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
in due season to this poor wounded and wearied soul Thus go to Christ Only in your Addresses to Christ Be sure that ye go in Uprightness Take heed that you do not desire peace meerly for the comfort of it but as an help unto your Grace He will give Grace and Glory and no good thing will he with-hold from him that walks uprightly Good men seek Peace for Grace sake but wicked men and Hypocrites seek Grace for Peace sake When you do make your Addresses for Peace be sure you come to Christ in uprightness and take heed that you do not desire peace only for the Comfort of it but as an help unto your Grace 2. And when you go unto Christ for peace Carry the Promise with you go in the way of the Promise 3. Go and waite long on Christ wait upon him onely and kâ—ep his way Some say they do wait on God but they do not keep his way they throw up their Duty if they have not comfort presently but in your addresses to Christ go and wait long on him and in case that peace and comfort doth not come presently lay by that great question a little Whether you be in Christ or no whether you be the child of God or no. The great trouble is this O! I am affraid I am not the child of God if I did but know that I am the child of God I should have peace If peace and comfort therefore do not come presently lay that question aside a little and in due time Christ wil answer that question too onely now for the present wait on him and keep his way But because it wil be said should not we be humbled for sin committed Oportet te saepe agere quod non vis et quod vis oportet relinquere and is not Humiliation a good means to get peace within therefore in the Third place In al your Humiliation carry Christ along with you When you go to mourn for sin begin aloft with Christ and do not alwayes think to begin below with sin and so to come up to Christ but begin aloft with Christ and so by your Humiliation fal down upon sin You say O! but I would be first Humbled before I do go to Christ but I pray tel me Can ye be Humbled and not see your sin and where can ye have such a prospect of sin as in the death of Christ is there any thing in the world that can shew you the misery ugliness and damning nature of sin as the death of Christ If you begin with Christ then you wil certainly come down to your sin and be Humbled for it but if you begin with sin you wil not certainly come up to Christ There is many a poor soul that hath said I wil be first humbled for my sin and then I wil go to Christ but he hath stuck so long in the legal work that he hath never come at Christ And if you be humbled before you do come to Christ you wil have no great peace and comfort in your Humiliation but if you first come to Christ and then carry Christ along with you to your Humiliation then you wil have much comfort and peace therein would you therefore be so Humbled as you may have peace thereby Be sure of this that you carry Christ with you unto that work do not begin alwayes with sin to go up to Christ but rather begin at Christ and so fal down upon sin In the Fourth place labor to Mortify your affections and to get your will melted into the wil of God As the winds are to the Sea so are the affections to the soul of man so long as the Sea is hurryed with the wind it hath no â—est or quiet and what is the reason that our hearts are no more calmed and quieted but because wee have not yet resigned up our wils to the wil of God t is our own wil that troubles our peace Propria voluntas turbat pacem get but your wil Mortifyed into the wil of God and you 'l say Lord I would fayn have peace yet not my wil but thy wil be done I would have peace presently yet I have no wil but thine therefore Lord when thou wilt and as thou wilt not my wil but thine own wil be done Thus do and you are at rest presently Fiftly Doest thou want peace and comfort and quietude of soul Take heed how you walk with doubting company take heed how you walk with those that are ful of fears and doubtings As one drunkard doth make another and one swearer doth beget another and one opposer of Godliness doth draw on another and one adulterer doth make another So one doubting Christian doth make another You that are weak and ful of doubtings should go and lean upon those that are strong and have ful assurance and you that have assurance should give the shoulder to those that are weak and say come and lean upon me and I wil be an help unto you You know how it is with the Ivie and the Vine the Ivie leans upon the Oak and the Vine upon the Posts or the house-side the Ivie and the Vine do not lean one upon another if the Ivie and the Vine should come and lean one upon another what twisting would there be and both would sal to the ground but the Ivie leans upon the Oak and the Vine upon the Posts or the house-side So a weak Christian should go and lean upon a strong Christian but if one doubter leanes upon another doubter both wil fal to the ground I have read of a woman that was under great temptations and meeting with another in the same condition said to her I am affraid I shal be damned so am I too said the other O but said she again I do not onely fear but I am sure of it certaynly I shal be damned I but said the other yet my condition is worse for I am damned already Here was damned and damned O! said one I shal certainly be damned O! said the other I am damned already O! what communion is here is this to build up one another Do you therefore want Comfort and peace You that are weak go and lean upon those that are strong and have ful assurance and you that have assurance be not unwilling to give forth your shoulder unto those that are weak and are ful of doubtings And to end al. Doest thou want peace and inward quietude of soul Whensoever the Lord then doth but begin to speak the least peace unto thine heart take heed that you do not refuse it but rather improve it and stir up your selves then in a way of beleeving praise God for every smile and rejoyce in the least If a bowed sixpence as it were be sent you from Heaven lay it up even every love-token Peace is a tender thing Doth the Lord begin to speak peace to any of your souls now stir up your selves in a
go no further depart they are the forsakers So in the way to Heaven Professors let out together and some find the way long further than they thought of we wil go no further say they and we wil have no more Light but say the other God willing we wil on and on they go Which of these two sorts are the Apostates Those that wil go no further they think not so but the Lord knows the truth that those that wil go no further are they that leave and forsake the other I wil give you one Scripture for it it is in Numbers 14. there were certain Spies went into the Land of Canaan and they brought an il report upon the good Land And the Children of Israel murmured against Moses verse 2. whereupon Moses speaks unto them and saith at verse 9. Only rebel not against the Lord the words in the Septuagint which Greek the new Testament follows are Only be not Apostates against the Lord. So that in Septuagintal Language those that rebel against Light revealed and wil go no further are called Apostates Now indeed this kind of Apostacy alwaies goes with the Sin against the Holy Ghost but not the former alwaies for we do not find that the Pharisees were guilty of the former for they did not profess the Gospel So that the Essence of this sin doth not consist in Apostatizing or back-sliding from the Profession of the Gospel and the Power thereof Fourthly Some think that this Sin doth consist in final Unbelief and impenitency But final Impenitency and Unbelief Altissiodorensis Lib. 2. Tract 30. in Sentent Desperatissimos convertit Deus August Sic homo potest penitere de finali impenitentia Altissiodorensis ibid. is not the Sin against the Holy Ghost for by final Unbelief and Impenitency they either understand that Impenitency and Unbelief which a man lives and dies in or that which he purposeth