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 THE MERITORIOUS PRICE 
 
 or 
 
 OUR REDEMPTION. 
 
 VKILLIAM FYNCHON. 
 
 London, 
 
 1650. 
 
 Of this book, but four copies are known. 
 
 British Museum. 
 New York Public Library. 
 Connecticut Historical Society. 
 Congregational Library, Boston. 
 
 This reproduction was made from the 
 last copy, in June, 1931. 
 
 Under the direction of 
 
 HARRY A. neiGHT 
 95 Ingersoll Grove 
 Springfield, Massachusetts 
 
HISTOKUAI. KKVIEW. 
 
 This work was a protest acjainst the Calvinistic theology as 
 
 prcaohetl l>y the clergy of that day, and i)roves Mr. rynchon 
 
 to have hecii a profouiKl scholar, a logical writer, and an in- 
 
 dopeiulenl lliinker. lie reail his Bihle in the original] 
 
 t<Migue>. and while a sincere l)elie>er in the literal truth of 
 
 the Scriptures and in the exact fulfdhnent of prophecy, he was 
 
 I. his own interpreter and he would not accept as a part of his | 
 
 , faith the system which Calvin had framed in all its terriblede- i 
 
 [tails. In his honk he c«tn(!emncd specially the doctrine that jj 
 
 (Christ sutVere*! the wrath <»f (icd and the torments of hell to 
 
 !l»ay man's del»t to his Creator. 1 lis theory of the atonement 
 
 was that, inasnuich as >in came into the world through Ad- ;j 
 
 am's dis<»l)edicnce. s*» Christ hy his perfect ol>e<hence. paid {; 
 
 ! the full price of ..ur redemption," The killing of Jesus was 
 
 ••not the display of (i(»ds wrath, hut was the work of the ilevil 
 
 j, through his in«iirumcnt>. the lews and the Roman soldiers. 
 
 '.'The theory that the guih i»f the world was laid upon or im- 
 
 ! puted to Chri>t he denounced unsparingly. "If Christ bare 
 
 Adam's sin." he say>. '*hy ( iod's impiuation. ami his curse 
 
 really, then you make L"hri>i lo ho dead in sin.*" Again: — 
 
 "If our Mediator h.id >tood a> a guilty simier before God 
 
 '. by his imi»uting of <tur sins to him. Then he couKl ni)t have 
 
 :, been a U\ ])er>ou in (Iod's esteem to <lo the oftice of Medi- 
 
 |.ntor for our kedemptii»n." 
 
 A large i»ari of the work deals with the subtleties and ab-j! 
 stractious of now by-goue theology, but the one thought 
 r >tands out strongly that Clod the Father is a God of Justice, 
 
 In view of the rigi<l a«lherence to the establishe<l doctrines 
 etiforced by the Massachusetts clergy, at that time, it is not to 
 be wondered that Mr. I'ynchon's ])Ook should have aroused 
 a storm of wrath and in<lignation. The book, which was 
 printed in London by James Moxon (very likely a kinsman 
 of the Springfield minister), was received in Boston early in 
 October. 1^50. Cof)ies of it were lai<l before the Cieneral 
 
Court, which was then in session, and were read hy ilio nieni-| 
 hers with undisj^uised horror. Such a heretical i)u1)lication.;i 
 in their view, tended to undermine the very foundations of] 
 the colony. The following vote was passed: — | 
 
 "October 1 6. 1650. — The General Court now sittinge at.j 
 'Boston in New Ensj^lancl this sixteenth of October. i6:;o. I. 
 iThere was brought to our hands a book written, as was 
 therein sul)scri1)ed. by WilHam Pynchon, gent, in New Eng- 
 land, entitled The Meritorious Price of our Redemption, 
 Ju^tilication. c^c. clearing it from some common Errors, &c., 
 whicli b(K»kc. bnmght over here by a shippe a few days since, |j 
 and contayninge many errors «S: heresies generally condemn- 
 ed by al orthor'.ox writers that we have met with, we have 
 juilged it meete and necessary ft»r vindication of the truth, so 
 far as in us lyes, as also to keep and preserve the people here 
 c«>nunitted to <»ur care & trust in the true knowledge & fayth 
 of oiu^ Lonl Jesus Christ. & of our own redemption by him. as 
 likewise for the clearing of ourselves to our Christian breth- 
 ren and others in England, (where this book was printed and 
 disi)ersed.) hereby protest our innocency. as being neither 
 partyes nor privy to the w riting, composing, printing, nor di- 
 vulging thereof; but that on the contrary, we detest and ab- 
 horre many of the ojjinions & assertions therein as false, ero- 
 neous, hereticall; yea, & whatsoever is contayned in the said 
 book which are contrary to the Scriptures of theOldandXew 
 Testament, & the generall received doctrine of the orthodox 
 churches extant since the time of the last and best reforma- 
 tion. & for proof and evidence of our sincere and playne 
 meaning therein, we do hereby condemn the said book to be 
 burnc<l in the Market Place, at Boston, by the Common Exe- 
 cutioner, on the morrow immediately after lecture. & doe pur- 
 pose with all convenient speed to convent the said William 
 Pvnchon before authority, to find out whether the said Wil- 
 liam Pynchon will «»wne the said book as his or not: which 
 if he doth, wc purpose ((iod willing) to proceed with him ac- 
 cording to his demerits, unless he retract the same, & give full 
 satisfaction both here & by some second writing, to be piHnt- 
 
fed and dispersed in Enjjland : all which we thought needful, 
 j for the reasons above aleag:ed. to make known by this short 
 protestation c^- declaration. Also we further purpose, with 
 what convenient speed we may. to appoynt some fitt person to 
 make particular answer to all materiall and controversyall 
 passages in the said book. & to publish the same in print, that 
 so the errors and falsityes therein may be fully discovered, 
 the truth cleared. & the minds of those that love & seek after 
 truth confirmed therein." 
 
 It being put to vote in the House of Deputies six of its 
 members voted in the negative, viz: Capt. William Hathorne, 
 the Speaker, and Henry Bartholomew of Salem; Jose|)h Hills 
 of Maiden. Richard Walker of Reading. Stei)hen Kingsley of 
 Braintree, and Edwanl Holyoke. sitting for Springfield. — 
 the father of l''li7.ur Holyoke. 
 
 The following was also adopted immediately after the jias- 
 sage of the preceding: — 
 
 "It is agreed u])pon by the whole Court that Mr. Norton, 
 one of the reverend elders of Ipswich, should be entreated to 
 answer Mr. Pynchon's book with all convenient speed." 
 
 "It is ordered that the foregoing declaration concerning 
 the book subscribed by the name of William Pynchon. in New 
 England, gent, should be signed by the Secretary, and sent 
 into England to be printed there." 
 
 "It is ordered that William Pynchon shall be summone<l to 
 appeare before the next General Court of Election, on the; 
 first day of their sitting to give his answer for the book print-' 
 ed and published under the name of W^illiam Pynchon, ini 
 New England, gent., entitled the Meritorious Price of our', 
 Redemption, Justification, &c., & not to depart without leave! 
 from the Court." 
 
 ' It :ituink<I iIr' M.iy session of the ( ieneral CVnirt in i()-:,\. 
 
 ' l'"ili in tlii- i-;i|>;n.-ity of a witness at^ninst tho nnfortMnatc 
 i .M.nv rar--'n>» and to an>\\or to tlu- complaint as to his book, 
 ; lie \\a> <U-taiiK<l a foftni.:lH <»r •'O in Tioston. ami at the 
 ■ rt-rpHst o| till- ( o\irt lu' oonfiTivl with tho Icadini;- olorgv- 
 j nivn of the colony abont \u> allf^od liorcsics. ( )no Kivinan 
 
IN (.Ml witli Mr. r\nolii)n's loaniin^-. could hardly coini)cte in 
 ai-ui-niont with three cniiiK-nt (h'viiu-s skilled in the discussion 
 t.f the nictai)h\sical nicetic» in whioh the schools of that day 
 delimhted. .\s a residt of a |)ro1«)n.ii^ed conference he prac- 
 ticallv acknowledged hini>c1f in error on a sinijle point — 
 that Christ's vntTeriniL:< were more than mere trials of obedi- 
 ence, as he sai<l. hut were appointed as the "due punishment 
 for our sins.*" lie did not admit, however, nor did he ever af- 
 terward, that rinixt actually sulTered the tt)rments of hell. 
 Still, it was a iireat c«>nces»ion and was s«) re,£jarded hy the 
 (■..mt. a> will he seen hy the reconi: 
 
 "Mav J2. ('»5i. — Mr. William Pynchon. hein_y; summoned 
 to a|)peare l>ef<»re the < lenerall Court, according to their or-H 
 tier, the last session. ma<le his appearance before the Court.! 
 ami heini; demaunde<l whether that hook which .q;ocs under | 
 hi- name, and then presented to him. was his or not. he an-' 
 swered for the substance of the book, he owned it to be hi.s. 
 
 ■W'hcreuppon the Court, out of their tender respect to I 
 him. ordered him liberty to conferr with all the reverend eld- i 
 er^ now present, or stich of them as he shottld desire and 
 choose. At last he t<»ok it into consideration, and returned 
 his mind at the present in writitii;. under his hand, viz: — 
 
 \cc« »r<lini: to the Court'- adxice. I liave conferred with the ! 
 l\e\erend Mr. ( ott<>n. Mr. N'orrice. and Mr. Norton, about i 
 
 -MTiie point- of the -''■■•'"^■'"l c<»n-e<pience in my 1 ke. and 1 j 
 
 hi'jn- I h.i\e -o e\plai!ied my meainng- to them as to take oft ' 
 tlu- wor-t construction, and it hath ]tleased < iod t(» let me see 
 ihnt 1 h;i\e not «.]>oken in my In»«.ke so fully «»f the price and | 
 ' nierrit of Christ's surferin.i;s as I should have done, for in niv 
 book I call them but trials of his obedience, vet imendin<^ 
 thereby t(» amplitie and exalt the mediatorial obedience of 
 ( hri-t as the oid\ meritoriinis price of man's redemnti« mi. 
 J'.ut n(»w at present I am much inclined to thitd; th.it hi> -nf- 
 ferini.:s were appointd by do.l fur a farther i-nd. nameb. as 
 the due punishment for our sins b\ \\a\ of satisfaction to di- 
 \ine justice for man's redem|»tion. 
 
 Subscribed your hmnblc servant in all dutifull respect-. 
 
 J'""^''"*^^^""'- '^»5'- WiF.I.FAM rVNCIloV, 
 
**Tlie Court findinj:;^ by Mr. I'viiclioirs XNTiTmj^rj^errTinoT 
 the Court, tliat throujj^h llic blessini; <>f (iod on the ])aines of ' 
 the reverend elders to convince him of liis errors in hi-> Ixxtke 
 conceive that he is in a hnpcl'id way t<» j^ive i^ood >aii^fac-l 
 tion, and therefore at his re(iuest. jndiie it nieete to tyrant him 
 liberty, respeclinj^ the ])resenl troubles of his familv. to return 
 home some <lay the next week if lie i>iease. an<l that he >ha1I 
 have Mr. Xort(jn"s answer to his bookc up with him. to con- j 
 sider thereof, that so at the next soion of this Court, bc-jn;.^ j 
 the 14th of October next, he may j;i\e all due satisfaction as I 
 is ho])ed for and desired, to which session he is hereb\ en- ' 
 joyned to make his ])ersonall appearance for that end. 
 
 "It is ordered that thanks be ici^eMi by this Court to Mr. \ 
 John Norton ior his worthy paynes in his full answer to Mr. ! 
 Fynchon's book, which at their desire he made. ^: since pre- ^ 
 sented them with: »S: as a recompence for his paynes and jj^ood ; 
 service therein, doe onler that the Treasurer shall ])ay him ' 
 twenty pounds out of the next levy." ^ 
 
 The Court met accordinif t«» adjournment on the 14th oft! 
 October, but Mr. l*ynchon diil not appear. Ten days later. ' 
 on the J4th. the followinj; was entered on the records: — 
 
 'The Court doth judpfe it meete and is willinp:. that all pa- ^ 
 tience be exercised towanl Mr. William IVnchon. that, if it | 
 be ])ossible. he m.iy be reduce<l into the way of truth and that [ 
 he miijht renounce the errors and heresies iniblished in his, 
 lHu>k. and for that end. doe -ive him time t.i the next ( ienerall 
 Court, in May. more tht)rouiih1y to consiiler of the said er- j 
 rors ami heresies in his said l)<M-)k. an<l well to weij^h the judi- ■ 
 cious answer of Mr. John Norton, and that he may ?ive full 
 satisfaction for his otYence. which they m«^re desire than to 
 prt>ceed to .^o ijreat a censure as his offence deserves. In case 
 he should not jjive iioo<l satisfaction, the Court doth therefore 
 order, that the judgment of the cawse be suspendeil till the 
 Ihonorable Court in May next, and that Mr. William Pynchon 
 be enjoyned under the penalty of one hundred pounds to 
 make his personall appearance at and before the next Cien- 
 [erall Court, to give full answer to satisfaction if it may be. or 
 
otherwise to stand to the judgment and censure of the 
 Court." 
 
 "It is orderetl by this Court that the answer to Mr. Pynch- 
 on's book written by Mr. John Norton, shall be sent to Enj^- 
 land to be printed." 
 
 Here ends the record history of this remarkable case. Mr. ■ 
 Pynchon and his wife, and Rev. Mr. Moxon and family, left ^ 
 Springfield and returned to England, but the date of depart- 
 ure is not known. His son-in-law, Henry Smith, followed 
 him early the next year. Whether the prosecution was qui- 
 etly dropped, or whether he went in defiance of the authori- 
 ties, there is nothing of record to show. In the rural vil- 
 lage of Wraysbury, England, not far from Windsor, Mr. 
 Pynchon passed the rest of his life in tranquility. He pub- 
 lished several theological works, aniong others a rejoinder 
 to Mr. Norton's reply to his former book. He died October 
 29, 1662, aged 72. 
 
 Several of Pynchon's friends in England addressed appeals 
 to the Governor and Council and the clergy in his behalf. 
 The first which is printed in Mr. Norton's book, is a signed 
 replv by five of the leatling Massachusetts ministers to the 
 appeal of certain English clergymen, and the second is the 1 
 rei>ly of the Governor and Council to a letter from Sir Henry ' 
 \'ane,' 
 
 Reverend and Beloved Brethren in our Lord Jesus: — 
 
 Wc ;!ee by your Letters you have thought it niccte to address yourselves 
 to us (the Elders of these Churches) in behalf of Mr. Pinchon and his 
 Book, to incline us to a fa\ orable con-itruction of the Tcnents held forth in 
 it as Disputable, and (to some of note) prol)able: and for liimself to move 
 us to interce«le wilh our Maviistratos t<> «lcal favorably with him as a 
 Gentleman i>ii>u> and well deserving. In both which we shall give you 
 a just account of our Proceedings. 
 
 When Mr. Pinchon's Book came to us it was the time of the sitting of 
 our General Court, wherein both Magistrates and Deputies of every Town 
 in the Country, do assemble to consider and determine of the chiefest 
 affairs whjch concern this Colony: At the same time a Ship in the Har- 
 bor was ready to set sail for F.nRland. Now the Court (both parts of 
 them, the Magistrates and Deputies) perceiving by the Title Page that 
 
the Content"; *>( tlio Rook were unsonnd. and Derogatory, both to thFjus^" 
 tJcc of God and the Grace of Christ, which heinj? published in EnRland 
 niitjht add to the heap of many errors and Heresies already too much 
 ahonndinp. and this Book being published under the name of a New 
 Enplish Gentleman, niifiht occasion many to think that New Kngland 
 also concurred in the allowance of such Exorbitant Aberrations: They 
 therefore judped it meet, not to stay till the Elders could be gathered 
 together but whilst the Ship yet stayed, to declare their own judgment 
 against the Book, and to send a Copy of their Declaration to England by 
 the Ship, then ready to depart: Had the Tenets therein seemed to them 
 to be matters, either of doubtful disputation, or of small moment, we doubt 
 not. they would either not at all have declared themselves against the 
 Book, or if they had. they would have stayed for some opportunity of pre- 
 vious consultation with the Elders: but some of the Tenet, seemed to 
 them so directly to shake the Fundamentals of Religion, and to wound 
 the vitals of Christianity, that they being many of them well versed both 
 in Dogmatical and Controversial points of Divinity, thought it their duty 
 to profess their Orthodox faith against all destructi>e Paradoxes, and 
 dangerous Innovatiotis vented from amongst ourselves; for according as 
 they believe, they do also profess (as ourselves likewise do.) That the 
 
 ()be<lience of Christ to the whole Law. which is the Law of Righte<>u>nt-s, 
 is the matter of our Justification; and the Imputation of our sins to Christ 
 (and thereupon his suffering the sense of wrath of (}od upon him for our 
 sin) and the Imputation of his obedience and sufferings are the formal 
 cause of our Justification and that they that do deny this, do now take 
 away both these, both the matter and the form of our Justification (.as this 
 Book doth) and take away also our Justification, which is the life of our 
 souls and of our Religion, and thereftVre called Justification of life. 
 Rom. 5.18. .\s for the Notion which you conceive he declineth. <»f 
 ^ Infinite wrath, we readily conceive with yon. that though God's wrath be 
 (as himself is infinite, yet no creature can bear infinite wrath* but Ik- 
 swallowed up of it; and therefore the wicked are put to suffer finite \srath 
 in an infinite time; yet this suffering in an infinite time is accidental, in 
 regard to the finiteness of the creature, but Christ being infinite God. a« 
 well as finite man, his manhood suffering, though in a finite mea>ure. the 
 sense of Gf)d's wrath both in s<>ul and bo<ly. the infiiiiteness of his Gud- 
 hcad fwhereto his manhood wa-. united in one person) made his finitr suf- 
 fering, in a finite time to become of infinite value and efficacy, for the sat- 
 isfaction of God's Justice and transaction of our Redemption. (Thtts 
 much for the Book.) 
 
