if he wil for the wil the impossibility is not imputed but if he wil not for impossibility the wil is not excused Eightly Some again do think that Christ died to obtain a Power Dominion Smalcius Cateches Racov. de officio Christi Regio Theses Francis Davidis Thes 5. and Lord-ship over al things especially a power to forgive sins which he had not before his Death and that the next Effect of his Death was the obtainment of this Power and Dominion But this cannot be for if Christ had this Dominion Power and Lordship over al by vertue of the Hypostatical Vnion then it was not meri ed by his Death but this he had by that mysterious Union and therefore as soon as he was born the Angel said unto the Shepheards For unto you is born this day in the City of David the Savior which is Christ the Lord Luke 2.11 2. Christ did not merit for himself as the Protestants speak against the Papists for if Christ should merit such a glory and Dominion for himself then the Love of Christ to man in his Death would be much lessened it 's said indeed Dio non causam sed ordinem et consequentiam notat Acts 20.26 Heb. 3.7 2 Pet. 1.10 sic Luc. 24 26. oportuit illum pati et sic intrare sic sancti per multos tribulationes debent regnum ingâ—odi quae tamen hujus non sunt Causae Quistorp Annot. Bibl. in Psal 110. that upon his Suffering as a Consequent thereof or by way of Declaration say some God gave him a Name above every Name c. Phil. 2. but that relates to the former words also Who thought it no robbery to be equal with God yet took on him the form of a Servant verse 7. which notes the Hypostatical Union 3. If Christ bought in this Power and Dominion by his Death then he purchased it with his blood but his blood iâ— propitiatory and satisfactory not procuring Lordship and Dominion 4. The Power Lordship and Dominion which Christ hath is either Essential or Dispensatory and â—ediatorian His Essential Power and Lordship was not merited by his Death for he hath that as he is God and he had it before his Incarnation for Esaiah saw his Glory and did see him chap. 6. verse 5. For mine Eyes saith he have seen the King what King Even the Lord of Hosts verse 5. the holy holy holy Lord of Hosts which the Evangelist John doth apply unto Christ and tels us plainly that this Lord whom Esaiah saw was Christ Chap. 12.41 These things said Isaiah when he saw his Glory and spake of him His Mediatorian Power and Lordship could not be merited by his death for he was Mediator before he died and therefore had his Mediatorian Power before his Death 5. We find him actually possessed of this Power and Lordship over al before his death witness his casting out of Devils commanding Winds and Seas which obeyed him and his answer to the Owner of the Ass which he sent for Say the Lord hath need of him And 6. As for his Power to forgive sins as if he would on purpose obviate the Doctrine of the Socinians he doth declare it in so many words But that ye may know that the Son of man hath power on Earth to forgive sins c. Matth. 9. Now if he had this Power on Earth then the obtainment of it was not the great and next Effect of his Death no nor any thing which his Soul travelled for in his Death Quest If these things be not the next and immediate Effects and Fruits of Christs Death and Sufferings what are and what is that Issue of his Death which he did presently see and was possessed of Answ Affirmatively Look what the first Adam destroyed that the Second Adam did build up again for his Seed the Second Adam recovered and gained that in a better Edition for his Seed which the first Adam lost from his Seed Therefore First As the first Adam by his Sin and Disobedience did break the Law of God affront his Justice and provoked the Anger and Wrath of God against his Posterity so the Second Adam did by his Obedience and Death satisfie the Law and Justice of God for al his Seed whom he died for which Satisfaction he did perform immediately For 1. When he died our sins were imputed to him and laid and charged on him for he was made sin for us who knew no sin 1 Cor. 5.21 that is the guilt of our sin was imputed to him The meaning of the words is not He was made a Sacrifice for it 's said that he knew
the Body of Christ and again verse 14. For by one Offering he hath perfected that is consecrated saith Calvin for ever them that are sanctified And saith our Savior Omnes prorsus authores quos ego legerim interpretantur pro iis ego me in sacrificium offero et cum dicit ut sint ipsi sanctificati in veritate significat initiari consecrarique sacrificio Maldonat in Joan. 17. Calvin in Heb. 10. For this cause do I sanctifie my self that is saith Maldonate according to al the Authors that I have read I do consecrate and offer up my â—elf a Sacrifice that they also may be sanctified or consecrated in Truth and not in Ceremony as the People were by the Sacrifices of the old Testament which were but a shadow of the great and true Sacrifice Christ on the Cross And if our Lord and Savior Christ when he died on the Cross was then offered unto God as our first Fruits then al the crop and