SCS^ 1W 1 SC'S *i\ fc fe 'VSTIFICATIOH. Onely upon A SATISFACTION:! The. Necemty and Verity of the Sa~ tisfa&ion of Christ , as the alone.; ground of rem:ffion of fin, aflerted . & opened againft the Soamans. Together with an Appendi x in vindi* cation of a Sermon -preached on Hekt, ia from the exceptions of 11. W. in a Pamphlet called, The freenefs of Gods grace in the forgive- pefiof Sins hj jefus Chrift. By Robert Ttrgufon, !i*a, <%, 6 The lord hid on himibt i liqxityofwi all, H.b, He midc the-iniquity e) us all to mat on bim 7. He p?xt cpzr/jfcd and he vpm iffliftid, H v b. // was €*•> i 3 ind be anfw rtd r tCor, f^zj HChdih mtfa him to be ft '•• for w ih#\*ii*' z° fin , that we mi$bi bs made iberjgbiou(r,e[s if Got in hjm. G\\. $ ,3. chufl harhrcdfcmed %% from ike eur fie of ifie Live, bangmjide a curfe fjf sa. LOKDON , Printed for D< Newman, attheCbi rtu H ipiul in Lit : is Brn f f f $ 1 $ f f f t f f i f ^To every Chriflian judi- cious Reader , m?/.w is ten- der of the Honour of our Lordjefm Chriji^andthe Faith delivered to the Saints. REader, There are fede- ral things which I de- •fire to befpeak thee , which ir is not fit, both in refpect of thy felf and the Truth , 'that thou fhouldft be igno- rant of. i. The DocVme here af- fcrtcd,is one of the molt im- >rtant in the .whole Gofpef: h 2 for Tothe%eader. for though all in the Scrip- ture be true, yet every thing is not alike weighty, nor a- like necefTary cither to be known or believed. There are (ome Truths which we are bound onely to believe, in cafe we know them to be revealed *, there are others neceffary to be believed and known in order to our being faved. The firft depend onely upon Gods veracity, that he cannot eleceive us in any thing he makes known ; The fecond upon the necef- fary connexion which God hath eftabliihed betwixt" fuch a Doctrine and fuch an End ifo that happinefs is not . tOi rTothe%eader. to be arrived at,but through the knowledg and belief of fuch a Truth : fo that there pure ignorance or nefcience is damning 5 whereas it is at moft but damnable to err in the other, in cafe there have been furficient means and opportunities of conviclion. Some Errors do only fcratch the face, others /tab the very heart of the Cbrijiian Reli- gion j fome do onely deface the Building, others- over- throw the foundation. There are fome miftakes of well meaning men, Rom. 15. 1. and every error is not incon- fiftent with falvation, 1 Cor, 3. 12. neither are we upon A 3 all To the deader. « all differences to renounce mutual communion , Phil. 4. > 5. But then there are a! To DoSbrines of Devils, 1 Tim, 4.1. Which rvbofoever continues to profefi, are to be reje&edyTit. 3. 10. Neither are we to bid fitch, God (j>eed y 12 J oh. c, men whofc names have been juftly accounted hateful, by all to whom the glory of Jefus Chrift hath been dear. 9 . The denial of the fatis- fa&ionof Jef us Chrift -is but one part of the G ntlemens Divinity ; the denial of the A 4 Divi- Tvtbe%eader, I Deity of J e fa Cbrift , and of the Htf/y G/:w/?,witfi feve- ral Opinions of the like tin- cture , make up their Creed: That Socinianifm is but a kind of Tttrcifnt, is proved by J ever ai^te Hotting.Hift. Orient, h b. $.c. 3. And that they are not Cbrifiuns, how- ever they miftile themfclves fo , is demor.frrated by o- thers; fee Hcornb.apparat' ad ContrcverJ. Socin. p. J%. 8:c. 4. This is not the firf! at- tempt they have made in this (itji and Nation, to o- ver throw the Faith of the Saints $ one Bicldlc went be- fore their, fome years ago> in To the %eader. in the fame undertaking; Be how much foever by fome thofe times are branded for heretical^ wilde, and /z- centioiisjjet it is well known what entertainment the per- fons who thengoverned gave both the man and his do- cVine, for befides the burn- ing of his book, and the im- prifonin'g of himfelf , they appointed a learned per f on to refute bim,whofe labours in that affair have been ad- mirably ufeful. What coun- tenance or fuccefs they have o( late had , and to what number thev are encreafed* is fitter to bewail than to re- count. However I cannot but 7 o the Reader. but fay that I was greatly furprifed to hear that iuch a Pamphlet mould beLicen- fcd : Mi (take me not Rea- der, as it I were pofitive in it, for 1 fhould rather think that fuppofing fome of theChap- lains were not under the re- ftraint of their confcience, yet that they mould confult more the favour and credit of their Mailers, than dare to do fuch a thing \ but I leave this to be infpecled and debated by others : onely I muft fay that he behoves to have firft , re- nounced the 3 p. Arti- cles, and the Doclrine of thcj Church of England, who- ever To the deader. ever eithei in this, or in any other point befriends the S acini ans ^ and I am ready to believe that mould-any of them arife to the fupport of that abomination, if others fhould be, filent , yet the learned Dr. Gunning would take notice of them, having fo worthily the laft Com- mencement declared himfelf in opposition to the whole body of the Socinians. 5. It is fa thou moulded know, that they boaft of giving a fpeedy Anfwer,and feveral have been named as ready for that undertaking ; we have had a tafte of the irrengthof one of them alj- readv T~othe%eadeY. ready, in his whole Cbrifl a meer creature ; and feeing he abides ftill in that perfwafi- on, he may do well to vindi- cate it from the confutation of Mr. Eaton. If his f • iends do not behe him,he is about publifliing a Commentary on the 53. Chap of Ijaiah, to dilcharge Chrift from be- ing meant or intend; d «n ail or any part of that Chapter, I fuppofe it will ha 6. yet nc wai condemn- ed 5 and on the other hand one may be morally unjiift , and yet judicially acquitted, daily experi- ence bearing witnefs : however in all cafes they arc diftinft. But to fay the truth, the Faplfts acknow- ledge no pardon of fm diftind from justification , for though they fpeak of remiifion, yet they always underftind it byrcno'vati* o'n, which is a (tumbling at the ve- ry threshold, and an argument eft B % " their <4) their little mflght into this niyftc- rv of God. 2 . Becaufe the Apoft le, who fo often ufetH the word 5 never ufethit for the Infufionct holtncf^ bur- for Zjtidicid absolution and therefore oppofetn it not 10 voUmion and de- fl:meni^ but to accufation a*d con* dtmnau en, Vkoiw. 5. 18. As by the offence of one judgment came upon all to condtmnmon^ even fo by the rkhteoufnefs of one, the trcegift came upon all mctfn»M jufl ipcathn of life, #0tf*. 8.33^4. It is God that jfipfcih^ who is he that condimmtb. And according- ly dcilribeth itbyremefiicn of pn 9 not by rtncvttun of vaturc, i-om. 4. 7, and bv Imputation of rightcouiheis without- us, to us, not by ii\Ifi(ufi9floi holinefs, or working of grace in us 5 Rom.^ 6, 3. Becaufe the quefnon be- twixt the Jews and the Apoftk^ was : or wnether wemrc renewed fii o:r ib;ls bv the works of the Law* (5) Law, or by Faith, but by which of them we vyerc acquitted at the Bar of God. This is clear through- out the whole difpute. The word then is to be taken m a judicial legal fenfe, and fo is op- pofed to condemn $ now in tins fenfe it is uicd two ways in Scrip- ture. 1. For the dtcUring of ontjfnUm juft, 1 Tim.i. 16. infiified in thc¥j't5 ipLrit the bonoi God, having al-u. I9 . funded our nature, being made ($%****%* a woman, Gal. 4. 4. taking flefli^f^ andbloud>£fc£. 2. 14. and mani-15. fefting himielf in the ftefii, he was judged by the world, not onely to be a mccr man, but condemned as anlmpoftor and Malefa&or $ now he was juftiftcd in the fpirit^thac is, in and by the fpirit; He was not only vindicated, and proclaimed innocent from all the accuiations of his enemies , but withal ap- proved and declared to be the true. and the great God 5 pattly by the B 1 atte- j atteftation of the Holy Ghoft, in vlfiblc defcent on him at baptifm, Mat. 3. lift ^ partly by audible voice both then, and at other times, Af*?, 17*5. fob. 12.28,29. partly by the teftimony of mira- cles, which he wrought by the fpi- m, Htb.t.%. Aft; 2. 22* partly by that great teftimony of railing hjmfelf from the dead, through the eternal fpirit, Rem. 1. 4. Au. 13. 11. 1 Pit. 3. 18. partly by the teftimony of the Prophets and Apoftks, who as they fpake by the infpiration of the fpirit, 2 Pet. i. n.foh. 16. 13. So they bare wltnefs to the divinity and God- head of Chriff. This alfo is the import of the word, $am. 2. 2 1 . was not alraham our father /*j?i- fed by works, i. e. declared to bi j*l 5 by the offering of l/W, Abra- ham teftified his faith to be true and right, Gen. 22. 12. by this 1 know that thou feareft mc, upon which God rcneweth unto him the <7> the promife, as a U[\lmny dndde- ddratiwthat he was juftified. 2. But moll properly, and alio ?«#*>« moil frequently,it ismade ufc of to^'^» # {\vmfato»b(0lveandacq*itin judg- »$. 1# pt '. ment* Ail. 1 3. 29. by him all that '43. * believe-"* jupftd from all things, 3^.' from which he could not be iw- jM by the law of A/*/w, Rom. a. 13. not the heirersof the law are jufi before God , but the doers of the law fhall be jtt(iified> Ktm. 3. 20. by the deeds of the law fliall no flefli be juftified in his fight, fee *R*m, j. 16, 17. 1 Cir.4. 4. (74/. 12. itf, 17. Now this is the ienfe we are to under- stand the words in, in this affair, to difcharge by *eewmtng right*- cat in Uv, B 4 CHAP, i CHA^r II. Somethings propofedm general, tm'ti'As the better clearing the common notion of juftifi cation. Ju fit cat writs an acl of jfijhce. Onelj yiftmen can be juft'iy jujlificd. Thoje woo are once unjufl can- not be acquitted as jujl without k fa* iiifaili'n. ISo neccfftty that fat is fa- tfion be made in kind, or that it be made by tke party offending. May be made by doing, or fejfering> er both. H Aving eflabliilied the fenfe of the words, that in the af- fair before us we are alone to take them in a judicial fenfe ; fome things are to be offered in the next place for the rendring more eafie and clear the common notion of bur juftificatiqru i. Juft^fication is an ad of ju- fticcyand not oi mercy, Rom. 3 . 2 6. To declare his right loufncfs, that he might be ;«/?, and the jti>lifitr of thqn which believe in jefus. . " " This This is the difference betwixt for- given* fs and iujlificatfcn, that the firft is an ad of mercy, the latter an a£t of i*$ic*. The word jttfti- fie is a judicial word, and in all Courts of Judicature 5 proceedings ought to be according to right^ and not according to favour • and ientencc fliould not be according to mercy, but law ; grace, but equi^ <7 5 Exod.23. 2,3, 6. %. None but jufl men can be juftly juftified*, amanmuftbejuft or made juft before he can be juftly juilified. Dent. 25.1. If there be a controverfie between men, and they come unto judg;- ifcene, that the Judges may udge them , then they fhall jtflifie the righteous and condemn the wicked. There is a wo denounced againft him that fhall jufttjic the rv7cked y IXIi- 5. 23. Solomon tells us, that he who lufitfies the wicked, is as much an abomination to the Lord as hs that condemns the jufi^ Prav. -j do) 17. IJ. Hot but that it is lawful fometimes for a Prince or others to pardon an offeror, but with- out calling good evil, which God denounceth a wo againft,^/*. 5 .10 . An oifendor cannot be juftified. -fofcpb pardoned his Brethren * but he could no ways juftifie them : according to all lines and meafures of juftice, it is as cri- minal to j*Jitfi the Noctnt) as tq condemn the Innocent ^Prow. 24.14. He that faith to the nicked^ thou art righteous \ him (hall the People curfe 5 and this not onely holds with reference to Men* but God* Exod.^. 7. He will by no means clear the guilty Mica. 6. 1 1 . Shall I count them pure with the wick- ed ballances i There is a ftrong negation in ihe queftion, I cannot : To ftrenethen this a little further* i and render it more plain 5 we jmuft diftinguifli between fro* \nounchg the [entente of guilt and death* and the execution of the fen- tence : (II) tencc : A prifoncr may be found guilty and condemned , and yet not execute $ forafmuch as he may produce a pardon, or obtain a reprieve, but he can no ways be juftifiedj and acquitted as not guilty. Thus God by Nathan pronouuepd againft£4x>/Vthe fen- tence of guilt, yet pardoned him as to the execution of it^iSam.i 2 P 7.13. God neither did nor could pronounce him guijtlcfs of the murder, &e. though he could and did remit the icntence of death. Thit none but thofe who are juftor made juft,can bejuftlyjuftified,ap« pears further here. (i.)Becaufe all Gods judgments are according to truth, Rem. %. 2. but it were con* trary to truth,to fay to a man he is guiltlefs 3 when he is guilty .(2.) AH God's judgments are according to jufticc, Pfi. 1 19. 75* But it were contrary to juftice, to acquit and declare a man innocent;, when he ; were noccnt, 3,PoUIbly da) Poflfibly it may be objected 5 that God is faid to juftifie the un~ godly, Rom. 4. 5. and that there- fore thofe who are unjuft,. may be juftly juftified. Anftv. It is true, Goi juftiftcs thofe who, are guilty of fin,aiiddoth juftly in fo doing, in that Chrift hath made fatista- qued ibiptnx rcUx&tur, bic\miti- pAtx'tum Gacak. Remijfio fed a p&n* peccxiili* bercs, fia- tuit 9 Gcmir. prudtns punii quid peccxtum c/l, fed nc yeceaturi revecari cnim pr&- tcritx nort ptiffunt , Jutwtpr*. b bexniur. Sen. Hence pu- nifliounu arcca ! 'ed ( the ground of it with refpect td j«Jlic£,is the bloud otChriiUv.j. (j.) RemilKo'n and forgivenefs doth not make a man w that is guilty to become guikiefsjthough a Thief be pardoned, yet fas to guilt he is . a Thief ftill 5 this is only the grttifjfog of an oflfendor* not the jtftifjing of him : this is a meer Ad of Grace, not an A£t of Juftice. Forgivenefs can only releafe from the fendl^ , where* as j unification releafes from the demerit. (4 ) It is not the fuftaining the penalty that makes a man who is unjuft to become juft 5 I know there are many of another mind* but the ground of the miftake I apprehend to be this, that they do not confider, that the end- ot the Law, in all criminal matters, is obedience, and that the penalty is added for other ends j as to de- ter men from doing the like,-D«f 13, lit and 17. 13. and to divert the, (15) the wrath of God 5 which if fin go unpunished, is kindied not on- ly agamft the Offenders , but the whole Land, Dtut. 13. 15*16,17* But the fuftaining the penalty ne- ver makes a man that is unjuft to be juft in Law. A Perjured per- ibn, though he has loft his ears? yet he is reputed a perjured per- fon ftill, and if introduced into a Court of Juftice to take an Oath, he will be reje&ed and refilled, as unworthy and uncapable in Law. Though a Thief be Burnt in the Hand, yet he is accounted a Thief jftill : The fuftaining the penalty, doth not fave and "make up the wrong done to the party preju- diced* If a Traitor take away the life of the Suprcam Governour, his undergoing the utmoft tor- ture cannot " compenjfite the I wronge he hath done the State. : However fliould it be fo in other cafes, yet it is mod certain, that in the cafe we fire to treate of, a man tl6) in an that is unjuft, cannot by uttS dcrgoing the penalty be made juft again : for to undergo the pe- nalty of fin, is to be ever damn- $i.iUfj.cc ed, and never jufKfied* So that it "umUcve re *MjH8j * a nian hath been once quantum unjufi, he can only be made juft f*iush 5. - I would propofe this to be 3S * confidered,- that it is not always needful that the £uisfa£tion be made by the party offending^ but it may be made by another. If 'the Surety pay the Debt, it is ali one to the Creditor as ii he that coatra&ed it^pay'd it. This uni- verfally holds in pecuniary mat- ters 5 if the Debt be payM, the Law doth not enquire wno paid ' it. But in criminal matters it is orherwiiCj there noxa ft qui) ur ex* C fut $ (i3) J f*t^ a Man hath dominion over his money^and in that refped^may in way of furetiihip engage him- Iclf to pay another mans debt 5 but no man hath a dominion over himfelf, or his own life, and there- fore may neither part with a mem* berof his own in commutation for the member of another, nor lay down his own life, for the re- demption of auothers. This doth So that admirably difplay the Grace of tb:tcicgH God^ as well as hk Jtijiice^ that ; $ ^^- though he would have his Law nUxAtio i fatished , yei he would allow a foiutio commutation , where the ri'gour dcb.tfconrot the Law allowed none. And Jwwii*. ir alfb fhews the full dominion that Chrift had over his own life, that he could part with it for the life of others, 6. Let this be taken notice of, that fatisfacHon may be made by doing, or fufftri»g<> or jointly by both: If a man owe a ilunmof money, and cannot pay his Crc- altar (19) ditor in kind^he fatisfies him if ho docs it in fcrvicc 5 if he work as long freely for him, as the Credi- tors/hall count valuable to the debt. If a Perlbn having injured another fliould afterwards hazard his life for him* this might be deemed fatisfa&ion for the former; injury. Or one that is in debt to another, may pay him part in mo* nej) and part in {ervice* CHAP, III, Somethings more particularly ' propofed* towards the clearing tf our jufiifica^ tion. We mufi be charged. Muft plead. Cannot plead not guilty, nor be juft'tfied upon the Plea of wer* cy for the fake cf mercy Nor upon the Plea of fattsf action made by our felves. Only upon the Plea of a fait 9 fattion made by another* l.\T7E muft in order to being . V V juftificd , be armgnect C % aai (20) and charged , otherwife 3 as one well notes, if a man be pronoun- ced righteous, that was never cn- dited,"hc isonely praifed, not j«- (lified.- Now we all ftand ar- raigned and charged, Job. 5. 45. There is one that accufetb you ) even Mefis y i. e. the Law of Mofes. This was one great reafon why after wc had loft and darkned the tranfeript of the Law which was in our natures : God renewed the Law by Mofes, Gal. j # \g % It was added becaufe of tranfgrefiion. Not only to curb and reitrain from fin, but to charge and accufe for {in. For as the Apoille fays elfewhere, 1 Tim. 1. p. the Law isnotforthe righteous, but the difohedient, /. t. it is not to accufe and condemn the righteous, but only to accufe and fofipatcji the dilbbcdicnt. VYe ftand all endued and charged by t£e Law, Gal. 3 , 20. By the Lato is the knowledge of ^.Wefho not have known our feIves,fo v wdl to (21) to be guilry, unlcfs the Law had^J 7 *'* charged us with guilt. Rem. 7. 7, "/ J«J^ And that the charge is true, our rete/icm, own confluences come inforwit*^ "'' ir * neifes, Rsm.i, 15* we need i.one^-s^ elfeto prove the Inditement, our^^ Cic < own hearts giving teftimony a- gainft us. 2. Being thus charged we muft Plead, he that refufeth to Plead a- bandoneth himfelf to the Law. Now there are but two Pleas, that of. guilt j, and not guilty. 1 . As I faid before, we cannot plead -not guilty, being under the Impeachment of our ownconfci- , 11 C VI T rfl V tut altos ences, as well as of the Law. Ill*uttfeft[- nocens fe damnat quo peccat die. ft* m* This might hwQbcQnxhzVkzotf;^. Adam before he fell, but of none Mem quo- elfe, 1 King.%46. There is nomani ucn f m * n thai ftnnetb not , Ecclef. 7. 20. There is not a jttfl wan upon earth that doth good and finneth not. Some understand it , that finneth not in doing gbod, 1 Job. 1^ 8. // Cj we &e fdf, we have no fw^ we deceive lour [elves, and the truth is mt In us, Prov.20.9. who can fay, I hate txade my heart cltan^lamfure from my ftn^ James 3.2. in many things tve of end aS. In a word, all have finned, Rom. 3. 23. AH, though not all 4 like fee, Rom. $.9,19. Whatever be the Plea of the Sons 4/ Men, that cannot. ti Our Pica then mnft be Guilty, and in this Cafe we muft Either Plead mercy for the fake of mercy, or Percy for the fake of a fatufa&lon. There is no third. i. There is no being juftified Upon the Plea of mercy 5 for the fake of mercy. For as one well obferves, it were not to flead^ but to beg. Nor were it at all to be juftified , but meerly to be far- doncd, it were to be dealt with alone upon the /core of grace, not at all upon the [core of righteonf nefs ^ and we have already proved* that juftification is an act ofju- ftice* (»3) ftice, and not ot mercy* It is true, in the lalvation of finners, both grace and jufticc meet 5 we arc both pardoned and j'tftrfed. God is as merciful as we can de- Are, and yet as righteous as him- felf can defire : There is the 'frctft Ow*, and" the fullefl$uftice. As God pardons fin, he difplays his mercy 5 as he juftifieth us from fin, he manifeficth his rightcouf- nefs. The ignorance of this is the ^p»w *Ew^ of a late Socini- an Pamphlet, written in oppofi- tian to a Sermon, which was late- ly Preached in behalf of the fatis- faifron of Chrift : That becaufe there is forgivenefs, that therefore there is no'juftificstion? and be- caufe God ads towards us in a way of mercy, that therefore he doth not alfo ad towards us in a way of juftice : As if God, for the advancing the honour of pne. property and ptrfeftion of his Na- turts muft Impeach and Eclipfe C 4 alt all the reft. But it the Author or that difcourie be as teachable as he isjgnorant 3 he may once for all take notice > that the frecnefs ot remifkon doth not confift in die want of a' fitisfa&iorv or in any defect in the fatis&dtion that is made \ , but' in thefc four other things. i . In tb.at though he exact a fi * tisiadion^ he dotkitot exaft it; at flje hand of the delinquent. In the rigour" of the Law, the Cri- minal nimielf fhould bear the pi)-, nifhment ! and here .ft alius fol- f . ■• - ■ •< i his f &are make the j at isf Attion^ and take /4- quiauod tisfaithnioi folution. Utftivit. 2 • I' a ™ai he botn contrived the (atisfadlioh 3 and gave his own Son to Solvere diciiur 7 , . •' to make it. Supposing that he would have accepted a iattsfa&i- on, yet he might Bade left it to the otfendor , to have found out the way and the means to have made it : whatever diminitive thoughts the Sociniaus may have of this, I am lure the Scripture every where delivers it as a fruit and' refult of inexpreflfible love; rfob.2. 16, Rom l 5.8. 1 $*h. 4. 9 3 10. In this was mmfefled the ttivt of God towards us, bteaufe God fent his only begotten Son into the world, that m might live through hm. Herein is love, that he loved us, and fent his Son to be the j>roj>i~ ttition for cur fins. Was there no grace in Chrift his Intcrpofihg for lis, and not for Angels i was God under any obligation to fallen man, that he behoved to recover him more than fallen Angels i Mfght not God have honoured his julticc in the damnation of both alikc ? and that without the leaft dcro- U6) derogation to his mercy i was there no grace in translating our fins from us toChrift, //*• 53, 6. and exacting full payment at his hand in our room* If** 53. 5, io T Hi In a word, however thefc Socinian Gentlemen ftile them- felvesVindicaters of the Grace of God, as they wholly fubvert his juftice , and darken his holinefs, they will alio be found to any fo- ber enquirer, greater eclipfers of his mercy, and derogators from his love and gracc,than any of their adversaries. 3. Itconfiftsin a gracious ac- ceptation of that fatisfa&ion in our fleads, for fo manj^ and no more • for f*cb^ and not for others^ he might have refilled it for all, or accepted it for 'others, not for fuch. That the death and blood of Chrift is of infinite worth, proceeds from the dignity of his perfon, and grearnefs of his fuflfcr- inssj yet that it is a r4?t[om**r fatij. (27) fa'isfaftion for many, and parti- cularly for fuoh, doth not imme- ■ diately arife from its fufficiency and worthy but from the intention and agreement of the Father and Son, itfifig and accepting it to that end, and in behalf of f*ch. There is a value in the blood and fatis- faction of Chrift, to have purcha- fed both grace and pardon for all mankind, if the father and Son had Co intended and pleafed. Now that grace and life fhould be bought by it to fbme , and not others* as it is folely to be afcrib- cd to the pleafure of the Father and Son* defigning and ufing it to that purpoie? (6 it is the eflfed: and iifue of high mercy and diftin- guifliing love at ieafure* fee fob* 17# ig.^etUti fignificat fe Deo in Sanftam viilimam confecrare, vid. Heb. 7. io. Heb. 5.9. Eph.<$ 2, 25. Heb. io. 14, Tit. 2. 14. Is there no grace in this* that the death of Chriit flwuld be intend- ed US) cd and accepted as a fatisfadtik in behalf of fome, fo chat in time the Father, bcciufe of th fliould bellow state upon, and reconciled to mchj 6tn£rs, itl'tl inea'ne time, being left uridh; tt power of their lUiisaiiifiiS, al obnoxious to God's w vm ajl enmity { Whatever appreie;* ons that fort of men have o; I there are others vyno deftre to cat notice of, and admire it. 4. The frtenefs of God's gral towards iinners, ftands in thefjhl and effectual application of tl death and fatrsfa&ion of Chril to them 5 his free donation of tii fpirit to fome , to work faith 3 them, and to bring them up t„ the conditions, upon which the £1 eisfaclion of Cnrift and pardo through it is only pleadable. Th Father and Son having contrive and brought about this fatisfadti on, without any help or rile fron u s > We could have no aftual inter ej ii (2P) in tbt benrfits of ft , but upon fuch ttc m* as tbt father and Son fboula tgrce to. It is true, if we our fcivcshad made the fatisfadtion, that then without the intervention of any new condition, both Law and Juitice would have difcharged us. But that being done by others, without any contrivance or influence of ours, the benefit of it is not to be expe&ed by us, bu c upon fuch conditions as thofe who wrought about and accomplifhed hat \work think fit to appoint. N T ow it having pleafed the Father md the Son to conllitute and ap- point, believing as the condition apon which the fatisfa&ion of 'Chrift fhould be accounted ours, md without which we fhould iave no intercft in the benefit of ij and we being both unable and mwilling to believe , our moral napotency and infutficiency to s, being no lefs than ourPfyji- J?iJ inability and incapacity was to the (30) the former, ?oh. \6. 44. 1 Cor. 2< 14. Job. 6. 29. Is it not then emi- nent mercy and grace i that whik the generality are left under then unwillingncfs, enmity, and jinabi- lity; God fhould in fome work both to mH and to do, Phil. 2. 13. Givi them to believe, Phil. 1. 29* Ephef< 2. 8. Draw them toChriji, Joh. 6. 44, Fuffftl the work of faith in them with power, 2 Thef. 1 . 1 1 . Cer- tainly whatever low imagination; fome have of this,thcrc are others will not ecale to adore that diftin guifliing and eminent love and mercy which unfolds it felf in it. Having thus briefly fliown wherein the Grace of God in the pardoning of fin coniifts ; thoiigl he pardon none but with refpefl to, and upon the account of a fa* tisfa&ion. I return to that which I was upoi?, namely, that to be jiv ilified upon the Plea of meer mcr cy, is both perfeft nonfer?