o THE s A T I s F A c^T^cnfr- O F CHRIST, STATED AND DEFENDED, AGAINST THE S O C I N I A N S: IN TWO PARTS: BY PETER ALLINGA, Paftor of the Church of Chrift in Wydenefle, in the Dutch Netherlands. FAITHFULLY TRANSLATED FROM THE DUTCH, BY THOMAS BELL, Miniller of the Gofpel in Glasgow. Many Jhall run to andfro^ and knoivledge /ball he incrsafed^ Dan, xii. 4. CgntweU in ©tattcner*j5 J^aU* GLASGOW: PRINTED BY ALEX. ADAM. M DCC^C. S A T I S F A C^f T""0~ir— O F CHRIST, STATED AND DEFENDED, AGAINST THE S O C I N I A N S: IN TJVO PJRTS: BY PETER ALLINGA, Paftor of the Church of Chrift in WydenefTc, in the Dutch Netherlands. FAITHFULLY TRANSLATED FROM THE DUTCH, BY THOMAS BELL, Minifter of the Gofpel in Glasgow. Many JldU run to and fro j and kttoivUJge Jlall he increafed^ Dan. xii. 4. entered fn ©t8tioncr'0 t^ah GLASGOW: PRINTED BY ALEX. ADAM. M DCCJtC. PREFACE. THEOLOGICAL improvements cannot be the boaft of the prefent age. It is not remarkable either ior found nefs of fentiment^ or purity of morals^ in the pro*- feffors of Chriftianity. The thirty nine articles on yon- der fide the Tweed, and the thirty three on this, are confidered by many, rather as a hojid of peace ^ than a teft of orthodoxy. Hence minifters can fubfcribe them with their hands, who do not believe them in their hearts : and accordingly there is as great a difference between their fubfcriptions and their fermons, as be- tween Jacob's hands and his voice, when he deceived his venerable father. Gen. xxvii. 22. Though our Confeffion of Faith be Calviniftic, yet it is fo true, that it cannot be denied, and fo important, that it fhould Hot be concealed ; many who fubfcribe that Confeffion are deeply tinged with Arminian and Socinian errors. What they propagate from the pulpit and the prefs, are inconteftible evidences of this. And none more fo, than a treatife printed at Edinburgh, anno 1786, in- titled a Practical Effay on the Death of Jefus Chrift, by William M'Gill, D. D. one of the Miniflers of Ayr. This work the author dedicates to his Colleague ; a ftrong additional proof that they are not unequally yoked, and that that part of the vineyard committed to their care, is not fown with divers feeds, Deut. xxii. 9, 10. Dr. M'GiU's Effay, containing many things contrary to holy Scripture, and the Weflminfter Con- feffion, which it was to be fuppofed he had acknowledge PREFACE. Ill ed as the ConfefTion of his faith, could not but attraQ: the attention of the public. Chriftians of all denomina- tions were aftonifhed to fee his dodtrine concerning the perfon, priefthood, and atonement of our Lord ; and no lefs fo, to obferve that in the judicatories of the church there was a deep filence as to that publi- cation. The Effay was known from one end of the ifland to the other, and every where confidered as fluffed with Socinian tenets ; except by the Town- Council, and Kirk-Seffion of Ayr, who found no fault in it, and flrange to tell, had heard no fa7na clamofa concerning it. While it drew the attention of the public, it excited a fpirit of inquiry in many. Thofe who had long known the truth as it is in Jefus, were all ardour to know it more fully, and to communicate what they knew to others, that they might be the more confirmed in the faith. A Divine in the eflablifliment, long confpicuous for his learning, piety, and catho- licifm, had the goodaefs to tranfmit Allinga's DifTer- tations to me, recommending in particular, that on the fatisfaclion of Chrifl \ I read it with avidity. Find- ing fuch a richnefs of fentiment, in a narrow compafs, fuch folidity of reafoning, and the fmews of Socinian- ifm fo effeclually cut, I thought, / did not weU\ efpe- cially at fuch a time as this, to keep the lamp under a bufliel. Hence I attempted to tranflate Allinga. How far I have fucceeded, can be judged by thofe on- ly who are able to compare the tranllation with the ^ It was printed at Utrecht in the year 1675, and dedicated to Penfionary Fagel. a 2 iv PREFACE. original. This I can honeftly fay, that in no one In- ftance have I willingly done violence to the author. Confidering the great importance of the fubjed, I judg- ed it fafer to give a literal tranflation than a free : at leaft as literal as the genius of our language would admit. Though feveral had wrote to excellent purpofe a- gainft Dr. M'Gill's Eflay, I ftill thought there was room to add fomething more ; and particularly, that it might ferve the intereft of Chriflianity, to contraft a number of paflages in that Effay with exprefs fcripture- texts. By fuch a method, they who candidly inquire after truth, are led at once to fee how far the Doctor differs from fcripture. Contraries appear in the mofl flriking light, when placed faft by one another. In the Contraft, the reader fees the Doctor's own words on the left-hand page, and the Scripture on the right. Having read number one on the left-hand, let him then read the fame on the right, and fo on ; always comparing what the Do<^or fays, with what the Scrip- ture teaches. As to the notes, which are occafionaliy added, he may confult them as he finds moft conveni- ent. In quoting Scripture-texts, I have in a few in- ilances receded from our verfion, but never, to iny knowledge, from the truth of the facred Originals. It has been alledged, that there are a great many paf- fages in the Effay, which have the appearance of or* thodoxy : and thefe have been plaufibly pleaded on the author's behalf. But allowing them to be ortho- dox, to what does the Apology amount ? Why, pre- cifely to this, that doing juftice in one company to a PREFACE. V worthy charadler, mud be fuftained as an apology for wounding it in another. But who that values truth or character can admit of fuch a defence ? It is not improper to be obferved here, that by dint of the peoples importunity, the caufe refpeding Doc- tor M'Giirs EiTay was brought before the Synod of Glafgow and Ayr, in April 1789. And having been toffed from court to court, it came again before the Synod at Ayr, in April laft. And there it terminat- ed, little, as I apprehend, to the honour of any party, and much, much to the prejudice of precious truth. A motion having been made and feconded, that as Doctor M'Gill had fhown a difpofition to make fuit- able acknowledgements, in order to reflore peace, fome miniflers fhould retire along with him, to draw up what might appear to them calculated to produce fo defirable an end. The Synod having confidered this motion, did appoint fix miniflers as a committee to retire immediately with the Dodor, taking with them what papers they thought proper. Said commit- tee', with Doctor M^^Gill, retired for fome hours, and then brought in their report, which confided of an Explanation and Apology by the Dodor, the commit- tee declaring their fatisfaclion with it. That fome of t! em were fatisfied, i. e. had never been difpleafed whyh his dodrine, is not to be wondered at ; but that others were, was matter of furprize, and of forrow. The DoQor's Explanation and Apology was as follows. '' Confidering that every member of the church of *^ Scotland, is bound, by very folemn engagements, vi PREFACE, " to adhere to her flandards, and that thefe flandards " are the only authoritative interpreters of the facred " Scriptures amongfl us, I hereby again declare, that *' I am heartily forry, that my publications fhould '• have given offence to any of my brethren, or to the *' world. And nov/ upon farther refledion, I am fen- *^ fible. that there are ideas contained in thefe publica- " tions, which 7nay appear improper, and modes of *' exprefTicn, ambiguous and unguarded, particularly *-'• refpecting the original and effential dignity of the ^- Son of God ; the doctrine of atonement by his fuf- " ferings and death ; the prieflhood and intercefTion of *-'- Chrifl ; the method of reconciling fmners to God ; *■' «ind fubfcription to the ConfefTion of Faith : AH '' which ideas I hereby difclaim, and for all which ex- *' preilions I am heartily forry, and hereby declare my *' belief of thefe great articles, as they are laid down *' in the ftandards of this Church." This Explanation and Apology being read and duly confidered, the Sy- nod approved thereof, and received the fame as fatis- fru}cry^ ordering it to be publiilied. Upon reading^ this fentence. Dr. M'Gill declared his acquicfcence, and took inftruments in the clerk's hands. The Sy- nod being fatisfied, and Dr. M'Gill acqidefcing^ they wrapped up the matter. How candid he v/as in his confefiion, if fo it may be called, is not ours to judge ; but fure he was not copious. Ideas, which may ap- pear improper^ are to be found in the mod of publica- tions ; and where is the author from whom expreffions unguarded and ambiguous never drop ? An explana- PREFACE. vu tion of error into truth, or an apology for it, is not an eafy tafk. But fo it is, that the Dodor's Explana* tion and Apology was approved by the Synod, without one diflenting voice. All that he had faid in his Ellay, concerning the four doctrinal points mentioned in his Explanation ; and all that he had vented in the appen- dix to his Revolution Sermon, againfl: fubfcribing Con- feffions of Faith, are fo effedually wiped away by his Explanation, that the Synod is fatisfied. They find no caufe to fufpend him a few fabbaths from his office ; none to rebuke him at their bar, that he might be found in the faith; Tit. i. i^^ none to prohibit him from ufmg fuch offenfive expreffions as frequently oc- cur in his publications ; nay, none to admonijl) biiiu The necelTity of all thefe is entirely fuperfeded by his Explanation and Apology. A mournful decifion in- deed ! And yet the Synod deeply imprelTed with a fenfe of the happy conclufion to which the matter was brought, appointed a Reverend member to return thanks to God for his countenance and direftion in that bufmefs, which was done accordingly. So Saul fpared Agag, and fpake of facrificing unto the Lord^ I Sam. XV. 9, — 23. Numbers however, flill approve of the Synod's condud, and loudly aver, that the mat- ter was brought to a happy ilTue. How fo ? O, fay they, had it gone to the General AiTembly, no fuch fatisfadion would have been obtained. But how come they by this fpirlt of divination F Are they certain that the Church of Scotland is become a fwarm of Socini- ans ? Suppofmg the worft, however, by carrying the viii PREFACE. caufe to the fupreme court, the proteflers and appel- lants would have thrown a weight from ofF their own ' fhoulders, which now mull: ly upon them ; they fpon- taneoufly cherifhing the man, whom, in the fuppofed cafe, the Aflembly would have fupported. Had the AlTembly really done fo, which after all is uncertain, ftill the appellants, like the honourable Counfellor of old, might not have conferred X.o their deed, Luke xxiii. 51. The late decifion of the Synod is a bad precedent for futurity. For according to it, a minifter may preach and publifh all the errors of a M'Gill, and when brought before his fuperiors, he has no occafion to retraEl ; he has only to adopt a M'Gill's Explana- tion and Apology, and the matter is at an end. If the Dodor fhall henceforth teach otherways than in his EiTay, it will be a proof of his candour and contrition. But if he obferve a deep filence concerning the four important points mentioned in his Apology, let him remember, that as a man can be Jiarved to death, as well as Jiahhed ; fo to conceal the truth may iffue in the blood of fouls, no lefs than to corrupt it, A6i:s XX. 26, 27. The ftate of matters being as juft now reprefented, it is hoped, that the following Trads, though late^ will not be out of feafon. That the God of grace and truth may abundantly blefs them unto all, into whofe hands they come, is the earneft prayer of, Thomas Bell. Glasgow, THE SATISFACTION OF CHRIST STATED AND DEFENDED AGAINST THE SOCINIANS. PART FIRST. THE FIRST POINT OF DIFFERENCE. Whether God puniJJjes ftn^ as he is the injured Sovereign ? or as he is the Governor and Judge of the world? IT is evident, from fcripture and nature, that God is a fovereign of unlimited dominion. It is alfo vi- fible from thefe two volumes, that he does not always a6l as fuch. Many of his works, mufl be attributed unto him under another relation. Sometimes he is introduced as a Father, fometimes as a King, fome- times as an unlimited Sovereign, fometimes as a Judge and Ruler. Hence it follows, that he confounds matters mod miferably, who attributes all to God under one rela- tion, or who alTigns to him under a wrong relation, thefe things which belong to him in another. This will not only be a miltake, but alfo an occafion of greater errors, i For this reafon, it is of the utmofl importance, that we have jull apprehenfions, under A I o God Punijhetb what relation God punifhes fin. To fail herein, is a . dangerous error, and will often produce a multitude of others. He, who with us, acknowledges and honours the Deity, will cheerfully confefs, that God punifhes, or hath a right to punilh. Neverthelefs, there is a diffe- rence as to this, under what character that right be- longs to him, as alfo under what relation, he puts it in execution. No happy judgment can be formed concerning this, if v/e do not previoully comprehend what punifhment properly is, and alfo what is the rea- fon, why God puniflies. Punifhment is commonly de- fcribed, vindida nox(2^ that is, the avenging of a tranf- greffion, or injury. The word noxa^ has two fenfes, and fignifies, fometimes a tranfgreffion, fometimes an injury. When it means an injury^ the defcription is bad, but when it fignifies a tranfgrejficn^ it is good. For I/?, That is properly to punifli evil, when the wickednefs or tranfgreffion is avenged. When men avenge the injury, then reflitution only is fought. idl)\ The foundation of penal cvil^ can be no- thing elfe, but moral e-Sd^ and fo punifhment mufl be an inflicting of a penal evil, in revenge of the moral, that is, of the tranfgreffion. 3<^/7, Tho, foivnal reafon of a thing caufeth the thing to be. For?na dat ejfe reu What is the reafon of pu- nifhment ? that which makes fin to be fm. What is that ? the vitiofity of the acl. It is therefore, proper ly an avenging ofthefaidt or tranfgrcjjion. 4thly^ If punifhment was properly an avenging of as a yiidge^ II the injury, and not of the tranfgreffion, then proper punifhment would defcend to the heirs, as does the in- jury with the profit. Which flrikes diredly againU: the word of God and found reafon, according to which, the innocent is by no means heir of his guilty father. Sthly^ He hnneth, who does not fatisfy for the in- jury when he is able. He does not tranfgrefs, who does not deliver himfelf up to punifhment. It is there- fore an avenging, not of the injury^ but of the fault or tranfgreJJtGn. This is fo apparent, that no proper pu- niPiiment can be imagined or conceived, without im- mediately thinking of a vitious ad, a violation of right, and a tranfgreffion of the law. This teaches us, what divine punifhment is, to wit. An avenging of a fault committed againfl God's law. The fault committed againfl his law, is the reafon why he punifhes. ly?. This is properly to punifh fm, becaufe its very effence confifts in tranfgrefhng the law. 2^/)', God punifhes, not becaufe fm is injurious, but becaufe it is worthy of punifhment. Rom. i. 32. Q^dly^ God punifhes from holinefs, Jof. xxiv. 19. Hab. i. 13. Holinefs flrikes againfl wickednefs, there- fore divine punifliment is an avenging of the tranfgref fion, 4.thly^ God hates that which he puniflies. That which he hates is the vitious or the criminal thing. Therefore that which he punifhes, mufl be the fault or the tranfgreffion. Now it appears, in what capacity the right ani the A 2 ' 13 God Punijheth execution of punifhment belongs to God ; hot inaf- much as he is an abfolute Lord, injured, and a creditor, but inafmuch as he is a Governor and Ruler, who judgeth and avengeth the wicked adion, the tranfgref- fion of the law, the violation of the public right ; which is the proper work of a Judge. We by no means deny, that God is injured by fm, and that he as fuch may demand reparation. This is the right of eve- ry one who is injured, and for that reafon it cannot be refufed to God. But here reparation is impofTible. For where nothing is, there the proprietor lofeth his own. And though reparation were poflible, it v/ould here be one and the fame with punifliment, and there- fore they mufl be joined as circumilances require. Here the idea of punifhment mud prevail, which is not inflided upon the fmner, as a fimple reparation, but as the punifhment of a fault ; and that not as a private, but as a public vengeance, executed by a public perfon. This is therefore our perfuafion : we believe. That the Lord is ahfolutcly free^ P^MH^^ ^ffi^' fremc dominion^ that he is injured byfin^ hut that he does not piinijh as an abfolute Lord^ or as injured^ or as a creditor^ but as a Ruler and a Judge ^. Here the fchool of Socinus fets itfelf in oppofition. He afTerts with his followers, that God punifnes as a fovereign Lord and an abfolute Prince^ who is injured, and fo demands the punifhment^. What urges them to * Cocc. de faed. par. 73. 89. 92. .^..'P :Socin. dc Serv. part, i. cap. 3. Crell. de Deo. Sc attri^). lib» i. cap. 23. Sc contra Grotlum, p. 144. ' as a Judge, i^ this, is, that they judge, they can then with lefs trou- ble overthrow the neceffity of punifhment, when fm is committed ; and alfo with greater eafe impugn the fa- tisfadlion of Jefus Chrift. This is a vain attempt. For the neceflity of punifhment, and the truth of the fatisfadion, can be fufficiently defended, by other reafons^ without thefe : and CrelHus himfelf is forced to confefs, that there are cafes, in which the party in- jured cannot omit to take vengeance, to wit, when his honour is afFeded ^ Thus flands the matter here. The lead fm wounds the honour of God. What makes our opponents to err, is, that they meafure God by man. They think that among men the right of pu- nifhment belongs properly to the perfon injured, as fuch, and for that reafon, to God alfo as injured. But, it is not yet proved, that man executeth, or can execute proper punifhment upon man. Alfo it is not true, that the right of punifhment, which takes place among men, belongs to the injured, as fuch. For, I/?, Then the magiflrate could bring none to punifhment, to whom the perfon injured had forgiven the evil. idly^ Then the magiflrate could not remit the pu- nifhment againfl the will of the injured, yea, not with- out his confent. The right which belongs to any one by nature, cannot be taken from him, or ufurped by another, againfl, yea, without his will. 3^/)', Then it is not in the power of the magiflrate ^ Crell. contra Grotium, cap. 2. part. 29. p. 198. 14 God Punijheth to puniili any other crimes, but thofe in which he is Injured. 4thly^ Then Paul would not have reckoned puniil^ ment in governors as an ad of force and fupreme au- thority, Rom. xiii. becaufe that does not become the injured as fuch. Here Crellius, would gladly make us believe, That in this the magijlrates ajfume the exe- cution of a foreign right. Where does this aflumption appear ? where appears fuch a refignation ? fubjecls can be injured, they can demand reparation of an in- jury^ and have never refigned the right of injured parties. Sthly^ If this right of punifliment belongs to the in- jured party as fuch, then God would not have taken vengeance to himfelf, to the exclufion of the injured. Rom. xii. 19, 10. For he gives nothing in nature, which he immediately refumes to himfelf. 6thly^ Then alfo would not nature have given power and ilrength to every injured perfon to execute pu- nlfhment, if this right appertained to the injured as fuch? ythly^ The injury gives no greater right to the in- jured, than is the injury done him : that is fimple re- paration, which diirers very much from punifhment. Wherefore we have reafon thus to conclude, punifh- ment with men, concerns the ruler and judge as fuch; therefore punifhment properly taken, can be afcribed 10 God under no relation, but that of a Ruler and a Judge. In proper punifhment, the tranfgreffion of the law is only puniflied, and God avenges the filthi- as a Judge, it nefs of fin ; the injured the injury only, and ther^, fore hath nothing to fay concerning the tranfgreflion. That is the work of the judge. It alfo founds flrange in my ears, that our opponents, maintaining that God punifhes as injured, deny however fo abfolutely, that he puniflies as a Judge, As a Ruler and Law-giver, he is firil and mod immediately injured by iin, and for that reafon alfo as a Judge, who is one with a Law-giver. See all this, James iv. ii, 12. He muft therefore firft and mod immediately punifli as a Judge. Therefore the difference here is this, on both fides it is taught, that the right to punifh fin, belongs to God ; who alfo punifhes, and that in fin he is injur* ed. It remains in difpute. Under what relation he pu* nijloes^ whether as an ahfoliite Lord and Frincey the -party injured^ and having a right to demand punijhment f or whether as a Ruler and a Judge ? ^ Socinus afTerts the firfl, the lafl is taught by us, and alfo proved in the following manner. I. The Firft reafon from the honourable name of Judge. God is reprefented to us in his word a? a Judge^ and that he as fuch, afligns the punifliment and the prize. 2 Tim. iv. 8. Heb. xii, 23. compared with Afts X. 42. nay more, the holy Scripture intro- duces him as a Judge, in the matter of punifliment^ This is exprefly taught. Gen, xviii. 5, PfaL ix, 5, Iviii. II. xciv. 2. He punifhes therefore as a Judge, II. The Second reafon from the nature of Govr^ ? Cocc. Summ. Theol. cap. 10. num. 5:9. 1 6 God Punijheth judgment. He punifhes under that relation, In which he judges, for the judging is the ground of the pu- niihment ; yea, includes it, according to the ftyle of Scripture. Rom. iii. 5. Judging has a refpecl to God, as a Ruler and a Judge, This is the proper work of a Judge, See A6ls xvii. 31. compared with A6ts x. 42. particularly James v. 9. Therefore he punifhes as a Judge. III. The Third reafon, from the legal procedure of the moil High God, where a Sovereign, ads accord- ing to the works of any one, there he proceeds, not as an abfolute Lord, and fimply as injured, but as a Rider and a Judge, For to regard merit or worth, is the work of a judge. In the matter of punifhment God rewards according to works, Rom. ii. 6. Effr. This teaches us, that he punifhes as a judge. IV. The Fourth reafon from the extolling of God's righteoufnefs in the matter of punifhment. In pu- nifhing he is celebrated for punitive and diflributive juflice. Rom. iii. 5. Rev. xvi. 5, 6. and xix. 2. Thus all judges are- commended. This is to be found, Pfal. ix. 5. 1. 6. It bas.alfo its reafon. For when any one ufeth his abfolute power, and demandeth debt, he may indeed be praifed becaufe of equity and fleadi- nefs, but not for punitive juflice. On that account only, the Rider and Judge is praifed, in matters re- fpecling his office. V. The Fifth reafon from Gdd's characler as a Law-giver. St. James writes, there is only one Law- giver, who is able to fave, and to deftroy, chap. iv. as a judge* if 12. lie is Law-giver as a Ruler and a Judge, as ap- pears from comparing verfe ii. with verfe 12. as therefore according to the words of James, he punifhes as a Law-giver, fo mud he alfo, for the fame reafon, punifh as a Judge. Evafion, Saving and deftroying, in JatneS, do not fignify to fave and to punifh, but to appoint who fhall be faved and deflroyed. Here therefore is not taught the relation under which God puniifhes, but under which he appoints to punifhment. Anfwcr. I/?, The words fpeak oifaving and dejlroy^ ing. The proper fenfe of the words is for us. He who but appoints a thing, is not faid to execute it. He who but appoints, who ihall be faved and deflroyed, is not faid to fave and to deflroy. zdlyy He who ap- points as a judge, and executes the felf fame thing which is appointed, mufl do that under the fame re- lation. Where the execution is by the fame Supreme Ruler, by whom the appointment is, there the exe- cution flows from the fame fountain. Therefore he who pronounceth fentence as a Judge, ^Ifo punifhes as a Judge. Adhere7icc, The word Law-giver teaches this. He as fuch does not punifh, but appoints who is worthy of punifhment. Anf, The Law-giver punifhes alfo. See alfo for this, the II. and 12. verfes. Adher, James forbids the judging, and not the pu- nifhing of the brethren, and fo fpeaks not of that re- lation under which God punifheth, but judgeth, B 1 8 God Piinljheth Anf, God puniflieth under no other relation, than he judgeth. The apoflle forbids judging, becaufe God alone faves and dellroys, that is, blelTeth and punifh- eth. Fot none may judge the confcience, but he who punifhes the confcience. VI. The Sixth reafon from God*s intention in pu- nifhing. He does not here feek his own private ad- vantage, which is the purpofe of an abfolute and injured Lord, as fuch. He defigns only, that the law be fatisfied. Hence David cries, It is time for thee. Lord, to work, for they have broken thy law, Pfal. cxix. 126. For this reafon, a meafurein punifhment is appointed to fm, according as the law is broken by fm. God's intention therefore in pu- nifhment, is the fatisfaction of the law. He alfo puniflies indeed for the fake of his glory : but it is his glory as a Ruler and a Judge^ which accordingly is promoted, when the law is fatisfied by punifliment. God therefore punifhes as a Judge. VII. The Seventh reafon from the nature of thofe things which are demanded by an injured party. That which God as injured would demand, fhould be defireable in itfelf, as requiring that which is to be defired for the reparation of injury and damage. Punifhment is not defireable. It is 2i penal evil ^ in re- venge of the jnoral evil^ and for that reafon, hath no- thing in it, why it fhould be defired. Therefore the Lord teflifies, that he hath no pleafure in the death of the fmner, Ezek. xviii. 32. How no pleafure ? that which any one as an abfolute and injured Lord de- as a Judge. 19 mands, is defireable in itfelf, and for him. Therefore then no pleafure, becaufe he punilhes, not as injured, but as a Judge. VIII. The Eight reafon from the fituation of the in- jurious, diftinguifhed from that of the fmner. If God punifhed as an injured Lord, then the fm- ner had been bound, without the previous fentence of God, to take the punifliment upon himfelf. For that which a man is bound to do, or to fuffer, becaufe of an injury, is reparation. This muft be immediately paid, and cannot be delayed without fm, when there is an opportunity. Who durfl fay this of divine pu- nifhment ? mufl a man immediately give himfelf up to puniihment ? mufl he anticipate the fentence of God ? O no ! this now alTures us, that he puniihes, not as injured, but as a Judge. IX. The Ninth reafon from the right of an abfolute injured Lord. In matters which concern any one as abfolute and injured, there he may work what and when he will, and abate what he will. Who durfl teach this con- cerning the divine puniihment ? Crellius himfelf teacheth, that God cannot leave the fm of the obfti- nate, the blafphemer, and impenitent, unpunifhed ^ There can be no other reafon of this, but becaufe he in- terpofes as a Judge in the matter of punifhment. For an abfolute Lord is bound to nothing, in that which concerns his liberty. Crellius himfelf hath expreffed this, when giving the reafon why fuch cannot go un- * Crell. de Deo $c attrib. cap.23, Socin. de Servat. part 3. cap. i. B2 20 God Punijheth puniflied, he writes, hecaufe they go on in an impious manner to defpife God's Majejiy^ to trample on the author rity of the laws^ to oi-crthrcw good order. He there- fore puniflies as a Judge. For to maintain order and law, is the work of a Judge. Thus it is with the pu* nilhment of the obftinate, Iffc, It mufl alfo be the cafe, with all puniihment, becaufe every fin defpifes God's majeity, tramples on the authority of the law, overturns good order : and obftinacy requires this, for no other reafon, but that it is fm, alfo a particu- lar kind of puniihment can be no work of a judge, if punifliment in general be not. Objections Solved. Objed. Man owes the reparation of an injury to the injured, and for that reafon to God alfo, who is in- jured by fin. Here no other reparation can have place, but puniihment ^ jir/. God is injured as a Judge, and mufl: alfo by virtue of the obje6lion punish as a Judge. Nay, more, when the reparation confifts in punifhment, and cant- not have place without it, then it depends entirely up- on the Judge, and follows the nature of puniihment. Objcd. God is angry as injured, for anger is a defire to puniih the oiiender. God puniiheth, as he is an* gry, that is injured, Anf, Thi? at the moil would prove, that the injur* ed according to the nature of anger hath a defire tg ^ CreJI. contra Grotium. cap. 2. part. i. p. 144* as a Judge. 2t punifh the offender. He who as injured defires a thing, has not therefore immediately as fuch a power or right, to execute that thing. Here alfo we have a defcription of human anger. God's anger is very- different from that of man. Man is angry at the in- jury. God's anger has a reference to the tranfgref- lion. The fir ft concerns the party injured. The fecond belongs to the bench of the judge. Obje^, Man is obnoxious to the vengeance of the injured : therefore alfo to the punifhment, for punifh- ment and vengeance are one, becaufe punifhment is defcribed, as being an avenging of evil ^. Anf, A creditor has not immediately a right to exe- cute whatever relates to that which men owe him, Alfo it is not true, that punifhment and vengeance are one, when by vengeance is meant the avenging of an injury. This was fpoken of above. Object, Punifhment is only for profit. The profit muft come to him only, who hath fuifered the injury of the trefpafs ^. Anf. The profit mufl alfo belong to others, to wit, to the whole community. A right to punifh is not immediately his, to whom the profit belongs. Alfo it is not true, that punifhment is chiefly for profit. It is in revenge of the fault, for the vitious action. Objeci, God punifhes as a Judge, therefore the in- jured perfon is at the fame time a Judge alfo. Anf, Herein there is no abfurdity. The higheft f Ibid.-.^Mbid. £2 Timjhment certain^ iiiull always be Judge in his own caufe. Thus it is with treafonable crimes. A parent judgeth, in many cafes, in his own caufe againfl his child. This is to be juflified to the higheft in God, becaufe he is free from pafTions, and all his works are judgment, Deut. xxxii. 4, 5. b'^. The oppofite party mud alfo appre- hend the matter thus, when they teach that he pu- nilhes as injured, and for that reafon, is Judge in his own caufe. We conclude therefore, this point of difference with thefe words, Becaufe God has a ra- tional creature under him, he is thereby a Jiidgc^ and if he do not punifh as a Judge^ then he fhall do no- thing as fuch. THE SECOND POINT OF DIFFERENCE. Whether the 'will of God be indifferent and indeterminate to punijlo^ or not to punijh, when the rational creature hath finned againft him ? or if according to the divine ho7ioiir and -perfections it certainly infli6ls punifhment^ when fin is cGm?nitted? AS the Deity cannot be conceived without a right to punilh fm, fo there can be no adual punifh- ment without his will. This flows from his prece- dency, fupremacy, independency and intelleclual juf- W/jen the rational Creature hath finned. i^ tice. Therefore the word of God afcribes actual pu.' nifhment to his judgment, that is, to his will, Rev. xvi. 5. Though this be evident, it feems not however to appear fo clearly to all, how the will of God is exer- cifed concerning punifliment, when the rational crea- ture hath finned againfl him. For the further explica- tion of this matter, it is proper firft to be obferved, that there is a twofold operation of the divine will, as it works externally. The frjl is fo abfolute, that it permits of no refpe6l to any antecedent hypothefis, or fuppofition. To this belongs the will to create the world. God's mod free and mofl wife will, is the only caufe of this. There was no perfection in him, which prefcribed this to the divine will as neceffary. The fecond operation is of that nature, that it ihail not actually take place, unlefs a certain hypothefis or fuppofition precede. For it confifts in the exercife of thofe attributes, which in order to their operation, require a fubje6t, clothed with certain qualities. Thus it is with the operations of God's mercy and juflice. They require for their fubjed a rational creature, in- fefted with fm. This Iq/l kind is again twofold. The ofie demands a fubjeci: veiled with a certain quality, yet it is not necefiary, that the will work concerning it. Thus it is with the work of divine mercy. God hath mer- cy on whom he will, Rom. ix. 18. There is no bond or obligation between the a6l of mercy, and the ob- ject. Otherways God would be conflrained to have 44 Pumjh?nc7it Certdhii mercy upon all, and his mercy would be no fpecial kind of his fmgular goodnefs, contrary to Eph. ii. 4. The other operation of the will, is of a different na- ture. It always works, when it finds a fubjed clothed with fuch qualities, that it can work thereupon. Thus the will of God cannot but fulfil his promife, to that objed, in whom are the requifite qualities, becaufe his truth demands this. Here there is a connexion between the a£t and the object. Where, then the object is found in this manner, there the will works in that manner, becaufe hereon depends the prefer- vation of its perfedion. Now, to which of thefe belongs God's punlfhing will ? Not to th^frji kind^ for it prefuppofes an ob- jed clothed with fin, and muft, for that reafon, be ranked under the ftxond. None can contradi<5l this. There is a difference, however, concerning the fecond. Some afTign it to the firfl member of the fecond fort, and fay, that the will of God is indifferent to punifh, or not to punifh, when the reafonable creature hath finned againft him. Others judge, that his wiH is not indeterminate as to this, but that the divine per- feclions require punifnment, and therefore the will in- fiicls it upon the finner '. This is alfo our opinion. For I cannot conceive, that fcripture and nature fhould reprefent God as juft to the higheft degree, and yet that we may apprehend him under the con- trary, to wit, as leaving fin unpuniflicd. Alfo, how * Cocc. Summ. Theol. cap. lo. num. 61. When the rational Creature hath finned, i^ then can God's wofd call the punifhment of Tin a righteous thing ? Rom. i. 32. 