lump must be sanctified thereby but when he died he was offered up unto God as our first Fruits and therefore saies the Apostle Heb. 2.11 For both he that sanctifieth and they who are sanctified are of one as the first Fruits and the Crop or Lump were of one plainly therefore when Christ died for us he did then sanctifie and set apart al those whom he died for and so the consecration and sanctification of his Seed is another Fruit and immediate Effect of his Death Thirdly As he did consecrate al his Seed by his Death so he did merit Heaven and Eternal Salvation for them opening the Gates of Paradice I mean the Coelestial Paradice for them again for as the first Adam by his Sin and Disobedience did bring Death and Eternal Condemnation upon al his Seed Humilitas passionis Christi meruit nobis apertionem januae quod per eam datum est sufficiens pretium redemptionis nostrae quia tanta fuit humilitas in redemptore quanta fuit superbia in prevaricatore Altissiodor Lib. 3. Tract 1. c. 7. and did cause the Gates of Paradice to be shut against him and al his Posterity so the Second Adam did by his Death and Obedience open the Gates of Paradice and Salvation for al his Seed and therefore when he was on the Cross he told the Thief This day shalt thou be with me in Paradice why did he not rather say This day shalt thou be with me in the third Heavens for our Paradice is the third Heavens as appears plainly by comparing the 2d and 3d Verses of the 12. Chapter of 2 Cor. But because as I conceive he was performing his Obedience on the Tree as our Second Adam and so opening Heaven and our Paradice in opposition to that hurt and mischief the first Adam did by his Disobedience in eating of the forbidden Tree and if ye look into Heb. 10.19 20. ye shal find that the Apostle Paul saith thus Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh So that the opening of this way to Life for his Seed was the proper and immediate Effect and Fruit of Christs Death and Sufferings Fourthly As he did merit Eternal Life and Salvation for his Seed opening the Gates of Paradice again for them So he did by his Death recover the Image of God unto al his Seed For as the First Adam by his Sin and Disobedience did then lose the Image of God which loss he saw as an immediate Fruit and Effect of his Sin so the Second Adam Christ did by his Death and Obedience merit the repair and recovery of the Image of God 〈…〉 for his Seed which Purchase he did then obtain presently and did see the right thereunto immediately setled upon his Seed and Children whom he died for for saith the Apostle Heb. 9.12 But by his own blood be entred in once into the holy place having obtained Eternal Redemption for us So that before he entred the holy place he had obtained our Redemption look therefore what that is which we in Scripture are said to be redeemed from that he obtained presently for his Seed Now we are not only said to be redeemed from the Wrath to come but from all Iniquity Tit. 2.14 or from our vain Conversation and that by his blood 1 Pet. 1.18 19. Qiemadmodum non transit Adae damnatio nisi per generationem incarnaliter ex eo generatos sic non transit Christi gratia et peccatoruÌ„ remissio nisi per regenerationem spiritualiter per ipsum regeneratos sicut delictum Adae non nocet nisi suis in eo quod sui sunt sic nec gratia Christi prodest nisi suis in eo quod sui sunt Parisiens de causis cur Deus homo Cap. 9. This purchase therefore he obtained presently by his Death Neither can it be said that then al his Seed should be immediately freed from their vain Conversation For as Parisiensis doth observe wel As the sin of the first Adam doth not hurt his Seed but in that they are his so the Grace of the Second Adam doth not actually profit his Seed but in that they are his But the Seed of Adam are his as they receive Flesh from him when they are born so the Seed of Christ are not his but as they receive the Spirit from him and when they are born again but though the Seed of Christ have not this Image actually stamped on them til they do beleeve yet they have a right both to Salvation and Sanctification immediately setled on them by the Death of Christ as a Child may have a right to a Land by the Purchase of his Father before he comes of Age though he be not actually possessed of the Land til he do come of Age This Right therefore and the Settlement of it upon the Seed of Christ is another fruit and immediate Effect of his Death and Sufferings Fiftly As he did recover the Image of God by his Death Nunc judicium est mundi nunc princeps hujus mundi eâ—icietur foras Joan. 12. justitia Dei hoc efficere dehuit ut ab eo pateretur Diabolus quod ille inique intulerat scil ut ab eo ligaretur quem inique ligaverat seu ligari procuraverat ab eo ejiciretur de mundo quem ipse et spiritualiter et corporaliter injuste ejecerâ—t Paris cap. 9. so he did spoil and destroy the Power of Satan which Satan had over al his Seed For as by the Sin and Disobedience of the first Adam Satan got a Power over al his Posterity so by the Death and Obedience of the Second Adam this Power was broken in reference to the Seed of Christ for saith the Apostle Heb. 2.14 He also himself took part of the same that through Death he might destroy him that had the power of