to continue in to the last The latter cannot be the Sin against the Holy Ghost for many have purposed to continue in their Unbelief to their death and yet have been converted and pardoned And the first cannot be the Sin against the Holy Ghost For 1. The Jews whom Christ spake unto did then commit this Sin and yet they had not continued in it to their death 2. Final Unbelief is rather a Sin against the Son but the Sin against the Holy Ghost is distinguished from that 3. Our Savior saith Those that commit this sin shall not be forgiven in this world nor in the world to come Not in this world If therefore final Unbelief or Impenitency be this sin then Christ should threaten that he that dies in his sin shal not be forgiven whilst he lives 4. If a man sin against the Father or Son and die impenitently in that sin he shal not be forgiven either in this Life or in the Life to come but herein the Sin against the Holy Ghost is worser than the Sins against the Father or the Son and therfore it cannot consist therein 1 John â— 16 5. The Apostle saith There is a sin unto death I say not that you pray for it Doth he say that we must not pray for a man and for the forgiveness of his sin when he is dead 6. It is that sin for which there lies no remission but a man may sin such a sin whilst he lives for if any man sin wilfully there remaineth no sacrifice for sin and wilfully a man may sin before his Death 7. It is such a sin as a man may know anothâ—r man is guilty of whilst he lives for saith the Apostle There is a sin unto death I say not that you pray for it but final Unbelief and Impenitency is not known til death 8. Our Savior saith He that speaketh a word against the Holy Ghost shall not be forgiven but a word may be spoken against the Spirit long before a man dies and therefore surely this sin against the Holy Ghost doth not consist in final impenitency and unbelief final unbelief and â—mpenitency is not this Sin against the Holy Ghost 9. For then al wicked men living under the Gospel and dying impenitently should sin the Sin against the Holy Ghost Blasphemia in spiritum sanctúm ca â—se vidâ—â—â— qua quis destinâ—ta malitia contra proprium animi sui sensum spiritâ— sancti gratiam et virtutem deique gloriam oppugnat Luc. Brugen in Math. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in Math. 12. which is false You wil say then What is this Sin against the Holy Ghost and wherein doth it consist Secondly Affirmatively It is that wilful sinning against God whereby a man doth maliciously oppose and blaâ—pheme the proper and peculiar work of the Holy Ghost and that after he hath been convinced thereof by the Holy Ghost 1. I say It is a wilful sinning against God and so the Apostle speaks saying If any man sin wilfully after he hath received the knowledg of the Truth there remains no more sacrifice for sin Heb. 10.26 So that the sin for which there is no sacrifice and of which there is no remission is a wilful Sin Now a man is said to sin Wittingly Willingly and Wilfully Wittingly in opposition to Ignorance Willingly in opposition to Force and Constraint Wilfully in opposition to Light Knowledg and Reason and so he that sins against the Holy Ghost doth sin for saies the Apostle If any man sin wilfully after he hath received the knowledg of the Truth or after the acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. He that commits this Sin doth also oppose and blaspheme the proper and peculiar Work of the Holy Ghost for it 's called here Dicere verbum contra spiritum sanctum est verbis impugnare Deum sanctificantem Cajet in Math. 12. vide sixt Senens in locum a blasphemy and a blaspheming of the Spirit as distinct from the Father and the Son Now the Work of the Father is to Create the Work of the Son to Redeem the Work of the Holy Ghost to Sanctifie and therefore he that sins this Sin doth oppose and blaspheme Holiness and Goodness and so these Jews did for when our Savior Christ did cast out the Devil that unclean Spirit they said he did it by the power of the Devil calling the work done a work of the Devil and did oppose him therein Yet this is not all For 3. It is that Sin whereby a man doth maliciously oppose Peccatum in spiritum sanctum dicitur illud quod ex certa malitia sit quod solent distingui tria genera peccatorum peccatum in patrem ex infirmitate humana peccatum in filium ex ignorantia quod patri appâ—opriatur potentia filio sapientia peccatum in spiritum sanctum ex malitia quia bonitas attribuitur spiritui sancto Altissidorens Lib. 2. Tract 30. in Sent. Scot. in Sent. Lib. 2. Quest 2. and blaspheme and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.26
it I. For understanding the Scripture ibid. Hold fast the Letter of it for if you deny the Letter how can you understand the true sense ibid. An Objection answered ibid. Quest How can we keep fast the Letter when there are so many Greek Copies of the new Teâ—â—amâ—â— Page 47 Answ 1 There is no material difference between them ibid. 2 You must diligently enquire out the true meaning of the Scripture ibid. Object One Scripture hath many Senses c. Page 48 Answ Negatively Nay one Scripture hath but one intire sense though it hath divers parts and applications ibid. 2 The Scripture is to be understood somtimes literally somtimes figuratively yet alwaies spiritually ibid. 3 For Direction Page 49 1 Al fundamental Doctrins of our salvation are laid down literally ibid. 2 When the literal sense must be lest ibid. 3 Mystery doth not destroy the History ibid. 4 Nothing in Scripture set down mystically but is literally expressed in another place of Scripture Page 49 50 Object When a Scripture lieth under con rovâ—â—sie what must be done ibid. Answ Somthing by way of Observatiâ—n somthing by Practice ibid. 1 Observation if you be able câ—nsult the Original if not able consult those that are able ibid. 2 Coherence and Scope and Context good means to open the true sense Page 51 3 Compare one Scripture with another ibid. 4 Sâ—veâ—ve not from the proportion of Faith ibid. II. More Practically Page 52 1 Go to God for the spirit ib. 2 Take heed of a fleshly mind ibid. 3 Study your Condition by Scripture and the Scripture by your Condition ibid. 4 Be not too indulgent to your own Condition Disposition or Opinion ibid. 5 Joyn nothing in Commission with the Scripture for your Rule Page 53 2 You must keep the Scripture if you will attend to understand it ibid. Directions how to keep the Word Page 54 1 Observe the things whereby men have been drawn from it and those are chiefly three ibid. 1 The corruption of mans Nature ibid. 2 Corrupt Principles ibid. 3 Playing with the Scripture Page 55 2 Rules to keep particular Truths of Scripture in your heart are ibid. 1 Many Saints have suffered willingly the loss of all to maintain them ibid. 2 Consider that the Saints have generally maâ—ntained these Doctrines in opposition to the world ib III. To take heed to the Scripture is to walk thereby Page 56 1 Therefore prize it much ib. 2 Love the truth you know ib. 3 Let it be your continual Companion ibid. Christ in Travel ON Isaiah 53.11 Sermon I. THe Text Opened Page 61 62 DOCT. Christ shall see the Travel of his soul and be satisfied Page 63 The opening of this by three Arâ—uments ibid. 1 The Travel of Christ or Christ in travel 2 His assurance of Issue 3 The Contentment that he doth and shall find therein His travel was very painful For ibid. 1 It was a sore Travel 2 A long Travel 3 A helpless Travel ibid. I. It was a sore travel in regard of Soul and Body ib. 1 For his Body ibid. 1 It was universal in regard of the parts in which he suffered and persons he suffered from ibid. 2 It was most extream Page 65 3 They were long and lingering Page 65 2 For his Soul His was a sore Travel Page 66 Proved in four Propositions 1 Christ did truly suffer in his soul 2 That he suffered in his soul immediately 3 That he did encounter with the wrath of God 4 That he did suffer the very torments of Hell in this life ibid. The first Proposition