Scripture Light the Most Sure Light, Sermon 5

Scripture Light the Most Sure Light · Sermon 5

p. 99CHRIST 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 p. 100God 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.

IFirſt: 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.

1Firſt: 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.

2Secondly: 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 Commonwealth p. 101of 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.

3Thirdly: 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 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 p. 102Chriſt, 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.Matt 18 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.

4Fourthly: 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 p. 103according 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.

5Fiftly: 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 ſit…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 p. 104Perſons; 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.Rom 9 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 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.

2Neither 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, whe…ewith our Lord and Savior Chriſt was in Travel.

6Sixtly: 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 p. 105will 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.

7Seventhly: 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 p. 106of 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. 3.1…. 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 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 p. 107now; 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.

8Eightly: 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 Ʋnion, 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 ing…odi quae tamen hujus non ſunt Cauſae. Quiſtorp. Annot. Bibl. in Pſal. 110.Heb 3:72 Pet 1:10Luke 24:26Ps 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 i… propitiatory, and ſatisfactory, not procuring Lordſhip and Dominion. 4. The Power, Lordſhip, and Dominion, which Chriſt hath, is either Eſſential, or Dispenſatory, and …ediatorian: p. 108His 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,

1Firſt: 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 no ſin. Now it cannot be ſaid, that he who knew no Sacrifice, was made a Sacrifice for us; indeed it follows by Conſequence, that he was made a Sacrifice for us, which he was on the Croſs; p. 109For he offered up himſelf once for all, ſaith the Apoſtle, Heb. 9.26.28. which cannot be underſtood of his appearing in Heaven for us, for that he ever liveth ſo to appear for us, ſeeing he ever liveth to make Interceſſion for us, Heb. 7. and when he gave himſelf unto God for us, then he was made an Offering, and a Sacrifice to God for a ſweet ſmelling ſavor, Epheſ. 5.2. But when he died for us, then he is ſaid to give himſelf for us, Gal. 2.20. Who loved me, and gave himſelf for me; that is, who loved me, and died for me: yea, the very ſame word that is uſed for the Sin Offering, Levit. 16. is attributed unto Chriſt, Iſai. 53.10. When he ſhall make his Soul an Offering for ſin: The word is, foreign a Sin-Offering. Now the Sins of the People were laid on the head of the Sin-Offering, and Chriſt being our Sin-Offering, when he died on the Croſs, our ſins were then laid on him, and imputed to him. 2. As our ſins were charged, and laid on him, ſo they were laid on him by the hand of the Father, Iſa 53. It pleaſed the Lord to bruiſe him, and he hath put him to grief, verſe 10. And the Lord hath laid on him, the iniquities of us all. verſe 6. The word foreign doth ſomtimes ſignifie to pray, and intercede: but ſo it cannot be taken here, for then the words ſhould be read thus; He hath made our Iniquities to pray, or intercede on him, or by him, or with him; but there is no good ſenſe in that; neither can it be ſaid,Verba Prophetae ſunt foreign Secundum Socini interpretationem orat pro illo 1. Chriſto, ſed hoc abſurdum, hac interpretatione itaque rejecta, dicit Socinus, vertendum eſſe Jehova occurrit per eum ſive cum eo iniquitati omnium noſtrum, ſed neque haec interpretatio conſiſtere poteſt; nomini enim foreign nulla prepoſitio appoſita eſt quae tale quicquam innuat docendum enim eſſet, foreign ut autem ababſolute poſitum ita accipiatur neque ratio ſuadet neque ſyntaxis patitur, nec ſimili exemplo oſtendi poteſt. Sib. Lubbert. de Jeſ. Chriſto ſervatore contra Socin. Lib. 2. Cap. 5. p. 162. that the word here ſignifies to obviate, as if the ſenſe ſhould run thus; He hath made him to obviate our ſins, or our ſins to be obviated by him (which is that Interpretation which the Socinians do moſt adhere unto) for the word is in Hiphil, noting an efficiency, and cauſality, without any Prepoſition before the word foreign Sin; and therefore according to the Interpretation of the word, the words muſt be tranſlated thus; He hath made our ſins to obviate by him, or on him, which is no ſenſe: but rather than men wil loſe their own ſenſe and apprehenſion, they wil make the Scripture to ſpeak no ſenſe: The true Tranſlation, and reading of the words is thus; He hath made our ſins to meet on him, and ſo our ſins were laid on Chriſt by the hand of the Father. 