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
for them for whatever God gives in time he gives upon the account of Christs Merit but in time he doth give Grace and Holiness for he doth bless us with all spiritual blessings in Christ Now Grace and Holiness are Spiritual blessings and therefore God doth bless us therewith in Christ 2. Look what the Father promiseth that he doth give out upon the account of Christ for all the Promises are Yea and Amen in Christ Grace and Truth comes by Christ the fulfilling of the Promise is truth but God the Father hath promised Grace as wel as Glory I will write my Law in your heart I will take away the heart of stone and give you an heart of flesh I will give you a new heart saith God 3. Whaâ—ever Grace is derived from Christ and communicated by him to us he merited for us But of his Fulness we do al receive even Grace for Grace 4. We pray to God for the Conversion and Regeneration of sinners and we beg this in the Name of Christ thereâ—ore Christ hath merited not only Glory but Grace and Holine s. And 5. The Apostle tels us expresly in 2 Tim. 1.9 That we are called with an holy Calling in aâ—d by Jesus Christ Wâ—o hath saved us and called us with an holy Caâ—ling not according to our Workâ— but according to his own purpo e and Gâ—ace whiâ—â— he hath given us in Christ Jeâ—us before the Woâ—ld began As God doth work al Naâ—ural things by Second Cauâ—es so he doth work al Supernatural things by Christ By Câ—rist â—e dâ—d make the old Creation as he was the Eteâ—nâ—l Son of God and by Christ he makes the new Creation as our Mediator Now look what the Father worketh by him that did he merit for us but our new Creation is wrought by him and theretore he did not only merit Heaven and happiness but al our Grace and Holiness for us 2. He did not only merit the impetration of our Redemption but the application of it also the application of the means of Grace and the application of his own Merit for his Death is made the Reason of this application Meritum Christi sufficienter operatur ut causa universalis salutis humanae sed oportet hanc causam applicari per scripturam et per fidem formatum et ideo requiritur aliquid aliud ad salutem nostram praeter meritum Christi cujus tamen meritum Christi est causa Tho. Aquin. quest 29. de gratia Christi art 7. Esai 53.11 By his knowledg shal my righteous Servant justifie many for he shal bear their iniquities so again Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered up himself purge our Consciences from dead Works to serve the living God and for this cause is he the Mediator of the new Covenant Now if Christ shal therfore justifie many because he did bear their sins then he did merit this application for al those whom he died for 2. If Christ did not merit this application then there is some Grace which is not from Christ Haec applicatio est maximum Dei donuÌ„ et maxime necessaria ad salutem sed Christus meruit nobis omnia Dei dona et omnia media necessaria ad salutem ergo haec applicatio est ex meritis Christi Suarez disput 41. sect 2. Nemo propter solum peccatum originis damnatur Armin. contr Perk. Arnold Corvinus contra Tilen p. 391. or this application is no Grace but the application of Grace and of Christs Merits and Redemption is Grace and there is no Grace which we have but is al from Christ 3. Our other Adversaries tel us that no Child perisheth or is damned only for Original sin but that sin is taken off from al by the Death of Christ therefore the death of Christ and his Merits are applied unto al Infants and if so then he hath merited the application of Redemption for al or else he did not die equally for al as they say 4. Look what God hath promised that Christ hath merited but he hath promised the application of Christs death Merits for saith he My Servant shal deal prudently he shal be exalted so shal he sprinkle many Nations Alias non perfectius meritum Christi esset causa salutis pâ—aedestinatorum quam non pâ—aedestinatoruÌ„ quia quod attinet ad sufficientiam meriti aequaliter respicit omnes homines sed differentia est in hoâ— quod quibusdam applicatur illud meritum quibusdam non ergo si haec applicatio non cadit sub merito Christi meritum Christi â— qualiter râ—spiceâ—et praedestinatos et non p aedestinatos Zumel quest 23. art 5 Isa 52.15 And 5. If he did not merit the application as wel as the impetration of our Redemption then he merited no more for those that are in Heaven than for those that are in Hel no more for those that are saved than for those that are damned For he merited the impetration of Redemption for al the particular men of the World say they But he did merit more for the saved than for the damned else those in Heaven have no more cau e to praise God and to be thankful unto Christ than those that are in Hel. Surely therefore our Lord and Savior Christ when he died did not only merit the Impetration but the Application