(e> and i formal contrad^ion. Whatever tkefc (30 thefe high matters £>f rcafon think of it, vvc poorer mortals ufe to account it nonfenfc, to fay a man is juftified, when he is mecrly gra- tified 5 and according to our little Philofophy we efteem it a contra- diction, to make that the alone ef- feil of mercy] wherein justice hatb only to do.And our adverfar ymuft give us leave to retort hisowa Phrafe, with this little alteration upon himfelf, that he and his friends are abfurd not only in their Faith, but in their Rcafon : As wc are juftified , God ads only to- wards us in way of rightcoufhefsf as we are pardoned, he ads only towards us in way of mercy. But as in btln% faved^ we are both par- iomdmd j^iifid^ Co in the whole of our recovery , there is a wonder- r ul combination and union of mer- ry and juttice. I Now though this were enough o overthrow our being juftified ipjo the Plea of mercy, for the &ke lake of mercy • I fliall yet for the fuller clearing; and eftablifhing the truth that we are difcouriing, en- deavour to prove, that as we have already faid, it is a contradi&ion to be juftificd upon the fole terms of mercy and grace. So fecond- Jy 5 It\vas not poflible for God in a way of confist'tnej with his truth and fifffte, to fave finncrs and par- don fin, but through the Interven- tion of 4 fatisfaclion. And let thi be noted once for all, that what God cannot do in &zreeabUrtefs t\ his truth and righteoufnefs^c can- not do at all. That it was not poffible fo' God to pardon fin and lave iin; without the intervention and c>n jfidcrcit ion of a fatisfaclion, may b demonstrated, Firft 5 From flj truth of God's threatnings. No\| for the better underftaiiding tr ftrength of this Argument , an that exceptions and cavils may I obviated ^ I (hall premife the , tilings. Thouc I • Though thrcatnings precifo £ut the leaft derogation to the Amhor$ C truthof God 3 orimpcachmentof his call 7^- other p~operties 5 may be fufpend- fi&,tum c £ ^ But legal threatnings bcins; of hibetur another nature 5 and having another AnmouU en d y namely , the vindication ef Ho!int€' Gc ^ s bolintfs and juttice ufon pi- nt inter [oners and rebels \ they are no wife 2J*er <^ olvable > but mult neceilarily be infli&ed 5 that the perfections :?-.i'* i f x>uvii : anc [ government of God may be Mtnb***' vindicated , and fin may be re* b:t,c&M- venged. All fin is a contempt of hili^a* God's authority and government, tioncm and carts dirt upon his glory* and imud*i- puniflmunt is the vindicating of ok/. * God's honour in the revenging the evil \vh'ch is committed. Onely let (37) • let this be noted, that in cafe of ThcirhI fuch a proportionable fatisfadtion, ufeihefe by which the honour and equity ? or ^ s f of his law is vindicated, his ju- barer, ye t fiice, holinefs, and hatred of fin I wou 'd demonft rated, the ends of wtSiSt- vernment attained, he may relax as if there and difpenfe with his thrcatnings wecc an ? as to the party offending, which is J-ogatio, the cafe here, for by executing the difpenfa- threatning upon Chrill , and re-^ 5 ™"'" cciving a valuable confideration/fg*;?;*. and fatisfa&ion from him, he hath h A l \ ale i n . ok locum given as eminent aemonltration^^^^^ of his righteoufnefs, purity, and do t tavtum hatred of fin, and as fully vindi- \^nm\l catedhis law from contempt, as gis fm " if the offenders themfelves had ad lc & cm fuffcred, and therefore by an ad- 7iviTiju- mirable mixture of grace with «* er ***« his juiiice hath re leafed us. I do ^*/ ft **" not fiy, he hath releafed his law int&frt\ for I think,thac is only interpreted 5 u »**• now interpretation doth not take oi£ the obligation of the Urv y only declares that in fuch a caje it wot D 3 net not intended to oblige. Having now premifed thcfe things, I rcaifumc the argument , namely, that the truth of God's threatning would not allow him to pardon fin and five Tinners, but upon the consi- deration of a fitisfa&ion. i. God having; denounced death, and the curfe againft fin, Gin. 2. 17. Dcut.ij. 26. Thew- racity and faitbfulnefs of hu m- ture^obligcd him to fee it i; Aided. Never any intertaincd a notion of God, but they included in it that he /pake truth* could ever any threatning of God be of awe. up- on the confciencc of a finncr, fhould the firft and great threatn- ing be made fo eafily void t ffiouli it be granted , that not- withftanding God's folemn de- nunciation of wrath in cafe of fin, that yet he hath taken the of- fendor into favour, and pardoned the offence without any fuisfa&i- on or confideration at all 5 whit would (39) would cfcarurcs iijv^gine i but that Gol either mteiidedt his threatnings for mcar fcarcrows, or that he .were fubjcd to muta- bility ; which apprehenfions be- ing once recieved, what boldncfs would men aifume in fin i believ- ing that the comminations of the Gofpel, would be no more ex- ecuted than thofe of the law. But let God be true^ and every man a liar^ Rom. 3. 4* 2. To fuppofe that God hath abrogated his threatning 3 is at once to overthrow the whole Scripture,forthat exprefly tells us, That not one jot of the Law was to peri(h , Mat. 5. 18, That every difobedience received a jufi recom- fence of reward^ Hcb. 2,2. fee Heb. 8.28. Heb,g.t2 y 23. That with- cut blood there was to be no rtmtfiton. 3. If the tnreatning annexed to the law be rcleafed, it is either by virtue of the law it filf y or by virtue of the Gofpci. It is not by D 4 vie* (40) %*.T*tyi» virruc of the law, for that was ii wul?im> -wholly inexcrrablc, requiring ei- j ciiofumi thcr pcrfed Und conftant obedi- ****** ence, or denouncing unmixed and ivJty,'i. unallay*d wrath, Gal. 3. 10. Nor .j c ft** f*>i$ it releafed by the Gofpel, this tS^£ m the Holy Ghoft clcarlv informs us, mam t[ji / * * ac m red* Rom. 3. 31. Do we then make void dumb* t be law through faith -J God for- Tuumll bid: jea.we/laMfbtbelatP. BeTfr finding, his Pat aphrafe here is very good, l^^^.Chrifii fatisfafiio quid aliuXquam fuM abo* legu mina4 cftendit minime irritas lerc, thro- t cr € n mm iff^ faere chriflum oppor* aisy!ciH- tuertt - & Chrmt jupttia qnd a- ffit legem Hud eft quam legu prsftatio f See -ffi£; aUq Mat. 5. 17, 18. iblnk not uAtctiA (faith Chrift) that I come to destroy ^ fnifetbttur the Lw or the Prophets : I am not lumut comt t0 dtftroj) hut to fuBfil. For idfi*(, verity) I foy unto you , till heaven and earth pafs away, one jgt^ or one title (hall in no wife pafs from the L*w, till all ke fulfilled. As all the predictions of the Prophets were fulfilled bv him, and in him % fo uo fo was the whole law in his keep* ing the precepts of it, and teach- ing others to do the like, and in 'his bearing the penalty of it, and his fulfilling and anfwering the types of it. The Gofpel is fo far from repealing the penalty of the law, that the very Gofpel is founded in ChrilVs undertaking to bear the penalty bjt it 3 Htb.g. 15,16. There could have been noTeftament, but in and through the death of the Tcftator. There could have been no fuch thing as a Gofpel, or tender of glad tydings and mercy to us, but through Chrift's undertaking as our farety to bear the curfeot' thehw 3 GW. 3. 13. And fo much for thefirft argument from the truth of God's threatning. 2. It was not poiliblc for God upon the Plea of nicer mercy, without any consideration or fa* tisfa&ion, to forgive* fin and re- Icafe the (inner , becaufe the -ju- ftice, (in ftice , holinels, and righteoufhcfs of his nature would not allow it. Mitum The neceffity of a fatisfaftion is Ictuc™ not on ty folded in the wifdome tijjlmeso^wl foveraignty of God; God ^J^'" thought it convenient, and would qui alulr have it fo : but it is founded in tl c (cutiuntt holinefs, juftice , and righteouf- Tbcf? nc ^ s °^ ^°^ : ^ iS na ^ure would Silm dc not otherwife admit him to for- SfsS" §* ve ^ in anc * ^ ave ^ nners 5 flr ^* 2 * thisTexc 10. It became God, this refers vindicated to God's nature, not his nicer will, pendlx. P This will the better appear, i. If we confidcr the nature of fin , which in it fclf , abftra&ing from any conftitution of God about it, defcrves to bepunifhed. I do not fpeak univerfally of all fins,for there are fomethings indif- ferent, and become evil only by virtue of the Divine prohibition $ but there are other things natural 5 - ly evil without any enacting will of God about them, As to love, fear, and reverence God, arc du- ties (43) tics founded in our very natures, to which we had ftood obliged though there had never been any pofitive precept of God enjoining them. So to deqy or hate God Dicir z» arc eifentially evil, previoufly to,*^ OT * " any prohibition of God about m ^c fieri them 5 other wife they might havcjjjj'jj* been duties fuppoiing God had futn.itx commanded them, which he™***** might have done, if they were in malum cf themfelves things indifferent, and q*** became evil only from his free ™** tU f ei prohibition ^ut that thefe could m« w . hive hecn cktfies, I think no man f4r 5 /f £ f > dare fay, tlw knows whereof he^'/U, affirms. As there is an eternal aujuM, comelinefs,that a reafonable crea* * %^ m - turcfliouli love and honour God 5 f^ there is aneverlafting indecency and horridnefs, that a rational foul fliould hate or contemn him That thefe things are good and evil, doth not depend fo much onGo i J s wIlli as his nature, and for Goi to will that the one fhould be; (44) be bad> and the other good, wereH for him to change his holy and un-f changeable nature, which is impok fible ; he cannot do it,not through:*! any defeft, but through infinite-^ nels of perfe&ion, lee 2 Tim. z. 13. tit. 1. 2. It being then ob- tained that there were fomethings evil, antecedently to any dctermi- inot nation of God's will about them, rciitifi it naturally follows, that there be- dendo longed a duenefs of punifliment to l™, reddet thole things, there being an indlf- fdiiendfj penfable connexion betwixt mo- ie t °?\t f al evil and phyficaftBe that does 5 uft. ill, deferves to fuffcap : Neither Hmomx divine wifdome nor righteoufnefs Juv <1'* ' can allow, that fin and impunity ihould for ever dwell together. It is the higheft point of rcafou, that he who provokes God, fliould forfeit his favour, and feel his an- ger; and if fo, then without a fa- tisfaction it cannot be otherwile, ior the juftice of God requires that every thing fliould have its due (45) due, though it be finder the Free- dome of God's will, whether he will punifli fin in the perfon of the finner, or the ftirety 5 yet it is not under the freedom of his will , whether he will punifli fin or not. Though the putting forth of ju- ftice in thefe or in other effe&s, be under the .liberty of the Di- vine will 1 , yet the punifhing of fin in a way of vindi&ive juitice is not 5 but it refults necejferily from the nature of fin, to which punifliment is indifpenfably due. 2 . It further appears* if we con- fider the nature of God, and the account Scripture gives us of it, with reference to fin and finners. He is every where rcpreiented as hating them, />/*/. 5. 4, 6,7. Thm haft no plea fur e in wckednefs^ the ft hat eft the workers of iniquity , Jer. 44. 4 . Do not the abominable things which I hate. Pfal. u. 5. The wicked^ and him that lovith vie* tenet his foul hattth. See Deut> 1?. 12. Jli /*£*/. 2. \6. Zech. ii. 8. im(. 16.3O. Ltvit+20. 2$.&C. and why doth God abhorr and *" loath fin and finners i is it only from the determination of his will he hath decreed and determi- ned fo t No 5 not only fo , but from the purity and jufiiceof his nature, becaufe without ceafmg to be a holy and righteous God, he cannot do otherwise. Hab.i 13. Thou art of pur:rejes^ than to be- hold iniquity and canjl not look on evil. Join. 24. 19. Tt cannot ferve the Lord, for he u an holy God y he u a jtalous God, he wiS not forgive jour tranfereftons nor your fins. The principle in God, by # virtue of which he puniflieth Cnu is not f) much any free a& of his will, as the juftice and purity of his nature. See 2 Thef. 1. 6. It u a righteous thing with God^ to re- commence tribulation to them that trouble jm, Rom. 2. 5. Rev. 16. 5, 7. #f». 19. II. Jnftice in God ( 47 ) God is a property of his nature, Se * Heb - as well as his mercy and goodnefs 1 ^/^ 1 * are, Exod. 34. 7. Exod. 20, 5. It 3. D*k 4. is a contradi&ion to fuppolc f a* 4 ' 1 ^ unu God, and not fuppofehim juft* ' there is no poiTibility of framing a notion of God, without includ- ing juftice in it. And if it were not thus, it is not imaginable,how the heathens fhould come to have an ingraft notion of God's punifli- ing fin ; for what depends nicer ly upon the will of God, is no other ways to be known but by revela- tion : but that the Gentiles with- out revelation arc under a know- ledge that God will punifii fin> the Apoftle informs us, Row. 1* 32* Knowing the judgments ofGod^ that they which commit [uch things are worthy of death. It was from hence that their accufatlons of confcicnce aroie, Rom. 2 15. From hence alio fprung their feveral en- J ucavours and attempts to appcafe God i^y luftratioasi hecatombs, facri* (48) lacrifices, &c. From all. whiai it clearly follows that vindi&ive ju- ftice is an effchtial property of God. If juftice be to give -every thing its due 5 wemuft needs afcribe it to God, unlefs we will fuppoie him to ad: contrary to the princi- ples and mcafures of all equity. If in man, it be a virtue and -per- fection becoming; a rational na- ture, we muft either give it to God, or fuppoie him to be an un- reachable Being. 3. This may be further ftreng- thened, if we confidcr God ading towards us as Supream Governor* Ruler, and Judge. God having created Man a rational creature , behoved to give him a law. It is a contradiction for a man to be a man, and not obliedged to love, fear* and obey God. Thefe things man became obliedged to, with- out any other conftitution ofGods will about him, lave only his mak- hima man.though God might have (49) have chdfen, whether ' he would have maiefuch a creature as man or not, yet on fuppofition that he makes fuch a creature 5 it necef- farily refults from his very nature, that he fliould reverence, love, and ferve God. Now this beim* opce eftabliflied, that man be- hoved to be under alaw 5 it as ne- ccifarily follows, that God as the Holy and juiV Governour of tB§ world, fliould make punifliment due to him, in enfe he broke that law. Duety being once confti- tuted 5 though' there had been 'no penalty annexed to the law, vet the duenefs of punifhmen: arifeth from the nature of fin. Rt&ius culp£ 7 & reatus pccft& , howlb- ever they may befeparable in fbme cafes in humane laws, they are not . fo in divine. In brief ^ if there were not penalties annexed to laws, they would be oontemptib things, and Government won id be but °an empty notion. Now c E ' diieai (50) duenefs of punifhmefit being anted in cafe of fin : It follows by a like neceflky, that in cafe par mih&icnt become a&ually due, God as righteous judge and Go* vernour fliould execute it. Gen. 18. 25. SbaS not the Judge of aB l luul¥ the €Arth ^ ri ?J° u Execution is as heneagen. needful a part of God's governing temnon his creatures, asLcaiflnTion* and r<> & w-.tf r ^ LS were wanting all laws were giigemm ridiculous things : the forbearing JJ* r 5cnc . to cxccutc punifliment, would be ' nothing kis than to invite and in- courage firu To conclude, there is no prcfumption ingrafted n\ov into the hearts of men than this, Trim a e(l h* there (ftuld he no need of a fat is fa- ttion^ unttfs we will den) that to God, which we daily allow to men : we admit them to forgive injuries without any fatufatiion, and Jl)all. we not allow God to do the Itke i wt gram thai men may remit of their right , and /hall we fay that God cannot remit of his { To this I of- rhefe feveral things by way of 'AT i. If by our remitting injuries Anfw# t . be meant: the retaining or receiv- ing the offending • party into our intimate favour and friendships then it may be queftioned, whe- r we be bound to forgive inju- res otherwife than upon theterms corded by Luke. 17.4,5^ // thy ?'i GrC Brother trffpafs again ft tint ^ and vl ^ \\ tetttrflf fifing, I repent $ thou foali E 2 fbrg (50 forgive him. Though , as we nave laid before, confeflion of a fault, and deprecation of wrath be no pttisfa&ion to the law, nor compenfatioh foraxrime* \£t in tales or private injuries betwixt Brother and Brother it is a kind of ; a (atisfa&ion, and as much bene- fit and honor may arife to the in- jured party from it, as he fuftain- eddanima^el fence : But if by remitting injuries be meant ot perfuy-tg revenge a- gainft the oflfendor, I grant that in ibme cafes this both may and ought to be, notwkhftandirtg he^ fhould prove obftinate in his of- fence : But now that which is in- tended by G 6 } 7. and 79. 2. The inflidin?punifll- ment flpon finners, is that which tfje juitice of God rcquireth 5 hcnce Ue4 fijt*iytiA-*i 2t£, The judgt- mtlt of God± Rom. 1. 32. and re fore nor o punilhmcnt 1'Ctcd is culled #*»> Vengeance^ ic 7. but the principle and pro- perty (57) :y in God, that conftitutcs and mflifts it, is alfo*fo ftilcd, Aft. 28, 4. For the.Iaft fee, nom t 3. 25.26. (3.) Beeaufe,foraperfontor<> mit his right where he hath abio-. late power, or to forgive a debt where he is fole creditor,are in no cafes, contrary to the lines of iu- ftice, and no perfon becomes un- juft for doing fo 5 but in ibme* cafes to remit fin, for example, whsig itis norfo much as repent- cdB according to our very ad- mies, is inconfiftent with ju- flice 3 and by co:if:quenee God . in the puniiliing or pardoning of fin, doth not aSc as Creditor or Lord, but as Judge andGover- nour. • (4.) Becaufe the end of a Lord his purfuing his right, and a Cre- ditor his exacting of his debt, is their own benefit and intercft 5 but the end of iril&ing punilii- ment, ; s the intereft ^government;, and (58) ^and the benefit of the world 5 w that thefe two differing in their ends, and the ground of God hi inflicting punifhment being the laf> 3 ib neceifarily follows, that he is to be Look't upon in this whole trania&ion, as a Governour 5 not as a mecr Creditor, or as an abfo- luteLord. Atifw.4, (4.) It is a ftrange kind of Ar- guing, that becaufe one man may remu an offence committed againit him, (may be by his cqual^a gJKift, by his fellow creature) that lBkrc- fore God ought to do the lire by US) who being the work- manfliip of his own hands, have yet rebel- led againft him. What kind of rcafbning would it be? that be- carle we are not upon every inju- ry to purfue the ruin of one ano- ther 5 that therefore God without the impeachment of his mercy and goodiu-fs may not ir.flidfc vengeance upon finners : or becaufe we may be bound in cafe a man hath wronged (59) wronged us, and doth not fo much as fepent of it, but perfe- vcre in it , yet ncvcrthelefs to for* give him 5 (hall we therefore in- fer that God fhould forgive a man his fins,aswell in cafe heperfevere in them and lepeat no*, as in cafe he reform and repent ? (5 . ) Is there no difference be- Anfw. 5, twixt God his abating in his ivight, and his total parting with it i is it not fomcthing that he will allow a furtty, but that he jinuft altogether releafethe debt? cannot God be gracious without ceafing to be juft i God might have moft juftly damned us, he I was under no necelfuy of extend- ing mercy to us, any more than to fallen Angels ; and he hath re-' mitred of the r gour of his ju- ft'cc in that he hath contrived and allowed the intervention of a* Mediator. (6.) This Objedion con-Anf*6. founds God's power, with his ju- fticc 5 * Anfvr. {60) ft ice 5 whereas cbc queftion is not what God in way 6f unlimi- ted power can do , but what in agreeablenefs to the rightcouf- nefs of his nature is fit for him to do. It is not through want of pow- er, that he cannot pardorf fin without a fatisfa&ion, but be- caufc he is infinitely holy and juft as well as powerful, and is thereby obliged to do nothing unbefeeming the purity and righteoufnefs of his nature. (7 ) We arc not only to con- fid, r what God might have done without the impeachment of his jufHce, but alfo that we afcribe nothing to him mif becoming his wifdom. That God fhould en- tCt a law* and in the moft folemn way annex puniftiment to the vi- olation of it, and yet being brok- en, fhould without any more ado forgive the oifendor , testes 1 p sin imprudence in Government, and altogether unworthy the wif- dom of Gcd. £ut (5i) 2 .But it is again Objt£ted y that Jin Objca.*. is every where [aid to be for given \ pardoned y remitted 5 and the for- givenefs of it attributtd to mercy and grace 5 and confequently that there can be no fatisfattidn made for if y there being nothing more . contrary to for givenefs 5 than corn* penfatiori* nor more oppofite to grace than what is paid for. Thus the Tamphltter, p. 6, 7, 8 p. out of his Mafters, Socinus, Crcllius, &c. To which I offer thelc things by way of return, dO Itisamofi: ignorant mif-Anfw 1. take, that fatisfa^ion made by Chrift, and forgivenefs made to * us,areoppofueand inconfiftent ^ whereas Scripture every where holds forth the agreement be- Jtwixc th^fe two, Rom. 3. 24. 25. Being jufltfied freely by his grace, through the redemption that .is in %efu* Chuff , &c Where though v/ forgivenefs be held forth as free and of grace, yet it is alfo decla- red (62) red to be through Chrift 5 as a pro- pitiation, and by virtue of the redemption, which by his blood he had purchafed and wrought. SeeaIfo£/>£. 1.7. Col. 1. 14, It is faid to be free and of grace in reference to us,to exclude the me- rit of our works $ not in refpedof Chtift, to exclude his fetisfadii- on. Herein God hath difplay ed the -depths of his wifdome, that pardon is both of grace and of merit, that it is at once an a&of r rcy 5 and an ad of righteouf- nefs. Anf* :. (2.)^ bath been already fhown wherein the grace and frecnefs of remiflionconfifts, and that it no # wife ftands, either in the want of afatisfa&ion or in any deficiency in the fatisfa&icn that wms made. Let the adverfary, if he pleafe, attempt 10 overthrow what hsth been ipoten to thst purpofe, he fhall find us ready upon all occa- £- — -*+ vindicate it. (63) (j.) The clearing of this (hall Anr* j; be further cfifayed in the Appen- dix. 2. The fecond and only plea then of a charged finner is to plead for juftification , upon the account of a fatisf. Ction made to the party offended lor the offence, and this fatisfa&ion muft be pleaded, either as made by our {elves, or made by another in our ft cad. i. It cannot be pleaded, that we have made any fatisfa&ion our felves : There are but three ways can with any feemingnefs be infiftefl ontothispurpofe,and it is altogether impofliblc it {hould be made any of thefe ways. i . Some may be ready to ima- gine, that facisfa&ion might be made by facrifices and coftly of- ferings, and that by them God's wratbnfight be appeafed, and the guilt of fin expiated. Sacrifices were were of God's own appointment, and after the fall the firft piece of inftiturcd worfhip, Gen 4. 3, 4. Rori. 14* 23 . tf*£, II. 4. J?; fattb Abel <^re^ • which replies the warrant oi a command : and if this wer* not neceflary , there would be no fuch thing as will- wotfhip in the world, andfaich would differ nothing from a blind venturous boldnefs. Now fa- crifices may be confideted two ways. Firft, As an Appendix* of the Covenant of works, and as they were intended to tcftific guih- sndinchatfenfethe Apftftlc is to be underftood, CoL 2. 14. The hand ve\it\ng of Ordinances xthicb tv as again jl us^ which was contrary tons. Ephef. 2. 15. Having a- holftedinhis fltjh the enmity jven the law of commandments contain- ed in Ordinances. Secondly , They are confide- ra.ble a* fublhvient to riic Cove- nant (*5) nant of grace. As they were our School -matter to lead to Chrift, Gal. 3. 24. As they were fliad- dows and he the body. Cot. 2. 17. And as they were types of the great facrifice which he was to offer, Hth. $. 9. God having made man a promife of recovery and redemption , through the feed of the woman, Gen. 3. ij. and it being neceffary that this fiiould be accomplished in the way of death and blood, Htb.g, 15,22. God therefore appoint J ed facrifices, to typifie and prefi- gure the great facrifice of the Mefllah 5 and in this fenfe among others may Rev, 13.8. be under- flood, (if that _bc the right read- ing of the place) The Lamb $ tin from the foundation of the world \ not only in the virtue and the effi- cacy of his death, but alfo with refped to the ficrifices 5 which prefigured his death. Now the generality of mankind foon funk F into (66) into an ignorance of the right end of facrifieesj and inftead of con- fidering them as Divine appoint- ments) to reprefent the facnfice of the Son of God, and to ftrengthen their faith in that : they begin to rely upon them alone, for expiation of guilt and right to life. But that no fatisfa&ion can be made by facrifices 5 appears. sxcrificix (i.) In that Scripture cxprefly confide- rejeds all facrifices, when trufled r q*lunvA to f° r d»t end and purpofe, Pfal. ijpi erant 40, 6. Sacrifice and offering thou fmuttfA. dtdft not de fire, mine ears ball thou nk Meffi^oftnea - burnuoffertn? and J in- of* v€i quue- ferine haft thou not n quired* i. e. he expiandi did not defire them as means by per fe ad- which fin could be c xpiated. See m9do Den Htb. 9. 9. and to, i, 2 5 3, 4. God iU>veiuit,' m Scripture expreiieth his diflike p? trior 1 r r -r 1 r 1 r eirt)iii%> or iacrinces upon three occalions. Wilik ( 1 .) Becaufe of the prophanefs of the Offerers, If a. 1 . 1 1 12. &c. *) but the Scripture hath con- cluded ad under fin. &c. &orr m 8 3. what the Urv coula mt do, 'in that it was wak through theflefh&c. The law,had we kept it 3 by continuing in the ftate wherein we were cre- ated, was both appointed and able to have given life, but man by fin becoming flefli , the law flood by, as altogether infufficient to hel p fuch an one $ and is therefore called the miniftration of death, 2 Cor. 3. 7. and of condemnation, 2 Cor. 3. p. and though it was af- terward continued for other ends, yet it was never intended that they iliould have life and rightcoufnefs by it. (2.) The obedience of the law is fuch as never any (inner did or can C 71) can perform, P(*l* 143. *• In thy fight (ha/I no man living be juftifi- td 9 i.e. upon a perfonal righteouf- nefs of his own. Pfal. 1 30. 3. If thou, Lord, fhouldft mark iniquities^ Lord^ who Jha/l (land. The law required not only a perfonal, but an univerfal 3 perfect, and perpe- tual obedience, and as to all the kit three we are fadly defe&ive, and accordingly thofe Saints,who had as much to plead this way as any, yet conftantly difclaim'd be- ing juftificd on this fcore, PfaL 1$. 12. Pfal. 40. 12. My fins are more than the hairs of my head. As if he had fai,d, I may fooner tell my hairs thari reckon my fins, Job g. 2,3, 15,20, 21, 30. read it at lei- fare. See alfo 2 Cor. 4. 4. Though 1 know nothing by my felf 5 yet am I not hereby JufttfiedpPhiX 3 8,9# (3O Were it poflible that we could give God a pcrfed: and uni- verfil obedience (which we never can) yet it were no more than a F 4 debt (7») debt which we owe him> as we are his Creatures^, and therefore could be no fatisfa&ion from us, as we are his ddhquents. What- ever we are or have, it being from God) we owe him the fartheft im- provement of all , without ren* dring him beholding \ yea, in the ftate wherein he created us, he might have obliged us to the ut- moft obedience, and after all that, inftead of any reward, havejredu- ced us into the ftate of nothing, out of which he raifed us $ being fallen, more than we cart yield, is' adebt we owe him as our Maker, and therefore can be no fatisfadi- on to him as an offended Judge. Ont debt ufcth not to go in fajment for another, if a man commit one treasonable a&, and for a time make an efcape, but be afterwards apprehended, it will be no Plea in Law, to fay he is Loyal now, bc- caufe he was bound to have been fo before, and therefore muft fa- tisfie (73) tisfie for his former difloyaky. (4.) All the obedience we arc ever able to yield tdTGod 3 it is through the alone ftrengrh and in- fluence of his grace, Joh. 15 5:. 