2 Theff. i. 6. This fig- nifies a certain execution of punifhment, where there is a finful fubjed:. If I conceive otherways of God, then I fhould be conflrained to fay, that he punifhes from malevolence or ill-will, for he would not do it from perfection. Who durft fay, that God's perfe^ElIon allows him to give a law, with a promife to the tranfgreflbr, that he (hall not puniih him? Why not, if God's perfed will require no certain punifhment ? There is no greater abfurdity here, than in giving a law, yet without punifhing the fmner. Whatfoever is law- ful for God to do, it is alfo lawful for him to give previous notice of the fame. We are perfuaded, therefore, that there is a natural bond between {v\ and punifhment : and that for this reafon, fcripture often ufes the woxdijin io\' punijhment^* This matter is otherways apprehended by Socinus and his abettors. They do not allow that God's perfect will fhould demand a certain punifhment, when fm is committed : and alfo teach, that his will is indeterminate as to the punifhing, or not punifhing of fm, if fimply confidered. They think, that other- ways this would lay a necefTity upon God, injuriou^i to the liberty of his will. O perverfe thought! a fnnple certainty, arifmg from the perfedion of the Agent, never hurls his will and his liberty. God'$ •' Cocc. Summ, Theol. cap. z6. num. 9/k 10. c 26 Ptinijhment certain^ truth performs his promife, his fovereignty gives laws to the rational creature, and that certainly, yet with- out hurting his free-will. Thus God alfo punifhes certainly, according to his divine perfedlions, yet freely ; working herein, with and by the will, and alfo freely providing for the demonflration of his perfections. The reafon which urges them fo to think, is not unknown ; neverthelefs, they are not fo impudent, as to aflert that God's will is indeterminate concerning all fmners. They feem to except the extremely obftin- ate ' ; whereby they deflroy the whole of their caufe. For all fm carries obftinacy with it. There is no repentance without the blood and fatisfadion of Chrifl. Yea, this ought to expofe them fufficiently, that the certainty of punilhment highly agrees with God's free will. For he punifhes the obflinate, both certainly and freely. This matter is debated in different ways by our Divines againfl the Socinians. Some difpute it under the title of the neceffity of punifhment, when fm is committed. Others difpute it under the idea of God's jullice, whether it neceflarily requires punilh- ment when fm is committed. We rather incline to ftate it thus. Whether the will of God, &c. Firll, to explain, that we aflert no neceffity of punifhment to the prejudice of God's will, it being alfo fhown, that this neceffity is nothing elfe but the certainty of punifhment, ^ Socin. de Servat. part 3. cap. 2. Crell. de Deo Sc attrib. cap. 23. When the rational Creature hath finned, 27 arifing from God's holy, righteous and perfect will ; and for that reafon, not excluding, but including the will, and fo only detefling an indifferent and unholy will. Secondly, To teach, that there are more per- fedlons in God than his juflice, which inforce certain punifliment. Thefe we fhall point out afterwards. Thirdly, Alfo to remove the difference, which feems to be among our Divines, Sorne make a difficulty of admitting a neceflity here, who neverthelefs yield very cheerfully to the certainty of punifliment, as well-becoming the perfections of God. Wherefore they teach nothing prejudicial to the certainty of punifliment, but produce many teafons which de- monfl:rate to us, both its congruity and its neceflity, becaufe God never ads contrary to that which be- comes him. The difference therefore lies not in this, whether God may punifli all fm, or not ; whether he puniflies freely; much lefs, whether actual punifliment pro- ceeds from his will. In this we are perfedly agreed. Alfo we raife no difpute concerning the degrees or the time of puniihment. Thefe we commit wholly to the judgment of God. We reprobate the indif- ferent will, and affert, That God's will injiids certain punijhment^ when the rational creature hath finned againji him ™, which we make good by the following proofs. ^ Cocc. in Rom. iii. 24, 25, 26. Cocc. de iasd. par. 43. 170. C2 ^8 Piinifloment certain^ I. The Firft reafon from the charader of God as a Judge. That he punifhes as a Judge, is already proved. It is the Judge's duty to inflicl deferved punifhment. God's perfeclion does not allow that he fhould not execute the office of a Ruler and a Judge, Gen. xviii. 25. Evaf, God mufl not be confidered as a Judge, who manages a foreign right, and to whom it would not be permitted to deviate from the law. Anf, The fupreme Judge mufl do that which be- longs to his office. He who is inverted with this office, muft execute that which belongs to it. Thefe duties are inviolable, elfe the office is not rightly executed. The more therefore, when he hath given penal laws, and hath propofed himfelf as a pattern of right and duty. Thus it is with God. TI. The Second reafon from the glory of God's juilice. From the fcripture it is known, that he is extolled as righteous becaufe of punifhing, Pfal. ix. 5. 6. xi. 7, 8. cxxix. 4. Lan\. i. 8. Dan. ix. 14. Rom. ii. 5. Rev. xvi. 5. 6. xix. 1 1. ° When this punifhing depends on an indifferent will, he cannot be praifed as righteous becaufe of it. This is only faid, when one is bound to a thing by virtue of juflice. Evaf, God is extolled as righteous, not for the aft * Cocc. fumm. Theol. cap. 10. num. ^6* When the rational Creature hath /timed. 29 cf punifhing, but for the meafure obferved in punifh- mgp. Anf, The mofl of the texts quoted, if not all, fpeak nothing of the meafure, in diflindion from the ad. They extol him as righteous for punifhing. III. The Third reafon from that perfection of God, which appoints a meafure to every fm. It is confelTed on all hands, that there is a perfec- tion in God, which requires, that fm in general be certainly punifhed. Take away the meafure, you take away the thing. How can juftice command to tell down fuch a fum to the creditor, without command- ing in general the payment of the debt ? that perfec- tion therefore which commands the meafure^ muft alfo demand the a6l of punifhing, becaufe without punifh- ing there neither is, nor can be meafure. IV. The Fourth reafon from God's holinefs. His will does not permit his holinefs to be hurt in any degree "•. When therefore the divine holinefs re- quires punifhment, then the will of God certainly de- mands the fame, as that is nothing elfe but his holy will. That God's holinefs requires this, is proved in the following manner, i/?. From the exprefs tefli- mony of holy fcripture. Hab. i. 13. ^hou art of purer eyes than to behold evil^ and canfl not look on inU quity. By 7iot beholding^ Iffe, is taught the certainty of punifhment. For otherwife this would fpeak no ^ Crell. contra Grot. cap. i. part. 78. 79. p. 98. ^ Cocc. fumju. Theol. cap. 10. num. ^^- JO Punijlomeni certain, comfort to the opprefled agalnfl the perfecutors. idly. The holinefs of God makes him hate the fmner. Who can conceive of the divine hatred, without the certainty of puniihment ? What is hatred ? It is the nature of hatred to will, to do evil to the hated when there is power. This here is puniihment. Hatred can denote no offeclmi in God. He is fubjed to no paflions. It mufl therefore exprefs the effect, that is, denounce cer- tain punifhment to the fmner. Therefore we read, that God's word explains this hating by punijhing, Pfal. V. 5, 6. xi. 5, 6, 7. V. The Fifth reafon from God's fovereignty and natural dominion. This requires, that a law be propofed to the rea- fonable creature, yea, a pe7ial law ; becaufe a law without a penal fandion, hath no ftrength with the fubject, and it is judged, that the negled thereof is of fmall importance, and that the Law-giver con- fiders the ti'anfgrelTion as a trivial matter. Add to this, that otherways it might polTibly be, cither that God fhould fall from his natural right and dominion over rational creatures, and fo be no God; or that this right being eftablifhed, the rational creature fliould not be fubject to him becaufe of fm, which is a contradidlon in itfelf. A penal law is therefore neceflary, to keep the rational creature in fubjedion. Where God's fovereignty and dominion certainly ap- point a penal law, there his will (liall inforce the execution. For the penal law is with a view to exeat- tion, and God's dominion cannot obtain its end in When the fationd Creature hath finned. jt the penal law, but by the execution^ that is, by certain punifhment. VI. The Sixth reafon from God's zeal for hia honour. He neither will, nor can ceafe to be zealous for his honour. This zeal teaches us the certainty of punifhment, when the rational creature hath fmned ^ In reference thereto, it is faid, Jof. xxiv. 19. He is a. jealous Gody he 'will not forgive your tranfgreffion^ nor your fns^ to wit, without the fatisfaction of a facrifice. This alfo teaches the hideous nature of fm- It willeth, and flandeth to it, that there is no God, being enmity againfi him % Rom. viii. 7. It flights, fcorns, and difhonours God. It prophanes his name, dominion, and holinefs. Thus it is with the leafl fm. So that God would rather be no God, than leave fuch evil unavenged. VII. The Seventh reafon from the goodnefs of God* The goodnefs of God cannot confent, that he ihould puniih without reafon; yea, without the powerful demand of his perfedlion '. Where all turns on an indifferent will, there all reafon and ne* ceffity of punifliment is taken away. A high puniih. ment without necefTity, fuch as is the curfe of the law, or the pains of hell, is very juftly accounted cruelty, and cannot agree to perfed goodnefs. This goodnefs alfo does not fuffer men to fay, That God punijhes be^ *■ Cocc. de fasd. par. 43. & fumm. Theol. cap. 10. num. 55 ^ Cocc. fumm. Theol. cap. 25, num. 5. ' Cocc. fumm. Theol. cap. 10. niim, 60. 33 Vumjhment certain^ caufe he luilL The fcripture never teaches fo* It proclaims the contrary, while it ftates punifhment as a work of righteoufnefs, Rom. ii. 5« and cries, That God hath no pleafure in the death of the /inner ^ Ezek. xviii. 32. He therefore does not punifh, from an in- determinate will, but from a holy-perfed will;, which demands the certain punilhment of all fm. VIII. The Eight reafon from the divine averfion to fm. The filthinefs of fm teaches, that God hath an a- verfion to it, and that it is in the higheft degree dif- pleafing to him. It is impofTible to conceive of fm, withom thinking that it is difpleafmg, loathfome and deteftable to God, It militates againft his purity, and in his word is called uncleannefs. How abomina- ble and odious ! God is bleffednefs itfelf, and touch- ed with no grief or forrow. Sin therefore difpleafes him, and is loathfome and deteftable to him, in no other refped, but becaufe it fubjeds the fmner to debt, and to certain punifhment. Wherefore alfo the Spi- rit of God explains the loathing of God by punijhing^ Lev. xxvi. 1 1. 30. 44. Pfal. xcv. 10. with Heb. iii. 10. 17. Jer. xiv. 19. Evaf, When therefore any thing good is called ac- ceptable to God, is the meaning this, that God will crown it with fomething good ? Anf, Yea, certainly. For to be acceptable to God, alTures us, that fomething good is therefore laid up. See Rom. xii. i. i Tim. ii. 3. Heb. xiii. 16. IX. The Ninth reafon from the connexion between When the rational Creature hath finned, 35 the holinefs and the happinefs of God. He who ferioufly obferves the innate idea of God^ fees that in him holinefs and happinefs are united. This teaches, that only the holy can be happy, and not the fmner. Not to be happy is the bittereft pu- nifhment to a rational creature who is formed for fe- licity. This idea alfo teaches us by virtue of oppofi- tion, that unholinefs and mifery muft go together, the penal evil and the moral ; as certainly as the holy and the blelTed good are united in God. The reafon of the connexion is not lefs here ; and the penal evil anfwers as much to the morale as the happy to the holy good. Thus the will of God, can not be indif- ferent here, but muft join certain punifhment to fm. X. The Tenth reafon from the foundation of divine punifhment. God punifhes fm, hecaufe it is worthy of punijhment. Rev. xvi. 5. Therefore death is called the wages of ftn^ Rom. vi. 23. VsThere fm is punifhed, becaufe it is worthy of punifhment, there is a ftrong and a cer- tain connexion between the two. There men owe punifhment to juftice, and cannot confiftent with the honour of juftice be paffed by. The force of this rea- fon is fet before us, Rom. i. 32. Knowing the judgment ofGod^ that they who commit fuch things^ are worthy of death \ There it is hinted, that God punifhes, becaufe of the defert and demerit of fm, and that this lays the foundation of certain punifhment to the fmner. For " Cocc. de. fasd. par. 43. D 34 Punlflwieni certain^ the word dlkalooma^ tranflated judgment, expreffes, that it is fuch a righteous demand of juflice, that the Judge, confident with the honour of juflice, cannot leave fm unpunifhed. The fenfe of the word is to be feen, Rom v. i8. XL The Eleventh reafon from the proper and the certain operation of fm. Without likenefs to God there can be no commu- nion with him. 2 Cor. vi. 14. i John i. $^6^ 7 \ Therefore fm's firfl and furefl effect is to make a Re- paration between God and the fmner, Ifa. lix. 2. This reparation fpeaks the higheil wretchednefs, including in it all mifery, according to 2 Theif. i. 9. Evaf, God can renew the fmner, and in that man- ner reftore communion to him. Ayif, It is not yet proved, that God's perfection al- lows of fuch a renovation, without a fatisfadion and a valuable facrifice. Such a renovation would be a teilimony againft the firfl truth, which teaches, that God does not leave the difhonouring of his name and government unavenged. Alfo, who can conceive, that the filthinefs of fm mufl be removed by renova- tion, in cafe there fhall be communion with God ; and that on the other hand, the guilt fhould be cover- ed by fmiple forgivenefs, without a fatisfaction ? here the guilt arifes from the flthinefs of the a6t. God puniflies from holinefs, becaufe his law proceeds from holinefs. Where the law flows from holinefs, there ■^ Cocc. de faed. par. 43. . When the rational Creature hath finned, 35 punifhment is from holinefs. Now, as God's perfec- tion does not fuffer, that he giving laws from holinefs, Ihould have communion with the unholy ; fo alfo that perfe<^ion will never permit, that he punifliing from holinefs, fhould renew the fmner without a fatisfadlion ; and reconcile him to his holinefs without a propitiatory facrifice. XII. The Twelfth reafon from God's wrath fo ftrongly urged in the holy fcriptures. This wrath of God furnifhes us with a new reafon. He is fubjed to no pajfion^ Jam. i. 17 '^. Neverthelefs he could not be faid to be wroth againfl fm and fm- ners, if punifhment arofe only from his indifferent will. This does not agree to the idea of wrath. In a holy pfrfe61: Being it cannot be applied to an act of an in- different will. With men it fignifies an affediony whereby they are naturally provoked againfl thofe who injure them. This, therefore, applied compara- tively to God, teaches, that he certainly punifhes fm. For his wTath is not only againfl obflinacy, but againfl all ungodlhiefs^ Rom. i. 18. XIII. The Thirteenth reafon from God's appointed order. The God of order will bring no rational creature into the world, without order ; and for that reafon, will alfo inviolably maintain the appointed order; and it being broken, he will not negle(^, but reflore it. What order is inflituted by God \ This, that the ra- ^ Cocc. de fsed. par. 43. Da 36 Punijhment certain^ tional creature finning, and fo violating the bond be- tween God and him^ fhould be miferable and fuiFer punifhment. This appointed order is apparent to every man. It is alfo too holy, that God fhould not maintain it, and that the voluntary defl:ru6:ion fhould not be redreflfed by a penal ; and the bafe evil be brought into order by the forrowfuL This order is therefore the more conftant, becaufe nothing but pu- iiifliment can reflore it, when violated and difturbed. It com.es inflead of that obedience which is refufed, and is only fit to reflore, and to repair what was vio- lated. See upon this, Crellius himfelf, in his Book concerning God and his attributes, chap. 23. Here therefore, an indifferent will can by no means have place. XIV. The Fourteenth reafon from the confcience of the fmner. This confcience is fpoken of, Rom. ii. 14, 15. This Witnefs, Judge and Executioner, cannot be taken from man, without deflroying his nature. It torments the mind, not merely by putting it in remembrance, that man is worthy of punifhment, but by a demon- llration of certain punifhment. Otherwife it would not fill the heart with fuch a tide of terror. Of this we have as many witneffes, as ever at any time at- tended to the verdid of their own confcience. There- fore John writes, that it condemns tis^ i John iii. 20, 21. Obferve, us^ that is, not only wicked adions, buj: perfons for thofe actions. What is it to condemn perfons? To fentence them to certain punifhment. When the rational Creature hath finned. 37 It denounces therefore a certain punifliment to the finner. This it does according to the judgment of God. For it is placed in us by him. It flows from his judgment, and thus it pourtrays and prefages his procedure concerning fm. For which reafon, John approves of the judgment of confcience, i Johniii. 19, 20, 21. Alfo Paul, Rom. ii. 14, 15. Evaf, This confcience teaches indeed what God's will now is, but it does not prove, that that will be- fore the creating of this confcience, was not indifferent as to the punifhing, or not punifhing of fm. Anf, It alfo proves that. For it judges and direds not concerning things flowing from God's indeter- minate will. It determines only upon morality, and things virtuous in themfelves ; and upon other things, in fo far as they refped that morality. It determines here as a fubordinate judge, fliewing what the fu- preme Judge pronounces according to his office^ Therefore it is not indifferent, to perform or to ne- gled its ofHce. See this very fully explained by Paul, Rom. ii. 5, 6 — 14, 15, 16. XV. The Fifteenth reafon from the aflTertions of the oppofite parties. Socinus, with his followers teaches, T'to it docs not become God to leave unpuiujhed the ftns of the objiinate and unconverted ^, Hence we conclude, that it does not become him to leave any fm unpunifhed. i/?. Be- caufe every fm without Chrifl, includes in it, obfli- f Servat. part. 3. cap. 2. 38 Punijhment certahiy nacy and impenitence, idly^ There is no reafon from necelTary fitnefs, to be conftrained to puniih on ac- count of one particular kind of fin, if the congruity of punirnment refpecling all fm, be not firfl eilablifh- ed. For the evil which deferves punifhment lies in every fm ; yea, firfl in fin. 2>^ly', Obftinacy as fuch is not punifhed. For then God fhould not only pu- nifli the m/, but the accident itfelf ; and alfo all per- feverance fliould neceflarily be punifhed. Sin is therefore the reafon of punifhment. Where then fin is, it is fit that punifhment certainly follow. Crellius writes, l^hat God inflicts punijhment as an nbfolute Lord^ becaufe punijhment is in place of due obe- dience ^. Hence we form this conclufion, that pu- nifhment certainly awaits all fm. For the debt of obedience to God is natural and indifpenfable, and for the fame reafon, that alfo which comes in its place. Objections Satisfied. Obj. Sins are nothing elfe but offences againfl God*s Majefly. Cannot he by the highefl right, forgive injuries, without a fatisfadion ? or, fliall we afcribe lefs to God, than to man ^ ? Anf. Can he alfo forgive the fins of the impenitent and obflinate, the contrary of which you have jufl now taught ? Injuries to God's honour mufl not con- s' De Deo & attrib. cap. 23. 2 Socin. pr2;L cap. 16. When the rational Creature hath fumed, 39 tinue unavenged. Alfo, fm is fomewhat more, It is a violation of order, a tranfgrefTion of the law, a con- tempt of God's judicial charafter and government. Such crimes are by all means to be punifhed by the fupreme Judge. Adher, This fuppofes God lefs than man. Anf, It is not lawful for all and every man, to for- give all things without a fatisfadion. The Judge mull avenge the injury done to his office, to order and to laws. We mufl not always leave unpuniflied the difhonour cafl on our good name. Crellius con- feffes this. By how much any one is greater, by fo much he is the more conflrained to inforce punifh- ment. It arifes from God's greatnefs, that he avenges all fm. By virtue of his dignity, he has to judge con- cerning the filthinefs of fm ; and man only concerning the injury, which is done him. Such his excellency, that he cannot renounce his government, a thing which man can lay down. This and other God-like glories conflitute the difference here. So that by our doctrine we exalt God far above man. Ohj, Sins are called debts. It is free to every one to forgive his debts ^. Anf, Then alfo the debts of the blafphemer, the obflinate and the impenitent? Then alfo the debt of obedience to God ? Fend debts are of another na- ture than pecuniary. Not to pay the latter, tends on- ly to the prejudice of the creditor. The former vie * Ibid. 40 Punijhment certain^ late offices, order and laws. Satisfa6lion muft be made for debts to them. Obj. Every one has liberty, to defift from his right, as much as he pleafes ^ Anf, Why then may not God alfo defifl from pu* nifhing the blafphemer, ^c. Why not alfo from the right of divine government, and of the honour of his name ? O abominations ! To forgive fms without a fatisfadion, would be, not merely to defift from his right, but to neglecl it ; yea, to flight his office. Obj, God injures none, whether he punifh or not punilh, becaufe here his own right only is concerned. For man is not bound to punifh the guilty. The fm- ner owes that to him, againft whom the injury ftrikes firft of all, and this is God ^ Anf. Why then do ye except blafphemers, obfti- nate and impenitent perfons ? It is an infernal princi- ple, that every thing is fit, wherein we do not injure one another. Men muft alfo do no injury to good order, laws and offices. Much iefs muft this abomi- nable axiom be applied to God, who neither will nor can do any thing which ftrikes againft his holinefs, juftice, name, and other God-like perfections. Thefe he will not injure, nor leave the injuries done them unavenged. ^ De Servat. part. 3. cap. i. ^ Crell. de Deo. & attrib. cap. 23. The threatening of the Law of Works ^ &c* 41^ THE THIRD POINT OF DiFPERENCE* Whether the Divine threatening^ annexed to the eovendiii of the law^ denounces fiire and certain punijhmentj ^hen man breaks that covenant in any refpe6l ? or if it ftgnifies to the finner mere guilt only^ without thi certainty ofpunijhment /* 'TPHE obfefvatibri of God's dignity aiid of nian^s -1- reafon teaches us, that man mufl be under at moral law, in order to be fubjeft to God in a rational manner. As neceflary as that law is, fo neceflary is it alfo, that a penal threatening be added to it. With- out thisj the law is not confirniedi and fliall without It be little efteemed. Without this, men would jiidge^ it was indifferent whether the law was obeyed or re- jected. How alfo fhould order be reflored, which is broken by fm ; and the dependency of the creature maintained, if the law be not inforced by a threaten- ing ? for this refloration muft be effe£ted by punifh* ment. Where no threatening is, there no punifhment can follow. This has the more place^ where the law Is good in itfelf to the higheft degree. Such a law mufl be efleemed in the higheft degree, and fo be ivi^ forced by a threatening. 42 The thrcaten'mg of the Law of Worh^ Therefore God hath alfo confirmed the covenant of the law with a threatening. Accordingly this \t to be accounted the fmew which gives flrength to the law, and preferves its authority. It is certain, that it denounces penal evil or punifhment to the fmner. But how certainly it denounces that, is not equally certain to all. Some judge, that it does not denounce punifh- ment as certain to the fmner : fuppofmg, that it only tefiifies the penal defert and guilt ofthefinner ^, We have very different thoughts of the matter. The execu- tion is as certain to us, as that the law was certainly given, and flrengthened by a threatening. For thefe things follow one another. The law requires a threatening, the threatening execution ; becaufe it is flrengthened by execution only, and without this, the law cannot be confirmed. It is proper by all means that we carefully confider from whence God's threatening arifes. Not from an indeterminate will, hut from his holinefs^ and from the order of things ^ Such threatenings fignify a certain punifhment. A law flrengthened with a promife and ^ a threatening, fhews us alfo a treaty of a federal na- ture. Therefore we read of the covenant of the law, Rom. vii. i . £ff r. A threatening of a covenant, yea, of an edablifhed covenant, fpeaks certain punifhment to the breaker of that covenant. ^ Cocceius calls this a raoft peflilential herefy. This is very gravely fald, for it pleads in behalf of the old ferpent's lie. ^ Cocc. fumm. Theol. cap, 26. num. lo. Denounces certain Death to the Sinner. '43 This is not favoury to the Socinian palate. Their Crellius writes. That the threatenings are meant not abfolutely, but conditionally^ and the punijhment is not to he fuppofed as certairi^ hut when the condition is ne- gleded^. Wherefore he compares them to human threatenings, of parents, mailers and teachers, to children, fervants and fcholars, which are ftopt in their execution, by intervening occurrences. But God^s ways are not as our ways. His threatening arifes from his hoHnefs, righteoufnefs, office, and do- minion, and has for its objedt the punifhing of the filthinefs of the offence. Man's threatening arifes from a defign to promote the v/elfare of thofe, who are placed under him, arid aims at the preventing of mere inconveniericies,^ and the hurt arifmg from them. I do not deny, that conditional threatenings occur in the word of God. This is to be feen, Ifa. xxxviii, Jer. xviii. Jon. iii. Here a difference mufl be made between the threatenings, which denounce fome tem- poral evil only, and thofe which denounce punifliment on the filthinefs of fui, and the tranfgreilion of the covenant of the law. Theyfr/? are particular and con- ditional. This is taught in the paiTages quoted. In iht fecond we read of no condition. In the former alfo no proper punifhment is denounced, as is indeed in the latter. For the feope of the firft is repentance, of which the lav/, as a law, knov/snotto fpeak. Add I Crell. de Deo & attrib. cap. 24, E 2 44 Tl^^ threatening of the Law of Worh^ here, that the not infli(9:ing of the troubles threatened^ ;s either but a delay and a mitigation for a time, in prder to take more rigorous vengeance afterwards ; or if perfed; freedorn follow thereupon, then it pro- ceeds from the covenant of grace, and the furetilhip of Chrifl, It is eafy to conceive, what our opponents aim at in this their do6:rine, and what is the difference here. It is confeffed on both fides, that God hath flrength- ened his lav/ by a threatening, and that that threaten-^ ing prqpofes punifhmeiit. The difference lies in this. They will have it, that the threatenings properly Ihew God's right, that he may punifh, and not certain pu? nifliment, when fm is committed ^. We fay, That the threatening, of the law denou?ices certain punifhment to the iranfgrejfor ^, which we prove by thefe reafons, L The Firfl reafon from the abfolute nature of this threatening, Abfolute threatenings fpeak certain pu- liifhment, The oppofition between abfolute and con^ (iitional indicates this. This threatening is abfolute, ly?, Becaufe the law pronounces a certain curfe upon him who tranfgrelTes in the leaft, which excludes eve- ry condition, whatever it might be. 2 J/j, It is the peculiar ad of grace to admit of repentance : the law knows no grace ; and for that reafon, no condition of repentance. 3^/y, Were the threatening condi- lionala then according to th^ law, the penitent h§4 f Crell. de Deo & attrlb. cap. 23. & 33, ^ Cqcc:. fuiiim, Tteql. cap. 61, mit^. 6« Denounces certain Death to the Sinner. 45 nothing to fear. Yea, though a tranfgreflbr, he muft be juftiiied according to the law. For he had fatis- fied the law, becaufe it had threatened the evil only under condition, or upon the negleft of repentance, and fo abfolves where there is repentance. This is ab- furd. The threatening therefore is abfolute. II. The Second reafon froni the divine truth '. God fulfils what he fays. The threatenings of the covenant of the law, fpeak certain punifhment. This we learn from the very words of the threatening; Qurfed is he^ Thoujhalt die the death, Evaf, According to the letter they fpeak of the ad of puniihmept, but according to the fenfe, of the right ^, Anf, The very letter and power of the words is therefore for us. It is quite abfurd to explain words of fadi:, as indicating a right only. This is againft all reafon. For this threatening was enaded to deter man from fm. It muft therefore be taken in that fenfe^ in which it urges moft ftrongly thereto. The certain ad operates niuch more powerfully, than the mer^ intimation of the right, Adher. This threatening leans upon the non-per* formance of the condition of repentance, and fo it is by no means repugnant to the truth of God, to omit punifliment, where the condition exifts *. A?if, It is proved, that the threatening fpeaks of i Cocc. fumm. Theol. cap. 6i. num. 6. ^ Crell de Deo.& attrib. cap. 32. • m^* cap. 23, 46 The threatening of the Law of V/orks^ the certain ad. Therefore it cannot be conditional. Alfo, it is already taught that it is abfolute. I add here, that according to this notion of Crellius, God fhould have no right, to punifh the finner immediately. He behoved to wait till the condition was negleded. Thefe are deteftable thoughts. III. The Third reafon from the declaration of the threatening. When a threatening is declared for the ftrengthen- ing of a law, it cannot flop in the execution, before it be fatisiied ; nor its end be obtained without pu- nifhment. Other wife it is an ufelefs bugbear, and excites no refpect to the honour of the law. Yea, every human threatening w^hich isjufl, flands fail, fo long as its end cannot be accomplilhed without the execution. God's end, aimed at in the threatening, cannot be obtained with refpect to the finner, without the execution. For his intention is, to punifli the fin or crime as fuch, becaufe punifhment is nothing clfe, but the avenging of the crime. This is never to be obtained without the certain execution. IV. The Fourth reafon from God's actual imputa- tion of guilt. ' Holy Paul plainly writes, Rom. v. That fin is ifn- fuiedy and the guilt comes to condemnation *". Where /;;r- futing is oppofed toforgivenefs^ and the effed of fin is called condemnation, verfes 16, 17, 18, 19. This teaches, that the threatening of the law is followed with certain execution. It is true, believers efcape *" Cocc. de fasd. par. 64, Denounces certain Death to the Sinner. 47 that condemnation. How ? By Chrifl's fatisfa£lion, verfes 11, 18, 19. who alfo bore the threatened pu- nifhment, and thus it is proved, that the execution is certain. V. The Fifth reafon from the Innate law. This law teaches us, that punifhment is certain, where fm is committed, Rom. ii. 14, 15. that which it denounces, God profecutes in his threatening. For the law of nature and the law of works are one and the fame °. Therefore God's threatening teaches certain punifhment, and not the mere right that he may punifh. VI. The Sixth reafon from the immediate oppofi- tlon between the promife and the threatening. This cannot permit, that the fmner enjoy the be- nefit of the promife. Which, however, behoved to fol- low, if the execution of the threatening were not cer- tain. For what is the benefit of the promife ? Free- dom from the penal evil. This, however, the tranf- greflbr enjoys, if the certain execution of the threat- ening does not follow upon fin. Or do you think, that the promife does not announce that freedom ? O erroneous \ For then it were lawful for God to fmlte the faint with the penal evil, in the midfl of the fame blefled life, which the law promifeth to him, and which he enjoys by virtue of that promife. VII. The Seventh reafon from equality. The promife enfures the certain good on the one f <^^. fumm. Theol. cap. 22. num. 4J. 48 the threatening of the Law of Works ^ fide. Why Ihould not the threatening deiiounce cer^ tain punifhment on the other ? the words are equally abfolute on both fides. They mufl therefore be ex. plained equally abfolute On both. Of like things a like judgment mufl be made. They who fpeak other- \vife, join with the old ferpeht, who faid to Eve, Thou Jhalt not die^ to wit, though thou breakefl the com<^ mandment. His lie they patronize p. Objections AnsweJied* Obj. Ail threatenings may be relaxed. Anf Even to the impenitent and obftinate ? this IS not true concerning the divine threatening of the law. Obj. The God \vho threatens is under law to none. Anfi N6t even to him who promifeth ? not even Ivhen he threatens the obftinate, l^c, ? His tfuth^ ho^ linefs, ^r. is a law to him. Obj, This is injurious to God's higheft liberty. Anf No more, than his ftedfaftnefs in his pro> mifes 5 no ntore, than his holinefs, which gives laws to the rational creature ; and his fovereignty, which cannot ceafe to govern that creature* Obj, The threatenings are conditional. Anf Thefe are words. The contrary is proved above. The law knows no repentance, and worketh death every where. Obj. Do the threatenings intimate the certain ex# P Cocc. fumm. Theol. cap. 27. num. 15. Denounces certain Death to the Sinner. 