 N<»w for the .\uthor of the Book: before your letter came to our hands 
 the Court dealt favorably with him. according to your desire. Before they 
 knew your desire, they api»ointed three of our fellow Elders and Brethren, 
 all of them his friends and acciuaintanccs (such as himself chose) to confer 
 with him, and finding him yielding in some main points (which he 
 expressed willingly un<kr his own hand) the Court readily accepted the 
 same, as a fruit of hi> ingenuity, and a jtledge of more full satisfaction; 
 J. withal they ga\e him a Book penned ^at their appointment by our 
 
Reverend Brother Mr. Norton) in way of answer to all his grounds, which 
 he thankfully accepttd, and jiromiscd upon due pcru«ial & consideration 
 thereof, to return further Answer. .Ml which, th*>u^:h it pleaded (io<l t<» 
 have done, before your letter came to <iur hands: yet we acquainted our 
 Majristrates with the contents of your Lctti-r. whereto they rcurncd thi> 
 .\nswer. Tliey doubted, cither you had not read the Book through(jut. 
 or that having seriously weighed it (as the matter required) you would 
 find some Fundanu-wtal Errors in it. meet to be duly witnessed against: 
 For ourselves wc thankfully accept of this your labor of love in adver- 
 tising us of what you think bchoofTul ; wherc'n though we differ, and (as 
 we believe) justly ditTt-r from you. yet if we did not lovingly accept adver- 
 tisement from our Reverend Brethren sometimes when there is Isss need 
 wc might discourage ourselves and other Brethren from sendng us due 
 advertisement when there is more need. Now the Lord Jesus Christ, the 
 God of Truth and Peace, lead you by his Spirit of Truth into all Truth: 
 and support you with a Spirit of faithfulress and holy zeal, to stand in 
 the gap against the Innnndation ai all the Errors and Herc-ie* of this 
 present Age; and by his Spirit of IVacc. guide and bless your Studies 
 and holy Labours, to the a dvancctnent and establishment of Peace with 
 
 rrutli tlnoughout the Nation: So desiring the fellowship of your prayers, 
 we take leave and rest. 
 
 Your loving Brethren in the Lord Jesus and in the Fellowship of his 
 Gospel, 
 
 John Cotton. 
 Richard Mather. 
 Zech. Symmcs. 
 John Wilson. 
 Will. Thompson. 
 
 Sir Henry \'anc wrote from ICiii^land to the Colonial au- 
 llioritie.*; at IJoston. his former associates, askinij them to 
 (leal liijhily with Mr. IVnchon, to which they rephed: — 
 Honoured Sir: — 
 
 We received your letter bearing date the 15th ai .\pril. 1652. written in 
 the behalf of Mr, William Pincheon. who is one that we did love and 
 resi)ect. But his book and the <loctrine therein contained wc cannot but 
 abhor as i)ernicious and dangerous: an«l are much grieved, that .such an 
 erroneous pamphlet \v.i> i)ejined by a New England man. especially a 
 .Magistrate anioiij,;-! u-. wherein he taketh upon him to condemn the judg- 
 ment ol mo>t. ii lint all. both ancient and modern divines, who were 
 learned. «>rtho(lo\ ;ind go«l!y in point of so great weight and concernment, 
 as tend to the saKation of God's elect. an<l the contrary, which he main- 
 tains to the dotruction of such as follow it Neither have we heard of 
 any one ge.dly orthodox divine, that ever held what he hath written; 
 nor do we know of any «»ne of our ministers in all the four jurisdictions 
 thatjiloth ai>prove .)t the same: but all do judge it erroneous and heretical. 
 
Aiul to tlu- (.1x1 tliat uf niiiLjlu ijivc satisfaction to all the world of our just 
 procciMlinns anaiii-t him. and for tlu- avoKlinji; of any just offence to be 
 taken anain^t n^. \m- lavi^ed Mr. Joiin Norton, teacher of the church of 
 Ipswich, to answer hi- hook fully, which, if printed, we hope it will jfive 
 yourself and all indifferent men full satisfaction. 
 
 Mr. Pincheon miKlu have kept his jud^'ncnt to himself, as it seems he 
 di<l ah«)\e tliirty years, most of which time he hath lived anu>nnst us with 
 honour, mucii re-«pect and love. Htit when (iod left him to himself in 
 the pnhlishin^r. and spreading his erroneous book here amongst us. to the 
 endanjierin^ of the faith of such a- mi^ht come to read them (as the like I 
 effects have followed the reading of other erroneous books brought over i 
 into these parts.) we held it our duty, and helieve<I we were called of Gotl ] 
 to proceed auainst him accordingly. \m\ this we can further say. an«l that 
 truly, that nvc used all lawful Christian means, with as much tenderness. I 
 respect. an«I love, as he couhl expect, which we think he himself will 
 ackn«nvled>:e. For we desired divers of our elders such as he himself ; 
 liked, to ci>nfer with him privately. lovingly and meekly, to see if they . 
 could prevail with him by arguments from the scriptures, which accord- ' 
 
 ingly was done, and he was then thereby so far convnued that he seenietl 
 to yield for substance the case in controversy signetl with hi-» own hatid. 
 .\nd for the l)etter confirming of him in the truth of (io«l. Mr. N.>rton 
 left with hitn a copy of the l)<»ok he writ in answer to him; ami the I'ourt 
 gave him divers months to consider both of the bonk. ;ind what had been 
 spoken unto him by the elders. lint in the interim (a» it i- reported i he ' 
 receive<l letters frt>m i'.ngland. svliicli enci>iirajied him in his error, to the | 
 great grief of us all. an<l of divers others of the i>eople of (iod amon-.iNt us. 
 We therefore leave the author, together with the fantor'. ami maint.iiner". i 
 of such opinions to the great Judge of all the eartli. who iiidueth riKlit- 
 eously and is no rcspector of persons. Touching that which you hon- 
 oured self doth advise us unto. vi/. not to censure any per-oii f.ir matters 
 !j of a religious nature or ct>ncei nnunt. we (le-ire to follow any go. id advice 
 from you. or any of the people of (iod. accordiivg to the rule of (iod's 
 w«>rd. Yet we conceive, with submission still to better light, that we have 
 not acted in Mr. Pincheons case either for substance or circunisjance. as 
 far as we can discern, otherwise than .iccordmg unto rule, and a- we be- 
 lieve in conscience to (iods command, we were bound to d". All which 
 we hope will so far satisfy you as that we shall in it lued to iii:ikc lurtlu-r 
 <Iefence touching this subject. The (iod .ii peace and truth lead yon into 
 all faith, and guide your heart aright m ilu-si- <|angerous and apostatisiui: 
 titnes, wherein nian\ are fallen innn the faith, guing hee<l to t-rronrs. .md 
 make you an instrument (in the i)Iace (io«l hath calleil ymi untoi ..f In- 
 praise, to stand for his truth aviainst all opjioscrs thereof, which will 
 liring you peace and comfort in the s.iddest hours, which .in- iln jirayers 
 of. Sir. vour unworthy serxants. 
 
 J<iliii l".ii<lu..it. l|..^ I \\ ,,, Ild)bins"' 
 
 I •' 
 
 ' Tho Dudley Depty Sam. Sim- in. b 
 
 Rich Hellingh.ini R,,l)t P.riilge!, 
 
 JO ( )ctober. ift^j. lncrea.se Nowell John (ilovef 
 
Vv' 
 
 •*t' 
 
 \-^ 
 
 THE 
 
 ORIOUS miCE 
 
 9 O F ^ 
 
 f ( 
 
 Our Redctftj^ion, luftificadon, (^c. 
 Cleertng it fhmfome common Errors ; 
 
 And proving , 
 
 That Chriftdid not fufter for us thofe miutceraSle toments of 
 Gods wrath, that commoniy arc called HclUormcntf , to re- 
 deem our foulcs from them. 
 
 \t. That Chrid did not bear our fins by Gods iifMputatioo , tod 
 
 . therefore he did not bear the curfe of the Uw for them. 
 
 }. That Chrift hath redeemed us from the curfe of the Law (not 
 by fuflFcring the faid curfe for us, but^ by a iatisfa^ry priccof 
 
 ^ attoncment; t/i'«. by paying or performing unto his Father ohtt 
 invaluable precious thing of his Mediatorial! obcdience,wherof 
 his Mediatorial! Sacrifice of attonementwasthc mafter.picce. 
 
 ^4. A finners rightcoufnefle or juftification is explained , and clcc- 
 rcd from fomc common Erron* 
 
 Parti. 
 
 Pan 11. 
 
 By William Pimhin^ Gentleman, in New England. 
 
 ^ The Mcdiacorfaitb thus to his Faibcr in F/i/ 40.8,10. 
 
 / delight te do thy wiU my God^ycd iby Uw is vitbin my bcdrt .- fvit-) I delight to do 
 thv will, or Law, as a Mediator. , , . l *.A^/r j 
 
 1 fcii nothU thmightcoufncffcrvnhinmj bc4U, I hftcdccUred thy Uffm\: "^ 
 ibr /i/vinon- Nimdv,! ha^^not hidthvrijhtcoulncfle,ortlw way of m^ fmntrs 
 r Jhtcous but have .icclared W»y the performance ot n.y Mcdiatonall baoifiCC ot at- 
 toncment, as the procuring cwfc of thy aitotiement, 10 ibc great Cousregaaont^ic thtir 
 cverlaftin^ tigbteoufncflc. 
 
 ^ 1 L S D Q S . 
 Vtmtihy^.^.foTCtergetyhitttnttotiy and ^fimesMoxtn, and arc to be foUai 
 the blue Anchor in Corn-hiUneer the Royal'. Exchange, i ^ j o. 
 
"r-inWW"'"*'" 
 
\ ■"■■- ■ " - ■ — - -' - 
 
 l_^ 
 
 Grace and Peace to the wife and^onfcio- 
 liable Reader. 
 
 ^ Have laboured in this Dialogue Co explictce the 
 ' mcricorious price of our Redemption, J iHlifica- 
 c ion and Adoption, and to dear it from fome 
 common Errors, hoping that 0Lh.;rs who are 
 better learned, will take occt(ioa by this Dis- 
 logue to do tt r ore thoroughly. 
 
 I Sod variety •f opinions touching the point 
 of Chrifts fatisfadion for our K^dt mption , and JdliHcatioo : 
 iiaaieiy,Mhat it wasthat he diu or fuffefd to (atisfle Godswfith 
 for our Redemption and JudiHcaticn. 
 
 1 . Some hold that Ch rill did fati&He Gods Juflice for our Re- 
 idemption from the curfc of the Law, by bearing the faid curfe for ' ^ i 
 •s: and they fticknot to affirm it in thefe terms: The curfe ot the 
 taw: The wrach of God: The torments of Hell: The pains of the 
 Damned: The fccond Death, &c. 
 
 2. Ochers will not indure fuch harOi terms , as fome of tbcfe 
 are, and yet they atHrm that Chiill did fuflPer the wrath of God for 
 OurRedcmption, namely, fo much of it as was equivalent to the 
 puniQiment of the (ins of the Elcd : See Mr. Jmcp^ upon Chrifts 
 fufferings^^.jj. 
 
 3. Others do affirm that Chrift did not fuffcr that kind of wrath 
 which the damned do fuffcr, but chat kind of wrath only which the 
 Eled do futifer in this life; but yet in a far greater meafurc , and 
 thus \Ar. ^infvforth did at lad explain his apprcheniions in a letter 
 to my fclf (having bad two or three turns in writing,not long be- 
 
 .{ibre his death.) 
 
 Such /arring there is among Divines, about the kind of fuflfc rings 
 which they fay Chrift bare for our Redemption. 
 
 4. Others difagree about the part of Chrifts human nature, that 
 did bear the wrath of God for our Redemption : for fome affirme 
 that Chrift fuAered the wrath of God lo his foul only, and not in 
 his body: t. Others a^im that he fuflcrcd the wrath of God in his 
 
 A 2 body. 
 
 t -.. 
 
To the Rtddef* 
 
 body, is well as in his foul, to redeem our bodies from G^dsl 
 wrath, as well as our (buls- 
 
 y. Others do not agree about the time when Chrlft did firft be- 1 
 {into fuffcr* die wrath of God, norhowlonghebareit ere icJ 
 ceafed, neither do they clear it, whether it continued conftant np- ! 
 on him without any intermiflion, from the firft time that the 
 wrath of God did feize upon him, untili his death , or until! his 
 Refurrcdion. i 
 
 Thefe things are not cleared by thofe Divines that hold thatf 
 Chrift hath redeemed us from the curfc of the La wjby f ufiering che^ 
 faid curfe for us. 
 
 But I have laboured in this Ttreatife to prove that Chrid did noe\ 
 
 fuflPer any degree of Gods wrath at all for us, but that a!! his fufFe^^ 
 
 rings were inflided upon him from the rage and enmity of the old 
 
 Serpent and his wicked inftrum^nts, being all comprifed under this 
 
 one fentence, Thou (halt pierce him in the footfoalsjGrff.j . 1 5. And 
 
 yet I grant alfo that God had a band in all his fufFerings , becauie 
 
 Satan and his inftruments could inBidl no other puniQimcnts upon 
 
 t«;rl •«,rr^^^ >' 4>i^*<ehrift, b«t according to Gods determinate Counicll (but not 
 
 »c«- A«'e^^>v'^-« 7 ^i^-'-Kfirom his Anger) e/^. 2. 2 3. 743.4.27,28- God gave leave to Satan 
 
 wt ••►^ ^^^ ^^^^ ^^^ j^ ^j^^ Serpent when he tempted Evef to go into the 
 
 Scribes and Pharifces, to accufe and condemn the feed of the wo-! 
 man as a wicked Malcfaftor: But in Gods intent,all that Satan and' 
 his inftrumcnts did, was but to try the obedience of the Mediator, 
 Sh'^.S, or els to prove the verity of his human nature, Eh. 2. 1 1 » 
 Thefe things arc of high and neccflary confcquence to be dci-, 
 red; For, | 
 
 I. By this means we Aiall attain to the right underftanding ofl 
 the meritorious price of our Redemption. f 
 
 3. By this means fundry Scriptures will be cleared from wrong 
 interpretations. i 
 
 3. By this means divers fubftantiall points of Divinity will be! 
 cleared from feverall groflc miftakes. r 
 
 ^.By this means feveral ftumbling blocks of oflTirnce wil be taken 
 away, firft from the Papills, and fecondly from the poorejcws. 
 
 1. From the Papifts,for they Cefpeciaily the malicious Jefuitesj • 
 4o often upbraid us for afcribing untoChrift fuch paiHons and per- 
 turbations of foul from the fcnfe of his Fathers wrath , as cannot 
 ** {% ^i and Uhiuk truly) withoui {v^grej^rj Martin the je- 
 i fuite 
 
T§theRtadtr, 
 
 fuice doth ofccn deride us with great fcorn and difdain , for afcri- 
 bingunco Chrid fuch perturbations of foul as did arifc from the 
 fenfe of Gods wrath: and the Rhcmifts in their Annotations upon 
 ihe New Te(lamenc do the like in fevcrall places. 
 