2 Cor. 3. j. And therefore in itead of being a fatisfa&ion to his ju- ftice^-we are made frefh debtors to his mercy. ($•) One fin dirtionours God morethan an eternity of obedience can recompence; all our fervice brings no acceifion to God' to me- rit any thing at his hand. Job 2 2 * 2, 3, Can a man be profitable t$ God? is it plea fare to the 'Almighty that thou art righteous f or is it gain to him , tbjt thou make ft thf ways perfect'. Job 3 5 • 7« If thou bt r*gb;±otes what give ft th$<4 unto him * cr what receiveth he at thine hand i fee alfo ?f&. 16. 2, $.Luc. 17. io. £0/0,11.35. dtls 17.15. but the leaft fin is a derogation from his honour, and lays us under aivobnoxioufnefs to eternal wrath. (6.)Jufti- \6.) Juftification upon the plea | ®i obedience is that which the A- poftle through theEpiftles to the Remans and~ Galatiam fo largely difputes againft, and therefore we muft either make nonfenie of all his arguments 5 or we muft elfe confefs that there is no being jufti- fied upon this plea. III. ^ 3. It remains, that if we make fatisfa&ion by our felves, it muft be alone done by fufferings. The Papifts, though they agree with'us about the truth of Chrifts fatisfa- ftion, yet they greatly derogate from it in the eftablifliing the ne- ceffity of humane fatisfa&ions. It is true, their do&rine is a little intricate in this affair* they arc not- accorded among themfelves, either as to the extent or the condignity of fuch fatisfa&ions, yet they all meet in this, that Chrift hath not fo farisfied as to remove the whole punifliment, but that there is fome o[ the legal penalty ftill to be un- dergone (75) dcrgjonc by our felves, which is partly born in punifhmentsin this life, and partly in purgatory tor- ments in the future. This they palliate by diftinguifhing betwixt remevhg ef the faulty and re- moving of the punifhmeni : The fault is the offence committed againftGod, which is done away in remiflion 5 the punifliment is the penalty, which after the fault is removed, remains , fay they % ftill to be fuffered; and by the bearing of which,either in our own perfons, or one for another, we make God formal fatisfa&iotu But ( 1 .) we have already prov- ed,, that the bearing of the penal- ty, doth conflitute no man who is once unjuft, juft again. The firft intention of the law is obedience, and nothing doth fatisfie the pri- mary defign of the law but that. I grant that in humane laws in fome cafes it may be ptherwife, namely where the law is purely penal, (76) penal, the intention of the law- giver being neither precifely to command nor forbid any thing, but on a penalty to allow that which other wife he prohibited As .for example, that if a perfon be chofen Sheriff of London > he /hall either hold, or pay fuch a fine : The paying the fine doth here iatisfie the law, forafmuch as the law did not precifely enjoyn the party to hold, but only bound him to the payment of fuch a fumm in cafe he would not. But in Divine Laws the cafe is diffe- rent 5 the end of all Cod's Laws being obedience, and the penalty being annexed only for other ends. (2.)Thediftm£tion upon which the Papifts here proceed, implies one of the abfurdeft things ima- ginable 5 namely , that the fault ffiould be remitted, and not the puniihment $ that the debt (hould be forgiven* and yet payment ex- acted x feeing the forgiving the debt, debt, is nothing clfc but the dif- folving the offenders obligation to punifliment. See Mat. 18. 17. (3O Sin being of an infinite de- merit, requires an infinite penal. y, now a penalty can be infinite only one of three ways. ( 1 . ) Through the infinite worth of the perfon fuftaining the pn- nifhment, and in this fenfe I fu£l pofe none will ,fay that man is ot fuch value and dignity, as that any fuffcring he undergoes fliauld be accounted infinite. (2.) A penalty 'may be infinite from the infinite weight of what is initiated and fuftained 5 and in this fenfe no man can undergo an infi- nite piinifhmenti forafmuchas no finite creature' can bear any weight but what is finite. (3.) A punifhmeat may be in- finite as to length andduration,buf for to think that a perfon can fa- tisfie by bearing a punifhment which is infinite as to continuance, involves, (x 5 )A <7») (I.) A plain contradi&ion , it being for ever to fufifer, and never to fatisfie 5 for ever to be damned, and never acquitted. (2.) Such kind of fuffering doth not fatisfie the primary intention of the law, feeing law and jufticfe in their firft intention, require that the puniiliment be commenfurace W the crime in the weight of it> rather than in the length. So that upon the whole we cannot be juftified upon the plea of having made a fatisfa£fcion our felves. If we plead juftification then, upon the account of a fatisfa&ion, it muft be alone, becaufe of a fa- tisfadtion made by another: and this leads me to the next point, the ground and matter of our juftifi- cation, vi\. the fatisfa&ion of Ghrift. GHAp; CHAP. IV. Other fupream ends of the death of Chrifi difclaimed. That he did not dje primarily to feal and confirm the cove- nant, nor to give us an example of Of- fering with patience. 2. 'T' H E fecond and only Pica JL of a guilty Tinner is, that Chrift hath made fatisfa&ion. To this end he was incarnate, and for this end he died. That there were other fubordinate ends of his In- carnation, Obedience, andPaflion is not denied 5 but that any thing elfe was either the fupream, or the only end, muft not be granted. That which is fir ft f leaded by the Sociniafis % is that *H which Chrift underwent was to ratijie and con- firm his Do^irine $ having preach- ed the freenefs of rwifiion to fuch as fhould repent. And men find- ing 4 witnefs in themselves of their liabkntfs to wrath and death, being rctdy (8o) ready to fuftcB every propofal, of grace and favour^ t^refore Chtift by his dt*tb {fay they ) made faith of\ 4&4 S avc a (l^ r anst of what he had taught. Now ^that what we hive to o.fer in oppofition to this, may be the better fecured againft all exceptions, we premife thefe three things to be firft taken no- tice of. i. That Chrift anfwerable to the threefold ncceffity that we were in, flood in a threefold office: As we were ignorant of God, he was our Prophet, 3^. 6. 14. Aft. 3. 2a, 23. As we were under the guilt of fin,hewasourPrieft,ff*£. 2. 17. Heb. 7. 26, 27. As we were in bondage to fin and Satan, he was conftituted our Captain and King, I fa. 55.4. Hcb* 2. 10. t>an. $. 25. Now as he is our Prophet, he not only reveals and makes known the Father to us, Joh % 1. 18. but hath alfo by his death fealcd 4 : and5confirmcd his do- • * &rine (Sx) £hinc, Job. 18. 37. As he is our ( Pricft he hath by his death ex- piated fin, Htb* 9. 15, 1 foh. 2. 2. pur chafed rcmiflion to us * i^iat. 26. 28, Epb. i # 7. and bought grace for us 3 ^'/. 1.29. 2 Ptf. 2. 1. And as he is our King, he hath by his death conque- red our enemies, CoL 2. 1 5. Heb* 2. 14. and left us an example of fuifering.and patience. 1 Pet. 2.21. Now one or more of thefe ends are not exclufive of the other, be- caufe fome of thefe were the ends of his death, wemuft not fay that others are not. But the Socir.hn.s as they confound thePriefchood of Chrift, either with his Kingfhip or with his Prophetical Office •, 10 they confine the ends of his death* to what meerly was done as he flood in thefe relations: but as we fliall (God willing) hereafter demonftratc him to be properly a Prieft, as well as a K%^ , o: Prophet : So for the prefem wo G dulin-- f m ) diftinguifii what were the ends of his death as Prieft , from thofe which were the ends of it, as he was King and Prophe f . 2. We would have it obferved, that there were fornt more prim&ry And principal ends ofChrifl's death , and others that were lefs principal and only fecondarj. The more primary and principal end of his death , was that he might give himfelf a ranfome for finners, I Tim. 2.6. be a propitiation foe our offences, i foh.2 t z. and be- come a facrificefor fin, Heb. p. %6. and io. 12. The fecondary and lefs principal were, that he might ratifie the truth of his do&rine, and leave us an example of pati- ence in furfering : Now the adver- faries infift only upon the fuborii- nate_and iecondary ends of his death, and altogether fhut out the more principal and chief. 3. We would didinguifli be- twixt the proper end of his death ^ and * ° 3 ] and thofe things which are the fruits and co»[equtncti of it, through his having oDtain6d end. The f roper end o ueath of Chrift , was the iatisfyirg of God's jullice, and the vindica- ting his Law and Government «> Rom. 3. 25. and 4. 25. but the fruits and confequenccs of it through his having compared that end, are our deliverance from the curfe and condemnation of the law, Gal. 3. 13. Rom. 8. 34, The rcmiilion of our fins. Col, 1. 14. juftificatioii at the Bar of God^ Rom. 5. g. and a right and title to life, 1 />«. 3. 18. £010. 5.18. Ha- ving now premifed thefe thing?, we come to prove that the con- firmation of the dodtrine ot the Gofpel, could not be the only nor yet the principal end of the dca:h of CHrift, 1 . Becaufe the truth of his do- Clrine was otherwise fuiliciently eftablifhed 5 for being demon- G 2 * ita:\l (*4) ftratcd to be from God,there need- ed no further evidence of the truth of it 5 and that it was from God was abundantly proved, (i.) By thofe motives of credi- bility, and inbred evidence which it carried in it 5 if we confider the Purity, Majefty, Plainnefs, Full- nefs, Method and Manner in which delivered, it is not poflible, but that without further means of convidion, we may be afcertained that God is the Author of it. (2.) God himfelf by the Tefti- mony and Attestation of Miracles gave irrefragable evidence that it was true, and from himfelf, Htb. 2. 4. ■ God bearing mtnt[s % with fignt) And wonder s, and divers miracles, &c. 461. 2. 22. Jefus & man approved of Godamongfl jou, by miracle* , wonders , and figns, which God did by htm in the mtdH of you, Sec. and it was to thefe that Chrift fo often appealed for the truth of his dodrine 5 ^^-5-3^ I have (85) / have a greater witnefs than that of John ^ for the works which the Father hath given me to finifh, the fame works that 1 do, bear witnefs of me^ that the Father hath fent mc± Joh. io. 25. The works that! do in my Fathers Name, they hear witnefs of me. So Joh 15. 24. and alibi. And it was upon the convi&ion and evidence of thefe, that the world received his doftrinc, Joh. 2. 23. Many belitvedin his Name, when they [aw the miracles which he did. Joh. 3. 2. We know that thou art a leacher come from God : for no man can do thefe miracles that thou do(l, except God be with him^ ]oh. 7. 31. Andmanj of the people believed on him 5 and faid^ when Chrifl cometh, will he do more miracles, then thefe which this man hath done. So that there was no necefllty for CHrift to have dyed in reference to this end, his dotfcrinc being by other mediums fuffici- ently confirmed, had there never G 3 been ($6) been ary fuch thing as the death of Chrift, yet there wanted not fuffi- cient grounds bv which' a Divine Revelation might be known.Thofe mat lived before the incarnation of Chrift, were not without fuffi- cient evidence of the truth and di- vinity of the do&rine of Mofes and the Prophets, ycc they had not this argument to eftablifli and confirm them in the belief of it. (3 ) The needleifenefs of Chrifts dying in relation to the afcertain- i\M the truth of his dodnne ap- pears hence, in that the hhheft ar- gument and motive the Holy Gioil inftancethin, in reference to thq confirming any declaration of God is God's Oath, He6.6.ij>iS. Sq that if this had been the fu- pream end of the death of Chrift, i do not fee how it was any wife r.ecc'Iary; that Chrift fhoufd have dyed, there having been other ways and me ns everyway fuflicicnt for the attaining of that end 5 yea, I can' i (.87) cannot underftand bow it is con- fident with the wifdomc, good- nefs, and righteoufnefs of God, to have put an innocent perfon, and one fo dear to him as his own Son to death , when he might have fpared him, and yet arrived at ail he propounded by his fuf- ferings. a. If the confirming the truth of the Scripture, had been the fupreamend of ail the fufferings of Chrift, and if it be upon that account that he is fo often faid to have dyed for us % this is no more than wnat men are capable of do- ing, yea, than what the Martyrs have actually done, for they by fufferings, blood, and death have fealed and confirmed the truth of the Gofpcl, and yet they are ne- ver {aid to have dyed for us, or «o have reconciled us to God by their blood; yea inftead of this it is expre fly denied, that they ever did, or could dye for us in that G 4 fenfe, (88) fenfe, and m that purpofe thai Ghrift did, i Cor. i. 13. Aft. 4. 12, and by confequcncc there be- hoved to be other and greater c3ufesof the death and fuflfcrings of Chrift, then the fealing or confirming the truth of his do- drine. 3, It may from hence be fur- ther demonftrated, that it was net the fupreamc end of Chrift's dy- ing, only to encourage us to be- lieve the certainty of God's pro- mife, in reference to the free rc- miilionof fin, becaufe the Scri- pture every where afngns other ends, namely, that he wight be«r or fins, Rom. 4. 25. dtftroy the € mitfbetrvtxt God and u*, Eph. 2. 1 6. Jave us frsm fertfhing , and give us aright to life, Jotn 3. 16. So t hat the firft Plea of the Soci- niars remains confuted and over* thrown. 2. The fecond end inflanccdin^ $nd pleaded for as the tmfulftve i an fie caufeof the [ufferings and death of Christ /if, that ht might give us an example of fu fitting with pati- ence. It is not denied, but that the death of Ghrift is of Angu- lar import to thefe purpof«s 5 i Pet. 2.I1. and 4. 1. Heb. 12. 2, 3. but ye^thefe were not the prin- cipal ends of his fufferings and death 5 neicher were they indifpen- fably needful upon chat fcore. (1,) Becaufe the Old Tefta- rocnt Saints were patiently carri- ed through fuffering 5 who(though they lived in the faith of the death of Chrift) yet had not the lively example of the quality of his fufferings, nor of his patience under them. (2.) Becaufe upon thefe terms Chrift fhould not be properly our Saviour, but the aft of fay- ing us fliould be our own : Chrift fhould only chalk us the way to falvation, where, s we fhould go in it, and conicquently the zii of faving (90) faving us mould be altogether ours. (3,) Becaufc God by the ftrength and influence of his grace could have carried us through fuffering with patience, wichout fetting us the pattern and example of his Son 5 and this he actually doth in that which is every way as difficult 5 for exam- ple, the mortifying of indwelling corruption $ wherein the adverfa- iy dare not fay, that Chriil was capable of being our pattern. Thefe bein^ difclaimed then from being the fuprcam ends of Chrift his fuffering, it follows that we demonftrste the true and princi- pal end of his dying to have been chat he might m.kc fit is faction to God for us. CHAP. (91) CHAP. V. The fatisf action cfCbrijl efiablifhedfrom thrift's bearing our fins. No impeach- ment of God's jufiice, that though in- nocent, he (hould fuffr the punijhment of the nocent. That he hath under- gone what we foould have undergone. WE being in debt to God, Chrift undertook to be our Surety, Htb. 7.22. I do not deny but that he is alfo God's Surety to us, for the making good of all the promifls, which arc therefore faid to be in him, yea and Amen, 2 Cor. 1, 20 and he is 'iyyvQ-t in reference to this called God's *JJ^ - Witnefs, [fa. 55.3,4. But with- q m pro all he is our Surety to God for *''» />**- the diicharging of our debt : And /tb'hum* that that is the intendment of the /«'««■, Apoftle in the forcquoted place ^^ arpears from the context, in ihzi panam he is there treating of the Prieft- '*'*><«*; hood of Chrift; and particular- ¥w<£ $> (92) ' \y treating of it in reference to thofe things which were to be done with God for mm. h is true there were two parts of the Priefts office • one was to declare God's ftarutcs and ordinances to the people, and to ovcrfee his wot (hip, according to his own inftitution and appointment: and im this fenfe Chnft is called, The High Prieft of our prof eft on, and faid to be faithful w God's hwje % Heb. 3. 1,2. which is alfo the im- port of Zech. 6. 13. He (had build the Temple of the Lord , and he fb all bear the glor^ and (ball ft; and rule upon his Throne, and he fhtll be a Pritft upon his Tbr-one* The other part was to cflf-r facrificc for men to God, and to reconcile God to the people, and this was the principal part of the Prieft's ] office, Heb. 5. 1, the other being only fecondar^, and confequenc to this. And in this fenfe the Ap jftle in the foregoing place un- f< derftands P (93) Jcrflands Chrift's Priefthood, md in reference lothis notion of it, ftiles him furety 5 forafmuch as be had our debt charged upon him, and fuffered the penalty which wefliould have born. Ere we attempt tbe proof of this, we icfiic fiift to eftablifh chclctwo hings. i. It U not againft jufiice in 3od to Cdfi pains upon an innocent xrfon. This the adverfary dare ioc deny , forafmuch as it was tone in reference to Chrift. I do ioc now difpute, whether thofe >ains were fatisfa&ory 5 all at ^refent I intend is, that God without in jufticc may inflid: pains jpon an innocent, as it is mani- cft he did upon Chrift* Though tmongft men it be againft all >rinciples of juftico* to take away helifeof a gut clefs per(on,fee- ng we have no natural and abfo- ute dominion over one another, leithcr is there any fuch power allowed K9A) allowed us by the fupream Sove raign- ycc God having an abfo lute dominion over the lives, bo- dies, and fortunes of men^he hath a right to ad , wh« none clfe, without thegroffeft mjuftieecan. 2. It is not in every cafe wjufa fo* one to be made undergo the p moment of aneihers (in. The In- fants of Sodome , were involvec in the puoifhment o{ thofe crime: of which themfelves were no guilty, Gen. 19. Cba*t commit ted the (in, and the (livery was entailed upon Canaan, Gen. 9.22 25. The lye was fingly GehtT^es but yet the Leprofie clave noc to him alone, but alfo to his pofte- rity, 2 Kings 5. 27. Scripture furnifheth us with an infinite number of inftances, where God makes ufeof the Sons mifery, to punifh the Fathers offence. See 2 Sam 21.8,14. and 24, 15,17. $ofh. 7. 24. I Kings 14. 10. Jer. 22.30. Cod threatens to vifit the iwqmt) iniquity of the fathers upon ihc Children, unco the third and fourth generation , Exod. 20. 5. Neither is this any more, then what in one inftancc or other hath been, and is (till practiced among men in all Nations. If a perfon be convicted of Treafon, his in- heritance efcheats to the Crown, and all right of claim ceafeth from his pofterity. In pecuniary matters it cannot be denied, but that punilhment may redound to the Surety : And in criminal cafes, cautionaries have been often pu- nifned for others whom they have reprcfentcd. Now to render fuch a tranf- a&ion juft, that one be made to fbtTer for anothers fault, there are but thefe things neceffary. 1. That the innocent per ion have^a dominion over that which he parts with ; hence a perfon having a dominion over his eftace may alienate it to pay anothers debt ; t S>6) ^ d ebt,and had we as abfolute powetf ov^r our lives as over our money, we might likewife difpofc of them for the preservation of the lives of others* And among the Heathens, who apprehended that thev had the fame right over the one as over the other, there want not inftances of that nature 5 nei- ther were thole commutations a- mong them ever blamed of inju- ftke. The example of Damon and Pithtas is obvious/That which alone renders fuch tranfa&ions un- juft is, that we have not a domini- on over our lives, and So cannot alienate and part with them: But now Chrift had a plenary domini- j on over his own lite, and fo couli freely diipjfe of it for the lives of Others, fjifhp 10. 18. Hay down my lift of my [elf, I have power to lay it down* 2. That there be a willingnefs in the p ii t'es .concerned, in the Jud? and Ruler , to allow and a< Apt (*7) be.pt fuch a commutation in the ©£/irj 4/*^ S»f5^f to cortdcfccnd to, and engage in fuch an undertak- ing : There is no wrong done, wnenall parties are willing;. Now both parries are here agreed % the Father in calling and inviting Chrift to it, John \o. i £. — I Jay down mj life- this Qornmandt- ment have I received of my Fat her ; The Son in readily, fu.bmkting to and engaging in the work, Heh.io. 5 3 6> %fy P. * — & l *& €ome^ &e. 3. That the ^irty ftipulativg be, able to overcome all he expofeth hmifelf to , and that thole in whofe (lead he doth it, do there - by efcapc what they themieives ftood obnoxious to. If either he be fure to perifh in the engage- ment, or they for whom he under- takes be likely to receive no ad- vantage by it, then the whole un- dertaking is altogether inconfiftent with wiiiome, whatever it be H wi h with righteoufnefs. - Birt now Ic- fire Chtift.kncw hkw£4f able' to difcharge all he became bound for, fob. io.i 8. / Uj down n*ylife^ and I take it up again. And certain deliverance was to attend thofe in \v ofe room he became fubftitute^ Cd. 3. 13. Chrifl hath redeemed us from the carfe of the taw , being made 4 curfe for ns. 4. Thac there be fo'ine near con- junction in him that fuffe'rs, with thofe thac Pnould, have furYered* Jufticedoth not allow that a per J ion altogether incoricerned in the offence 5 ihould be fobjc&cd to the punifhmenis due to thofb with whom he hath no relation. But now there is the neareft union be- twixt Chrifl: and thofe in whole ilf he became engaged. fab) There is an union of nature^ the £iti s faction is made in the lame natutte in which t nee was committed* £^2. 14, 16. There could • -vnbilityo* favi (99) faving finners* without a fatisfa- dion in the nature that finned ; and there was no need at all of ChriiVs having ailumcd our na- ture, but only in order that he might differ and dye in it: And -the Apoftlc in forecited place, maketh his aifuming our nature, the very foundation of his fitnefs to imdercake.in our behalf, and the ground why the benefits of his fuf- lering do in juftice redound to us. (2. ) Being one with us in na- tnre, he became alfo one with us in law : Though Phyfically the Sure- ty and Debter be two different men, yet Juridically and in confpe- ttu fori , in the accomit of the law, they are one and the £ime perfon. Thus Chrift being our Surety, was one with us legally, and in a lawfenfe became charge- able wich^ and purfuable for all our fins, if a. 53.6. — The Lord laid on him the iniquity of us a8, 2 Cor. 5. 21. He rnafa him to ba ti 2 ft H Cioo) fin for tu, who kmw no fin. (3 )Hc became alfo one with>us w a wjjUcal and fpiriturl /w/^one th us as head to -members, Efb. u 22 23. One with us as A to wife, Epb. 5, yi r 32. with us as King to Sub- ' :s a husband may be juitly fued for his wives debt $ and Use nand offend the head may be (muter). So is Chrift without any unrightcoufnefs implcadable for our fins. 5. That the inducements mov- ing to fuch a tranf ittion be wir ty and considerable : It 'is not fit | that the criminal himieK fhonld be releafed, nor that, an innocent perfon fliould be fubitituted in his room, but upon a caufe that is momentous and great. There- fore do Hiftorians juitifie tkz De- al in devodiigthemfeives to death, in that it was tor the prefcrvation of the Commonwealth. Now th, important rea font ( xoi) ions for the transfcring our guilt: upon ChriA, and exacting Kitts- on at his hand. (i.) Bacaufc otherwife the whole race of mankind had been utterly loft, in the fall of Angels there was only a certain number that finned, millions being prefer- red in their obedience toGod,and a .condition of bleifed enjoying of l>im. But in the fall of man "the whole race was involved, not fo milch as one of the whole kind could have ever, come to the frui- tion of God,; and bolides God fhould havemift that, which was . part of his end in the creating of ? them, -viz,. a6tive glory in a way of thank/giving and praiic. - Now though their was no neceifity arofe from hence upon God, but that he might have left them in their fifl and mifery, yet there was a great ag^eeablenefs in it to the Di- vine wifdom^ that a whole ipecics of rational creatures fhould not H3 be (io») be loft*, but that- as there were JTomc of the Angels who flood to give God the a&ive glory of his perfections and works 5 fo fome of fallen mankind fliould be reco- vered to joyn forever with them in that employment. U.) BecaufeothcrwifeGod had loir the opportunity of glorifying his mercy and grace. God in the creation of the world had glorifi- ed his power, wifdoni, and boun- ty % and in the pretention of fallen An&els, he had glorified his holi- nefs and vindictive juftice : Now without the recovering of fallen man , his mercy and grace had not been Equally honored and mani- fefted with, his other properties. And itis obferv able, that there is no one attribute of God's nature, by which he loveth and chufcth to m ke himfclf more known, then goodnefs, clemency, and mercy, £xcd. 34. 6 t 7. 2 Chnn 30.9. Pfd. 26. 5) 15. and 3. 4. and Mi. (3)Be : $.) Betauie^ierwift all reli- TiTariiy' cxtin- ^tflflrdli^dirpair. It is "not pof- frble to ferv^ r God w :.thoiu hope of reward, r&tffc 1 1. 6. Had man been unavoidably left obnoxious to wrath he would through de£- r have refigned himfclf to a!! tin 1 and villany ; being left equally hopelefs with the devils^ he would have been as oppofite to the love and obedience of God as they. Now it was very becoming the Divine wifdome, that obedience alid fervice fhould not utterly p^> rifli from the earth, r 6.7 he lajl thing needful to ren- der (uch a tranfa&ion jufl # 5 that the honor of the tranfaffors Ikhetght- ntd^dt left fecund by thetrmfatiton. It were noways confonant either to wifdomor righteoufnefs, to allow inter pa&'reof a fidejuifor or fabftLtutc, -if more could be had by retaining the offendor. But now by the exa&ing faiisfa&ioa H 4 from ^i (ioO , . fromGhrift as our Suretv,the glo- ry of the perfections of G<*hehad com-s -pried dt.lv the honour of his ju- iuce, but he had mitt the glory of; hissjrace: Hisjufticc indeed had been confpicuous, but his mercv had never come in view. He nad rendred himfelf dreadful and terrible to his creatures, but not .cared, whereas now he hath giver gi^Sij' evidence and demonftratioiv : t to the utn;ort y i fohn p 10. Epk, 2. 4, 5,6,7c (2.) For his _ic«, though if had been enough that it.-did not fiiffer through the' the bleating the oflfendoiv yet icis mpcfipvcr exajted, above* whatever. kv'OiilA havetceti, had. Gad rev iolved on the , deilrudion of the iinneiy (1.) Had': he. excepted the p ; ui]ifliment: upon us, , his. juftice Hid been glorified only paifivc-ly* butbyinflidingit^upon Chrifi, it is, glorified noj^bnly.-paflively, but alio-; actively. Chr.ift loved the Majeity of God at the fame time- he litisfied his Juftice, but the damned while under the efte&s of Gods juftice 3 they hate both it wind his holinefs : The voluntary fuf-- ferings of Chnft do infinitely moreiionour th^ juftice of God, than the forced torments of the un^odrly can. 12. ) In that had h« confined hirafelf to the finner, his pftice fliouid never have been fai Kedt (io6) tisficdL The damned arc aiivWfe paying their debt,: but yet never pay iu Now Cftrift hath fatisff- edta the full. ($.} In that j-uftice hath not only all lis demands-, b-ut is obliged with a furplufage$ he that was our creditor, is become out debtor ; there is more honor arifeth to God from Chrift's fuf- ierings, than he fuflfercd difhonor by our fins. 3/y. Forhiswifdom 5 how wonderfully is that difplay'd in the whole tranfaiiion : the debt pay'd 5 and yet the debtor forgiven 5 iin puniflied, and yet the firmer ac* quitted : God at once infinitely righteous, and withal gracious. Death fubmitted to, yet conquer- ed,^*. See Epb. x. 8:Eph. 3. 