also of our Redemption 3. He did not only merit a sufficiency of Grace for us but the efficacy of Grace also Hoc etiam salubriter profitemur et credimus quod in omni opere bono nos non incipimus et postea per Dei miserecordiam adjuvamur sed ipse nobis nullis praecedentibus meritis et fidem et amorem sui inspirat Concil Araufican 2. can 25. For look what Grace the Father gives in time that the Son merited for he blesses with al spiritual blessings in him but the Father doth not only give forth a sufficiency of Grace but the efficacy of it for saith the Apostle he worketh in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wil and the deed 2. Look what Grace the Father promiseth us that Christ merited for us but the Father promiseth not only a sufficiency but the efficacy of Grace I wil put my Spirit into you and cause you to walk in my waies saith God 3. Christ is the Mediator of the new Covenant upon the account of his Death Heb. 9.14 15. therefore whatever Grace is promised in the New Covenant his Death is the meritorious cause of but the efficacy of Grace is promised in the new Covenant I wil write my Law in your hearts Heb. 8. 4. The Death and Obedience of Christ is more meritorious for us than the Sin and Disobedience of the first Adam was against us Rom. 5. But the Sin and Disobedience of the first Adam did not only merit a sufficiency of evil but the efficacy of evil upon our Nature and therefore the Death
a fault and a man takes the one and correct him and let the other go it argues rather that he is his Father than not So though Chastisements do not alwaies argue God to be our Father yet it doth rather argue his Fatherly Love than not Answ 2 And is there any thing in God that is not a friend to all the Saints When a man is a friend to another not only his Purse is his Friend his Estate is his Friend his Staff is his Friend but his Sword is his Friend So if God be a Friend to a man then not only his Love is his Friend and his Mercy his Friend but his Sword is his Friend his Anger is his Friend Now God is a Friend to all the Saints and therefore his very Anger and Justice is a Friend too But Answ 3 In the third place What are those visible Characters of Love which are engraven upon an Affliction First If Affliction be a blessing to one then it doth come from Love and if a man can bless God under Affliction then it is a blessing to him Jobs Affliction was a blessing to him Why Because he blessed God under it The Lord gives and the Lord takes away blessed be his Name c. Secondly If an Affliction do end in our Love to God then it comes from Gods Love to us for our Love is but a reflection of Gods Love and it doth flow from his and if I can say I love God never the worser for this Affliction then I may say God loves me never the lesser notwithstanding this Affliction Thirdly If an Affliction teacheth the mind of God then it doth come from Love As many as he loveth he chastiseth And blessed is the man whom thou chastiseth and teachest out of thy Law So that if Affliction be a teaching Affliction then it doth come from Love Fourthly If it be laid on in measure and imposed in due and seasonable time so as a man may grow thereby then it doth come from Love When a man intendeth to kill and destroy a Tree or to bring it unto the fire he cuts it at any time so as it shal grow no more but if he cut it in a due time it argueth that he intendeth it for growth So when God pruneth and cuts by Afflictions in such a time as men may grow in Grace it argues his Love Fifthly When God is especially present in Affliction and more present in an Affliction than at another time it argues that the Affliction doth come from Love Now whoever you are that make this Objection and fear the Affliction doth not come from Love are you not able to say Thus I find it indeed though I have been much afflicted yet through Grace I have bâ—en able to bless the Lord under my Affliction and to say The Lord giveth and the Lord taketh away c. I love the Lord never the lesser for mine Affliction and the Lord hath taught me much in this mine Affliction I have gained more by my sickness than by many a Sermon yea and he hath cut me in due time for if I had not met with such an Affliction at such a time I did not know what evil I should have fallen into and this I must needs say I have had more of Gods Presence in my Affliction than ever I had before Well then be of good Comfort though your Affliction be very grievous yet it doth come from Love And thus it is with all the Saints and People of God and therefore why should they be discouraged whatever their Affliction be Object 8 But though a Christian have no reason to be discouraged in regard of his own private Affliction yet hath he not reason to be discouraged when it goes ill with the Publick And thus it is now with us we see how it is with this poor Nation Troubles and Calamities from every Part therefore I am thus discouraged and have I not cause to be cast down and to be much disquieted now Answ Indeed this is a sad thing and O! that we could weep day and night and pray too for