45 ecutlon of punifhment, then the finner himfelf mufl be punifhed, becaufe they not only threaten the evil of punifhment, but they alfo threaten it to the tranf- greflbr himfelf p. Anf, St. Paul anfwers this reafon, Gal. iii. FIrll, he aflerts, that none is juftified by the law, becaufe it threatens the curfe to him who cont'inueth not in all things. This fhould not be true, if the threatening was not abfolute, but conditional. For then it fhould be fatisfied by him who fulfils the condition, and fo behoved to juflify the tranfgreffor fulfilling that con- dition. He afterwards afferts, that that curfe was fatisfied, when Chrifl was made a curfe, and fo delivered us from the curfe. Here a difference mufl be made be- tween debts which admit of furetifliip, and thofe which do not. The firfl are paid by a furety. So all penalties refpecling money-matters are for that reafon, perfeftly paid by a furety. It is true, Socinus allows of no furety here : but we fhall prove the contrary afterwards, and it is already eftablifhed by Paul's words. Gal. iii. 10, ^r. This is alfo to be read, Heb« X. 26 — 28, 29. where it is taught, that the tranfgref- for of the law died without mercy, and others efcaped by the interpofition of facrifices. P Socin, de Servat. part. 3. cap. 3. §o We arefaved by Chrijl^ THE FOURTH POINT OF DIFFERENCE. Whether by the promlfe and tender of gofpeUgrace thro^ Chriji^ the law^ or the covenant of the law be ^wholly abrogated and d'lf annulled ? Or^ f we be faved by Chr'ift^ in a confijiency with the rights and the de* tnandofihe law ^ AS not a covenant of works, but of grace can bg eftablifhed with the fmner ; fo alfo it pleafed God, after the breaking of the covenant of works, to enter into a covenant of grace v/ith man» Therefore that firil covenant can have no power (after the en- trance of the covenant of grace, which bringeth falva- tion) to juflify, fanftify, and glorify the fmner. This, which was its principal ufe refpefting innocent man, ceafes upon the entrance of the covenant of grace, and alfo through the fm and impotence of man. Without all controverfy this is true. I durft not however fay, that upon the entrance of the covenant of grace, the demand of the covenant of works is difannulled, and that we could be faved by the cove- nant of grace, without fatisfadlion being given to the demand and the right of the law. The covenant of works is natural. It not only began with innocent Confijlent ivlth the Right of the Law. 51 nature, but It alfo contains that natural tie which fub- fills between the rational creature and his Creator. It demands love to God. The confirmation of the promife as well as of the threatening, preferves the natural order of the drine government over rational creatures. Such a covenant cannot be difannulled m its demand and right. The gofpel by no means tramples on innocent nature, but aims at its reilora- tion. The covenant of works teftifies God's invariable reftitude and holinefs, and gives a law of holy friend- fhip, becoming God. To dived this covenant of its demand, would therefore be to trample on his recti- tude and holinefs. It is alfo an eflabliflied covenant^ and is for that reafcn turned into an everlafdng and an unchangeable law. Its demand and right muft therefore be fulfilled. It will throvv great light upon the fubje61:, when we take a nearer view of the articles of this covenant. The duty required is love to God, and to our fellow- men. Man cannot be abfolved from this, without deflroying his nature. The confirmation is, Do this a7id thou Jh alt live : cur fed is he^ ivho contimieth not in all things. This is ftill in force, according to Paul's reafoning. Gal. iii. 9, 10. Effr. for he there urges it againft us, to lead us to Chrift. If the covenant of the law was annihilated in its demand, in its promife, and alfo in its threatening, then the law could not drive us out of ourfeives to Chrifl:. For that which does not exiil, has no accidents, no operations, na F 2 £2 We are faved by Chrijl^ terrors to aflonifh and to move the mind. That which does not bind, cannot terrify. Alfo one can form no proper conception of this dif- annulling or change. The only way would be, that God fhould appear fatisfied with an imperfect righte- oufnefs, and juflify the man who has it '^. This is a vile conception, becaufe then it would be no j unifica- tion, which is an adt of jurifdiftion and of juftice, as the word itfelf teaches ; but a pardon. This fhould alfo overthrow the covenant of grace, fmce grace and works cannot go together, Rom. xi. 5, 6. Eph. ii. 9, J o. Then alfo what reafon was there, that the faints fo earneftly deprecated God's judgment. Job ix. 2. Pfal. cxxx. and cxliii. ? Finding this imperfed righte- oufnefs in themfelves, they had that which was requir- ed, and could have boafled becaufe of it, contrary to Rom. iii. 27. The righteoufnefs therefore, which fliall Hand before God, mufl be perfect, which proves that the covenant of the law cannot be abrogated in its demand and right. The fchool of Socinus pleads the contrary here, and in order to attack the fatisfaftion with the greater eafe, as for the fame reafon they difpute concerning the preceding differences, they maintain that the en- trance of the evangelic promife was alfo attended with the abrogation or difannuUing of the legal fanclion of the covenant of the law. How they reconcile this with their other affertions, I cannot fee. They teach, ^ Cocc. fumm. Theol. cap. 6'i^. num. 16, Conjtjlent with the Right of the Lavh 53 That righteoufnefs^ is Jlill fought by works, and that now a more perfed law is given. Therefore the old cove- nant is by no means abolifhed, but perfeded and a- mended. There are two things which they under- {land amifs, and thereby flrengthen themfelves in their error : which being properly conceived, might fur- nifli them with reafons for our perfuafion, as they are of great force to us for that purpofe. We fhall point them out. Firft, That they, in oppofition to the plain words of Paul, will not allow, that Chrifl was made a curfe for us. Gal. iii. 10, 11, 12, '^c. that he was made under the law, Gal. iv. 4. Were the law difannull- ed, then he could neither be a curfe, nor under the law, to redeem us from the curfe of the law. For, by the previous difannulling we were all delivered from that curfe. Secondly, That they do not ac* knowledge, that the covenant of grace began from the fall, Gal. iii. Ads xv. 10, 11. If upon the intro- duftion of the covenant of grace, the covenant of the law was difannulled ; then God would not have gone on to urge the covenant of the law by Mofes, Lev. xviii. 5. Rom. x. 3, 4, 5. That which is not, vanifhes away in its right and requifition. Hence it can now be eafily conceived, to what the difference amounts. On both fides a two-fold covenant is allowed, and that the covenant of grace came in after the covenant of works. They fuppofe, that upon the entrance of the fecond, the firfi was abrogated and divefted of its power. We acknowledge a covenant of grace, in m 54 ' ' ^^ arefaved by Chrtjf^ which the right of the law is preferved and fulfilled. For here a Mediator interpofes for us, who fulfils this rip-ht for us. We are therefore faved, confiilent with the right of the law. This then is the difference : 'Whether the covenant ofthelaw^ befo difannulled by the introdudion of the covenant of grace ^ that its right and demand are abrogated ? or if its right and demand remain^ fo that we are faved in a confijlency with them "■ ? We aflert this lad. Before we exhibit our following rea- fons in proof of the fame, we mufl folve a difficulty. You will fay, Does the right and the demand of the law remain, then it mufl be fulfilled by the man him- felf. Its right is over the man, the guilty perfon. To him the law fpeaks. To folve this clearly, a dif- fer enxze mufl be made between covenants which allowj or do not allow of furetifliip. In the firft^ it turns only on the law-giver, whether to puniih the guilty in his own perfon, or to be fatisfied with a fufficient furety.^^ Such laws always admit of this fenfe, io long as the law-giver has not excluded furetifliip. This fuppofes no abrogation of the law in the leafl, but on- ly a favourable interpretation of the Judge (on whom alone it turns) concerning the demand of the law, in favours of the guilty. You will flill infift, that the law fpeaks of the guilty. It is fo. And thus it mufl alfo be, becaufe the guilty is bound as long as he has no furety, and the right of the law is not explain- ed in his favour by the Judge. According to which *■ Cpcc, fumm. Theol. cap. 6i. num. 6. de faed. par. 77' 78, 199. Conftfisnt ivith the Right of the Law, ' 55 Interpretation therefore, the furety perfectly fulfils the right of the law. This is evident in all money- matters. And it has the greater place here^ becaufe this furety does not only pay, as in pecuniary-punifh- ment, but comes under the law infti^ad of the guilty, and makes himfelf a fubjed of the law* What is the highelt demand of the law ? To be fulhiled by its fub- ject ^. This takes place here. See, Gal. iv. 4. We (hall now adduce our arguments, to verify our opi- nion. I. The Firfl reafon from exprefs texts ^ Rom. iii. 31. Do we then 7nake void the law by faith ? That be far !• yea^ we ejiablijh the law* And again, Rom. viii. 3, 4. What the law could not doftnce it was weak thro' the flejh^ Cod hath^ feyiding his own Son in the likenefs of finful fiefb^ and for fin hath cont dernnedftn in the flejh^ that the right of the law fhould he fulfilled in us. Thus the demand and the right of the law continue in force. See alfo, Gal. ii. 19, 20. Evaf Upon Rom. iii. the apoflle writes. That he does not aboliih the law by faith, but eftablifh it, be- caufe that which in the law deferves to be everlafting, and agrees with grace, truth and fpirit, is transferred from the law into the gofpel, and the reft as contrary to their nature, is taken away ". Anf When fomewhat is transferred from that f Cocc. de. faed. par. 81. ^ Cocc. de faed. par. 77, 78. ^ Crell. contra Grot. pag. 230. 56 W^ are /aved by Chrijl^ ^hich is difanniilled, it may not therefore be faid, that it is not difannuUed, but eftablifhed. He who fpeaks as Paul, teaches that the law itfelf continues m force. II. The Second reafon from the flate of thofe, who are reconciled unto God, and jullified'''. • They are reconciled as finners and enemies to God, Rom. V. 6^ J, 8, &c. As lying under the guilt of condemnation, verfes 16, 17, 18, 19. They are ju- ilified as ungodly^ Rom. iv. 5, &c. This teaches, that the fentence, which according to the covenant of "Works, prefTes the children of Adam, is not pafTed of new. Therefore the law and its threatening are not abrogated and difannulled. III. The Third reafon from the (late of unbe- lievers ''. Should the covenant of the law be divelled of power and right, how does it keep unbelievers under the curfe ? John writes in his gofpel. He who be- lieveth not, is condemned already, John iii. 18. Not he is firft condemned anew, when he does not be- lieve ; but he is condemned already, to wit, by vir- tue of the old fentence of the law. Again, verfe 'y^Gy The wrath of God ahideth on him. The word abide intimates, that wrath lay upon them prior to their unbelief, and for the future continues upon unbe- lievers. Evaf, The word abide, does not always teach a ^ Cocc. de fasd. par. 199. * Cocc. de fsed. par. 199. Conjtjlent with the Right ofthv Law. 57 eontlnuatidn of that which was before. See John i. 22, 33. vi. ^6, xiv. 16. I John ii, 10* iii. 24. iv* Anf, The power and the ordinary fignification of that word, teaches always a continuation of that which Was before. This manner of fpeaking, wrath ahideth upon hlm^ mufl have this fenfe, he continues obnoxious to the old punijhment. Ad'her, The wrath of God can abide upon them by virtue of natural equity, without the threatening of Mofes \ Anf The covenant of the law is one with natural equity, and a wrath arifmg from natural equityj muft be fatisfied. Adhevi Wrkth can abide upon them by virtue of the gofpel ; being damned, not fimply becaufe they had fmned, but becaufe they had not believed in Ghrifl ^ Anf, We (hall prefently prove that the golpel hath no threatenings. How then fhould it introduce a new penal law ? The text fatisfies this obje6i:ion. For the proper fenfe, and common ufe of the word abide ^ fig- nifies that the wrath which was before, now conti^ nued, and did not ceafe, nor was refumed by acci-« dent. IV. The Fourth reafon from the threatening of the law. The threatening is Pdll held forth to fmners, and ^ Crell. contra Grot. p. 255, ° Ibid. G ^8 We are faved by ChriJ!:^ they are dill placed under the curfe of the law. They are under the law^ Gal. v. i8. The law is fet againji ihem^ i Tim. i. 9. How this, if the covenant of the law be abrogated ? This fuppofes that the law is in force. Evaf, Paul ufes a certain condefcenfion in thefc texts, forming his arguments, according to the per- fuafion of thofe, with whom he had to do* They fuppofed that the law was flill in force ^ Anf, From whence does this condefcenfion appear ? It is never ufual with the apoflle. A m^n may not on account of a party, condefcend to teach any thing againfl the truth and his own perfuafion. Alfo the apoflle does not difpute, but tells plainly, what is his meaning, fhowing them, what fmners had to fear, to wit, the curfe of the law. V. The Fifth reafon from the nature of the gofpel '^. The gofpel knows no penal threatening. It an- nounces the joyful meifage of our falvation in Chrifl. This is alfo to be feen in the contents of the new co- venant, Jer. xxxi. 31, b'c. Heb. viii. 10. Were the covenant of the law now difannulled, then the fmner had no punifnment to fear, becaufe the gofpel threatens no punifhment. Who can admit fuch things ? The law mull therefore continue in force, to fubjed the fmner to punifhment. Evaf We find alfo threatenings, John iii. Mark xvi. Heb. iii. & iv. ^ Crell. contra Grot. p. 230. ^ Cocc. fumm. Thcol. cap. 63. num. 3, 4, 5. 8, 9, lO* Confijlent with the Right of the Law. 59 Anf, Thefe flow from the covenant of the law, which alfo aggravates fin, when God's goodnefs is flighted and defpifed. Evaf, Paul writes, that God fhall judge according to his gofpei, Rom. ii. 16. Anf> He there refers to the judgment of abfolution. For according to his gofpei, Chriit will at that day, abfolve believers from the judgment of condemnation.* Thus the gofpei, properly taken, hath no threaten- ings. VI. The Sixth reafon from the fimilitude ufed by Paul, Rom. vii. i, 2, 3, 4, '^c. The apoflle fuppofes the man under the law as m a fpiritual marriage. And that, i/?. As pure and un- defiled. This was in the creation, when man w^as free from fm, and could not be charged with fpiritual a- dultery. 2^//y, As a violated marriage, in which the adulterous, that is, the finful w^ife, not only remains under the right of the hufband ; but through the fear of death, and the deferving of evil, is alfo as a Have to him, and groans under his rigorous commands. 3^/)', In the diiToiution of the marriage, which takes place through the death of the nrfc hufband, that is, the law. This death proceeds from the power of Chrill's death ^ Having by his death flain the right of the firft hufband, the accepting of the new marriage with Chrifl, follows thereupon. This fimilitude fliowSj^ that the covenant of the law remains in force, and ^ Cocc. furam. Theol. cap. 61. num. 6. G 3 6o We are faved by Chnfi^ its right fatisfied : remains in force over all, who do not enter into this fpiritual marriage with Chriil ; its right fatisfied for thofe who go into this marriage, they not being efpoufed to Chrift, till the law, that is, the firfl hufband, be flain by Chrift's death ; or which is the fame, its right be fulfilled. We are therefore faved confiflent withi its demaiid and right. Objections Solved. Ohj, Is that no difannulling, when by the authority of the Lord of the law, the power of the bond, which the law has over all its fubjed:s, is taken away for ever ^ ? This is to be feen in the gofpel-promifes to believers. They promife falvation to fuch, whereas the law threatens the curfe to the leafl tranfgrefFion. Anf, Then unbelievers, however, remain under the law, and believers go free, becaufe Chrift hath fulfilled the right of the law, Gal. iii. 8, Upon this fulfilling thofe promifes reft, and for that reafon they can prove no fuch abrogation, but eftablifli the con« trary, Ohj, It is exprefly taught, Heb. vlii. 13. That the covenant of the law is become old and vanlfhed away ^. Anf, The covenant which is promifed, Heb. viii, relates to thofe only, in whofe heart God's law is writ- ten, and their fms forgiven. This is not applicable to unbelievers. With refped to them therefore the f Crell. contra Grot. p. 221* « Ibid p. 228. 2250 Confijleni with the Right of the Law, 5 1 covenant of works (hould flill continue. To be fhort, Crellius muft prove, that by the antiquated covenant is underftood the covenant of the law. Whereas there is a reference to the Old Teflament, or to the old ceremonial adminiflration of the covenant of grace. This vanifhed away at the death of Chrifl. Adher, Thofe words, Deut. xxvii. Curfed^ &c. re* fer alfo to the ceremonial inflitutions. Where the laws ceafe, there the threatening mud alfo ceafe. Anf, According to this reafoning it follows, that the threatening continues in force. For the moral precepts, which are the principal, remain in force. But to fpeak to the point, That threatening began with the law of nature, and not with the ceremonial law. From thence it was borrowed to flrengthen the ceremonial law. It does not vanifh away there- fore becaufe the ceremonies did. Obj, The gofpel under the name ofgt'ace, is oppofed to the law, John i. 17. Rom. vi. 14. Therefore ^fpe- cially to the threatening, which is the mofl rigorous part of all the law ^. Afif. This oppofition teaches, that we do not in our own perfon fulfil that law. Not becaufe of a fim- ple abrogation, but becaufe the furety hath fulfilled it for us. Thus grace is by no means prejudicial to the right of the law. For mercy and righteoufnefa kifs one another, P Ibi4. 62 Suretiflotp for the Sinner^ THE FIFTH POINT OF DIFFERENCE. Wloether Suretijhip for the Sinner^ can have place before the Divine Tribunal ? IN our preceding difcourfes, we have frequently appealed to this, that furetifhip for the fmner can have place before God's tribunal. It is therefore more than time, that we ponder and prove this mat- ter fomcwhat further. It is profitable to the ortho- dox, to ftrengthen them in the dodrine of the truth. It is ufeful to their opponents, to make them fee, that it militates nothing againfl right or equity ; that fo they do not always continue the enemies of the crofs of Chrifl \ In order to form a proper judgment of this matter^ it is by all means neceflkry, that it be well underftood. what is meant by this furetilliip, to wit, a pledging of one's felf to punifhment inftead of another, who hath ^ GodVvirtue and truth are in no ways injured thereby, on the contrary, the riches of God in giving a juft Saviour, and the pouter of his grace in juilifying the weak are difplayed. Cocc. fmnm. Theol. cap. 32. num. 44. Does not militate againjl Equity* 63 deferved that punifhment, with a view thus to deliver him. In this furetifhip therefore we require ; I/?, That the furety be fit, to bear the deferved punilliment for the guilty, by unity of nature with them. idly^ That he be able to endure the puniihment. n^dly^ That he be alfo fufficient to deliver the guilty. Athly^ That he be abfolute mafter of his life, flate, and all things, and fo have a right to pledge that which is his own. c^thly^ That he fpontaneoufly fubflitute himfelf in- ftead of the guilty. Gthly^ That all things be done here with the con- fent of the Judge. This fmiple propofal juflifies the thing. All the parts are equal. How then can the whole be unjuft ? None is wronged here. Neither the guilty, nor the furety, nor the Judge. For every thing is done with common confent. Nay, more, the law is provided for in its requifition and right. He who thinks to fee injuflice here, has yet no proper conception of what is juft or unjuft. This fubject will be fet in a clear light, when we unfold the intimate union between the furety and the guilty, which this furetifhip fuppofes for certain. It is, i/, Natural, by unity of nature, adly^ Su- pernatural, in his being the head and the hufband of the guilty. 3 Cocc fumm. Theol, cap. zz. num. 44. fo Suretijhip for the Sinner, ed by furetlfhip. When the eflence of punlfliment remains inviolated, then furetifhip is jufl. VIII. The Eight reafon from David's words, PfaU xhx. 7, 8, He fmgs as follows. None of the,n fball ever he able to redeem his brother : he /hall not be able io give God his ranfom : for the -redemption of their foul is too precious, a7id JJjall ceafe for ever, Ob-» ferve, he allows a redemption by ranfom, if the ran- fom be coflly, according to the coftlinefs pf the re-: demptlon. Mark, how he teaches, that the redemp- tion ceafes, when the ranforn does not intervene. Thefe things juftify this furetifhip. IX. The Ninth reafon from the power of his con^ fent who is at his own difpofal. This confent caufes that the guilt of the guilty becomes his. By this confent therefore he is punifhr able, as for his own guilt. Here therefore no ap^ pearance of injuftice remains. For this confent has as much power here, as the fumers ■^confent to fm, to make the fmner punilhable. X. The Tenth reafoji from the facrifices of the Old Teftament, It will prefently appear from the following que- ftion, that the Old-Teflament priefls were furetiea, and that the facrifices made reconciliation by way of fatisfadlion. All. which refts on the equity of this furetifhip. h<}Ss not militate againjl Equifj. ^i Objections Solved. Obj. It is againft all juftice, that a Judge demand^ tor allow, or punifh, a furety ; when the guilty is at hand, and can be puhiflied himfelfi A?if, When the furety, becaule of the debtor's ih- ability^ fubilitutes himfelf as principal debtor, and renounces all benefits, then according to juflice he mud be puniihedj though the debtor be prefenti Obj, God has teflified that the child fhall not bear the tranfgreffion of the father, that the foul which finneth jhall die^ that the righteoufhefs of the righte- ous, and the wickednefs of the wicked Ihall be upon him* Ezekj xViii. ^^ Anf Shall the fightcoiifnefs of the righteous be always upon him, how then was Chrifl afflided ? We might fay with Crellius, that this chapter fpeaks not of all times, but of fome extraordinary occurrences. Therefore it could not always ptevent this furetifhip. But we Ihall come fomewhat nearer* Thefe Jews fuf- fered againfl their will. Here therefore it is promif- ed, that they fhould not fufFer againft their will. This has no connexion with that furetifhip, which takes place with the furety' s co'nfent. Obj, God willeth, l)eut. xxiv. i6. 2 Kings xiv. 5. that the fon do not atone for the father's tranfgrefTion,' tior the father for the fon's, who neverthelefs are fo nearly related to one another "^4 P Socin. de Servat. part» 3. cap. 3, « Ibid. 7 5 Suretijhip for the Sinner^ kc» Anf, According to the interpretation which occiirs'^ i Kings xiv. 6. I might fay, that there it is forbid- den, that the fon and father be punifhed ahke, when the father only hath fmned : which does not affect this difference^ Taken at the farthefl, it is here for- bidden the Judge either to punifh the fon for the fa^ ther, or the father for the fon, at his own pleafure. This does not forbid furetifhip. For this is not law- ful to him even in money-matters, where without all controverfy, furetifhip is jufl. Here alfo God gives a a law to man. It is contrary to the word of God^ and to found reafon, to limit the fupreme Judge by thofe laws, to which the fubordinate is fubjefted* God may vifit the iniquities of the fath':rs upon the children, and according to the dofttine of our oppo- nents, flay the mofl innocent in virtue of his domi* nion. Thefe things are beyond the power of men. Ohj* It is never received by law, or cuflom, that the punifhment, which one mufl fuifer in his bodyj may be fuffered for him by another \ Anf. The contrary appears in hoflages. Alfo, it is enough, that fuch a law or cuflom may be receiv- ed, and that God's right far furpaffes human laws, or cufloms. ^ Ibid. The Sacrijces reconciled hy lOay of SatisfaSlion. 73 THE SIXTH POINT OF DIFFERENCE, Whether the ancient Propitiatory-Sacrifices^ made recon» ciliation for Sins^ as afnnple pre-requiftte Condition ? or by way of Satisfaction ? THERE are many ftrong arguments, which aC fure us, that the facrifices did not make recon- ciliation for any fin, as to the confcience. I/?, They were fhadows, Heb. x. The fpiritual re- conciliation far furpafles the power of fhadows. 2dly^ They are purified and juftified as to the flefh, Heb. ix. 10. Iffc. in oppofition to which the juflifi- cation as to the fpirit is mentioned there. 3^/j, According to the nature of all ceremonies, they were an hand-writing againll: fmners. Col. ii. 14, 15. This deprives them of all power, to take away fins as to the confcience. /\.thly^ Otherwife they fhould (till remain in power, in fo far as they were able to reconcile as to the con- fcience. For the difannulling of the old command- ment is only for its weaknefs, Heb. vii. 18. Sthly^ They were ordinances of the law, which made nothing perfe^^ Sacrifices reconciled^ Sthly^ They were very meanly efleemed of God, as being in that refped: of no value and virtue, Pfal. xl. 7, 8. Pfal. 1. and li. This is not applicable to things, which truly reconciled. ythly^ They left confcience of fms remaining after the facrifice was- performed, Heb. x. 2. Confcience cannot remain, or be afraid, when one is aflured of re- conciliation. Or fliould the apoftle intend, that they had confcience of newfins^ and not of thofe fins^ for which facrifice had been offered ? This is againft his meaning. • He writes, that they were not once purified^ and that they retained confcience of fm. From whence he alfo concludes, that a better facrifice was necelfary. This being meant of new fm, could give no necefTity for a better facrifice. Thefe new fms^ could be expiated, as well as the former, by fuch facrifices. 8//?/y, They were accufed of weaknefs in the an- nual-facrifice. In it there was a remembrance again gf the fm of the whole year. See, Lev. xvi. Heb. x. 3. This facrifice was offered for fms, for which of- fering had been made in the private facrifices. This was an intimation, that they could not expiate as to the confcience. Otherwife fuch a repetition and re- newed remembrance of fms, could have had no place. 9//?/y, They could not fanclify the fmner, Heb. ix. 9. x. I. That is, communicate forgivenefs, as is to be feen, Heb. x. 14. compared withverfe i"^l^6, 17. To fandify^ is in this epiftle, to take away the guilt of fms. It is unneceffary to mention more reafons. By way of Satisfadion, yr Twice does the apoftle exprefly write, that they could not take away, yea, never take away fins, Heb. x. 4, 1 1 . The glofs which Socinus gives upon thefe v/ords is too bare-faced. He writes, that the meaning is not, That they had no pozvcr to expiate thofe ftns for which they were offered^ but that they had none to turn men from fin J ftnners falling into former fins ^ and being thus confirained to offer facrifices again '". For to take away fms, never fignifies to turn from fms, without taking away the guilt. How then fliould the not taking away, fignify only a not turning from fms ? This not taking away, the apoftle oppofes to forgive- nefs, verfe 18. It iignifies therefore an,impotency to take away the guilt of fm. The apoftle calls that impoffible, which the Jews thought to find in the facrifices. That was not the turning av/ay from fin, but the taking av/ay of guilt. It v/ould alfo be trif- ling in the apoftle to place impotency in a matter, for which the facrifices were not inftituted. They w^ere not appointed, to turn men from fins, their re- lation was to guilt. In thefe words, the apoftle alfo points out the reafon, why thofe facrifixes behoved to be repeated, and w^hy Chrift's facrifice is not, to wit, becaufe the former facrifices could not take away the fms which Chrift's facrifice does. Now, if by this the turning from fin were underftood, then Chrift's facrifice was alfo to be repeated, becaufe we' daily fall into our firft and our old infirmities. ^De Servat. part. 2. cap. 16. I 2 7 6 The Sacrifices reconciled^ You will aik with Socinus, why were facriflces in- ftituted for little fins, and not for great, if they did not expiate as to the confcience " ? It is a bad princi- ple of his, that facrifices were inflituted only for flight tranfgrelTions. The contrary is fuper-abundantly proven by our writers. For the prefent we fliall al- low it, and to the queflion we anfwer, that the reafon hereof might be, that fo it pleafed God. We might alfo fay, that thereby God might intend to point out their impotency with refped to expiation ; for being inflituted for little fins, they could not expiate even them as to the confcience. You will again afk, to what purpofe facrifices, if it was known, that they could not expiate any fin as to the confcience ? They ferved as types of a true pro- pitiation which was to come, carried the finner to the facrifrce of Chrifl ; and yet they expiated, though not as to the confcience. The denying of one particular way, is no denial of every way. As we, therefore hold it for certain, that they did not expiate as to the confcience, fo it is alfo indifput- able with us, that they did expiate, to wit, as to the carnal flate. See this. Lev. i. ii. iii. iv. v. vi. xvi. 1 Sam. xxiv. The which we fhall further illuflrate in the following manner. Ifrael may be confidered in two fenfes. Either in a fpiritual, or in a carnal. This didindion is taught by the apoflle, Rom. ii. 28, 29. This diflindion the Jewifli fi:ate requires. That peo- « Prsle(St. cap. 16, By ivay of Satisfadion, yy pie is fometimes reprefented fpiritually, fometimes externally, or carnally. Hence alfo, their ceremonies were inftituted in two fenfes, either fpiritual or car- nal. See, Rom. ii. 28, 29. Heb. vii. and ix. verfes 9, 13, 14. Spiritually, they were types of Chrifl's propitiatory-facrifice and benefits. Carnally, the ceremonial law was in itfelf an inftrument of the Jewifh polity, and a law of carnal fervice commanded them in that ftate ; being in this refped, alfo able, to purify them to the purifying of the flefh. See this in a particular inftance. It is confeffed, that the cere- monial wafnings may be confidered in two fenfes, either fpiritually or carnally. Spiritually, then they fignified the inward purifying of the foul by the Holy Ghoft. Carnally, then they purified as to the outward ftate. Thus alfo muft the propitiatory-facrifices be confidered. Spiritually, then they are types of Chrift's facrifice, as this aifo is the fpiritual confideration of the law ceremonies, when it is fitted to that which it typifies and fignifies. Carnally, then they fandify to the fanftifying of the fieili, Heb. ix. 9, ^r. You will afk, what benefit arofe from that purify- ing of the flefh ? That the finner continued among the people, from which he muft otherwife have been rooted out. This mufi: be conceived as follows. E- very ceremonial uncleannefs deferved extirpation from among the people. Therefore, he, who in his un- cleannefs, had negle£led the facrifice, behoved to be extirpated from among them ; as alfo he who had polluted himfelf with thofe abominations, for which 78 The Sacrifices reconciled, no propitiatory-facrifice was appointed. Num. xv. ^23, Effr. From whence therefore, it appears, that this fa- crifice made him to continue among" the people, and propitiated for him to fuch a degree, that he was not, as unclean, extirpated from among them. This exphcation of ours cannot be contradicted by the Socinians. They teach, that in thofe times the forgivenefs of temporal punifhment only was promif- ed, and that facrifices were offered for it. They did not then make reconciliation as to the confcience, but as to the external and carnal flate. Whereby they therefore overthrow, all that they fay of reconcilation as to the confcience. It appears then, that they w^re indeed types and pledges of a future, a true fpiritual reconciliation as to the confcience, but that they themfelves reconciled only as to the external and carnal flate. It comes now to be confidered, how they effeduated this carnal reconciliation. Here a double way may be conceived, that is, that they brought it about, either as a fmiple preceding condition, upon the performance of which God promifed this reconciliation, or as a reconcihation wrought out by way of fatisfaction. What is to be chofen here, will inftantly appear, in the cleared man- ner. It was fecn above, that an uncleannefs, for which no propitiation had been made, was punifhed with the extermination of the unclean. Inftead of whom if the viclim was flain, then this made him continue among the people : that viftim being extirpated, while otherwife he would. Even as the ram was flain By way of SathfaBlon. 75 in Ifaac's place, and he preferved in Hfe"^. Here therefore the mere prefence of the vidim was not ac- cepted, but its death and extirpation inflead of the death and extirpation of the unclean. Thefe things teach, that the facrifices made reconciliation as to the carnal ftate by way of fatisfadlion. Here we fee in ^ the cleareft manner, the law of retaliation. The clean beaft inflead of the unclean man, the life of the beafl for the life of the man. This law of retaliation is the law of fatisfadlion ^. Thus according to that law, tooth was given for tooth, eye for eye, in order to fatisfadion. This has the greater place here, becaufe thereupon the unclean goes free. He who contra- dicts this, gives to know that he does not underftand what a fatisfadory facrifice is. Its effence confifts in this, that the vidim enters into the place of the guil- ty, and fuffers what he ought to fufler ; thus redeem- ing the guilty with the Judge's confent. Socinus and his followers fpeak otherwife y. They teach, that the facrifices properly and truly made ex- piation to God, for all thofe fms for which they were offered. How ? As an appointed condition^ fay they, which being fulfilled according to the law by the Jews, Gcd according to his decree promifed that he would hold them for clean, and declare them free from deferved pu- nifhment. This they teach with a view to oppofe the "' Cocc. in I Pet. i. 18 19. par. 168. ^ Cocc. de faed. par. 113. y Socin. de Serv. part. cap. 10. ii. Crell. contra Grot, cap, 10. Volk. lib. 2. cap. 23. lib. 5. cap. 22. 8o The Sacrifices reconciled^ fatisfa6:Ion of Jefus Chriil. So many truths mufl they attack, who will make war againft the fatisfadion of our Saviour. This then is the difference here, Whether the pro- pitiatory-facrlfices reconciled as a preceding condition^ up^ on the performance of which^ God promifed freedom from punijhment ? or if they reconciled by way of fat is- faction ^. The firfl is denied, and the laft taught by us. Our opinion is thus proved. I. The Firft reafon from the name of the facrifices. In fcripture the fm-oiferings are called 7^/2, Ex. xxx. to. Lev. iv. 29, 33. V. 7, 8. x. 16, 17, 18. xii. 6, 8. & xiv. 13, 22. The word^/w, when it does not fignify the crime itfelf, is always ufed by the Hebrews for the punifhment of fm. See, Gen. iv. 7. Zech. xiv. 19. It muil therefore have this fenfe there, that they bare the punifhment of fm, that is, made reconcilia- tion by way of fatisfadlion. Evaf They were fo called, either becaufe they were offered on occafion of fm, or becaufe man v/as obliged by fm to offer them, or becaufe they were offered up to take away fm *. Anf This is not enough. For as is proved from the flile of fcripture, it muil here fignify punifhment. Ufed in the cafe of fuffering, it can have no other fig- nification. II. The Second reafon from the nature of the thing. ^ Cocc. in Rom. lil. 24, 25, 26. Cocc. fumm. Theol. cap. 6io num. 9. * Crell. contra Grot. p. 72. By way of SatisfaSiion. 8 1 It IS confelTed on all fides^ that God putiifhes none but the guilty. When the fmner does not fufFer with- out guilt, how then can his facrifice fuffer without being charged with his guilt ? How can the facrifice fuffer the fame which otherwife he mud have fuffered in his own perfon ? This teaches, that the facrifices reconciled by way of fatisfadion. III. The Third reafon from the form of the inflitu* tion refpeding facrifice. It is thus propofed to the finner : He Jhall offer a hillock for his fin which he hath ftnned^ &c. Lev. iv. 3, 23, 28. Lev. vi. 7. Which can have no other fenfe than this, he fhall in that manner make atone- ment for his fm by the priefl. Thus it is alfo ap- pointed. Lev* V. 3. — 7. Here it is faid, that he, who toucheth the unclean thing, fliall be unclean and guil- ty, and it is commanded, that he bring unto the Lord for his guilt, a female from the flock, ' cording to the counfel of God ? Hence we conclude, that thefe words, he knew nofin^ fignify, he deferred no punijhment : therefore, to be made fm by God, lignifies, by virtue of oppofitioh, that God laid the puniihment of fin upon him "", Adher. Sin taken ior fuffering^ fignifies fometimes only fuch fuffering, as is inilicled by occafioii of any one's fin, without having the eifence of proper pu- nifhment. For which reafon he may alfo be called ftn, who fuffers only on occafion of the fm of an^ other ^. Anf, The word Jin never fignifies in the Holy Scrip- tures fuch fuffering. It always means a triie puniih- ment. This alfo hath its reafon. For outward fuf- fering cannot be called fin, as it is not the punifh- ment of fin. This manner of fpeaking acknowledges fin as the meritorous caufe of that fuffering. When therefore a perfon is made, or called j///z, it teaches that he fuffers the punifhment of fm. Adher, This fignification occurs in the Vford Jinner, I Kings i. 2 1 . for which here ftands the word fin ^. A7if. The word Jin is not read there, nor to be madeyc? oj God^ concerning which words the prefent difpute turns. Yea, the fenfe of that text is, that they Ihould be puniflied as real finners. For they fhould be charged with high treafon againfl King Adonijah. ^ Cocc. in hunc locum. y CrcU. contra Grot. p. 72. 