10. and as the Father is honoured through this tranfa&ion, fo is the Son 5 hereby he gives demonftra- tion of his love to mankind, Rev. i> 5. is rewarded for his fuifcrings with a'numcrousfccd,//*. 53. 10, ii* And in rccom pence for his .dcpref- de^cdfion and humiUation,he hath a name given hinx above every name, Phil. 2.7, 8, 9, Eph. i.u y 22. and to over weigh his crofs and fhame , he is crowned with dignity, honour, and glory, Htk 2. 9* Having thus far cleared our way, by demounting that it is not againft juftice for one to be made fuffer for anothers fin, and having opened waat conditions arenecellary to render fuch a tranf- a&ion righteous and that they all - meet in the affair before us. Be- fore we come : to. the proof of Chrift his having, fuffered what we fhould have fuifcred, wc defire further to prcntife thefe three things. i. We are to diftinguijh whit U effential in the funifhfnent , from what ordj is accidental in it^ \vh? t it includes in its own nature from what enfucth through the wcaknefs of the Hibjed. If wc confider only (i©8) only what is absolutely included ituhe threatniiv?, we fliall find no more^ but this,- namely, that the finner ought to undergo, both as to fehfe and lofs as 4 much as it is poilible for a creature to bear.The law principally eyes the quality and the weight of the punifhment, not So much the duration and con- tinuance. The living and dyins; in Prifon is no part of a man's debt, neither is that the primary, intention of the law towards any, yet this comes juftlv to be his lot, that will not, or cannot pay his ' debt. That which lyes then for- mally in the threatning u death , Rom. 6.23. wrath^ Rom. 2. 5. and the curfe 1 G?\. 3, 10. but that this is eternal, arifeth meerlyfrom thefinitenefs and weaknefsof the creature : If afinncr could at once bear that which is proportionable and equal in juftice to his crime, and by 10 doing make fatisfa&ion, there might in time be an c>id of his punifli- (10^) piuufhment^but this he cannot do 3 and therefore mnft fuffcr forever according to what he is capable of bearing. Now Chr;ft was to un* dergo only what was formally in the threatning, to bear the weight of it, and having by bearing of it made fatlsfa&ion, he was no ways concerned in the eternity and duration of the punifhment, ju- ftice it felf difcharging him, the debt being pay'd. 2. we muft dtflinguifh betwixt thofe effects which flow vaturaL'y from [ufftring , and thofe which through the corruption of the party t f unified ) flow only accidentally from it. If the Socinians would be pleafed to take notice of this, they would eafe. us the trouble of that thread-bare objection., *$£, that in cafe Chrift underwent the punifhment of the law, he beho- ved to difpair and blafphemc, for- afmuehas thefe do not flow natu- nlly from fuffcring, but proceed mccdy-. Cno) inccrly from the corruption and I imhecillity of thofe that fuffcr. A peribn may undergo puniili- ment, without either murmuring at the Judge who fentenceth him, or reproaching the law by which he is condemned. The blafphe- i my of a damned finner arifethin i way of caufation meerly from his i own corruption, his pains are at i moft but occasional of it ; and I while he had mercies they iifucd , in the likeefte&s. For thediipair j of a damned peribn, it proceeds ! hence, that he knows he ihall ne- j ver make fatisfaction, nor cxtri- i cate himfelf from under what he j feels. Now it was not poTibie, . that either of thefe fliould fall up- j onChrift; notthefirft, feeing he was perfectly holy in his nature, j without any principle of or incli- nation to fin: Not the fecond,in chat he knew himfelf able to make God a fatisfa*Extcta- tio^di Curfe, the abftrad for the concrete (as. is ufual in Scripture, \ ^ ; r ; t*. fee the Texts in the Margin) mat is, %*%&. he underwent all the wrath which rs* Joha the law denounced ; particularly,^^ 7 ; that death to which it only affixed^, a curfe. By curfe we may either underftand the fentence of the law execrating and condemning the fin- per, which is called the curie actively, or wo may underftand I tnc C"4) the execution of pufiifljment ac- cording to that lentence w;#ch is the curie piiuyely? for in bo:h re* fpects C le a curie* I wmtld veil obferved here, that though halfeine was reckoned always an ignominious kind 01 death, yet that it alone was an ac- curfed death, arofe meerly from the constitution of the Law- mak- er, and the declaration of the Law. Whatever nialefi&ors were hang- ed before the eria&ing and pro- claiming of this Law, we have ground to believe that they were accurled ^ and originally the curie Wvis ceremonial, being in- tended by God as a type of the moral curie 5 which Chriit was to Snfp tnfus 5 ftcundum U gem ceriMOnialtm eft ext.raitoni Dto : nam alaqui mqnt fecundum natura legem 3 nee ftcundurn jay a civilid^ wqve per feipfurn dtniqne^ qui , persfus fsi y Deo execn&hiiU, |un. P i- ral.il. 1. 2. And here the pro («5) denceof God is very obfervfeblei that whereas fufpc nfion was not any o the capital piinifiinients prefcribed by CM ofes y neither was it the cuftome of the Jews to pu- nifli their male^dors with tha>t kind of death, Chrift flioul 1 dye •by a Romane and not a Judaic 1 law. If is true* that fbitte after they were ftoncd to death, were fometimes for the enormity of theirfad, put to the ignominy of ~ ts tne Gibbet, but othcrwiieit was** And nojudaiek punifliment ; and had h ^ be t0 b « Chrift been executed according to^^ L ^° and aMofaick law, he could not have nou hang- been Crucified. But among the ^ m Gn a Romans^ it was a death to which o^h^to they often ufed to put Traitors, bert * d *., Thieves, Murderers, and Seditious T^ 5 t c De pcrions. Aur botes SediUonis aut dt^K rumultw. pro qualiutis digmtate**^ ll ** /tut tn.crucem touuntur^ aut btjuu 0R a T }C e; oHj Ciuntur, Paulus. 1. 5. tit. ti- .$**&*** NoWGhrift' being condemned by™^ 5 * - fitdti n pon accu fation of affeditig phec. I 2 the (u6) the Sovereignty ? difturbing the Nation, and being an enemy to Cflici*m y Tacit. Pont cructm ftrvo, Juvcn. So over all thefe there was in the death of Chrift the curfe of the law, and the wrath of God. And this, to- gether with the apprchenfion and fenieof the withdrawment of his Fathers love (of which more atone) was the rile of that grief and hor- roar in the foul of Chrifl, which the Holy Ghoft by the fcveral E- vangeliits fo largely expreiicth. His (H7) Hi* foul was exceeding fornwful y Mat. 26. 38. m^vx'o^Hndtqu&que trijtis^ Bez. It fignifies the foul furrounded and encompalfed with an excefs of forrow , befet with grief round about. The fb"l de- preifed and bowed under dejection of mind, the Holy Ghoft fcems to have refped to Pfal. 116. 3. The } forrowsof death compaffedme, and the pains of hell got hold upon me : *I found trouble and forrow. See alio Pfal. 22. 14, Mark expreifeth it 5 He began to be fore amazed and very heavy ,Mar. 1 4.3 3 $*$*?$**$** § it fignifies an high degree of hor- rour and amazement, Medici vo- cant horriplationtm, when the hair ftands up through fear , $ d^n^fUf. Gra-vtftme angebatur ,Bcz. , It im- plies much fear attended with reft* leifenefs and anxiety of mind : Pr<& moerort pene ccncidtre ammo. John eicpreifeth it. Now is my foul trou- bled^ Joh. I2V27> nrdr** 7 *'* it fig- nifiech great trouble through fear I 3 or (n8) or gncf : Hence tart^rus, heU^ In n, f,)i there is nooiher reafon imaginable, why God fhouid tiiUi pirn fhaperfon who in himlelf was altogether innc- cent, and one (b dear to hinn is his own Son, but that he ftocd charged as a Surety with our fins, to make f*tisfa&ion to Divine Ju- ftice for them. chap; (124) CHAP. VI. The fatisf action of Cbrift further eftab- lifhed, in that he fuffered in our room. He underwent death as a penalty our fins were laid on him. He was made J2» 3 dyed for us } bare our iniquities. THE next thing which comes under conficieranon foi the more full clewing, tnat C.h;ift bath fatisfied for us is cms- that as he fuffered the fame wh;a we flbould have fuffered,,/* he jufftted it Allinour room a#4 fie ad. It was before hand told, that the Mifiiah fbcuidbe cut eff, but not for hw>ftlf % Dan, 9.26. He was to be penal- ly cut eff, not upv>n his own ac- count, or for himfclf, but for us. This particular will be fully made out by confideiing thefc five things. 1. In that ht underwent death^ which God had constituted the fu- tufhmcnt of fin, and there being no CAuft (i*5) tdufiln hlmfelf w y he fhould fuf- fer that penalty , // nnavotdabiy follows y that tt was bee an ft he pood charged with our offences. I do not now dispute, whether God might have made man obnoxious to death in cafe he had never finned, the only queftion is what he hath done : I will not deny, but that God having given us our beings and lives, might without inju- ftice have taken back, what he had g;ven 5 he might in way of do- minion and foveraignty have fenc us into the world toa#our parts for a time, and then remanded us into our ftate of not being again 5 the only queftion is wh^t he hath done, and that in condecency to his wifdom, goodnefs,and righte- oufneisas governour of his crea- tures 5 and here we affirm that death was appointed by God to be the wages ot fio, and that if man had not finned, he fhould not have dy ed,notwithftandingthe poffibi- lity (125) lity of dying, which was in mahs nature 5 hc fhould by the power of God have been prefer ved from a<5tuat dying. Whatever he * asob-i noxious to in chc constitution of his nature, he fhould for ever have been free from death in the event* And it was very confonant to Di vine wifdomand goodnefs, that perfect righteoufnefs and puruy fhould have been attended with life and immonality , and that God fhould not take away thsc being which he had bellowed, but upon afaileur in reference to the end for which it was given, God appointed ckath to be the puniftimcnt of Cm, Get?. 2. 17. In the day that thcueatefi thereof, theu jbalt fure/y d)e. This being d nounced only in csfe of fin, we are thence fully informed, that if ; man had not finned he (hcu j d not ^ have eyed. Tcthis it were eafie to fubjoyn many other place Scripture, Rem. 6. 23. The wtgts^ of fin is death. Rom. 5. 12, Death entred into the world by fin. It came not in as a contequent of the frailty of humane nature, but as the demerit of the fall. Hence death is called an enemy^ 1 Cor. 15 26. God made not death , faith the Apocryphal writer. Now Jcfus Chrift having fuffered death, which was the punilhment of fin, and having had no fin of his own for which he could be punifhed, it refultsby aneceflTary confluence,, that he fuffered death as the penalty of our fins, and as he flood in our room. Object But pofitblj it may £*Objj&. objc8ed y that this interferes mih our own doflrtm. For tf death he the penalty of 'fin , then for af much as Chrtft bj hearing the penalty hathdt* livtred us from every thing that is penal \ he jlonld have delivered hs •from death too y but not having deli- vered us from death) vot contraditi our ftlvts in catting death the pu- wfhment'if (in. Anfe, (nS) Anfff. I Anjwer, All thofc for whom Chrift hath fatisfied, arc delive- red by him from death, fo far as it is penal : So that though it be continued, yet it is not as it is a puniflimcnt, but in order to other ends ; fin and the curfe being fe- parate from it, it is no more poi- fonous but medicinal. Inftead of a punifliment, it is become a priviledge. Chrift having unftung it, and fwaBowed up the curfe which was in it, i Cor, 1 5. 5 4, 5 5 . it can- not hurt them, though it feife them. Inftead of being an inlet to wrath, it is an entrance to glo- ry. j. Chrifl his fujfering in our room, wifl be made further out , if w e confider that our fins were laid 4>nhjm,lfa,i2,6,j. The Lord laid on him the omquity of us afl* he was oppre(Jed> and he was afflict- ed. That it is the Me 111 ah and none other , who is intended throughout that whole Chapter rmh hath been abundantly juftified a- gainft the Jews : and it is utterly impofiiblo with any eongruity ana fenfe to apply it to any other. And feveral teitimonies taken hence are in the New Tcftament cxprefly ap- ply ed to Chrift, *w. i. -fob. n % 37, 38. vet. 4. AM. 8. 17. vtr. 7, 8. Ad. 8. 28. ad 16. ver. 12. Luke 22. 37. The attempts of crettm in accommodating the whole to "Jeremiah, have been a- bundantly refuted by Hwnbech^ Alex. Morus^ and the learned Dr. Owen, to whofe writings 1 profefs my felf more beholding for a clear underftanding of Jfonic things in themyfteryof theGofpcl^ than to any mans befides. Taking then at prefent for granted, that it is to be underftood" of the MelTiah : Is it potfible that wc fliould defire, in reference to the affair in hand, a Text either more plain or full f He hid on htm the iniquities of w all. The word is I/uan hifhgiang , K from (*3°) from the root paa p ahang. Now J/JD fignifieth properly to meet, and therefore yuan muft fignific he made to meet. They were fo made to meet on him, that he bore them vtr. 1 i. It were non- fenfe to render the words , The Lord made him to intercede the ini- quity of u* aU upon him. It is true, the word is fomctimes fo tranflated, where the fubjedt mat- ter requires it 5 as Jer. 7. \6> but neither Grammar nor context will allow it to be fo here. See ^tf\ 4, 5 5 1 o » He hath bom our gritffs^ and carried our forrows ■ he wo* wounded for our tranfgrefions^ he was brut fed for our imqu ties. God doth not remit fin only in favour of his Son at his intreaty, as Kims fometinies pardon Malefactors ar the earned rcqueit of a favourite. Ko, GhrifV prayed that if man without his death could have been iaved, the Cup might pafs from him, W at * 26 19 but it would no: tmf not do 5 they Were fo hid on him] that God exa&ed of himaiatif- fadtion for them . He was opprtffed and he was af flitted^ [o we render It : but it might be better rendred. It *>as exalted, and he anfwered* how 1 © J 2 nAgut-i with fin* figwfi- ethtotxdtt and require^ and how UW2 naamky fignifieth to a#fwer 6 as well as to be af flitted^ and how trahflated either ways, it admira- bly eftablifheth the fatisfa&ion of Chrift; fee our Annotators on the place. That Chrift was to fuffcr, through having oiir fins laid on him, was the faith of the Old Teftament Churchy typified in their imposition oi hands upon, and confeffion of fin over the heal of the facrifice, Levit. 16. lii Levit. 5. 5, 6. Their confeifing of fin over the facrifice, and their laying their hands on it, was both to fignifie their earneft defire that their fins might be taken off from them, and laid on the facrifice- ; a id E 2 that (132) How far ^ at t ^ e punifhment which was tbcn did due to them might be upon it : fn this gulcquida me peccatum eft, Jit in rhen^cc ku]M v/[limGe# 9 4*13. My funtflmqtt is greater than lean bear, Co we render it $ but in the Hebrew, It is my iniquity ts greater, &c. See alfo Gen .19.1 5. Zech. 14 19. or elfe by a meto- nymie of the adjunct forthefub- je&$ fin put to denote a ficriftce for fin, Ltvit. 4. 29. and 5. 9. and elfewhere frequently in that book, we render it fin offering* but in the Hebrew it is fin. See alfo Hof. 4. 8* J/i. 53. ig. When thou fhalt make bis foul an tfftring fcr $n % fo we read it, but it is in the He- brew trefpafs or fin. Now whe- ther we pitch uppn either of thefe or both, t,he T^xt proves this much* that Chrift who had no fin pf his own to fuffer for, fuf- fercd the puntiliincnt that was dde to ours 5 he that had no crime of hisown toexpiatey became a fa- crifice of expiation fonour. crimes. K * (fit? (i34) Or if you will take fin here pro* perly, as the context by ftating fin m oppofition to righteoufnefs , feenas to cnclinc it. ^Ncn ptrira- fum eft txftictndumy fed p«t*V fu- mendum e(l^ pro ut oppofnio men* prat* Walth. Then the imporr willbe, that Chrift who had 1 no fin in his nature, nor committed my in his life 5 who in a moral ienfe was altogether free fromfin 5 was yet in a judicial fenfe-made fin. Oar iniquities were charged upon him 3 and fatisfa&ion ex- acted of him for them, as if they had been his own. Luther us non malt Chrift Mm nominavit maximum ptccatorem. Ic is a moft frivolous cavil of the S'ocinians, that Chrift his being made. fin, fignifieth no more than that the world efteem- cd of him, and treated him as a fkner- Sinn cum tratttri tanquam fctkrefum^ Grot, in loc. Won- derfully betraying the truth, even after he had once defended it. There (135) There might have been fomcplca for this exception, if it had been he was accounted fin, or if it had been man made him to be fin : But as ( i.) they can hardly flicw that to be made fin, is in all the Scri- pture of the fame intendment with being efteemed a finnenmuch lefs (2.) can they Ihow that to be made fin by God, fhould be ever ufed to imply the being reputed a finner by men. (3.) That this can- not be the meaning,the next words put out of qucftion $ For as out being made the righteoufmfs of God, is not that the world holds us for righteous, but that in a lawfenfe we are conftituted as righteous through Chrift , as God ei- ther defires or can require : So his being made fin is not that the world efteemed him a finner, or that Goi fuffered him to be treat- ed by the world as a finner 5 but" the intendment is that he was lo gaily* and in a judicial fcpfi charg- K 4 cd ed with our fins, and that what- ever the law made the punifhment of them he bore. 4. Chrifl his ftffcring in our room and (tead*> will be further (trengthned b) conftderingthofeex- \ pre f tons and places, in which it it txprtjly affirmed that he died for our jws, and that he [offered for us. There are four prepofitions the Ho* ly Ghoft ufeth to this purpofe, . chat if one be more emphatical that another they may all confpire to juftifie this truth. Firft, &W Rom. 4. 24. Who was delivered for our offences • this particle joyned with an accufative doth generally fignifie the impulfive caufc, and -■** not the final. See Mat. 10. 22. and 13. 5. and 14.9 Joh.io. 19. % Cor. 4.1 1, and particularly when ufed in reference to fufferings, it hath that figniiication .and no other, fie Levit. : 6. 1 S> 28. Deut. 28.12, 2 Kings 25. 26. fer. 13. ili foh. 10. 3a. in all thefe places U * 7 K i places it neceifarily figmfics the meritorious and impulfite caufe, and no wife tljp final. And lb in the foregoing placed ^p^r^ra ft*Tr* for our offences muft needs be undeftood that our offences were the meritorious and inipul- five caufe of Chrift's fuffering. Another particle that the Holy Ghoft ufethi is v **>, to™* 6. 8* For when we were jet without jirength Chrifi died for the ungodly jRoin. 8. 32. He (pared not his own Son^ but delivered him up to death for us alls 1 Pet. 3- 18. Chrifi hath once fuff red — the juft for the unjujl^ Tit. 2. 14. who gave himjelf for us — 1 Tim- 2. 6. who gavehim- felf d ranfome for aB> Heb. 2. 9. he tafteddtath for every man, Joh. jo« 15. Hay down my life for mj /ta*/^ Luke 22. 1^3 20. This is my body which is given {or yon This Cup is the New Tefjtament in mj blood which is fhed for you. Now the particle v ^k a.nong other other figniheatioiv: that it hath* fignificch-onieci ucs theimpulilv- caufc, PhiL 2. 13. Efk. 5. 20* Rom.i%.9. -oirittin.vL thi {lib? ftitutiati o l one in the ropm of another, 2 Cw«j»2p. PhiLm.v.i 3 . y.&KKov J'' %yh 7*&vn$} 0* 90m' re t)e- moft. Eg* pro \t molam r Terent. Particularly when the fu fcrings of one for another is expreft by it, it always fignifiqth the (ahftitutton of one in the place of another, Xom. 9. f.GpiirKauiripffi'Stv, Eurip. UnUT» promultis dtbitur caput. Virg. Ham tibi Eryx meliorem ani- rnarn pro tncrtt Daretis Perfolvo. When ever it's pled to imply ones dying for another, y: alway s ngnifi- 1 the dying, in his ftcacL Ano- ther Preposition made ufe of in this affair is**?* 1 Ptt.-$.i% Cbrijl ') hath or.ee juffercd for fins^ Gal. 1. 4. rv fa gave himftlf for our cur fits, I Joh. 2.2. dfid he is the propitiation for cur [ins. Now this particle though it hath fevcral fi^nifications according as the ful> jed matter requires, yet among others it often fignifyeth the im- pulfive caule 5 Luke 19. 37. Job. 10,33. efpecially when it refers to fufferings, Jud. 1 5, The laft par- ticle made ufe of to this purpofe is *W Mat. 20. 28. even as the Son of Man came to give his Itfe s ran- dom* for mary. Repeated again Mark 10.45. Now this Prepofiti- ■on when ever applyed to peribns or things^it always imports a fub- fH tilting of one in the room of another^ or an exchanging of one for SfiQtheryMat. t.z%\MAt.^ 9 38. and 17* 2 j. Luke 11 . ir. Rom. 12. 1 7. 1 Cor. 1 j . 1 5. 1 Pet. 3 , p» So that from the whole we may con- fidently conclude that Chrift not only fuffered for our good, but in our room and fteai. 5. That Chrift djed not onlj for oar ( 140 ) our advantage and profit, but in ou place y will be fully demonflrated, % we observe that he Is fad to hav born our ftns^ i Vet. 2. 24. who hi own felf bare pur fins tn his ow\ body on the tree^Wzb. 9. 28. Chrij, was once offered to bear the fins 0} man% dwiyw-.he carried up our fw\ tn hti body on the tree • they wer« made to afcend on him. Now tc, bear fin is ufually in the Scripture; phrafe to bear the punifhment o: /]n 5 Levit. 5.1. and 7. 1 8. and 20. 17. Numb. 14. 33, Exod. 28.43. £^£,28.20. and 23.49. and 18* 20. Lament. 5. 7. And though it fhould be granted that to bear fin fometimes fignifieth only to rcf move fin,yet that this is notthefole meaning of it in reference to Chrift his bearing fin, the Holy Ghoft puts out of queftion 5 if*. 53-4, 5, 8, io. He hath born our griefs , and caried our fcrrows>~ he was wounded for our tranfgrtfitons — • for the tranfertfiion of my people was (i40 ■w he (Iriken ♦ he jh*Z bear heir iniquities. The two words Itfhich the Holy Ghoft there ufeth lire **TDJ " a (*i and ^3D faball 5 !iow though N\»J fignifies fome- imes only to take away, Job *]* iu and to forgive, Exod. 34. 7. V«w. 14. 18. P/4/. 32. 1. yet ^20 ( fignificth ever to bear, or carry a ^'burthen by taking it on, nor is it once ufed otherwife in all the Scri- ptures, And befides, however N*r a in other places may be allow- ed to fignifie only to remove or take away 5 yet that it fliould fig- nifie £0 here, the context will not admit. In that it is /aid he bore ou? fins fo, as to be wounded for them^ grieved^ bruifed^ cbaftifcd, and put to fain for thtm^ which clearly ihews the ground and caule of his fuifeings, and not only the iifue and the event. Objeft* But it is objttttd , that this of the Prophet of Chrifi his bearing our difeafes is applied, Mar* 8. (142) 8, y6, 17. in reference to Chrift hh healing of difeafes , and there- fore if the bearing our fickneffes he only his removing of them by cu- ring them , in like manner his bearing cur fins is not the taking them upon him ft If to undergo the pn- nifhment of tkemfiut only his taking them away by for give nefs and heal- ing. To this I return thefe things by way of Aniwer. (1.) It may be denyed that Chrift his bearing our difeafes 5 is to be underftood only in reference to his removing of them % but that it imports alfo his travelling under them as a bur- then. He had a fellow feeling of the pains and griefs he cured: he was afifc&ed and affiidfcd uy:der the fenfeof them, as if they had been his own, Htb. 4. 15. befides he underwent great trouble, pamyand travel in the curing of therm Scf much at leaf!: is implyed in the Word MaVa.?sv. Eft in hac voce everts ( '43 ) ; • cfn.tdam & mUflU [ignipcatio^ Grot. Nufpiam non forUn fig* mfictit, & bajuUrc,yid* Mat. 311. and 20. to. Mat. 14, 13. Lukej. 14. and 10. 4. and 14. 27. y*A. 19,17. and 20.15, ^#* 15.10. -R0J*. 15. i.Gal.6.<).Rev.2. 3. (2,) We meet with a great deal more in Scripture to induce us to believe that Chrifl bare our fins by talcing them upon him, than that he bare our difeafes by taking them upon him 5 for our fins are laid to have been laid on him, 1 fa 53.6. and he is faid • to have been made fin for us, 2 Cor. 5. 21. "where- as we do not read that ourfleK* nclles were laid on him, of that he was made blind, or lame,^. for us. (3 .) A Scripture may be alleged to be fulfilled, not only when the thing foretold and principally in- tended comes to pifs, but when fomething like it falls out : when there is-only au allufioti or accom- moda- (M4) modationto the Prophe fie, though in the primary and literal meaning of it, there be fomc thing clfein- tended^though there be butone lite- ral & coordinate fenfe of Scripture, yet there may be divers fenfes of feveral kinds one fubordinate to another. Compare PfaLjS. 2. with Mat. 13. 35.^.29. 13. wither. 15. 7,8. Jtr.*j. 11. with Mat .ax. 13,7/4. 1. 9. WiihRom. 9-29> (4. J A Scripture may be faid to be fulfilled,eithcr when that which is chieflydefigned is brought forth, or when that which only typifies and reprcfents the other comes to pafs. Many things in Scripture are fpokenof the type, which princi- pally belong to the Antitype, fee 2 Sam. 7.14. compared with Heb. 1.5. and Hof. i # 1 1. with Mat 2.15. and ^r. 31.15. with Mat. 2. 16, 17, 18. Now Chrift his healing of bodily difcafes, being a type of his curing the difeafesof the foul, therefore the Holy Ghoft applies that < 145) thatwhich firftly and chiefly be- longs to the one, to the other, that fo they might not look on Chrift as a meer bodily Phyfician, but ra- ther as one whofe work and end it was to heal their fouls, where- of the curing the infirmities . of their bodies was only a type and fymbol, fee %JMat. 8. 2. (5.) A Scripture may be faid to be fulfilled, when theaccoin- < plifliment of it is demonftrated* in the effedts. Mult a fieri dicun- tur^ quando faff 4 ejfe httlligumur % CcePfal. 2. 7. with ^^I3»3'i,3 y* Chrift in the day of his rcfurre&i- on is faid to be begotten of the Father, becaufe he was then lnoft evidently fhown to be the Son of God. So '3f&rn. 2 . 2 1 . Abraham Gn the offering o .. Son ifadc is faid to be juitified i>y vvorks, be-, caufc that great work gave demon- ftration of his be ified^Novv Chrift his taking away bodily di- flempers, being an evidence ol his l* taking taking away fins, which is done by bearing of them 5 therefore that which the Prophet fpake in refe- rence to the caufe, the Evangelifl applies in reference to the etfe£t. So that having difpatched this ob- jection, we prefume to conclude from the whole of what hath been offered, that as Chrift fuffered the fame penalty which was due to us> to he fuffered it in our room and ftead 3 and as a fatisfa&ion and compenfation toGod's juftice fori our Cms. CHAP. VII. The fatis faction of Chrijl further eft ab-h li(hedj from his having redeemed us J The import of the word* A ranfomei paid for us. Accepted of God, andi thereupon we fet free. : T IUt Jefus Cbrifl hath made [at iff a ff ion for onr fins wiU\ fmherl ( 147 ) further appear, if tn the next place we consider, that he hath tffttted andaccompLfoed what in ether cafes ufetb to be the effctts, and refults of a fatisfa&ion • namely, he hath re- deemed us from the wrath and cut fe to which we were obnoxious. To redeem in the general import of the word, is either to deliver from bondage and mifery, through the intervention of a price 5 or to rc- fcue out of ,a ftatd of flavery through force and power. In this latter f^nce the deliverance of Jfrael out of Egypt is often called redemption, Exod. I5> 13. Dc*u 7. 8, and 9.26* and 13, 5. and 21. & Pfal. 77. 