proved ibid. The second Proposition proved Page 67 The third Proposition proved Page 68 The fourth Proposition proved Page 69 Quest Whether one can endure the very torments of Hell in this Life Page 70 Answ Affirmatively Christ did not endure al the misery we should have done ib. Arg. 1. He suffered al the threatening produced but not what proceed from the disposition of our persons Page 71 Arg. 2. What Christ delivered us from that he endured for us Page 72 Arg. 3. Christ established the Law by his death ibid. Arg. 4. Christ hath suffered Gods Wrath and Justice for the Elect ibid. Reasons 1 The Law is not satisfied unless the debt be paid ibid. 2 Christ satisfied the Law in his sufferings Page 93 3 No evil is equivalent to the wrath of God ibid. II. Christs Travel was long and tedious not only in his death but in his life all along ibid. III. It was a helpless Travel for he trode the Wine-press of his Fathers wrath alone Page 94 Quest Suppose Christ was thus in travel for us what then ibid. Answ Our duty is to come in and behold this hard labor he suffered ibid. Observations 1 All the Attributes and Perfectionâ— of God are here in Commission in Christ crucified ibid. 2 We shall hence value and love Christ more Page 95 3 We shall hence prize all our enjoyments more ibid. 4 Men are hereby made more willing to suffer any thing for Christ his sake ibid. 5 We shall hereby be made more unwilling to put Christ to a new suffering ibid. 6 Hereby we are more enabled to overcome all our temptations and corruptions and to become more profitable and gracious in our lives ibid. 7 Hereby we are more enagaged to his Commandements and Ordinances ibid. 8 Hence conclude the willingness of God to save sinners Page 96 9 It is an encouragement for poor sinnerâ— to come to Christ Page 97 10 Hereby our hearts are confuâ—ed and our faith confirmed ibid. Sermon II. Christs Assurance of Issue Page 99 The Introduction ibid. Oâ—ening of the words ibid. 1 What this Issue is Page 100 2 What assurance he had ib. I. It is all the effects of his sufferings whereof some are immediate some remote ib. Quest What are the immediate effects ibid. Answ Negatively 1 Not to make God reconcilable to man-kind ibid. 2 That actual reconciliation and justification is not the next effect of Christs death is proved by five Reasons ibid. Object But we were discharged from our sins when they were charged on Christ Page 101 Answ Negatively 3 Christ died not to reconcile man to God proved by seven Reâ—sons ibid. 4 The next â—ffect of Christs death is not the forgiveness of original sin to all the woâ—â—d proved by five Reasons Page 102 5 The obtainment of this Decree that whoâ—oever beleeveth shall be saved not the nâ—xâ—â—ffect of Christs death proved by four Arguments ibid. 6 It was not to bring all the world unto the Covenant of Grace proved by three Reasons Page 104 7 Christ hath not by his death obâ—ained sufficiency of Grace for all men proved by five Reasons Page 105 8 Christ died not to obtain a Dominion over all things proved by six Reasons Page 107 Quest What was the next effect of his deaâ—h Page 108 Answ affirmatively 1 He satisfied the Law and Justice of God for us learnedly proved by six Arguments ibid. 2 He sanctified
Faith may be established and your Hearts comforted and setled when you have come to Christ for the more fully the suffering of Christ which is the Object of your Faith is spread before your Eyes the more wil your Faith be raised and established and if Christ have suffered such great things for you even the very Wrath of God and torments of Hel then you may be assured that he wil never forget you Can a Woman forget her Child No Why but because she hath travelled for it But behold here is a Travel beyond al Travels Christ travelling in the greatness of his Love for poor sinners travelling under the Wrath of God his Father and wil he forget you that are his Seed Though a Woman forget her Child yet will not I saith the Lord. O! what Comfort is this for all the Seed of Christ Christ hath had a sore travel for you therefore assure your selves he wil never forget you And thus I have done with the First Argument of this Doctrine Christ in Travel CHRIST IN TRAVEL AND His Assurance of Issue Sermon II. ISAIAH 53.11 He shall see of the Travel of his Soul and be satisfied HAving spoken to the first Argument Christ in Travel we are now to proceed to the Seccond His Assurance of Issue though he had an hard Labor of it in the day of his Sufferings yet he was sure and certain that he should not miscarry many Women do miscarry in travel few or none have Assurance that they shal not miscarry but before our Savior Christ fel in Travel the Father did assure him that he should see his Seed and be satisfied accordingly he hath seen the Travel of his Soul for saith he Heb. 2.13 Behold I and the Children whom God hath given me and he shal yet see his Seed he did not lay down his Life at uncertainties neither was it left in suspense whether he should have Issue or not but was assured of it and so he died for sinners For the opening and cleering whereof we must enquire 1. What this Issue is which Christ did travel for 2. What Assurance he had of it First As for the Issue of Christs Travel which he travelled for it is al that fruit and effect of his Sufferings which he did travel for There are some immediate next effects and fruits of Christs Death and Sufferings which I may cal the first Birth of the Death of Christ There are other effects which are more remote and I may cal them the latter Birth of the Death and Sufferings of Christ But look whatever fruit or effect that is which Christ did travel for that he was assured of The first he did see presently and the latter he doth and shal see dayly Quest What are those first next and immediate effects and fruits of the Death of Christ which he presently saw Answ Those are many and because there are so many Opinions of Men about them I shal answer to this Question both Negatively and Affirmatively 1. Negatively First Some think that the first and immediate effect of Christs Death was to make God reconcilable to Man-kind for God was in Christ reconciling the World unto himself but the world was not actually reconciled at his Death and therefore say they the first effect of Christs Death was to make God reconcilable But this cannot be the next and immediate effect of the Death of Christ for God was reconcilable before Christ died and had not only a velleity but a ful wil to shew mercy to us for John 3. God so loved the World that he sent his only begotten Son Now if the Love of God to Man-kind were the cause of Christs coming into the World then he was reconcilable before the Death of Christ Secondly Others think that our actual Reconciliation is the next and immediate effect of the Death of Christ But this cannot be for our Savior tels us That he which beleeveth not abideth under wrath The Wrath of God doth abide on him Now if the Wrath of God do abide upon a man so long as he abideth under Unbelief then is he not reconciled to God actually til he beleeveth 2. When a man is actually reconciled to God then he is justified but we are justified by Faith Rom. 5.1 and therefore a man is not actually reconciled til he doth beleeve actually 3. Those that are without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of Promise having no hope and without God in the World cannot be actually reconciled to God but so were the converted Ephesians before their Convertion Ephes 2.12 4. The Apostle Paul saith expresly that whilst the Corinthians were unrighteous and wicked they were not justified 1 Cor. 6.9 10 11. Know ye not that the unrighteous shall not inherit the Kingdom of God be not deceived neither Fornicators nor Adulterers nor Theeves nor Covetous nor Drunkards c. shall inherit the Kingdom of God and such were some of you but ye are sanctified but ye are justified c. therefore they were not justified and so not actually reconciled unto God before their Conversion 5. As