this poor bleeding Nation If ever Gods People here in England had cause to be afflicted troubled and humbled under the hand of the Lord and to run together in Prayer surely they have reason now yet saith the Scripture Say to the Righteous in evil times it shall go well with him Did ever any Calamity come down like a storm upon a Kingdom but God did provide some hiding for his own Children Did he not provide an Ark for Noah in the time of the Flood and a Mountain for Lot in the time of the fire of Sodom The worst that man can do is but to kill his neighbor Death is the worst that can fall and what is death but an in-let to Eternal Life unto the People of God When the Saints in the Primitive Times came to bear witness by their deaths unto the Truth of Christ then they said Now we begin to be Christians indeed now we begin to be like to Christ There is a Three-fold Death Spiritual Death in sin Eternal Death for sin And Temporal Death which came in by sin If God spare me from the two former Deaths the Spirituâ—l Death and Eternal Death and only inflict the Temporal Death have I any cause to complain Thus it is with the Saints though they die Temporally yet they are free from the Spiritual and Eternal Death and what Godly man may not say I could not live long in Nature and shall I now bear witness unto the Truth with this little spot of time that remains Christ died for us the Just for the Unjust and shal not I that am unjust be willing to die for the just The worst of all is Death the worst of Death is gain When my Body is broken may I not say if Godly now a poor Pitcher is broken and shall go no more to the Well now a poor Prisoner my soul is delivered and I go home unto my Father But if you look into Rev. 7. you shal â—ind what a glorious issue God doth give unto al his People in the times of publick troubles ver 9. After this I beheld and so a great multitude which no man could number of all Nations Kindreds and People stood before the Throne and before the Lamb cloathed with white Robes and Palms in their hands A Robe is a Garment of Majesty Palms are an Ensign of Victory and saith he I saw them with Robes and Palmâ— The world looks upon my Servants as poor and of low spirits but saith Christ I look upon them as under a royal Princely Garment in Robes and of a Princely spirit And though the world look upon them as discomforted yet saith Christ here they shal overcome for they have Palms in their hands but who are these This Scripture tels ver 14. These are they which come out of great Tribulations and have washed their Robes and made them
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
and wil no bread down with you but leavened bread sowr bread the bread of mourning wil you thus keep your passover your christian feast some of you have been doubting fearing trembling cast down discouraged many years and is it not yet time to bewail your unbelief to honor free Grace what wil you alwaies grieve the Spirit the Father and Christ alwaies be frustrating of Christs work wil ye alwaies be eating old leaven is it not yet time to say why art thou cast down O my soul and why art thou disquieted within me hope in him for I shal yet praise him who is the health of my countenance and my God Quest I know indeed that I have no just and scripture reason for my discouragements but I see there is much reason against it yet I am one of a troubled spirit I would fain have it otherwise that at last I might glorify free Grace what should I do that I may bear up against al discouragements that I may not be discouraged whatever my condition be Answ The onely way which the Psalmist useth here is to hope trust beleeve in God and how we should use our faith in Christ as that we may not be discouraged followes after for the present take these directons First If we would not be discouraged in any condition Then never lay your comforts upon your condition nor be in love with any condition for it self let not your condition it self be the cause or bottom of your incouragements Hang a cloak or garment upon a rotten peg and that wil break and the garment fal down now there is no condition but is a rotten peg every condition is alterable no condition so firm and fast but is exposed to many changes it is a rotten hold God is Pillars his name is Adonai which signifies so much and in Isa 26. we are commanded to trust in the Lord for in the Lord Jehovah is everlasting strength or the rock of ages And saith the Psalmist my flesh faileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73.26 and my heart faileth but God is the rock of my heart for ever so the Hebrew Lay your comforts upon your own condition and you do but build on the sand which wil be carryed away with every wind and storm and tempest but if upon Christ himself upon God himself ye build upon the Rock and though the flouds and stormes and winds do rise and beat upon you yet you shal not lose your comforts because they are built upon a rock Secondly Be sure that you think of Christ in a right way and manner Christus titulos â—ibi sumit qui presenti rerum conditioni conveâ—iant unde varium suae gloriae radium in singuliâ— Epistolis ad Ecclesias spargit pro vaâ—ia fortuna qua sunt Ecclesiae quo docet illud immensae divinae majestatis inprimis esse mente contemplandum quod in rem preseniem maxime conducat Brightâ—n in Apocal. 