 And yet they do alfo greatly mtfTc of the right underftanding 
 of the meritorious price of our Redenpcion: For i.they joyn their 
 own merits with the merits of Chrift, as neccffary to the purcha- 
 fing of their Redemption. 
 
 2.Theydomollfuperftitionny look atthe groflc fubftance of 
 Chrifts fle(h and blood, and at his bodily pains and (Iripcs which he 
 fuflFw-red from Satan and his inrtruments as a Malefadlor, as the me- 
 ritorious price of their Redemption. 
 
 j.Thcy do moft groff^rly hola that the foal of Chrift went down 
 into the lowcft hell to perfedl their Redemption, for they make 
 four hells, or four ftorics in hell: In the firft of which they place the 
 fouls of all the holy men that died before the coming of Chrill: In 
 the fecond they place the fouls of all thofe children that die with- 
 out Baptifm: In the third they place the fouls of all thofe that fuf- 
 fer the piins of Purguory, and in the fourth helt,which is the low- 
 eft of all,they place the fouls of the damned; and then they pro- 
 pound this queftion , Into which of thefe places did the foule of 
 Chrift dcfcend after his death? They anfwcr thus , That Chrift dc- 
 fcended into all thefe parts of hell to triumph over Satan , and to 
 deliver the fouls of the Fathers, and to comfort others as their Ad- 
 vocate and Redeemer: fee 'BelUrmine in his Chriftian Do(5trine. 
 
 But in all thefe tenents of theirs, they miftc m ft grolTeiy of the 
 true meritorious price of their Redemption; for they do never ex- 
 plicate wherein the elficacy of his mediatoriall facrihce of Attone- 
 ment doth lie: they never fhew how his death was a mediatorial! 
 death, by the a(fhiall and joynt concurrence of both his natures, 
 which mediatoriall death of his muft be confidered as the only pro- 
 curing caufe of his Fathers Attonement, for our full Redemption, 
 JuftiAcation, and Adoption. 
 
 a. There is the like need to dear the meritorious price of our 
 Redemption, for the poor Jews fake: For, as Mr. Brottj^ittam doth 
 often aflfirm^they do gready ftumb'e at thefe two politions of ours; 
 firft in that we do make Chrift to ftand before God as a gui!ty Tin- 
 ner, by his imputing all our ftns to him; andfecondly they ftumbic 
 at this , in that we do make the Me/Tuh to redeem us from the 
 coffc of the Law, by bearing the faid curfc for us. Biic 
 
 V 
 
 ^^--.' 
 
( 
 
 T9 tbt Re^dtr* 
 
 Bac the Ebrcw Dodors do in a jeding and fcofHog manocr (ay 
 unto us, Thdt every FexJisHpaj kis own skjit to tbt FUyer' Sec 
 fTeems on the Jew, ^.3 1 8. and yet woe and alasl the poor Jews are 
 lamentably blinded i^ut the mcficorious price of our Redempti- 
 * on: For, 
 
 I. Though Torn ofch^ Ebrcw Dodlors have affirmed, that the 
 Mefliah fhould* fufifer death for their Redemption , and chat his 
 ru£Ferings(hould be marvellous great, yet I cannot perceive that 
 they do look upon the death of Chrifi in a right conftrudion, be* 
 caufe they do not look upon it as a mediatorial! death adnated bjr 
 his own power, even by the joynt concurrence of both his natures. 
 1. The mod of the Jews (except a few) do hold that the Me(fi- 
 ah (hall never (uff'er any kind of death at all: The Jews in generall 
 were once perfwaded for a time, that one Raif^i Akib^ was the 
 King Chrift: yea both himfejf, and all the wife men of that age 
 thought he had been Chrift the King untill he was killed for his in- 
 iquities, and when he was kil'd then they knew he was not fo. See 
 Ainf, on JDMr.S.ip.By this tcftimonv of theirs it is evident thatthe 
 Jews in generall did hold that their McHiah fhouid never die at 
 l'' all: and m our Savionrsdaics, when he told the Jews that he muft 
 
 be put to death, amd tbst tbe bcur was come in which the Sen ef M4m 
 jheuU be glorified, John 1 2. 23,32. then the Jews did (hunble at this 
 Dodrine, and faid, fVe have heard out of the Law that Cbrift abideth 
 V far ever. How then fayefi then that the Son ofiMan mnft be lifted ufi^ 
 
 v.34.From hence it is evident, that the Jews in generall did hold 
 ^. that the Mefliah fhould not redeem his people by fiifFering any 
 
 ;. kind of death at all:but their common tenent was.thit the MeHian 
 
 ^ (hould redeem them from the Nations of the woild by outward 
 
 1 power, as aftately King and Conqueror, and in this carnall fenfe, 
 
 they did ordinarily underhand that fpirituall promife made unto 
 David,m 1 Sam. 7.1?. Iwillefiablifh the Throne of hie Kingdom for 
 ever. This etemall Throne the Jewcsfexcept a few) do underftand 
 it of the outward pompous Kingdom of the Mefliah; yea the very 
 ApolHesthemfdvesforagood while together, underftood not 
 the fpirituall nature of the Kingdom^ of tha Mefliah, Mar.9.9^Q* 
 Lnb«i^io,2L 
 
 Therefore it follows from the premifes; that the Jews as long 
 as they are ignorant of the fpirituall nature ef the Kingdomeof 
 Chnd, cannot underlland the true meritorious price of their Re- 
 
 demptioa 
 
^" \ 
 
 T$tbtBiMdtr, 
 
 dcmpcion; For the MeHfiih muft break the Devilli bcadplot , not 
 by his outward power as i (lately King andConqBeror , bat by 
 his mediatorial! facrifice of Attonemcnt. 
 
 Therefore for the poor Jews fakes, we ought as much at may be 
 to clear up the true meritorious price of our Redemption. 
 
 The ApoiUe TmmI did not differ from the Scribes , but in two 
 points mainly; the firft was concerning th^ death of Chrift; the fe- 
 cond was coocerniog his Rcfurredion: Sec JEis 17.5. %/1Rs 16, 15. 
 I ^<ir.i J.J. and according to thofe tcnents, Pumts preaching had a 
 differing cflfeA upon the Jews in their Synagogues: fomc were pcr- 
 fwaded by PmIs preaching to imbrace thofe tenencs,but others re- 
 Hfted and raifed uppcrfecucion againflhim for this DoArinr; and 
 in his Epitlle to the €brews in gencrall , he doth labour might and || 
 
 maintoprorethatChriftwasGod, and that in his human nature ^ 
 
 he was to die to make his foul a facrifice of Attonemcnt by the ' 
 
 powerofhis divine nature; that fo through death, he might de- A 
 
 hroy him that had the power of death, that is the Devill , Hck> 2. 
 
 lo like fort when J'frj^iErrM was conrented before the great Coun- »; 
 
 cell of Jerufalem, he affirm'd before them all that he did then fee ^ 
 
 jefus Chrill whom they had cruciHcd, now living and fitcing at the 
 right hand of God, ASis j.^6. But the j udges of the great Sanhe- v 
 
 drin ftopped their cars at this DocJtrinc oiStephtn^ and the com- 
 mon multitude did fo deteil this Doflrine of his death and Refur- | 
 reAion, that in a confufed uproar and rage they took him from ^ 
 the Councell and floned him to death. 
 
 Hence it is evident that the Jews in generall did hold , that the 
 Mefliah Qiould neither die nor rife again by the power of his di- 
 vine nature: and they do alfo greatly ftumble at our common Do- 
 ftrine of Imputation^ becaufe bf it we make the Mefliah moie odi- 
 ous to God(in their apprehenfions) then any leper can be to us. 
 
 But ah and alas/ as the poor Jews will not acknowledge th;tf 
 their Mefliah mulldie, to make his foul a mediatorial! facriHce of 
 Attonement for their Redemption. ^ 
 
 So many of them arc fo far blinded by Satan, that thev deny his -3 
 
 divine nature,and fo in effcft they deny him to be a Mcaiator: The 
 Lord in mercy open their eyes to fee him whom they have crucifi- ^ 
 
 ed(notonly asa bafe malefaftor,but)asan obcrdicntMcdiator.with 
 mourning and and bleeding hearts, and the Lord in mercy help us 
 to remove all errors from our Dodrine, and to make the path of 
 our Religion plain before them, x/fmtn^ even fo, tAmtn. 
 
 Thine in the Lord ever. W'.T. 
 
^ 
 
 This Argument was thus framed by }A.ffemySmiikz 
 godly Preacher, neer thirty ycers (ince, in my prefcnce. 
 
 THtt vhich the Scripture dtth n« where s^rm, CbriO to htnc fuferei for 
 our redcmpttOHy That QbriR hdth not fuferei. 
 "But the Scripture dotb nowhere dfjirm tbdf Chrijl bith fuferei tbeinf* 
 nitc writh ofGoi for our redemption : 
 7 here fore Q^rijl hith not fuferei the ivfnite wnth of God for our redemption. 
 The Piopofition I tAc for granted^ bccaufc every article of our faith is fet 
 down in the Scripture, and what ever is rot proved by Scripture I am 
 not bound to believe. 
 The Aflutnption is thus proved. 
 J/ the Serif ture ioih any where if rm thtt ChriR hith fuferei the infinite 
 wrath of God for our redemption, then it doth afrm it in fome of thtfe pie- 
 ce t that arechiefy aUedged by Divines for that purpofe i tu tn £fa. j }.(. 
 Gal.?.ij. iCor.f.ii. Pral.xi.i.Scq. 
 But the Scripture doth not afrmit in any of thofe places ; 
 Therefore it doth no where if rm it. 
 
 Your firft place is Efa. jj.5. whence the condufion muft be this. 
 He that had the inii^uity of in all laid upon htm, didfufcr the infnite wrath of 
 Cjod. 
 
 But Chriji had the iniquity of as all laid upon him : 
 Therefore Chrtil did fuffer the infinite wrath of God. 
 
 I anfwet by denying your Piopolition, wbiclimuftbe well proved bcfoccl 
 
 can afl'cnt to the Conclulion. 
 Your (ccond place is Gat. j i j . whence the conclufion muft be this. 
 He that wm made a curfe for us.fufcrcd the infinite wraib of God. 
 
 Chrijl wif made a curfe for ut : 
 Therefore ehrijl did fuffer the infinite wrath of God. 
 I anfwer by denying your Propoluion as abovefaid. 
 Your third place is i Cor.j.ii, whence the Conclufion muft be this. 
 He tbit war made fit for us did fuffer the infinite wrath of God. 
 
 Chriji WM mi'ic fin for us : 
 Therefore Chrtft did fuffer the infinite wrath of God. 
 
 I anUcr by dcnyinj; your Propofttion ; And lo 1 (hall deny your Propafi- 
 tion of aU the ether places. 
 All thtfc Scriptures & many more I have expounded in this eufuing Difcomfe. 
 
 Gen. X. r7 
 Gen. J. 1 J. 
 Gcn.ii J. 
 Gen. I J. 6. 
 Bio. xo. x 
 3.4,7,8. 
 Exo.i8.j8 
 Lev. I 4. 
 Lcv.i.f . 
 Lev. 10. 17. 
 
 A Tabu of Sundry Scriptures expounded in ihii Dialogue. 
 
 Lev. 1 5. lOj 
 II ,zx. 
 Dvur. II. ir 
 Job 7.11. 
 
 Pfll.XX.l. 
 
 &c.ta v.xx- 
 Pr.1l.2j. 1 8. 
 Pfal.ji.i. 
 
 Efa. 50. f, 6 
 
 6,io_ii, IX. 
 
 Jer.ij.6. 
 
 Dan.9, 24. 
 1*1.11.40.9. i Mat. J. 14. 
 I';al.40. IX. Mil. 4.11. 
 
 Pial.STJ. , Mat. 8. 29. 
 Pnl.»9.f. I M1t.21.40.' 
 Pf1l.102.17 Mar. Z6.37.I 
 Mar. 10. 39, 
 
 Mar. 14. jj, 
 Mar.if.j7. 
 Luk.i X. 50. 
 Luk.xx. 19, 
 
 4},44- 
 Joh.6.6j, 
 
 Acfts lo.iS.iiCor.r. XI 
 Rom. I. iij JEph. %. X. 
 to 26. |GaI.j.ij. 
 
 Rom. 4. J, iHeb.5.7. ' 
 »^ lHcb.7.8. 
 
 Rom. 5.1 1,, Hcb.9. i6, 
 IX ,16^17,19.' i^' 
 Rom.8.j,4.i I Pet. X.X4. 
 I Cor. I. jo! I Job. 1.7. 
 1 Co;j$.x9i 
 
r- 
 
 ''"'*^!S 
 
 \ 
 
 A Table of fome principal Matters hand- 
 
 kd ia this Dialogue. 
 
 4 
 
 A tn aA'tve or a p a(five dcatk. in (ctcran re* 
 
 Adoption Explained. ijofpc^h. 99 
 
 Each pci ou in Trioity if om Fathct id The Um were M to put Chrift to death 
 tuciA of oui rpiiicual ftcociAufinaod A bccauictbcyeiKleavoured codoic. iCo 
 
 doprion 148 Tht death of the mediator wm9m'u»a- 
 
 The Fathers atonement de(cril»c<?,eoniV''«*Io*»^ih« 99 
 
 hei'd)ii|> under it Jultihcauoa and^ AA>p F 
 
 tK>ii. *>^ Troc Godly fear dorh make a maocxcecd- 
 
 Chrift was ihe alrar in his Divine natarc»hifejfefull 10 do every doty that may pleife 
 itpc») «vhich he r.dcied h<!k huoiauc naiuie a» a Sq4 nd to avoid c^try fin that nay otlcnd 
 nitdaiortailuciiDCc ot Atonement. 9i't9iQo<L 5j 
 
 jj H 
 
 Brafing of fin and forrow by Chrift, hath tTi- OiriOtdefcendin? nito hcl ncpoundcd. 74. 
 \e.slcmcsinjciipturc. «6-2^' A Dtfcripttottof (hcTornunriol hel'. 7$ 
 
 TticMo«xio. OuUtwasnoc Ihed for ihc Tlie divtli arc not i» hell Tomeur^ at 
 wh u v»oild,butforthttleaonly. 87 yet. * • 76 
 
 Oi.t d opof hebloodotChrift i»notf.ifici- A defcription of the t«ifM ftc i.d 
 «hc u. ci<rcn the whole world. 90 death- yi 
 
 fhen-'-tOiie oi thebWd of Chri(>'i<s A ikfcnpcion of ihe fecondprt cf ihetor- 
 ii.h j'u., -. u log out of his own lou'c me.H^ of hell. ^ . ^ ,^. ^7 
 bv t^[^ awu ,.f t.-, y lutiKc, lot by thar means Au Evaninafion of Chriih foffemigs with 
 only hi' -'c^.' '■ <C'iT>c«nRdiatoiiallfaciititc iheTormentb ofhell 78. 
 crofonciiicii' J>2.i42. flell roinients JTccnnhned rotheprorer 
 T) ^ lace of hel, therc»ore none can fcntr the tor- 
 
 Tbc f untd He-.li -rut 'rll upon Adm for mcntf of hell inr '»»" >;fc; •<5 
 
 his Hifol.tdie«t Eat.ng y. b, u- dr [\oU Hel' p'^cc it on high bt fore the ihrone of 
 pimar.Jy ol he fpri ujII d •' »h-. i^e rhc Un.b, (brrcfore it canom be in the m.d- 
 naru.e in cmiupt and fmfuH H""' ^ « <^<*''^ O' "'" ^'^'^ '^'"*^' «' •^«^"'''^- »<» 
 
 The fiearh of Chrift wjs ota Ij' d ftt'irf . . „• ' c 
 
 natuieffomihedcacbofaUihcUllcuSou ot >. Gr^ onnot in ioHkc .n>^iiteci»fin 
 ^j 7") our iiuiO' cur Saviour 1| 
 
 Thebody ofCh.ift afrer bewasd r'ard 2- Chrilt cou'd ju. J«»r bin the rfr»Ti?cu- 
 
 cJo.hmake .hrXyih"ofauii\ to" ht bor!. tohi:u w!u:« he «ras alive Ixre ufon ei..h. 
 ,^.vcandp.li,vcy.hcrein dcub IcbagreU ^ ^^^ ^^^^^ ^^ ^^^.^ ^^^ J'J^ 
 
 The^ deaitr o'f Chrift may be called cither himkll a. rv.^h n ocr h. <\>d -rr.; ute then. 
 