3. As the Father laid, and did charge out ſins on Chriſt on the Croſs? ſo he laid them on him by way of puniſhment, our ſins being the meritorious cauſe of his Sufferings, and his Sufferings being the Puniſhment of our ſins; for what is a Puniſhment,Paena vel ſupplicium eſt malum paſſionis quod infligitur propter malum actionis. but a juſt inflicting of ſome Natural evil, for ſome ſinful evil: It is the inflicting of the evil of Suffering for the ſinful p. 110evil of Doing. Now when Chriſt died on the Croſs, He was wounded for our Tranſgreſſions, and bruiſed for our iniquities, Iſa. 53.5. And where do we read, either in Scripture, or any Author, that a man is ſaid to be ſcourged, wounded, or afflicted for a fault, but it notes a puniſhment, and that ſuch a fault is the meritorious cauſe thereof? When God threatens to puniſh men for ſin, he threatens them with the bearing of their Sin. So Levit. 20.17. He ſhall bear his iniquity, is the ſame with, he ſhal be killed, verſe 16. and he ſhal be cut off, verſe 18. So Numb. 14.33. Your Children ſhal wander in the Wilderneſs, and ſhall bear your whoredoms, that is, the puniſhment which is due to them. So Ezek. 18.20. The Soul that ſins, ſhal die, and the Son ſhal not bear the iniquity of the Father; that is, the Son ſhal not be puniſhed for the Fathers ſin. So that in Scripture Language, to bear the ſin of another, is to be puniſhed for another: So the Goat did bear the ſins of the People, and Chriſt who was our Sin-Offering, did bear our ſins on the Croſs, Iſa. 53. 1 Pet. 2.24. Who himſelf bare our ſins, in his own Body on the Tree: Why ſo, but becauſe he did bear the Puniſhment that was due thereunto? 4. As he did then bear our ſins on the Croſs, ſo he accepted thereof, and did willingly undergo this Task; for ſaith he, Lo, I come to do thy Will, thy Law is within my hea…t, I delight to do thy Will; Longe à ſalute mea verba delictorum meorum. Longe hic Divinitus loquitur verba delictorum meorum quia noſtra peccata reputat ſua, Hieron. in Pſ. 21. et 41.5. Sana animam quamvis peccaverim tibi; quamvis ego ſum omnium maximus peccator imputative, imo pecca…um 2 Cor. 5 ult. et Phraſi Hebraea peccaverim tibi, ratione officii, quod ſuſtinco Redemptor, non perſonae quādo ſum integer et peccatum nullum feci, Tarnov. in Pſal. paſſional, p. 233. in Pſal. 41. quod igitur ad Deum Patrem ſpectat, ſe non eſſe ratione officii innocentem fatetur, ô Deus Pater inquit qui ratione humanae naturae es Deus meus, Pſ. 22. tu noviſti ſtultitiam meam hoc eſt peccatum. Chriſtus peccator. Tarnov. in Pſal. 69. p. 263.Ps 212 Cor 5Ps 41Ps 22Ps 69which he ſpeaks in reference to theſe ſufferings, Heb. 10. Pſal 40.8. and John, 10. he ſaith, I lay down my life, no man taketh it from me, but I lay it down of my ſelf, verſe 17, 18. yea, and when our ſins were thus charged on him, he did accept of that Charge, and cals thoſe ſins his, Pſal. 40.12. Mine iniquities have taken hold of me, ſo that I am not able to lookup: which words are the words of Chriſt, as appears plainly, by the former Verſes. And ſo again, Pſal. 69.5. O God, thou knoweſt my fooliſhneſs, and my ſins are not hid from thee: which Pſalm, is a Pſalm of Chriſt, who ſtanding in our room and ſtead, ſpeaketh thus, as being made ſin for us. So that as the Father charged our ſins on him, ſo he did accept of that charge. 5. As he did willingly accept of this great charge, bearing our ſins for us. So when he died on the Croſs, he did ſtand in our room, and ſtead; not only dying for us, that is, for our profit, good, and benefit; but for us, that is, in our room, and place, and ſtead; for he laid down his Life for us, as a Ranſom: Now when one dies for another in way of Ranſom, he doth not only die for the benefit, and profit of the p. 111Ranſomed, but in the place, and room, and ſtead of the Ranſomed. So did Chriſt die for us, as himſelf ſpeaketh, Matth. 