For the opening of this, when it is said, Christ satisfied Gods wrath, this may have a different meaning, either that Christ absolutely purchased reconciliation with the Father, whether they believe or no, without any condition at all, as Joab obtained Absaloms reconciliation with David, or Esther the Jews deliverance of Ahashu•rosh, Or with a condition. In the former sense it cannot be said, because the fruits of Christs death are limited only to believers. If with a condition, then either Antecedent, which is to be wrought by us, that so we may be partakers of his death, and that cannot be, because it is said, He died for us while sinners and enemies. And this is Arminianism, for by this means only a gate is set open for salvation, but it may happen that no man may enter in: or else this condition is Concomitant or consequent, viz. A qualification wrought by the Spirit of Christ, whereby we are enabled to receive of those benefits, which come by his death; And in this sense it is a truth; and by this, the foundation of the Opponent is totally razed. For Christ took away the sins of those, for whom he died, and reconciled them to God, and this absolutely, if by it we understand any condition anteceding to be done by us: but not absolutely, if it exclude a condition that is consequently wrought by the Spirit of God, to apply the fruits of Christs death: so that the actual taking away of sins is not accomplished, till the person ⟨p. 190⟩for whom he died be united to him by Faith. Hence the Scripture speaks differently about Christs death; sometimes it saith, He died for us sinners and enemies; and in other places, John 15.13. He layeth down his life for his friends, and his sheep. Joh. 17.19, He saith, he prayeth and sanctifieth himself for those that shall believe in him, viz. in a consequent sense; for those who by faith shall lay hold on his death.1 So that faith hath a two-fold condition, the first of the time, when sins are taken away by Christs death, and that is, when they believe. 2. Of whom these privileges are true, and that is, of such who do believe. Now all this may be the further cleared, if we consider, what kind of cause Christs death is, to take away our sins. It is a meritorious cause, which is in the rank of moral causes; of which the rule is not true, Positâ causâ, sequitur effectus, The cause being, the effect presently followeth.
For the opening of this, when it is said, Christ satisfied Gods wrath, this may have a different meaning, either that Christ absolutely purchased reconciliation with the Father, whether they believe or no, without any condition at all, as Joab obtained Absoloms reconciliation with David, or Esther the Jews deliverance of Ahashu•rosh, Or with a condition. In the former sense it cannot be said, because the fruits of Christs death are limited only to believers. If with a condition, then either Antecedent, which is to be wrought by us, that so we may be partakers of his death, and that cannot be, because it is said, He died for us while sinners and enemies. And this is Arminianism, for by this means only a gate is set open for salvation, but it may happen that no man may enter in: or else this condition is Concomitant or consequent, viz. A qualification wrought by the Spirit of Christ, whereby we are enabled to receive of those benefits, which come by his death; And in this sense it is a truth; and by this, the foundation of the Opponent is totally razed. For Christ took away the sins of those, for whom he died, and reconciled them to God, and this absolutely, if by it we understand any condition anteceding to be done by us: but not absolutely, if it exclude a condition that is consequently wrought by the Spirit of God, to apply the fruits of Christs death: so that the actual taking away of sins is not accomplished, till the person ⟨p. 190⟩for whom he died be united to him by Faith. Hence the Scripture speaks differently about Christs death; sometimes it saith, He died for us sinners and enemies; and in other places, John 15.13. He layeth down his life for his friends, and his sheep. Joh. 17.19, He saith, he prayeth and sanctifieth himself for those that shall believe in him, viz. in a consequent sense; for those who by faith shall lay hold on his death.1 So that faith hath a two-fold condition, the first of the time, when sins are taken away by Christs death, and that is, when they believe. 2. Of whom these priviledges are true, and that is, of such who do believe. Now all this may be the further cleared, if we consider, what kinde of cause Christs death is, to take away our sins. It is a meritorious cause, which is in the rank of moral causes; of which the rule is not true, Positâ causâ, sequitur effectus, The cause being, the effect presently followeth.
- 1A two fold condition of faith,