 n Co 
 
The Table. 
 
 ro Chrift. 14 p atoncmenc byir, which was his fujl and ptr 
 
 5. Chrift did impure our fiastohimfclt as fcdiighreoufiicirc 126- 
 nwch as ever the Father did. 15.42 Wliy a fuincrs righteoul'nelTe is called 
 
 6. Gods Imputation of tin co an inoccnt is Cods ligh coufiurfic- 129 
 an unparalleld Jtind of imputacion.thcrcfore ic Faith is nor a Imnas juft'Ce or rf?hrcoiif- 
 nuy well be lufpcftcd to be but a human in- ncfs infte.-.d of therighrcoufncirv. ofchc iav»',b(it 
 vcnrion. 15 as it apprehends the farhcrs Aroncmenr- lo^ 
 
 Sin ii cfren put for falfe imputations of fi:! Hov thelaw taugh: rimicrsto gc:;ufticc 
 from wicked njcn. =4 or riRhccoiifnclTc by taich i g , 
 
 Tile: Lord laid all our fioi npon Chrift as upon Why facritices of atonement are CuUod ta- 
 ourl'iieft and faci ifice- ' 28 cr iliccs of righ eoufntne . m 7 
 
 To bear iniquity and to make atontment i- Cffriftspalivc obedience is nor a finners 
 for ini<futty ii all one. 28 right cf.ufncfc by Gods imputarion, 1^4 
 
 The common dodrme cf impntation ii Eacii pcrfon in trinity isa lii.iicis righrcouf- 
 buik upon fuch lirciall phrafci as doth beget neffcbtcaufc they do all concur tonukt a fin- 
 many abfurd conftquenccs. 3?-?5 79 ncr juit cr righteous in fevcral refpcfts. 13 J 
 
 Imvwfuion of hands with confefTion offm M 
 
 upon the head of the fin oJicring, cannot be a The rearm Moral law is ill applved to the 
 type of'^odj in pu.ing oiu fms to Chiiftjthat ten commandnicntsas a gcneial tide, bccaiiic 
 aftiondo'h only figniftc the owner* faith or the ten commandmtnrs do coi;rjiii ir> tlura 
 dcpendanc(*. H rules ot faith in Chrift as well as moial iulc» 
 
 God made Chrift to be fin for MS when he loj 
 
 oidiined him to make his foul a mrdiacoiial 
 
 facrihcc for our fins. 4° O^riOs Mediarorljl Obedience, isrhjrrirh 
 
 2. God cannot in juftice ji-ftifieany man thing of jnce ^hich he vaid jnd pciloimed 
 by imputing to him Chrifts adive obedience to Ins Fjther for our iede»npion 83 
 
 •o the law of vrorks- '"^ The merit of Chriftf riit<1ijtnfial cbtdience' 
 
 God never intended ro juOifie anyman by do;h rroie thtn couoicivjilc the den.crit of 
 :he law of works, therefore not by Chrills o- Adams d'tfcbtH-cnce. 84. 
 
 bidlence imputed. 'c? Therruc foice &'>rtic:!CT of the merir olChiifts 
 
 ^ The imputation of our 53viours legal cbedi- obed cr.ce.'.iv ;n hirl'iitOly ( riinrg uphijoviii j 
 cncc is altogether infufticicntt omakc a fm- foul in fjtutitc ro GoH. ;2. 9S p6 102. 138. 
 ncr lighreoiis from hisoriginall fm, ic8 A diftouifc touching Chrtlh ol'cdience to ; 
 
 If God imputed Chrifts legall obedience ro the moral Law, whether it were done fur our • 
 tinner^ for their juftitication/then Chrift made juUihca'K n or no, by Gods impu-'arion. log j 
 liis oblation iu vain. 18 It is mxiiliiv rn m-ke a dill 111^1011 be- ! 
 
 The common Do<^fine of imrutation may twtcnChiifts legal and mediatorial cbtdfci.ce , 
 well be quedioncd.becaufe divines cannot a- 110 
 
 creeaWout the right hating f fir. ic? „ ■ t^ r^ j- .. ' 
 
 Chrifts mediatorial oliedience is often mi- Chrift ua Prielt for ever according to hi$ 
 ftakcn by the common Doaiinc of Impuaii- Divme Nature 92.9$ i 
 
 II 5 The Lcviiical Priefts were typical Mediators 
 on- -. 
 
 luftification or tl c true ii.riirecta linnets 13P 
 
 r.ehrcoufncire dob !yforn,ally in the Fathers . ^ 
 
 n^rciful atonement i^^d lo givrntlfe. I 8 Redemption is made by a thing of i,ch price 
 
 Ai.cjhams faih -^.^b imputed tohimfor ' , . , .^ ^? 
 
 iiehKuufncirc,bccaufc he 1 cecivcd the fathci t. Gcd doth not reft m fac[ificcJ,Sabbath,and 
 
 '* • Tcaiple, 
 
The Table. 
 
 Temple, but as they are typicallignes of his 'vrath uf God inhis (oulonly, or in his bcdy 
 rcfting in the Mediator. 152 alfo forour rcdcmi tion. my 
 
 S . ^ . L '^" examination of Chrifts fulTcrinffi with 
 
 The foffcriBgs of Chrift controvertedjltared the to mentj of hell. ^g 
 
 2 Hell tormeiui arc confined fo the proper 
 The healing virtue of Chrifts (\ripes lay nor place of htll, therefore none can fufter the tor- 
 in his patient bearing them, but in his aftivc nieots cf hell in this life. 80 
 
 i nicd'atorial obcdtcnre which was trycd Chiilt did not fufter the torments of hell for 
 
 i*^ difOi'j;hftiipe<iandiurtcrings. 2^ cnr fins, becaufc it is contrary to the rule of 
 
 Chrifts furtered both as a malefaftor and as Gf^ ds jufticc to puniQi an innocent with cter- 
 a racdaitor a: one and the (kmc tin;e. 24.04. nal death for the fms of others. 81 
 
 f ^ ^ 71-99 r 
 
 Cliiift futfered much pain in his mind with When we come to the Lords table,wc muft 
 the thought of his dca.h, long before the time by faith look more at his mediatorial oblation 
 of his death came- 44 then at his palfivc death. pj 
 
 Chrift j; he »vas true man ftood in need of Chrift did adually breake his own body ia 
 the rfliniftr^of Angtls tocoiifoithimagainft peices, when he by bis own power did a^u- 
 til', fear ofdcaihand againft other temp aiions ally fcpera-e his foul from his body, and aJfo 
 alfo. 51 he dd aftually pour out his own life bIoud» 
 
 There is good reafon why Chrift did ftiew when he by hifcown power did pour out his 
 more fear ol death, then many Martyrs have foul to death. J02 
 
 done. 52 y 
 
 Chirft in the dayes of his flefh did often 8c Our natural onion with Adam mufl carcful- 
 carnertly pray to his Father to be delivered ly be diftinguifhed from perfonal unity. 144 
 from his natural fear ol death when became And our fpirirual union wich Chrift muft 
 to make his oblation, leaft it ftiould'poil the carefully bcdiftinguilhed from pcifooaJ unity 
 eflficacy of his oblation, and he was heard be- with Chrift. . j .^ 
 
 caufc of hii Godly fear. 54 2- Our fpiritual union with Chrift is not 
 
 The Maftcr peice of all Chiifti prayers was compleated till we luvcfaitJi to apprthcnd 
 13 be favtd from his nirnral fcjr of death \\hen him and hold him. 1^7 
 
 he came to m;kc his oblation 55-3. Adopiion is not commun;cjted to any 
 
 Chrift was not forfaktn of God in anger from the father until we be fpiritually united 
 •1 hen he futfered death upon the crclfe. 57 unto the mediator by faiih, but asfoonas wg 
 
 There is much uncertainty among Divines are united to the mediator by f.ii:h,wc ate » - 
 what to afti.m, whether Chrift fuftered the nired to his Father a; to our Fatha. 147 
 
 ERRATA 
 
"1 
 
 ^fp^lf^^^^^W^^^W^W^WW 
 
 ERRATA. 
 
 IS page i line ti-but i< redundanc:IJK (7(i z.r.Gen-^.p.t liJbiUr.tbut:\%4-rtrrmftk»t» 
 coHceptiou I p.S.1-4 Hnbeliev'tni^ r- btlitvin^x p.g8 I is.iv;i6>i tp/^fc/;: |> ^o.i^<, r libMu.sV. 
 1. ifufiftt.joifakf' 1. 1 1, expoundeit t. frobcfrd'. p.6o I aa Ay C/r?/f,r.i» f frri)?:,.. tf;.!.S4.F/*. 
 l.rFrTl'**' f' 4.«'<' «o»»p tf S« li5.after /or /i/i, inf< rt rhcfc word , but < hr^ was im^frjrif 
 t« dtitb at it WM infti3ed by God iipjnMdn f$r fin ^ p. ^g. j. { ^bm, tbecgHre^ p-74-l.i5 E^e. 
 r. //< p77.l.it.cn4,r. judgemcnci p.8 I } fc<,r./ef:i .«i.I.i8 inftrt, ttjime'tliaU Ptfiftt 
 tnd Fnttfiints da Afrm,\ib tb<m tbere,{. tketbitf; l2i.rtck9ned,x feunitedi p 7s I i$. evtr 
 rrirdrr ip.85.1. 14. ob!iiAtioiit:^blititH\ p. 90.1^6. afcci (ii«t/b. •dd</«^>ff <<'«»•, p.92. 
 qootr. ult. Heb.t.H.Mr /« meUb'P 9i- 1- tibting., xS}iru\ l-^tf rv«7,r <ii7:p-99. 75./r«.t3. 
 r./f«.{; 12. r. loi.l.gzdcT/Kriibrr before rwi^nt : p:io3.l.t^ti^r.&Mt P 10)1.27 |a^- 
 |r/fc«/^.^«m//«r4;p. 106.I 17 pr«m/»/,r frfmiftr : p.i ij.l. (j^oie r er*: 1 fo /)! f /rn j/ 1 ^ffeidlz 
 p'lii.\.i6 botbtf.whicbv.\ii9-i'i9' afrer «i9finii«iir, iafef- ir^cib m^i^i « Snmer finUft m *&(!'. 
 p. 123.1-7. ftffr.t6«r:p I24.1.i9.atcer6ir. add denb: p. ii6.l. 10 tfrt^ hinnakki, tbe ttue 
 M«iiiier',pi27,l2s after /(«/e,idd on//: l|2.aftei M^dd.(/«/ri; tbe Arofi U)i^^. 1.29 4tt^ r.]«^ 
 ^r>idd, eonfideredi 137 1.32.41 r.«r;p 14 i.l.2i^r </««/, rpr^^ccMt^ . p.uj.!. 39. m-.i ftrj 
 1. 1$ MedUttritl, r HtilnmitUjilht^^ in ihe marten- «<ii-» fn utrsn t 0.151 • t . t^yin: 
 •A^dtberefore tbe FatbtT doth fendthecnmfoTttT in Chrifffngmt: J101 li 45 1^* v„ ditiA 
 pfnd the amfoTter Jfom tbe Father m tttprocHT'fiiciufe ^j it y J^jt i, 2^. 1«J rii)jf4 gif tbe 
 workj both oftbeftnfor m, tnd tbe btlj ^ihofi in ut. d<t pT'-caJ if. nntij jr$m tbe fie gnet 
 •/(Sod tbe FttbtTt Eph.i.$.^.iii.la4.compTebend<dt\*cottipTer}i r.dug. 
 
 lop. io«. this maginal note is oinitrcd : Tbe cvf ton which Ch'iilwuf crur'ifit'dvutMt the 
 dUgr, m more then tbe Rqithui Souldten were the Ppeftt tomakf bit Iwl a s»cupce. 
 
 ^tk^MM^^M^MM^MMM 
 
Parti. 
 
 The Meritorious Price of Mans Redemptions Kecmcili^ 
 atioH^ JnftificatioHi &c. Clecring it from fomc 
 common Eriois. 
 
 And Proving 
 
 Q T«4r ChijiMdntt fufer for m thofe UMMtterableTor- 
 
 1. < mtMts of G$ds fVrathf which ctmm^nlj are called 
 ^ Hell-Torments, to redeem oftr Souls from them. 
 
 • 
 C That Chrifi did not hear cur Sins hj Cjtds Imputation^ 
 
 2 . <f and therefore he did not bear the Qtrfe of the Law 
 ? for thtm, 
 
 PARTI. 
 
 The Difcourfe is a^led between a< 
 
 Trade s-man^ 
 
 and 
 A Divine. 
 
 Tradesman. 
 
 '<-«^§^*^3^',^. Ell met Reverend Sir-^ J have long defired to 
 -^^J^S^h^tTci f'^y°"^ that I m':ght ctnfer^ith J9U about the 
 ''^J^''"'^^*^^ A*tl ^f^'^'^^^^ P'f'^c "f Olf^ns Redemption, 
 h M 1^ 1 ^r ' namely, fVhat it \^\if that either Chrif- did or 
 %jO 7^^,^^ fuffercdtoC-ittifieCjods fTrath for Mans Re- 
 lP23vS''\j|Vi (^^^P^^'^^' ReconcitiMiony &€. for I perceize 
 UiC-r' ft's<JJ?^''^i there is ttgrr.it diprenceamonq Divines about 
 the kind of fatis'aUion that Chrifi m.^'Je !0 hiS Father for U\{ans 
 Redimption ; and it doth rot u little trouble me that JOH fljould dif- 
 fer info Kf eight) a f i^t fi-'>m the rncji 'Di ir{es. 
 
 Divi,:ey it ni; dilTtieiice from th mofl Divines be agreablc 
 t^rheVcriprLuesri^h ly tvpoiindeH, rhcn I hop: th re is no juft 
 f ff- ICC givei» on my pait ; rtirhcrd I dv Hre any man to bdierc 
 r.efu.-LhrihuiIbrii-.gthcWord of God rightly expounded for 
 
 c ny 
 
 L, 
 
The iSHeritortom Trite if our 
 
 Parti. 
 
 ?»;•# 
 
 A«Kd. 
 
 
 ^ 
 
 rijy Vvarrant : Thcrcrore I pray you fwkh religious Fear and Re- 
 verence) put mc to the Trya!, and propound your Objcdions 
 againft me. 
 
 Trader /// be net mijf'Akcn,joM hold that Chrjfi did net Redeem 
 Hi by hi-sfujferings. 
 
 Divine^ This word SufTcrlng is a doubrflil term, becaufc you do 
 n-^t explain your meaning -, and thcretorc before that you and I ^o 
 proceed any furchcr, we mufi explain one anorher-: meaniryg, for 
 k is needful in all Controvci lies, that each fide fhould know ^vhat 
 each other do gram, and what they iiold ditf.ring : Therefore in 
 the firft place before we proceed any further, I will tell you what 
 I hold couching the meritor'ous price of our Redemption, 
 ibe point In Firft, 1 hold that Jeus Chrirt om- Mediator did pay the full 
 ioiV chimi P"^^' °^ o""" Redemption to his Fathei by the merit of his Mediato- j 
 Sufferings, rial Obcdiencc, which (according to Cods determinate Counfel) i 
 was try ed through fuffcringSjinflided upon his body as upon a Ma- 
 lefador, by Sarhan and his Inftruments. 
 
 I put as much weight, virtue, and.effica:y in Chrifls Mediatorial 
 Obe Jience lo tryed, as they do that plead moft for our Redemption 
 by his fuflfering of Gods wrath for us. 
 
 Thcj place the price of our Redemption in his fuflfering of God« 
 wrarh for us in full weight and mra(urc> as it is du: to our llns by the 
 curie of the Law. 
 
 I place the price of our Redemption in the merit of his MecKa- 
 loria) Obedience, whereof his xMediatorial Sacrifice of Atonement 
 was the Maftcr- piece. 
 
 I a^rcc with ot-hers in this, that Divine wrath is fully (atisfied for 
 the (his of all the ^tdt by the merit of Chrifts Mediatorial Obedi- 
 ence : J differ from others in this, namely, in the manner of his (a- 
 tisfadion. 
 
 I fay, Thiit Chrift did not fatisfie Gods wrath for our fins by (uf- 
 feringihe extremity of!us Wrath, neither did he lulfcr the torments 
 of hell neither in his body, nor in his foul, nor any degree of Gods 
 wrath at all. 
 