2 Crell. ibid. Tfoved from the Holy Scripture, 105 Adher. To be righteoufnefs in Chrift, is only to be treated as one truly righteous, without the merit of true righteoufnefs ; therefore to be fin^ fignifies to be treated as a fmner ^. Anf, This mufl be proved and not aflerted by Crel- Jius- without proof. The judgment of God is accord* ing to truth* He treats none as righteous without the merit of true righteoufnefs, otherways it cannot be called righteoufnefs, much lefs^ the righteoufnefs of God. Merit is requifite to righteoufnefs ^ Evaf On Gal. iii. 13. Thefe words fay only, that Chrift hath redeemed us from the true curfe of the law, whilfl he for our fake fell into fome curfe of the law. Paul here feeks to be pleafant by the little word curfe '', Anf I fay with the much renowned Cocceius, the Lord rebuke thee, Satan ^, For feeks Paul here to be pleafant only, then he ufes no demonflration of the Spirit. We fhall clearly fhow the abfurdity of this in- terpretation. I/?, He who fuffers only a kind of death accurfed according to the law, and fo falls into fome curfe of the law, may not be called accurfed. Not external death, but the caufe of death, to wit, fm, is the caufe that any one may be fo called. Much lefs then, may he be called a curfe. idly^ To be juftly called a curfe it is requifite that he be under the power both of fin and of the law. In fuch a flate * Crell. ibid. ^ Cocc. in hunc. locum. ^ Soc. de ferv. p. 2. cap. i. Crell. contra Grot. cap. 7^. ** Summ. Thcol. p. 646. N loS The Satisfadton of Jefus Chrijl^ none can be guiltlefs, unlefs he fatisfy for the fin of another, and in oppofition thereto God's immaculate holinefs be difplayed. 3^/y, Here it is faid, that he was made a curfe for us. For him to be under the curfe, to become a curfe, can have no other fenfe, then to take the deferved curfe upbn him. ^thly^ Our redemption from the curfe of the law, is inferred by Paul from thence, becaufe Chrift was made a curfe for us. There is no confequence from thence to fuch a certain redemption, if Chrift did not fuffer the curfe which we deferved. Sthly^ The Lord Chrift could not be called a curfe by Paul, but in relation to the law, and in relation to God as the law-giver. Where* fore Paul alfo applies to Chrift, that which is written in the law, Ciirfed is every one who hangeth on a tree. How curfed, but according to the law ? How Chrift a curfe according to the law, if he did not bear our curfe for us ? 6tMy^ That which Paul here writes Concerning Chrift, is peculiar to Chrift. For who durft fay, that every man is made a curfe for us ? To fuffer one kind of death, which according to the law was accurfed, and fo in that fenfe to fall into fome Gurfe of the law, as Crellius and^Socinusfpeak, is not peculiar to Chrift. This is alfo to be feen in the apoftles and other martyrs. We conclude with Coc- ceius, every curfe of the law is a punifhmcnt of fin ^. Adher, The curfe of the law is eternal death. This was not fuff'ered by Chrift. For the death of the crofs, whereof Paul fpeaks, was temporal death. ^ Summ. Thcol. pag. 646. Proved from the Holy Scripture. loj Anf, The curfe of the law is eternal death to mere creatures, becaufe they cannot bear that curie at once ^ It is otherways with a fufficient furety. He can fatisfy the curfe, and for that reafon cannot be holden of death. He therefore fatisfies the demand of the law in the ftri^left manner. Adher, Then Chrift the moft beloved and moft in- nocent Son of God, was properly accurfed and hated by God his Father ; and that indeed at the very time, when he was fmgularly obedient to him, and nnifhed that work, which was acceptable to him, and for which he alfo was beloved, and exalted by him^. Anf, He who as a furety becomes a curfe for an- other, isnot therefore hated of the Judge. The work of furetilhip fuits only the moft beloved and moft in- nocent Son of the Father, and it is highly proper that he be alfo beloved and exalted by the Judge for the fulfilling of that furetiihip. II, The fecond proof from thofe texts, which teach that Chrift fuffered for fms ^. He ii-as wounded for our tranfgreffions^ be was hrufed for our iniquities^ Ifa. liii. 5. De Ulcered for our offences^ Rom. iv. 25. To fuffer for fms, fignifies always in the Holy Scriptures, to be punifhed for fms. See, Deut, xviii. 12. Lev. xxvi. 18, 28. 2 Kings xxiii. 26. Pfal. cvii. 17. Jer. xiii. 22, This is alfo the meaning of that phrafeology in all languages. Yea, that manner of fpeaking, fignifies ^ Cocc. Summ. Theol. cap. 61. 8 Crell. contra Grot. pag. 76. ^ Cocc. fumm. Theol. p. 648. 649, N 2 I o 8 The Satlsf action of J ejus Chrijl^ in all languages, that fins are the previous and meri- torious caufe of that fuffering. Therefore the fenfe of thefe texts is, that Chrifl bore the punifhment of our fins, and fo fatisfied in our ilead. lie died for our fins according to the fcriptures^ i Cor. xv. 3. He gave himfelffor our fins ^ i Pet. iii. 18. Thefe words, for fins ^ joined to words of fuffering, always teach that that fuffering is a true punifliment of thofe fms. See this, Ifa. XXX. 12, 13. Jer. iii. 8 ^. Evaf To fuffer for fms, is nothing elfe but to fulfer on occafion of fins. See, i Kings xiv. 16. Pf. xxxix. 12'. ' Anf It never has this fenfe in holy writ, and fuch a fenfe militates againfl that manner of fpeaking in all languages. Alfo it has not this fenfe in the two texts objeded. For the people were truly puniihed for Jeroboam's fm, God punifhes idolaters, as well in their poilerity, as in themfelves. See this explained, I Kings XV. 30. Thus alfo David fpeaks, Pfal. xxxix. 12. Not of a fimple chailifmg, (although that word likewife fignifics to punifh, Pfal. xciv.) but of chaf- tinng with punifliments. The fenfe is. Wilt thou^ God, punijh man according to the demerit ofhisfn^ then thou caufefi his comeVmefs to melt like a moth. See the like fenfe, Pf. cxxx. 3. Simple chaftifements are not fo heavy, as thefe punifhing chaftifements, of which David here fpeaks. Read this, Pfal. ciii. 9.— 13. I Cor. X. 13. ^ Cocc. in hasc loca. Summ. Theol. cap. dl,. ' Soc^ de Serv. pag. 2. cap. 7, F roved from the Holy Scripture, 109 Evaf. On Rom. Iv. 25. For fins^ fignifies here a final caufe. The fenfe is, to do away fins. Thus the following words, for our jujiification^ fignify a final caufe ^, Anf. According to the peculiar interpretation of Crellius, the particle for^ cannot be equally taken in both members. In the firft member he thereby un- deritands lo do away. This can have no place in the fecond. For Chrifl did not rife to annihilate our juflification, but to effectuate it. Sins are evils, and for that reafoii cannot be a final caufe. This is always fomething good. To do away fms, is indeed fomething good, but it muft be proved by flrong ar- guments, that this is underflood here. Thefe words, for fins ^ joined to words of fuffering, never have this fenfe in the Holy Scriptures. They always teach, a preceding, moving, meritorious caufe of that fuf- fering. ^ Evaf, David was indeed punilhed for his fm, but he did not therefore fatisfy for his fm. See, 2 Sam. xii. 13 ^ A7if. Was he punifhed, he in fo far alfo fatisfied. For to fufier punifhment, is to fatisfy. However, he was not properly funijhed^ but chafiifed. The righ-» teous God cannot punifh Chrifl for the fms of others, much lefs to redeem the guilty, but in relation to a true fatisfadion for fms. We conclude with Coc- ceius, Certainly^ fince the death of Chrifi has fucb ^ Crell. contra Grot. pag. 10. * Socin. de fcrv. part. 2. cap. 7. no The Satisfa3ion of Jefus Chriftj a relation to our Jins^ that he is faid^ to have died for ihem^ it can then^ fg^^fy nothing elfe, but the guilt of fin^ as the caufe of dying in order tofatisfy "*. E-caf Thefe words, i Cor. xv. 3. Gal. i. 4. i Pet. iii. 18. teach only tl final caufe, that is, that Chrift died that we might know and receive the redemption from fins, which is tendered to us by the kindnefs of God. So thefe words fignify a final caufe, Rom. viii. 3. Heb. X. 26°. Anf Sins can be no end, becaufe they are evil. Every end is good. That Crellius, in order to prove this, will have fomething underflood here, is with- out foundation, and never has place when thefe words are joined to w^ords of fuffering. The texts, Rom. viii. 3. and Heb. x. 26, cannot ferve him; becaufe the words there, according to his opinion, are not joined to words of fuffering. We judge, that they both teach, not a fnal caui'e, but an antecedent moving caufe. For Chrifl was fent becaufe of fms, and fanc- tified to be a facrifice. Nay, more, Cocceius very well obfervesP, that no final caufe can be un- derflood here, if Chrifl did not die for fms ; as a caufe, demanding the death either of the fmner, or of the furety. For in fuch ways of fpeaking, when thefe words fignify an end, it mull be called an ante- cedent moving caufe of the fuffering adjoined ; and when it can deferve that fuffering, it always fignifies an antecedent meritorious caufe. We again con- ^ Summ. Theol. pag. 649. cap. 61. ° Soc. de ferv. part. 2. c^p. 7. Crell. contra Grot. p. 11. P In I Cor. XV. 3. Proved from the Holy Scripture, 1 1 1 elude, with Cocceius, Certainly^ ftnce the death of Chriji is fo referred to our fins, that he is f aid to have died (TTipi, v-TTif) for them, it can then fignify nothing elfe, hut the guilt of fin, as the caufe of dying in order tofatisfy p. III. The Third proof from thofe texts, which fay, that Chrifl died for finners '^. When we were yet without firength, Ghrift died in his time for the ungodly^ For fear cely for a righteous man will one die, yet, per- adventure for a good man one will even dare to die : but God commendeth his love towards us, that Chrifl died for us, when we were yet finners, Roiti. v. 6,"^, 8. As they who judge, that if one died for all, then were all dead, 2 Cor. v. 15. Chrifi hath alfo fuffered once for fins, thejufifor the unjuft, that he might bring us to God^ 1 Pet. iii. 18. We fay with Cocceius, That thefe texts, teach an exchange, or fuhflitution of the furety in our fiead ^ This we fhall fhow upon every paffage. Ac- cording to Paul's judgment, Rom. v. Chrifl died for us in that fenfe, in which it feldom happens, that one dies for a good man ; and fcarcely occurs, that one dies for a righteous man. To die for their advantage, happens daily. To die in their (lead, is fomething unprecedented, and only refembles that love of God, which Paul fo highly extols ; and is alfo only fit, to teach the certain reconciliation of thofe, for whom Chrifl died, which reconciliation he draws from P Sum. Theol. p. 649. cap. 61. num. u. ^ Cocc. in haec loca. ^ De fjcd. par. 108. 114, 120, 112 ne SaihfaSlion of Jefus Chrljl^ thence. How could Paul conclude from thence, ^ Cor. V. 15. that they were all dead for whom Chrifl died, ' if he did not die a furety in their ftead ? How alfo, that they (hould live to him as their Lord ? This istobefeen, i Pet. iii. 18. How the jufl for the un- juft, but that he, not having deferved this, came in- to that flate, which we had deferved ? This is fome- thing elfe, than to die merely for one's advantage. Evaf, To ^\^ for us^ is as much, as to die on our account. Compare, Rom. xiv. 15. i Cor. viii. 11^. Anf He who dies on one's account, may alfo die in his flead ; and then he dies firfl in the full fenfe on his account, when he dies in his ftead. Evaf That to die for iis^ is not to die in our place, you may learn from thofe texts, which fay, that Chrifl fuffered for fms. He could not die in the flead of fins ^ Anf. They may teach you, that they do not fignify to die for our good. For he could not fuffer for the good of fms. Here we mufl make a diflinftion be- tween faults and perfons, between fulFering for faults, and for perfons. This is gravely explained to us, i Pet. iii. 18. Where it is both faid of Chrifl, that he {n^trtdfor ftns^ and for the wijufi : for the unjufl, to bring them to God : which is not applicable to fms. Evaf Chrifl fuffering for us, hath therein given us an example to follow him. i Pet. ii. 2 1 . Had he fuf- ^ Volk. lib. 5. cap. 22. ' Soc. de ferv. part. 2. cap. 8. Proved from the Holy Scripture, iij fered in our ftead he could therein have left us no example *. Atif. Why not ? Or could we therein have had no example of imitation, when necellity demanded it, and we could thereby promote the glory of God, and deliver our neighbours ? However Peter means no more, but that Chrift, in his patience, difplayed in his fuffering for us, hath left an example to us. By fuffering patiently in one's place, a man may be an example of patience to another, without obliging him thereby to an equal (late or kind of fuffering. Evaf, Paul alfo fuffered for the ColofTians, Col. u 24. but not in their ftead ''. Anf, Chrift fuffered for us in another fenfe, i Cor. i. 13. We ftand not upon the fimple words, tofuffer, or to die for one ; but prove from the circumftan^ces of thefe texts, that they teach, that Chrift fuffered in our ftead. Evaf On Rom. v. Paul teaches that Chrift fo died for us fmners, as he could die for the righteous. He could not die inftead of the righteous ^'. Anf This is a grofs falfehood. For then he him- felf did not die to put away our fms. For this can- not be faid of the righteous. Here God's love is only extolled, from a comparifon of things, which either occur, or do not occur in human adlions. Evaf Upon 2 Cor. v. 15. Is your interpretation "' Socin. pratl. cap. 20. Crell. contra Grot. pag. 464. "^ Soc. de ferv. p. 2. cap. 8. y Socin. prael. cap. 20- o 1 1 4 The Satufa^ion of Jefus Chrijiy good, then all men are actually delivered, immedi- ately upon the death of Chrifl ^ A7if. The death of the furety gives right and not always immediate efficacy ; although all thefe for whom he died, are actually dehvered from the curfc of the law. Adher, Paul means to fay this, Becaufe Chrifl died for us, therefore we mufl, for his fake, alfo die unto fin. See the like manner of fpeaking, Rom. vi. 6. vii. 4. xi. 26 ^. Anf, It is againfl all reafon, againfl all cuftom, againfl the ftile of holy writ, to reprefent a duty as done, when it is not done, and according to the judgment of our antagonifls, will always be neglected by the mod. The language of the apoflle, ufed in the matter of fuffering, always teaches 2i fuhjiitution of the furety, inflead of the guilty. Adbcr, It is likewdfe written there, That he was taifedfor us. Is that alfo to fay, in our (lead ^ ? Arif, This is not written there. The words for them^ are joined only to the word died. But granting it were fo, the difference of the fubjects would lay us under a neceflity, to explain it differently. Alfo this does not ferve the purpofe. For we go not upon the fnnple words, to die for iis^ but upon the reafoning of the apoflle, concluding from thence. That we were all dead, ^ Crcll. contra Grot. p. 462. "^ Ci-cll. ibid. ^ Socln. pr3sl. cap. 20. Proved from the Holy Script lire, 115 Evaf, John writes, that we are alfo bound, to lay down our lives for the brethren^ i John iii. 16. Never- thelefs we do not fatisfy for them ^. Anf This is not (Irange. We do not die for the brethren, in the fame manner, as Chrift did, i Cor. i. 13. He died of his own accord for us, with the ap- probation of the Judge, fuffering in our Head. This teaches, that he fatisfied for our fms, in our ftead. As he alfo would fatisfy for the brethren, who iliould die in fuch a manner for them. IV. The Fourth proof from thofe texts, which fay, that Chrifl gave himfelf, or his foul to be a ranfom for us ^. He came to give his foul a rarfom for many^ Mat. XX. 28. Mar. x. 45. He gave himfelf a ranfom for ^11^ \ Tim. ii. 5. 6. This language cannot be allowed, when a man does not fatisfy for the debt of another. The original words, are alfo too emphatical. They teach, that this ranfom was given inftead of the guilty, as appears from the words aiiti polloon and antilutron, Evaf If this be the fenfe, then Chrifl had remained a prifoner in our place, becaufe we deferved the pri- fon of eternal death ^. Anf This ftands upon that faife foundation, which is refuted above, to v/it, that the furety behoved to fuffer for ever. Eternal death relates to fmners only* The furety conquered that death. V Soc. de ferv. p. 2. cap. 8. ^ Cocc. de fasd. par. 105. ^ Soc, de ferv. p. 2. c^p. 8. Crell. contra Grot. p. 4154. o 2 1 1 6 The SatisfaElion of Jefus Chrift^ ' Adher, Then we are delivered immediately after Chrifl's death. While neverthelefs many perifh, for whom he died ^. Anf. We are actually delivered from the curfe, and of thofe who are delivered, none Ihall perilh. Adher. Chrifl did not fay, that his perfon, but that his foul was given to be a ranfom for many. Here, therefore, there is no exchange between perfon and perfon, but between price and perfon. A price, as gold and filver, does not come inftead of the prifoner. Anf. To give his foul, is the fame with giving him- felf to be a ranfom. See, i Tim. ii. 5. Tit. ii. 14. Here, therefore, there is an exchange between perfon and perfon. Evaf, The word ranfom^ is here taken improperly, as in, Prov. xiii. 8. xxi. 18 ^ Anf. The proper fenfe of the word, and its ordinary ufe is for us. In fuch ways of fpeaking, as this, it cannot be taken improperly. Alfo in the texts ob- jefbed, the word antihitroyi^ is not found, and there alfo a true ranfom is taught, or at lead an exchange of one inftead of another. For the riches of the rich ranfom him from many dangers, and for that reafon, reflrain thofe men, who otherwife are inclined to trouble him. So alfo the wicked oft come inftead of the righteous, and he remaineth free. We conclude, therefore, with Cocceius, The ranfom blots out the * Idem p. 451. ^ Soc. dc ferv. p. 2. cap. 2. Crell. contra Grot. p. 423. F roved from the Holy Scripture. 117 guilt : and if it do not fatisfy for the guilty it is not aC'^ cepted^. See this very clearly, Pfal. xlix. 8, 9, 10. V. The Fifth proof from thofe texts, which fay, that Chriil carried our forrows '. Surely^ he hath ta- ken ourfickncjfcs upon him^ and carried our forrows^ Ifa. iiii. 4. He bare the fin of many ^ verfe 12. Who himfelf hare our fins in his own body on the tree^ i Pet. ii, 24. The words, to bearfins^ joined to words of fuf- fering, and fpoken of a fuffering perfon, always fig- nify in holy writ, to fuffer the punifhment of fin. See, Exod. xxviii. 43. Lev. v. i. 18. xx. 17. 20. xxiv. 15. It hath its reafon, becaufe the word^^/i, there can only fignify the piinfhment of fin ^ as, 2 Kings vii. 9, He who fpontaneoully, with the pleafure of the Judge, fufFereth the punifhment of the guilty, fatisfies for their fms. Therefore we fay, That he carried our forrows. We fmners fay this of that innocent one, who by his fuffering delivered us from our forrows. Thofe words therefore fignify, that he fuffered, that which we deferved. Evaf To bear, fignifies fometimes fimply to take away \ and to bear fin, to take away fms, as Exod. xxxiv. 7. Num. xiv. 18. Where it is interpreted by forgivenefs '^. Anf To bear fms, when fpoken of a perfon fuffer- ing, fignifies always to bear the punifhment of fin. In the texts cited, it is not a fuffering perfon, but the ^ De faed. par. 105. * Cocc. in hsec loca. *^ Soc. de ferv. p. 2. cap. 4. 1 18 7he SatisfaBion ofjefus Chrifl, Lord who is fpoken of. Although by the Lord, men very fitly underftand the angel of the covenant. For in Exod. xxxiv. He is diflinguiihed from the Father, and in Num. xiv. He is fpoken of who was tempted in the wildernefs, i Cor. x. 9. Thus in thefe texts there might be an allufion to the approaching fatisfac- tory fuiferings of Chrift. Adher. The word is thus explained. Mat. viii. 16. 17. For Chrift did not fuffer thofe ficknelTes, but healed them, and took them away ^ Anf. Is the meaning of this prophecy exhaufted by that healing ? that be far. Ifaiah writes, furely, he hath taken our fickneffes upon him. Men do not fpeak thus of one, who only healed ficknelTes. Much lefs, will they fay of fuch a one, that he was a man offorrows^ and that he carried our forroujs. It is true, he fuffered not thofe very ficknelTes, which he healed. But he fuffered the curfe, in which all thofe evils were comprehended. He fuffered all things in their caufe^ that is, in the curfe, Adbcr, That Chrift hath born our fins, is related by Ifaiah as happening after his death, chap. liii. 12. At that time he did not bear our punifnment "". Anf. This is falfe. He there after ts, the travail of his fouU whereupon it follows as a reward, that he Jhould have a portion of many, . Evaf He is very beautifully faid to bear fin, who fuffers death, or any other evil, becam'e of fin, al- » Ibid. ^ Crell. contra Grot. p. s^. Proved from the Holy Scripture. ug though there were no true punifhment therein. See, Num. xiv. 2>Z' L^"^* V. 7°. Anf, This is againft the (lile of God's word, and againft the circumflances of the texts, which are ad- duced by us for a proof. It is alfo againft the two texts objected. God punifhes the fins of the fathers upon the children, Num. xiv. This they alfo mean to fay. Lam. v. For they confefs, firft the fm, our fathers have finned^ and are no more. Hereupon they add thefe words, aiid we have home their iniquities. To confefs fins, and to fay of them, that they were borne by fufFering, fignifies always a true punifhment. Otherways they would not juftify God in his judg- ments. Which however was their intention, as ap- pears, verfe i6. This muft be apprehended in the following manner. God has threatened to vifit the iniquity of the fathers upon the children : which is a true punifhment, if not of the children, at leaft of the fathers in the children. He who fuffers what is threat- ened, fuffers a true punifhment. Evaf The goat in Lev. xvi. Is faid to bear the fins of the congregation. Not that he bore the punifli- ment of fm, but becaufe the Lord thereby fignified, that the fms of the people fhould be fo taken away, as if the goat had carried them away p. Anf It is not faid of the goat, that he bore fm, but that he fhould hear it unto a land not inhabited. Lev. xvi. 22. This manner of fpeaking, differs much^ ° Idem pag, 45. P Soc. de Sciv. p. 2. cap. 41 S^O The SathfaBion ofjefus Chrijl^ from Jimply bearing fin, Alfo does Socinus mean, that this goat did not fuffer ? We urge this manner of fpeaking, when ufed concerning fufFering perfons. Why did not the goat bear fm ? Did not Aaron be- hove to lay his hands upon his head, and thereupon to confefs all the fms of the people. Lev. xvi. 21 ? Thus he laid fm upon the goat. You will fay, he did not fuffer. Why not ? Did he not fuffer in his fellow-goat, which as his co-partner, made up with him the fm-offering ? See Lev. xvi. 5. Say not the Jews, that that goat came to a miferable death ? Was he not driven into a feparated land, inflead of fmners, who had deferved to be exterminated from among the people? Thus he was exterminated from the land, and fuffered according to the fleflily flate. Evaf. Upon i Pet. ii. 25. The original word, tran- flated bearing^ muft be interpreted by taking away^ as Heb. ix. 28 ^. Anf. I cannot fee, that in Heb. ix. 28. a fimple taking away of fm is underftood. The fenfe is, that Chrift, fuifering-once, was offered to bear fm ; or by fuffering to bear it away. The words by no means teach the end of Chrifl's facrifice, feparate in the whole from the facrifice itfelf, as Crelllus thinks. They declare, that Chrifl, in fuffering, offered up himfelf, in order to bear the punifliment of fm in that offering, and fo to take away fm. For what is more certain, than that he, who after his death fhall be feen without fm, being faid to bear fms, is under- ^ Socln. de ferv. p. 2. cap. 5- Pronjed from the Holy Scripture* 121 ftood to bear the curfe or punifhment of fm ? Certain- ly, it cannot be underflood here, of a fimple taking away. For to hear ftn^ and to be Jeen without fin ^ are here oppofed to one another ^ If this fhould only fignify to take away fins, or the punifhment of fins, then he fhould be moil manifefled as taking them a- way, when he fhall be feen without fin. This would likewife wholly overthrow the oppofition whivch the apoftle inflitutes here. Alfo the text in Peter can by no means admit of this interpretation. Peter fpeaks of bearing fins in the body, Obferve, not by^ but iyi the body. In the original text ftands en or in. It cannot denote an inilrument here. For that manner of fpeaking, of bearing any thing in his body, always expreffes the fufFering fubjeci:. This is alfo taught by the addition, upon the tree. Or as it ftands in the origi- nal text, above upon the tree. Thefe words can make no good fenfe, when this Is interpreted of a fimple taking away. What fenfe would this be ? He hath ta* ken away our fins in his body upon the tree. Peter alfo fpeaks of that which happened on the crofs. The tak- ing away of fms was not finifhed at that time. It ftill happens every day. He alfo teaches, that this bear- ing took place mfuffering^ and that in the body upon the tree. It therefore has a reference, not to a fim- ple taking av/ay, but to the bearing, or fufFering of the punifhment of fin. Adher. Then Peter could not infer from thence, ^ Cocc in Htb. ix. 28. 1^2 The SatisfaBmi tfjefus Chr'ijl^ that we muft forfake fm, for this does not follow from fiich a fenfe. If one pay another's debts, it does not follow from thenc Ibid. * Socin. de ferv. p. 4, cap. 6* 134 ^h^ SathfaSlicn ofjefus Chrijly fpoken of Rom. i. 32. It makes atonement for the deferved punifhment, and fignifies a meritorious right in oppofition to that right. Otherways alfo Paul could not from thence infer thejuftification of fmners. For to juflify the guilty, is no act of pardon^ or of mercy, but a judicial acl of a righteous Judge. Adher. This dikaiooma^ is interpreted, verfe 19. by obedience in oppofition to Adam's difobedience. Therefore it is no reparation of an injury *. Anf, Yea, it is therefore a reparation of an injury. For in it obedience muft have place, Philip, ii. 6. ^r. and it is oppofed to Adam's obedience, as a repara- tion of that injury, which was thereby done to God. Adher, Then the apoftle fhould have oppofed it, not to the oifence (paraptooma) but to the injury (adikema), Anf, It is juft the fame. For every offence is an injury to God, and every injury to God is an ofience. In fm he alone is injured. Adher. Then the comparifon with Adam, which the apoftle inftitutes here, cannot ftand "". Anf. It ftands moft firmly, and we are taught how this evil is redreffed. X. The Tenth proof from the covenant between the Father and the Son^ Of this we read, Ifa. liii. 10, II. When his foid fhall have made itfelf an offering for ftn^ (a fatisfa6:ion, or price of fatis- » Ibid. ^ Ibid. , *^ Cocc. de fasd. par. 88. 93. Proved from the Holy Scripture, 135 faction is the fenfe of the Hebrew word) he JJoall fee his feed, he fhall prolong his days, and the plea- fure of the Lord fhall profper in his hand. For the travail of his foul he fhall fee it, and he fatisfied. This covenant is alfo taught, John x. 14, 15. ^r. I lay down my life for the fhecp. I have yet other foeep, which are not of this fold, thefe 1 muft alfo bring in, and they foall hear my voice, and there fhall be one fock and one foepherd. Therefore the Father loveth me, becaufe Hay down my life, that I may take it again. No man taketh it from me. But I lay it down of my f elf I have power to lay it down, and power to take it again. This com^ mandment have I received of my Father. This covenant is repeated, Heb. x. 5. Therefore coming into the world, he faith, Sacrifice and offering thou wouldfi not, but a body hafl thou prepared me, (That is, according to David's explication, Pfal. xl. Thou haft bound me as a voluntary fervant, to thy fervice, under the bond of the reward of my fufFering for fmners,) burnt offer- ings and offerings for fin, have not pleafed thee. Then faid I, Lo, I come to do thy will, God, What will ? This is explained, verfes 10, 14. of the voluntary c/- fering of hinfelf, which fanclifieth, which perfedeth, the fmner, and brings in certain forgivenefs, verfes 17, 18. In this covenant, the Father agrees to this fatisfadion, the Son promifes to give it. That which ;s demanded and promifed, is performed; therefore Chrift in our ftead, fatisfied for fm. Evaf Upon Ifa. liii. 10. Chrift gave his foul to be f 56 The SathfaBlon ofjefus Chrift^ an offering for fin, becaufe he fuffered on occafion of guilt, and to deflroy it. Anf, This is not enough. The word afcham^ when it does not fignify the faulty the caufe of guilty or the obligation to punifhment, then it fignihes a fatisfac- tion for the guilt p. Here, therefore, it fignifies a fatis- fadion for fm, becaufe it admits of no other fignifica- tion. For Chrift did not make his foul to be fm, nor in order to make the world guilty. Joh. iii. 1 7. The word Jin, not only demands this interpretation, but alfo that which is added there, as to fee his feed, for the travail of his foul, and to jiijiify many. Such certain fruits arife only from a true fatisfa6lion. Evaf Upon John x. 10, 11, Esfr. A good fliep- herd does not die infiead ofthejheep, but only, if ne- ceility urge, tofave them '^. Anf Every fimilitude is not equality. It is not feen, that a Ihepherd allows himfelf willingly to die, as well as Chrift, or that he faves his fheep by being llain, as indeed Chrift redeemed his fheep in that man- ner. There are no beafts here, but rational creatures, who by their fms deferved death. Chrift did not die for them accidentally, as country fliepherds do, but he willingly laid down his life for them. He pledged his life for them, which proves, that he fatisfied for them. For. they were fmful fheep, who had deferved death, and hereby he preferved them in life, verfes P Cocc. fumm. Theol. cap. 61. num. 4. ^ Soc. de ferv. p. 2. cap. 8. Proved from the Holy Scripture* 137 16^ 26, 27, 28. This is only the virtue of a fatisfac- tory engaging. Eva/. Upon Heb. x. 5, ^c. By the word world, is not underftood this world, but heaven '. Anf* The word worlds placed fimpiy, never figni- ^t^ heaven. No, not in Rom. iv. 13. which text Vol- kelius adduceth here. There the Gentiles are under- ftood, who are Abraham's inheritance. Much lefs, is €oming into the world^ ever taken for entering into heaven. When fpoken of Chrift, it never has that fenfe. See John iii. 19. xii. 46. xviii. 37. i Tim. i. 15. Yea, it is oppofed to heaven, John xvi. 28. It militates alfo againft all the feveral circumftances of the text. Coming into this world, he did the will of the Father. / come^ faid he, to do thy will. This is not applicable to heaven, but to his coming to this earth, and here that world is fpoken of, into which Chrift coming, his ears were bored, Pf. xl. 7. This fignifies a bond and a fervile ftate, as may be feen, Ex. xxi. 6, which does not agree to Chrifl's ftate in heaven. Adher, Paul fpeaks of that world, into which Chrift coming, he im.mediately offered up himfelf. This did not take place upon earth. Anf. Paul does not write, that he offered himfelf immediately. He only tells, that in coming, he was prepared for that purpofe. This agrees to the earth. See John vi. 38, 39. and xviii. 37. Adher, The Greek word rendered prepared^ figni- ' Volk. p. 465. R 138 The Saiisfaclion of J ejus Chrijl^ fies to make a thing perfed in all its parts. This does not agree to Chrifl's body here upon earth. Anf, Yea, even this is applicable to his body, here on earth. It was perfect in all its parts in its firil for- mation. David calls this the boring of Chrifl's ears, ■pfal. xl. 7. This fervile ftate of Chrifl had place only on this earth. XL The Eleventh proof from thofe texts, which teach that Chrift became a furety for fmners *". His -glorious one jlmll he of him^ and his Lord jh all proceed from the midji of hinu I will caufe him to draw near^ and he Jhall approach unto me. For who is he^ who Jhould become a furety with his hearty to draw near unto me^ faith the Lord? Jer. xxx. 21. The word in the original text here, is very pjoperly tranflated to become a furety. See Gen. xliii. 9. xliv. 32. Prov. xi. 15. XX. 16. xxvii. 13. When the fame (puniJhfnentJvj2L^ required, then he was afflicted, Ifa. liii. 6. How could punifhment be required, if he had not bound himfelf to it by furetifhip ? Being made under the law^ that he might redeem them %vho were U7ider the law^ Gal. iv. 4, 5. Of fo much a better covenant is Jefus bcco?ne a furety^ Heb. vii. 20. He therefore ftepped into our place, and as a furety fatisfied for us. ^ Evaf Upon Ifa. liii. 6. The Hebrew word Niggas^ may be fitly tranflated oppreffed or ftraitened, and not properly required \ ^ Cocc. in hos textus. De fsed. par. 88, 93, 154. ' Crell. contra Grot. p. 6^^ Proved from the Holy Scripture. 139 Anf, The proper fignification of the word is to ex- ad:. See, Deut. xv. 2. 2 Kings xxiii. 35. Ifa. Iviii. 3. Zech. ix. 8.^ From which there is here no reafon to recede. It cannot be tranflated afflided, for then it would run, when he was afflided, he was afflided : which is ridiculous. Every thing flows very fweetly in the following manner, The Lord hath made all our iniquity to run upon hitn, when this (the iniquity or punilhment) was exacted (of him as the furety) he was afflicted. Evaf, Upon Gal. iv. 4. To be under the law, does not fignify, to place himfelf under the debt- of the law, being free from it before. It only fpeaks duty or perfeverance in holinefs, and that he was fubjed to the law, as every rational creature is "'. Anf, To be wider tJye law^ is not fimply here, to be obliged to be holy ''. For then were Chrifl even now, with all the angels and the inhabitants of heaven, flili under the law. In Paul's epiflles thefe words always fignify, to be under the debt of the law, or under a law enforcing the payment of debt, Rom. iiL 19. vi. 14,. How alfo could Paul otherways conclude from thence, the redemption of thofe perfons who were under the law ? We are not redeemed, to be henceforth unholy, or not to obey the law. We are delivered from the the debt and curfe of the law, becaufe Jefus as a furety fatisfied it for us. Evaf, Upon Heb. vii. 22. It is not faid here,, that "" Soc. de ferv. p. 2. cap. 24. * Cocc. fumm. theol, cap. 59. num. 5. p. 620* R 2 14© The SatisfaSlion of J ejus Chriji^ he became a furety for us to God. He is called a furety of a better covenant, becaufe he not only pub- lifhed the new covenant (of which he is the interpreter and mefTenger by divine appointment) but alfo fully confirmed it by his blood. He is therefore a furety, not on our behalf to God, but on God's behalf to us ^ Anf, Who is not feized with horror at fuch lan- guage ^ ! How durft a Chriftian fay, that a man (a mere man according to the doctrine of our antagonifts) fhould be furety on God's behalf to us ? A furety for God to men ? How, fhall our faith be ftronger in a man, than in God ? Shall we beheve God becaufe of a man ? Shall we who dare not flay upon God, pre- fume to trufl in a man ? Is not God a thoufand times more worthy of credit than man ? How, fhould Chrifl be a furety for God to us, when God by an oath, and other arguments excites us to believe in Chrifl ? Were this the meaning, how then could Paul call him the tejiator^ Heb. ix. 15. ? The text, Heb. vii. 22. fpeaks of a furetifhip, which was abfolutely neceffary for us. It is not neceffary that there fhould be a furety to us on God's behalf, becaufe all the Fathers before the coming of Chrifl, believed without fuch a furety. The apoflle calls him a furety, in as much as he is a priefi. He is not a priefl on God's be- behalf to pen, but on mens behalf to God, accord- ing to, Heb. V. i. We adhere therefore, to the power * C'rell. contra Grot. p. 480. •* Cocc. de faed. par. 155, 156, (57, 158. Proved from the Holy Scripture, 141 of the original word Cengguos) furety. It comes from a word, which fignifies, to promife by Jir iking hands, 2l thing which takes place in furetifhip, Prov, xxii. 26. Hence it fignifies fuch a furety, who, takes upon him the payment of another's debt, as well in civil mat- ters, as in criminal. So it is ufed by Greek authors concerning Eucritus^ who remained a furety with Dio- nyfms the tyrant, for Erephenus, No man can under- take to perform this for God to men. It is true, Paul does not write. That he is our furety to God, but that he is the furety of a better covenant : That is, for us ^ For he is fo called, becaufe he bound himfelf to fulfil the Aeceifary condition, without which, the grace and promifes of God could not belong to us, confiftent with his juftice ; and which being now fulfilled, they certainly defcend upon us, as by virtue of the atone- ment, and teftamentary difpofition of the covenant, fo by the oath of God. Surely, if the matter were not thus explained, then Chrifl fhould only be a high- er degree above Mofes, Aaron, John the Baptifl, and other holy apoftles, as they alfo publifhed and fealed the promifes of God '^, Are they alfo fureties of the New Covenant ? Yea, of the New Teftament ? XII. The Twelfth proof from Chrifl's true and proper prieilhood ^ That he was a true and a proper prieil is thus proved. I/?, He was made a priefl with the fwearing of an ^ Coc. de faed. par. 89. ^ Cocc. de faed. par. 159. * Cocc. in Heb. v. 7. 