Glorification follows our Justification so our Justification follows our Vocation Rom. 8.30 actual Reconciliation therefore and Justification is not the next effect of Christs Death Object But we are then discharged from our Sins when they are charged on Christ and they were charged on Christ when he died for them Answ True when Christ died then were our sins charged on him but it doth not follow that we were then discharged For there is a great difference between a mans paying of his Debt himself and the payment of the Surety If a man be arrested for a Debt of his own and do pay it himself he is then discharged from the Debt but if the Debt be charged on the Surety and he pay it the Debtor is not presently discharged from the Debt in regard of the Surety but to be discharged when the Surety pleaseth Now our sins were charged on Christ as our Surety and he did pay our Debt look therefore when he pleases we are discharged from them and that saith he is upon your beleeving not before being justified by Faith ye have peace with God through our Lord Jesus Christ Rom. 5.1 Thirdly Some think that Christ died to reconcile Man to God so far as that Salva Justitia Christum merito mortis suae Deum Patrem universo generi humano hactenus reconciliavit ut Pater propter ipsius meritum Salva justitia et veritate sua novum gratiae saedus cum peccatoribus inire et sancire potuerit ac voluerit Sententia Remonstrantium circa secundum Articul Act. Synod 280. Armin. Perkins oper Arm. pag. 675. or noti obstante Justitia Divina God might have a power to shew mercy to the Children of Men which he was willing to do but was bound from it by his Justice and that by the Death of Christ he was free to
be determined by some act of Man Ego autem stultus à scientia Dei et vanus c. postea vero videbar mihi videre à longe gratia Dei omnia bona precedentem tempore et natura sicut anima in omnibus motibus primus motor Bradward de causa Dei Lib. 1. cap. 35. pag. 308. But the wil of God as Bradwardin demonstrates is the first Agent Primum liberum primum agens et primum determinans first free the first Mover and the first Determiner the serious consideration whereof was as he professeth the first beginning of his Conversion to the Grace of God from the error of Pelagianism and Manicheism Neither can the Death of Christ be the cause of any such Decree for the Decrees of God are eternal The death of Christ was in time and that which is in time cannot be the cause of that which was from al Eternity Surely therefore this general Decree is none of that Issue wheâ—ewith our Lord and Savior Christ was in Travel Sixtly Some think again That the next and great Effect of Christs Death was to bring al the World into the Covenant of Grace that whereas before they had broken the Covenant of Works by the first Adam now al are brought into a Covenant of Grace by the Second Adam Answ 1 But this cannot be for as the Covenant of Works was made with the first Adam and his Seed only so the Covenant of Grace is made with the Second Adam and his seed only But the whol World are not the Seed of Christ for the Lord promising him to see his Seed doth not promise him to see al the World 2. The Apostle Paul tels us That the Ephesians before their Conversion were Aliens from the Common-wealth of Israel and strangers to the Covenants of Promise being without hope and without God in the World Ephes 2.12 which could not be if al the World were taken into the Covenant of Grace by the Death of Christ 3. If God deal with al Man-kind in a Covenant of Grace then al Man-kind should certainly be saved for if whatever God requires on mans part God doth by that Covenant undertake that man shal perform then al must needs be saved if the Covenant be made with al but whatever by this Covenant God requires on mans part he undertakes to perform Doth God require that we should act from an inward Principle of Grace I will write my Law in your hearts saith he Doth he require of us to know him this he undertakes for us by this Covenant Ye shall all know me from the greatest to the least Heb. 8. Doth he require us to fear him I will put my fear into your hearts Doth he require Faith and Repentance at our hands I wil take away saith he the heart of stone and give you an heart of flesh and I wil circumcize thine heart Deut. 30.6 Doth he require Obedience at our hands he undertakes for us also that we shal perform the same Ezek. 36.27 I wil put my Spirit into you and cause you to walk in my waies So that if God should deal with al the World of Man-kind according to the Covenant of Grace then al the World should be saved but al the World are not saved surely therefore this is none of those effects which our Lord and Savior Christ travelled for Seventhly Some think that Christ by his Death hath obtained a sufficiency of Grace for al men so that al men may or may not beleeve if they wil and this obtainment of this sufficiency of Grace for al they think is the great and next Effect of the Death of Christ But this cannot be for the thing is not true viz. That al men have a sufficiency of Grace by Christ to beleeve on him for if al the men of the World have such a Power from Christ to beleeve on him then 1. The Jews had a Power to abstain from their Unbelief in putting Christ to death and yet they had this Power from the Death of Christ and if so then it was possible that Christ should not have died by the hand of their Unbelief and yet possible by vertue of Christs Death for them to abstain from the putting him to death which is a Contradiction Neither can it be said that they had this Power given them upon the fore-sight of Christs Death for the same fore-sight did fore-see that Christ should be put to death by the hand of their Unbelief 2. If al men have such a Power to beleeve in Christ then either they must have an inward Principle of Grace and Faith or they can act without an inward Principle but they have no inward Principle of Faith and Grace for then they should be Beleevers for it is the inward habit and principle which denominates the man and not this or that act for a man is a Beleever though he be asleep Nor can any Creature put forth an act without an inward Principle suitable to the Act the Eye cannot act in seeing without an inward Principle of sight nor the Ear hear without an inward principle of hearing the Herb cannot grow without an inward principle of growth nor the Beast move without an inward principle of motion nor any Creature act without a precedent inward principle But al the men of the World have not an inward principle of Faith and Grace and therefore al the men of the World have not a power to beleeve 3. The Apostle Paul tels us plainly that a Natural man receiveth not the things of God neither can he 1. Cor. 3 1â— but if he have a power to beleeve then he can receive them for receiving is our beleeving 1 John 12. Neither can it be said that by the Natural man we are to understand the weak Christian for if the weak Christian cannot receive the things of God much less the wicked and the pure Natural man nor doth the Apostle speak of a Natural Man as he is meerly considered in the state of Nature abstracted from al Gospel Grace and the means of Grace for then he should speak to no particular case in the World for according to our Adversaries there is no man in the World but hath some Gospel Grace or means of Grace 4. Our Savior Christ tels the Jews John 10.26 Ye beleeve not because ye are not of my Sheep it seems then that al the world are not the Sheep of Christ for saith he ye are not of my Sheep and the reason why some do beleeve is because they are of Christs Sheep and why others beleeve not is because they are not of his Sheep Now if the reason why some beleeve and others not is because some are of his Sheep and others not then al the world have not a power to beleeve for if al the world have a power to beleeve then those that are not of the Sheep may beleeve and if those that are not of the Sheep can beleeve why doth our