 Secondly, Thougji I (ay that Chrift did not fuffer his Fathers 
 
 Wrath, neither in whole, nor in part, yet I affirm that he differed 
 
 all things tha: his Father did appoint him to fuffctjin all circumf^an- 
 
 , cesj juQ a;cotdkig to the prtdi^ions of all the ProphctJ, even to the 
 
 noddine 
 
■■P^ 
 
 Parti. 
 
 KedempthH andjufiificatioit fleered. 
 
 nodding of the head, and the (piecing in the face, as thc/e Scri- 
 ptures do te()ifie. 
 
 I .^ Peter cold the Jews, That thej hdd kjHed tht Prince of. Life, 
 m God before had Jhe^'ed Irj the msMth of ail ht4 Prophets-^ Thai 
 Chrifi/ioMldfftfrr, And he fulfilled it : So ^A^s ; . 1 7, 1 8 . • 
 
 2. Chrirt did cxprellyrcIlhisDifciple?, Thr^h: m-tjf ^oto ^e~ 
 rjtfslem, andfufer md»jf things of the Elders ^ and chief Priefis, 
 mnd Scrihes,and be kjUcd^and raijed agair: the i hird d^jr .Mat . 1 6 . 2 1. 
 
 3. After his Rcfuriedion, he laid to th^ two Difcip-Ies, Fools, 
 andJloW of heart to believe all that the Prophets havejpokon j ov^Ar 
 not Chriji to havejuffered thefe things, and to enter in hit Qlorj > 
 Z«i^f 24. 25.26. andinz'rr/r44, and4i, he faid thus to all his 
 Di'ciples- Thefe are the Vfords^^bich I Jpake unto ycM^ That all 
 things mufi- hefitlfilled ^htch are written in the Law of Mofes, im 
 the Prophets J and in the ffalms concerning me : Thus it is VoritteHf 
 and thm it behoved Chrifi tofftfer^ and to rife again from the dead 
 on the third daj. 
 
 4. i'4*/told the men of Anxioch, That the Rulers of the fews 
 eondtm»edhim,becaHfe they knew not the 'voices of the Prophets 
 concerning htm ; and therefore, though they found no caufe of death 
 in himy thejf deflred Pilate that he P^ouidbe flain : and when the) 
 had ful filed all things that were nritten of him, they rook htm d»wn 
 fr»m the Tree, and laid him in a Sepulcher : Ads i 5 . 27, 2 8, 2^. 
 Mark the phrafc, They ftlfilled <iAll things that were M'ritten of 
 ^im : \i they fuihlled all his bufferings, then it was noc Gods wrath, 
 but mans wrath that he fliffcred. 
 
 5. The Lord told Adam-, not only that the PromifedSeed 
 fl^ou'd break the Divcis Head-plot, but alfo that the Divel (hould 
 crucih- him, and pierce him in the Fort-fbals ; Gen. 3. if. The 
 Dive I did it by his Inflrumenti, the Scribes and Pharifcs, by TiUte, 
 and the RomamSouldiers. 
 
 1 rom all thcfe Scriptures, I hold it nect ffary chat Chrift fh( uld 
 fuffcr ail things that were v\ritten of him, (or the Trvalof his Me- 
 di;irnriji Obedience ; but yet I fay alio, that no Prophet did ever 
 fp jk any rhinp that Cl.rift Ihould fuffcr the Wrath ol God • that {% 
 an addi ioiitrom Mans Brain. 
 
 Therefore thofc Divines mufl nei ds ^pcakcrroneoully, that af- 
 fu in that Chtift did fuffer the Wratk of God. as it is due to cur lin?, 
 
 C 2 the 
 
7\ 
 
 4 Th Mtdiatorial Trici of $ur Part I. 
 
 - I I t I rii Mill I 
 
 " the Cuife of the Law, the Torments of Hell, the pains ot the 
 
 Damned, the fecond Death, and many fuchlike, to redeem us 
 from ihem. 
 
 \ ; * Thefc terms I rcje(5t, as not agreeable to the Divine McloJy of 
 
 ^thehohyScripturs. * r 
 
 Xhws ] have briefly told you what I affirm, and what j deny ; 
 now thereiore I pra\ ycu ih prodiKc your Arguments and Objcdi- \ 
 ons'againft irc ; I dcfirc to ttc how you can prove that Chrift I 
 did fuffer tiie Wrath of God for our R'dcrr.ption. 
 
 Traded / W/7/ fttch mj f>rjl Proof from the immHtahiHtj cf the 
 
 frjiCurfeeimiexedtothehre^uhofthcfyfi LaW of Prbhihiiitn : 
 
 The L^w cf Prohibition yhyis thtu, Of the Tree ot K.nov\ Iclgc cf 
 
 good and evil., thou (halt not cat. The Cnrfe annexed folUwSj 
 
 Cen. 2.17. In Gen. 2. 1 7. In the day thou catefi thereof, thou Ihau dy the 
 
 li % death. This is ti definitive fent enceyund it ts doubled in tl/e Hebrew 
 
 r for certainty faks ; in dying, thou (halt dy : Thetis ffay, Thm , 
 
 jlJt certainly, dy the death, roen de^th Eternal i>i htll, nnltfs thy 
 Rede en? er dofufftr the f Aid Curfe for thee^ to redeem thee from it. 
 
 DtriKc, I pray you Ihcw me how you do gather Irom this Ttxt 
 that our Redeemer was nectfiitated to fijtfcr this Curfe to Redeem 
 fallen man from it : Let me fee how you can infer your Argument 
 to prove it. 
 
 Trad^f. (^^y Argument lies tntu •, In the day thou eateft there- 
 of, in dying, thou (halt dy ; th^t is to fay, Thou Adam, in thine 
 ct9n Perfcn, attd Thcuin thy I'ojferity, or tlfe Thou in thy Redeem* 
 er, there is ro efcafinr from this dcf»itive ettrfed Death ; 7/ Adam 
 didbtft once tat of the Forbidden Vruit-i either he mufl dy eternally, 
 §r elfc his Ktdri nier myfifujfer thefaid cnrfed death in hisfteed. 
 
 Dizihe, YourExpofition of this Text is true in parr, but in 
 pj^r I dillike it \ You (ay wdl<hat ihc'termT'y^fw, is thou in thine 
 t Wi\ Pcrfin, and thou in thy Poll rity ; thus far I approve of your 
 ! expofijion : But whereas y^n extend the term Thou unto the Re- 
 
 deemer, this l,il\ daufe I diilike , for the Death and Curie here 
 thrcjtncd, tannot extend v. felf unto the Redeemer in the manner 
 • of his working out our Redemption. 
 
 Tiiis Text doth not c mprehend Jefuf Chrifr within the com- 
 pafsotit: tot 1. This Text is a part of th?t Covenant only that 
 God made with >^</jw and his i'oflerj'^'j rcfre^ing the keeping 
 
 or 
 
 J 
 
rr^^ 
 
 Part I. 
 
 Redemi^hn and Juflrfication deeded. 
 
 5^ 
 
 orlofingof that happinefs which they had by Creation. This 
 Text cioth not comjirchcnd wichin the compafTe of it any part of 
 that Covcvant which God made with the Mediator , rcfpctfting 
 mansR demptiui: thcy arc two diiferingCovcnanft, and both 
 of them cannot be contained wichin the compiJle of this 
 Text. Any m^n may fay fronij this Text, That God doth herein 
 cicclarc unto Adam the rule of his julticc upon him and his poftc- 
 rity, ill ca^e he dif'beyed, by tx>iag t!ie fotbiddan fruit, they routl 
 ccriainly dy the diath. But noiu can truly gather from thb Tt^ 
 vvl;at wjs the rule othi'i jui^ic and me'cy in mans Redemption 
 b; L>bTjlt.- this muft »c ktc'ied from. feme other Scriptures: 
 bu: cither from Gem. 2. 15. or from the Iii:e Scripmret : 
 this Tex: in ^f«. 2.1*7. dotli not fccU us that Cffil't (houid ledccm 
 uSjin cheday that y^«//iffl» fhoulddy : the Redeemer, and the way 
 of Redemption, was wholy hid from Adam f r that prcfcnt. 
 
 Secondly, It the death here threatned do concern Ad^m only 
 and his poftcrity, (with whom the Covenant for life or death v^'as 
 made, in cafe he did eat ol the forbi(lderi fruit^ then it cannot re- 
 fptd Chrifl, because he is not to be held as one of the fallen Tons of 
 eAdamJ pufteritie ; for he was conceived by the Holy "Gholt, and 
 not by natural generation, as all the fallen fons and daughters of A~ 
 dam are : therefore the Mediator canrioc be included within this 
 death here threatned to fallen Addm. 
 
 Thirdly,God laid down this rule of hii jufticc to t^d4m, in the 
 lime of his innocency, before he had any need of the knowledge of 
 the Mediator.- therefore why fiiould t|jeMcdiator be comprehended 
 within this term Thou, ox any thing of mans Redemption by Chrift. 
 Fourthly, The nature of the curftd death here threatned, is 
 fuch, that it is altogether unpoflible that the Mediator could fuffer 
 it tor ouv Redemption, and therefore the Mediator cannot pofliblj 
 be included within this word [ThoH~\ in this Text * 
 
 Tfadel. Ifjon can ntake it Appear hy g^d e^nfecjuence, that the 
 Mediator cotdld not /f^jfer that kind of cnrfed death that u here 
 threatned in this Tixty then 1 fhall eafi/y acknowiedie that mj in- 
 ttrpret^tidfi ts >:ot feri/id : therefore J pr.tyycu/et mehearjonr Rea- 
 fon )X4jji it waJ not foffiblefor the Medtator tofuffcr the Caid cnrjed 
 death for our Redemption. 
 
 Divine. \ or your better underflanding of the true natiirc of that 
 
 C ; death, 
 
 V 
 
"^-rat 
 
 The tjMediatOYialFrUe o^ our 
 
 Part I. 
 
 death chat is here threatned, I will obhr.' two things, 
 
 Hrft, I will explain unco you what kind of curfed dca:b ic 
 is, that of necelficy muft primariiy b: meant in thii T«r. 
 
 Secondly, -I will branch out this curfed death in all the ConTc- 
 qucncesofit; and then I will apply all to Chrift: by which ap- 
 plication jou may the better be able to dil'cern whether Chrift 
 could ftifFer the curfed death that is meant in Gtn. 2.17. or No. 
 
 Fiift, I will explain ur.to you the particular kind ot curfed death 
 th^r Cod threatned to fall upon Adum, as foon as he hac! eaten the 
 forbidden fruit ^ and that muft be underftoodof a Spiritual death 
 principally •, for the curfe runs thus. In th» dxj thtu tAteji thercf^ 
 thou /bditdj the dcMth. Thatis to fay in the jvcry feiftime natural 
 day, in which ihou^oft cat ot the forbidden fruit, in dying th<>u 
 (halt dy : and what death elle can ic be thac fell upon tAdjiM in 
 the very fame natural day in which he cat the forbidden fruit,but a 
 Spiritual death ? it cannot be underftood of the death of Adams 
 body,for his body liYcd nine hundred and thirty year? after this 
 day,(7rw. 5.5. befides, the' death o^ Adams body was threatned to 
 fall upon him after this day, {mGf». 3.19J either as another di- 
 ftind curfe, or elfc as a branch of the former death which might be 
 repeated after his fall. 
 
 Secondly, Neithercan the death here threatned be underftood 
 primarily ofetcrnald«ath in Hell, as you would have it; for that 
 death cannot fal upon any man til after this life is ended. thac death 
 doth not agree to the circumftance of time expreffed in the Text. 
 
 Thirdly, Theretore it follows, that the kind of death that was 
 threatned to tall upon Adsm in the very ftU fame natural day in 
 which he did eat the lorbidden fruit, muA be underftood primarily 
 of a spiritual d».ath,or of the death of his pure nature in corruption 
 and lin. 
 
 Ac the (Iirrt,/^t/#iw was created after Gods im.igc, Gen.i. 27. full 
 ofhisputcni- ofnaturalpjriiieandupti^htnefs, i:/>Ar/4.i4.. which w.)uldhavc 
 lopt and C;i- kcpt his b«idy alirc and in Gods f.ivour ior cYCf, if he had n'»t eaten" 
 fuf qualities, of die forbidden ftuit ; but asibon as ever he had but earen of the 
 forbidden tiuit, hv became dead in corru.nioii and (in, Ephef. 2.2. 
 and thin ir mignc be laidot Adam m the Jay ot his eatin^j, as it vv:i$ 
 fdidofthe Ciurchof.i'»ir<i»/, Thtn hafl a Name th/tt th»u/ivrfi, 
 hmt ihoH art uetidy Hev. 5. r. Ad im iraf fl ill alive corpcrallj , ktit 
 he rr/td ai.td 'Pi' itaa! y. Mr 
 
 The cutfcfi 
 death that fell 
 ■pon ^ddm 
 ton hisdifobc- 
 dicat eatii g, 
 rouft be nn- 
 ierftood pri- 
 marily of the 
 fpiritua! death 
 
 ^i*- 
 
'"''■•^^^^'^■•^i^Sr— ii^p^BWiap^rt^JJi 
 
 Part I. Ktdtmptionami Jiifl/fication cUefeJ. 
 
 Mr Qalvine in Gen. 2. 17. demandeth whar kind of death it 
 was that God chrcatncd to fall upon Adxm'vci this Text: hcan- 
 fvicrcth to this purpofe : It fttmeth to me (laith he J th^t wf majt 
 fetch the definition thereof from the cMtrdry : Co'.fider{(dn\\tc) 
 from ivhdt life AcLmfeU i Atthefrft f laith hej ke W4/ created 
 in every fart of hts hodj dnd foul rpith pure (jua/ities, after the i- 
 mageoi God: therefore on the contrary (faith he ) hy dying the 
 dcMih, IS meJint, that hejhottld be emptied of all the image cj God, 
 andpojjffid with corrupt ^UdHtirSy asfoon as ever he didbnt eat of 
 t he for hidden fruit . 
 
 So then, by the judgement of Mr Calvin, the death that fell 
 upon Aditm, in the day of his diibbedient eating, mull be undcr- 
 Oood of the fpiritual death q{ Adams pure nature in corrupt and 
 (inful qualities : and none of Adams pollaitie that are begotten 
 by natural generation can be exempted from thii fpiiitual death, 
 nonotthe very Elcd, they arc dead in corruption and fin, as well t^ 
 tbs Reprobates, as foon as ever they have lite in the Womb. 
 
 And it is further evident by certain other circumAancts that did 
 befall Adam in the day of his tranrgrcflion, that the kind of death 
 ivhich was threatned to fall upon ^^m in the very day ofhisdif- 
 obedient eating muA needs be undcrAood ot a /pirinul death 
 primarily. 
 
 I. He was aftiamcd. i. Heurasafraid. And 3. HcUhihidc 
 himfclf from Gods prcfcncc, C7f«.;. 7,8,9, 10. 
 
 FirA, He was afliamed. Becauie he was now Gripped naked 
 of Gods image, for he was now deprived c f 'his pure qualities ] 
 
 which he had by Creatioi^ and inftead thereof he was now pofTef- 
 fed with other ihamefiil and corrupt qualities, both in his body and 
 in his foul. 
 
 Secondly, He was afraid of C7ods wrath, for now the tenors of 
 a guihy confcicnce fell upon him, for his finful caiing. 
 
 Thirdly, Hl' did now h;de himfelf from God, bccaufc he did 
 now find himfclftob:r out ot Gods {avour,unt.\l it ple.ifv.d God of 
 his free grace to renew his favour towards him, by the tree promiic 
 of a mediator, to break the Devils head-plot by his mediu:o:ial Sa- 1 
 
 crificc of Atonement: thereby procuring Gods Aconcmenr. J? 
 
 For 04 by one man fin entered itUt the wrld-^ ( namely the mo- i 
 
 ther-finj by Adams (liful eating ) and death by fin, %o (a fpiii:ual) J 
 
 death 
 
 -i 
 
 i 
 
 4 
 
The MidiatoriatFrice of 6ur 
 
 Part I. 
 
 death parted over all men, in whom (that is Co fay, in whofe loyns 
 all men have (inivfd, Rovt. 5.12. and that ^Adixm by his one fin in 
 eating the forbiddtm fruit, procured not only his own fpiritual 
 death ; but alio he did thereby procure an Hereditary finful nature 
 to all his poflerity,aud that corruption of our nature is now called 
 The Law of death, and the body (»f death, Rom. 7.25,24. becaule 
 it fell upon Adum and iii> porteritic for his tranfgreHing of the firfl 
 law of prohibition, by his bodily eating of the foroidden fruit : 
 and in this refped alfo the Aportks arc (aid to preach to the dead \\\ 
 fin/ i7f:. 4.6.C0/.2.13. 
 