8. 142 The Satisfaciion ofjefus Chrijl-, cath^ Heb. vii. This does not agree to an improper prieft. 2<3f/j, David fpeaks to him as a pr'ieft after the order of Melchifedeky Pfalm ex. 4. Men do not fpeak thus to an improper prieft. Much lefs do they aflign to him an order of a proper prieflhood, and that in oppofition to another order, to wit, the order of Aaron, as is done, Heb. vii. Some fimilitude between him and.Melchifedek, is not fufficient for this purpofe. For this is alfo to be found in the order of Aaron. Mere fnniHtudes are no order, but on the contrary they are proofs, that that thing is not of that order ^ to which it is only like. 3fi^/y, Paul extols Chrift's priefthood above the an- cient priefls, Heb. vii. 8, 9. An improper prieft may indeed be more excellent in other refpecls, but in the matter of the priefthood, he is far beneath a proper prieft. ^thhj^ The work of a proper prieft is required of Chrift, Heb. viii. 3. Is he an improper prieft, then there is no confequence in the apoftle's realbning. For becaufe the work of a proper prieft, is to ofter facrifice, it is not therefore the work of an improper prieft. $thly^ The ancient priefthood reprefcnted and ftia- dowed forth the priefthood of Chrift. The figure re- prefents the truth, and the fliadow is a fhadow of that which is true and proper. 6thly^ Paul gives us the defcription of a proper prieft, Heb. v. i. and applies it to Chrift, verfes 3, 4. £5V. He to whom this defcription belongs, is a true Proved from the Holy Scripture. 143 aiid, a proper prieift. Chrift therefore -performs the work of fuch a prieji. It is fliown above, that the priefts fubftituted themfelves as fureties for thofe guil- ty perfons, for whom they facrificed. He therefore being a proper pried, alfo fatisfied for us as our fure- ty. See, Heb. vii. 22. Evaf. Paul fpeaks only of two offices of Chrift, Heb. iii. 1 . to wit, of his prophetical and prieflly : it being his intention to hold forth the excellency of Chrift's office. Therefore, there mull be no difference be- tween the prieflhood, and the kingly office of Chrifl, but the one is contained in the other ^ Anf He who defigns to hold forth the excellency of any one's office, is not bound to name all things every where. The apoflle is fatisfied with fhewing two important offices, if indeed he omits the third ; and the more as the third is mentioned before (it was held forth, Heb. i. 2,3, Isfc,') and he means to fpeak more at large in that place concerning thefe two. Why do not you conclude from this text, that Chrifl's kingly office is one with the prophetical ? A thing you could conclude with equal eafe. We fay there- fore, it is taught here, that he is as certainly a pro- per priefl, as he is a proper prophet. Otherways the name of a high priefl, could not, in this text, be a- fcribed to him with fuch emphafis. Adher, Is he a proper priefl, why then is not that ^ Crell. contra Grot. p. 544. 144 "The SaitsfaSIion of Jefits Chrlfi^ iiame given him by other facred writers, as well as by the author to the Hebrews ^ ? Anf Is God obliged, to allow a name properly meant, to be mentioned by all the facred writers ? Cannot one writer ufe a name as properly, as ten? Cannot other writers exprefs the things though they omit the name ? When one author ufes a name often, is not this as much, as if that name were read once in different authors ? Have not the facred writers writ- ten as occafion offered ? Does not this author write to the Jews, to whom the prieilhood v/as peculiar ? Is it then fo ftrange, that the fubjeft is fully anatomized to them ? There we find » not only the name, but alfo the thing, Heb. v. i, £ffr. This is of greater force than ten names, ufed by ten authors. Alfo it is not true, that this name prieji^ is not to be read in other wri- ters. See, Pf. ex. 4. Zech. vi. 13. Mat. xxii. 43, 44. Adher, All that we exped from Chrifl as a priefl, may be faid to come from him as a king ^. Anf, Why then is the prieftly-office more impro- per, than his kingly ? It is a palpable falfehood, how- ever, that Chrifl as a king performs that which we expeft from him as a prieft. From him, as a priefl, we expe(5l reconciliation only through his merit, and intercefTion. From him, as a king, we expeCl the ap- plication of the benefits, which he hath obtained for us. Adher. How can the words, Pfal. il. 6. 7. fpeaking of 8 Volk. lib. 3. cap. 38. ^ Crell. contra Grot. p. 545. Proved from the Holy Scripture^ 145 Chrill's royal dignity, be applied to his priefthood, Heb. V. ^.6, if his prieflhood be different from hia kingly office ? Anf, Thefe words are not applied to Chrifl*s prleft- hood. They are only quoted, to fhow, who called him to be a priefl, to wit, he who faid unto him, Thou art my Son, begotten of me to day. XIII. The Thirteenth proof from the atoning vir- tue of Chrift's bloody facrifice '\ In fuffering here up- on earth, he offered up himfelf a facrifice unto God. 1/?, Coming Into this world^ he here offered his propi- tiatory facrifice, Heb. x. 5, 6, 7, l^c. It Is fhown a- bove, that by the worlds in this text, is underflood the earths idly^ The apoflle concludes, Heb. ix. 25, &fr. that Chrift muff often have fuffered, if he was often offer- ed up. Herein there is no confequence, if he had not in, or by fuffering, offered up himfelf upon earth. Vox otherways he could have offered himfelf often, without fuffering. ■ 3<5^/j, We read, that Chrifl offered up himfelf once^ Heb. vii. 27. ix. 28. x. 10. How once, if he did not here upon earth offer himfelf, to be flain once ? You will fay. It was once done, becaufe he but once entered into heaven by the Jhedding of bloody and fo prefcnted and offered up himjelfto God. From that time^ he Jiands continually before God zvith this his offerings not to de- part from the fanduary henceforth, till the reconciliation ^ Cocc. in Heb. vii. 9, 10. s 146 The Saiisfadio7i of Jefus Chriji^ be fulfilled^. In oppofitlon to this, we fay, that this militates agalnft the apoflle's intention. He fhews^ that this oiiCQ fanSlifies Tinners and makes them perfeci>^ Heb. X. 10. 14. But according to this interpretation, Chrift muft ftill fland continually, offering himfelf, to perfect that propitiation. This is alfo againft the ftyle of fcripture, which never fays of a work which ftill continues, that it happened once. It never fpeaks thus of Chrifl's inter cejfion^ and of his fitting at God's right hand. In oppofition to which, is placed this once^ Heb. x. 14. It is alfo againft all reafon, that men fhould fay, a work is once done^ and that that work ihould ftiil continue, and fo for that reafon, not be yet done. /^thly^ The apoftle attributes to the blood of Chrift a prieftly reconciliation and purification^ Heb. x. 13, 14. and xiii. 12. This could by no means fake place, if he had not in fuffering upon earth, offered himfelf; becaufe this reconciliation and purification is the pro- per effect of a facrifice. Or Ihould thefe things be improperly attributed to the blood of Chrift, to wit, becaufe the fhed blood is a caufe of thofe things, front which that reconciliation proceeds, and that thus, that Vvhich is the caufe of the caufe, is alfo the caufe of that which is effected by that caufe ' ? This is quite extra- vagant. For it militates againft the ftyle of the Holy Ghoft, who never would fo frequently, and fo ftrong- ly attribute to the caufe of the caufe, that which is ef- ^ Crell. contra Grot. p. 541. * Crell. contra Grot. p. 528. Proved fro'/u the Holy Scripture, 147 fefted by that lad caufe. It is alfo repugnant to a beautiful interpretation (as fuch an interpretation is inftituted by Paul in thefe texts) that men fhould, fo often, and fo flrongly, attribute to the firft caufe, that which is only effefted by the lad, which comes from that firft. This cannot confift with the texts quoted. They afcribe this to the blood of Chrift, as the carnal reconciliation is attributed to the blood of ihe brutal vidims, which reconciled immediately. Nay more^ Paul afcribes this virtue to the blood of Chrift, in op- pofition to his appearance in the fancluary ; as may be feen, Heb. ix. 13, 14. compared with verfe 23. Therefore Chrift's blood reconciles in an immediate manner. Sthixy We fay with Paul, that Chrift once in the end of the ages, was manifefted to put away fm by the facrifice of himfelf, Heb. ix. 26. Or ftiould the apoftle mean to fay, that he was manifefted for this pur- pofe, not to us upon earthy but before God in heaven ? That be far. For where it is fimply read, that Chrift was manifefted, there, there is always refpect to his coming here upon earth. The more, when the time of the manifeftation is there added ; as here, the end of the ages. When this is meant of heaven, then thefe words are adjoined, before God^ or in heaven^ as appears, Heb. ix. 24. Here it is alfo faid, that he ap- peared once. This once is not applicable to his appear- ance in heaven, for he is not once manifefted there, becaufe that appearance ftill continues, and that ma- nifeftation is always made. This once relates to the S 2 I4S ^he SathfaBion ofjefus Chr'ift^ following claufe, the fecond time^ verfe 28. Which fecojid time has a reference to his coming upon earth, therefore alfo to that manifeftation. As to thefe things, it is proper likewife to be carefully obferved, that the apollle compares thefe two manifejlations of Chriit, with our death and the iuture judgment. The y^^o;z^ an- fwers to the judgment, and th^frji to our death. He was therefore manifefled on earth, there to offer bim- felf for fmners, by fufFering, and 'dying. 6tb!y, The propitiatory facrifices ceafed at the death of Chrift, Heb. ix. 25. Col. ii. 14, 15, Iffc, How could they vanilh away at his death, if his facrifice did not confifl in his fufFering and death ? Jthly^ How is it that the fcripture, fpeaking of Chrill's facrifice and atonement, always ufeth words of the paft tenfe, as that he offered ^ that he made recoiu ciliation P See Heb. vii. 27. x. 12. The more, becaufe it is the cultom of fcripture, when treating of thofe things, which Chriil performs in heaven for us, to fpeak in words of the prefent time. So it is written, Heb, vii. 25. that he ever Iheth to ?nake intercej/ton for m. Thus it mufl fpeak, in cafe the prieftly reconci- liation is flill daily eifectuated in heaven for us. Per- haps you will fay, the Spirit fpeaks ^o^ becaufe the manner of reconciliation fmce Chrift's entrance into heaven, is perfed of itfelf "^. It is againfl the ftyle of fcripture, to fay, that a thing is dc?7e which is not done. It is alfo againfl all reafon, efpecially when that ^ Socln. de Serv. p. 3. cap. 2 1. Proved fr 0711 the Holy Scnptitre, 145 thing, even after the courfe of a hundred years, {hall not yet be dojie. The manner might be perfed, the thing itfelf is not finiflied. 8 //?//, The author to the Hebrews writes. That Chrijl had by hivifelf accompUjhed the purgation of our ftns^ be- fore he fat down on the right hand of God^ Heb. i. 3. That he had obtained an eternal redemption^ ere he by his bloody entered into the holy place ^ Heb, ix. 12. The reconciHation was therefore obtained before his afcen- fion. The reconciliation is the fruit and the effed: of his offering. Therefore it was offered on earth for us. For all that was performed before his afcenfion, took place- on earth ; yea, alfo all that was done be- fore his fitting down at the right hand of God ; be- caufe that fitting, immediately followed on his afcen- fion, and fo the purgation of fm could not be accom- pliilied between the two. Wherefore, alfo our anta- gonifts teach, that Chrifl flill effedluates that purgation every day. CreUius^ Sl/ghtingius, and other Socinians would gladly make us believe, that the word having obtained, muil be tranllated obtainmg. In this they are miftaken. For the proper fenfe of the aoriji is for us, fignifying the pafi tenfe. It is fometimes ufed for the prefent^ hut that happens only when it is joined to words of the prefent tenfe, and which fignify fome- thing that is connected therewith, or when the one is contained in the other. As Matth. x. 5. GaL iv. 4. 2 Pet. ii. 6. This cannot be applied to thefe texts. For the entering into the fanduary, and the fitting down at God's right hand, are by no means one and 150 The Satisfaclion ofjefus Chrijl^ the fame with the obtaining of redemption or purga- tion. The thing itfelf teaches this, and our antagonifts agree to it. 9/% The Holy Ghofl teftifieth, that Chrifl in his fuffering made his foul an offering for fin^ Ifa. liii. 10. And gave himfelf an offerings and a facrifice to Gcdy Eph. V. 2. Obferve, Paul does not fpeak concerning the offering of one principal adlion, but of the offer- ing of Chrifl, or of his body. For the words offer- ing and facrifice in the original text, are read in the accifative cafe^ and an a<5l, as an a6t, is never called an offering. Not even in Phil. iv. 1 8. Heb. xiii. where alms and gifts are fo named. He was therefore our facrifice at that time, when he gave himfelf up to death. So the word giving, is alfo ufed feveral times concerning a facrifice, Ezek. xvi. 19. MIc. vi. 7. As alfo thefe words, a fjueet fmelling favour ^ which occur, Eph. V. 2. are ufed concerning the propitiatory-facrl- fices. Lev. iv. 31. and the burnt-offerings, which were alfo propitiatory-facrifices : although they are fometimes-^ifiinguifhed, becaufs the burnt-offerings were offered for all fins, but the fin-offerings for fome certain fins : they both made reconciliation. Lev. i. 4. 9, 13, 17. Lev. xvi. 24. lothly^ This now fuggefls to us the nature of the ancient propitiatory-facrifices. They ^ere figures of Chrift's propitiatory-facrifice, Heb. vii. 27. ix. 13, ^c, X. 10, II. They were offered without the fanc- tuary ; therefore Chrifl offered himfelf on the earth for us, to fulfil thefe types, and that by fuffering and Proved from the Holy Scripture, 151 dying for us. Now, this teaches us the certain truth of his fatisfadion in our ftead. For that facrifice made reconciliation for fm, Heb. ii. 17. Heb. ix. 13, 14, 15. How did it make reconciliation for fm ? Im- mediately (ipfo affuj upon the adt. For fo did the fa- crifices make reconciliation. Wherefore, it is con* ftantly faid, that when the priefl made reconciliation^ fm was forgiven. No offering can by the very a6t {ipfo a6lu) make reconciliation for fm^ if it is not fa- tisfadory. Therefore it is alfo faid, Heb. ix. i5» that fms are expiated through a ranfom (this is the fenfe of the word in the original text) which manner of fpeaking) evidently points out this fatisfadion. Therefore we are not afraid to write with Cocceius *'. That in the death of Chrifi there is a perfed offering for fin^ a fatisfadion^ a redemption^ a reconciliation^ and an ohtaming of righteoufnefs. Evaf Our priefl behoved firfl to be tempted in all things, before he could make reconciliation for fm, Heb. ii. 17. iv. 15. Therefore he was not a perfed: priefl upon earth, there to make reconciliation for fin, for he was not yet tempted in all points p. Anf Thefe* texts fay no fuch thing. They only teach, that our priefl behoved to be fuch a one, who, in the time of that temptation, made reconciliation for the fms of the people. Adher, In order to be a high-priefl, all power in heaven and in earth was necefTary. Chrifi firfl re- ° In Heb. ii. 1 7. P Volk. lib. 3. cap. 37, iSt the Satisfaakn ofjefus Chri/i, ceived this in his afcenfion* Therefore it is writtetij Heb. viii. i. That our High-pHeft fitteth at God's right hand in the heavens* Anf, Chrift had this power before his afcenfion. He is God blejfed for ever^ Rom. ix. 6. He was our High-prieft^ before he fat down at God's right hand, as the ancient high-prieft was truly a priefl, before he entered into the earthly fandluary* Adher. It is written, Heb. iv. that to the conflitu* tion of Chrift's prieflhood, it was neceflary he jQiould be in heaven, being otherways no priefl '^. Anf, It is not taught there, that he could not be a Priefl before he was in heaven. It is only written. That if he were on earthy he JJoould not be a Friefi, This is not ftrange, becaufe the priefl, after having offered the facrifice, behoved to enter into the hea- venly fanduary, to execute the other part of his priefl- ly-ofHce, Adher. Chrifl was made a priefl^ when the Father faid to him, Thou art my Son^ begotten of me to day, Heb. V. 5, 6. This took place, after he was raifed from the dead, A£ls xiii. 33 5 34. Rom. i. 4. It is ma- nifeft therefore, that his propitiatory-facrifice was not performed upon the crofs, but accomplifhed in hea^ ven. Anf It is not taught, Heb. v. 5, ''. * Crell. contra Grot. p. 404. y Soc. de Serv. p. 2. cap. 24, T 2 156 The Sathfa8io7i of Jefiis Chrift^ A7if. How can you teach, that Chrift did not offer himfelf upon earth ? How, hath he offered in one manner for himfelf and for us ? Has he therefore made reconciliation for himfelf, as he has for us ? This is hard language. We fliall point out its deteft- able nature. I/?, When a prieft is faid to offer facrifice for him- felf, and for others ; then he is placed in the fame ftate with thofe, for whom he offers, that is, in a ftate of fm. See Heb. v, i. 2. Heb. vii. 27. This cannot be thought of Chrift, without blafphemy. idly^ The pried might only offer for thofe, for whom it was commanded him, Heb. v. i, 2, 3, 'erfon and his dignity. We may alfo turn this fi- militude againfl Socinus. When one owes ten pound weight of filver, and together with him, others like- ' ways owe as much ; and now when a furety weighs down ten pound weight of gold, without doubt, that fhall pay for more than for one only. Here the mofl High was given. Adher, Chrift, as the eternal God, could not fuf- fer, therefore his Godhead could not give infinixe va- lue to his fufferings '^. Anf, Is it all one then, whether you ftrike a man or a beaft, a private perfon or a king, a ftranger or a father, becaufe the ftrokes reach the flefh and the body, and neither the foul nor the royal dignity, nor the paternity ^'' The dignity of the perfon always gives worth to the fufferings, though that do not fuffer in itfelf, which communicates the work. The unity of the perfon is fufficient for this purpofe, the two na- tures being united in his one perfon. This is the ag- gravation of fm, that it is committed againfl God and his majefly, though properly it affeds him with no forrow. Therefore it mull alfo heighten the value of the fufferings, when the perfon fuffering is God, though his Godhead does not fulfer in itfelf. This therefore, is alfo obferved in God's word, and that to the magnifying of the worth of Chrifl's fufferings. Ads XX. 28. Rom. V. 1 1, i Cor. ii. 8. i John i. 7. ^ Socinus ibid. ' Cocc. de faed* Protied from the Holy Scripture, igj^ The more, becaiife here the punlihment alFedls the dignity, as far as it can take place in the Godhead. For a time it did not manifell itfelf, but kept itfelf concealed beneath and behind the fuffering humanity^ Where punilhment affe6ls dignity, there (according to the doctrine of Crellius himfelf that redounds td the value of the fufferings. See concerning this^ Phil. ii. 6, 7. Adher. All God*s works are not of infinite value^ nor alfo whatever is done to him, though the God^ head be ^ Anf, Then the works of God and of the creatures will not differ eflentially in value, and We owe nei- ther eternal obedience, nor infinite thankfgiving on account of them. There is likeways a difference be-^ tween working and fuffering. Suffering as a punifh- inent follows fin, and the penal evil follows the xa^ ture of the moral. The moral evil is reckoned ac- cording to the dignity of the perfon, againfi: whom fin is committed ; fo then the penal evil muff alfo be eflimated according to the dignity of that perfon, who fuffers for fin. Adher, If this be fo, why theii Was not the leaft fuffering fufEcient ? to what purpofe thofe bitter for- rows ^ ? A7if, Becaufe the curfe of the law behoved to be fuffered, and God to be fanftified^ as the hater of fin, ^ Contra Grot. p. 445. ^ Socinus ibid. ^ Ibid. A a 194 "^be Satisfaciion cfjcfus Chrljl^ before the Godhead could give worth to thefe fuf- ferings ^, Adher. As the fatisfadion mufl come from that nature which fmned, fo alfo the worth ; therefore not ChriU's Godhead, but his manhood muil communi- cate worth to his fulFering. He who is condemned to carry any thing on his fhoulders, will not fulfil that fentence, if another help him ''. Anf, Why fliould he not, when the Judge allows him a furety ? it is enough, that the furety, who is of one nature with us, fuifering in that nature, fatis- fy the curfe of the law j his Godhead communicating the highefl worth to thefe fuferings. Obj, To be a Mediator of fatisfadion, fpeaks ail inferiority, which does not agree to the eternal God ^. A7if, Here two falfe foundations are laid^. i/?, That this fpeaks an inferiority. Why may not an equal be a Mediator with an equal, yea, a fuperior with an inferior ? The Mediator mufl be according to the work ? What is to be done here, can only be .performed by the eternal God. See, Ifa. xlv. i8, tsfc, tidlyj That all inferiority is an effential inferiority of whatever is in the Mediator. Here there is an infe- riority, John xiv. 28. But it confiils in the fmgular ceconomy of fulfilling the work of redemption. Obj\ Is he God, then the Godhead gave worth to ^ Cocc. fiimm. Theol. cap. 61. num. 15. ^ Socin. ubi fupra. y Crell. de uno Deo patre, lib. I. fe6l. 2. cap. 2;. ^ Cocc de fied. par. 94, 95. "Proved from the Holy Scripture, 195 thefc fufFerings, by which he is fatisfied, and fo Chrifl fatisfied himlelf. Arif. The fatisfa6lion is made to the Judge, or to him who reprefents his perfon, who here is the Father. Although the fruit alfo redounds to the Son*. Or rather, fatisfa^lion is made to the law, and thus it is not his lot to receive, or to fatisfy himfelf. Obj, He who jiijlificih the wicked^ and he who con- dcmneth the juji^ even they both are an abomination to the Lord, Prov. xvii. 1 5. j4n/. We confefs, that Chrift is righteous, and we unrighteous^. Neverthelefs, it is true, that God jiif' tifeth the ungodly, Rom. iv. 5,- ^r. And made him who knew no fm, to be fm, 2 Cor. v. 21. and both thefe juflly. How then comes this to pafs ? He laid our fms upon the furety, and he imputes his righte- oufnefs to us ; and fo here the righteous is condem- ned, and the ungodly juftihed, upon the footing of rip-hteoufnefs. Neither does this contradict Solomon's o doctrine. For he condemneth thefe things, when done in oppofition to juflice. But when they proceed on that foundation, then the law is fulfilled, and the acl mud be approved. Thus the text is for us. For according to the do^lrine of Socinus, that happens, which this text forbids as an abomination. For he teaches, that the righteous Chrill, was without fure- tydiip, condemned by the Father to fuch accurfed fufferings ; and that we are juftihed without a fatisfac* * Coco, de fed. par. 92. ^ Cocc. fumm. Theol. cap. 61. num. 12. A a 2 igS The Satisfa5iiDn cf Jcfus Chrifl, tion to the law. According to his doftvine therefore it is done without the foundation of juftice, and this is the abomination, which Solomon here condemns. Obj, God had no reafon to let his Son fatisfy in our flead. For either he ought not to will otherways, or he could not. The firil militates againfl his merr cy and munificence, the fecond fets limits to his in» finite authority. By both, his name and honour would be violated ^. Anf, He could, yet he would not, becaufe of his perfection, office, honour, and law. This was prov- ed before. This exalts his mercy and authority. For they go hand in hand with his righteoufnefs, Pfal. jxxxv. lo. Ixxxix. 14. and therefore he appoints our redemption by means wherein his infinite mercy and authority are moil confpicuous. Adher, W^^y is it not fufPicient, that God renevv^ and fau'^lify the finner, and fo reftore him to bleffed com- munion with himfelf ? Why could not God effectuate this without a fatisfa6lion, or without the fatisfaction of Chrifi ? Aiif This Why is evident, and it follows from all thofe grounds, whereby we proved, that punifhment is certain, when the rational creature hath finned a- gaind God : yea, it fol love's from ail thofe points of difference, which were handled in the firfl part of this Tra6late. Wc have alfo anfwered this, upon the ^'leventh reafon of the fecond point of difference. But fince there are fome, to whom this matter does not appear fo abfurd, although with us, they confefs the ^ Socia. de Serv, p. 3, cap. II. "proved from the Holy Scripture, 197 truth of Chrifl's fatisfaftion in our Head ; we fhall therefore be conftrained to fay fomething further con- cerning it. There are many reafons which teach, that fuch a renewing, without a fatisfadion for deferved punifhment, cannot be attributed to God, without pre- judice to his honour. We ihall mention fome of them. ly?, God will not renew, or fandify the fmner, without fird; fandifying himfelf by all means ^, There- fore we muft firil pray for the hallowing of his name. Without punifhment he will not be fandified by all means. For he is faid to be fandihed by punifhment upon the tranfgrefTorSj Lev. x. 3. Ifa. v. 16. Ezek. xxxviii, 23 » idly^ This renewing mufl needs take place, in or- der to reflore and iliuftrate the law of nature, and not to darken it, or to tread it under foot : which would mofl certainly be the cafe, if God renewed without a fatisfadion for punifhment. For that law informs us of certain punilhment, when fin is committed, as we have already feen. 3RINTED BY ALEX. ADAM, M. DCC. XC. io2 The Articles of Jyr^ I . T Humbly conceive it may be fhewn. Essay, page A that the death of the Son of God is not fuch a ftumbling -block, as is ve- ry hard for human reafon to get over. 2 2. Chrifl feems not to have confider- ed his excruciating death, as previoufly fixed by an ahfolute divine decree. His ovi^n predictions, and thofe of the an- cient prophets, concerning this event, might be conditionaL 22 3. Might not that great anxiety which Jefus felt in the garden, arife in part from an apprehenfivenefs about the dif- ficulty of maintaining a becoming tem- per and deportment, under fuch unex- perienced and awful trials as did now prefent themfelves to him ? 24 Controlled with the Oracks of Truth, .203 I. 'T'l'TE preach Chrifl: crucified, i Cor. 1.23. V V unto the Jews a flumbling- block, and unto the Greek foollfhnefs. The natural man receiveth not the ■ 2. 14. things of the Spirit of God : for they are foolifhnefs unto him. Blefled is he Mat* 11. 6. whofoever fhall not be offended in me. 2. The man Gabriel talked with me, and faid, Seventy weeks are determined upon thy people, and Mefliah fhall be cut off. Truly the Son of man goeth as it was determined. Him being de- livered by the determinate counfel and foreknowledge of God, ye have cru- cified and flain. Thinkefi: thou that I cannot now pray to my Father ? But how then fhall the fcriptures be fulfill^ ed^ that thus it nwji be ? 3. The Lord God will help me, Ifa. 50. 7. therefore fhall I not be confounded : therefore have I fet my face like a flint, and I know that I fhall not be asham- ed. Behold, the hour cometh, yea, John 16. 32. is now come, that ye fhall leave me a- lone : and yet I am not alone, becaufe the Father is with me. Father, the and 17th, hour is come ; glorify thy Son, that throughout thy Son alfo may glorify thee. Bb2 Dan. 9- 21.- 26, Luke :22 .22. Ads 2. 23- Mat. 26 •53- 54. 204 The Articles of Ayt'^ 4. The blefTed Jefus was made like Essay, page unto us, though more pure and per* fea. 25 5.' He always behaved, it Is true, with the utmoft propriety, and per- formed the mod difficult a^ls of virtue with admirable eafe and dignity. That eafe, however, we may well believe, was not the^effed of carelelTnefs and iloth, nor even of heavenly endowments a* lone; but of flricl attention, and perfect moral difcipline, joined with fupernatu- * ral gifts. Although the mutual Jiritggks of reafon arid pajfion are a confequence of irnperfeclion^ yet the viflory of reafon derives more value from that very cir- cumflance % 25, 26 ^ How foon our autho}; begins to fpeak of the bleiTed Jefus as a mere man, yea, fubjedl to imperfections, evidenced by the ilrug« gles between reafon and paffion ! In page 35th, he tells us, that ^* the divine nature in him, did not abforb the human, or exempt him from the finlefs infirmities thereof." But in a few lines he fpeaks of him, as if he had not been exempted t't;5^ moral difcipline, i^fc. Why, this llriA attention was itfelf the eflfed of a perfedly holy human nature, united to the '2o6 The Articles of Ayr, 6. What would be the confequence Essay, page of any unfuitable deportment under thefe new and fingular trials ? Any failure in the duties of charity, forti- tude, and refignation, thus put to the fharpeft proof? The very idea of it was dreadful. Thefe confiderations filled the Lord Jefus with painful apprehen- fion, in this preparatory view which he took of his lafl fufferings. 27 divine in his perfon. He could not fin, and therefore he could not but be ftriftly attentive to duty in all its extent, Luke ii. 49. But adds the Dodor, " Although the mutual flruggles of reafon ** and paflion are a confequence of imperfeftion, yet the viftory •* of reafon derives more value from that very circumftance." And did fuch ftvuggles take place in the holy One of God ? Did the bias of animal nature draw contrary to duty I Did the fenfes and paiTions difcover a reludlance fufficient to call forth painful exer- tions of moral and religious principle, in order to perform what was right, as the Doctor fpcaks, page 25th ? According to him it feems they did, elfe why talk of the mutual ftruggles of reafon and paflion ? Thefe llruggles are acknowledged to be a confequence of imperfedlion, and at the fame time they are mentioned as hav- ing exifted in the Son of God. Certain it is, however, that they are not the confequences of our natural imperfcdiion, as human creatures ; but of our moral imperfedtion, 12, He feels a momentary dejection, irrefohition^ and horror. 37 13. If he feemed to hetray atiy marks of human weaknefs in the near profpeO: of his fuiferings, it is certain he difco- vered nothing of that kind when adu- ally engaged with them. 44 14. He had now the mort'ificatmi to fee this veiTel of wrath prepared in his ^ While our author would fliun one error, he falls, alas, into another. He thinks it injurious to the charafter of God, to teach that he withdrew his countenance from our Saviour, and inflicted fecret torments on his foul ; not adverting, that v^'ithout fuppof- ing this, our Saviour's ckara^er^ muft in point of magnanimity, fmk below that of many martyi*8. The difficulties mentioned by our author difappear, when we reflcft, that here the Father fup- ported the rights of Deity, and the Son fiood in the place of fin- ners. One for whom the Do6lor profefTes a high regard, exprefly fays, ** That it nvas 7iot the fear of d;^ing 9n the crofs, luhich i?iade Contrajied with the Oracles of Truth, 211 the Lord of hofts. And about the Mat. 27. 46. ninth hour, Jefus cried with a loud voice, faying, My God, my God, why haft thou forfaken me ? God fpared not Rom. 8.32. his own Son. 12. Be not afraid of them that kill, Luke 12. 24. the body, and after that have no more that they can do. What can juan do Pfal. 118. 6. unto me ? I have fet my face as a flint, Ifa. 1. 7. and I know that I fhall not be afiamed. I have fet the Lord always before me : Pfal. 16. 8. becaufe he is at my right hand, I fnall not be moved, 13. I do always thofe things that John 8. 29. pleafe him. He became obedient even Phil. ii. 8. unto death : was a Lamb without ble- 7nijh and without fpot. He oflfered Feb. 9. 14. himfelf without fpot to God. 14. Jefus did not commit himfelf to John 2. 24. them, becaufe he knew all men. He 6. 64. ** him [peak and pray hi the 7narmer here related^ ts evident from *' tbisi that tofvppofe it, ivould he to degrade our hordes character •* infinitely. Make his fufferifigs as terrible as pojfible ; clothe them ** 'with all the aggravating circu7?2j}ances iinaginahle ; yet if no j?iore ** is included in them hut the pains of death, for Jefus nvhofe human •* nature nvas fre7jgthened far heyond the ?iatural pitch, by its u?iiott *' luith the divine, to have JJjrunk at the profpe£l of them, 'would <* fheiv a fweaknefs 'which 7nany of his follonvers nvere f rangers to^ ** encounteri?ig 7}iore terrible deaths, 'without the leaf emotion*^ Macknight's Harmony^ Se6l. i3^a, Cc 2 2 1 i The Articles of Ayr, own family, and all the pains taken to Essay, page amend him, abfolutely loft and throzvn away. And what a flumbling-block would it be to weak minds, againil the faith of the gofpel, that its author was betrayed by a companion, a confident, and an apofUe, who, if he could not be reformed, ftiould, as it might be thought, have been long ago expelled from the Sacred College ^'' 49 15. Excepting hope in God, the re- pentance of Judas had every requifite qualification, 96 16. Jefus's pretending to be the Son *^ SucK the depths of divine wlfdom, that human reafon cannot found them. Meanwhile, we may be abfolutely certain, that the only wife God our Saviour, had important purpofes to ferve, in choofing Judas to be an apoftle. One is abundantly obvious, viz. that from him an enemy, and his acquaintance, he might have a nioft honourable teftimony, as to his innocence. When he chofe Judas, he knew well that he was a devil ; and that he would be a fpy upon him in all his aftions, which at laft fhould iffue in his glory. Accordingly when that traitor had betrayed his Lord, and faw that he was condemned, fuch the force of truth upon his confclence, that he brought back the thirty pieces of filver to the chief priefts and elders, declaring, that he had betrayed innocent blood. What aa honourable teftimony this to the charadler of our Contrajied with the Oracles- of Truth, 213 knew fr 0711 the beginnings who fhould be- tray him. Jefus anfwered them. Have John 6. 70. not I chofen you twelve, and one of you is a devil ? I will be honoured up- Exod. 14. 4, on Pharaoh. For this fame purpofe Rom. 9. 17. have I raifed thee up, that my name might be declared throughout all the earth. Then Judas repented himfelf. Mat. 27. 4. faying, I have fmned, in that I have hetYdLYGd the innocent blood. Surely the Pfal. 76. 10. wrath of man fhall praife thee. 15. That which is born of theflefh, John 3. 