and Obedience of the Second Adam did merit the efficacy of Grace for us Alius non perfectius meritum Christi esset causa salutis predestinatorum quam reproborum quia quod attinet ad sufficientiam meriti aequaliter respicit omnes tum reprobos quam predestinatos c. Bannez 1. part Aqui. 23. q. art 5. And 5. If Christ did not merit the efficacy of Grace he should merit no more for those that are saved in Heaven than for those that are damned in Hel for he merited a sufficiency of Grace say the Adversaries even for those that are in Hel but that is an ugly Assertion even in the Eyes of moderate Papists But 6. Do we not pray for the Efficacy of Grace and of Christs Death When David said Incline my heart to thy Law and not unto Covetousness when he said Open mine Eyes that I may see the wonders of thy Law did he only pray for the sufficiency of Grace No but the efficacy of it therfore we may and do stil pray so and that upon the account of Christs Merits Surely therefore Christ hath not only merited the sufficiency but the efficacy of Grace 4. Cujus oppositum est erroneum maxime si nâ—gâ—tur Christum nobis meruâ—sse fiaâ—m Bannez 1 pâ—re q. 23. art 5. Zumel 1. part q. 23. art 5. He did not only merit some Blessings of the Covenant but that which is commonly called the Condition of the Covenant He died to procure Faith and Repentance he did not only die to merit a power for us to beleeve but by his Death he did also merit Faith and Repentance for look what the Father worketh in us by him that he merited but the Father worketh Faith and Repentance by him For he worketh in us that which is wel-pleasing in his sight by Jesus Christ Heb. 13.21 Now Faith and Repentance are wel-pleasing in his sight 2. Christ merited al that Grace which the Father hath promised for al the Promises are Yea and Amen in him but the Father hath promised not only to give us a poweâ— to beleeve but to take away the heart of stone that is actual resistance and to give an heaâ—t of flesh that is a yielding heâ—rt and what is Faith but a yielding unto God And ye shal all know me saith God 3. Christ merited for us that which he works in us but he works Faith in us for he is the Author and Finisher of our Faith Heb. 12. 4. We pray to God for Faith and Repentance I beleeve Lord help my Vnbelief and Christ prayed for Peter that his Faith might not fail Si quis sicut augmentum ita etiam initium fidei ipsum credulitatis offectum quo in eum credimus qui justificat impium et regenerationem baptismatis pervenâ—mus non per gratiae donum id est per inspirationem spiritus sancti corrigentem voluntatem nostâ—am ab infidelitate ad fidem ab impiâ—tate ad pietatem et naturaliter nobis inâ—sse dicit Apostolicis dogmatibus adversarius approbatur Concil Arausican 2. Can. 5. Qui orat et dicit ne nos inseras in tentationes non utique id orat ut homo sit quo est natura neque orat id ut habeat libeâ—um arbitâ—tum quod â—â—m â—ccepit cum crearetuâ— ipsa natura neque orat remissionem peccatoruÌ„ quia hoc supâ—rius dicitur demitte nobis dâ—bita nostra neque orat ut accipiat mandatum sâ—d plane orat ut faciat mandatum Concil Milevetan Epist Familiaris B in Et hoc a deo ipso datum est vobis ut non solum credendo credatis in ipsum Christum Fabr. Boderian Et hoc a Deo ipso datum est vobis ut non solum credendo credatis in Meschicho Quiodmanstad We also pray for the Faith and Conversion of Infidels and that in the Name of Christ do we only pray that God would give them and us a power to beleeve that it 's said we have already we pray for Faith and Repentance in the Name of Christ therefore Christ hath merited Faith and Repentance And 5. The Apostle tels us expresly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very work of Beleeving is given us upon the account of Christ Vnto you it is given for Christ not only to beleeve on him but to suffer for him Phil. 1.29 Some would read these words otherwise being much pinched with the strength of them but the old Siriack Translation reads them thus though Grotius either consulting with the Latin Translation or his own declined Judgment makes these words for Christ to be a Pleonatine but Councelâ— Fathers and others read them thus Unto you it is given for Christ not only to beleeve on him and so the words ought to be read for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be read in the first clause of the verse as it is read in the last but in the last part of the verse it is read for to suffer for Christ what is that is that in the behalf of Christ No but for his sake So therefore the same words in the former part of the verse are to be read for Christ that is for the sake of Christ to you it is given to beleeve for Christs sake Now look what the Father gives as an act of free Grace that he gives upon the account of Christs Merit for free Grace and Christs Merits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Versio Siriaca Concil A ausican 2. can 5. 25. Milevitan ad Innocent in Epist 95. Austin lih de praedest StoruÌ„ cap. 2. Ambros Anselm comment Vide Justinian Velasquez in Locum Vasquez in 3. part tom 1. Q 19 art 4 c. 2. go together in the Language of Pauls Epistles but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of Faith is given us as an act of free Grace for saies the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and look what the Father gives for Christs sake that Christ hath merited but as the Father hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer for him that is for his sake so saith the Apostle he hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ that is for his sake to beleeve So that when Christ died for us he did not only merit a power to beleeve and repent but he did merit Faith and Repentance Now if Christ did merit al these things then knowing that the Father is Faithful in paying and performing what the Son purchased he must needs know and be fully assured that he should see and enjoy al those effects of his Death which he travelled for when he died Applic. 1 If the e be the Effects of Christs Death and he had such ful assurance to obtain them al then surely Christ did not die for al the particular men of the World for he did not only merit Eternal Life and Salvation but Grace and Holiness Faith and Repentance for al those whom he died for and he shal uâ—ely obtain al the
ends and effects of his Death but al the particular men in the World shal not be â—aved nâ—r beleeve and repent and therefore certainly he did not die for every particular man in the World but of this more in the next Exercise Only as a concluding word Applic. 2 Let Comfort be to whom Comfort belongs here is much much Comfort for al those that are â—he â—â—ed of Christ whom he died for and travelled with You shal â—ee the travel of Christs Soul accomplished in your Salvation Sanctification and Consolation for he hath purchased and merited your Glory therefore you shal have the same it was your Justification that he was in travel for therefore you shal see the same it was your Sanctification and Holiness that he did travel for and he shal not miscarry it was your Comfort and Consolation and Salvation that he was in Travel for and therefore in due time you shal see the same Object But I fear that I am none of his Seed that he did not die for me Answ He died for his Sheep I lay down my Life for my Sheep saith he a Sheep is an harmless Creature it can be hurt by any but it can do hurt to none it is a prey to al but doth prey upon none So are the Sheep of Christ innocent harmless and without horns as the word is be innocent as Doves or without horns as Doves Absque cornibus translatio Graci vocabuli à placidis animalibus sumpta videtur quae natura nullis cornibus armavit ad depellendam injuriam aut si armavit cornibus ad id non utuntur Luc. Brugens in Matth. 10. vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sheep is an useful profitable Creature nothing not useful in it the Flesh the Wool the very Dung thereof profitable So are the Sheep of Christ and his Sheep hear his Voyce but know not the Voyce of a Stranger and if you be in your Life harmless profitable hearing the Voyce of Christ in the Gospel then are you his Sheep and he did die for you 2. If you can leave the bâ—som of your sweet Relations and suffer for Christ then did he leave the bosom of his Father and suffer for you for we love him because he loved us first al our Grace is but the reflexion of his 3. If he intercedes for you in Heaven then he died for you on Earth now he ever liveth to make Intercession for al those that come unto God by him you come unto God by him therefore he goes unto God for you and therefore died for you 4. He died to reconcile God to us and us unto God if you be reconciled to God and the things of God so as you do now love the Truths Waies and things of God â—hich you once hated then is God also reconciled to you Now thus it is with you you can say through Grace I do love those Truths and Waies and Things of God which I once hated therefore you are reconciled to God therefore he is reconciled to you and therefore Christ died for you 5. If you can fulfil the Law of Christ then hath Christ died for you for those that he died for he satisfied and fulfilled the Law for and if you can fulfil his Law you may safely say he hath obeyed and fulfilled the Law for me now the Law of Christ is to bear one anothers burdens Bear ye one anothers burdens saith the Apostle and so fulfil the Law of Christ this you do and can do therefore he hath fulfilled the Law for you and so hath died for you 6. If you be the Seed and Children of Christ then did he travel and die for you the Children of Christ are such as are willing to be instructed by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Child because it is the property of a Child to be willing to be instructed a Child doth obey his Father without why 's and wherefore's meerly because the Father commands his Command is the Childs Reason for my Father bid me c. the Child is contented with the Fathers carving goes to school about its business and leaves its provision to the Father living in dependance on him Now thus it is with you you do depend on Christ leave your Coâ—dition to him and obey and do because Christ or God commandâ— and are willing to be instâ—ucted by him Surely therefore you are the Seed of Christ and therefore Christ died for you even for you in particular and therefore though the great effects of his Death may yet be hidden from you yet he shal obtain al his ends upon you in your Justification Sanctification Consolation Salvation for he hath merited al these at the hand of the Father and the Father wil surely give out what Christ hath purchased for he is Faithful wherefore comfort your selves in these things O al ye Seed of the Lord. CHRIST IN TRAVEL AND The Contentment which he doth and shal find in his Assurance of Issue Sermon III. ISAIAH 53.11 He shall see of the Travel of his Soul and be satisfied HAving spoken to the Second Branch of the Doctrine viz. Chri t s Assurance of Issue and his â—ight thereof the Third Branch now follows which is Delectatio se habet in affectibus sicut quies naturalis in corporalibus est enim aliqua convenientia seu connaturalitas Aquin. The Contentment delight and satisfaction which he doth and shall find therein Satisfaction or delight is nothing else but that Sabbath or rest which the Soul finds in the Fruition of the thing desired and as the thing is less or more desired so the delight and satisfaction in the Fruition of it is less or more now Christ did very much desire to see the Fruit of his Travel I thirst said he on the Cross which is the strongest of desires and what did he thirst after but the Salvation of Man-kind the Fruit and Issue of his Travel The Bread of the laboring man is sweet saith Solomon and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used for the Travel of Christ signifies such a toylsom labor as the poor man doth exercise in the sweat of his Brows to get his dayly Bread it is much contentment and satisfaction which the thirsty man doth find in his Drink or the hungry man doth find in his Meat or Bread Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used and translated Saâ—isfied is the same that is used in Psal 107. The hungry he will satisfie with Bread and is it not a great satisfaction delight and contentment which the Woman finds in the sight of her Child which she hath had a sore travel for Our Savior tels us that she forgets her Labor and Travel for joy that a Man-child is born into the world Such a Travel was that of Christs Sufferings and such contentment doth and wil he find in his issue and therefore as Jacob said These are the
his heart is at rest and he is fully satisfied And thereby also he obtains the ends of his Sufferings as it is a dis-satisfaction to a man to miss his ends so it is satisfaction to a man to obtain the end of his Labor Now the effects of Christs Travel are the ends which he aimed at in his Travel and therefore when he sees the Travel of his Soul in the Effects thereof he must needs be at rest in his heart and be fully satisfied Quest But how may it appear that Christ shall certainly obtain all those Ends which he travelled for and aimed at Answ 1 This hath been cleered already yet further thus The Will of Christ and the Wil of the Father are one I and my Father saith he are one they are one in Nature and therefore there is but one wil between them Finis à Deo destinatus semper attingitur Now God the Father cannot be frustrated of his Ends for he is a simple being and a pure Act nothing can come between his Executive Power and his Wil. The Soul of Man is a compounded Being Dr. Preston on the Attrib the simplicity of God his Faculties differing from his Essence and his Acts differing from his Faculties and therefore somth ng can come between his Wil and the Execution of it but the Executive Power and the Wil of God being one and his Wil and Act being one nothing can come between his Wil and his Act and therefore look whatever he wils he shal certainly obtain and cannot be frustrated of his Ends. Answ 2 If you look inâ—o the Scripture you shal find that the same things which are the Effects of Christs Death were the Ends of his dying and the same things which were the eâ—ds â—hat he aiâ— ed at in his Death are the effects of his Death For example Did he aim at the Remission of our sins by his Death Matth. 26.28 Remission of sin is the effect of his Dâ—ath Ephes 1.7 Did he aim at the washiâ—g and sanctifying of the Church by his Death Ephes 5.25 26. This clensing washing and sanctifying as the Effect of his Death 1 Cor. 6.11 The Ends and Effects of his Death are the same why so but to shew that he shal certainly obtain al those gracious ends which he travelled for Answ 3 If there be nothing thaâ— can keep our Lord and Savior Christ from the obtainment of his Ends then he must needs see the same Now the Ends of his Death and Sufferings are many he did not only die and suffer to deliver us from the Wrath to come and to reconcile us to God but he diâ—d and suffered to bring us to God and to deliver us from this present evil World 1 Gal. 4 he died to sanctifie wash and clense those that he died for Ephes 5.25 to destroy him that had the power of death the Dâ—vil Heb. 2. and to redeem us from all Iniquity Tit. 2.14 Now what can hâ—nder him from the obtainment of theâ—e his Ends Can the Devil he came to destroy him Can the World He came to deliver us from this present evil World Can our Sin or Unbelief hinder him he came to clense us and wash us and to redeem us from al Iniquity why then are not those redeemed from al Iniquity that he died for Wil ye say because they wil not or because they do not beleeve he came to redeem us from those unbeleeving won'ts for that Unbeleef and that won't is a Sin and Iniquity and he came to redeem us from al not from some but from all Iniquity Surely therefore if he did die for al particular men he should redeem them al from al Iniquity and so from