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. 102⟩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 show 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 will may be unjust, but Gods will cannot be unjust; and therefore he cannot will that which he cannot do in Justice. 3. This makes void the death of Christ,1 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 full Will; and if Gods Will may be imperfect, and perfect; then his Knowledge also, may be Plena, et Semiplena, Perfect, and Imperfect; and so Imperfection will be charged upon God. 5. The Apostle Paul tells 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.2 6. What state shall 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.
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. 102⟩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,1 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.2 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.
- 1Si 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.
- 2Mirabilis 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.