6. is flefli. NeithG*- can a corrupt tree Mat. 7. 18. bring forth good fruit. The carnal Rom. 8. 7- mind is enmity againft God : for it is not fubjecl to the law of God, neither indeed can be. 16. The Lord hath faid unto me, Pfal. 2. 7. Lord ! Who does not fee tliat it was calculated to make deep im- preflions on the minds of all into whofe knowledge it might come ? yea, deeper than all the teftimonies of the faithful eleven ? It is the part of friendlhip to throw a veil over improprieties of condu£l, %vhlle an enemy is eagle-eyed to difcern, and generally induftrious to difcover whatever is culpable. Here an enemy, who for feveral years had been in our Lord's own family, and had accefs to know his private charader, loudly declares his innocence. Had he been expelled long before, his tellimony muft have loft much of its weight. To have expelled him without evidence of guilt, would have been a bad precedent to church governors, and might have tempted him to flander ; but now, child of the devil as he was, he bears tellimony to the truth. 2 1 4 The Articles of Ayrs of God, was really no more than what Essay, page he had already confeiTed to Pilate, with- out giving him any offence, when he avowed himfelf to be the King of the Jews. 136 17. Pilate was already fatisfied, from a former converfation with Jefus, of the harmleffnefs of his pretenftons, 13& 18. There is none of them (priejls^ elders andfcrihes^ Pilate^ people and exe- cutioners) for whom Jefus does not per- form the office of an Advocate and In- terceflbr. 172 19. Had an ordinary man** been ex- pofed to fo long a combat with the powers of darknefs, and to fuch vari- ous affaults of malice and cruelty, we fhpuld not have been furprifed to hear him utter fome complaints and mur- murings, £ifr. 181 20. The perfed obedience of Chrift ^ The Do6lor frequently oppofes our Lord to an ordinary man, as in pages 257, 285, 287, never to a mere man. Hence there is but too great reafon to conclude, that he believes he was a mere man only, though an extraordinary. True it is, he fpeaks of his divine nature and his human, page 25. But what he means by Conirafted with the Oracles of Truth. 2 1 5 Thou art my Son, this day have I be- gotten thee. What is his name, and Prov. 30. 4. what is his fon's name, if thon canil tell ? Thou art the Son of God ; thou John i . 49. art the King of Ifrael. God fo loved '3. 16'. the world, that he gave his only begot- ten Son. 1 7. Chrift Jefus witnefled before Pi- i Tim. 6. 1 3, late a good confeffion. 18. Alk of me, and I fliall give thee. Pfal. 2* 8. I knew that thou hearefl me always. John 11. 42. I pray for them: I pray not for the -i7-9- world, but for them whom thou hafl given me, for they are thine. 19. His name fhall be called the Ifa. 9. 5- mighty God. They fhall call his name Mat. i. 23. Immanuel, which being interpreted, is, God with us. Feed the church of God, A6ls 20. 28, which he hath purchafed with his own blood. The fecond man is the Lord 1 Cor. 15.47. from heaven. Hereby perceive we the i John 3. 16. love of God, becaufe he laid down his life for us. 20. Him hath God exalted to give Adis 5. 31. thefe phrafes, is not eafy to tell. Charity itfelf, which thinketh no evil, will fcarcc allow us to think, that he underftands them In the fenfe in which they are commonly taken. To what his appa- rent contradldions muft be afcribed, whether to a defed in raindj or in memory, does not belong to me to determine. 2 1 6 The Articles of Ayr^ in his death, was made one reafon for Essav, pag^ granting finners the 7neans of repent- ance. 234 11, God IS willing to overlook invo- luntary frailties, and fnialler biemifhes, and even to allow the benefit of repent- ance, in cafe of wilful fins ; but deter- mined to punifh with everlafting de- ftruclion, the obflinately wicked and impenitent^. 238 22. In this way, we are taught to hope for falvation, by the gofpel ; and ^ It is not more comfortable than true, that there is no con- demnation to them who are in Chriil Jefus, though there are many things condemnable in them, Rom. viii. i. This, however, is a pri- vilege pecuh'ar to them. None elfe have either part or lot in it. For Chrifl is become of no effect unto fuch as feek to be jullified by the law : they are fallen from grace. Gal. v. 4. Our author, when fpeaking of God's overlooking involuntary frailties, and fmaller biemifhes, is profefledly enquiring into his original plan, refpefting the human race. Now, it is certain, that man in his original ftate was fubjeft to no involuntary frailties, or biemifhes. He bore his Maker's image, and therefore was every way qualified to yield perfe^l obedience to his law, Gen, i. 27. Eccl. vii. 29. He could not fm in an involuntaiy manner. He could not fay, that *u)hich I do, I alloix) not^ Rom. vii. 15. His firfl fm was not invo- luntary, but wilful, Rom. V. 18, 19. To talk of frailties and bie- mifhes as exifting in man from the beginning, fmcUs rank of Soci- nianifm. Our author makes little or no difference betwixt the pri- Contrafied with the Oracles of Truth, 217 repentance \\.\\x.o\{x2,^\. Then hath God — • 11. 1 3. alio to the Gentiles granted repentance unto life. Unto you it is given in the Phil. i. 29. behalf of Chrifi: to helie've on him. 21. The wrath of God is revealed Rom. 1.18. from heaven againfl all iingodl'inefs, Whatfoever the law faith, it faith to 3. 19. the^ who are under the law. Curfed Gal. 3. 10. is every one who continueth not in all things which are written in the book of the law to do them. For whofoever James 2. 10. {hall keep the whole law, and yet offend in one pointy he is guilty of all. 22. Unto Adam he faid, Behold, Job. 28. 28. the fear of the Lord, that is wifdom \ mitive and the prefent ftate of man. Accordingly he fpeaks^of man's trying his own ftrength to gain eternal life merely by his own obedience, without the afllftance of a Mediator ; iniplying, that finding himfelf unable, then he was to aflc and ufe that afiiftance. What a medley this ! Going on in the fame train of confufion, he tells us, it was never God's intention to fave men by what is called the covenant of works without grace. And for this plain reafon, becaufe the thing is impraAicable for fuch creatures as we are. Still he makes no difference betwixt a fallible and a fallen ftate. Upright Adam was in the former, we in the latter. What we were in him our federal Head, and what we are In our own per- fons, are very different things. The Doaor further tells us, that by the covenant of works our firfl parents themfclves were not fav- €d. But why ? For this plain reafon, becaufe they brake it, Hof. vi. 7. Rom. V. 12. — 19. Having once broken it, they could no more be faved by it, than we their poflerity can. Dd 21 8 The Articles of Ayr ^ none of our kind, flridly fpeaking, Essay, page could ever be faved on anv other terms. That a frail and fallible creature, fuch as man is in his heft ejlate^ endowed with animal paffions, as well as reafon, and allied, by the conftitution of his nature, both to argels, and to brutes, fhould be able to fecure his happinefs forever, by his own perfect obedi- ence ; He who made him, knew it to be impoiTible ^ i'}^% ^ Our author ftlll goes upon the ruppofition that man fufFered little by the fall, and that our nature is much the fame in point of purity, as at the firft. That man in innocence was a fallible crea- ture, we cannot deny : but that it was then impofiible for him to fecure eternal happinefs by his own perfeft obedience, we utterly refufe. That he did not fecure his happinefs, is no proof that he could not. What, though he was endowed with animal paffions, fitting him for the enjoyments of that ftate in which he was plac- ed ? Thefe laid him under no impofiibility of fecuring eternal blifg. They were entirely fubordinate to his reafon and will, which lay ftraight with the will of God. As all things were made very good, fo was man. Animal appetites were not contrary to the will, nor it to the law of God. Otherways there fhould have been a conflidi in man from the beginning, arifmg from the very conititi^tion of his nature ; his animal pafiions drawing him one way, while his reafon pointed out another. Though alas, it be thus with us now, yet from the beginning it nuas not fo. Our firft parents were en- dowed with ftrength fqfHcient to keep the covenant. That they did not, was not owing to njjant ofpoiver^ but to their not exercif- ing that ponver» So he who has the power of fight, may (hut his eyes. And to fay the truth, if man was not endowed at firft with ability to keep the law, it was but juft in God to overlook involun- Contrqfted tukh the Oracles of Truth. 219 and to depat-t from evil, is underftand- ing. In the day that thoii eateft of the Gen. 2. 17. tree of knowledge of good and evil, thou flialt furely die. Mofes defcribeth Rom. i o. 5. the righteoufnefs which is of the law, That the man who doeth thofe things fhall live by them. The law is not of Gal. 3. 12. faith : but, The man that doeth them ihall live in them. If thou wilt enter Mat. 19. ly^ into life, keep the commandments. The commandment which was ordain- Rom. 7. io« ed to Hfe, I found to be unto death. The law became weak through the flelh. 8. 3. tary frailties and impeffeftionS, he liot being the ailftere, reapingf where he did not fow. Agreeable to this principle, it is obferva- ble, that our author puts God's allowances for involuntary frail- ties and imperfedlions to the fcore of juftice, and not to that of mercy. He does not fpeak of inerctful allowances, fuch as are ce» kbrated by the fcriptUre-faints, Pfal. ciii. 13, 14. cxxx. 3. 6. but of equitable allowances, page 529, implying, that it would be un- juft in God not to make them. He fpeaks of the gofpel indeed j but it is the Galatian gofpel. Gal. i. 6* not the glorious, i Tim. i. 1 1 . He all along proceeds on the fuppofition that our nature fuffered little by the fall : a radical error, giving rife to many o- thers. According to the fcriptures, the fall was followed with two fatal effedls, the condemnation of our perfons, and the corruption of our nature, for by the offence of one^ judgment cavie upon all ??ien to condemnation^ Rom. v. 1 8» And hence they are by nature the chil' dren of ix)rath, Eph. ii. 3. By one 7nan fin entered into the ixjorldf Rom. V. 10. And hence it is, that we are fhapen in iniquity, con- ceived in f.nt and all as a/i unclean thing, Pful. li. 5. Job xiv. 4. D d 2 220 The Articles of Jyr, 23. Nor could manfuftain any hurt Essay, page by trying his own ftrength in this way to the utmoft, and endeavouring to gain eternal life, he could, merely by his own obedience, without the aflift- ance of a Mediator. 236 24. It was the good pleafure of Al- XV. 14. Ifa. Ixiv. 6. Therefore, though noAv we cannot give per- fect obedience to the law, it does not follow from thence that we Tiever could. The apoftle tells us, that the law became nveak tkro* ■the fiejh^ Rom. viii. 3. By the flefli we muft not underftand the animal pallions, or fenutlve appetites, but the total depravity of our nature. For to b€ in the fiefli, (lands oppofed to being In Chrift, Rom. viii. 8. I. Such as are in Chrifl have animal paf- fions, but they are not in the flefh, Rom. vii. 5. viz. not in an ir- regenerate (late. The weaknefs which the apoille afcribes to the law, is not real, but relative. The law is the fame that ever it was, holy, juft, and good, rerfe 12. It is not become weak in it- felf, but weak ia relation to us ; we not being able to anfwer its demands. It is ftill faying, The man nvko doeth thefe things JI?all live by them, Rom. x. 5. Gal. iii. 12. But as we are without ftrength to do them, Rom. v. 9. it cannot now give us life. Gal. iii. 21. When the apoille teaches that the law became weak through the flefli, this evidently implies, that before man was in the ftate called flefli, i. e. before he fell, it was abundantly able to give him life. In the flefli, in the depravity of nature, dwclleth no good thing, Rom. vii. t8. And therefore, of man in that fl:ate it is exprefly faid, That every imagination of his heart was only evil continually f Gen. vi. 5. In his firft fl:ate man bore his Mak- er's image, Gen. i. 27. and was very good, verfe 31. in him there Conirajled with the Oracles of Truth. 221 23. God made man upright. By Eccl. 7. 29. one man fm entered into the world, Rom. 5. 12. and death by fm. They like Adam Hof. 6. 7. have tranfgrefled the covenant. The Rom. 6. 23. wages of fm is death. They who are Mat. 9. 12, whole need not a phyfician, but they who are Jtck, There is one Mediator i Tim. 2. 5. between God and men, the man Chrifl: Jefus. 24. All that are in the graves fhall John 5. 29. was no evil thing, no animal bias to carry him off the ftraight line of duty. Then, then he could keep the law, and it could give him life. He being ftrong, it was not weak. Allow me to add, * that all this feems to be implied in our Lord's anfwer to the young map, Matth. xix. 16, 17. Says the legalift. Good Mafier^ ivkat good thing Jloall I do, that I may have eternal life ? Our Lord re- plies. If thou nvilt etiter into life., keep the conmiandments. As the young man defired to live by doing, our Lord direfts him at firll unto the law. It is not till afterwards, that he bids him take up the crofs and follow him, verfe 21. compare Mark x. 21. The youth appealing as to Cefar, to Cefar he is fent. To him who was in a ftate of nature, the Saviour faid. If thou wilt enter into life^ keep the commandi7ients ; whence we may certainly infer, that God faid the fame in efFeft to the firfl man, who was well able to keep them. If this be not admitted, it nrceflarily follows, that the great Teacher come from God, here pointed out a way which was not known to man in his beft eilate, and which then only he could have trode with a fteady foot : pointed out to fallen man, a way which never exifted. " The end of giving the law, fays Char- ** nock, was, that man might have eternal life by it : there would " elfe be no ftrength or truth in that anfwer of Chrid to thai; " ruler.'' Charnock's Works, Vol. I. Page 373. 222 The Articles of Ayr ^ mighty God^ that this death fhould not Essay, page be eternal, as the rigour of the law re- quired it to be, but only temporary : ^hat mankind Ihould be delivered from it by a refurredion, b'a 240 25. Had the Jews received Jefus with the refped and fubmiflion due to the Meffiah, as they ought to have done, it is certain he would not have fufFered at their hands in the manner he did ; and who will fay that he would have been thereby prevented from be- ing a Saviour to them, and to the reft of mankind «? 243 N. B. We muft have perifhed if he had not died. 420 2 This feems to me one of the mod fubtile pafTages in the whole of the EfTay, The firll part of the fentence is fo evidently truej that it cannot be denied. And to it the author fubjoins a que- flion, which he takes to be very pungent. " Who will fay, &c.*' This queftion I would anfwer by propofing another. Had Jofeph's brethren treated him as they ought to have done, would he have been thereby prevented from being a faviour to them, and to the Egyptians ? How our author would anfwer this, I (hall not fay. Meanwhile, I make no difficulty in averring, that if Jofeph's bre- thren had treated him as they ought, he would have been thereby prevented from being a faviour to them, and to Egypt. Had , Contrqfted with the Oracles of Truth, 21'^ come forth, they that have done good, unto the refurredion of life ; and they that have done evil, unto the refurrec- tion of cla?nnati on. Then fhall the King Mat. 25. 41 • fay unto them on the left hand. De- part from me, ye curfed, into everlaft- ing fire, prepared for the devil and his angels. 25. But how then fhall the fcrip- Mat, 26. 54. tures be fulfilled, that thus it mufl be ? Ought not Chrifl to have fuffered thefe Luke 24. 26. things, and to enter into his glory ? Thus it is written, and thus it behoved 46. Chriil to fufFer. Verily, verily I fay un- John 12. 26* to you. Except a corn of wheat fall in- to the ground and die, it abideth alone : ? but if it die, it bringeth forth much fruit. they fo treated him, they would not have hated him ; Gen. xxxvw. 4. had they not hated him, they would not have fold him ; verfc 28. had they not fold him to the Midianites, he would not have been fold by them to Potiphar ; verfe 39. had he not been in Poti- phar's houfe, he would not have been accufcd by Potiphar's wife ; chap, xxxix. 2. — 19. had he not been accufed by her, Potiphar would not have caft him into prifon ; verfe 20. had he not been there, he would not have interpreted the butler's dream, chap. xl. 13. and had he not, the butler would not have recommended him to Pharaoh, as an interpreter of dreams; chap. xli. 12, 13. had he not thus obtained that monarch's favour, he would not have 224 The Articles of Ayr y 26, To fuffer many indignities, and Essay, pa^e to die on a crofs, were not the chief and ultimate ends of our Saviour's mif- fion, nor any dired ends of it at all, but only incidental calamities, which could not fail to come upon him in difcharging the duties of his miflion faithfully, amidft an evil and adulter- ous generation. 244 been fet over all the land of Egypt ; verfe 39. — 45. and had he not been governor there, he could not have faved his brethren, and the Egyptians. Thus it was, that God did fend him to fave many people alive. Gen. xlv. 5. 1. 20. Pfal. cv. 17. In his cafe, and in that of our Saviour, a holy God ufed the malice of men to accom- plifh his deep defigns, A6ls ii. 23. According to our author, the biefled Jefus could have had a feed, though he had not made his foul an offering for fin, Ifa. liii. 10. And there was m yiecefity that the heavenly things fhould be purified with better facrifices than the Mofaical, Heb. ix. 23. According to him, fins could have been remitted without the fhedding of blood, verfe 22. They could have been taken away without any blood at all, Heb. x. 4. He propofes it as an unanfwerable quefl:ion, " Who will fay, &c." Amongfl many others, there are two who will fay fo. The one is his worthy friend Dr. Macknight, to whom he acknowledges himfelf much indebted, page 351. For in his harmony, fe*ft. 27. note, the Dodor expreffes himfelf thus, •< Had the Jews univer- *^ /ally become Chriji^sfollo'wers, they 'would have endeavoured to make ** him a Kingy hy 'which means, one viain end of his coming jnuji have •* been defeated^ his dying as an atonement for Jin ; and the Chrijiian Contrafted with the Oracles of Truth. 22$ 26, God fent his Son to be the pro- i John 4. 10. pitiation for our fms. In all things it Heb. 2. 17. behoved him to be like unto his bre- thren, to make reconciHation for the fms of the people. He is the Mediator — 9. 15. of the New Teftament, that by the — 16. means of deaths for the expiation of the ^ tranfgreffions,, "^c. For where a tef- tament is, there mull alfo of neceifity be the death of the teflator. Every — 8* 3. high prieil is ordained to offer gifts and facrifices : wherefore it is of necefTity that this prieft have fomewhat to offer* I lay down my life for the fheep : this John 10* 15, commandment have I received of my 18. Father. The Son of man came to give Mat. 20, 28. his life a ranfom for many. My blood 26. 28* is Ihed for many for the remilTion of fms. ** religion have heen deprived of the evidence which it derives from the ** greatefl of all his miracles^ his refurre^Iionfrom the dead.^^ The other who fays fo, is our author himfelf. For in his Effay, page 420, he exprefly afTerts, that '* We muft have periflied if " Chrift had not died/* Is not this to fay, that if Chriil had not died, he would thereby have been prevented from being a Savi- our to the Jews, and to the rett of mankind ? This is but one of the many inconfiftencies with which the Eflay abounds ; whether through ignorance or defign, would be too much pofitively to afTert. Ee 226 H'he Articles of Ayr ^ 27. The dire^l and immediate end Essay, page of his milUon, was to preach the gof- pel of the kingdom ; to confirm his doctrine by proper evidences ; to fet an exa?nple of what he taught, ^c, 245 28. Jefus himfelf fuppofes, that his being faved from death, w^as not abfo- lutely inconfillent with the falvation of 29. It never was the intention of Al- mighty God, to fave men by what is called a covenant of works, without grace; and for this plain reafon, be- caufe the thing is impradicable for fuch creatures as we are. By it our firfl pa- rents tbemf elves were not faved. 251 30. The fupreme Law-giver deter- mined from the beginning, to mitigate in our favour the rigour of law, to make allowance for human error and imperfedion^ and to accept of repent- Contrajled with the Oracles of Truth, 227 27. Chrifl loved the church, and Eph. 5. 25. gave himfelf for it. He once fufFered 1 Pet. 3. 18. for fms, the jufl for the unjuft, that he might bring us to God. Take the pro- James 5. 10. phets for an example of fuffering afflic- tion, and of patience. 28. \i\X.h^ pojfible^ let this cup pafs Mat. 26. 39. from me. It became him to make the Heb. 2. 10. captain of their falvation perfed thro' fufferings. For it is not pojjible that the 10. 4. blood of bulls and of goats ihouid take away fms. 29. The law became weak through Rom. 8. 3. the flefh. By grace are ye faved. And Eph. 2. 8. \i by grace y then it is no more of works : Rom. 1 1. 6. otherways grace is no more grace, ^c. By one man fm entered into the world, 5. 12. and death by fm. The Lord God faid Gen. 3. 15. unto the ferpent, I will put enmity be- tween thee and the woman^ and her feed fhall bruife thy head. Where is Rom. 3. 27. boafting then?- It is excluded. By w hat law ? of works ? Nay : but by the law of faith. For thefe are the two Gal. 4. 24. covenants. 30. Curfed is every one that ccnti- Gal. 3. 10. nueth not in all things which are written in the book of the law to do them. What things foever the law faith, it Rom. 3. 19. faith to them who are under the law. E e 2 228 The Articles of Ayr ^ ance and fmcere obedience, inflead of Essay, page finlefs perfection, 251 31. God abates of his own right, that the condition of man may not be forlorn. Where there is a right, there is a power to moderate and abate of that right, yea to part with it, if we pleafe. Any man may take lefs than his right, may pardon upon any fatis^ faction, upon no fatisfaclion. We all fay we have this right, and will we de- ny it to God ? — -Whichcot's Aphorifms quoted, 251 32. The perfeft obedience of Chrifl in his death, was made a reafon for extending mercy to perfons not other- wife entitled to it '\ Our blefled Savi- our died on a crofs, to render us the objects of divine mercy. 255, 449 '^ To talk of a title to mercy is abfurd. If we have a title to a thing, It is not mercy, but jullice to give It us. Contrajied with the Oracles of Truth, 229 Mofes defcribeth the righteoufnefs Ro. 10. 5.— which is of the law, That the man who 10. doeth thofe things, fhall live by them. But the righteoufnefs which is of faith, fpeaketh on this wife. Say not, ^c, 31. The Lord of hofts fhall be ex- Ifa. 5. i5. alted in judgment, and God, that is holy, fhall be fanclified in righteouf- nefs. Jehovah, Jehovah, ivill by no Exod. 34. 7. means clear the guilty. The Lord will Nah. i. 3. ''7iot at all acquit the wicked. Thou Pfal. 50. 2i4 thoughtefl that I was altogether fuch a one as thyfelf. Axtngcnoi your/elves^ Rom, 12. 19. for it is written. Vengeance is mine ; I will repay, faith the Lord. Is God Rom. 3. 5, 6. unrighteous who taketh vengeance ? (I fpeak as a man) God forbid : for then how fhall God judge the world? It be- Heb. 2. lo, came him^ for whom are all things, and by whom are all things, in bringing many fons into glory, to make the cap- tain of their falvation perfed through fufferings. It was therefore 7iecejfary^ 9. 23, &c. 32. / will have mercy on whom / will have mercy. God fo loved the world, that he gave his only begotten Son. Whom he hath fet forth to be a propitiation through faith in his blood, that he might be jufl, and the juflifier of him who believeth in Jefus. Rom. 9. 15, John 3. 16. Rom. 3. 25. 26. 230 The Articles of Ayr ^ 33. Let us confider the influence of Essay, fa^e true piety and virtue in ordinary men, for procuring divine bleflings to others, as well as themfelves, and to perfons lefs worthy than they. Sinful men have often received very valuable benefits, not only through the inilrumentality, but on account of the virtue of others. Sinners, in the time of their calamity, look up to the righteous as their favi- ours, and feek an intereft in their pray- ers, when they cannot pray for them- felves. 257, 260, 272 34. Repentance is the only radical pure of the fniner's mifery. 268 '^^^. God fufFers the piety of the vir- tuous to overflow to the good of all with whom they are connefted, or for whom they intereil themfelves. He is pleafed to accept of it at their hands, both on their own behalf, and in fome fort too as the price of benefits bedew- ed on the undeferving. To them the wicked are indebted, under God, for their converfion and falvation, if ever they be happy enough to attain it. 269, 270 Contrqfied with the Oracles cf Truth. 231 ^33. Unto thee lift I up mine eyes, Pfal. 123, i. thou that dwelled in the heavens. Look unto 7ne^ and be ye faved, all the Ifa. 45. 21, ends of the earth : for I am God, and 22. there is none elfe. A juft God and a Saviour, there is none befides me. Neither is there falvation in any other : A£ls 4. 12. for there is none other name under hea- ven given among men, whereby we mud be faved. Thus faith the Lord, Jer. 17. 5. Curfed be the man that trujieth in man, and maketh flefh his arm. 34. With his ftripes we are healed. Ifa. ^1^, 6. A new heart alfo will I give you, and Ezek. 36. 26. a new fpirit will I put within you : and 1 will take away the ftony heart out of your flefh, and I will give you an heart of flefh. 35. If thou, Lord, fhouldfl: mark ini- Pfal. 130. 3. quities : O Lord, who fhall fland ? For Rom. 3.23. all have finned, and co7ne Jhort of the glory of God. Was Paul crucified for i Cor. i. 13. you ? Ye are not your own, for ye are — 6. 19, 20. bought with a price. With the preci- 1 Pet. i. 19. ous blood of Chrifl, as of a Lamb with- out blemifli and without fpot. God for- Gal. 6. 14. bid that I fhould glory, fave in the crofs of our Lord Jefus Chrifl. In the Lord If. 45. 24, 25. have I righteoufnefs and ftrength : In ^$2 The Articles of Jyr^ 3*6. The eminent patience, piety, Essay, page fubmiflion, and benevolence, which Chrifl difplayed at the clofe of life, a- vail with God in favour of finners, in ihtfaine manner as do the piety and vir- tue of good men in general ; only the cffedts of fuch fingular excellencies are -proportionally greater and more exten- five. 275, 276 37. Chrifl Is the propitiation (or ex* piatory victim) for our fms, and for the fins of the whole world, provided they be forfaken. 278 38. The worthinefs of Chrifl was mofl eminently difplayed in his endear vouring to fave men at the price of his blood. 279 39. He prayed not for the worlds Controlled with the Oracles of Truth. 233 the Lord fhall all the feed of Ifrael be juftified, and fhall glory. The foolifh Mat. 25. 8. 9, virgins faid unto the wife, Give us of your oil. But the wife anfwered, fay- ing. Not fo ; left there be not enough for us and you. 2i^. There is one Mediator between i Tim. 2. 5, God and men, the man Chrift Jefus. Jefus faith, I am the way, and the John 14. 6. truth, and the life : no man cometh unto the Father but by me. Neither is there falvation in any other. Who then is Paul, and who is Apollos, but minifters by whom ye believed, even ^s the Lord gave to every man ? Was Acts 4. 12. I Cor. 3. 5. I. 13. I. 31. I Pet. 2. 24. John 10. 15. 28. Tit. 2. 14. Paul crucified for you ? He that glori- eth, let him glory in the Lord. Vf ho his ownfelf bare our fins. 37. I lay down my life for the flieep, John 10. 15. and I give unto them eternal life. Je- fus Chrift gave himfelf for us, that he might redeem us from all iniquity^ and purify unto himfelf a peculiar people, zealous of good works, 38. He Jhall fave his people. It is Mat. i. 21, the Fathers will who fent me, that of John 6. 39. all which he hath given me, I fhould hfe nothings but fhould raife it up again at the la ft day. '^^9. I pray for them whom thou haft John* 17. 0* Ff 234 The Articles of Ayr y the reprobate generation of impenitent Essay, page fmners ; becaufe while they continue fuch, nothing can he done for them'. 280 N. B. What more have I to afk of thee, O my God ! hut a heart to value and improve thefe benefits ? ^j;o 40. The holinefs and righteoufnefs of Chrift, can procure fubflantial good to none but fuch as are difpofed to im- prove the grace conferred on them through him. It can obtain pardon for fmners, only by bringing them to re- pentance. 282 41. We are not faid any where in the New Teftament, to be faved by the merits of Chrift. 284 42. Nor are we ever direded in fcrip- ture exprelly, to afk any thing of God for Chriji^sfake^ or for his merits. 284 * That is, nothing can be done for them, till they do fomething for themfelves. But if nothing can be done for finners while they continue impenitent, how is it that they arc brought to repent- ance ? As life is previous to a6lion, fo muft the new heart to re- pentance. If nothing can be done for us till we become penitent, heaven we fliall never fee. For fooner fhall the Ethiopian change Contrafied with the Oracles of Truth, 235 given me, for they are thine. Is my Ifa. 50. 2. hand fhortened at all, that // cannot re- deem ? or have I no power to deliver ? I was found of them that fought me Rom. 10. 20. not ; I was made manifeft unto them that afked not for me. Thou ihalt be Ifa. 62. 12. called Sought out. The grace of our i Tim. i. 13. Lord was exceeding abundant, Isfc, J am apprehended of Chrift Jefus. Phil. 3. 12. 40. Unto you it is given in behalf Phil. i. 29. ofChrifl, to believe on him. Ye have 2 Pet. i, i» obtained like precious faith with us, through the righteoufnefs of our God and Saviour Jefus Chrilt. I will give Jer. 32. 59, them one heart and one way, that they 40. may fear me for ever. I will put my fear in their hearts, that they fhall not depart from me. 41. Ye are bought with a price : With i Cor. 6. 20. the blood of Chrifl : Who gave him- i Pet. i. 19. felf a ranfoni for all. i Tim. 2. 6. 42. Paul, as his manner was, rea- Acls 17. 2. foned out of the fcriptures. Let thy Pfal. 80. 17, hand be upon the man of thy right his fldn, than we of ourfelves can do good, Jer. xlii. 25. The truth is, Chrift's Interceflion is the caiife of our repentance, and not repentance the caufe of It. There Is a word fpokeny^r a/, and a work wrought in us, ere we commence true penitents, John xvii. 24. Ezek. xi. 19, 20. Zech. xli. 10. Cannot God give the im- penitent that heart, which our author aflcs for hlmfelf ? page. 52O0 Ff 2 236 The Articles of Ayr ^ N. B. We have confidered the be- Essay, page nefits which finners receive from God for the fake of Chrifi. 294 43. Righteoufnefs includmg every branch of duty, differs in our bleffed Lord, and in ordinary men, only in the degree of it. No ordinary man's virtue can come up to the purity and re6litude of the divine law : the obedi- ence of Jefus Chrift himfelf, did not exceed it, and how then can ours ? 285, 287 44, The merit of our Lord Jefus Chrift, compared with the befi of men^ was unfpeakably great, and tranfcen- dant : yet it did not equal, even in his cafe, the munificence of God in reward- ing it \ 288 ^ What awful doftrine this from a mafter in Ifrael ? Is it indeed fo, that Chrift was rewarded above his merit ? received greater glo- ry than he deferved ? In perfon he is equal to God, and yet it feems tlie work on the one fide, did not equal the reward on the other. \Vho that believes the divinity of our Lord, can hear this without horror \ Contrajled with the Oracles of Truth. 237 hand : upon the fon of man whom thou hafl made ftrong for thyfelf. Caufe Dan. 9. 17, thy face to fliine on thy fancluary that is ddohie, for the Lord's fake. What- John 16. 23. foever ye fliall afk the Father in my name, he will give it you. 43. This is the name whereby he Jer. 2^^ 6, fhall be called, Jehovah is our righte- oufnefs. He hath made him to be fm 2 Cor. 5. 21. for us, that we might be made the righ- teouf?2efs of God in him, Ifby one man's Rom. 5. 17. offence, death reigned by one ; much more they who receive abundance of grace, and of the gft of right eoufnefs, fliall reign ill life by one, Jefus Chrift. 44. Awake, O fword, againfl the Zech. 13. 7. man who is my fellow, faith the Lord of hods. Chriil Jefus, fubfifting in the Phil. 2. 6 — 9 form of God, thought it not robbery to be equal, with God. Neverthelefs, he made himfelf of no reputation, ^^. Wherefore God hath alfo highly ex- alted him. Unto the Son he faith, Heb. 1.8.9. Thy throne, O God, is for ever and ever. Thou haft loved righteoufnefs, and hated iniquity ; therefore God, e- ven thy God, hath anointed thee with the oil of gladnefs. Worthy is the Lamb Rev. 5. I2« that was flain, to receive powxr, and riches, and wifdom, and ftrength, and honour, and glory, and bleffing. ' ^3 S ^^^ -Articles of Ayr^ 45. Chrift was felefted and feparated Essay, page on account of his unblemifhed holinefs, to be the medium of all God's inter- courfe with men. 289 46. The lead worthy are invited, Cto come to him through the Mediator) pro- vided they repent and believe the gof- pei \ ^90 47. All are inftruded in the moil affecting manner, what it is that will recommend them to God, and what they muff afpire after, in order to have communion \\ith him, 290 48. He hath put it in our power, by the practice of righteoufnefs, to be hap- py ourfelves, and bleflings to others. 291 * And are they not invited, except or till they repent ? Is the invitation limited and conditional ? Are not the moll unworthy in- vited to repent and believe ? Ifa. Iv. 6, 7. Believing is not a qua- liiication required in thein that come, or as giving a right to come, but the coming itfclf, Matth. xi. 28. John vi. 35. i Pet. ii. 4. Our author's doftrine therefore amounts juft to this, The leafl wor- thy are invited to come, provided they come. Contrajled with the Oracles of Truth. 239 45. I was fet up from everlajiing. Pro v. 8. 23. The Spirit of the Lord is upon me, be- Luke 4. 1 8. caufe he hath anointed me to preach the gofpel to the poor. It pleafed the Col. i. 19. Father, that in him fhould all fulnefs dwell. 46. Turn ye, turn ye, from your e- Ezek.33.11. vil ways ; for why will ye die, O houfe of Ifrael? We pray you in Chrift's 2 Cor. 5. 20. Head, be ye reconciled unto God. Whofoever will, let him take the wa- Rev. 22. 17. ter of life freely. 47. He hath made us accepted in the Eph. 1.6. beloved. By grace are ye faved : not 2.8,9. of works, left any man fhould boall. I count them but dung that I may win Phil. 3. 8, 9. Chrifl, and be found in him, not hav- ing mine own righteoufnefs, but that which is through the faith of Chriil, 48. We were without flrength. No Rom. 5. 6. man can come unto me, except the Fa- John 6. 44. ther who hath fent me, draw him. The Deut. 29. 4. Lord hath not given you an heart to perceive, and eyes to fee, and ears to hear, unto this day. Thou knoweft Rev. 3. 17* not that thou art wretched, and mifer- able, and poor, and blind, and naked. ft4^ The Ankles of J'jr^ 49. Even in his ftate of humiliation, Essay, pa^e Jefus had power to forgive ftn^ on earthy or to remit the temporal penalties of fm. But after his exaltation, he had power to forgive fms in heaven, by remitting to penitent fmners the punifhments due to their fms in another world, or deli- vering them from the wrath to come. 302 N. B. He aiTures this fmcere, though late penitent, of a place with him that very day in paradife. As he had alivays with fill authority^ granted to fmners the benefit of pardon, when they fhew- ed figns of true repentance, fo he con- tinues to do the fame with his latell breath. 