15. and in many places befides. And CMofes having been fignally employed in that affair is called ^TpaTf.K. deliverer, Acis y» 3 5 . and let this be obfer ved by the way, that as the redemption of the people from the bondage of Egift was typical of theRedem- [ prion from the wrath of God 5 Co L % it r i 4 8 ) ic is called redemption, not fo - much froiji the general nature of ' deliver met , as from the nfptti it had to the redemption to be wrought by Chrift 5 whereof it w as a type. And befides, as that temporal deliverance from the Egypian bondage, was typical of j the rpiritual redemption from the' curie 5 fo there was a typical price exaSed and paid iui table to that typical redemption, to point to us. the ted and proper price which Chrift was to piyforour proper and fpiritual redemption. And in referent to this it is that Chrift is called our Plover. 1 Cor. 5 7. and as tky tt^re redeemed from temporal wrath, and typically cone led 10 God by the bio., the PafchaJ ), fo ws are re deemed Fraiii; eternal wrath, and really reconciled to bloo 1 of Chrift, who is t ca\L Itke L:?, | 29 an da Lamb n tfy&t j) ct and bltn 1 149 ) But to r" deem in its firft and v molt proper intendment, fignifies by the payment and folution of a price and ranfomc to fct free: gwd agas ? t.ifi ut rcdimas te ca- j, turn qnxm que as miniyno, fl ne- qutas pauiuig m qaarni qtuas^ Tcrent. Si tratrein pj/Jux altered mgrte re* demit, v Now one may be in bondage, ei- ther as a )ebtor to a Creditor, or as a Criminal to aGovernourand Ruler-, he that is in Prifon on the fir'i foot of account, muft con- tinue fo, unlefj iatis^ailion be y the payment of the fumm o. watch he ftands charged ; and ' he that is detainei on the lecond account, is not to expect delive- rance, unlefs the penalty bt under- gone, to which his offence 1: ;red him obnoxious, tho£ who upon other terms co ue to ; ^e frcc;canno: ivoberly be Qui: L 3 to d5o) to be redeemed;, but only to be re- leafed. Having ftated the fignificatio^ of the word before I come to prove, that Chrift through the payment of a price hath in a pro- per fenf: redeemed us * I defire to premifethefe three things. 1. That we [food obnoxious to God's fiery indignation and wrath. His law we had broken, and by his fentence we ftood condemned. It is bis judgment , that thej who com- mit fin art worthy of death. &***- *f*j God's conftitution and ap- pointment. The precept of the law being broken, we lay liable to thecurfeas the penalty of it. Gal. 3. 10. Divine Juftice had made us prifoncrs, If a. 61. 1. and we were fabjed to Satan as Gods jayior , and without payment there was to be no deliverance. 2. That as we had forfeited the f iv our of God y and were become fub- jeff to his wraih^ fo we had ioB hu tmagty image , and were fettered in enr ownlufts. Therefore as we were to be redeemed from the juftice and wrath of God, fo we were to be fet free from the dominion and power of corruption ; as a Ca- ptive delivered from the penalty of the law, is alfo releafed from his prifbn and irons 5 and as the delivery of a Traitor from the wrath of the Govcrnour, and fen- tence of the law, is the primary and principal thing intended in re- demption, and the looting of him irom his fetters and jayl % follows as confequential and fecondary upon that : So Chrift haying as the chief end of his differing, fa- tisfied the juftice of God, and re- deemed us from his wrath, he hath through a redundancy of merit, which was in his blood eonfequen- tially purchafcd grace for us, and fet us tree from the power of our corruption. Hence as he is faid to have redeemed us froai the curie L 4 of (15*) of" the law, Gal. 3.13. fo he like* wife is faid to have redeemed us frbm iniq riry and from our vain 'co;vveriaclon,'T/f.2.i4. 1 Pet.i.1%, 3. Wt inufl dtftirttuify bttjvixt pecuniary debts and penal ^ betwixt a mttr Creditor and a Govttnonn ' In pecuniary debts fbmething ma- terial is paid and received} by ich the Creditor is made rich- \ er : In penal^ ir is enough that the Law be fatisfied, though the Go- rnotfr be not formally made the richejr. A perfon that is wron miy account himfelf fatisfied, if the party who hath offended him ha: for him, though hq him nothing. So 1 that God *e any thing, i: Was at he ihou Id ac- cept whit was done. To ni good God's acceptance of the p : i ce, it is fafficfent rhat his law is latis^cd. ■:. : his juj fercd not by the delivery of finncr, (153) firmer, though he be not formally made the richcr^and this is not on- ly true that the ju(i ice of Godfuf- fers nothing by our releafe ? £00*. 3, 2 j. bus tefidrt, itismore glo- rified, than ic could have been in the deft ru&ion of the finner. j'heic things being premifed, we come now to prove that Chriitj by the imerpofition of his blood as a price^hath proper- ly in way of Folutiori and pay- ment redeemed ana delivered us. And this will appear if weconfi- der thefe three mings- 1 . // we obfer've that there was a price paid . and this the Scri- pture fully informs us, 1 Cor. 6. 20. for j e art bought with a price$ and what this price was, we arc .^xpreflytold, 1 ?**£*. 18,19. & ate r.ot -redeemed wnh filver and gold — but wnh the precious blocd of chrifl 5 as of a Lamb without blemifh and without Jpct. Of what tfw (liver and gold art in other cafes (154) s, of thafi cafes to redeeme captives ufe is the blood of Ghrift to re- deem finneis. Hence Chrift's death is called a ranfbme^ Mat* 20. 28. He gave ha life a ranjomt for many^ Kir$$», {% is all one whe^ ther it come from *?'« to loofe, 01 **fr to pay. As we were helq prifoners by the law and jufticc em in °^ God, we are by this m'ti*p re-j Mit.'z8, deemed and fet free. The AntM *°* em Jews ufed to ftile the MefliaF ftVf * Ki>Tf*. It is not improbable that the Romans derived their M jlrum from /V T ?<*, when many were delivered from dcftru&ion by one or more fuffering , topujj rifie and expiate the fin of tM| reft. Hinc Decii diemtur luftrajjA I Rmamtmexercitum. NowChrifll was fuch a hir^f y inftead of many] | Hence he is ftilcd dvlUvr P c Vy 1 Timii 2 . 6. g«um alius folvit, quod rem \\ mn petcrat.Ata. Efttale fretium ■ in quo liberator fimilc quid jubt *|jf malov':^ ei immintbrt qui libera tur d*5) tur^ Scult. It fignifieth a coun- terpricc, that which one undcrgo- eth in the room of another. Whe;h one givech his own life for the faving of anothers. Such were thofe whom the Greeks called &\l\\v o/, who gave life for life, and body for body 5 who ufed to devote thcmfclvcs to death to de- liver others i as Alcefle did for Admetu*^ fbilumenefoi Ariflides, Antinous for Adrian^ the Decii for their Country. So Ghrift hid down his life to redeem ours, he bore the curfc that we might cfcape it, he died his blood in our lieu, and offered up himfelf a va- luable compenfation for our re- leafe. 2. That it was paid and accept- ed in our luu and jiead. There is no other ground with any confi- ftency to Scripture or reafon can be aligned of the payment of it; for not being paid for himfelf, it muft meeds have been for us. It is is chiefly and pnncipaly In refe- rence to this, thn he is our Medi ator 5 it was God's hw and ji* ftice which was againft us, and the only way for a Mediator a deal with them, was in bearing the penalty to give juftice the f* tista&ion whieh fcdid chime. Sc that fhouid it be granted, trut f h( word is fometirne* ufed to fignifl* only an interpreter and intermef fengtr, yet the nature of the cif: betwixt God and doth necefla- rily require,, tnit whoever inccr- p jfeth in way o? mediation mufl do it by price and ranfome* A i< the Apoitie puts ic oui of d by aflfercing this ground, and end of his mediat • fhip^ in thofe places where IrcTc ftiles and mentions him, i 77**, 2.5,6, T/w* # wf Mediator h< : twixt God and M&n^ the man Chr ft ftfus ^xvho gave Mmfttf a ran. jorn^ Heb. 9. * 5 , He tithe Media- tor of the Hew Teftament } that b) mum (i57) means of death ^ for the redemption )ftranfgrefiorjs thai were under the Hrft Teftament, they which are called might receive the promifeof eternal nht Heb* 12. 24. And to feju* the Mediator of the New Co- ven&?>t y ad to thebhodof fprink- tfag In all which places the A- poftle clearly affigns this as the caufe and reafon of Chuffs be- ing Mediator, namely, that he gave himfelf a ranfome, and by his blood made reparation for tranfgteffion. 3. This wig further appear by obferving that by virtue of the So- lution and payment which Chrifl hath made we are faid to be redeem- ed^ Ephef. 1. j. repeated. Col. u 14. In whom we have redemption through his blood , the forgtveriefs of fms\ &c. Though there be forgivenefs^et it is enly through the redemption wrought and ac- tompliihcd by ihe blood of JChrift, &c. fee Rev. 5,9. lhb % 9. 12. (158) 12. iPtt. i. 18. J9* Rom. 3.25. In all thcfe places both our redemption is affcrted, and the blood of Chrift held forth as the meritorious and procuring caufc of it. T he words are rf«t^'«j«4 and *<>'?! »'% never fo far as I rc- member,madc ufe of in the whole New Teftamcnt, but to denote a proper redemption ; fave that *m\vT?em( is once metaphorically employed, Heb. 11.35. tofigni- fie a temporal deliverance. From what hath been offered we may now confidently infer the truth and certainty of a fatisfa&ion, ObjeS 1. Object. I • But it is Objecied, That Mofes <** * type of Chrlfl, /'» reference to his bringing the people fif Ifrael out of Egypt, is called a redeemer, who yet paid no price for them^ and confequentlj that the in- tendment of the Scripture , when it freaks of Chrifi's having redeemed . us, is net that he pajd any ranfome fcrm i ht only that he hath fet us frit C (is?) , ; fit) which he may have done by other ways and means than the [olu- tion of a frice. Anfm. To this I offer thefe An- fwers, (i ) ;isafrrange way of arguing, that becaufe redemption is taken fometitnes Metaphorical- ly, that therefore it muft always be fo taken; becaufc we fo inter- pret it in fuch places, where it is exprcfly faid tobe done in a way of power, muft we like wife interpret it fo in fuch places where there is exprefs mention of a price and ranfome. (2.) We have mown before, how that temporal deliverance out of Egypt , was not wrought without a typical reconciliation and price, to intimate that thefpi- ritual deliverance was not to be effe&ed but by a proportionable price and ranfome. (3.) Though I do not deny but that Mtfes was a type of Chrift, and that the redemption out (i 5 o) out of Egypt was a type of thai which the Mcfliah was to work* yet it no ways follows, that bc- caufe the redemption out of E- gjft was Without any ranfome or price, therefore the redemption from fin mufti ike wife be fo$ for it is not needful that the type and the thing typified be in all things alike, it is enough if they agree in that, wherein the one was de- signed cf God to be the type of the other. Jena* his being in the belly of the Whale. was a type of Chrift's being in the bowels of the Earth* muft we therefore in- fer, that, becaufe Jonas was alive in the belly of the VVhaie^ chat Chrift was fo in the grave iSo here, it was luflScient to render Mrfes a type of Chnii, that they were both deliverers, and thai they both wrought deliverances 5 but it was no wife needful either that their deliverances fhould be of one kind , or accomp ifhed after Mo After one manner. The deliverance which Mofes wrought, was a tem- poral deliverance $ who will therefore fay that that of Chrift was but a temporal deliverance i no more ought we to alledge, that becaufe the one was accompliflied without a price, that therefore the other muft be effe&ed fo alfo. (4.) Mofts was not a type of Chrift in all his Offices. Now that wherein Mofts was a type of Chrift Was Chf ift's Kingfliip, and therefore we are not to exped aft agree ablencfs betwixt what Chrift vvrought as he was Prieft* and what Mo fes did * but we mult leek the rcfemblance in that wherein the one was the type of ti e other* Novv there is a refemblance be- twixt Mofes's redeeming l[tatl from the tyranny of Pharaoh^ and Chrift's redeeming us from the power o r Satan. Objeft. 2. Butts is further ck. ° b * 5 - *• ltd d j xlux Redemption in this wMe \'l i«* sfiit am affair mujt be underficod in a Meta- phorical fenfe, becaufe we art [aid to be redeemed from iniquities, Tit. 2. 14. and from a vain con* tcrfation^ 1 Pet. u 18. but it can* net be [aid that there *>as a price f aid to fin, or that there wo* a fa* t is f aft ion made to our vain conver* fation^ and conft-quently that to re* deem u no more tn this tfftir but to deliver. Anfw. Yozanfrver^ (1.) The obje&ors at once proclaim thcmfclves igno- rant botnof Law and Religion 5 is there any thing more uiual, than when a perfon pays to the Credi- tor the debt of one that is in Pri- ibn^or the ranfome of one that is in bondage, to him that detains him •, to lay that that peribn hath redeemed fuch a one out of Prifon, and from the Gaily though the fa- tisfa&ionwisno: made to thePri- fon or Gaily, but to him or them, by whom they were held and de- tained in th?ie conditions. In all cafvS (i*3) , cafes fatisfa&ion is to be made to him who detains the captive by way of law, power, ai d authori- ty 5 and not to them who detain him only in fubferviency to the principal Creditor and Judge. Now it was God that we were debtors to, and criminals againft 5 it was his Law we had broke n, and it was by his Sentence that we ftood condemned. Our fins were the debts fatisfa&ion was to be made for, not to be made to : Sa- tan was only an inftrument of our v vexation and bondage, in fubfer- viency to God's leave and commif- fion 5 neither they, nor he were properly our detainers, but only as the Jaylor and Irons detain a Malefa&or at the A&ion of the Creditor, Sentence of the Judge* and Authority of the Law, (2. J We have before diftin- guifhed the principal end of ChrilVs death from the fubordi- ivite, betwixt that which was the M 2 pri- primary end of his dying, and that which was only fecondary. Now the ptincipal and primary end of the death of Cnrift, was the fatif- fying the jufticc of God, the ma- king him a compenfation foe the diihonour which had been done to his Name, and for the contempt which had been fliown to his Law % the fecondary , and that which was only consequential on the for- mer, was the purchafing the fpirit and grace for us, that thereby we might be enabled to refill and con* quer Satan, kill and fubdue inbred corruption , have a conformity wrought in us to God's hol ; refs, and be brought again to a willing obedience. CHAP. C 1*55) GHAR VIII. The fatisf action of Cbrift further jufti* fied from hit having made reconcilia- tion. The words ufed in this affair opened. Signifie God's being reconci- led to us. Foretold that Chriji (hould make reconciliation* This the intend- ment of the Levitical Priefthood. Chriji properly a Prieji. Hath offered a true facrjficc. Through him we have attornment. TO reconcile is to reftore and recover loft friendfhip, it is the renuing of peace betwixt par- ibus once at an agreeir cut, bat now at variance $ fo th.it it Hippo- feth thefe two things. I; That then was on't Htet. and fritndfhip bemxt uod Man. God approved Man, aad Man loved God. In tne ftate of inhocency there was a twofold ani- on betwixt Man and God ; an union of nature^ he was like God $ and an union of fiatt^ he Was Gods friend. M 3 *.By U66) 2. By the faB there arofe a hreach of that peace and frttnd- Jhip We at once lolt the image of God, and forfeited his favour 5 we became alienated from God through fin , and God became alienated from us for fin. The enmity is mutual, not only on our part >to God, Col. i. 21. but on God's part to us. There u no peace in him to the wicked, Ifa. 48. 22. The j are the children of his walk, Ephef. 2. 3. And under hUcurfe^G&l. 3. 10. Their per- fons are an abomination to him^ Pfal. 5.5. And their fervices an ak- horrencj^ Prov. 15.8 and 21. 4. NowChrift by a fatisfa&ory fa- crifice hath appealed the anger of God , purchafed his grace to 4 refiue us, and fo hath brought God and Man into a date of friend- ship and favour again. The words the Holy Ghoft ex- preifcth this by, are **Wv** Row. 5*io. iCor.'f. 18, ip ; 20. *** /t*7tt- *&T*K\'ttfco ) Epkcf.l. \6. Col. I. 20, 2I # e*Vx*^i*'a>) Col) I,20, y v^^>ii) Horn. 5. it. 2 Or. 5. 18, 19. J\*V- *<^/, #?£. 2. IJz'k'&rvtt 1 fob. 2. 2* 1 Jvh* 4. 10. c /A*rJip/«p, Rom. 3. 25. Now all thcfe words fig- nific to appcaie, to render propiti- ous, to turn awiy anger, to attonc, to reconcile and import as well God's beings reconciled to us, as our being reconciled to God. K*- ^A>^V<«(k{ %v ">,in Sophocles is to at- tonc the Anger of the Gods, and to render them propitious and fa- vourable. 'IaW*^** -&W in Homer , is by facrifice to appeafe God. It is that which the Latines call tropitiare & fl*cart. And in this fenfe do the Scptuagint moft fre- quently make ufe of them, Exod m 30. 15, l6. and 32. 30* Ltvit, 4. 20. and 10. 17. Numb. 28.22330. In all which places, arid innumera- ble more, the words iignifie by appealing anger, toreconcikGod to us, M 4 It, (i(58) lc is not denied but that the words arc ufqd (bmetimes to im- port and figninc our accepting the renders of God's grace and favour, as I €*/. 5. 20. Wt praj pu tn Chnfl's fiudbe jt reconciled. But withal we affirm that in their mod frequent tile, they figbifiq the ap- pealing God's anger, and the re- conciling him to us. This we confirm from the enfuing Scri- p:ures 3 Rone. 5,10 whtn we were enemies^ wt were reconciled to God by the death of his sen. Where by being reconciled is principally meant, God's being reconciled to us, as appears, (1.) Becaufe the reconciliation fpoken of here, is that to which juftmcatton is equivalent, ver. 9. but jaftification is God's reconci- liation to us, not our conversion to him. (2.) In that the reconciliation here intended, is that which is the immediate ciieft of the death of Cnrift, tl*9) Chrift 5 andconfequcntlywc can- not undcrftand by it the reconciling of our natures to God, this being immediat fruit of the fpirit of Chrift, (for though remotely it be founded on the death of Chrift, yet in Scripture it is made the im- mediate effed of the refurre&ion, life, and power of Chrift, /*#i 5. 31. and latter part of this fame verfe io # Much wore being recon- ciled bj the dt4th of his Son, wt fhslibe fsvid h) hifi life.) But we muft ncceffarily underftand the re*-** conciling of God to us. (3.) Becaufethe reconciliation here fpoken of is that which is tendred to us, and which we re- ceive, vtr. 1 1 . have received the atonement , and therefore can- not be meant of our reconciliati- on or conversion to God , foraf- much as we are not faid to receive our convcrfion, or to have our eonvcrfion tendred to us, but mult needs be fpoken in reference to the (170) the appeafing of God's anger to wards us 3 and our acceptatioi with him 5 and accordingly th Syriack renders it 5 Reconciliatu tfl nobifcum Dttu^ God was recon ciled to us. Another Scriptur which offers for the further cfta blifhing of this is 5 2 Cor. 5.18 19, 20. Ad things arc of God^ wh hathteconciltd us to himfelf by Je fus Chrift 5 and hatfr given us th minijiry of reconciliation , to wit that God was in Chrift) reconciling the world unto himfelf^ not imfutini their tre(pa(fes unto them, and hat | committed unto us the word of rti conciliation, now thtn we are Em ba (factors for Chri^ as thtugb Go did befcech jot* by us s we pray yo in Chrift 9 s (lead^be je reconciled t God. Befides the reconciliatio of man to God by converfioi mentioned in the latter end of tl; 20 vtrf. and to which we are ther exhorted : There is alfomentio of God's reconciliation to us, an th; 'fiat this is the main thing infifted Un, and intended by the Apoftle ' jppcars, 1 (i.) In that he expreileth it by •Sod's not imputing our fins to us, \\oi by our conversion from fin to ■jod $ and what is it now for ! : iod not to impute fin < it is, not b charge our fins upon us 5 fo as }, o condemn us, but in considera- tion of the death of Chrift to lay [ fide his anger, and receive us into l^vour. !! (2.) Becaufc the reconciliation j Cre intended, is that,the declarati- on whereof is committed to the I 4iniftcrs of the Gofpcl : Now *:iat which they have in truft to breach, is not that we are a&ually Converted to God, but that Go A | consideration of the fufferings II Chrift is willing, upon terms in faith and repentance , &c m to lake us into favour and friendship. 1 (3.) Becaufc, if the intend- ment of all thefeVerfes, were only \\ our f 17*) our converfion to God, we flioui be ncceflitated to fatten nonfeni upon the Apoftle, for at this raj of expounding, the import wou. be, ye are converted^ therefore I ye converted. Many more teft monies fpeaking clearly to tl fame purpofe % if I ftudied nc brevity , might be alledged : S< Efhef. 2. i2, 13, 14, 15, 16, 1^ Col. 1. 20. Objed:. But it may bt objeftet that we often read of oar being rt conciltd to God; but we do not one redd in the whole Bible that Cod j reconciled to us. Anfw. It is true, but the reafo is becaufeGod is the o fended Ru lcr and Judge, and we are the of fending Subje&s* now in ever cafe the party who offends is faid t( be reconciled to the party off-ndtd and not on the contrary, fo Mat 5.23,24. 1Cfiv7.11. See tin pertinent place to this purpofe 1 Sam. 2p. 4. where the Phit/fltnes refufing li efufing to let David march along a vith themto the encounter againit 11 W, aflign this as the reafon of it : : or wherewith fhould he reconcile ymfelf unto hit Mafler ? fhouid it hot be with the heads of th*f men ? *\ T ow David had no enmity nor 0l tnger againft Saul, only Saul was c mgry with David, and yet it is ex- celled that David fhould recon- cile himfelf to Sau/ y [. c. that he 'would endeavour by fuch a ftrata- f *em to make Saul his friend. God leaving given us no caufe then why W fnould be angry with him, but we having given him caufe of be- ing provoked againft us, it lyes With us to go and reconcile our (elves to him, but how i by the 'appealing of his anger, which for- almuch as we could not do, Chrift hath done it. That Chrift by the appealing of God's wrath and anger hath wrought reeoncili- ation, and by confequence our ve- ry adverfaries being judges made Atif- i . Cl 74) fatisfa&ion, will receive full cfk bliihment 3 if we confider the. things. i . That thu w& prophefted k fore hand of the Mepah^ Dan* j 24, . ... and to make recondite Mn fort?); qua j. Which the Ap: ftle expreily applies to Chrif Heb 2.17. Wherefore in aS thing it behoved htm to be made like urn his brethren, that he might be merciful and faithful Htgb Trie in things pertaining to Ged y to mai reconciliation for the fins of th feOfle* % \Kdr/J6J§cu 7V.s eL[Mt{\ia* is b an enallage put for '***'#***« s* tifi 7.% t and 28.22.and 3 1.50.^ alibi .\f\d chit not only in reference to fome fins, or to leifer fins 5 but in refe- rence to all fins, to the \ey great- cll 5 Ltvit. 16. 2r 5 22. Ltvit. 5.1, 2,3.4, 5%6- 7, 14. &c. Num. 5,6. Object. // it jhould be *.jr&*A that thtre we?e fome fins frtk which bj the law of Mofcs the) coutl not be jufltfied^ Ads 13. 39. and there I ore that ther ftcrifices did did Mt ftrnje to make aUwemtnt for all Jiffs. 'I Anfwcr, (i.) All that the Apoftle intends is, that rhe facri- fices of the law could expiate no {in further thin typically, and that it was Chrift whom they typified who could alone abfolutely ju- ftifie from any fin. The facrifices of the law could not of them- felves fo much as Atton: {or one fin* Gal. 3.13. but typically they Ter- med to make attoncment for every ■fin: The Jews in reference to whom the Apoftle difcourfeth, truft- ed fblely to facrifices for righte- oufhefs and life, and in this he affirms that they were miftaken, and that it was only the blood and facrifice of Chrift which they fignified and fhaiowed, thar couli really free the confeience from the ^uiltof the lead fin. 4 (2.) It maybe Anlwered, that ct the law there was a twofold iltj a Ceremonial, and a Moral 5 one - (178) one external binding over the tranfgreilour unto temporal pu- nifhment, another fpiritual bind- ing over the offendor unto eternal wrath. Now faaifices as they were incorporated into their policy, as well as a part of their worfliip, were in many cafes appointed, and accordingly ferved to deliver from temporaf guilt, Htb. g. 15. but there were other cafes wherein they were not at all allowed to de- liver from the temporal punifli- ment, Pftl. 51. 16. but according to their political conftitutions", death was without msrey to be infli&ed on the offendor. Now fays the Apoftlc, the£ fins from the temporal guilt of which all your facrifies could not difcharge you, the blood of Chriftisfuffi cient to acquite you from the eterJ rial guilt even of thofe. This objection being difcharg-J ed 5 it ftands eftablifhed that at«j tenement and reconciliation afcrib ed afcribed to fatrificcs, and that net only in reference to fomc fins, but to every fin. Now this expiation was not real, but only typical $ all their facrificcs were not able to acquit them from the metal guilt of one fin, Htb. $.$. and 7. ip. and 10. 4. For it is not pfiible that the blood of Buffs and Goats Jhould take away fws. Butthefole intendment of all their facrifices was to fliaddow forth the great fa- crifice of the Mcfliah 5 and the at- tonement and expiatidn which Were to be made byjt. This will arrive with more light to the Rea- der, if we prefent itln thefe three heads. 1. Chrift is our true Priefl in wdttets fertatningtoGod^ whom a& the other Ftiefls did but fiaddorv. All others were only cdled Priefts becaufe they reprefented him v and outwardly by type cxpreifed, what he was really to acconvplifh and do : and never one could do the N % proper (i8o) proper work of a Prieft, namely, make reconciliation for the fins of the pcople,but he. That he fhould be a Prieft then only in a metaphor ricalfenfe, isfuch a contradi&ion to Law and Gofpel, as it could not poiiibly receive the entertainment of any 5 who had not firft fet themfclves in oppofition to the whole my fiery of God * but that Chrift was properly a Prieft, may be many ways rendred evident. UO From the definition of a ! Prieft properly fo called, Hrf. 5. I. Every high Prieft taken ft m Among fntn is ordaintd for men in things pertaining to G&d y that he ma) offer both gifts and facrifices for fin. That this is the definition of a Prieft properly fo called, is both clear in the thing it fell, for if fuch ,a one as is here defcribed be not properly a Prieft, there was never a Prieft properly fo called in the world 5 as alfo in the Apoftles ac- co: 1 it, ytr. 4. to Avon, who (i8i) who was unquestionably a Prieft in a proper, and not in metaphori- cal fenfe. Now that Jefus Chriil k fuch a Prieft as is here defcribed, ismanifeft in that all the parts of this defcription do admirably ap- pertain to him 5 he was taken from among men. To this very end principally, and none other, did he partake of the humane na- ture, Btb. io* 5. He was alfo or- dained for men, lee ver. $> 6* and herein he excelled all other Priefts that he was conftituted only for others, and not for himfelf, Htb* 7. 27. Laftly, he was ordained to offer gifts and Sacrifices, yea here- in he tranfeended all other Priefts, thac he had fome thing of his own to offer 5 other Priefts had indeed fomething to offer, but nothing of their own 5 they only offered the bodies of beads, which the peo- ple brought them, but Chriil had . a body given him to be at {his owa . difpofal to this purpofe. That N 3 [this (l82) this dcfcription of a Pricft belongs properly to Chrift 5 yea, that ins tie whom the Holy Ghoft princi-. pally defcribes, may be put out fhould alfo appertain to that which (i8j) , which is figurative and improper. Though a man be a ^rational crea- ture, 'yet it doth nof follow that the pi&ure of a man fhou'.d be fo. And therefore the Apoftlc by concluding that Chrift behoved to have fomewhat to offer, be- caufe he was a Pried, mvft needs intend that he was a Prieft in a proper, and not in a metaphorical fenfe. (3.) ^ appears further, that Chrift was truly and properly a Prieft, in that he was a Prieft of a true and proper order, namely, of the order of CMelchifcdtck^faX. 1 10. 