Note here also in what sense we say, Christs Death is sufficient, and in what sense it is called effectual: There is a double effect of Christs Death, and so a double efficacy, and so a double sufficiency to those effects. The first effect is to ⟨p. 135⟩be a satisfaction to the offended Justice of God, and a demonstration of his legal Justice. The sufficiency to this effect was in the dignity of the Person, and greatness of the suffering, supposing Gods voluntary Acceptation of it, instead of the Sinners own suffering. The efficacy immediately followed the suffering: Yea it went long before it, upon the undertaking and the acceptation as in Moral Causes it is not unusual. The 2d. sort of effects, are more remote, even the actual good of the Sinner: Of these some are general and common, (as the freeing of all Men from that necessity of perishing, which lay on them by the Curse of the first Law as it stood without remedy, &c.) And so Christs Death is sufficient for all and effectual too. Some fruits of his Death are special and follow the performance of the condition imposed on us (Faith and Repentance) such are Pardon, Justification, Adoption, Sanctification, Glorification. These being the main effects of Christs Death which Scripture most frequently mentioneth, and to which the rest are but general preparatives, therefore our Divines use to call these peculiarly [Redemption] and [the Effects of Christ Death] and they say his Death is effectual, when these effects are produced. And so I conclude that as to the first effect of satisfaction to God, Christs Death is both sufficient and effectual for all: Or else he could not be said to die for all, quoad sufficienciam pretii. For it is impossible that Christ should intend it as a Price, and make it a sufficient Price, and yet that God should not accept it as such: Seeing Christ is God; and the will of the Father and the Son is one. And the like I ⟨p. 136⟩say of the General Common benefits. And as for the great particular special benefits of Pardon and Sanctification and Glory. I say Christs Death is sufficient for all; but effectual only for the Elect. And this must needs be the meaning of our forementioned Divines. For the sufficiency to Justification and Salvation, containeth the efficacy and effect in point of satisfaction.
Note here also in what sence we say, Christs Death is sufficient, and in what sence it is called effectual: There is a double effect of Christs Death, and so a double efficacy, and so a double sufficiency to those effects. The first effect is to ⟨p. 135⟩be a satisfaction to the offended Justice of God, and a demonstration of his legal Justice. The sufficiency to this effect was in the dignity of the Person, and greatness of the suffering, supposing Gods voluntary Acceptation of it, instead of the Sinners own suffering. The efficacy immediately followed the suffering: Yea it went long before it, upon the undertaking and the acceptation as in Moral Causes it is not unusual. The 2d. sort of effects, are more remote, even the actual good of the Sinner: Of these some are general and common, (as the freeing of all Men from that necessity of perishing, which lay on them by the Curse of the first Law as it stood without remedy, &c.) And so Christs Death is sufficient for all and effectual too. Some fruits of his Death are special and follow the performance of the condition imposed on us (Faith and Repentance) such are Pardon, Justification, Adoption, Sanctification, Glorification. These being the main effects of Christs Death which Scripture most frequently mentioneth, and to which the rest are but general preparatives, therefore our Divines use to call these peculiarly [Redemption] and [the Effects of Christ Death] and they say his Death is effectual, when these effects are produced. And so I conclude that as to the first effect of satisfaction to God, Christs Death is both sufficient and effectual for all: Or else he could not be said to die for all, quoad sufficienciam pretii. For it is impossible that Christ should intend it as a Price, and make it a sufficient Price, and yet that God should not accept it as such: Seeing Christ is God; and the will of the Father and the Son is one. And the like I ⟨p. 136⟩say of the General Common benefits. And as for the great particular special benefits of Pardon and Sanctification and Glory. I say Christs Death is sufficient for all; but effectual only for the Elect. And this must needs be the meaning of our forementioned Divines. For the sufficiency to Justification and Salvation, containeth the efficacy and effect in point of satisfaction.