173, 174 50. The. glorified Jefus flraightway appears in the divine character of a Creator, or the author of a new crea- tion, which extends to all/hings in hea- ven and earth. Being begun in him- felf, the firfl-born of it, Rom. viii. 29. by his refurre6tion from the dead, Col. i. 15. 18. It was afterwards all left to be accomplifhed by his own mediatori- al power, the Father having given all things into his hand '". 303 ^ Our author feems here to fet foot on Socinlan ground. For having obferved that fome of the texts quoted by him, are univerfally allowed to refer to the new creation, he adds, " // ap- Contrqfted with the Oracles of Truth. 241 49. Her fins, which are many, are Luke 7. 74, forgiven ; for fhe loved much. And 48. he faid unto her, Thy fms are forgiven : 50, Thy faith hath faved thee ; go in peace. And the malefador faid unto Jefus, • — —23.42, Lord, remember me when thou corned 43. into thy kingdom. And Jefus faid un- to him. Verily I fay unto thee, To day fhalt thou be with me in paradife. 50. We have redemption through Col. i. 14% his blood, Who is the image of the in- 15. vifible God, the Former of every crea- 16* ture at firfl : For by him were all things 17* created that are in heaven, and that are in earth, life. And he is before all things, and by him all things confift, ** pears to ?;/(?, thai ivhefi tkey are all underjlood to relate to the fame •* fiihje^, they tkronu light on one another,'* Now, it is certain, that the Soclnlans underftand Col. i. 16. of the new creation. And if fo underftood, fo far from throwing light on any other text, it itfelf is vaftly obfcured. For then, by creating all things that are in heaven and in earth, we muft not underftand the creation wherof Mofes fpeaks, Gen. i. and which is a proof of eternal power and Godhead, Rom. i. 20. And by Chrifl's being before all things. 542 The Articles of Ayr ^ 51. He hath given him power over Essay, page all flefh, that he fliould give eternal life to as many as jhall enjoy the fame ; to all the virtuous and holy in every age and nation from the beginning to the end of time. 3 1 o cannot be meant that he exifted from eternity, but only was before the new creation in point of time, as fays the DoAor, page 306, i. e. exifted before his refurredtion from the dead, wherein that new creation began. The Dodlor tells us, that he would not wifli any texts to be interpreted otherways than according to the rules of found cfiticifm. If to thefe we adhere, his fenfe of Col. i. 14. mud be rejefted. The celebrated critic Bengelius, obferves, that the rhetorical figure Anaphora^ ufed verfe 18. fhews that there a new fubjeft begins. The apoftle having given thanks unto the Fa- ther, who had translated him and the faints at Cololfe into the king- dom of his dear Son. verfe 12. — 14, is immediately carried away as in facred rapture, in the contemplation of the bleffed Redeemer, verfe 15. — 20. He firll contemplates him, in his perfon, and his works of creation and providence, verfes 15, 16, 17. and then va his offices and relations to his church, verfes 18, 19, 20. And pieafant it is to fee how he ufes the fame manner of fpeaking in both. Compare, ly?, Verfe 15th. Wko is the image of the invifible God, Verfe 1 8 th. And he is the head of the body the church. 2dly, Verfe 15th. The Former of every creature at frfl. Verfe i8th. The beginning, the firfl-born from the dead, ■ "^dlyj Verfe 1 6th. For hy him ivere all things created f Sec, Verfe 1 9th. For it pleafed the Father ^ that in him fhould all'ful- nefs diuell, ^thlyy Verfe 17th. And he is before all thi?igsy and by him all things conjifl. Verfe 20th. And having made peace through the hlood of hit crofs, 6c c. C out rafted with the Oracles of Truth, i\x 51. Thou haft given him power over John 17. 2. all flefh, that he fhould give eternal Hfe to as many as thou haji give?i h'nn, I pray not for the world, but for them — 9. whom thou haft given me. Father, — 24. I will that they alfo whom thou haft given me, be with me where I am ; that they may behold my glory which thou haft given me. It mud be obvious to the unprejudiced, that two diftinft fub- jefts are handled here, and therefore to confound them, as our au- thor does, by connefting the 19th verfe immediately with the lytli, (By him all things coJifift. For it pleafad the Father ^ that in him Jhould all fulnefs dnvell^ Sic.J is a grofs violation of the rules of found critieifm, as overleaping" the true antecedent in verfe 1 8th, to which the 19th fo obvioufly refers. As to our reading, 7hd Forvter of every creature at firj}^ and not t\\t prjl-born of every crea- ture^i it cannot be denied that this reading has the fan 36. and prefumptuous fin, Num. xv. 30, 31. In thefe cafes the tranfgreffor himfelf was to die, and not a beall facrificed for him. For other fins an atonement was accepted, and hence the tranfgreffor being forgiven, continued in life. From this, how- ever, it will not follow, that in thefe cafes there was tio forfeiture of life. In the cafes of murder, aduitery, ^^. the forfeiture was ahfolute, no atonement being accepted, and therefore no remiflion given, unlefs in virtue of Jehovah's fovereignty, as to David, 2 Sam. 12, 13. In other inllances the forfeiture was conditional^ that is, the tranfgrefibr behoved to die, unlefs he offered the ap- pointed facrifices. Let us fuppofe that the thief. Lev. vi. i . — 7. the unclean, chap. xix. 20. — 22. or he who had come to the know- ledge of his fin committed ignorantly, Lev. iv. 13. — 20. had re- fufed to make the atonement enjoined in the law, what would have Contrajied with the Oracles of Truth. 253 gures of the true^ but into heaven itfelf. This is the teftament, faith the Lord; Heb. 10. 16, I will put my laws into their hearts, and 17^ in their minds will. I write them : and their fins and iniquities will I remem- ber no more. 59. They (hall give every man a ran- Ex. 30. 12, fom for his life unto the Lord, when thou numbered: them : that there be no plague among them, when thou num- bered them. The rich fhall not give 15. more, and the poor fhall not give lefs than half a fhekel, when they give an offering unto the Lord, to make an a- tonement for their lives. And thou — 16, fhalt take the atonement-money of the childre^ of Ifrael, l^c. The life of the Lev. 17. 11. flefh is in the blood, and I have given it to you upon the altar, to make an a- * tonement for your lives : for it is the blood that maketh an atonement for the life* been the iffue > Why, as defpifers of the law, they would have di- ed without mercy, under two or three witnefTes. That this would undoubtedly have been the cafe, appears both from analogy, and from the promifes of forgivenefs made to fuch as offered the ap- pointed facrifices. The uncircumcifed was to be cut ofF from the people of the Lord, Gen. xvii. 14. Whofoever ate any manner of blood, Lev. xvii. 10. Whofoever did not afflia his foul on the day of atonement, Lev. xxiii. 29. He who in certain cafes forebore to keep the palfover, Num. ix. 13. The unclean, who did not purify 254 ^he Articles of Ayr ^ 60. No atonement could be admit- Essay, pa^ ted where life was forfeited ; becaufe atonement was not made in any cafe merely by the killing of the vidim ; and becaufe it was made in divers cafes where there was no moral guilt, and fometimes without the death of any animal, or any fhedding of blood ''. 239 himfelf, Num. xix. 20. And hence we may infer, thofe alfo who did not offer the facrifices appointed of God. This is likeways evident from the promife of forglvenefs. It was ahvays made on condition that they facrlficed. For inftance, atonement being made for the fm of ignorance, the promife runs, It (hall be forgiven, Lev. iv. 13. — 20. So alfo in the cafe of theft, chap. vi. i. — 7. and of unclsannefs, chap. xix. 20. — 22. The promife of forgive- nefs being made to fuch only as offered facrifice, is a certain proof that thofe who omitted to facrifice, fhould not be forgiven ; but that their fm fhould be upon them, and accordingly they fhould die. It remains therefore, that in theft, ungleannefs, ^c, as well f.s in murder, adultery, iffc, there was a forfeiture of life. Only jn the one cafe, life was redeemable, in the other not. And in- deed unlefs life had been forfeited, how could it be fald to be ran- fomed, as it exprefly is? Exod. xxx. 12. — 16. compare chap, xxi^ 30. Job xxxiii. 24. Matth. xx. 28. 2 Tim. il. 6. 2 Cor. v. 14. Rom. V. 15. ** Our author is peremptory that no atonement could be admit- ted where life was forfeited, and that becaufe it was made in di- vers cafes where there was no moral guilt. But did not the breach of any divine law deferve death ? Was not the authority of God interpofed in the political law, as well as the jnoral ? And if fo, furely the tranfgreffor of that law deferved to die ; and certainly Tvould, if facrifice had not been offered for him. The ceremonial facrifices were not appointed to remove ??ioral guilt, (nor could they, Heb. x. 4.) but ceremonial^ or political s and as temporal Conirqfted with the Oracles of Truth, 255 60. Then fhall he kill the goat of Lev. 16. 15, the fin-offering that is for the people^ 16. and bring his blood within the vail, — and fprinkle it on the mercy-feat. And he fhall make an atonement for the ho- ly place, becaufe of the uncleannefs of the children of Ifrael, and becaufe of their tranfgreffions in all their fms. It is the blood that maketh atonement for Lev. 17. it* the life. And without fhedding of Heb. 9. 22* blood is no remillion. life was forfeited by fin, fo was it ranfomed by facrlfice, the vic- tim being put to death inftead of the man. Our author, in fupport of his opinion, tells us further, that a- tonement was fometimes made without the death of any animal, or any Ihedding of blood, alluding, as appears from page 344, to Lev. V. II. — 13. where we read, that he who was not able to bring two turtle-doves, or two young pigeons, fliould bring the tenth part of an ephah of fine flour for a fm-offering, Cffc. But why may we not fay with the learned Dr. Owen, that there was a fpecial difpenfation in the cafe of the poor man ? Owen on the Hebrews, Vol. I. Exercit. 24. page 312. It was ever a rule with God mer- ciful and gracious, that if there he firft a imlling mind, it is accep- ted according to 'what a man hath, and not according to luhat he hath not, 2 Cor. viii. i2. He who fo frequently enjoined compaflion to the poor, Exod. xxi. 25. Lev. xxiii. 22. Deut. xxiv. 14, 15. would not himfelf opprefs them. It is alfo to be obferved, that in this his fin- offering, the poor man offered unto the Lord, that by which his life was fupported, viz. bread. As the widows two mites, being all her living, were more to her than the abundance which the rich caff into the treafury, Mark xii. 41.— 44. So the fmall quantity of flour offered by the poor man, was vaftly more to him than the lamb, or the kid to the rich. The handful of flour, which ^$6 The Articles of Ayr ^ 6i. The temple where he officiates Essay, page is heaven, and his flefh is the vail, which being taken aivay^ a free entrance was opened, by a new and living way, in- to the true Holy of Holies. 344 made atonement for him, and upon which his fins was forgiven him, was burnt upon the altar, according to the offerings made by fire unto the Lord. His offering was deftroyed by fire, flrongly ty- pifyixig what he himfelf defervcd. When a hving creature was fa- crificed as a fin-offering, its blood was fprinkled on the altar, and its body burnt with fire without the camp, Exod. xxix. 1 1. — 14. Lev. iv. 12. 21. and xvi. 27. Heb. xiii. 11. 12. In like manner, the handful of fine flour was burnt, as a fin-offering before the Lord. I may alfo add, that the poor man's fin was expiated by blood in the daily facrifice, and in the annivcrfary atonement for alliht iniquities of the children of Ifrael, and ar// their tranfgreffions in all their fins. Lev* xvi. 16. 21. The very learned and judicious Outram, when fpeaking of vicarious facrificcs, fays, Neqice quen- quam moveafy quod in maxima fontium pauper t ate, 5c c. That is, ** Neither let it move any, that in the extreme poverty of the guil- *' ty, atonement could be made, and the pardon of fins obtained, " by a certain piacular cake ; Lev. v. 12. in which there could not *• be the appearance, much lefs the reality, of vicarious punifhment. •' For if a piacular cake could not undergo a vicarious punifhment, '* we ought not therefore immediately to conclude that the piacu- *' lar viftims themfelves did not fufFer that kind of punifhment. " For this is as if one fhould fay, that the death of none of the pi- *' acular victims reprefented the death of Chrifl, becaufe no pi- *' acular cakes did. And how trifling this is, every one may " fee. — Neither is it true, that no viAims could fuffer death inflead ** of the facrificers, unlefs fome law had in exprefs words denounced " death unto them for thofc kinds of fins, which were to be expiat- ** ed by thofe vidims. Yea, this, if fo it had been, would have ** left no place for piacular facrifices at all. For every punifhment ** denounced by an exprefs law againfl thofe guilty perfons, would Contrajied with the Oracles of Truth. 257 61. Behold my hands and my feet, Luke 24. 39. that It is I myfelf : handle me and fee, for a fpirit hath not Jlejh and bloody as ye fee me have. The Lord Jefus Chrift Phil. 3. 2k fhall change our vile body, that it may be faihioned like unto his glorious body, A new and living way he hath confe- Heb. 10. SO. crated for us, through the vail^ that is to fay, his fiejh* " by virtue of the fame law have been inflidcd on them, and there- « fore could have been averted by no facrifice, no fatisfadion, <* Hence it is underflood, that that punifhment, whatever it vi^as, *< which was averted by facrifices, could by no exprefs law «* (which would not have been contrary to the other enjoining facri- " fice) be denounced againfl: the facrificers, that is, the guilty " themfelves : and indeed that piinijlwient was by no means de- ** nounced for this very reafon, becaufe provifion was made by the ** law, that it might be averted by facrifices. *' Since therefore thefe things are fo, in vain do you feek, in ex- •* prefs threatenings pointed at the guilty themfelves, that pnntfi- " ment which was to be turned away from them by propitiatory- <* facrifices. But that you may underftand nxihat it was, you muil «* fee 'what puniflment could have been inflifted on the guilty, pro- «« vided God had pleafed to exercife his right refpeding them. «< And that, if you will hear the holy fcriptures, was death itfelf, «* or deftruaion : as the words of Mofes teltify. Lev. xvii. 10, ir. " where that blood which is faid to make atonement for the foul, *' fignifies the blood of the vidims. And further, to make an a- « tonement for the foul fignifies the fame, as to be the n£)D or <* aJt/jck of the foul, for as much as the fame fenfe ufes to be ex- « preffed by both phrafes, Exod. xxx. verfe 12. compared with « verfes 15. 16. Now to be the IS^ or kv-t^ov of the foul, is the «* fame as to avert death. And this is unde'rilood from thefc words, li 258 The Articles of Ayf^ 62. What Jefus does for us as a Essay, page PrieftjWas not completedhy his fufferings on the crofs, when he was not yet pro- perly confecrated to his prieftly office.-^— As his fufferings were the neceifary means of preparing him for the great of- j5ce of expiating or making atonement for the fins of men, it is evident he could not effedually and completely exe- cute that office, until he afcended into heaven, and fat on the right hand of God. 345 b^y There was nothing but fm un- repented of, that flood between men and the richefl tokens of his favour. 346 . 64. Even in their impenitent flate he pitied and fought them, and he waited only for their amendment, to receive them into the bofoni of his love. This was the efFecl of mere goodnefs, and of- ten of uncovenanted mercy ^ of which " Every man ft? all give TWTTh II^SS HSD the ranforn of his foul unto " the Lord, and there Jhall he no plague among them. For tliat ** plague fignines the pedilence, which would bring on a fudden <* death. " Add, that to make atonement for the fouU is the fame as to ** make atonement for the life, for without all doubt, the foul in '* this phrafe figniiies the life. Now, to make atonement for the '* life, what elfe is that, but to preferve it fafe, death being turned Contrqfled with the Oracles of Truth. 259 62. For their fakes I fandify myfelf. John 17. 19. When Jefus therefore had received the 19. 30. vinegar, he faid, It is fimJlKci^ and gave up the Ghofl. By his own blood he Heb. 9. 12. entered in once into the holy place, having obtained eternal redemption for us. Chrifl is entered into heaven itfelf, 24. now to appear^m the prefence of God for us. This Prieft, after he had of- 10. 13. fered one facrifice for fins, for ever fat down on the right hand of God. He 7. 25. ever liveth to make intercelljon. 6t^, Without fhedding of blood is no Heb. 9. 22, renuffton. It is not poflible that the 10.4. blood of bulls and of goats, (hould take away fms. We were reconciled to God Rom. 5. 10. by the death of his Son. 64. The deliverer (hall turn away ungodlinefs from Jacob. For this is my covenant unto them, when I fhall take away their fms. This is the tefia- 7nent^ I will put my laws into their mind, and write them in their hearts. ** away ? And who does not fee that that phrafe is of fuch a. na- " ture, that of itfelf it claims this fenfe, and plainly rejefts every *' other ? " Tlierefore there is no doubt, but this phrafe, to make atone- ** ment for the foul of man, fignifies the fame as to turn away " death from the man. Neither is there any of the Jews who af- " figns another fenfe to it." OuTRAMUS de Sacrificiis, page 256, 257, 258. li 2 Rom. II .26, 27. Heb. 8. 10. ^69 The Articles of Ayr ^ there are many examples in the Old Essay, page Teftament. See among others, the following paffages. Gen. iv, 7, chap. xviii. 23. chap. :^x. 17. Neh. jx. Ezek. xviii. xxxiii. Jen iii. 12.— 15. chap. iv. I. Jon. iii. 10, Pfal. xxxii. 5. Pfal. ciii. 3.— 19- 347 6^,^ God, in his goodnefs, hath ufed every precaution to invite and encou, rage the repentance of fmners, and to make them fly to it, a3 the haven of reft, 348 66. The blood of Chrift fhed to ra. tify this covenant, demonftrates the fixed purpofe of Almighty God to make good every title oVit-.-^Any other method of confirming the covenant, if appoint- ed by God, might have been fufficient ; but there was no other fo. well fitted to eftablifh our faith and hope, and to in- fpire us with ftrpng confolatioii, 348 ^^. The Spirit means the divine tet Contrq/ied with the Oracles of Truth. 26% I will make an everlafting covenant with Ifa. ^^^ 3, . you, even the Jure mercies of David. Mercy fhall be built up for ever. He Pfal. 89. 2. hath made with me an everlafting cove- 2 Sam. 23.5, nant^ ordered in all things, 2jAfure. 6^. The name of the Lord is a ftrong Prov. 18.10. tower : the righteous runneth unto /V, and is fafe. And this is the name Jer. 23. 6. whereby he fhall be called, The Lord is our righteoufnefs. Come unto me^ Mat. 11. 28. all ye that labour, and are heavy laden, ■, and I will give you reft. We who have Heb. 4. 3. believed do enter into reft. We who 6. 18^ have fled for refuge, ^c, 66. There is none other name under A6ls 4. 12, heaven given among men, whereby we muft be faved. Other foundation can i Cor. 3. it* no man lay, than what is laid, which is Jefus Chrift. Let no man beguile Col. 2. 18, you, intruding into thofe things which he hath not feen. Without Ihedding Heb. 9. 22. of blood is no remijjion. It was there- — - — 23* fore necejfary that the patterns of things in the heavens ftiould be purified with thefe ; but the heavenly things them- felves with better facrifices than thefe. See note on No. 54. 67. There are three that bear record i John 5. 7, 262 The Articles of Ayr ^ timonies that were given to Chriftj and Essay, pag^ the miracles that were wrought by him, and his apoftles and miniflers after him, all proceeding from the Spirit or Power of God \ 350 68. In the new covenant, Jefus Chrifl promifeth the remilTion of fins, and e- ternal hfe to all fmners who repent, and live virtuoufly. 550. 69. And for this reafon he is the Mediator (or Surety) of the new cove- nant, that by means of death (or death intervening) for the expiation of the tranfgreflions (which remained unex- •■ The harmony which prevails in point of do£lrine, betwixt our author and his Reverend colleague, cannot but excite fome fufpi- cion with refped to the phrafe here ufed, The Spirit or Power of God, as if thefe were fynonimous terms. For in his fifft cate- chifm for the ufe of Lord's-day Schools, his colleague obferves, queft. 3d, that Chrift was anointed with the Holy Ghoft, which is the poiuer 0/ GoJj A(fts x. 38. And on the i 2th queftion, he bids the catechifl tell the children, " That the Spirit of God, and ** Holy Ghoft, or power of the Higheft, are the fame." He does not fay, nor does he bid the catechift tell the children, that the Holy Ghoft is the third perfon in the Godhead, equal in power Cont rafted with the Oracles of Truth, 263 in heaven : and thefe three are one. The Father fhall give you another Com- John 14. i6j forter ; even the Spirit of truth. The 1 7. Holy Ghoft faid, Separate ME Barna- Ads 13. 2. has and Saul, for the work whereunto I have called them. 68. I will pour upon the houfe of Zech. 12. io<, David, and upon the inhabitants of Je- rufalem, the Spirit of grace and of fup- plications, and they Jhail look upon me whom they have pierced^ and they Jhall mourn. Him hath God exalted, to give Ads 5. 31. repentance to Ifrael, and remiflion of fms. We are his workmanfhip, creat- Eph. 2. lo* ed In Chrift Jefus unto good works. 69. And for this caufe he is the Me- Heb. 9. 15. diator of the New Tejia?nenty that by means of death, for the expiation of the tranfgreflions which were under the firfl Teftament^ they who are called and in glory to the Father and to the Son. By calling the Holy Ghoft the power of God, an idea Is ready to be conveyed, that he is not a perfon, but a property or attribute of the divine nature : which is well known to be the Socinian doftrine. Allow me to add, that it does not appear from Luke i. 35. that the Holy Ghoft, and the power of the Higheft, are equivalent terms, pointing out one and the fame perfon. The power of the higheft, fignifies the power of the Father, compare verfe 32. He ftiall be called the Son of the Higheft. A body haft thou prepared me, Heb. x. 5, This therefore is one of the many paflages in which we fee a Tri- nity of perfons : the Father, the Son, and the Holy Ghoft. Cha&nock, Vol. II. page 199. ii64 The Articles of Ayr ^ plated) under the firfl covenant, they Essay, pctge which are called might receive the pro- mife of eternal inheritance. For where a covenant is, there muft alfo of ne* ceflity be the death of the (vidim) ap^ pointed (to confirm it). For a cove- nant is valid upon things being dead, (that is, after the facrifices ratifying it are duly ilain and offered) ; otherways It is of no ftrength at all while the ap* pointed (vidim of ratification) liveth^. J5t# ^ Here our author, adopts the hints given him by a refpeda- ble Divine, Dr. Macknight, v^'ho obferves that our tranilators ought tiot to have departed from the ufual meaning of the word \icSnKn covenanty to make it fignify a tejlavient in this place, and that a teilament does not need the death of a mediator to render it valid. It cannot be denied, that the \iSy\m fignifies either covenant, o? teftament, and accordingly muft be tranflated as the nature of the fubjeft requires. After all the criticifms, however, which the learned have made upon this pafiage, I cannot but acquiefce in our verfion : and am fo far from blaming our tranflators for reading tejiamenty and not covenant^ that I apprehend they fhould always have done fo, wherever the word \ic/i^yi)tn occurs in this epiftle. It is obfervable, that this epiftle was not written to the Gentiles, as thofe to the Romans, Corinthians, Galatians, l^c. but to the Hebrews : Not 16 men, who had been under the covenant of works only, and furrounded with Pagan darknefs ; but to fuch as had long been under a difpenfation of grace. Accordingly the oppo- fition is not here, as in Rom. v. 14. — 19 and i Cor. xv. 4J. — ^49. betwixt Adam and Chrift, but betwixt Mofes and Chrift, chap- iii. 5, 6. It is not betwixt covenant and covenant^ viz. the covenants of works and of grace, as in Gal. iii. 17, 18. iv. 24. but betwixt tejlament and tejlamenty the two different difpenfations of one Contrdfted with the Oracles of Truth » 265 inight receive the promife of the eter- nal inheritance. For where a tejiament Heb. 9. 15. 1S5 there mufl alfo of neceflity be the ' — 16. death of the tejiator. For a tejiament — 17. is of force after men are dead : other- ways it is of no flrength at all whilfl the teftator liveth. This is my blood Mat. 26. 28, of the New Tejiament^ which is fhed for the remillion of fms^ Peace I leave John 14. 27* with you, my peace I give unto you : not as the world giveth, give I unto you. I difpone to you a kingdom. Luke 22. 29. and the fame covenant, chap. viii. 13. ix. i. Hence we fee it flat- ed between the time paft and the lad days, between fervants and fon, chap. i. i. 2. Reft and reft, chap. iv. 5. — 11. Priefthood and priefthood, chap, v. i. — 6. vii. 20. 28. Sandluary and fanftuary, chap. viii. 2. ix. i. 24. MIniftry and miniftry, chap. viii. 6. x. 11. Sacrifice and facnfice, chap. ix. 23. x. 11, 12. 14. Blood and blood, chap. ix. 12. Pimifhment and puniftiment, chap. x. 28, 29. Mountain and mountain, chap. xii. 18. — 18. Altar and altar, chap. ix. 4. xiii. 10. As to the phrafe, the Mediator of the New Tef- tament, which is reckoned improper, becaufe a teftament does not need the death of a mediator to render it valid, I confefs, I fee no more impropriety in it, than in faying, the prieft of the New Teftament, or the blood of the New Teftament, though a human teftament needs neither prieft nor blood to give it validity. There is a huge difference between a human teftament and a divine. Concern- ing which, the reader may confult Gillefpie's ark of the Teftament opened, page 334. It is obfervable that the apoftle never once calls our Lord the Mediator of the Teftament, but the Mediator of the letter, or the Neiu Teftament, chap. viii. 6. and ix. 15. and xli. 24. Evidently oppofing him to the mediators of the comparatively /^a/- tvy and the Old Teftament, chap. viii. 7. 13. And it is no kfs re- Kk ^66 The Articles of Jyr^ 70. Chrilllans are fanclified by the Essay, page Spirit, and inade the eled of God, that they may be obedient toliis commands and Jo have their guilt wajhed away, 353 71. The blood of Chrifl confidered fmiply as Jloed, has refpecl to the whole markable, that in the very making of his Teftament he mediates between God and us. Witnefs his ever-memorable v^rords, I ap- point xinto you a kingdom, as my Father hath appointed unto me, X.uke xxii. 29. If Aaron and others were the priefts of the Old Teftament, then Chrift is the prieft of the New. If Mofes was by way of eminence the mediator of the Old Teftament, Deut. V. 5. Gal. iii. 19. it follows that Chrifl: is the Mediator of the New. As by the mediation of the priefts under the Old Tt^ftament, the people offered facrilices, fo by Jefus, the Mediator of the New, v/e come unto God and offer the facrifice of praife, Heb. vii. 25. xiii. 15. When therefore Jefus is called the Surety, and the Mediator of the New Teftament, I underftand it that he is the Surety and the Mediator under the New Teftament, ?"n oppofition to the priefts who were the fureties and the mediators under the Old. The promife of the eternal inheritance mentioned in this paffage, feems alfo to juftify our tranflators in reading tejia^ mentf and not covenant. For certain it Is, that the promife of that inheritance is merely teflajnentary with refpe^ to the heirs. Gal. iii. 17, 18, 29. Heb. vl. 13, — 17. thoughy^^^r^/ to him who made the purchafe. He purchafed it with his own blood, and to them he freely bequeathes it. Teftament, death, inheritance, and heirs, are all terms which beautifully coincide In pointing out the grace of our Lord Jefus Chrift. It Is alfo to be obferved, that a far richer fenfe is conveyed by our verfion, than by the propofed al- teration. For according to Dr. M'Gill, our bleffed Lord died as a vitllm only, to confirm the covenant of God, or the conditional promlfes of pardon, viz, to all who fhall repent and live virtubufly : Contrajled with the Oracles of Truth. 26 j 70. He hath faved us, and called us, 2 Tim. i. 9. not according to our works, but accor- ding to his own purpofe and grace, which was given us in Chrift Jelus, be- fore the world began. The blood of Je- i John i . 7. fus Chrifl cleanfeth us from all fin. 71. I lay down my life for \\\q floeep^ John 10. 15. and I give \xViX.Q them eternal life. I — 28. but he purchafed nothing/^r «/, bequeathes nothing to us, only in reward of his martyrdom for the truth, he is honoured to confer thofe bleflings, which are promifed on condition of our repentance. But in our verlion, \ve fee our Lord in the endearing characters of a Surety and a Teilator : A Surety, in expiating tranfgreffions by his death, and a Teilator in dying to confirm the promife of tlie eternal inheritance : A Surety in paying our enormous debts, a Teilator in bequeathing to us an inheritance incorruptible, unde- filed, and that fadeth not away. Under the Old Teilament the priefl did not die for the people, nor could the vi6lim make them any promifes. But fuch the fulnefs of Chriil, that he does both : being at once the Prieil and the facrifice. Allow me to add, the alteration propofed cannot but be attended with very difagreeable confequences. If it take place, down goes the do£lnne of the tef- tatorfhip of Chriil, fo replete with confolation to the church. For if in this paiTage, the word \ici^mn muil not be tranilated tefiameiit, but covenant, why not fo rendered wherever it occurs, particular- ly in the inilitutlon of the holy Supper ? If the word teilator muil here be erafed for viAim, it is to be found no where elfe in holy fcriptare. And with it evaniihes the idea of a teilament, and of con- fcquence an article of our ConfeiTion of Faith, viz. chap. 7, 4. Per- mit me to clofe this note with obferving, that according to the. a^ bove criticifm, we muil no longer fay, The fcriptures of the Old and Neiu Teflamenty but of the Old and Nenv Covenant. So true is it, that the critics tool has often polluted the altar of the Lord, Exod. XX. 25. Kk 2 268 The Articles of Ayr ^ world, and gives aflurance to all men Essay, page of God's placability, or his willing- nefs to pardon fmners who repent and believe the gofpel. — ThoughyZj^^for us all, it cannot benefit any but thofe who are fprinkled with it, which is only the fruit of faith and gofpel-obedience, 354 72. He juflifies us according to the terms of a merciful covenant, confirm* ed by the blood of his dear Son. 362 73. The blood of Chrift ratifies the ihreatenings, as well as the promifes of the gofpeL ' 363 74. Though other martyrs might be, in fome inflances, miflaken in what they profelTed, it is fcarce conceivable that he could be fo ', 378 ' How depreciating, tin's man's language concerning the great God our Saviour. He does not fay, it was impofihle that he could be miftaken ; nay, nor inconceivable : but only that it is fcarce conceivable. And yet he mentions this as the remark of a Reverend Doftor. So far from refle6ling honour upon that Doc- tor, it is fcarce conceivable that any who believe the Godhead of our Saviour, could have expreffed himf^lf in fuch a manner. Controlled with the Oracles of Truth. 269 pray not for the world, but for them John 17. 9. whom thou had given me. As many A6ls 13. 48. as were ordained to eternal life, believ- ed. God hath chofenyou to falvation, 2 Th. 2. 13. through fanclification of the Spirit, and belief of the truth. A man is juftified Rom. 3. 28. by faith, without the deeds of the law. 72. Being juftifiedyr^^/y by his grace, Rom. 3. 24. through the redemption that is in Chrift Jefus. To him that worketh not, but be- Rom. 4. 5. iieveth on him that juftifieth the ungodly^ his faith is counted for righteoufnefs. 'j'y^. This is the teftament, I will be Heb. 8. lo, to them a God, and thtjjhall be to me a people. Where a teftament is, there — 9. 16. muft alfo of neceifity be the death of the teftator. The blood of fprinkling 12. 24. fpeaketh better things than that of Abel. 74. His name fhall be called Coun- Ifa. 9. 6. fellor. The Spirit of the Lord fhall — 11. 2, reft upon him, and ftiall make him of quick underftanding in the fear of the Lord. Behold, I have given him — ^^* 5. for a witnefs to the people. Him fliall Ads 3. 22, ye hear in all things whatfoever he ftiall fay unto you. The Word was God. John i. i. God is light, and in him is no dark- i John i. 5. nefs at all. The Word was made flefti, John 114. and dwelt among us, full of grace and truths There are three in heaven who i John 5. 7. 2^0 The Articles of Ayr ^ y^. Faith cannot die in us without Essay, pags our own fault. ;j89 y6. He freely remitted all pafl fins to every penitent believer, and gave af- furance of the like remijp.on of all future fnis, upon repentance fmcerely renew- ed, together with allowance for every infirmity and imperfedion, confident with a prevailing habit of innocence and virtue.— As under the patronage of this 394 mighty Prince and Saviour, we may fafeiy rely on all needful afTidance a- midfl our prefent trials ; fo, in the end, we may for the fame reafon, alTure our- felves of all equitable allowances being made for our involuntary frailties and imperfections \ 529 ' How crude our autlior*s conceptions concerning the doftrine of grace ! He fpeaks as if the remiflion of fins were not plenary Controlled with the Oracles of Truth, 271 bear record, the Father, the Word, i John 5. 7. (John iii. 13.) and the Holy Ghoft : and thefe three are one. If we receive — 9. the witnefs of men^ the witnefs of God is greater. Yea, let God be true, but Rom. 3. 4. every man a liar. Jacob W2i^fcarce gone Gen. 27. 30. out from the prefence of Ifaac his Fa- ther. With thefe fayings fcarce re- Ads 14. 18. ftrained they the people. JK,, Being born again, not oi corriip- i Pet. i. 23. tible feed, but of incorruptible. Who- i John 3. 9. foever is born of God, his feed remain- eth in him. ']6. He that believeth on him that John 5. 24. fent me, hath everlailing life, and fhall not come into condemnation ; but is pafTed from death to life. Like as a Pf. 103. 13, father pitieth his children, fo the Lord pitieth them that fear him. As I have Ifa. 54. 9. fworn that the waters of Noah fhould 10. no more go over the earth ; fo have I fworn that I would not be wroth with thee, nor rebuke thee, ^r. I will be Heb. 8. 12. merciful to their unrighteoufnefs, and their fms ; and their iniquities will I REMEMBER NO MORE. The Lord grant 2Tim.i.i8. Onefiphorus that he may find mercy of the Lord in that day. and perfeA at firfl: ; but given out at different times, according as repentance is fincerely renewed : all/>^ fins being remitted to the 27^ ^he Articles of Ayr ^ 77. The objecllons we He under to EssaYj pagt our Lord Jefus Chrifl, are indeed great and unfpeakable; but to God, even his and our Father, we are firft and chiefiy indebted for every gofpel blefling; and to him, therefore, fhould the gra- titude of our hearts be primarily and ultimately offered up, through Chrifl. 