their Unbelief Object But when the Apostle saith that Christ came to redeem us from all Iniquity by that US we are to understand Beleevers only and not all the particular men in the World Answ Very true But if he came to redeem Beleevers only from all Iniquity and not others then he did not die equally for al men for he died to redeem some from all Iniquity and not others But those that say Christ died for al say also that he died equally with equal Intentions of Love and Mercy for al and if he did die to redeem al particular men from al Iniquity why are not al particular men redeemed from al Iniquity Wil it yet be said because they wil not why that wil not is an Iniquity Wil it be said Because of their Unbelief why that Unbelief is an Iniquity and a Soul-disease Now if a Physitian come to cure al Diseases and he doth not cure the most because they have Diseases is this a good reason why he doth not cure them You send a Servant to wash and clense a pot from its filthiness and he returns with it unwashed unclensed and he tels you that he did not wash it because there was filth in it wil you take this for a good reason from him Surely no. Now Christ came to wash us and clense us from al Iniquities and wil he not do it because of our Iniquity Surely this can be no reason and seeing these are the Ends of his Death and Sufferings there is nothing that can hinder him from the obtainment of them Therefore he shal certainly see the Travel of his Soul in the obtainment of al those Ends which he suffered for Delectatio oritur ex adeptione boni convenientis et cognitione hujusmodi adeptionis Aquin. Now two things there are which do give ful contentment and satisfaction to the Soul The obtainment of ones End and The knowledg of that obtainment for though I have obtained my End yet if I do not know that I have obtained it I have not satisfaction but where fruition and knowledg of that fruition do meet there is ful contentment and satisfaction Now Christ shal not only obtain his Ends but he shal know and set the Travel of his Soul and therefore he shal have ful delight contentment and satisfaction therein And so the main Doctrine is now cleered in al the three Parts thereof Vse 1 If Christ shal thus see the Travel of his Soul Applicat and be satisfied then here you may see the Reason why we cannot be satisfied with that Doctrine of Universal Redemption Quare cum talis fuerit satisfactio Christi ut ea posita liberum fuerit Deo obtinendae salutis eam conditionem ponere quam vellet ipse vero Deus posuerit conditionem fidei sequitur quandoquidem salva justitia per eam Dei voluntatem fidei ad salutem necessitus ponitur eorum respectum pro quibus Christus satisfecit eandem justitiam non lâ—di cum damnantur increduli licet pro ipsorum peccatis sit satisfactum Corvin contra Molin cap. 23. pag. 442. How can we be satisfied with that which is dis-satisfying to the heart of Christ Now according to that Doctrine Christ shal see men damned for
those very sins that he hath died and satisfied for Corvinus is not ashamed to speak it out and it or worse must needs follow from that Doctrine for many shal be damned not only for their Unbelief and sins against the Gospel but for their sins against the Law Rom. 2.12 2 Cor. 6.9 Either then Christ satisfied for these sins when he died for them or not if not then it seems that men possibly may have their sins against the Law pardoned which Christ hath not satisfied for for the Maintainers of that Doctrine say That it 's possible that al may be saved and so have their sins pardoned and if mens sins may be pardoned which Christ hath not satisfied for then is the Satisfaction of Christ made void according to the Doctrine of the Socinians and if Christ did bear and die and satisfie for these very sins which men are damned for then shal God punish the same sin twice which even a just man wil not do and then wherein doth our great Gospel Sacrifice of Christ on the Cross exceed the Sacrifices of the old Testament for the Apostle tels us Heb. 10.3 That in those Sacrifices there was a remembrance again made of sins every yeer but here shal be a remembrance again of sins made not every yeer but unto al Eternity O! how unsatisfying is this to the heart of Christ that instead of seeing the Travel of his Soul he shal see those damned that he died for yea damned for those sins that he satisfied for al which must needs follow upon the Doctrine of universal Redemption According to that Doctrine Christ may miss the ends of his Death and Sufferings for he died not only for the Salvation of those whom he died for but for their Sanctification Ephes 5.26 1 Pet. 1.18 Tit. 2.14 but al the men of the World are not sanctified clensed and redeemed from their vain Conversation and from al Iniquity Surely therefore if he should die for al particular men he should miss his Ends yea according to that Doctrine Christ may not obtain that which he hath merited and purchased for he hath not only merited Salvation but Grace and Holiness for those whom he died for as hath been proved already if therefore he died for every particular man of the World then al the men of the World must be gracious and holy or Christ must never come into his purchase nor obtain what he hath merited and can that be satisfying to the heâ—rt of Christ Sciendum est ita Christum Dominum pro peccatis totius generis humani satisfecisse donaque omnia gratiae quae illi post lapsum pâ—imorum parentum conferuntur infinitaque alia promeruisse et nihilominus applicationem effectuum suorum meritorum certis quibusdam legibus alligatam reliquerit Molina lib. arb Concord qu. 23. art 45. disp 2. Talis â—uit satisfactio Christi ut ea posita liberum fuit Deo obtinendae salutis eam conditionem ponere quam vellet ipse vero Deus posuit conditionem fidei Arnol. Corvin contra Molinâ— Cap. 28. p. 442. Impetravit Christus omnibus â—econciliationem et remissionem sed ea conditione Remonst Collat. Ha â—â—â—s Art 2. Licet satiâ—factio Christi sit praestita â—eatus noster non statim aboletur nisi prius fidei et poenitentiae conditionem impleamus Conr. Vorsrtius schol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 54. Object But our Lord and Savior Christ did die conditionally and merited the blessings of the New Covenant conditionally to be given out upon condition of Faith and Repentance which are the Condition of the New Covenant and therefore though men do not obtain all the blessings of the Câ—venant yet Christ shal not lose his Ends nor the thing purchased by his Death because if men do not perform the Condition he never did intend they should have the blessing or the thing purchaâ—ed Answ But did Christ merit Grace and Holiness condâ—tionally the Question now is not about Salvation or Justification but about our Sanctification If you speak of our Salvatiâ—n in remission of Sin you speak not to the matter in hand and if you speak of our Sanctification what Condition can be performed before that 1. And if Christ did merit and intend that our Holiness and Sanctification should be bestowed on us upon condition of Faith and Repentance then a man may repent and beleeve before he be Sanctified and before he have any true saving Grace and Holiness 2. No Condition can be performed before Grace and Holiness but a work of Nature and hath Christ â—erited that Grace shal be bestowed upon a work of Nature the Apostle speaks directly contrary 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our Works but according to his own purpose and Grace And 3. If Christs Merits were thus conditional then the Will of God the Father must be also conditional for there is a correspondency between the Merits of Christ and the Wil of the Father the Father wils that to us which the Son hath merited for us and as the Son merited so doth the Father wil the bestowing of the blessing but the Father doth not wil our Grace Holiness and Sanctification upon condition for the Maintainers of that Doctrine of Universal Redemption say That Gods secret Wil and