 So then, from all the premises I may well concIudc,that the kind 
 ofdeath which God thrcatned to execute upon ^d(4w in the very 
 day of hi« finful eatfng, was a (piri'ual death, or it may be called the 
 death of his pure nature in corruption and fin ^ and this Spiritual 
 death may well be called The fir fi de^tht or the original death, be- 
 caufc it was the original caufe ot all other deaths and curfcs whacfb- 
 . ever J and truly unlcflx we can get into the Mediator by Faith,bt. 
 fore our fouls be (eparated from our bodies, this'firf^ death will 
 bring us unto the fecond death at lad. 
 
 Thiscxpofitionof ^f«. 2. 17. I conceive to be full, fair and 
 clear : Secondly, I come now in thf* next place (according to my 
 promife) to apply this curfeJ Spiritual death together , with all o- 
 ther'curfed deaths untoChrift, that fo you may tnt rtby the better 
 fee whether it be not altogether unpoffible for our Mediator to fiir- 
 ferthe (aid Curfcs of the Lavv inour iteadforour Redemption 
 there- from or no. 
 
 Firft, DidChrillfufferthecurfeof the firft fpiritual death that 
 wasthreatned ro Adam, for hi finful eating of the forbidden fiuit; 
 thc'i truly h; was dead in corruption and Cxu , as Adam a-id all his 
 pol^eritr were ? This is a blafp'.cTious inference », (and ye: you 
 cai.not avoid ir by th? common doctrine ot imputation) butthe 
 Holy Script urcc Jo often tcf.ihs that Chrifl was pure in nature, and 
 without the taft cindfurct fin, either in hi«! c-rrnption or life. He 
 was conceive' d by the H lyGnoll, without fi 1, Lttl^. 1.35. and ail 
 his life long, t'lere was n* Cr^ found in him, 1 Pet. 2.ii,i-*.Hei>./^, 
 15.I0X. 8.^6. therefore (■'tinjyh 3 H-n? ai: rg r'^t*r H;ilc^-,b)rh in 
 narntcandii';-, it wasalt'tg'^hrr unpolijbic : -rlim o furfw-r t!u: 
 kjBaofcu:!edu';a:hchatwa5tarjatnedto fall n^^-n v/t/.;/» i;i the 
 
 d.iy 
 
 
Pflit I. Redemption ani Juflijication deoed. 
 
 day of his finful i ating- anJ rheieforc ic foilovvs by necelfiry coiile- 
 qucnce, chat hejiotijiilredeemu- fromtl-jt cur(c.i dearl*, by luffci- 
 in^ that curfed d.ath in our Head. 2. Hence it follows alfJ) by nccc- 
 (ary c >nfequence, that God the Father harh found ouc iome otl<cr 
 way where by he takes Ijtisfad^ion for the Hns of all the ElcdJ, and 
 not byinflidiiig this curfed fpiricual deatn upon our Mediator for 
 our Redemption. 
 
 Si.condl)i^, If there be good and necefTaryRcafon (as there isj 
 to exempt our Mediator fr< m fuffering the Hrft curfed Spiritual 
 death : Then t! ere is as good realon 10 exempt him alio from luf- 
 feringany other curfe <.f the Law vvhatfoever. 
 Examine the Particulars. 
 
 Firfl, Ginfider the firrtdvgtee ot our bodily death, and chat Is 
 Di(cafe5, and deadly danger?, which God doth ulually infli(tt upon 
 the fallen fons of >^<^<iw, tor i\\\: Did C!^rift bear tnefe difeafcs 
 and bodily infirmities, upon his own body , to redeem us from 
 them ? By the c mmon Dodrine of Impucacion you mult afifirni 
 it ; and \ et many abiurd confequences will follow, if ic be atiirmcd, 
 as plaia experience doth Ihcw us: for when Chril} healed all that 
 were fick of (undry kinds of infirmities, he did not t -kc their diieaf- 
 e, and lay them upon his oun body ; he did not take thekprofie 
 fio;ii chj Lepers, and lay icup'n Ms own Body; he did nut ^iL<>.t 
 the unclean Ipiiits from them that were pollelled, and pur them in- 
 to his own Bodv •, bui he bare them • chat is to fay, he bare them 
 away from the lick, by the power of his Godhead, as I have ex- 
 p und^d, Efdi 5^.4. ix\AMa.t. 8.17. 
 
 S-condly, Anothir curfe of the Law wliich all the fallen fms 
 of AdAm do ly under, is Death natural. Now confi.ler, \ Whether 
 (lid Chrilt mfter t'ds bodily death in t ur ilead, to rede m our bo- 
 dies or No .' 1 fay No, it is a grofTe conceit to think fo : and though 
 the Apoillc doth fay, that God appointed Chrill to dy once, as 
 hQ appointed mII men once tody, Hck g.ij.iS. vet the Apolllc ^. . , 
 tic: 1 n t mean tliat G(»d appointed Cnrift to dyluch akmdof na- chitHwit o( * 
 fural death as he hath appointed to all the fallen Cm oi Adam: f*' <lJ*:'">g'"- 
 th'-'ieL^ a \vide difference r for God hath appointed all the fallen death of Jiitke 
 fons of Adr.m, to dy once, by tiie juflice (Tthat curie that was laid Si^i.^''" "^ 
 upon .-if./^w for liiij fothat tl'.ey cannot by thi.irnarural power 
 ^'ithifandic: But the death of Chrifl»\'a'; nor irfl<^*-' iv-m v tti 
 
 th of 
 
 \ 
 
r- 
 
 ■•^ 
 
 lo The tSMediatorial Price of our Parti, 
 
 by the jufticc of cliat curie, as I hare opened the matter in Pfal. 1 1 . 
 15. becaufe he dyed not as a fallen Ton ot -/^irtiw , but voluntarily 
 as a Mediator , for he had a power in nature to withftand it , and 
 ihertfcrc his death was not a forced paliive death, but a voiunrary 
 Mediattjrial death, according to his own voluntary Covenant with 
 his Fattier, for Mans Redemption. I grant not withibnding, that 
 Chrilt was a Patient afwell a«; an Agent, in his death ; becaufe he 
 fuflered many wounds in hisB dy,troHr»the violence of Tyrants, 
 by means wheteot he Ihed much blood ; but yet for all that he dy- 
 ed not ot thofe wounds, I mean his Soul was not fepararcd from his 
 Body by the violence of thofe wounds , as the Souls of the two 
 Theeves were that were crucified wkh him: for our Saviour be- 
 fore his fulfcri-igs told his Difciples That no man could takeaway 
 his life from him, till himfeifpleafcd to lay it down, by his own 
 will, dcfire and power, according as he had covenanted wi:h his 
 Faihcr./o^. 10. i/j 18. 
 
 And it is farther evident,that the manner of Chrifts death was hi 
 differing from that kind ot natural death thatGod hath infiiiScd as a 
 cuife upon all the fallen ibnsot/^i/rw, becaufe none of the fallen 
 Sons ot Adam have any power in naiurc to withftand the p>wer 
 t)f death ; much lefTe have they any power in nature to raife up 
 neir dead bodies agaia after death : But our blclTed Mediator bad 
 a power m himfelf, not enly to lay down his life when he pleafed ; 
 but he had a power alio in himfelf to take it up again , when he 
 pleafed, Job. 10.18. Therefore I may well concludc^that the death 
 of Chrif^ wa? far different from the death of all the fallen fons of 
 jidam J and therefore he did not redeem us from the curfe of our 
 bodily death, by bearing it in our f^ead. 
 
 Thirdly, There is another curie annexed to the death of out 
 bodies, and that is the putrifa<3ion of our bodies after death. Gen. 3 . 
 jp. Dufi tkou art, and to dhfi thou Jhalt' return : this TcKt im- 
 plies both the death of the body by fickn. fTe, and the putrifaftion 
 The bed of ®f ^^^ ^^J ^^^ ^ftcr death. Now examine whether Chrif^ did 
 oiri A after death redeem US from this particular curfe by bearing it in our f^cad? 
 could ««• fca 7Hc Apoflle denies it in plain words, faying, Thou vilt Mtfufer 
 gtxvcMc»niiK\ithj tiolj vnetojee corrtiftion. Acr.i,!-'. m this Text there is a 
 fcfit'bwf ihu "3^on given, why the body of Chrift could not fee corruption, af- 
 drad body^rdin tcT bii Soul was fcparatcd from it 1 namely, becaufe ii was the Ho- 
 
 KisdcpaitctUoul* » # * 
 
 «ii^ 
 
■■ I ■ a^ ^ n 
 
 Parti. Redemption and Juflificathn cleered, II 
 
 \y Habitation of his Godhf ad ; buc our finhil bodies after the 
 b»oul is dcparted,arc buc a corrupt mafTe of putrified earth ; and 
 therefore immediately after our Souls are departed, our bodies be- 
 gin to purge and putrifie j but the body of Chrift had hii Divine 
 nature in ir, when his Soul was feparated from it : for his body had 
 its lubfillance, not only from his Soul ( as our finful bodies have 
 from our Souls) but from his Godhead alio t yea not only his dead 
 body, bur his Soul alio, after it was (eparated from his body, bad 
 thuir fublilUnct and dependancc on his godhead, by vertuc ofper- 
 fonal union. Co/. 2.9. Yca his (7od head did frill refide fubftanti- 
 ally or eflentially in liis dead body, when it was in his grave,as well 
 as in his Soul, when it was in Paradife. 
 
 Therefore I may well concludc,that it was not po/fible f r the 
 Mediator to (iiifer this cuifcd ptcce of death for us, without delboy- 
 ing hii perfonal union : for if his body had fecn corruption, it could 
 not have been called the Holy one ot<7od, chat could (we no cor- 
 ruption. 
 
 Fourthly, There is yet another curfcd death,which all the fallen ; 
 fbns oi Adam arc fubjc<S to by natuiCjand that is death eternal- this 
 'Death IS the '^Ages efSU, as well as the reft, Rom. 6.26. and this 
 deat 1 is called thefeand death, becaufc it is never executed upon 
 any, riilahertliieliteis ended, Rev. 2. 11. Rev. 20. 6. Now exa- 
 mine, whether did Chrift redeem us from this curfed death, by 
 fuiferingthclameforus, orNo.' I fay No: and my Rea/ons arc 
 thcic, 
 
 Firft, Ifhc had redeemed us from this curfed death, by fuiFering 
 the fime n>r us ; then by the lame reafon he muft have JuflTered all 
 the other curfts of the Law, to redeem us from them , as well as 
 fronuhis curled death : but I have (hewed an utter impollibility 
 for chat, immediately before. 
 
 Secondly, If Chri(\ hath redeemed us from death eternal, by 
 fuffering the faid death for us, then he did delcend locally into the 
 very place of Hell it feU, to fiiffer it there j for no man can (tifTer 
 death eternal in this life . no man can (utter the (ccond death till 
 after this life is ended. All the deaths that the fallen fons of Addm 
 do liiffcr in this life, being put together , may be called the firft 
 death, becaufc they arc infli^^cd uponmt nj fouls and bodies in this 
 life ; but death eternal is not infli^ed upon mens fouls and bodies 
 
 D 2 till 
 
 ^ 
 
r 
 
 1 2 The Mediatorial Price of our Part I. 
 
 till after d.is life is cndeJ ^ and chcrefure it is fitly called tht fccond 
 death : and therefore our Saviour could not luffer it while he was 
 alive, neither in the Carden.nor upon the CrolTe. | 
 
 TradvC I corjfejfe, as jfou haze opened the firj} cur/ed death, in . 
 Gen. 2.17. both in the root and in the branches thereof, J dmre not 
 n.'* hit Mi: %vhat I haz,. former I j affirmed : and jet I am notfatisfi- 
 edinthe poi^t in ejuefticrt : Therefore / pray rive me leave to aU 
 ledge the Reafcns and Arguments which J fnd cited by fur.drj 
 learned men y to prove that Chriji did redeem us hj ft*ffering the 
 (H'/J^ of tic Latv {or Its. 
 
 Learned Divines affirm that Chrifl hath horn the curfe of the 
 Liiw t'^o ma/iKer of>X,r:js,ior onr Kedrmprion. 
 
 f^i'-J}, ( fajf they) He bare the guilt cj our fins, both origitial ar-d 
 aiiual, bj Gods imputati0^. 
 
 Secondly., They fay alfoy that he bare the^rathof Godin due 
 proportion to the cnrfe of the Lciw, net by imputation onjjf, but really 
 in oftr f}ead)for our jreedom and redemption therefrom. And thefe 
 ajfertions they prove from feveral Scriptures, £:nd efpecia/iy from 
 Gods definitive fentence. in Ccn. 2.17. 
 
 Divine. I pray let me fee how you can infer from Gen. 2. 17. 
 that C.hrilt did bear Ad.ims fin by imputation -^and his curicd death 
 really •• and before you go ab >ut to make your inference, confider 
 advifedly, i. What y/i/.^wj fin was. And 2. What was the true' 
 nature of that curled death that w.rs inflldLd upon him f?r his fin» 
 and then I beleeve you uill loon fee irto wliat grofTe ablurditics; 
 the common doctrme of Impua'ion will kad jou. > 
 
 1 irfl, I fjy, Conlider Adams fin, what it was, and you will find 
 it tobehisdiiobcdientcati.ig ot the forbidden fruit, contrary to 
 6'odsexprtiTc prohibition, in (jen. 2.17. 
 
 Secondly, Confider ah<) wliat was the true nature of that curfcd 
 death that was inflid d upon Adam for his finfull eating, and that 
 v.-a-- t!ie prefent Spiritual death of his pure nature . in corruption 
 and fin; if fo, then you may well tremble a: the inference; for ii 
 Chrilt bare >^^.?w^ fin, by 6'ods imputation and his curie really, 
 then you mak'j Chrill to bear his Spiritual curfe, and then you 
 make him to be dead in corruption ind {m, and then he had more 
 need to get a Mediator to lave ium, then to be a Mediator to favc 
 others. Such wofuli inferences as this will often follow upon the 
 common Dcdrine of Imputation. TradeC 
 
Part I. Redemption and Juflificutioa cleered. 
 
 Tradef. It isJlrAnietome that J§t$ Jhoulddeny the comman re* , 
 ceivfd DoSlrine tf JmfHtation: J frdj ht me fee what ether grtttnis 
 joH h.ize dgainj} itj beftdes the former inference. 
 
 Divine. 1 have divers other Reafons againft it, and Ifuppofe 
 more then I can chink on at this time, birll, Conlidcr the true , GoJcinooiui 
 forceofthe v;ord impure, in the natural fignihcaiion t erco!, and lu'^K^J'"?'^" 
 thai I bcleevc you wi;l JCKnawledgc ihat it cannot Itand with the j;;iL«nt's*"o«K 
 jurtice ot God to impute our iiiis to uur innocent Saviour. For, 
 
 To impu c 1m to any, is to account than tor guilty linnets : and 
 to imputt ti\€ guile ot other mens fins to any , is to account them 
 guilty of othu mens fins by participation: but incafctnt^c bene 
 .participation with other men in their fins, then it cannot ihnd 
 with ju'lice to impute othc r mens fias to them. Shimei Taid thus 
 unto David, Let not mj Lord impute iniquitie unto me, neither re- 
 member that I did per verjljf. i Sam. 19.19. By this fpccch of Shh- 
 mci it is evident, that to impute fin t » any, is to charge ihcm with 
 lin , and to remember it, and to reckon it up againft them : bur 
 many times men d.) iin)ul}ly impute i\v\ to others, cither upon bare 
 furmifes, or our of a malicious intent againft them : bu: God is the 
 righteous Judge ot ali the world, thcrctorc he cannot chuTe but do 
 right, when he d^th impute fin to any. Gen. 18. Rom. 3.4. We are 
 ftire (faith the Apoftlc ) that the^udgemeytt of God isjitcording to 
 TrHth. Rom.2.i. He doth never impute fin to aoy, but according 
 tothccxadiuleot Jullice, reckoning up and rcmembring both 
 the number and the nature ofevery (\n : ifhe impute blood to any, 
 he doth it upon certain grounds of knowledge and truth; therefore 
 thar man (hall certainly be cut off. Lev. 1 7.4. 
 