20.28. Mark 10.45. The Son of Man, foreign.came to give himſelf a Ranſom for many: and if Chriſt did die for us, as only for our profit, then why ſhould Paul ſay, 1 Cor. 1.13. Was Paul crucified for you, or were you baptized into the Name of Paul? It ſeems by this Speech, that none can die for us in that ſenſe that Chriſt died for us, but ſuch as whoſe Names we may be baptized into; but one man may die for anothers profit and benefit (as the Martyrs have done) and yet the other may not be baptized into his Name: and the Apoſtle Paul ſaith in Rom. 5. Chriſt died for the Ʋngodly, verſe 6. ſcarcely for a righteous man wil one die; yet peradventure for a good man, ſome wil even dare to die, verſe 7. Now Chriſt did ſo die for us, and in that ſence that he ſaith, ſcarcely for a righteous man wil one die; and in that ſenſe did Chriſt die for the ungodly, that he ſaith, peradventure for a good man, ſome wil even dare to die: But when the Apoſtle ſpeaks of a mans dying for a righteous man, and for a good man, he doth not mean, that one wil ſcarce die for the benefit, or profit of a righteous, or good man; but he ſpeaks of dying in their place and ſtead; and therefore when he ſpeaks in the former Verſe,Nullus alius fult competentior modus, quia nullus morbus competentius curatur quam per ſuum contrarium oportuit enim quod ſicut purus homo voluit aſcendere ad excelſa Dei per ſuperbi…m ſuam ita purus et verus Deus aſcenderet uſque ad infima hominis ſcil. uſque ad mortem Crucis. et ſic per contrarium facta eſt perfectio curationis humanae. Altiſſiod. in Sent. Lib. 3. Tract. 1. Cap. 8. Sicut ergo Adam per furtum et rapinam factus eſt quaſi dives, cum nihil haberet; ſic oportuit ut Deus fieret quaſi pauper cum omnia haberet. Et videtur juſta compenſatio per ad aequationem contrariorum complexorum, ut mois aeterna ejus qui temporalis erat, morte temporali ejus qui aeternus erat, redimeretur. Pariſienſ. de cauſis cur Deus homo, Cap. 7. of Chriſts dying for the Ungodly, he muſt needs mean for them, as in their room and ſtead; elſe he had not ſpoken ad idem in verſe 6. to what he had ſpoken in verſe 5. But the Apoſtle did certainly ſpeak ad idem, and therefore when our Lord and Savior Chriſt died for us, he did not only die for our good, and profit, but in our room, place, and ſtead. And 6. As when he died for us, he did give himſelf a Ranſom for us; ſo that price and Ranſom was moſt ſit, and ſuitable, being in it ſelf ſufficient to pay al our debt, a price beyond al compute; for ſaith the Apoſtle Peter, We are not redeemed with Silver and Gold, but with the precious blood of Chriſt; as if he ſhould ſay, with ſuch a price as is beyond al compute, in reſpect whereof, al the Silver and Gold in the World, are of no value; a price in it ſelf infinite, and of infinite value; not only ſatisfying the debt by way of acceptation, but by that intrinſecal worth and value that was in it ſelf; for if Chriſts Death and Obedience ſhould only ſatisfie God for our ſin by way of Divine Acceptation, then it ſhould ſatisfie no more than the Blood of Buls, and Goats might have done, for ſuch Blood might ſatisfie by way of p. 112Acceptation:Chriſti ſatisfactio non ſolum ex Divina acceptatione ſed ex proprio valore quam habebat ob dignitatem perſonae ſatisfacientis aequalis fuit Divina offenſae compenſandae. Aquinas 3. part. qu. 48. art. 2. Altiſſiodorenſ. Lib. 3. Tract. 1. cap. 8. Patiſienſ. lib. cur Deus homo. Aſturicenſ. de Chriſti gratia ſect. 3. dub. 3. Abulenſ. in Exod. cap. 37. q. 7. p. 277. Anſelm. cur Deus homo, lib. 2. c. 14. Ruiz. de voluntate Dei diſput. 53. ſ. 5. Greg. de valent. de Chriſto mediatore, cap. 4, 5. Bart. Medina in part. 3. Thom. 1. q. Art. 2. Concluſ. 3. Vaſquez, diſput. 5. cap. 2. in 3. part. Tho. Tom. 1. Suarez. diſput. 4. ſect. 3. ubi ait concluſio haec certa eſt et contraria nee probabilis nec pia nec fidei conſentanea. Quo ſpectat etiam illud Apoſtoli ad Hebr. impoſſibile eſt ſanguine taurorum auferri peccata ubi ex antitheſi apparet ſermonem eſſe de aequali ſatisfactione, nam per modum ſatisfactionis imperfectae adeoque ex acceptatione Divina etiam ſanguis hircorum et taurorum ſatisfacere poterat ad auferenda peccata. Tannerus de incarnar. queſt. 2. dub. 2. in 3. partem Tho. Tom. 4, Chryſoſt. hom. 10. in Epiſt. ad Roman. Cyprian de aſcenſ. pretii magnitudo ſuperat negotium.Exod 37 But the Scope of the Apoſtle in Chap. 9. of the Hebrews, is to ſhew that the Blood of Chriſt, is more efficacious in it ſelf, than the blood of al the Buls and Goats; and therfore it was not ſatisfying in a way of Divine Acceptation only, but in a way of intrinſecal worth and merit. Now, if the price that Chriſt laid down for us, was in it ſelf ſufficient to ſatisfie, and this was not wreſted from him, but he did freely offer it up unto God for us, and he did pay, and ſuffer al this in our room and ſtead, as a puniſhment due to us, and inflicted on him by the hand of the Father, then God the Father muſt needs be ſatisfied with this great payment; which indeed he was, as appears by that entertainment which he gave unto Chriſt, when Chriſt came into Heaven, ſaying, Sit thou on my right hand: Surely therefore, the Satisfaction of Divine Wrath, and Juſtice, was an immediate effect of the Death of Chriſt, which he ſaw preſently.