401 penitent believer, with afiiirance of the like remijfion of all futurs fins, upon repentance. It cannot be denied, that the believer falls into fin after he has obtained the remifiion of fins, and therefore in fome refpefts needs forgive nefs. But there is a vaft difference between the firft, and the fubfequent pardons granted him. They are far from being aUke^ as our author teaches. In remitting all paft fins to the believer, God receives him into his family ; no fuch thing in the remiflion of future fins, as out of that family he is ne- ver call. Under a father's rod he may fall, but under the curfe of the law he cannot. The firfl: pardon therefore is judicial, deliver- ing the man from the curfe of the broken covenant ; all the fubfe- quent pardons are only paternal, bringing him from under a fa- ther's rod. This dodrine is taught fo plainly in Pf. Ixxxix. 30. — 33. that he who runs may read. The fins of believers, though much more aggravated than thofe of others, do not expofe them to eternal puniftiment. And the reafon is obvious, they are not under the law, but under grace, Rom. vi. 14. What time they were united to Chrift, remiflion was granted them, as to all pail and prefent fins ; and a non-imputation, as to future. To fpeak after the manner of men, the former were blotted out^ and the lat- ter are never ivritten. Hence it is, that the blefled are charafter- ized, not only as they whofe iniquities are forgiven^ but alfo as thofe to whom the Lord ivill 72ot impute fin, Rom. iv. 7, 8. Being ft ill in Chrift, even when they fall into the moft attrocious fins, there is no condemnation to them, Rom. viii. i. A father's rod will be upon them, it may break their bones, Pfal. li. 8. and caft Contrajied with the Oracles of Truth, J J. I and my Father are one. God fo loved the world, that he gave his on- ly begotten Son. The Son of God Joved me, and gave hinlfelf for me. All men Ihould honour the Son, even John 5. 23* as they honour the Father. Worthy Rev. 5. 12, is the Lamb that was fiain, to receive power, and riches, ^c, their bodies into the grave, i Cor. xi. 30. — 32. but not their fouls into hell. Their evidences they may lofe, but from their title to the inheritance, they can never fallj no more than they who are al- ready in the full pofTefiion of it. Being indiffolubly united unto Chrift, his righteoufnefs is ftill imputed to them, and therefore their fins cannot. For under thcfe two imputations no man can poflibly be at one and the fame inftant. They can no more be under two oppofite imputations, than under two oppofite obliga- tions before God, viz. obliged to do a thing, and obliged not to do it, Thi'' will ftill be more evident, when it is confidered, that the imputation, whether of fin, or of righteoufnefs, is not a maki?ig them ours, but a placing them to our account, upon finding that they are ours. For inftance, the righteoufnefs of Chrift is not im- puted, and therefore ours; but ours by faith, and therefore im- puted. We muft not imagine that a man can be in a ftate of juf- tification, and of condemnation by turns. By no means. For at that rate, who could tell whether he Ihould die a wife man or a fool? die in his fins, or 'm Chrift ? Indeed if we credit the Doftor, there is no fuch a ftate as juftification in this life. For he tells us, page 322, that we are at prefent faved from the guilt of fin, ia hope and expectation, rather than in adual pofTeiTion. He teaches, that allowances are made for every infirmity and imperfeftion, con- fiftent with a prevailing habit of innocence and virtue. It is ufual with Divines to fpeak of the habits of grace, viz. the grace given us in regeneration. But to talk of a prevailing habit of innocence in us, who by nature are all as an unclean thing, is more like the LI 2/4 The Articles of Ayr ^ 78. The pumlhment of fin is not re- Essay, page prefented In fcripture as the necelTary efFed of the juflice of God, but rather of his feverity, wrath, vengeance, ^r. Rom. xi. 22. And though thefe are never exercifed by him without juflice, Rom. iii. 5. yet juflice does not require them to be exercifed when the fmner repents. In that cafe, his juflice is pa^ cified^ jmd he delights to grant pardon and forgivenefs, Ifa. Iv. 7. Dan. ix. 75 — 9- I Johni. 9. 401 79. Sinner, God hath already faved you, fo to fpeak, as far as it depends on him ; I mean, as far, as it can be done in a moral way, that is, confifl- eritly with your freedom of will, and language of Afhdod, than that of Canaan. Wc are certain, ac- cording to fcripture, that whofoever is born of God, his feed re- maineth in him, i John iii. 9. and that therefore, even David, when all over flained with adultery and murder, had not lofl the habits of grace. Though his condu6l was inconfiftent with \\it po'-^xier of godlinefs, yet not with the being of grace. Meanwhile, there was no intercifion of his right to eternal glory, his union with Chrifl being indiffolvable. The Doftor farther fpeaks of all equitable al- lowances being made in the final judgment for our involuntary frail- ties and imperfedions. If only equitable, it is but jull that God fhould make them. All his paths are mercy and truth, unto fuch as keep his covenant, afid his ieftimonies, Pfal. xxv. 10. All the be- nefits he beftows upon them, though juft in refped of Chrill, are Contra/led with the Oracles of Truth, 275 78. God is of purer eyes than Hab. i. 13. to behold evil, and cannot look on iniquity. His wrath is revealed Rom. i. 18. from heaven, againll all ungodlinefs, and unrighteoufnefs of men. The ^'23. wages of fm is death. Curfed is Gal. 3. 10. every one that continueth not in all things^ &c. Chrifl hath redeemed us 13. from the curfe of the law, being made a curfe for us. We were reconciled Rom. 5. 10. to God by the death of his Son. He Pfal. 68. 18. received gifts for men. Was exalted Acls 5. 31. to give repentance. Then fhalt thou re- Ezek. 16.61. member thy ways and be afhamed, — when I am pacified toward thee. — ^t^, 79. The Lord thy God will circum- Deut. 30. 6. cife thine heart, to love the Lord thy God with all thine heart, and with ail thy foul, that thou mayefl live. Thy pQoiple Jhall be willing in the day of thy Pfal. iic a. mercy to believers themfelves, and thence called, the fur e mercies of David, Ifa.lv. 3. In particular, it is in mercy, that he does not enter into judgment with them, Pfal. cxlrii. 2. Blefed are the merciful, fays our Lord, for they fjall obtain iiiercy, Matth. v. 7. The apoftle deeply imprefled with a fenfe of what Onefiphorus had done for him, prays, not for all equitable allowances, refpefting his involuntary frailties and imperfections, but that he may obtain mercy of the Lord in the day of judgment. It is alfo to be ob- ferved, that neither the remiflion, the afliftance, nor the allow- ances of which the Doftor fpeaks, were, according to him, pur- chafed by Chrift; fince he^died, not in our ftead, but only as an example, and to confirm his doftrine. LI 2 \ ^yS T/je Articles of Ayr^ with the nature of that holinefs and Essay, page happinefs to which he defires to bring you. Whatever we do, it mufl now 404 be owned that God hath not been wanting in the ufe of proper means to cure the difafFed:ion of our hearts. 408 80. The apoflle fays, that Chrifl Je* fus being in the form of God (as he certainly was here below, being Im- manuel, God manifefl in the fleih) did not held it for a prey to he as God, So the words may be hterally rendered, and more jufliy than they are in our tranllation. The meaning is, He did not arrogantly feize, and retain to himfelf, thofe God-like powers and ho- nours V, hich he poiTelfed, or was entity led to : Fie regarded them not as his prey or booty, as acquifitions of his own, and for his own ufe, but as the gifts of God, to be employed only for his glory % 413,414 ^ Here our author drops the vizard, and ftands forth the bare- faced Socinlan, both in tranfiatlng this pafiage, and in the fenfe he afiigns unto it. Witnefs Pool's continuation, *' Paul doth not ** fay (as the Anans of old) he robbed not, or fnatched not, held ** not fiid equality with God, or (as the Socinians fiiice) Chrift ?* thought not to do this robbery to God, or commit this rape upon ** God, fo as that he fliould be equal to him,'but acknowledged he «* had it of the free gift of God." Ridgely in his Body of Divini- ty, vol. J, page 153, pbferves, That "^^ th^ Anti-trinitarians ren- Cont rafted with the Oracles of Truth. 277 power. I will take away the ftony Ezk. 11. 19. heart out of their flefh, and will give them an heart of flefh. That they may — 20.. walk in my ftatutes, ^<:. God, even Eph. 2. 4, 5. when we were dead in fins, hath quick- ened us. 80. I and my Father are one. Chrifl: John 10. 30. IS over all, God blefled for ever. A- Rom. 9. 5. men. Who fubfifting in the form of Phil. 2. 6, God, thought it not robbery to be e- qual with God : Neverthelefs, he made 7, himfelf of no reputation, taking upon him the form of a fervant, being made in the likenefs of men: And being found in fafhion as a man, ^c. Tho' he was rich, yet for our fakes he be- came poor. In him dwelleth all the fulnefs of the Godhead bodily. Unto the Son God faith. Thy throne, O God, is for ever and ever, i3'c. *' der the word, He did not covet to be honrmred, or was not greedy, " or in hafte of being honoured, as Godf that Is, he did not affedl *' to appear like a divine perfon, or catch at thofe divine honours, *' that did not belong to him." Taylor of Norwich Paraphrafes, " He did not regard the dignity and glory, which he had with the '* Father, as foldiers do the fpoil and plunder, which they take by «* force, and refolutely hold againfl all the world." The Scrip- ture Doftrine of Atonement examined, page 1 20. In fupport of the Socinlan tranflation, adopted by our author, a paffage or two is frequently quoted from a Greek writer. But whether in the interpretatioji of fcripture, we fhould repair to the puddles of Pa- 8. 2 Cor. 8.9. Col. 2 • 9- Heb.i. ,8,&c, 27 S The Articles of Ayr ^ 81. When the time came in which Essay, page it behoved him, according to the ap- pointment of his Father, to fufFer and die, he hefitated not to defcend from a flate of grandeur and elevation^ never ganifrn, or to the ftreams of the fanftuary, will not be difputed by the lovers of truth. The word ^jy^VaT-o, rendered thought^ in our verfion, is found in eighteen places of the New Teftamer.t, five of which are in the fame epiftle, and in all of them it fignifies, to think) efteeni) account ^ reckon^ ox judge ^ as will appear in confider- ing them apart. Acts XX vi. 2. I think viyfilf happy, &c. Phil. ii. 3. Let each eftesni, &c. Phil. ii. 25. I fnppofed it necej.vy^ &c. Phil. ili. 7. Thofe I counted lofs. Sec. Phil. iii. 8. I count all things but lofsy &c. Phil. iii. 8. And do count them. Sec. 1 Theff. V. 13. Efteevi them very highly , SiC. 2 Taeiu iii. 15. Count him not , Sec. I Tim. i. 12. He counted me^ Sec. 1 Tim. vi. 1. Let ferv ants cowif. Sec. PIcb. X. 29. I/ath counted the blood) Sec. Keb. :d. II. She judged him faithj'nU ^'C. Heb. xi. 26. Eficeviing the reproach, he, James i. 12. Count it all joy. Sec. 2 Pet. i. 13. / think it meet. Sec. 2 Pet. ii.13. They count it pleafure, Sec. 2 Pet. iii. 9. Some men count Jlacknefs, Sec* 2 Pet. iii. 15. Account that the long-fuffering. Sec. Now to ufe the word yiy>i(jOLT0 in one and the fame fenfe in eigh- teen palTages, and to abandon that fenfe in the nineteenth, would ,be fomething very extraordinary, efpecially when there is not the (hadow of necefiity for fo doing. Such a condud would betray a defign, not to feek the truth, but to fhun it, as the owls do the Contrqfied with the Oracles of Truth. 279 81. Now that he afcended, what Eph. 4. 9. is it but that he alfo defcended frji into the lower parts of the earth ? And Mary brought forth her firft- Luke 2. 7, born fon, and wrapped him in fwad- dling clothes, and laid him in a man- ger, becaufe there was no room for them in the inn. And when the days — 22. of her purification were accomplifhed, they brought him to Jerufalem, to pre- 24. fent him to the Lord, and to offer fa- crifice according to that which is faid in the law of the Lord, A pair of Lev. 12. 8. turtle-doves, or two young pigeons. The foxes have holes, and the birds of Mat. 8. 20. light. It cannot be denied, that in the orginal phrafe, ov^ a^- TTxyfjih nyyiao-To ro nvai lacL ©eoj, there Is either an ellipfis, or an enallage. Taking it to be elliptical, feme conilrue it in the fol- lowing manner, He thought it not robbey Xcl-jtov^ or ra Xolvtcm ro iivoci icrcc ©ew, that /jh things fhould be equal to God, that is, that he himfelf fhould in all things be equal to God. And the fupplement, his things, they take from verfe 4th, Look not every man on his own things. Zanchy de Incarnatione, page 19. Mai- tricht Theor. vol. I. page 489. Others take the plural adjedlive /ja fubftantively, as it is certain the fmgular lacv is often uied, Scapulae Lex. page 690, and hence they read, He thought it not robbery to be altogether equal with God. Turret, de SatisfaClione, page 287. The renowned Sir Richard Ellys obferves, in his For- tulta Sacra, page 213. That with the Greeks, ro mxi joined to io-a is moll fignificant : and that perfect ec^ality cannot be more fully exprcll'td, than it is by that phrafe. 28o The Articles of Ayr, pofleffed by any 7nan before or after him. Essay, page to the deepeft abyfs of humiliation ^. 415, 416 y It is pitiable to fee how our author underftands the apollle's words, Phil. ii. 6, — 8. If ever fcripture was wrefted by the un- learned, this is by the Dodor, pages 414, 415. He tells us, that Jefus emptied himfelf of the form of God, by laying afide every mark of that majeilic dignity and fplendour whereby he reprefent- ed God on earth, and took upon him the form of a fervant, or flave, even with refpeft to men ; that he was made in the likenefs of men, not merely by afTuming their nature, but by defcending to their common lot, becoming like thofe men who have no extraor- dinary endowments, ^c. What an awful perverfion of the paf- fage this ! Did the Son of God never empty himfelf, or make him- felf of no reputation, till it behoved him to die ? Did he never take upon him the form of a fervant, but towards the clofe of life ? Was he always in a ftate of grandeur and elevation till apprehend- ed in the garden ? According to the true fenfe of the paffage, he made himfelf of no reputation, by taking upon him the form of a fervant ; and he took upon him the form of a fervant, by being made in the likenefs of men. When did he afTume that form ? When was he made in that likenefs ? Why, Vv-hen God fent him in the likenefs oi finful ficjliy made of a woman, made under the laiv^ Rom. viii. 3. Gal. iv. 4. The Dodlor tells us, that Chrift was certainly in the form of God here below, that he appeared like him among men. But as the/^r;// of a fervant which he afTumed, is directly oppofed to thtforfu of God in which he ever was. Who does not know that the one was as a vail to the other ? His flefh to his Godhead, Heb. x. 20. So impenetrable this vail, that natural men could not difcern the Deity behind it. So far from beholding the God, they faw nothing but the carpenter's fon, and therefore were offended at him, Matth. xiii. SS^-'Sl' Nor will it fol- low from this, that God was rather hid, than manifefted in the flefh. He was fo manifcfled there as no where elfe. None of his works, no not the higheft, were ever fo precious to him, as that portion of our nature which he afTumed into perfonal union with himfelf. Controlled, with the Oracles of Truth. 1^1 the air have nefts ; but the Son of man Mat. 8. 20. hath not where to lay his head. Hence his ever memorable words, This is my body, this is My BLOOD, Matth. xxvi. 26. 28. In this temple of our humanity he deigned to dwell : Was fo manifefted, that all whofe minds Gocl had enlightened, beheld him and adored. And thofe who did not, behoved to die in their fins, John viii. 24. They who believed not on him as incarnate, could fee him no where eife in a faving manner. That he was always in a flate of grandeur and elevation, till the time came in which it behoved him to die, is notorioufly falfe. From that ftate he defcended, when he tobk upon him the like- nefs of finful flefh, the form of a fervant. It is faid indeed, that being found m fajlnon as a man, he hufnbled himfelf. Sec. Phil. ii. 8. But the queflion is, to what period does this refer ? Why, not to his being apprehended in the garden, but to his incarnate ftate, which was the immediate confcquence of his emptying himfelf, mentioned verfe 7th. For it is undeniable, that in thefe two Terfes, there is but one conjunftion, joining together two ads of our Saviour. The firft is his exinanition, kotuTov lyavoidi^ he emp- tied himfelf; the fecond, his farther humiliation, iroLTriivoiuiv iOLu- iQV^ he humbled himfelf. The firit was his ad as God : fubfilling in the form of God, he emptied himfelf, taking upon him the form of a fervant, being made in the likenefs of men. The fecond was his aft as man : and being found in fafhion as a man, he hum- bled himfelf, becoming obedient unto death, the death of the crofs. Now, when did his ftate of humiliation properly commence ? When did he become poor ? At his incarnation, fure?y. Then it was that he emptied himfelf. Soon as he afTumed a fervant's form, his humble ftate and his obedience accordingly began : which obe- dience continued unto death, the death of the crofs, as its laft aft, John x. 18. It is further to be obferved, that when it is faid he humbled himfelf, this, if referred to the clofing fcene of life, can only be underftood of a deeper degree of humiliation than he had hitherto experienced as man. Compare Pfal. xxii. 15. Being ap- M m a^2 The Articles of Ayr ^ ,82. The profped of becoming mighty EssaYj page to fave, by doing the will of God, muft delight the heart of generofity it- felf ; and this was the reward to which our Saviour afpired. This was, if ye will, the felfijhnefs of the Lord Jefus; 419 83. When Chrift is faid to have fuf* fered and died for us, it has been made a queflion, What is the precife import of the word for ? Does it mean on ac* count of? or. inftead of? — Unlefs we will fay that he rofe again from the tomb in our flead, the apollle Paul feems to forbid us to fay that he died for us, in that fenfe of the word, when he fays that Chrifl died for us^ and rofe again, 2 Cor. V. 15. He rofe, as well as died for us y and the word for mufi: bear the fame fenfe when applied to his refurrec- tion, as when applied to his death. Not but that he died in our flead, as we mufl have periflied, if he had not died. — It is remarkable, that our tranfiators have never rendered it infiead of throughout prehended in the garden, he fubmitted to be bound and led away as an evil doer. But even then, he gave his enemies a ftrikiiig proof that he was the Lion of the tribe of Juda^ before he fubmit- Contrafted 'whh the Oracles of Truth, 2^3 82. I have laid help upon one tjiat Pfal. 89. 19. is mighty. Even Chrift pleafed not Rom. 15. 3. himfelf &c. Ye know the grace of our 2 Cor. 8, 9. Lord Jefus Chrift, that though he was rich, yet for your fakes he became poor, • that ye through his poverty might be rich. Though he was a Son, yet learn- Heb. 5. S, ed he obedience, by the things which he fullered. %l. And in as much as not without Heb. 7. 20. an oath he w^as made a pried, By fo 22. much was Jefus made a furety of a bet- ter teflament. All we like fheep have Ifa. 53. 6. gone aftray : and the Lord hath laid on him the iniquity of us all. It was — 7. exacted, and he was afflided. God aCor. 5. 21. hath made him to ht fin for /^j, .that we might be made the right ecufnefs of God in him, Chrifl hath redeemed us from Gal. 3. 13. the curfe of the law, being made a curfe for us. Made under the law. to redeem Gal. 4. 4. them that were under the law^ that we — 5. might receive the adoption of fons. ted to be led as a lamb to the flaughter. After all, I may ven- ture to affirm, that it was more for the God to become a man, than for the man to die : More for God to dwell in the likenefs of Jin- ful pJJj, than for that flefh to be rent afunder. It was in the for- mer cafe, and not in the latter, that our bleffed Lord defcendcd from a ftate of grandeur and elevation, John iii. 13. Eph. iv. 9. compared with Pfal. cxjcxix. 1 5. M m 2 284 ^h'e Articles of Ayr ^ the whole New Teftament, but have Essay, page very properly confined themfelves to the general term /&r-2/j^. 419,420 84. There is a great power and effi- cacy in Chriil's love ferioufly confider- ed, to promote the converfion of fm- ners, who have yet any remains of faith in them, or even of a candid and inge- nuous temper, 425 85. It was thought better that the ho- ly One of God fhould fuffer as the woril of criminals ufe to do on the earth, tlian that fo great an evil as fm Ihould re- main and reign in men, or that it fhould be pardoned without repentance, 447 ^ Here again our author (hows himfelf the Socinian, in teaching that Chrift died for our he7:efit^ but not in our la'vo-roojn or f^ead^ And if fo, then he died in no other fenfe for us, than did the pro- phets, apottles, and other martyrs, 2 Tim. ii. 10. and of confe- quence, we are under no greater obligations to him, than to them. He argues that Chrift rofe, as well as died for us, and that the word for^ muft have the fame fenfe when applied to both tliefe events. But by what rules of criticifm does this follow ? He was delivered for our offences, and was railed again for our juftifica- tion, Rom. iv. 25. delivered, viz. unto death, chap. viii. 32. that he might purchafe pardon y^r us ; and raifed again, to apply that pardon to us. If the word for^ cannot always fignify mjiead ofy neither can it, for the good of; as when it is fald that Chrill died/^r our fins, I Cor. xv. 3. Byt as the wages of fin is death. Gen. ii. 17, J^zek. xvlii. 4, Rom. vi. 23. It is eafy to fee in what fenfe Cbrift js faid to die both for fin, and for the finner, viz. in his ftead, to expiate it. As to what our author fays, That if Cbrift had not died, we muft have perifiied, he here contradids what he had Contrafted with the Oracles of Truth. 285 Chrifl once fuiFered for fins, the jufl i Pet. 3. 18. for the unjufl. 84. That which is born of the John 3. 6. flefli is flefh. In my flefh dwelleth Rom. 7. i8, no good thing. Simon Peter, to them 2 Pet. i. i. that have obtained hke precious faith with us. For all men have not faith. 2 TheiT. 3. 2. 85. It was necejary that the heaven- Heb. 9. 23. iy things themfelves fhould be purified with better facrifices than thefe. He Ifa. 53. 5- was wounded for our tranfgreffions, he was bruifed for our iniquities, ^^. When we were enemies, we were re- Rom. 5. io» conciled to God by the death of his Son. taught, pan;e 243. S-e No. 25. He obferves, that our tranflators never read injieadof, throughout the whole of the New Teftament, but very properly confine themfelves to the general term for us. But he mud know, that In two pafiages they have rendered the prepofitlon uVep hijiead of. 2 Cor. v. 20. We pray you {•j7rif> XpKT- roj) in Chrift's ftead. Phil, verfe 13. That (Jte/) ' S'>^' fervant, but Chrift as a Son. 94. The preacher fought to find out Eccl. 12. 10. acceptable words. In dodrine (hewing Tit. 2. 8. found fpeech that cannot be condem- ned. Whofoever Ihall do the will of Mat. 12. 50, my Father who is -'i heaven, the fame is my brother^ and Jijier, and mother. I will declare thy name unto my bre- Heb. 2. 12. thren. Behold, I and the children ^ — 13. whom God hath given me, afFc6lion of our Lord, the DoAor adds conjugal duty^ a ftranger to Chriflianity would be ready to draw a conclufion fo obvious that I need not mention it. If ever there was an indecent phrafe, that of conjugal duty applied to the Lord of glory, is. The text quoted by our author, viz. Eph. v. 25. does not in the leaft apologize for it. Chrift is as certainly the Father, as the Hufband of his people, Ifa. viii. 18. ix. 6. But who would therefore fay, that during his laft fufferings he fhewed paternal duty^ in its fublimeft exertions ? He was Mary's Son in a proper fenfe, being born of her. He is the hufband of his church in a figurative. And there- fore to connedl thefe two, as the Do6lor does here, was a grofs im- propriety. N n 2 292 The Articles of Ayr ^ 95. By Imitating his obedience, we Essay, page become partakers of his falvatlon. — The fat of rams is not to be compared with obedience. Obedience is more accep- table to God, than If you JIdouM offer him the cattle upon a thoufand hills ; nay, more precious than the blood of Chriji himfelf\ 495^ 96. By dying the death of the crofs, in confirmation of the new covenant, Chrifl hath fecured to us the remiflion of all paft fins repented of and forfaken, and hath furnifhed us alfo with the moll powerful argument to abftain from fui for the future. So that If the matter do not Jiick at iis^ our fms are effedlu- ally carried off by his crucified body \ and we are delivered for ever, both from the punifhment and the practice of them. 504 97. Our blefTed Saviour, the firfl and chief of all the fons of God, hath be- fore us, and for cur fakes, undergone various fevere afflictions in the caufe of ^ In proof of this unhallowed affertion, that our obedience is rriore precious than the blood of Chrift hioifelf, our author adds, ** Since it was not his blood fimply confidered, that redeemed us, but ** his blood as expreflive of unfpotted innocence, or perfeft obedi- ** ence.*' But how fallacious this reafoning ! The truth is, it was not our Lord's aftive obedience which gave value to his blood. Cont rafted with the Oracles of Truth, 293 95. He appeared, to put away fin Heb* 9. 26. by the facrifice of himfelf. He pur- Acts 20. 28* chafed his church with his own blood. They fung a new fong, faying, Thou Rev. 5. 9. art worthy to take the book, for thou waft (lain, and haft redeemed us to God by thy blood, Thefe are they who have 7. I4« waftied their robes, and made them white in the blood of the Lamb. 96. O Ifrael, thou haft deftroyed Hof. 13. 9. thyfelf, but in me is thine help. Who i Cor. 4. 7. maketh thee to differ from another? No man can come to me, except the John 6. 44. Father who hath fent me, draw him. Without me ye can do nothing. A new 1 5. 5. heart will I give you, Iffc, And I will Ezk. 36. 26, put my Spirit within you, and caufe you — 27 to walk in my ftatutes. The grace of i Tim.i. 14. our Lord was exceeding abundant, ^r. I am apprehended of Chrift Jefus. Phil. 3. 12. 97. MelTiah fhali be cut off, but not Dan.^ 9. 26. for himfelf. Who needeth not daily, as Heb. 7.27. thofe high priefts, to ofrer up facrifice, firft for his ovm fins, and then for the nor his blood to it, but the dignity of his perfon gave value to both. His blood was the blood of God ; his righteoufnefs, the righteoufnefs of God, Rom. x. 3. According to fcripture, the blood of Chrift is the caufe^ and our obedience the effe^ : for it purges our confcience from dead works to ferve the living God, Heb. ix. 14. 99' To bring fmners into a flate of favour with God, without repentance and a holy life, — was never attempted by the Redeemer of mankind ; and with the profoundefl refped for his charac 594 The Articles of Ayr ^ truth and virtue, fubmitted to the death Essay, page of the crofs, and attained bv that means immortal blifs himfelf with the power of conferring the fame on his followers, 523 — You fee in the death of Chrift the ground of celeflial honour and advance- ment, firft to our Redeemer himfelf and after him, and by his means, for all the children of God. 541 98. Had our Redeemer been en- dowed with the fame power to fave us which Jefus Chrifl now poiTefTes, but without being allied to iis by the fame common nature, and without having had previous trial of our in- firmities and affliclions, the cafe might have been the fame that it is as to the final accompHfliment of our hopes, but it would have been very different with refped to our prefent confolation. t^ij Controlled ivith the Oracles of Truth, 295 peoples. This is my beloved Son. Ap- Mat. 3. 17. pointed heir of all things. Ye know Heb. i. 2. the grace of our Lord Jefus Chrifl:, that 2 Cor. 8, 9. though he was rich, yet for your fakes he became poor, that ye through hk poverty might be rich. 98. It became him for whom are all Heb. 2. 10. things, and by whom are all things, in bringing many fons unto glory, to make the captain of their falvation perfed thx ow^fitfferings. Forafmuch then as 14. the children are partakers of flefh and blood, he alfo himfelf likeways took part of the fame : that through death he might deftroy him who had the power of death, that is, the devil. He is the 9. 15. mediator of the New Teflament, that by means of deaths &c. Without fhed- — 22. ding of blood is no remiffion. It was — 23- therefore nece/Jary that the heavenly things themfelves fhould be purified with better facrifices than thefe. 99. The Word was God. Far be it John i. i. from God that he fhould do wicked- Job 34. 10. nefs ; and from the Almighty, that he Ihould commit iniquity: Yea, furely — 12. God will not do wickedly, ^c* All Deut.25.16. CigS The Articles of Ayr ^ ter, let me add, that it would have Essay, page been a vain attempt even for him. 542 100. God left every one free to rejed or embrace the gofpel as he pleafed^ on- ly referving to himfelf the right of call- ing all men to account for their con- dud, and giving them the fuitable re- wards of it in another world. 547 I o I . Thou hafl (hewn us fully what is good, and what Thou required of us. The pradice thereof Thou hafl inforced by every proper fandion of reward and punifhment ; and haft likeways drawn us to it by demonftrations of love, and by the moft perfed example ^. 549 ^ Thefe words are part of that addrefs to the Deity, with which our author concludes his EfTay. Thefe addrefTes occur frequently throughout the book, and have a great appearance of devotion* But it is very remarkable, that the proto-martyr, when amidfl a fhower of (tones, AAs vii. 59. prayed more to our adorable Savi- our, than Dr. M^Gill has done in the compafs of 550 pages. And indeed how could he, in a confiftency with his creed ? How pray to one of whom he could fpeak in the following difrefpeftful terms ? He feemed to betray marks of human 'weaknefsy page ^4. Pretended to be the Son of God, page 136, 138. Was not an (?r- dinary man, page 181, 285, 287. Was a martyr of whom it is fcahe conceivable that he could be miftaken in what he profefTed, page 378. Was a perfon of our onun order ^ page 487, who by fub- mitting to the death of the crofs, attained immortal blifs him- felf, &c. page 523. Pfal. 7. Gal. 2. : II. 17- Ifa. 55. Ezk. 33, I. . II. I John 3, ,23. Luke 14, .23. Ads 10. 38. Contrqfted with the Oracles of Truth* 297 that do unrighteoufly, are an abomina- Deut. 25. 16. tion to the Lord thy God. God is an- gry with the wicked every day. Is Chrifl the minifler of fin ? God forbid. 100. H05 every one that thirfteth, come ye to the waters, ^c. Turn ye, turn ye from your evil ways ; for why will ye die ? This is his commandment, that we fhould believe in the name of his Son Jefus Chrifl. Corn-pel them to come in, that my houfe may be filled. 1 01. He went about doing good, and healing all that were oppreifed of the devil. Though he had done fo many John. 12. 3 7* miracles before them^ yet they believed not on him. To whom is the arm of the Ifa. ^'t^, i. Lord revealed? Pulling down ftrong 2Cor. 10. 4, holds, cafting down imaginations, and 5, every high thing, ^^. The exceeding Eph. i. 19, greatnefs of his power according to the 2o, working of his mighty power, which he wrought in Chrifl, when he raifed him from the dead. FINIS. CONTENTS. PART FIRST Of the TraElate on the SatisfaSlioriy contains the follow^ ing Points of Difference betwixt the Orthodox and the Socinians, I. WHETHER God pwufies fin as he is the ijjjttred Sove- reign P or as he is the Governor and fudge of the luorld P 9 II. Whether the luill of God be indifferently and indeterminate to pwiifj, or not to punifj, nvhen the rational creature hath finned againf him P or if according to the divine honour and perfecliony it certainly infills puniffment^ nvhen fm is com- mitted P 22 III. Whether the divine threatening^ annexed to the Covenant of the LaiVy denounces fure and certain punifmenty luhen man tranfgrejjes that Covenant in any refpecl P or if it fig- nifies to the finner mere guilt only, luithout the certainty of punifment ? 4 1 IV. Whether by the promife and tender of Gofpel-grace thro^ Chrify the Laiv, cr the Covenant of the LatUy be luholly abrogated and difannulled P or if we be faved by Chrify in a confifency with the right and the demand of the Law P 50 V. Whether a Surety for the finner y can have place before the Divine Tribunal P 62 VI. Whether the ancie?it Propitiatory-SacrifceSy made atone- ment forfiny as afimple pre-requftte condition P or by way of fatisfaElion P 73 PART SECOND. Whether the Lord fefus Chrifl fiiffered the deferved pu* nifhment of Sinsy inftead of Sinners^ and in that manner fatisfied the Laiv of God for them ? This proved^ 9 1 I. From thofe texts y which fa^y That he was made fin for us. 102 II. From thofe which fay y That he fiiffered for fins . 107 III. From thofe which fay y That he died for finner s. 1 1 I IV. From thofe which fay. That he gave himfelf a ranfom. 1 1^ V. From thofe which fayy That he bore our forrows and our ftns. 117 VI. From thofe which fay. That he redeemed us with a ran- fom. 123 VII. From thofe which fay. Thai he bought us with a price 1 26 VIII. From thofe which fayy That by his fufferitJgSy he recon- ciled us unto God, 128 CONTENTS. Page IX. From thofe which fay y *Ihat he fuffered the pumjhment of our fins. 132 X. From the Covenant between the Father and him. 134 XI. From his furetyjhip forfinners, 138 XII. From his priefihood. 1 4 1 XIII. From the atoning virtue of his bloody facrifice, 145 XIV. Fro?n refleEling on thofe perfons ^juhofe fins are expiated by his bloody facrifice. 157 XV. From his mediatory office. 1 6 1 XVI. From the abrogation of the Ceremonial haw by his death. 163 XVII. From thofe textSy in which he calls ourfmSy his fins. 1 66 XVIII. From the effential difference between his fufferingSy and thofe of the apofiles. 1 67 XIX. From the necejfity of his fufferings in order to our re- demption. I/O XX. From the perfeBion of his facrifice, 17X XXI. From thofe texts which teach that forgivenefs of fins is the proper effecl of the fheddtng of his blood. 173 XXII. From the nature of ike forgive?iefs of fins. 1 76 XXIII. From the difference of the forgivenefs of fins before, and fince his death. 178 XXIV. From thofe texts, which attribute the work of atone- ment unto him, in oppofition to other caufes. 179 XXV. From thofe texts which fay. That he fulfilled the righ- teoufnefsofthelawforfinners. 180 XXVI. From God's exprefs declaration. Gal. iii. 13. 18 1 XXVII. From the vile abfurdities, which neceffarily follow the denial of his fatisfaBion. 1 8 2 ERRATA. PAGE 513. line li. for permits, r^'a^ admits. 47. 1. 7. for that, readT\idX. 73. 1. II. omit are. 77. 1. 19. read of ceremonies. 89. 1. 6. from the foot, for &c. readznd. 96. 1. I. for XX. readXXU. ICO. 1. 9. for that, read That. 1x8. 1. 8. from the foot, read borne. 134. 1. 12. r^a^difobediencc. 155. 1. 9. from the foot, read znt'Antron. 175. I. 9. for works, read e^c'itts. 188. 1. 10. after falvation put a comma, not a peripd. 264. 1. 17. after the, read word. 265. 1. ao. read l8, — *4. a,y2.l. I. r^a^ obligations. 283. i. 5. from the foot, read more. ■If- /