4. Htb. 5.10. and 7. 17. 21. I do not now difpute vi\\oMil~ cbtftdeck was, all that I affirm is, that according to the Holy Ghoft he was a real Prieft, and that his order was a real order, and there- fore Chrift being of a true order, behoved alfo to be a true Prieft. As the Levitical Priefts were Ktiely and properly Priefts , be- N 4 caufc • (i§4) caufe of the order of Aaron^ which was a'true and proper order of Pritfthood ^ fo Chrift being of the order of Mtkh ftdeck , which was a true order of Prieft- hood 5 ciiuft alfo have been a true Prieft. And this is the reafon why believers though all Pricfts, lav. i. 5, yet arc alloted to no order, becaufe t»hcy are not pro* pcrly Priefts 3 but only metapho- rically (o* (4O That Chrift was properly a Prieft, may be demonftrated from the dtfign of the Apoftlc throughout the Hebrews^ efpecial- }y from the 7. chap, to the 10, which is to cxah thePriefthood of Chrift above that of Aaren : Now this were the moft incon- gruous way of disputing imagi- nable, if Chrift were only meta- phorically a Pricft > Aaron having been pioperly one • for however Chrit mght be more eminent C ! *n Aaren h ether rcfpe&Sj yet in « (185) in rcfpc& of his Priefthood he would be lcf$ excellent, forafc much as what is fe only metapho- rically, is beyond all contradicti- on leis than what is prop.rly ft, (5.) This may be yet confirm- ed from the more folemn institu- tion and confirmation of Ghrift's Priefthood , above that of any other-, for the more folemn and facred the inftitution of a thing is, the more excellent is the thing it felf. Now Chrift was efta- bli&ed a Pticft by oath, which none other ever was, Htk 7. 20, If 3 and therefore his Priefthood is more excellent than the Prieft- hood of any clfc, and confequent- ly muft be a, true Priefthood, and not a metaphorical. (6.)Chrift was properly aKing & Prophet,and confequcntly pro- perly a Prieft, forafmuch as the Scripture declares him to be a Prieft, as well as any of the for- mer, and he was typified if* that, as well as in thefc. 2. He r ( i85) 2. He is the true facrifice^bclng a*true Pricft he muft have a true facrifice, Heb. 8. 3, yea, all other facrificcs were but mecrly typical f of the facrifice which he wa$ to offer* No other facrifice toula make the comers thereunto perfeff* or take away fins^ Hcb. 10. t, 4. They were only appointed to he 4 jhadow of the great facrifice 0) Chrtft y Ucb. 8. 5. Heb. 10. 1. He alone in the offering of hinafclf offered to God a true facrifice, That the death of Chrift is a fa crifice, the following Scripture! may be fufficient to render clear, Efhef. 5.2. He hath given him felf for us, an offering and a fact I fee to God for a facet fmelling fa* vour, 1 Cor, 5.9. Chri(l our P vcr. 13. was the fctting the ofFcn- f (191) offendor free from temporal pu- niihment, fo the f urging the con- fcience is the fctting (he offendor free from eternal punifhment. He hath made reconciliation for fins y Hcb. 2. 17. Through him vee have atonement^ Rom. 5. 11. He hath flain the enmity which was in God to finnersyby his crofs^ Ephef. 2. i5> He is our * tetanus , amavit quod fecera$$z&. He did not love us and hate us at the fame time, and in the fame re- fped. He loved us as his crea- tures whom he intended to reco- ver, he hated us as rebels who had^ tranfgreifed his law, and contemn- * ed his government. £ Anfwer 2. There is a twofold 0. love in God, a love of benevo* pi lcnce 3 and a love of friendship? at love of good will, and a love o io delight. The firft we afcribra to God antecedently to the confi-jh deration of the death of ChriftjV as that which was the fpttng an it: {bud fountain df his giving Chrifti and this we own to have been fuperla- tivc in its kind, fob. 3. i6fi$*k k 4* 10* Neither was there in God wiy hatred or anger oppofite to diis love % but then this love was frothing elfe but a purpofe of con- :riving> and by iuch means of Dringing about our reconciliation, while in the mean time we were die obje&s of his wrath, $oh. ?• \6. Efhtf. 2. 3. God's eternal purpofe of reconciling himfelf to as, did not in the mean time ex- empt us from being the objt&s of lis wrath, but fuppofeth both that we were, and behoved to continue Eo till by fuch ways and mediumis 3Ur peace was purchafed. It im- ply es not the leaft contrariety td iffirm that God hated us, but yet |b as to purpofe by fuch means his returning into friendfhip with us* [n the 4*. chap, of Job vcr. 7, 8. We read of God's being angfy ith pfo three friends, yet fo as O % trt (IPS) to fignifie by what means he would again accept them. Objdft. t. it * objefled zly, That upon fuff option that God would not far don us without a fatisfatfl- orty *nd that Chrift undertook and hath made fatisf anionic [houldbe wore obliged to the Son y th*ntotht father. Jnft*. We are infinitely, and alike obliged to both 5 to the Fa- ther in giving his Son to make the fatisfa&ion, and in taking us into favour upon it, being made 5 to the Son in condefcending and un- dertaking to make it. And ac- cordingly the Scripture mentions equally the love ot both, the love of the Father as the rife and fpring of our reconciliation. Job. 3. 16. 1 3F0A.4. 10. Row. 5. 8. and inre-)p ference to this he is called our Sa viour, 1 Tim. 1. 1. Ttt. 1.3. The)* love of the Son, as the means o; carrying it on, and accomplishing itj Efh. 5.2.2$. Rev. i.j. Gal. 2 20 (i*7) 20. Efh. 3; ip* So that to make the comp&rifon betwixt the one and the other, argues not only bold prefumption, but alfo ignorance of this whole myftery of God. Object. 3. But it it alledged thirdly, that bj averting the fatif* fattion of Chrift^ m tnufk Be expofed to one of thefe two abfurdities + ei- ther that Chrifl hath fatufied bim~ felf % or ctfe that he it more merciful than the Father, and far dons jln without any fitufaftion. Anfmri. To this I ret nrn thefe two things, 1. It is no ways ab* furd, to fay he hath fatisfied him- k\L The Court of Aldermen having a Citizen before- them>who is obnoxious to a mulct, and which they in confiftency with the prefervation of Government can- not remit, and the offendor not having wherewithal to 1 pay, may not one of themfelves make folu- tion in the offenders behalf to the Court ; and fo by making fatisfa- 6 3 i&ion (*98) C&oti to the Bench, he makes alfo jfatisfa&ion to himfelf, forafmuch as he is a member of it. So God being in this whole affair confide* rable a Governour, and riot as a meer Creditor, it is no pageantry to affirm that he might fatisfie himfelf. jinfwer 2. Upon fuppofition that Chrift hath made fatisfa&ion, yet it doth not follow that adequate he hath made it to himfelf, feeing he made it as God man, and it was made to him only as God. Now as there is nothing more ufual in Scripture than to affirm contrary things of Chrift under different refpe&s; for example, that the father is greater than he, loh.14. 2 8, and jtt that the Father and he are one, Joh. 10. 30, that he is Gods f #04/, Phil. 2 6. and jet Cods f r- n>ant, ibid. vet. 7. So under dif- ferent refpedts he both made the fatisfa&ion, and had it made to him. Having at great length dc- mon- monftrated the fatisfa&ion of Chrift , which is the alone plea upon which we can be juftified, the next enquiry is how upon this plea, we come to be juftificd* CHAP. IX. Hortupon the Plea of a fat isf act ion wait bj Chriftywe are juftified. The fatif- faStton of Chrift effectual before made; at well as after. Vlonc a&uallj jap- ped till they believe what /unification is. ■ ♦XJAving fully cftabliflied the: *■* fatisfa&ion of Chrift, which is the only plea a guilty finner hath why he fliould be juftified, that which falls next under confi- deratioji is how upon this Pica we come to be juftified, or how wc come to have an intereft in the fa-* tisla&ion made by Chrift, foas by vertue of that Pits co be acquis O 4 ted, (seo) ted 5 1 had Intended and according- ly digefted my thoughts to a con- fiderable length on this fubje&> and treated the whole intereft both of faith and works in this . affair $ but finding this trcatife already . lengthened beyond what the Rea- der may defire^ though much flio rt of what the fubje&^requires^ and not knowing to vyh^t bignefs the Afftndix may grovv, I fhall not proceed as I had defigned, but refer it to another feafon 5 if not wave it forever. Only that the prefent traft may not be wholly imperfeft, it will be neccilary to fbggdfla few things. This then I would firft p*cmif? 5 that thefatisfatlioa of Chriftia/as as effeftual tol juitifiration and life to thole wao could plead it 5 before it was actually made (he /having undertaken it) as it is to thofe who can nexw plead it 5 < itismade : the Father acted in the fame way of juftifying believers: then that -he doth (JOI) doth now. The blood of Chrift had the fame efficacy then which it hath now, Rom. 3.25. whom God hath fat forth to be a propitiation, yhrovgh faith in hit bloody to declare bis righteoufntfs for the remifton if fins that ar? pafi. The Old Tc- ftament Saints, were faved upon terms of juftice, as well as the E^ew. God by exacting afterwards full fitisfa&ion from Chrift, de- clares himfclf to have a£tcd to- wards them as a righteous Judge, as well as a gracious Father. This [take to be the intendment of the Apoftle, Col. 1.2. And having made peace through the blood of his rofs, by him to reconcile all things wtohimfelf^ by him I fay, whether ihej be things in earthy or things in heaven. Whereby things in hea- ;en is meant the Saints already in icaven, who are faid now to be econcilecU becaufe the price of ;hcir reconciliation was now paid f ***§+> Ml that were faved then , werej^/^e, faved faved * alone through ~ faith r in Chrift, Btb. n« 13, In this fe- deral tranfa&ion betwixt the Fa- rher and Son, about the recovery and pardon of' finncrs , Divines take notice that there is a mutual trufting of each other? as Chrift having paid the price and ranfome, takes the Fathers word now, for the bringing in and juftifying of all thofe in due time, in whole room and ftead it was paid * fo the Fa- ther before received many into fa- vour and to glory, upon the Sons promife, that in the appointed time he would make him a full fa- tisfa&ion. ' Having premifed this, there is a \ twofold juftificacion , one funda- / mental in Chrift of all the ek<3 \ before faith, yet fo as they abod^j under wrath till they came a&ual- 1 ly to believe ? wherein that con- c fifts I had at length drawn out,bui i muft now forbear it# / 2/j. There is an a&ual juftifi- i cation cation of all the eled in Chrift upon their believing . The Father and Son having contrived and brought about this great affair of our recovery without any rife or help from us* we can have no actu- al intereft in the benefits of it 5 but upon fuch termes as the Father and Son have agreed unto. And here I would obferve thefe two things, i. The neceffity that we fhould not be juftificd, but upon fome condition, a. That it was moft agreeable to the Divine wif- dome that faith fhould be the con- dition. i . It was not fit that we fliould be a&ually juftified D but upon fome condition 5 and this is the main hinge upon which the coin- pad: betwixt the Father and Son in his undertaking the work of re- demption, turns, I fa. 53. n. By hit knowledge fhtll my tigkuom fervent jnflifiemanj^ u e. by the knowledge of him, where know- ledge (204) ledge (as often elfewhere in Scri- pture) iignifies faith. It was not fit that the juftice of God fliouM acquit us to the impeachment of the Divine purity. The holinefs of -God was i bar to our being recei- ved into favour, as well as his righteoafnefs^it was needful there- fore that a refped fliould be born * to that as well as this, and that though juftice had received a fa* tisfadion, yet that the benefits of it fliould not redound to us, but upon terms of conformity to the purity and holinefs of God. 2. So far as can be imagined by us, it was moft convenient that faith fliould be the condition, (i.) Becaufe that alone quites all pre- tentions of being juftified any other way, and trUfts iblely to be juftified this way. It is the nature of faith to take us of from what- ever elfe we are ap: to confide in, and to engage us only to depend upon the righteoufnefs of Ct>rift. It (205) It is the conftitution of faith, and no other grace to traft the pro* mife of God, and to receive and embrace what is there tendred. Hence faith is fet in oppofition to fclf, truft, and confidence, Phil. 3.9. Rem. g. 3 1, 32. Rom. 4. 15. GaU 5. 4, 5. It is faith alone bywhich the foul owns Chrift for its furety, rolls over it felf upon him, Co that in confttQu fort iu the account of the law, Chrift and the pleader are but one. (2.) Bccaufe it is by faith that Chrift and we come to be fpiritually united, and as it were concorporated together. Chrift is brought to dwell in us by faith, Epk.^.ij. and we are im- planted and rooted in him by the Fame, Col. 2. 7. by faith Chrift and we become one fpirit, 1 Cor. 6. 17. This being then the bond of union betwixt him and us, it was moft convenient that it (houldbe the condition of our inttreft inhim, and of our right to all the bene- fits (206) fits of his fatisfa&ion and pur* chafc< What this faith is, how it is 64lkd our rightcoufnefs , and how none are adually juftificd till they believe, though prepared to have been here inferred, yet to prevent the excefsofthisdifcourfe* fliall be wholly fuperceded. Only a little how upon our be- lieving we are actually juftified* Juftification is God's A lw. 8.33. A man is then juftified, when he is conftituted righteous in law 5 now this is done by Cod's imputing and accounting the righte- oufntfs of Chift ours^ Rom. 4. 1 1. 24. Rem.*}. 1 9 So that be is modi our rightcoufnefs y 1 Cor. 1.30., Jtr 4 23. 6. and we are as righteous through him as God can require or doth defire, Phil. 3. 9. It is no more harfh that his righteouf- nefs fliould be thus made ours, then that our fins fhould be made his % which the Apoftle cxprefly afferts** Cor. %%U and we have before (407) before opened. Now God may be faid to juftifie fuch a pcrfon two ways. (i.) In his fceret acquitting of him within himfelf, accounting of him as righteous, and in a ftate of favoui. He that was in a ftate of hatred before , the obligation to punifliment being now diifolvcd, is accounted of as in a ftate of friendship. (2.) In the conftitu ting and pro- claiming in the Gofpel, that who- ever believes is juftified. As a perfon is condemned by a law 3 and faid to be condemned when the law condemns him : fo we are juftified by theGofpel patent, and may be faid to befo, when that 'Charter declares us juftified 5 which it doth if We believe. Now the effects of this%e a non- impu- tation of fii);> and a donation of a right to life * oar obligation to punifliment is diifolvcd * and We are veiled with a title to life » (*o8) i . Sin fliall never be charged upon us in the legal guilt of it, Rem. 8. i, 33, 34. The legal guilt of all fins pall is removed formally, and the legal guilt of all fins to come is removed virtually : That is thus, juftification takes of legal guilt where once ( it was, and fceeps it of where elfe it would be. And (1.) It is no more harfh that fins fliould be legally difim- puted to us before committed, than that they fhould be legally imputed to Chrift before com- mitted, which all the fins of the ele&, who have lived, and are yet to live, fince the death of Chrift, were. (2.) Becaufe the guilt of fin may be as well difimputed to be* lievers before committed by them, as the fatisfaftlSh of Chrift was imputed to believers before made by him, which it was to all the Old Teftament Saints. 2. Being conftituted righteous, by {109) by having the righteoufnefs of Chrilt accounted ours, not ouly our obligation to punUhmcnt is diilolvcd, but there alfo cmcrgeth and arifcth a new title to life* Chrift purchafed not only redem- ption from wraths but a right to the heavenly inheritance* And this fliall fuffice at leaft at prefent to have been difeourfed upon this whole affair. AN fflfffffflfflf AN APPENDIX. In vindication of the Satis- faction of Chrift, from the frivolous Objections of a late Socinian Pamphlet , made againft a Sermon of mine preached at the Morning Lecture. SECT. I. The Title examined. The Scriptures prefixed, proved dejlructive of that which they were brought to ejldbli(k. IT is not needful to give any farther account of the induce- ments and grounds of my Preaching upoivthat fubjed, favc what (2U) what the Preface to the foregoing difcourfe intimates. The coll or that exercife was before hand con- (idcred^ and whatever may be the confluences of it 3 1 hope to have fatisfa&ron and peace in the bear- ing and encountring of them. I The party who hath appeared m opposition to the do&rine then held forth, hath (from what mo- tives himfelf bed knows ) been plea-fed to conceal his name, and therefore (feeing it may be omit- ted without prejudice to the caufe I manage) 1 iliali not concern my fe If. about hijtii) though I could par tic ukrly t declare him and affigu his' charter : Only it had been, but iniT ;.d pub- lished the name oi"~ another, and m that exDpied I- . ^he law, to have given a morcTparticular ac- : count/of html - what can mecriy be gathered £'oia iwo nu- fMri(M letters: wherein he hath -ei- ther 'endeavoured* or may be able P 2 tO (*I2) to wrong me, I pardon him % but what he hath atttmped in oppofi- tion to the truth, cannot inconfi- ftcncyto conference and duty be overlooks The Title of his Book is very fpecious, for what can more in- vite a Reader, than the Freenefs of* God's grace in the forgivenefs of (ins hj jefus Chrift. But all is not gold Which glifters 5 a Box of poi- fon may have a fair infeription \ the Prince of Darknefs transforms himfclf into , and defires to pafs for, an Angel of Light. Error loves to appear in the garb of truth. I need not to tell whofe character that is, deceiving and being deceived^ 2 Tim. 3.13. But we fliall endeavour to unmask them here, by animadverting thefe tbffie things. ™i. That it u the great endeavour of thefe men to frefent tu as ene- mies to the grace of God. Where- as (1.) There is nothing wc defire more (213) more to exale and admire 5 and whatever do&rine of ours, cither dire&ly or indire&ly refle&s upon the Freenefs of God's Grace we difclume and renounce it : but we boldly affirme the Grace of God to be as tree in the forgivenefs of fin upon a facisfa&ion, as it would have been ,if it had been po fible to have forgiven fin without a facis.fa- ftion; and how it is fo you may fee opened at large from p^gc 23* to pa^e 30. of the proceeding dif- courfe. (2.) Weaifcrt our adver- faries to be in this pirticulir the only men who are tardy, in that they eftablifh jailificarion by works, which the Apofilc every where excludes as oppofitc to,ind in this bufmefs utterly dcltru6tivc of grace, Eph. 2. 8, 9 Rem, 11 6. 2. We would have obfcrixedthat it utbt method of thtft Gentlemen, to cry up the gra$e of God, to the overthrow pf hit fa line ft and rightt-. oufoefs. We acknowledge Go 1 to P 3 be (2140 be infinitely gracious, but withal we affirme^o be infinitely pure and juft. Vv'e dare not exalt one per- fection of God, to the diminution of another. We know God 4 can- not be gracious , if at the nme time he may not be righteous alfo. God can as loon ceafe to be God, as that one property of his nature ftiould be exalted to the diilio- nour of the reft. Having there- fore in the foregoing difcourfe from page 38. to 51. demonftra- ted the inconfiftency of forgive- nefs, without a fatisfa&ion, with the truth, juftice, and holine'fs of God, it neceifarily follows, that there can be no fuch grace in God. He cannot be kind to us fo as to be cruel to him£ if. 3. Wt take notice, that according tOtheSocinian Divinity, thej might have as well fitted their Bock the Freenefsof God** Grace in the for- givenefs of fins by Paul, or fome ether of the A poults } as Ij Chrift. For . (al 5) For that which they aflign as the ground of God's forgiuing fins by Chrift, being only that he preach- ed the doctrine of forgivenc fs, and afterwards fealed the truth of it with his blood, accords to Paul, and other of thcApoftles, as well as to Chrift 5 for they Preached the fmie do&rine, and .that by im- mediate revelation, and alfo con- firmed the truth of it by martyr- dome and death 5 fo that accord- ing to the opinion of theie Gentle- men 3 1 fee no caufe but that rhey might have given their Book the ti- tle I alkdge, as well as that which they have given it. - The next thing which comes un- der confederation^ is the examination of the Scriptures which be prefixes. And he could have quoted few in the whole Bible, which are more deftru&ive of his caufe ; and here- in God difplays his wifdom, that that whereof his adverfarics hope moft toferve their defign, proves P 4 utterly K116) utterly fubvcrfivc of it. The ficft is Rom. 3. 24: Being jutfifud (ree- fy by hu gratf y through the redem- ption thai titn Jefu* Chfffl. Now the opening of thisVerfe, toga with the twoiollowing, will with- out any more ado fuftkiemly evi- dence, how dillerviceable it is to the defign it was brought for. We have in thefe three verfes juftifica- tion fet forth in all its parts and caufes. Firft, the efficient impul- jfivecaufeof it in God, Caufatw- pulfiva T!i*y«uii'* y jufltfied freely by his grdce^bitAi* (A*t*$ £* have dent, but according to his mer~ cj he hath [dived us. Nothing re- quired or done on our pan to me- rit ic> and this and no more is in- timated by grace and freely $ for that the excluding the merit a*d fatisfa&ionof Chrift is nothefe imended , the opening of the next words will confirm and de- monftrate. *lj. T here then is the material and meritorious means procuring juftification. Caufa im- pulfiva TpoA*7*j *7**», and this is the Wood of Chrift;, through the re- sumption that is in Jeff**, *nd in his blood, i hough juftification be free in refped of us, yet it is me- rited in refpe& of him. The import of redemption we fiavc formerly opened, and proved it to be a deliverance by folution and payment of a ranforac« See from pag. 146. to i6f. though there be nothing done by us to merit juftification, yet wc have it only by the inrervention of Chrift (2l8) Chrift ss the defcrving caufc ; this the Apoftle amplifies from God's exhibiting of him to this purpofe, whom Ctd b&th fet forth to be a propitiation. What the in tendment of Wr » toy is, is before opened, God fet him forth to be a means of attoneing him, and appealing his anger, that by him, as a meritorious C2ufe, we might be fet free from the wrath to which we flood obnoxious: To this end God conftituced and ap- pointed him Mediator, propoiqff him in the types and ftadows of the law, a&uaily exhibited him in the flefh, and offcieth him to the world, as he through whom, as a placamen, God's wrath is appealed, and his favour recover- ed. 3/7. We have the final caufe, Firft, the finis cu\us, the end on the part of God — to declare his right- OUJnefs , Tf of 'iffn%n rn'< filvuoo'Jjmt *<"•> to fhow his righteoufnefs 5 ut \uftut agnofatur : By righteouf- nefs (215?) fiefs here, we can by no means undcrftand God's benignity, kindnefs, and mercy 5 not tha* we deny > but that it may admi* that figmfication in fome othet places, where the iubjeft matte* neceflitates to it : but here i« clearly fignifics that property in God, by which he is enclined to punifh fin- and this is the pro- per and ufual import of it in the Scripture, Rom. 2.5. 2 Tbef, 1.6. Rev* 16. 5, 6. And ic is from this principle of his nature carry- ing him againft fin, that he is compared to fire, Dtut. 4. 24. Ifa. 33. 14. Utb. 1?. 29. and in re- fped of this, wrath and anger arc often afcribed to him, Rom. 9, 32. Exod.%2, 10. PfaL 5/1, Rem. 1.8. That this is the intendment of right eoufntfs here, is evident from hence, that Ghrift in the fhed- dingof his blood is ftt out to be apropitition, which fully argues both that God was angry , and that that by Chrift, as a propitiatory facrifice, his vindiftivc and anger is appealed. Then we have the finis cui^ the end with refpeft to US, — tbti he might be the Jufiifier. The defign God had in ail this, namely his giving Chrift in a way of death and blood to be a propiuauon, was the taking a company of poor creatures, who lay obnovious to hrs indignation into his gf ace and favour again, 4/7. We have the inftrumental caufe; or the means by which we come to be iatercftcd in Chrift, and to have the redemption and juftification purchafed by himap- plyed to us, and thac is through faith in his blood. By this time I hope the Reader perceives, not only how impertinent, but how dcftiu&ive this Text prfi-ves to the Pamphletcrs defign, and how he fails by his own weapon. The ftcond Text which the Gen- tltmM hath been pltafedto prefix, is (221) is Col. 1.14. in whom we have re- demption through his blood, even the forgivenejs of fins. And this is altogether as unanfwerable co the end it was brought for as the for- mer : For do but obfetv?, here our falvation is exprcfly affcrted to be by way of redemption, and the price of this redemption to be the blood of Chrift, which is in plain tcrmes to affirm thatwc are faved by the intervention of a fatisfa&ion for to be in a proper fenfe redeemed , and redeemed through blood, is to be fet free through the fuffcrings of Chrift as a valuable compenfation for our relcafc. But here is the •**■ 70i>\tud^o{ the Socinian party, and that which hath impofed up- on the Pamphleter in his quotati- ons, that becaufe there is mention of forgivenefs, therefore all fa* cisfr&ion rnuft be excluded; but the falfity of this is already de- monftrated, and tojfuppofc an op- position, I 222 ) pofuian, where there is fo per- fe<5i a harmony, is to profefs uuet unacquaintance with theGofpel. It is torgivenefs in ifcut it is not merited by us, but doth this any way hinder, but that it may be purchafed by Chrift. We know no inconfiflence betwixt thefe two, that it fhould be of pure grace in reference to us, and yet of juftice in reference to Chrift. 7 he third and lafi Scripture mu- ftured up bj the Author in hu Title Page, is Prov. 12. 