Secondly: As he did ſatisfie the Law, and Divine Juſtice, for al his Seed; ſo he did by his Death, ſanctifie, and ſet them apart for God, conſecrating them, even al thoſe that he travelled with, to the uſe and Service of the Lord: for as the firſt Adam did prophane, debauch, and defile al his Seed, by his Diſobedience; ſo the Second Adam, did by his Obedience, conſecrate, ſanctifie, and ſet apart his Seed for God; for ſaies the Apoſtle, Heb. 10.10. By the which will, we are ſanctified through the offering of 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.John 17Heb 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 …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 p. 113offered 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.

3Thirdly: 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.

4Fourthly: 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 p. 114did 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 peccatorū 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.

5Fiftly: As he did recover the Image of God by his Death;Nunc judicium eſt mundi nunc princeps hujus mundi e…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 ejecer…t. Pariſ. cap. 9.John 12 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 p. 115having 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.

6Sixtly: 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 tā ſanctum eſt quod non homines ſua immunditi… prophanent, niſi Deus ipſe facta omnium innovatione occurrent, omnes cultus vitioſi ſunt ac impuri niſi Chriſtus ſanguinis ſui aſperſione eo… 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.Heb 9:20Heb 9:21 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 p. 116the 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.

7Seventhly: 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 p. 117death 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. A…nold. de morte Chriſti, Cap. 8. The death of none, but of the Teſtator, can confirm the Teſtament; but Chriſt only (and not the Martyrs) is the Teſtator, Heb. 9.17. 4. Then alſo the Miracles that Chriſt wrought, and the Apoſtles preaching, with the Gifts that Chriſt gave to them upon his Aſcention, ſhould confirm the Covenant; for ſaith the Apoſtle, Heb. 2.3. How ſhall we eſcape, if we neglect ſo great Salvation? which at the firſt, began to be preached by the Lord, and was confirmed unto us by them that heard him; God alſo bearing them witneſs, both with ſigns and wonders, and with divers Miracles, and Gifts of the Holy Ghoſt, verſe 4. It ſeems then, that the Truth of the Go…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 b… Chriſt; yet it is not a Seal of the Covenant, as Chriſts blood was, which did not only …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 p. 118broke 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.

IISecondly: 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 wh…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 p. 119of al thoſe things which he travelled for.