2. P. 43. as he suteth with your condition and as he is held forth in the Gospel We are very apt to have mis-thoughts of Christ as Satan doth transform himself into an Angel of light so he would transform Christ before you into an Angel of darkness But the scripture holds him forth under such Relations as do make him very amiable unto poor sinners Are you accused by Satan world or your own conscience He is called your Advocate Are you ignorant He is called the Prophet Are you guilty of sin He is called A Priest and high Priest Are you afflicted with many enemies inward and outward He is called a King and King of Kings Are you in streights He is called your way Are you hungry or thirsty he is called bread and water of life Are you affraid you shal fal away and be condemned at the last He is our second Adam a publick person in whose death we dyed and in whose satisfaction we satisfyed As there is no Temptation or affliction but some promise or other doth especially sute there withal So there is no condition but some Name some Title some Attribute of Christ doth especially sute with it and as you do not look on Christ but in reference to your condition so you are not to look upon your condition alone but with Christs Attribute sutable thereunto if you look upon Christs Attribute of love without your condition you may presume if on your condition without Christs Attribute of love you may despair think on both together you wil not be discouraged Thirdly If your discouragements begin to arise and press in upon you check your self and say why should I multiply thoughts without knowledg why should I tire out my soul with these thoughts am I able to ad one cubit to my spiritual state am I by al my thoughtfulness able to alter my condition yea doth not my thoughtfulness set me at a farther distance from the mercy desired The truth is the only way to lose the comfort desired is to be sollicitous about it as the only way to have an outward blessing is to be content to go without it So the only way to have a spiritual or outward affliction removed is to be contented that it should be continued if God and Christ wil have it so But you wil have your affliction presently removed and you must presently know that you are in the state of Grace and the child of God or else you wil be discouraged and as the bird in the net the more it strives the more it is intangled so with you also Wherefore do temptations afflictions desertions come and Satan joyn with them and say unto thy soul this wil ever be answer wel but I therefore beleeve the contrary because thou sayest so Satan who art a Lyar yet if God wil have it so I am contented I leave it to him whether I shal ever be in this condition or not is not my question but now O Lord let me serve thee that is al my desire let me see thee as thou pleasest when thou pleasest I have done Lord I have done I have been questioning and questioning my condition these many years I see there is no end of that yea the more I do the more I may I get nothing by it why therefore O my soul should I tear out my self with this kind of thoughtfulness thus check your selves Fourthly When ever you think of any thing which is in it self terrible or matter of discouragement be sure that you mingle the Consideration thereof with those sweet things which God hath given and prescribed to you There is nothing terrible but God hath joyned some comfortable thing with it the Name of God is terrible he is called the great and dreadful God but to sweeten this he is called the God of all Consolations Death is terrible it 's called the King of Terrors but to sweeten this it is called a Sleep The day of Judgment is terrible but to sweeten that our present Advocate shal
SOmtimes the discouragements of the Saints and people of God are drawn From their Duties the failings and successlessness of their Duties For they reason thus Through the Lords Grace and Mercy I have been kept from great and gross sins yet if the Lord loved me indeed he would draw my heart neer unto himself but when I come to prayer or duty I find so much deadness dulness and awkness of heart and spirit that I fear the Lord wil never accept such a one as I am nor such duties as mine are when I go to prayer either prayer is altogether absent from me or I have no life therein if I go to hear the word I am not attentive but filled with distractions and whatever duty I perform I want life and love in it O! my heart is like a rock or stone and therefore I fear the Lord wil not accept my duty and the rather because I find that I have been long at prayer and I am never the better the Lord hears me not the Lord regards me not and have I not just Reason and Cause to be discouraged now Answ No Here is reason indeed why you should be afflicted but no reason yet why you should be discouraged I confess