 Secondly, Not to impure fin to any, is to acquit them from the 
 guih of Sin, as Shimeis Ipeech zo D.tzid doth declare , Let not my 
 Lord Jaith he) impute iniquitie tc ?»<•, neither remember that I did 
 perverjlj. By this (peech he intreated T).%vidio forgive hi? fin,and 
 to blot it out of his remembrance, and lb confccjucntly to make 
 him finlciTe, by his Atonement and forgivcnelTe .- ami fb David 
 doth alfo explain the matter, faying, Blefid :s the ma): to whom the 
 Lorddoth not impute fm. Rom. 4.8. His meaning in the s'.iirma- 
 tive muft needs ly thus,BlelTed is liie man with whom God the fa- 
 ther is rcconciU'd by his mi.rcikil pardon and forgiventlTe. And 
 thus the Apoillcdjihalo explain the matter, faving, Cod'^as in 
 
 Chr-ift, 
 
 ^ 
 
 p 
 
\ 
 
 Wfcy^^— — .Mii^i^— ^^ j . - __.- . .^ I I ^ !. ■ « ■ 1 1 ip^fc^ 
 
 14 Tlfe Mediatorial Trice of tur Part I. 
 
 Cbrift, reoftciiingthf IForldt* himfe/f (01 making Atonement 
 becween the World and himfelr) »ot impnting their ftns to them. 
 zCor. 5. 19. 
 
 Therefore it follows by necelTary confequencc , that feeing to 
 impute fin f » any, is to make them guihy o^ lin, God cjnnot m ju- 
 ftice impute our fins to our mnocert Saviour,and it he (hould fo do 
 he (hould be as unjuft as the Jevrs were. 
 •.fhtiftcoulJ Secondly, It our Mediator had rtood as a guilty finacr before 
 rmmaTdaw'* ^ God,by his imputing ofout fins to him,th^n he could not have been 
 Lamb ef God. if a fit peifon in Gods crtecm to do the office ot a Mediator for our 
 pdit\^f''ouTfin!R'-^«mption: who wiUacccptoffuch a Mediator as he doth ac- 
 by Godi impu- ci'unt to be vilii^by the imput^ition ot fin? Ddoubtlcilcif God had 
 "*'""• but once imputed our fins to Chrift, be could not have accepted 
 
 him as the immaculate Lamb of God, but he would have efleemed 
 him as a Lamb full of blemifiies, and tnen Satan would have tound 
 l.^me.whac againl} him, and have accufed him to God, asanunfic 
 perfbn to do the ofhce of a Mediator : but our Saviour doth teftifia 
 that Satan could not find any thing againft him : and nis Father 
 ;' did tclfifie that he was his wclbcloved Son, in whom he w^ well 
 
 \, pieaftd. Therefore it follows by good confequencc, t!ut Chrift 
 
 '. did not fland as a guilty finnt. r before God, by his imputing of our 
 
 t; llnstohim: and tiieiefore ic doth aifb follow by as good confe- 
 
 quencc, that God could not in jurtice inflidt the curfe of the Law 
 upon him for our Redemption. 
 ». God doth ftiil Thirdly, I will herealter (hew you when I come to open the 
 > ir^hnftTn Hea- Type of th^ tw > goats, in Lev. 16. that you may with 4S good 
 
 ven. " !"a"^*}," rcafon affim thac God the Father doth itill impute our fins co Chrift 
 he v«« a'liv^up- HOW he Iu< at thc righ: hand ot God in j^iory, ;is atfirm that hv did 
 onthc E^idi. impute our fins to him, whea he was aliv<- here opon the earth : the 
 X' vtfc one follows fromas good confequencc from thc common D.j(5iriiie 
 ( otimputaiion.as the other. 
 
 4. The Father Fouithi I Will allo hereafter rtiewyouin opening thc Hebrew . 
 dothimpu'.eour phrafcin/yii/. 25. 1 8. xiH lii'Pfu/. 52. I. that thc Father doth 
 STuch^MCTerhe ^•Jy all our fins up^n himfelf, by imputation, as mjch as ever he did 
 did impucethciTj iay them up jn c.hnft by imputation : but he doth not Iny our fins 
 upon jmfeh by imputation, lutrefore not upon Chrill by im- 
 putation. 
 Fifthly, I will alfo hereafter fnew you in opening the He- 
 brew 
 
\- 
 
 Part I. Redemption andjuftificatloncleered. 
 
 biewphrafc iw ECm. 5 j. 10. that Chrilt did make his own Soul a ,l * jj • 
 crefpaHc or a gmlr, by imputing all our Ircipaflcs to himfcU, as putc aii omiim 
 much as ever the Father made him a TrclpafTe, by imputing all our mu*lA*^»^w the 
 trefpaffistohim: and that Chrift made him!elf lin, as much as ever Fatiieiiid. 
 the Father nrndc him iin ; for he iimfiicd trelpalL, and ended fin, 
 Van. 9.24. 
 
 Sixthly, The tommonDoiShinconmputati n, is I know not 
 whatkindofimputationj it is fucha rtrange kind of impctation 
 that it differs from all the leveral forts of imputing fi^ toanythac 
 ever I can miet with all in all the Saiprure , and therefore k may 
 well be fufpeifled to be but a device of Satan, to darkai the truA of 
 the moft necdiul dodrinc of a Sinners juftitication. 
 
 Fi'ft, I find that man doth impute fin to man, fometimcsjuftly, ^.Godsimpming 
 andfonnctimesunjul^ly^ buralwaies v.ithan intent to make fiich ^^°'°"''^'***' 
 pcribns to be guilty ot fin. See 1 Sam. 22.15. "U*'<* kindof 
 
 Secondly, The Jew, and Romans uid impute fin to Chrift,upon tKofc'^J^y 
 pretended grounds oi guiltincifc, and thereupon they did punifti wen befufpedcd 
 himreallY,a8aeuiltymalef-d,r. *° ^ .'*» r^'" 
 
 ', * ,P ^^, ,^ , . r .... . mam invtmion. 
 
 Thirdly, God doih impute nn to man, but he doth ever do it 
 
 upon cenain grounds of guiltinefTe : I cannot find that ever God 
 did impute fin to an innocent; fuchaTcnent hath been gathered 
 from certain figurative exprefiions of Scriprure , by fome Godly 
 learned, but upon due fearch, I find they are deccared, and many o- 
 ther Godly perfons have been dcccaved by them, bccaufe they have 
 taken fuch expofitions upon truft from them : But it is more agree- 
 able to the mind of God that every Godly Chrirtian fhould with 
 their own cys fcaich into th*.^ true Icope ot thofe figurative cxpreffi- 
 ons : It is the duty of every wife Chriftian to fearch out the mif^ical 
 fenfeoffuch like phrases, a< well as the literal; then they might 
 foon have ken how fuch phrafes have been wrcilcd , to maintain 
 an old received Error, which God never intended , by fuch figura- 
 tive cxpreflions. It thofc figurative phrafes had been well under- 
 ftood at the firf^, doubtKfle the docf^rine of Gods imputing our fins 
 to Chrif^ had never been broached. Take heed therefore how 
 you do father fuch a kind of imputation upon God the Father, to- 
 wards the Mediator, as he never excrcifed towards any other man, 
 left he impute fin to you for it. 
 
 Trader / c #»/fjff, / CMtnttf^r the fnfcnt QhjcU 47 further 4- 
 
T*^ 
 
 m^mf^i^mimi 
 
 16 
 
 TU Mediatoriai Price of enr 
 
 Paitl. 
 
 See VL.l4ety , in 
 his Trcatifc of 
 CbtiAs ludeiings ' 
 
 gainfi your ifiterfretAtiion of the Original Curfe, in Gen.i.ij. and 
 yet I am notfatujied in the pint in (juefiion : Therefore I\i^iU frt- 
 f0urd another Scripture to your conjideration, to prove that Cbrifi 
 hare ourjins by imputation^ and our pu/ti/hments really • as itu re* 
 ceii'ed and interpret ed by a learn ed Divine. 
 
 In Bfai 55.4. Hf bare our ini/juitiej, and Jujlaified our Jar^ 
 rows. He faith not only^ that hefmji^aintd Sorr§wSy aut (] our J 
 SorroVfs : yea the Text hath it more Jignificmttly [jour veryj^ 
 Sorrows ; •r our Sorrows themfelves j that u n fay^ thofe very 
 Sorrows thut elfe 'itefbould have born. 
 . Divine, I do much wonder at the learned Aitthor, that he 
 fliould Co grofly miftakc the true fcopc of this Tcxr,rceing the Evan- 
 geiift Afattherv hath lo fully expounded i: to his hand , in a quiu 
 contrary fenfc ; and his expoficion is beyond ail exception. ^ 
 
 The coherence of^^n^or in opening rhis place of £p», liet 
 thus : After that lefiishad curad Peters wives mother of her Ftrer, 
 Jlfat. S.14.. then in verf. 17. they brought unto him many that 
 Vfcre pojjejfed with Devils-^and he cafi out the fpirits wtth hh ff'ard'^ 
 and healed all that were feck •• that it might be fu! filed which was 
 fpoks*i by Efaias the Prop he :^ : He took ortr in fr mi ties ^ a^d bare 
 ourjick^ejfes. But here it may be confidered how Chrifl did bear 
 our infirmities and iiclcneir s •, whether did he take them from the 
 fick, and lay them upon his own body, or how did he bear them ? 
 The anlwcr is, that he did not bear them from the iick, as a Porter 
 bears a burden, by laying them upon his own body, but he bare 
 them away from the fick, by his divine Power, in airing their in- 
 hrrpicies. And this adion of Chrii^ is alledged by Afatthe\^\ as a 
 proof r)f the Divine naturcdvvelling in the huTuin nature of Ctirid: 
 tor in afmuch as he was able to bear away tiieir forrows and di(eafes 
 M- ^^**t^yj. by a word Ipeaking, which no other man was able to do, it did e- 
 mcd, that tranf- vidcntly prove that he had a Divine nature dwelling in his humain 
 nature. 
 
 TliC teim of 
 Bearing ua and 
 
 veis feofes in 
 
 Sciipcutc 
 
 Chrift bare our i- 
 r.iquitic* when 
 he bare a way our 
 diTenfesbyhis 
 divine Tower. 
 
 I 
 
 lated '*^n jni- 
 
 ciuicics, which __ _ * i t r 
 
 fioflifies nc more Thcref irc though your Authc^r make (uch a g»-cat fl^rifh about 
 *^!ll.Tom»\nSa ^^^ iign'fication ol iht Hebrew word, as ifhc (aw furrher into the 
 agr_undieisfan- m'.'a'iini^ of it than the Evangeliil yifatthtW did, affirming that 
 hca*i, that cbrift C'uii* batc Out iniquities by inRnur>.uion, and rirf (orrows (narrffcly 
 bare out iniqui-r HciI (orrows) * tsailv. yct it js >. vi -'eut that hcdothrrofly mi/^ake. 
 n« y itnpuii- ^^^ meaning of the Ho y Ghoft, \t Matthe\vs rxpofition be of any 
 
r. 
 
 ■MNPMPWi 
 
 PaitL Kedemfthnandjuflificathncliired* 17 
 
 ' c — : -" 
 
 \ rcdif J yea he doth grofly miftikc the meaning of the word Tni- 
 1 quitics, and of the word Sorrows, and of the word B^arini;. rk 
 
 , TradcC Sir, in mj Afprehenjions Matthew doth not undertuke S 
 
 \ /• expound the fnll meaning ofElay, for Elay nmkss mention of ini- K 
 
 ^mitiesy *s y»eell as offorro^fs ; bnt Matthew makes-no mention that 
 
 I Chrif bare ottrvji^MttieS'^ therefore it may fiiU be concluded from 
 I Eiay, that Chrifi bare our tni^nities by gods imfutat ion : ijff.then 
 
 he mufi ofnecejjitj bear cur /arrows , namely the ivrath ofGod^ as 
 
 it is duf to our iniquit ies , for our redemption there- from. 
 
 'Divine. Althi u^h your Author doth tranflate th? Htbrew 
 
 word in Efay^ by the word Iniquirics, yet the Holy Ghoft by the 
 
 Evangcliftvi/rffr^fWdothtranllatc it Infirmities; and fundry o- 
 
 ther learned men do alfo tranflate it Infirmities, Maladies Difeat / 
 
 cs, &c. But what need is there to alledgc the teftimony of learned 
 
 TranQators, feeing the Holy Ghoft in Matthew doth fo tranflate ^ 
 
 it to our hands : and truly me thinks your Author (hould not be 
 
 more learned than the Holy Ghoft. ' 
 
 I grant notwithltanding, that the word in Efay, doth fignifie • 
 
 Iniquities, as your Author doth tranflate it ^ but yet the fenfc of the j 
 
 word muft not be wrcfted, to maintain the conunon dodrine of 
 
 Imputation, as your Author doth intend it: but in this place the 
 
 word Iniquities muft be taken figurarively , for the punifhment of '' 
 
 our Iniquities, by infimities and fickneffcs ; and fb Matthew doth t 
 
 exprefte the meaning to be: and fo lob doth open the Hebrew 
 
 word to mean , Job. 5. 6. John 5. 14. Chrift bare our iniquities 
 
 when be bare our infirmities and ficknefTes which ^od had infli<^d 
 
 upon many pcifons for their iniquities, but yet he did not take the \ 
 
 leprofie from the Kpers, and bear it upon his own body, asaPor- 7 
 
 ter bears a burden ; but he bare it away from the fick, by the pow- 
 er of his (7odhead: and thus Chrift bare cur iniquities, according 
 
 to the true meaning of Efay and Matthew, compared together. 
 
 Tradcf. Sir it feemeth ftrange to me that you Jhould make E/ay ^ 
 
 to fpeakjnothingat all, neither of Chrijl bedirtng our initjuites by * 
 
 Cods imputatiouy nor of ht6 bearing ourJtrrowSf from the vrrath of 
 
 God really-Jeting it u not my Author alone, but fundry ether learned 
 
 Divines, that dvfo expound this Text. But I dejireyoufor my better I 
 
 fattsfaUion, to makj jour expojit ion good from the coherence. 
 Diyine. I will endearour to fatisoe your dciirc : The coherence 
 
 E of 
 
-^ 
 
 1 8 1 The dMerittritm Frice of our Part I. 
 
 of this Text muft be fetched trom chap. 52. 13. as Tremelius doth 
 well obferve : There the Prophet fpeaks of the moft excellent fcr- 
 vice of the Mediator, which he (h«juld moft wifely and prudently 
 accompliih for our Redemption: then in chap. 5^. he begins to 
 tell us,that the knowledge thereof (hall be publilhed abroad in the 
 world, bythc report of the Go(pel: bu: in vcrf. 1. tne Prophet 
 breaks ou: into admiration, at tuc iVange unbeleet of moft of the 
 Jews that would no: imbrace the report ot thi glad t5'di^g^ : and 
 diertupon the Prophet doth enquire into the reaibn of their unbe- 
 Jcef : and the firft reafbn was, bccaufe they held the perlon of the 
 mediator to be but baely defcendcd, X'erfex.z. they held him to 
 be no better than a bare and bafc man ; without any fuch form or 
 beauty as they expected (hould be in ihcir Meffiah •• f.>r they ex- 
 peded that their M^fliah Ihould come among them , like a gloii- 
 ous conquering King • and therefore became his birth, breeding, 
 and parentage, wa lo poor and obfcure, they dcfpifed him as a poor 
 fhuot from a dry decayed (lock ; aud in this reipecfi the Jews faid 
 mkoxn^Is nttthis the Carferter? LMdrk^6. 5. and // /jct this 
 tkeCarpinters Son ? Mat. 15. f;^. and in (corn they faid, that 
 they knew not whence he wasj Uhn 9. 24. and in fcorn they asked 
 him where he had his Learning ? John 7.1^. Inthcfeandfuch like 
 rcfpCi^s, ihcy were a(hamed to acknowledge him to be their Mcfli- 
 ah ; and therefore they refufed to beleeve on him, Uhn.\z. 7, 7. 
 