his revealed Wil are one and the same nothing different if therefore God doth wil our Sanctification and Holiness upon Condition then when he commands us to beleeve repent and obey his Commandement must be Conditional and when he commands us to forsake our sins his Command for that is Gods Wil must be Conditional and if those Commandements be conditional then they cannot be resisted nor his Wil resisted yea then it wil be no sin not to keep Gods Commandement for if his Commandement be to be observed upon Condition then if I do not perform that Condition I do not transgress his Commandement as if you command your Servant to do a thing if he will if he wil not he doth not transgress your Commandement Surely therefore the Wil of God and his Commandements are absolute such therefore is the Merit of Christ But Secondly If Christs Merits were thus Conditional relating to the performance of some Condition as of Faith Repentance and Obedience then Faith Repentance and our Obedience were not merited by the Death of Christ the contrary hath been proved already look whatever Christ laid down his life for that he merited but he laid down his life to redeem us from our vain Conversation and from al Iniquity therefore from Unbelief hardness of heart and from al the Disobedience of our Lives and therefore he merited our Redemption from these Thirdly If Christs merits were thus Conditional then the Wil of God the Father must be pendulous wavering uâ—certain and undetermined til it be determined by some act of Mans for if man do perform the Condition then he is to give out the blessing
as yet the Holy Ghost was not fallen upon them to Gift them with Spiritual Gifts neither can it be said that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated Praised and when they had praised c. For when it is to be so translated then it is joyned with an Accusative Case as Heb. 2.12 but they al sang audibly and together Thus the true Apostles of Christ were for and not against the Ordinances of Christ As for the Doctrine of Justification The true Apostles preached for Justification by imputed Righteousness and by Faith in opposition to Works Rom. 4. They never preached or told us that there is a Light in every man which followed wil bring to Salvation Indeed the Evangelist saith That Christ as God enlighteneth every one that comes into the World the wicked with the light of Reason and Understanding the Godly with the Light of Grace and the Apostle saith That the Grace of God hath appeared to al men that is both Jews and Gentiles but doth not say that the Grace of God hath appeared to al particular men but he saith The whol World lies in wickedness and a Natural man doth not perceive the things of God neither can he They never preached That any man might be perfect so as to be without sin in this Life Poterat enim Apostolus dicere si dixeri mus quod non habemus peccatum nos ipsos extollimus et humilitas in nobis non est sed cum ait nos ipsos decipimus et veritas in nobis non est satis ostendit eum qui sic dixerit non verum loqui sed falsum Concil Milevit Cau. 6. but the contrary saying If any man say he hath no sin he deceives himself and there is no truth in him 1 Joh. 1.8 he doth not say and there is no humility in him though it be pride to say so but there is no truth in him And again the Apostle James In many things we offend all Jam. 3.2 And again We see and know but in part 1 Cor. 13.9 they acknowledg indeed a perfection of Uprightness But the true Apostles never placed any Perfection in Monastical Virginity Nunc bene vivitur si sine crimine sine peccato autem si quis vivere se existimet non id agit ut peccatum non habebat sed ut veniam non accipiat Austin or abstaining from Meats Cuffs Points and Laces But saies the Apostle Col. 2.18 Let no man beguile you of your reward in a voluntary Humility and in being subject to Ordinances as â—ouch not tast not handle not Which all perish in the using after the Commandements and Doctrines of men Which things indeed have a shew of wisdom in Will-worship and humility and neglecting of the Body Ver. 19 20 21 22 23. The true Apostles never preached against respect unto Magistrates Parents and Masters Indeed our Savior Christ saies Cal no man your Father neither be ye called Masters But Master he tels us at verse 8. is al one with Rabbi Now these Rabbins were their Sect-Masters who were the Masters of their Faith and such a Father and Master no man ought to be but otherwise the Apostle saith Children obey your Parents honor thy Father and Servants be subject to your Masters And did not Paul the Apostle cal himself a wise Master-Builder Acts 26.25 Paul calleth Festus most noble Festus and Agrippa King Agrippa And Chap. 27. he saith to them that were in the Ship with him Sirs I perceive this Voyage will be dangerous and again verse 21. He stood forth in the midst and said Sirs and yet again ver 25. Wherefore Sirs or excellent men be of good comfort c. The true Apostles never preached against the Resurrection and Ascention of the Body but make the Doctrine of the Resurrection a Fundamental Article of our Faith 1 Cor. 15. yea they tel us That Christ did not only rise but ascend with his Body and that our Bodies shal remain Bodies in Heaven as Christs doth Phil. 3.20 Who shal change our vile Bodies that they may be like to his glorious Body The Apostles never preached That there is no place of Heaven and Hel after Death but as they received of Christ so they delivered Truth unto us Now Christ saith expresly Go ye cursed into everlasting torment prepared for the Devil and his Angels and come ye blessed inherit the Kingdom of the Father prepared for you before the Foundation of the World These were the Doctrines of the Apostles and the true Teachers of the Gospel Doth any man therefore say I now come unto you from God and God hath sent me And doth he say there is no other Heaven nor Hel than what is in this Life Or doth he preach against the Resurrection and Ascention of our Bodies Or doth he preach against respect unto Magistrates and Civil Relations Or doth he tel you of a Light within al men which is able to bring them to Salvation Doth he preach Perfection saying That Man may be perfect and without sin in this Life Or doth he tel you of Justification by somwhat within you Or doth he cry down degrade and vilifie the Ordinances of Christ Ministry Water Baptism Lords Supper and Singing Or doth he deny the Deity of Christ on Earth or the Humanity of Christ in Heaven Or doth he preach down the Scripture by telling you that the Light and Spirit within you is your Rule Surely this Person is a false Apostle and a false Teacher Thus you may try a man by his Doctrine Thirdly A Teacher also may and must be tried by his Life and Fruits for saith our Savior Beware of false Prophets which come to you in Sheeps cloathing Matth. 7.15 16. but inwardly they are ravening Wolves ye shal know them by their Fruits As ye know a Tree not by the Leaves but by the Fruit so saith he ye shal know these men not by their first Profession but by their after Works and Waies and Fruits Quest But if they go in Sheeps cloathing how shall I know they are Wolves Answ Yes For though their cloathing be the Sheeps yet they have the Nature and disposition of Wolves the voyce howling and barking of Wolves and the practice of Wolves The Nature of a Wolf though he be in Sheeps cloathing is fierce and cruel so is the Nature Spirit and Disposition of the False Teacher 2 Tim. 3.3 Without Natural affection truce-breakers false Accusers incontinent fierce despisers of those that are good Of this sort are they ver 6. which creep into houses and lead silly women captive c. The voyce of the Wolf doth betray him he howls as the Sheep do not and barks at the Shepheards So do False Teachers do they resist the Truth as Janes and Jambres resisted Moses and are continually barking at and speaking evil of the true Ministers of the Gospel and Shepheards of the Sheep 'T is recorded of Philip of Macedon when he