15, fit that ju- ft/fietb the wicked, and he that con- demned the j aft , even they both a\e an abomination to the Lord. Is it poffiblc , a Scripture fhould be produced, more deftru&ivc to the defign of the bringcr '. is it an abomination that the wicked fhould be juftificd < and fljall we afix fuch a thing on the righteous God? can 'no Judge acquit the guilty without a fatisfa&ion 3 but he muft a& that which in its own nature (223) nature is an abhorrency ? and fhall we afcribe this to the holy and righteous Govcrnour of the world. See the foregoing Trca- life from pag. 8. to \6. But I fuppofe the Gentleman thought of ferving himfclf by one part of tht Text, not confidering how ruinous to his whole enter- prife the other part would prove 5 and indeed there is nothing more ufual with that fort of men, than to urge their miflaken fenfe of one part of Scripture , to the over- throw of the true meaning of another, but to reply to the place, (i») I deny that it is againft juftice to condemn one that is ftrfonallj innocent, when he hath put himfelf legally in the room of criminals. It is no ways againft equity to fend a perfon to prifon, who potfibly may live &dy there and have his whole pofterity beg- gct'd, who never contracted one penny debt of his own, only be- came (224) came bound for anothcts : So here though Chrift was perfonal- ly innocent, ycc he flood legally in the room of the guilty , and it was that which he had chofen,and in a matter wherein he had as much power as any of us have in ourcftatcs* fee before from pag* 93. to 107. (2.) I affirm that thefc words which the Advcrfary fecks relief to his caufc from, do utterly dc- fcrve it ; For ifbttb&tcondtmntlb tbt juft be an abomination to tbt Lord ? how will they falvc the righrcoufnefs of God in con- demning Ghrift who was an in- nocent perfon to pain and death, which is the punifhment of the nocent, who as he had no fin of his own, fo according to them, he flood charged with no fin of ours. Death being conflituted the penalty of fin, could not without unrightcoufnefs have been inftt&cd upon Chrift, foraf much C«5 ) much as he had become anfwer* blc for ours ; fee this proved pag. 124.10127. And therefore our adverfarics by denying the laft, and notdaring to affcrt the firft, are the only men who fatten that upon God, which the Text ftiles abominable; and now we hope that We have not onJy wreftcd thefe weapons out of the enemies hand, but alfo wounded himfelf by them. SECT. . IL Net gtt'tlty of any of the three faults inexcufable in a Preacher, The de- Urine momenteus, Heb. 2. to. opened, and the necefitj of a fatufaclion /«- ftijied to be ihe truth of that Scripture., THE three faults propofed as inexcufable in a Preacher,, arc too confeffedly fo, to be apo- logized for : but whatever other weakneftes, I may have been guil- ty of, yet that. I am innocent Ct from (226) from the whole of that charge comes now to be juft'fied. I . That the Doftrwe I difcourfe is of the bigheft import , and that to mi flake in it, it to errcin a matter of the greatest concernment. I readily acknowledge, and do fur- ther add, that it is of fuch weight in the matter of a Chf iftians be- lief, that not to be found there, h toerrc in a main fundamental, and confequently to be unavoidably obnoxious to damnation. Where- as their are fome truths which we are only bound to believe, in cafe we know them to be re- vealed ; this is a truth we are bound to know and believe to be revealed , in order to being faved. If there be any funda- mentals of faith at all, thefe do- ctrines wherein we and the Soci- nians differ, arenrxiroesof that nature. As to that exception I have heard of a certain perfons, whofe name out of refped I for- bear, (227) ~ bear, that they cannot be funda- mentals., becaufe controverted by learned men 5 if it concludes any thing, it concludes that there is no fundamental at all, tqere being no one truth fo evident , which fome have not denied : yea , ic will not be a fundamental that there is God, forafm.uchas there have been fome, andftillare, who dare gainlay it. The matter tljen wherein myAdverfary and I differ, being of this moment , I would refer it to the Reader to arbitrate, on whofe fide the tru th lies \ whe- ther with them who can -demon-- ftratc their Opinion to have been the belief of all the faithful down from the Apoftles to the prefent age, not one dilfenting, 'who hath not been by all the Churches of Chrift branded for a Heretic!^ or with thofe who in fome whole, ages can inftance none of the fame fentiments with them, and liioie whom in other times they pro- Q^ 2 dues duce are fuch as the Catholick Church hath from time to time voted unworthy the name of Chriftians. 2. Whether the Doftrine 1 then in(i(t d on, be the truth of any Scri- pture, the former trad hath ac- counted for, where I hope it is not only made evident to be a truth, but one of the moft considerable truths of the Gofpel, the very ba- fts of qur Religion, the foundation of our prefent comforts and future hopes. 3. The third 5 and at pnfent main fartkular , and that which falls now under consideration is, whether it be the truth of that Text, fr&m which in my Sermon I deduced it : And here I mu ft complain of the unworthinefs and difingenuity of my Advcrfaries, that when I had endeavoured at fome length to prove, that- the point then infifted on, arofe not only naturally from the place , but was one of the uiaia (229) main do&rines intended in the words, they have been io far from refuting what was allcdged to that purpofe, that they have not men- tioned one word of what was of- fered in that matter. Was ever fnch ttrgivtr(ati$n known, as pub- lickly to reproach a perfon for a conclufion , without examining either the premifes whence it is drawn, or the method of inferring it. The lead I could have expect- ed, was either the overthrowing the principles upon vvnichl raifed it, or clfe the evidencing fomc mif- take in the way of deduction. Ac this rate of procedure, there is no truth deduciuh; from any Text of the 'Bible, but by faying it is not rightly drawn, they may with the lame facility refute. The Reader had been fparei this labour, if my Adverfarics had been but io jurt, as in common honeity they oughr, namely, if when they declaimed againft mv doctrine, they had ta- ■Q. 3 ken (230) ken notice of the foundations up- on whifch I railed it : but ' facing they have put mc upon this task, the fpecdieft way to bring it to ah ftfoe) will" be to open the Text I then difcourfed on^i^jHeb. 2. 10. For it became him for whom ate alt things, and hj whom are all things, in bringing many fons unto glory, to make the Cdptatn of their fatvation ftrfcci though [offerings. The Apo^le in tiie preceding Chapter having largely treated orChrilt as fupream Prophet, and having ad- vanced him above all other mini- fterial revcakre of God'- will, fo far as a Son is preferable to afcr* vant, after fqme improvement made in the beginning of this Chapter of what he had delivered to that purpofe in the foregoing, bva~i adiT.i r abie thread and line of wlfdom he ilides from the Prophe- tical office of Chriit to His Sacer- dotal : and having affirmed Jthat Chrift through the benignity and grace grace of God was given to tafte and fuffer death for men, he here afligns the impulfive reafon or pro- curing caufe of Chrifi's fuflfering, // became God , &c. i. c. if God would fave Tinners his eifential ju- ftice and righteoufneis could not allow that it fliould be otfrerways. Tnat this is the intendment of the words a little further opening of them will confirm. We have firft then a defign of God towards fallen rebellious mankinds and that is the bringing many of thtm as fens to glory. The making a company of enemies who lay obnoxious to hell and wrath, to be God's Sons, and the bringing them to life. zly. We have the method and means pitched on for the compaf- fingof that defign, and that is the dedicating and confecrating Chrift by f "firing to be a Captain of fal- vatiw y Tk}*ivv&i> we render it to make perfect, and that fenfe fome- times it hathjbut it fignifieth here Q. % to U3») to confecrate or dedicate mto an office, and in this fcnfe the Septus gintufeit 5 Exod. 29, ■■tf.on&LtVh IptirttL, And the fame Apoftle feve- ral times in this Epiftle, fee Chap- 5. 9. ^W«^iV, co»fecratHs,Bez. being confecrate or fet apart, he be- carxe the author of eternal falvation, &c. And chap. 7. 28. bfamwy confecrated 3 hence Baptifme a- mong the Greek Fathers was cal- led 71/ «W< and n\ti«TjK, becauie they were thereby confecratcd and dedicated to the ferviceof Chrift* This was the method pitched on , by God for the bringing linnets to glory % namely, the dedicating and letting apart Chriftiy fur ings to be a leader and Saviour- 3/j. we have the greund and rest* (on of this procedure of God, in making Chrift to (uff errand thereby conftcrating him to be a Captain. It became God^ fat/im &?ib*t> deccbat. It was juft and meet, and upon iiippo- (»33) fuppofition that God would favc finncrs,it could not without inju- stice othcrwife be. The word fignifies frequently that which is incumbent upon one and ought to be done : *f~™vf* £npi*» vd&a quam ihfcgi duet & far tft, *piW7*, are often equivalent to M*y* aa( ^ hay**?* it {^gnifipth in many places that which is fo decent and meet, that either the omiflloo of it, or the comihioion of the con- trary is nd ci :1 D Ephef. 5.3, I T;m,2. 10. lit. 2, l.OMat. 3. 15. And in this ic il our Apoftle u.feih it elfe) p this very Epi- ille 1 hap. 7. 2*. / uch an high Pruft bttfime m, wt u hely^harm- hfs*&c M Itwa lecelia- ry that our Higi fliould be fiich an one, otl chad nei- ther been fit Pre . ■ rificft. So that the clear U nt of this exprcihoU) ft busmt him^ is, that upon fuppofit ion that God would lave finders, the holinc-fs and ju* ftice fticcof his nature required, that i fhould be by conftituting Chrif lofuffer in their ftead, and fo t« become the Author and Captai of their falvation. This is ad mirably ftrengthened from th next words, it became God fe whom art all things ^ and by who? are all things • where we hav clearly the rife and ground of thi becomingntfs , or the nccelfity c God's a&ing after this manner, cafe he would recover man \ little opening of the words wil fully enlighten the whole matter Man being of God, and made? b him an intellectual and rations creature, in an aptitude and fit nefs for moral government, it wa neceffary that he fhould appoin him to be for him^ that is, tha he fliould govern him , and ac cordingly precribe him a law b which he fhould figiufic hisow wilUand declare man's duty : Nov man having broken the law of hi creatio) (*35) ! J crcation 3 and therein fhaken off his dependance upon God 5 and his obedience to him as Governour, it was meet and riq;ht that God as Re&or andGovcrnourfhould pu- nifh this rebellion and difobedi- cntcsfor if this rebellion fhould not be puniihed, cither God were lv |not the Governour of the world, or cl/e he governs it not in juftice, °fand therefore on fuppofition that he would not infltft thepunifli- ment on men himfelf, but that he would recover him byjefu s Chrift to be for him again, it was necef- fary that Chrift Ihould be made fufter in their fteed. So that by this time 1 hope the Reader will be fatlsfied, that the dodfcrine then in- fitted on 5 - was not only agreeable to other Scriptures, but the very truth of the Text I drew it fr#m : Neither it there dny fuch o have been too prelum ptuotis nd dogmatical in my do&rinej )iu foralkiuch as he hath not hi- to'herto attempted it, and I am afure will never be able to perform t abide in my former perfuafion, fjy/^. that there was no other way wofitble for God to bring Jinners to \florj^ bat by the death and fufferings nff Chrift 5 who was fet apart and twnfecrate to be the Author and Ca- ptain of falvation. \i w far eat he fays y that the intend* tmem of the Text # only Chrifi's be* yng a Captain to lead 5 piiy\ aftfty i*nd fupplyhis people, labfolutc- ivly deny it, it is only part of the in- tendment of the Holy "Ghoft in is the place, but not the whole 5 yea, ic he had never been a Captain of fd- ovation to us,: but m the way, nad >n the remit 3 of making God a Jfansfa&ion : It was only by this .means that he was cbnfecrateto J be a Leader. And I wouldhave ic f obferved, that the doftrine I pro- pounded pounded was the very fcope of th whole verfe > which is a bette way of deducing do&rines* thar to draw them from words and ex- preflions. Not that I deny bur one may rationally offer from them, that Chrift is our Captain , but I affirm that his being [e is only confequential upon his un« dertaking, and being ordained to make fatisfa&ion. So that upon the whole, the Adverfarj hath both wronged the truth and mcjn affirm- ing my Deftrine neither to have been in the Text y nor jet Reducible from it. SECT. III. Forgivenefs upon a fAtisfattion, not con* trad&orj to it felf. Nor to tb* Scri- pture. The freenefsof pardon not in- coflftftent with a [atisfaftion. Its being attributed to gract> doth not oyer- throw its being paid for. (233) The firji attempt made by the Tamphleter againji the fatisfaSi- on ofChrijl) is^ that it is contra- dictory to it felfo forafmnch as to exa& fatisfaUionpr fin^ and yet not to impute Jin D are dejirnEiive one of another, pag. 6. I Anfwer, that to exaft fatif- fa&ion for fin of #r D and not to impute fin to us would be con- tradictories 5 and Heaven and ^ Earth might be as foon blended together as that thefe two fhould Harmonize and meet : but to exaft fatisfa&ion from Chrift, and (A con fide ration of thatj Hot to impute fin to us, are no wayes contradictory. Contradi&ories muft alwayes be in reference to the fame thing, or perfon. The fatiP fa&ion is not exa&ed of us 5 it was only exafted of.Chrift} and it is to us that fin is not imputed, but it was imputed to him 5 for he had it laid on him, Q_ and 03 0. and was made legally to anfwer for it,//*. 5 3.6.2 Cor. 5,2 1. now the demanding fatisfacUon from Chrift} upon his being charged with our fins, and the not im- puting fin to us upon confede- ration of the fatisfa&ion which he hath made, are fb far from being contradiftoriesy that the confpiration of thefe two toge- ther is the very fumm of the Gofpel. A fhort acquaintance either with Scripture or reafba vvilf falve thefe from being con- tradictions. And, whereas he 01 dels D that to pardon fin and yet to demand a faUsfaSion, is alike as if wejfjould Jay • that a King cannot pardon a Rebel/ mthout punijhing as the Juavp requires^ when in the mean time to par don ^ is not to funijfi as the Law requires. I Reply 3 (1.) It is obferva- ble that thefe Gentlemen infift ?lwayes upon the word Pardon, without (235) without taking ever notice of the Word juji/fi'e 3 whereas the Scriptures every where inform us D that we zx^jnjiified^ as well as pardoned 5 which implyes that we are dealt with accord- ing to Law, as well as Grace: that right, a*s well as mercy meet in this affair.* (2.) There is no arguing from what man does, to what God may do 3 both be- caufe men are only retrained by X41P, which is often arbitrary whereas God isconhned by his iratur^ which is unalterable $ as' likewife becaufe men and •juftice are two diftind things, but juftice and God are the fame. A man is a man* ; though he ceafeth to be righteous 3 but God, if he (hould ceafe to be juft, he would ceale to be God. (3.) There are cafes wherein men without the higheft un- righteoufnefs cannot pardon 5 if a Son Ihould kill his Father, Q»2 it it were the grbflfeft: injuftice not to punith it 5 and if in men it beagainft juftice not to pu- nifh vice, we muft fuppofe it to be fo in God 5 or elfe we feparate righteoufnefs. from his nature, (4,) I affirm that a State may both pardon a Rebel, and yet punilh his Rebellion I as fup- ■poling they have mulft a per- (on in a 1 coo. Talents^of which he is not able to pay one far- thing, and that then one or two of the Senate pay the mulft 5 here is mercy to the criminal, and feverity again ft' the crime, for they who paid the fine, be- ing a part of the Senate who in- flicted it; they at once exprefs grace to the offender 5 and juftice againft his offence. The Story of ZaknctM is not in this cale impertinent. As to what he adds, That no man would account hi wfe If par- doned a debt , */ either he or ano* (237 ) another paid it in his ?tame> I .Anfwer D (i.) There are cafes wherein it is poffible that the debtor may be pardoned, and yet the debt paid 5 as in cafe he that paid it was not pro- cured by the Debtor himfelf, nor did it at his entreaty, but was rather afligned by the Cre- ditor. (2.) Thefe Gentlemen all a long confound pecuniary debrs with poenal 5 and a nieer Creditor ? with a Governour, which is wilfully to err in the cafe 5 fee the foregoing dif- cqurfe, pag. 50. to %$. fin is pro- perty a crime* and only metapho- rically a debt 5 and God is pro- perly* Governour^ and only meta- phorically a Ci editor. Now the Socinians defert the proper confideration both of (in, and God} and in this whole affair, purfue only the metaphorical } which in plain Englifli is to re- folve to miftake: Thus we have Q 3 feen feen that the Do&rine of fbt- givenefs upon a fatisfaction, is not contradictory to i t f el £ Let uj fee in the next place whe- ther it be dif agreeable to the Scri- pture 3 andfirji the adversary re- prefents it as contrary to thofe Scriptures^ which Jpeal^ of Gods pardoning^ forgiving and remit- ing fins^ through Jefa chriji^ or through his blood ; and here he quotes fever al places D where there is mention of forgivenej? and re- mijfion in the blood of Chriji i as Luk.3.3. M at - 26. 28. Aft. 2. 58. and 3. 19. and 5. 31. and 10. 43. and 13. 38. To all which I AnC(i.)That thefe Scriptures are fo far from being ferviceable to the defign they were brought for D that they are deftrufriveof it 5 for we have already demonftrated^ that to be pardoned in the name ofchrifl) and through the blood of chrift^ is to be pardoned upon a (a- (*39) a fatisfa&ion, and by vertue of Chrifts blood as a price artd ran- fome. (2.J This whole Argu- ment runs upon the old miftake 3 which we have lo oft taken no., tice bf 3 viz, that fin cannot be forgiven.) becauit it is fatisfied for., whereas fatisfa&ion is fo far from diminifhing the free- nefs offorgivenels^that kexalrs it : it is the more free to us 5 that it was bought by Chrift j God exprdlieth more grace in giving Chnft to pur-chafe it, then (fuppofing it had been poffible ) if he had remitted fin without the intervention of fuch inducement and means : ma) us beneficium^ quod cum tanta molejiia pr and that they who expeft mercy to be (hewn to thenijihould exprels mercy to others. But the intendment of it is neither to (hew that God is a meer Creditor, noi that he forgives fin without a fatif- fa&ion, but at moft that he hath received no fatisfattion from us. Having feen the Adverfaries faileur in this ajjault, let us try the next* To forgive fin upon a fatkfa8ion y wo fatfrfaffion, is contrary to all the Scriptures which attribute onr fal- vation to the grace mercy and kind- nefiof God and to prove this^ fe- ver al Scriptures arebrought^Exod. 34- 5^3 Z-Pfel. 103. 8> io D 13. t Jer. 3.3. Joel 2. 3. Jonah 4. 2. , ( o Cor- 1. 3. Luk. 1. 77 D 78. u Eph. 1.7- Col. 1. 14. Rom. 3., c 2 4- ii For Anfw- Let not the Rea-^ derbefurprifed with the mul-j titude of Scriptures mifalledg-[ ( ed : the letter of Scripture, j t brought againft the intendment of thefpiritof God in it, is not# Scripture. He does here as be- \ & fore Eadem femper oberrare chor* % da that remifiion and Salvati-j on are of Grace, we readily acA ej knowledge and affirm, but thal^ therefore Chrifthath not fatif j\; fiedj is a meer non~fequitur< x . There is not the leaft contra- ^ riety betwixt fatisfa&ion, anc L grace^ but they are the one fub- ordinate to (*43) rdinate to the other. The ulleft and freeft grace in the iving Chrift to fatisfie, in the xeptingthat fatisfa&ioninour ead and applying the merit of to our fouls., and yet ftill the olinefs and juftice of Gods na- ire was fuch, as that he could ot pardon fin without a fatif- adtion : the confiftency of thefe vvo is largely treated and open- d before, and we referr the reader thither, to avoid repe- ition here. But faith the adverfary^ there is othing more contrary to grace^ ban to give nothing but what is tidfor. Anfw. It is true, if the pay- lent had been taken of us, to /hom the favour is (hewn 5 or r the (atisfaftion had been of ur contriving and procuring 3 ut nothing being paid by us, or the leaft influence of ours ito the affair, It was meer grace (H4) grace that was the impulliv of Gods giving Chriftc Joh.3.16. ijoh.^.9^10. Rami 5 .8. It was meer grace that gav< him for fuch a number, Joh[ 17. 19. (tofan&ifiethere D is t(Ji feparate and fet himfelf apart tcii dye 3 as Joh. 10.36. Heb.10,29 jl But there is one text that th \ Gentleman feems to reckon on\ more than the rejl y it is Jaran 2. 13. and mercy rejoycetm again jl judgement 3 where he/aiti^ mercy is oppojed to fatisfa&ion. \\ Anfw. (1.) It is not certain whether by mercy , we are t< t under (land Gods mercy, o:h ; mans 3 many Interpreters unh; derftand the Jaft. (2.) Granting: him his principle, that it is to b^, underftood of Gods mercy, ye|> : I deny his inference, that thereL fore there is no fatisfadtion > lit order to the better underftandtv ing of thefe, 1 fay that as juftic^e is an attribute of God, he hat' n C 2 45) '( ) k fs of that , than of mercy 5 \i is as jult as he is gracious, *iat is, he is infinitely both : but fi: we take mercy for the effeds if his mercy., then, in this life (Sod is more ready to (hew (ffe&s of mercy, than of Jiftice:, hence the Lord is now k id to be flow to anger } and lie prefent time, is called the a me of long-fufferance : wherc- I the day of Judgement is called djieday of wrath. God is infi- itely juft as well as merciful, n utthe meaning of the Text is, chat in this life he is more in >ihe difcoveries of his mercy, Man his juftice; but this is (b if |ar from excluding a fatisfadti- Ilk; that it fuppofeth it. There :l;s one Scripture I made ufe of in lay Sermon, viz. Exod # 34.7. fond that will by no means Vlear the guilty. Which the ad- Irerfary would wreft out of my hand, but without giving the leaft (2 4 6) leaft reafon, to prove that it otherwayes applicab!e D than applyed it. As mercy is a pre perry of Gods nature i Co juftice: (in is contrary to Goc and his nature inclines him l punifh it. It is remarkable th Socinus himfelf acknowled^ eth 5 that where the finnt is obftinate 3 God cannc but punifh him 5 now obfti nacy in reference to its ow nature is not punifhable, for obftinacy in good 4 be ing nothing but conftancy is laudable 5 and therefor obftinacy is not punifhed fo it felf> but only in referencj to evil 5 and confequently iti evil which is puniihable, andf which God cannot but punifh and obftinacy is only punifhabh in refpe&of fin, to which it i: joyned. And thus we have feeri that to pardon fin upor a fatisfaftion^is neither contrary tc (247 ) to it fel£ nor to other Scri- ptures. SECT. IV. Arguments for the neccjfity of a I fattifaftion vindicated that from the truth of Cods threat- ning jujiified. Ltkcwife thojl from the holinefs and jnftice of Cod iy the nature of fin :> and Cods being Governour 5 vin- dicated from the adverjaries exceptions. [ TAving feen the imperti- §7j[ nency of the Gentlemans 1( )wn Arguments, and how infuf- icient they are to eftablifh what le intended by them 3 let us be next how happy he will ^rove in the anfwering ( as he n tiles them ) my Argumenta- .:10ns. Though Imuft tell the Reader, ) (248) Reader, that he hath abufed both the World, and me, in calling a few notes imperfectly taken, and that by a profefled Enemy, my Sermon 3 and im- posing upon his Readers only the ftireds of Arguments, for the furom of what 1 produced : fure the man had either an itch to be in Print, or was in an hu- mour of quarrelling. But if he took thefe fpr my Reafons, he had both loft his own Reafon and his Conicience 3 and he that takes his Replyes for Anfwers 5 either never infpe&ed the controverfie, or :: elle hath a mind to be deceived, di But this being a confident age, i and thole I have to do with, be- p ing a fort of men who fuppofe g their dreams (hould pais for c demonftrations, every thing they (ay, however inconfide-^i rable, muft be attended to. 1 . Whereat ,. I. Whacds I argued from the?* 10. truth of Gods tkrtatning agafajl the pardonabkxefs of Jin without a fatis fattion^ he dtjires to kjiou> Tvhere.jhe threutning allorvcth a furety ? Anfvr. The Texts I produced / namely, Cc». 2 T 1 7. (not 1. 17. as the adverfary mifciteth it) and Dent. 27-26. hold clearly forth Cods judicial denunciati- on of puniihment againft fin, but the purpolc of God for the executionof it upon thefinner, is riot there expreft : and. that this was not the intendment of \t in reference to all, the event iemonftratesVin that it is not executed upon the Eleft, and /et it behoved to be executed igainft fin D ctherwife the truth ind jufticeof God ihould have ailed : and therefore the Ad- erfary muft either deny falva- ioa to the Elefr, or truth in Jbd. It being then obtained K thit c -5o ; that the threatning abides firm, God hitnlelf is the heft inter- preter of his own meaning in it D and this he hath done in the Gofpel, both in reference to the (lability of the Law it felf, Kom.^.^i. andalfo in reference to the execution of it upon Chrift, i Cor. 5. 21. Gal. 3. 13. 1 Pet. 5. 1 8.. To render this cleared I deiire the Reader to oblerve that threatnings do pri- marily fignifie only the duenefs of punifhment 5 not that God will alwayes execute it upon the offender : God might alto gether releafe his threatnings^ were, he not reftrained by his holinefs, wifdorn^ righteouf nefs 3 and honour, and it being agaihft none of all thele to re leafe the perfonal offender^ fee ing by piinifhing fin (though id another than the perfonal ofl fenders ) he both fecures his honouT, and at once gives evin dence (*50 dence of the purity of his na- ture in the hatred of fin, and of the wifcJdm and righteoufhefs of his Government, in the exe- cution of his Law. But be adds that the Scripture P. ic. faith ; 3 The foul that fmneth Jhall dye^ Ezek. 1 8. 4. and therefore that it is againft truth it felf to affirm that another dies in his room. Anfw. The intendment of that place cannot be, that ne- ver any was, or Ihould, or might he made fuffer for anothers fin, for the Scripture furnifheth us with an exprefs threatning, Exod. 20. 5. and alfo many in- ftances to the contrary : but the meaning of the place is, that whereas a company of wretches had raifed a Proverbial re- proach on the providence of God, namely, that their Fathers having been the only offenders, yet they were the fuffer- R 2 ers 5 C*sV) ers.,2/. o. Lament. 5*7. (l.)He either tells them that hereafter they fhould not have that occa- (ion to complain, forafmuch as he intended to be more fpeedy in the execution of judgements upon the immediate offenders. Or (2 ) That there (hould be no more caufe for thar report, there being an end put to the captivity and thole calamities which occafioned it. P* I O. Whereas the Gentleman bids me take heed of the curfe denounced againfi him that addtth to the Scripture, becaufe in the opening of fome Texts, I mentioned furetj, Anfw. Surety is a part of one Scripture Text, Heb. 7.22. and in reference to others, I only mention it as a true explica- tion of the words, not as a part of them; as a confequence na- turally arifing from them 3 not as lying in fo many fyllables in them. And he cannot be; of- fended (253) fended with this method o? difputing, without condemning the procedure ofChrift: who hath gone before us in this way of Argumentation,-^/* • 22.31 j&c. i Me fayes that I Reafonjrom the P. 1 I- cov decency that re ^ in it to the, wijltom fright eoufmff y and other at- tributes ofGod^ to pardon fin upon a compcnfaUon* Anfw. I fuppofe the Gentle- man trufied to his Friends ac- counr, but he was difingenuous in relying upon lo (lender in- formation, and his Friend was unworthy in abufing him, the world, and me 5 there was not any fuch thing delivered in the Sermon, as is here alledged, whereof the bed evidence, will be the preferring what was truly delivered. In my difcourfiog the fatisfa&ion ofChrift, laUedged the feveral wayes which were infifted on, in the affair,particu- larly that there were many, El 3 who ( 2 54) who though they believed that other wayes of /aving finners were not Wanting to the divine wifdom, yet that the faving us, by the fatisfaftion of Chrift had a great condecency in it to the honouring of the divine per- fections, this was at large treat- ed, and many Scriptures which I then judged very pertinent and ferviceable to the defign, were produced $ but forafmuch as none of them fave one, are ta- ken notice of, I am not con- cerned to repeat, much left to vindicate them 5 and as for that which he cites, namely, Rom. 3. 