indeed here is cause and reason of grief and of affliction for take Prayer to instance only in that and it is That act and work of the soul whereby a man doth converse with God God conversing with man and man with God And is it not a sore affliction for a poor creature to be shut out of Gods door such a freind as God is O! saith Chrisostome it is more bitter than death to be spoiled of Prayer and hereupon as he observes Daniel chose rather to run the hazard of his life than to lose his Prayer Prayer is the souls Weapon and is it not a grief to want a Weapon in our spiritual warfare Prayer is the souls Ornament the excellent Garment of a Christian and is it not an affliction to be without this Garment and to be found naked Prayer is the Christians Element And as the fish lives in the water as in its Element and dyes when it is out so a Christian lives in prayer as in his Element and his heart dies when he is out of it Prayer is the souls Provisioner fetcheth in Provision for the soul and for al its Graces The old bird the Dam goes abroad and fetcheth in meat for the young ones and they lye in the nest gaping to receive the meat upon its return and if the old one be kild abroad the young ones wil die presently at home So here Prayer goes abroad and fetcheth in provision for al our Graces and they al lye gaping to receive this provision from the mouth of Prayer if this be killed how can those other Graces live The truth is The more sweetness a Christian finds in any work the greater is his affliction if he want that work now what abundance of sweetness doth a Gracious soul find in Prayer therefore when a man is narrowed or shut up in Prayer it cannot but be a great affliction to him But though it be a matter of great affliction yet a good man hath no reason to be quite discouraged yea though he meet with many failings therein and cannot pray as he would nor perform duty as he should Quest How may that appear Thus. Answ First Every Godly Gracious man is in Covenant with God by Jesus Christ and that Covenant is a Covenant of Grace which is the great Charter the Magna-Charta of al his spiritual Privilidges and Immunities Now in this great Charter the Lord doth proclaim this That sincerity shal go for perfection That a little done for God in the time of temptation shal be counted much In this great Charter the Lord doth proclaim unto al his people That he doth rather regard the bent of the heart than the inlargment of the heart That he dorh rather regard the wil to do than the doing In this great Charter the Covenant of free Grace the Lord proclaims unto al his people That if they do fail in prayer and other duties for I speak not of prayer only though I instance in that He wil not cast them off but he wil rather be moved to pity them for the Covenant that the Lord makes with his people is as the Covenant that a man makes with his wife I wil betroth thee unto me for ever saith the Lord. Hos 2 Now a man wil not put away his wife for every failing neither wil the Lord put a way his people nor cast them off because he is betrothed to them though they do fail in duties Again in this great Charter and Covenant of Grace the Lord doth proclaim unto al his Children That what they want in performance he wil make up in indulgence He proclaims this unto them That he wil require no more than he gives he wil give what he requires and he wil accept what he gives Now therefore am I in that Covenant of Grace and are there many failings in al my duties yet if this be true That the Lord is more moved by my failings to pity me than to cast me off then I have no reason for to be discouraged And thus it is with every child of God he is in this Covenant of Grace and so the Priviledges and Immunities of al this great Charter belongs unto him Secondly Though there be many failings in a Godly mans duty yet so long as it is a duty there is som-what of Christ therein there is som-what of God therein Now God wil not cast away his own becauâ—e it is mixt with ours but he wil rather pardon ours and accept ours because it is mixt with his The Husband-man doth not cast away his wheat because it is mixt with chaff he brings it into his barn and there is a time when he wil seperate the chaff from the wheat but he doth not cast away the corn because it is mixt with chaff yet this grain of wheat hath nothing of the Image of the Husband-man upon it but there is never a duty of a Godly man but hath somwhat of the Image of Christ upon it and therefore I say he wil not cast away His because it is mixt with Ours but he wil rather pardon and accept of ours quamvis odibilis detestabilis et execrabilis sit causa mea in ore meo nihilominus in ore tuo benedicto in ore tuo sacratissimo et in labiis tuis quibus tanta gratia diffusa est est favorabilis Parisiens de Rhetor. Div. cap. 21. Est et alia firmitas et confirmatio meae partis quod tu ipse advocatus es et propitiatio qui es et Judex meus et propter hâ—c non est possibile ut patiaris causam meam periclitari in manibus meis Apud homines enim non est possibile ut advocatus fidelis et justus permittat