2Secondly: 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 Ch…iſti, art. 7. ad arg 8. Scotus Lib. 3. diſt. 19 qu. unica. Altiſſiod. Lib 3. Tract 1. queſt 7. A…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. R…ph. Averſa pars prima, qu 23. ſect 15. Aureolus, Lib. 3. in ſent. diſt. 20 q 1. Roder. de Ariaga in part. 3. Thom. T…. 6 477 Zumel. in 1 part. Thom. qu 23. art. 5. B…nner, in 1 part. Thom. qu 23, art. 5. T…nnerus diſput. de incarnat. q. 6, dub 5. Tom 4. T B Medina in 3. part. Tho. 9. q 19 art 4. …r…a…ienſ. in … qu. contra Gent. Lib. 4 Cap. 55. Si q…is dix…it eandem gratiam D…i …e… J…um Chriſtum Dominum noſt…um propter hoc ta…ū nos acjuva…e ad no… peccandum quod p…r ipſ…m nobis revelatur …t …pe…tur intelligent…a m…nd…to…um… ſciamus quid appe…re quid vitare d…bean…us non autem per iliam nobis pr…ſta…i ut quod f…ciendum cognov…timus etiam facere diligamus atque valeanius anathema …it; cum enim dicit Apoſtolus ſcientia …ſlat charitas vero edificat valde impium eſt, u…c…edamus ad eam quae inſlat nos habere g…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 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. Wha…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; there…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, a…d by Jeſus Chriſt; W…o hath ſaved us, and called us with an holy Ca… ling; not according to our Work…, but according to his own purpo e, and G…ace, whi… he hath given us in Chriſt Je…us, before the Wo…ld began. As God doth work al Na…ural things by Second Cau…es, ſo he doth work al Supernatural things by Chriſt: By C…riſt …e d…d make the old Creation, as he was the Ete…n…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, p. 120and 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 donū 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 p…aedeſtinatorum quam non p…aedeſtinatorū, quia quod attinet ad ſufficientiam meriti, aequaliter reſpicit omnes homines ſed differentia eſt in ho… quod quibuſdam applicatur illud meritum quibuſdam non, ergo ſi haec applicatio non cadit ſub merito Chriſti meritum Chriſti … qualiter r…ſpice…et praedeſtinatos et non p aedeſtinatos. Zumel. queſt. 23. art. 5Iſa. 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.

p. 1213. 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, foreign, 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, 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 n…g…tur Chriſtum nobis meru…ſſe fia…m. Bannez. 1 p…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 p. 122a 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 powe… to beleeve, but to take away the heart of ſtone, that is, actual reſiſtance, and to give an hea…t of fleſh; that is, a yielding he…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 Ʋnbelief; 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 perven…mus non per gratiae donum id eſt per inspirationem ſpiritus ſancti corrigentem voluntatem noſt…am ab infidelitate ad fidem ab impi…tate ad pietatem et naturaliter nobis in…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 libe…um arbit…tum quod …m …ccepit cum crearetu… ipſa natura neque orat remiſſionem peccatorū quia hoc ſup…rius dicitur demitte nobis d…bita noſtra, neque orat ut accipiat mandatum ſ…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 foreign, the very work of Beleeving is given us upon the account of Chriſt; Ʋnto 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 Councel…, 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 foreign, 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 p. 123free Grace, and Chriſts Merits,foreign Verſio Siriaca. Concil. A auſican. 2. can. 5. 25. Milevitan. ad Innocent. in Epiſt. 95. Auſtin. lih. de praedeſt. Storū 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 foreign, the work of Faith is given us as an act of free Grace; for ſaies the Apoſtle, foreign; and look what the Father gives for Chriſts ſake, that Chriſt hath merited; but as the Father hath given us foreign, to ſuffer for him, that is, for his ſake; ſo ſaith the Apoſtle, he hath given us foreign, 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 u…ely obtain al the ends and effects of his Death; but al the particular men in the World ſhal not be …aved, n…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 …he …ed of Chriſt, whom he died for, and travelled with. You ſhal …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 p. 124without 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.Matt 10:16 foreign; 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 b…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, …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, foreign, to inſtruct, comes from foreign, 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 Co…dition to him, and obey, and do, becauſe Chriſt, or God command… ▪ and are willing to be inſt…ucted by him; Surely therefore you are the Seed of Chriſt, and therefore Chriſt died for you, even for you in particular; and p. 125therefore 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.