25, 26. we have already Se- cured it, and evidently (hewn that juftifying gratis, is very confident with a plenary com- penfation. SthStdc. 1. P. II. ?• But I diluted from the ho- linefi, purity, and righteoujhefi of Gods nature to the necejfity ofpu- niflmg fin. Anfw. > 055> Anfw. I did fo, and how per- tinently, I leave to the forgo- ing difcourfe to inftruft, from p. 45- to 51. But faith he^ is it not as much P. \\. again]} % . holinef^ and juftice for God to punilh the inqoqent^ as it is to acquit the guilty } An(w. We have proved be- fore that it is no w^yes againft juftice to lay pains upon an in- nocent, providing, there be a concurrence of iuch conditi- ons, as we there mentioned, fee p. 94. to 107. I (hall now there- fore only reaflume one thing, and enlarge it } namely, that there is no wrong done to a willing perfon, efpecially in a matter wherein he hath full do- minion 3 and Chrift was admi- rably willing,there neither was, nor could be any neceffity laid on him, it was his own electi- on and choice, Prov* 8. 3 1, be freely tendred himfelf to it, R 4 Pfal. Ffol.^o. j. his will was as for- ward in the undertaking, as the Father's was 3 he entred upon the work with cheerfulnefs, PjaL 40. 8. and was bent upon the accomplifhing of it, Luke 12. 51. he voluntarily put his name into the obligation ; though then he became in duty refpon- fible for the whole debt. T. 17. Whereas the adverfary calls this horrible cruelty , 8tc. I dare not return him the An- fwer which he deferves, remem- bring that railing did not be- come the Angels mouth, though the devil de(trved it, Jrtde. 9. 1 fhall only joyn iflue in that Prayer, Zcrh. 3. 2. How the fufleringsof Chrift were a va- luable compenfation, for the fins of all thofe, in whofe be- half he fuffered, the Adverfary is far from underfhnding, and is too far prejudiced to learn. To thofe who are humble and teachable f 257 ) teachable it is enough to know thathew&sljfid-man, God over all, Rom. y. 5. the true God 3 1 Job. 5.20. and thnt his blood was the blnod of Gtd, Rom. 2C. 28. end that he offered up himfelf through the eternal fpiiir, Hcb. 9. 14. there Was a real condignity in the price paid, to attone for the offence committed, and to purchafe the mercy obtained. Though xvz.abhorr finch iwfa-P* 17. voury exprejfiions^ as the putting the thousands of founds of hn God-head^ into the fcalevrith the ptnny of his man- hood 5 yet we affirm that the dignity of his perfon, puts an infinite worth upon whatever he did or buf- fered. His fathfaftion is the fatisfaftion of God 5 and it is that which the infinite God is fatisfied with 5 he looks for no more, nor better 5 yea there can neither be more, nor better. (258) better. ihe reft .which "the Adveriary in reference to this head fuggefteth, 1 refer it to any Reader whether it be any thing elfe, than a bundle of blafphtmy and nonfenfe. ?• i*. That which he next fails up- on, is my averting in cafe of pardon, the neceffity of afati£ fa&ion from the nature of fin and how effe&ual the Argument is to that end, Ireferrto the preceding difcourfe, pag. 42. to 4 5 . Two things the Gentleman here objcUs^ (1.) That if fo^ then the pwijlment ought to be inflifted upon the criminal. Anfw. This he could not but know, if he knew any thing, that we would deny, and yet not the leaft word added for the proof of it. This then is of eafie dii patch \ for we affirm that though it be neceflary that fin fhould be punifhed^yet it is not indtipenfably needfully that it (259 ) it ihould be punifhed in the perfon who offends., let him ra- tionally attempt the probation of the contrary, and I allure him he fhall be attended to. (2.) J hat fappofe fin doth in p. 12. /// own nature 3 dejerve ^umjhmenty yet this doth not hecejjitate God to punifijfin. Anfw. ( 1. ) If by neceffity, they mean coa&ion, or a necefc fity inconfiftent with Gods counfel, purpofe, and will, we confefs God cannot be fubjeft to any fuch brutal neceffity 5 but if by neceflity D they mean (as they ought) a rational ne- ceflity, a neceffity not deftru- ctive of freedom 5 as God ne- ceffarily loves himfelf 3 and yet freely does it : the glorified Saints neceilarily tnagnifie and praifeGod D and yet moffc free- ly : the D-viis fin necefiarily, and yet from freedom and choice : Id this fenfe we affirm God (:6o> God is neceiiarily inclined to pyriith iin^ his nature inclines him to punifhit, yet io as that he wills D purpofeth/and de- crees tn~ punilhing of ic. (2.) This Gentleman confounds jultice with (lie eflfc£b of it 5 aftual punilhing, with the prin- ciple whence it aji tth and pro- ceeds : adtuai puuiililug de- pends upon the divine decree, but the inclination to punilh is founded in the divine natuic. P. 12. He acids that we mm have a natural right to our Limbs and he that maims ut dtferves to he punijhed y yet notwithjianding tee way jorgive the offence. Anfw. ( 1. ) There be cafes wherein being wronged, we cannot without injuftice for- give, but are bound to prole- cute revenge upon the offender , ieepag, 53. of the former dif- courie. ( 2.) He argues from what a private perfon may do, to /' ro v\hat Go J who is the fu- :>reacn Reccor and Covernpui' jught to clo 5 whereas evea among Qitiij thu which is I#w J fall far a private perfect, is nut awfuil Tor a Magfilrace a vid. nli fnpra. ( ;.) The QchtleiDuQ m ihio whole affair ci TifouncL '#* ^ jajiitial power and equi- ty. We may have a phjiical power to do that, whicii we have iv t a moral right to do. A Father may (if we fpeak as to powei) connive at rebelli- on in his Son , but it is mo* rally wicked D and deftru&ive of Paternal Government to do fo J fo here we do not argue about the unlimited power of. God, what in a way of ahfo- luteneli he may do, but what in agreeablenefc to his juftice D wifdum and holinef^ is fit for him to do- Wbtrta* ic adds that fins give P. 12* Cod a right to pvvifi, but that he may therefore the Scripture affefts that God cannot othei wife do 3 without being falle and unrigh- teous. Hel?.6.ic. 2 r/^.4.8. and by confluence God having threatned to puniih fin, is ob- liged by his veracity to do no lefs 3 his truth is as prevalent with him in the one cafe, as in the-other: fo that rhis excepti- on is fo far from prejudicing us, that it clearly ovei throws his caufe who brought it. (2.) God being infinitely good, is encii- nedby his nature to love ver- tue, and though it were not againft h s ju(hce not to reward it. forasmuch as it is impoffible that a creature fhouid lay an ob- ligation upon its maker, ye: it is that which his wifdom and gooduefs will not admit him to go. How much more then is it contrary to his nature, not to punilli tin, that being formally againft his jufcice, as well as un- becoming - ( 2 6 5 ) becoming his wifdom. (3.) We affirm that there is a difference betwixt obedience and fin as to thepointofones being punifhed, and the other rewarded 3 for we owe the utmoft of Service to God, as we are his creatures., and withall there is that in the nature of duty, which defetves that it (houldbe purfaed, but on the contrary fin is fo far from being a debt which we owe to God 5 that he commands us on the higheft perill to avoid it 3 and there is nothing in the nature of fin, that (hould invite us to commiffion of it 3 and withall it is contrary both to Gods na- ture, and government, and therefore though God be obli- ged by his nature to punifh fin, yet he is under no fuch obliga- tion to reward obedience, obe- dience being a debt we owe to God as our maker and ruler, whereas fin is both an Qppofing S his (266) his nature, and a rebelling a- gainft his. Re&orfhip. The Apoftle aflerts the fame diftin- fticn., Rom. 6.2%. % for the wages of fin is death : but the gift o] God is eternal life^ through Jefes Chriji our Lord. /\ 1 3 . The next attempt is upon my arguing for the necejfity of Jim pu~ nifkr/tent t fromthejlnfeand noti- on^ which l he Heathens without re* Velatio^have oj it. Againjt which, he except* that the fame lignt taught them that God wm werciful par* doxipgfin^ without dfat is fid ion. J Amw» If we coninterin this. affair thelcntiments of the Wea-< then ^ pur Adverfaries have ; qlearly^he disadvantage, for it is woft certain that they be- lieved Gpd to be ottended, and theref^r?;fought by coft ly offer- ings lu ft rat ion- : &c T to sppeafo: him. ( 2. ) We readily grant that %\\t Heathens had fo ne light o^ Cod$*beii?g merciful 5 herein (^7) herein he lieft himfelf nowhere without a witnefs, A&. 14. 17, and the common difcoveries which he made of his goodnefs # were intended in a kind of ob- jective way D and had a great ten- dency and ufefulnefs to chat purpofe, to lead us to Repem tance D Rom.l> \9-> 20. Row. %.\. but that they had any sotion of Gods pardoning fin without fa- tisfafrion, we deny and chal- lenge him to prove it D if he can 5 yea their whole Worftiip im- plyed the contrary 5 to what end were all their Sacrifices., but, upon a fteady helief of Gods being angry, to attone him ? It is very remarkable, that of all the parts and principles of juftified Worfhip-Prieft- hood, and Sacrifice made the largeftfpread^there being fcarce any People or Nation which hath arrived to our knowledge amofig whom we do not find S 2 feme ( 2 68) fome Prints and footfteps of them. And though the Hea- thens miftook the right end of Sacrifices, yet the fifft Rife of them among them, was fome traditional conveyance from the Churchy to whom God en- joyned them as Types of the great Sacrifice of the Mefliah, As to what the Gentleman al- ledgeth in reference to the Nini- vites, it is altogether impertinent. (i.) In that it was but Gods withholding of a temporal judg- ment, and that alfo but for a time, for about forty years af- ter they were deftroyed, and their City taken and over- thrown. (2.) All the mercy they could fuppofe in God, was only upon consideration of fome effe&ual means and way to ap- peafehira, though they had no diffcinft notion of the right way^ and means, by which it was ac- compliftied. My 0<5*) My lad Argument/ why fin ftiould not be pardoned with- out a fatisfa&ion, was from the confederation of Cods being Governour , and that if he fhould permit (in to go unpu- nilhed, his Laws would have been ridiculous. You may fee this Argument managed at fur- ther length, />, 48. to 5 1 . Againfi this he excepts D faying P. 1 3 . all men hate and abhorr that Go- vernment as cruel and tyrannical^ where every the leaft breach mnfi be fully avenged. Anfw. That you may once for all fee, at what kind of rate thefe Gentlemen difpute, I will afk him thefe Queftions. (1.) Whether God might not have damned all mankind > without being a Tyrant or cruel } and yet I fuppofe, we fhould pronounce it cruelty in any Governour, to deftroy all his fubje&s, even fuppofing S 3 them (2 7 0) them guilty of a very hainous fault. (2.) Is it cruelty for God to condemn men for little fins, when continued in without re- pentance ? (or will he fay that there are fome fins in their own nature Venial) and yet I think we fhould call it cruelty for a Magi ft rate to cut of his iubjefts for every little fault, though perfevered in. (3.) Are there not fome cafes, wherein Gover- nours, without destroying the ends of Government and ex- pofing their Laws to contempt, cannot forgive offences ? and fhall we call it Tyranny in God to fecure the honour of his Go- vernment, and ^ preferve his Laws from reproach and deri- fion. ( 4. ) It no wayes fol- lows that becaufe men may in fome cafes pardon without a fatisfa&ion, therefore God fhould 3 both becaufe mens Laws stc often arbitrary, and in (271) . in many cafes only ad terroran (where futnntntii jus^ would be fumma, injuria) as likewife be- caufe jultice is of the nature of no Governour. but GoeV Whereas he adds that c^.cd Gen. I P. 25. in a quite contrary Jenfe to its true meaning^ becauje "Abraham urged it aguinfi Gods defraying the few Righteous with the many wicked 5 but I urge for the many righteous^ or of one equi- valent to many that a few wicked maygojree. Anfw. (1.) The end I pro- duced it for, was that feeing fin in refpett of its nature deferves punifhment, therefore God as juft Governour was obliged to fee that it fhoiildhave its due 5 and whatever the Gentleman fayes to the contrary, I do not lee but that it was pertinently alledged. For feeing he ought as he is judge and Reftor to do right, and puni fh men t being S 4 that ( 2 ;0 that which in right belongs to fin, he was bound to fee that it* 1 fhould not mils -it. (2.) Abra- ham treated with God only in and through Chrift 3 and what ever was the matter of his Prayer., it was tendred in the vertue, and accepted through the merit of Chrifts Satisfacti- on $ for it's only upoo the con- fideration of the blood of Chrift, that ijt becomes Righte- ous with God to pardon any. (5.) How Chrift is equivalent to many D and how no pains were thrown upon him but upon his own elediion, and confequently how there was no cruelty in in- fiifting ^ whathehadchofento undergoe D is all at large before opened, and I have more mer- cy both for my felf and my Reader than to repeat it. I know no more under this head added by my Adversary, but a Blalphemy which I care not to cm ) to mention, but fhall leave it to God to avenge. SECT. V. The intfcjjibility of having afatis- faSion made any other way. Gods being reconciled to us. Chrifi's fatisfying himfelf bear- ing what we fijould have born. Doing it in our fie ad. -Fur- chafing grace for us. All vin- dicated from the exceptions of the Adverfary. The Conclufton of the whole. HAving feen that a fatisfa- ftion is neither contra- dictory to it felf, nor contrary to Scripture 5 and having vin- dicated what for the neceffity of a fatisfaftion 3 in cafe of par- don I alledged in my Sermon s I had expe&ed next a confuta- tion (274) tion of what I produced to evi- dence the impoffibility of its being made any other way $, but I perceive that my Adverfary out of a perfwafion,, that he had overthrown both the ve- rity and the poffibility of a fa- tisfa£tion 9 paileth by all that I faid on that occafion, as imper- tinent \ faveonly two or three little things which he pretends toob erve. Firfi^ That, in ci- ting P/S/. .51. *6, and 50. 12. upon the warrant and authority of which 5 I oifciaimed the poffibility of fatisfaftion by Sa- Crific^j I did not tak? notice of the jacrifice of a broken hearty and of thank'gtving^ &o To which I Anfwer, ( 1. ) That when I cite one verfe in a chapter, I hold not my felf concerned to cite every verfe 3 I obferved what was pertinent to the fub- )6& I was treating 5 and I fuppofe I was engaged to take notice (275) notice of no more. ( 2. ) A broken heart, and thankfgiving are ftiled Sacrifices only in a metaphorical fenfe, as all be- lievers are called Priefts, Rev. i. 6. and therefore to have named them under the head I was then handling, had been to have talked at the rate, which this Gentleman writes, that is, wildly and not to the purpofe. (3.) To what end God ap- pointed Sacrifices, in what re- fpe and the Holy Ghoft, for when we ufe fuch expreffiqns we Jo not confider the Father perfonally 3 but cjjentiatiy : we do not confider him in refpeCfc of his diftinft fuh fift en ce from the Son and Spirit, but in relied: of the divine effence, wherein Father, Son> and Spirit are one 5 as Matth.6. 9. (2 J We affirm that Chrift hath fatisfied him- fel£> neither do we know any abfurdity in fo faying 5 for be ing in this whole undertaking confideredas God-man Jo there is a diftinft refpect from himfelf meerly meerly as God. But this being Replyed to before, p. *97* t0 199. we (hall not further ifffift on it. Hk next attempt is upon P. 1 5 , 1 ^ m y f a J* n & d ^at Chrifi un- derwent that which rve fliould have undergone : pom whence endeavours to tnferr that upon thefi terms Chriji Jfjould have jujjcred for ever and Jfjould have dejpaired^ &c . Anlw. ( 1. ) I would have it obferved once for all, that tnis Gentleman never troubles him/elf to Anfwer my > Argu~ ments^ only produceth a few frivolous cavils and except*- ons : and indeed i t is their way., if they can but darken the ex- politions which we give of Scripture, tbey never offer to affign an Expofition of their own. Whereas I brought . fe- f * veral Texts which I appehend- ed full to the proof of Chrtfts bearing, ( 2 8o) bearing, what we (hould have born $ not one word offered by way of formal Reply to any of them, only two or thrge gene- ral Cavils. ( 2. ) It doth not follow that becaufe Chrift bare, what we (hould have born, therefore he behoved to differ for ever, and defpair, &c as you may fee fully opened , p. 107. to III. That the Agony of Chrift proceeded not meerly from a forefight of temporal death, was aflerted and proved in my P. 16. Sermon. Now at this the Ad- verfary Cavils 3 butinfiead of al- ledging any thing to the purpofe^ he only tells us that Chriji being our Captain, was to experience as great tryals as his Souldiers meet with D and feeing they are often by their fufftrings , put into Agony \ therefore it was convenient that m the fame he by his example fhould go before them. Anfw, (28l) Anfw. Did ever a perfon who had not loft his Feafcn, argue fo to the prejudice of his own caufe.5 for (t. T ) Many of his Souldiers bear tl>e worfl that befalls thera, withlefscon- fternation than he did : how many of the Martyrs have hugg'd their gibbets, and fang in the flames 5 now farely if it had been only the apprehenfion and previfion of bodily death which influenced and operated upon Chrift, it had been un- worthy that iefs courage, for- titude, and fpirit, fhoulddifco- ver it felf in the Leader^ than doth in the followers. (^0* think it will be hard if not im- poflible^ to give one inftancfe among all the Saints, who have in all particulars, exprefftd in their fufferings, fuch fenfe, pain, anguifhand grief as Ghrift did, which infallibly argues that he iuffcred what iieve* any T of of them did. (3.) There is a rea£m at hand, why the beft of believers ihould manifeft fome- thing of infirmity and weaknefs in their; fufferings, becaufe they are-jboth meer and (infull men* are nptgotto a full refignati- on of themfelves to God, nor iiaye fhat plenary afluranee of Support in their fufferings? £"3 .PA glory after them 3 where- J as Chr-fil:: was not i only manbxxt Cod had fuHy refigned himfelf to his Father, wa£ infallibly cer- tain of being born through his Jtryata, had the greateft induce- ments to cheerfolnefs in hisfuf* ferings, namely, the recovery jpf man D the vindicating his Fathers Law, Government and honour, and was fully allured riot v only of a glorious iiTue. but a reward 5 and therefore ^Pppfifig that w.e poor worms ftpuld by| Offerings, be thrown ma fcm. ap4.;^goflies, it is 5 is a non fequitur that Chrift fhould. After I had declared in my Sermoo, that Chrift differed what we (hould have fuffered, I endeavoured next to prove that he did it in our room,and to that end brought many Scri- ptures, three or four of which the Adverfary is pleafed to re- cite, but inftead of invalidating the Expofitions which I gave of them, or anfwering the argu- ments which were raifed from them. He only tells me* (\.} That in?, ij, his judgement they are not the mo ft probable I might have brought. Anfw. (i.) His judgement is of fmall value with me, nei- ther am I to enquire of my Enemies , what Weapons I fhould fight with. (2.) That they are effeftual and perti- nent to the end they were brought for , I have before T 2 proved* • proved 5 p> 128. to 141. !j t He adds (2.) That he fuf- fered for our example D 1 Pet. 2. 21. Anfw. It is confeffed, but that that was either the only end D or the principal end of his fuf- ferings is denyed : yea D if that had been the only end of his fufferings, it had not been ne- ceflary tor him to have fuffer- ed at all, nay D it had not been agreeable to the goodnefs, juftice, and wifdom of God, that he (bould have at all fuf- fered : but fee this difcuffed before,^. 80. to 83. and p. 88. to 91. j j 9 He adds ( 3 .) That he tt>ho doth any thing in another s Jiead, doth it that the other may not do it. Anfw. Neither do we fuffer to that end, that Chriftfuffer- ed. Our fufferings are only difciplinary \ his were poena! and fatisfa&ory. Ours are the chaftifements ( 2 8 5 ) chaftifements of God as a Fa- ther-, Chrifts were the puniftr ments of God as a Judge. But he adds (4.) That he is P. 17. [aid to have entred into Hea- ven for us D Heb. 6. 2c. Which is to be underflood of his do- ing it only for our good y not in our Jiead 3 and covfecptently that whenever he is J aid to have dyed) or have fufjered for us^ ive are Jo to underjtand it y and not otherrvife. Anfw. ( 1 . ) I deny the Ifequel, It is a ftrange kind of arguing, becaufe a word hath fuch a fignificafion foinetimes, therefore it muft alwayes fig* nifie fo. ( 2.) I have alrea- dy proved that whatever fignificaticns w hath in other cafes, yet when the fufFerings Iof one for another are ex- preft by it, that it figfiifieth alwayes the fubftitution of one in the room of another, T 3 p. 137, 1 (286) />• i 37j j 3^* an( 3 when the Gentleman hath overthrown what we have laid there to that effedt 5 we v (hall judge him wprthy to be hearkened to b in the mean time he fpeaks nothing to the pur- pofe. The next thing he falls up- on, is my alledging that Chrift by vertue of the fatisfa&ion which he had made, and the redundancy of merit which was in his obedience and dif- fering , had purchafed grace for us, fb that God in righte- oufhefs was bound to give it to To many as he had bought it for, to which purpofe I had cited, 2 Fet.i. 1. Now what he brings by way of exception, will be rendred of eafie diP patch, by tendring an expofi- tion of that place. i ( 1. ) We have there an account of (bme- thing obtained ^ and that is faith. (^87) faith. (*.) We have tire means and ground of obtaining it D and that is through the right e- onfnefs of God and our Saviour Jefa Chrift -5 *» &&<*&* : ; Some interpret right eoufne'fs in re- .r ferenee to Gods' faithfuilnefs in his prdmWes 5 nowaTl : Gods~ promifes of grace are foilftded in Chrift, 2 Pet. i- 4/^and 1 through him it is. tM they CL LI J £ sn ' are liable and hrm 3 2 Cor. 1 .2c* and as in consideration of his* merit^ it is matter of juftice in' God to juftifie believers, Rom. 3. 25; 26, So it is matter of juftice, to givei to (b;tnany as Chrift hath fatisfied ifor; : that thfey may believe^ PM. r.29. Others by righteoufne&uhder- ftand the righteoufnefs of Je- fus Chrift., who is here ; called our God, ( where by the way" this is an excellent teftimony for the Deity of Chrift- , fiw^ it is not faifd of God 'iand tf T 4 our our Saviour, but of God and our Saviour, there is but one fingle article aftigned to all the x^ s .5 it is parallel to Tit. 2. 13.) Now faith is faid to be given 'ft'nfc! t ^ rou g^ '^ s righteoufoels^ ^ /<* : jm#. which may be taken either for 6. 7 . Mat. Ltook it as put for JUj and accordingly. argued ir and C289) and I find no caule to recede from my perlwafion. But the Gentleman excepts ^V. ij. that this is to mahg that of Debt ^ which is meerly of Gracs. To this I briefly Anfw. That it is both of Debt 3 and of Grace 5 of Debt in refpeft pf Chriftj of Grace in refpeft of us, and he muft invent a new Philofophy^ as well as a new Di- vinity^ before he can be able to prove thefe two to be con- tradidtories. His other ex- ceptions are obviated in the Expofition 5 and indeed he wholly miftakes the fenfe in which I cited the words, and fl^ews himfelf altogether igUG-- rant of the fcope of them. We are now come to the Adverfaries laft exceptions 5 The fir jl whereof is ^ that to fay p 9 jg God would have a fatisfa&ion^ and yet that Itimfelf procured it ^ is ( 2 9° ) if to render the whole tranfa&ion^ a matter of Pageantry. Ahfw. This is fpoken to be- fore., />. 152.6^ 197. and there- fore I (hall only fay, that what- ever it would be in pecuniary debu^it is not fo mp&nal. P. 19. He adds fecondly^ That though according to this procedure there would be mercy fiewn to the fin- ner^ ytt there would be nonefhewn 1a Jin. Anfw. There neither dught nor can any mercy be fhewnto fin: but is not this fine Divi- nity ? that God mutt not only be a friend to the Rebell, but to the Rebellion ? not only juftifie the offender, but the offence ? what is this but in plain Ehglifh, fin muft ceafeto be fin 5 or God muft ceafe to be juft and holy 5 other wife he can- not be merciful. Arethefethe Matters of reafon ? oris this it they intend by the freeneis of (291 ) of Gods Grace in forgivenefs? doth the Gentleman reproach us for wyfterks ? fure this is f - l 9* wyjlerie, and myfterie of ini- quity too. He hath one touch wore upon P. l$. the old firing at partings namely^ That it is unrighteous to punijl) an innocent in the room of the no- cent. Anfw. Though this be fully Eie pi yed to before, I (hall yet further fubjoyn this, namely. That by the common confent of all Nations, in fbme cafes, the innocent may be made fuffer in the. room of the nocent 5 for example, fuppofe a perlbn doth render himfelf a ho- ftage, for the fecurity o£ the faith of that (late wnere- of he is a member, ( which he may do, in that a part oweth it felf, unto tire prefervation of the whole) and that State whofe fidelity he was bound to K - (292 ) to fecure 5 break their faith th$ Hoftage though perfonal ly innocent 5 being bounce to Anfwer for the guilt oj the State D may without an$ Unrighteoufhefs be put t death. I have gone now thfoug the Pamphlet 5 and have no omitted the leaft thing tha is material P but whether)^ the Anfwers I have returne be fatisfa£tory D (I do not mea to the Adverfary, for I kno that fort of men too well,, t have caufe to hope any fiic thing of them) muft be left to the judgement of the Rea- der to decide. I had thought to have prefented the World with* fome few of the many unfavoury and blafphemous ex» preffions, which the book is ftuft with, but this difcourfe being already fwelled beyond what I imagined;, I (hall only'. mention- (293) ention two or three. P. 12.' I tells us it is horrible cruelty it the pumfoment due to us uld be inflicted upon Chrifi. id in the lame page^T&tf the \ok tranfa&ion of afotisfa&t* 3 is Chfldip and Ludicrous. id p. 14. that the fhcenicians d Carthaginians in Sacrificing \w men Qhe flwuld have added I the Devil ) in behalf of the \\ole people^ came Jhort of the \ telty of God in punifinng Chriji sn p room. And p. 15. That it %iild grieve a man of ingenuity > $i\be faved at that rate 5 i, e. Ill be beholding to Chrift for ni vation. Ex ungue Leonem. \\ ki may know what the whole ill by a tafte. That ther great Iacher of the truth D as it is in lis, would lead us into:, and ablilh us in it, is and (hall the Prayer of the Authcr. FINIS. Reader, Befides feveral miftak? in the mifplacing of Letters an Points, there are the(e which coi rupt the fenfe, which, thatneithe thy (elf, nor the Author may b wronged 5 thou art defired toi Corretf. PAg. 3. lin. 24. read by it. p.iA.i.m.judicartf p.8. l.iS. blot out our. p. 11. 1. 17. r. hcncel p. 14. 1. 7. m. juftificationc. p. 27. 1. 2ffl vdytd^hv which u equivalent t» TtkHWai^&k I. 14. m. r. out. p. 140* 1. 3. r. ivbvvywut. p-i^» I/3. addfk. p. 224. 1. ii. r.diffirve. p. 224, I. uk. &pag. 2.25. 1. 1. r. /#?/./? inftead of /^ ^ii, p. 225. L blot out as, ibid, after had, a< either bad fin of his ovp : i, or had. p. 216. 1. 6. p /dr. p. 235. 1 12. r. /££*. p. 165. J. 16. add tk p. 167. ].2i. r. uftiiutcd. ibid. add(J after Woi (hip, p. 271- 1. J2.add/>. . * y&t 1