 But the truth is, if ih.ir cys had been in their heads , they might 
 have feen that he was defcended of the right Kingly line of Ddvid, 
 and tliat he was the next apparent heir to the Crown, if Tyrants 
 had given him his right,according to the common Law of Nations, 
 as it is evident by his Genealogy trom Jofefh his reputed Father, in 
 AfAt. I. and by his mother Mnries Gcnealogie, in Luks I • But at 
 this time his parents durft not openly manifeft their Kingly right, 
 for fear of Tyrants, they kept their defccnt only in private records, 
 for the latter part of their (7cncalogie, in C^fatth. 1. and in L$fl^ 3 . 
 is notdtcd from the publick Scripture Records, as the firft part is : 
 and in this regard Chrifts parents might well fay to their faithful 
 friends and kindreds, as it is faid in £/ai ;. 7. Mdkc me »# Prince 
 »fthe P eophjftr there is no Oresd nor clothing in mj houfe : for now 
 the Tabernacle or Family oiDavui was fallen into decay .as jimos 
 foretold it (hould (Jmos y. 11.) Therefore feeing there was no 
 
 outward 
 
Parti. Redemption and Juftificatiott cleered, 19 
 
 t 
 
 \ 
 
 \ 
 
 outward torm ot Kingly Majclly in him, ( as they expedcd fliould -k 
 
 be ia their Melliah) they fct him at naught. * 
 
 And therefore it was now high time For the Prophet to fliew 
 
 forth the true worth and dignity of hispcrr>n, in this fourth verle • 
 
 not from his Kingly dcfcent, from Davids loyn«, but ^rom the dit^- 
 
 nitic of his Godhead, which he did dtCrly manifcH unco them, by 
 
 bearing away their infirmities from them, which God had inflidcd 
 
 on them for their iniquities. So then, tlie firfl pai: ot this vafc, 
 
 ( I mean (b much as you have cited J (peaks nothing at ail ot the fuf- 
 
 feringsotChrirt; much kfle of his bufferings from Gods wrath. # 
 
 But yet the latter part of this fourth verfc d^.th fpeak ot the fufFcr- 
 ings fChrift, though nothing at ail of his (uffcri.igs from Godi 
 wrath for our fins. Tlie laf^claufe of this fcurth verfe runs thus. 
 yet we efttemed himfiricken,[mittcn *fGod, and ajjiiEled. That is 
 
 to fay. though the glory ot his Godhead did fhinc in our eys, by his ' 
 
 miracul' us cures, yet we in our pofleritie^ (the Scribes and Phari- ^ 
 
 fees) did cftccmhimno better than a grolTe Impoftor, and there- 
 fore we put him to death, as a vild malctador j and then we judged ; 
 him to be fmittcn and Itrick^n of God, for his defcrved faults. And 
 this interpretation is further confirmed by the next verfe. 
 
 Traded / mnfi needs ack^orcledge that yon have given me P'ood ' 
 
 fati^fa^ion in the interpretation of thU fourth verfe : but jet I am 
 
 notJattifedinthepintincjHeftion: therefore I Will propound the "^ 
 
 next vtrfe alfo-, to your conji deration. The text runs thus , in Ela. 
 
 55. 5. He wad Wounded for our tranfgyfjpans. He was if rui fed for \ 
 
 our micjuities : the chafiifement of our peace Was upon him j and by \ 
 
 hisjtripes we are healed. J 
 
 from t his Ti xt fundrj learned Dlv ints do concludt , that Chrift » 
 
 WAS wounded and hruiftd With the wrath of Cod, for our fins. \ 
 
 Diz me. Thefc words ( I confelfc) do plainly prove, that Chrifl j 
 
 did bear divas wounds, bruifes, and Ikipes, for our peace and heal- 
 ing ; but ya the text do:h not fay that he bare thcfc vvounds>bruir- / 
 V J and liripes, from Gods wrath, for our lln;:, as you would have it. 
 Bi.t for your better undallanding of the true fcopeand drift of 
 tv.'xi i'cxt, I will propound and anfwer three quellions 
 
 1 . Who did wound him, and bruife him ? 
 
 2. \'>'here did he bear thole wounds, bruifcs and f^rip:s ? 
 
 " Iht what end was he wounded? ^ 
 
 E 2 • io 
 
.ao Jhi^Merltmom^rici 9four Parti. 
 
 1. To the tirrt queliioo, who did wound him , bruife him, and 
 flripchim? Thcanfweris, Ic was Satan, by his inltrumcnts, ac- 
 
 \ cording to Gods predi^tioPjin Cjtn. 3.15. Thou (halt pierce him 
 
 \ in the tootfoals.-that is to ray,Thou Satan (halt put the promifed feed 
 
 i to death as a wicked rfialera(^or, by thy inrtrumcnts , the Scribes, 
 
 Piiarifecsjsnd the Roman SoulJiers.-thou (halt pierce his hands and 
 
 "* feet, by nailing them 10 the CrolTe, >^ff. 4. 27, 2S. All this was 
 
 idone according to the detaminace councd of C/od, and in that re- | 
 rpe(S God may be faid to wound him ; buu yet God did not wru id ^ 
 
 ^ bim as an angry j'ldge, for our fin», as you would have ic ; but for 1 
 
 the tryal of his Mediatorial obedience ; and theiefote he is (aid to 
 learn obedience by the things tha: he (utfercd. Htf). 5.8. 
 
 2. Ihcfecondquel^ion is this, Where did Chrill bear thefe 
 vround5, bruifes, and l^ripe*} whether in his body, or iw his Soul, oc 
 in both/ i 
 
 » The anfwcr i?, that hi bare them in his body only , and not in \ 
 
 his Soul : his Soul was no: capable of bearing wounids bruifes.and ' 
 
 • ftripes : Satan could not wound his Soul,bot yet he did Wuund his 
 
 body, by (birring up the wicked Jews and' Romans to wound,bruift 
 nnd Itiipc him in his Body .• and this T4/«/artirmcihj (ay ing, That 
 t^^e lervt fHlftled aU his fufferings^'jufl 4S it rms fcretold bj aH tht\ 
 rropi^etf. All. 13.27. :9. if lb, then the Wdunds, bruifcs and 
 irriprs here rp>)ken oF.cannot be underl^ood of inward wounds,brui(^ , 
 ti aid (Griper, h-om Gods wrath, for our fins; as you would have it. | 
 
 Secondly, ^f;rr doth teach us to expound this Tcxt^of Chrifts 
 Bov'.ilyfiilTerings only: His words run thus, //^ ^*?^'f #«ryj"»j ;« 
 h:s body on the Tree', (i Pet. 2. 24.) That is to (ay, He bare our 
 pimKhments, (forfuch punidiments after the Hebrew phrafe arc 
 ex led Sin, ) when he fuflfered as a (inful malefactor, upon the Tree. . 
 li Prffrjpluafo (he bare mr fins in his Sodjj tn the Tree, ) had 
 mcint any thing of his bearing our fins, by Gods imputation, or of 
 his bearing of G ids wrath for our (ins • as you would have it; then 
 triJy his cate of fulfvTings had not been a fit example to have been 
 applycd t) the cafe of thole beleeving fervants, that fuflTcrcd unjufl 
 bodily punifhments from their cruel Heathen Mailers- the Apo- 
 (lle doth exhort thnfc beleeving StrvantN to patient fuffering, from 
 fhecxjmplcofChril}, who did no (in , neither was there any 
 guik found in his mouth , and when hc^Mffcred^ he thicatncd nor, 
 
 hut. 
 
 i 
 
Part I. 
 
 RtdtmftioM andjufifficat ion tUered. 
 
 ai 
 
 but committed his cafe to him that judgcth rightcouOy. Why did 
 Chrift commit his cafe to him that judgeth rightcouHy ? lardy, 
 bccaufe be fulTercd unjulily from the hands of wicked men , it 
 he had fuffcrcd the wrath t>t God for our fins • this appeal to God 
 for juflice againi) himillf had not bin (iitabic. 
 
 Therefore by the judgement oUhc Apoftlc frrrr, the wonnds, 
 bruircs,audrtripes, which Cnriftfuffcred, were not inflided upon 
 his Soul, from Gods wraih, for our fins j but upon his body only 
 from the unju!^ wrath ot Smm\ and his iurtruments. 
 
 The third qu>ftion ii this : For what end was Chrift wounded 
 bruifed and Aliped ? 
 
 Anfwer. The end is cxpreffed in the latter part of the Text, by 
 a double phrafe. FirH) Ic was fortheCha()t(emento^ our Peace. 
 And (ccondly, It was for our healing. Both thele phrases are Sy- 
 nonina, and expreflo one and the fame end of Chiilb fuffaings. 
 
 I. Firft, He was wounded by Satan and his inftruments •, but 
 yet it was done by Gods appointment, as a chaOifenKnt upon him, 
 for our Pcac^ : in the matter of his chaftifcmcnt God aimed at the 
 tryaU f his Mediatorial obedif nee; for Chrift learned obedience 
 by that which he fuffaed, Heh. 5. 8. Seconcly, It was for 
 out Peace , tor when his Mediatorial oblation was found 
 perfc(fl through tryalsj it became the- meritorious procuring 
 caufe of the Fathers atonement j which was for our peace : be .vas 
 made pcrfe<5l ('through fuHerings J and fo he became the Author 
 (or procurer) of eteriul falvation to all that obey him, f by brlec- 
 ving in him, ) Heb. 5.9. God appointed Satan by his Inftruments, 
 to wound him, bruife him> and ftripe him> as a malefa^or, and to 
 do his vvorft, to make him (hrink, if he could, from the exa(^ pct- 
 formancc of his Mediatorial oblation : and in this rc(pe^,the Lord 
 delighted to bruife him, and to put him to griefe, when he made his 
 Soul an offering for fin, £fai. 53. 10. This was the end of Gods 
 chafliremfnt ^ but Satans end was quite contrary, for he wounded 
 him to make him grudge at his fufferings, and to make him unwil- 
 irg to dy, that fo he might fpoile the pcrfedHon of his Mcdia:orial 
 obedience. The like wi:kcd end he had, in woundini^ the body 
 t/o^; Go^imed at thetryalof/#^/ Faith and patience ; butSa- 
 :m aimed to bring him unto a finful diftempc r , by his fufferings, 
 thatfo he might provoke him to ciu/e God j and tlut t/.cnbv he 
 
 ■ite 
 
• ^ — 
 
 2 2 The Merit orioM Thrice of 9ur Part I. 
 
 might provoke God to punilh Ub more deeply. 
 
 Secondly, Godsend in (utfering Satan and his inftruments to 
 wound and ftripc our bUfTed Mediator , was that by his ftripcs wc 
 might be healed : Stripes properly taken do not heai, but wound 
 the flefh : but as Hripes are as a Synecdoche of his fuffv rings , for 
 the tryal of his Mediatorial obedience •, fo they have a healing ver- 
 tuc ; for when (7od had tryed his obedience, and found it perfedl 
 andintire, lacking nothing; then he became the Author, or the 
 Meritorious procuring caufc of (7ods atonement for our healing j 
 for by his Mediatorial Sacrifice of Atonement (trycd through fuf- 
 feriiigt,) he procured his Fathers Atonement for our pardon, or 
 for our Healing; for pardon and forgivcneire doth htal our finful 
 Souls j asZ^^z-jWdothexprefle it, in 774/4,1.14. and in P/^/. 105. 
 3. This healing of the Soul is al(b afcribed to the Mcdiatorjas well 
 as to the Father j namely, as he is the Meritorious procuring caufc 
 oUhe Fathers Atonement ; andtiicrcforc M*itthew doth tcil us, 
 that Chrill did not only heal mens bodies, but forgive fins ; A/at, 
 9.2.6. ^nd healing in Mat. \ 1. 1 <j. is expounded to be forgiving 
 of fins, in Alarl^ 4. 12. and Chril^ faith thus to his people , / am 
 lehtvdhj that healeth thecj €xod. 15. 26. and he came to his peo- 
 ple with healing in his wings : Mai. 4. 2. Pfal. 147. 3. Ez,ck^i/[., 
 16. Efai.ii.ij^. And thus we are healed by his Ihipes; namely 
 by the pcrfedion of his Mediatorial obedience, f which was found 
 perlcdt.'iroughfufferings, J he procured his Fathers Atonement 
 lor our healing : and thus Chrif^ himfelfdoth open the perfedion 
 of his obedience, through fuffi rings, in £/«?/. 50. 5,6. The Lord 
 liath opened mine Ejr (to attend my Fathers will, t'nrough all my 
 fulTcrings and tryals,J And ] was not rebeliioir, nor turned away 
 bdck (namely, I did not grudge at the fharpncile, nor at the fhamc- 
 fulnelle ofmy wounds and f^ripes, J Igavemy bjck torlie Tmiters, 
 and my «hceks to the nippers, (not onl\' as an ou:waid Pa:icnt,bnt 
 as an iiiwar i Agcntrl freely gave my felfic be tiy:d by ftrip:s,in all 
 ready obedience to my Fathers vviil,v.it;iout tl c le:.fl inward un- 
 wi.in!;ners to have any part of my app inted fuir.riiiTsabitLd. Our 
 Sjviour did ruife give Lis bic'v to the imirers i.\.\'^'yUt. 16.67. 
 and :, iw Mut. 17.16. H mij;ht i: he wrio,!. !..:vs d(c..p:d out 
 '^^chtirhar.os.hchad power iod.» i:, bir ! e " cu'.! not uo it, bc- 
 Caufs ne minded nottliecife of his f^d]], but dij' l.cmig't .io his 
 
 Fu'.' fji 
 
h 
 
 Parti. Redemption and Juftificationc leered, 23 
 
 Fathers will ; for as his Father delighted to break him with ftripcs, 
 &c. forthe tryalofhis Mediatorial obedience, Efai.^i. 10. (o 
 the Son del ightpd to karn obedience, by that which he luiF.Tcdj 
 and fo being found pcrk<iJ, (through aiflidions) he became the 
 Meritorious Author ot eternal Salvation, to all that obey him , by 
 belecvinginhim, Hf^.5.8,9. He gave his back tot h-. imiters,not 
 only as a patient malefador, but alio as an adivc Mediator •, he did 
 in all points order his affcdions to do Gods will through all his luf- 
 ferings : and lb the healing vertuc of his Ihipfs, proceeded not from 
 his bare paflive obedience, but from his adive Mcdiarorial obedi- 
 ence, which was wrapped up, and conjoyncd with his patient paf- 
 iivc fulTerings, as I nave expounded the matter more at larg , in 
 (74/. 3. 1 5. 
 
 ButI thiiikicneccflarytogivc you a word of cautim more, 
 touching this phrafe, Bjhts firipes we are healed. Take heed of The h? aiingrM- 
 thecrrorohhc Papifts, for they do attribute a healing vertue to ftnpesiies'lotin 
 his bodily ftiipesinflided upon him by the Jews.as a patient male- ^^i» pancHt bcir- 
 fa<5ior ; take heed of this literal fenfe •, for as the flelh of Chrift doth hlsaftive MeVa- 
 notprofitus, /c6. 6.62. fo in like fort no outward pain that was 'onai obedience. 
 inflicted upon his flefli, Cnmply confidercd^ doth heal our Souls ; through ftripcs 
 the healing venue lies in another ingredient, C which our Saviour "dfuffcnagi. 
 didmingletogether, with his outward fufPeringsJ and that was 
 his inward a(aive Mediatorial obedience, in doing Gods will in 
 and through all his luff rings; his Godhead did carry on his humain 
 nature, with fuch an inward active power ot obedience, to his Fa- 
 thers will, through all his fulTerings, chat he delighted to give his 
 backjo thefmiters, and hucheekj to the nippers •, without the Icaft 
 turning away back, or without any the leal^ natural unwillingneflfe 
 to make his ©blation : and truly if this i'lgrcdient of his divine na- 
 ture, c incurring with his humain natue in the active power of his 
 obedience to his Fathers will had been wanting, r.U his f.JTsrings 
 (which he luffered as ameer patient j could not have profited u> 
 fr our Redemption : for no other ob.dicnce is Mediatorial for 
 our Redemption, but that which proceeded from the joyat con- 
 currence of both his natures: his flcfh, or humain adiojii al')n« 
 confidered, cannot profit us ; therefore not bis Blood . nor his 
 Croffc, nor his Siripcj, can ht al us, alone confiJered ; as the blind 
 Papifts do fMperftitiouily affirm. They (out of then blind devo- 
 tion J 
 
 J 
 
24 Tht t^t€rit9mmVric€cf our Parti. 
 
 \ 
 
 tion ) adore the(c things as the mcricorioui caufe of their (alvation ♦, 
 they adore the nails, and the wooddenCrofTc whereon our Lord 
 was cruciHed as a malefador : and they pretend it ^ out of love to 
 ' Chrift ; but they might do well to coniidcr whether ic be the pro- 
 perty of a dutiful child to love the knit'e of d;6 murderer ihat killed 
 his Father. 
 
 But I will leave them to their blind devotion, and (peak a litde 
 more of the healing venue of his ftripcs. 
 
 I hold it neceflary often to remember this diuindion ; namely, , 
 £lih as^ ma'S- ^^^ Chtift fuffctcd both as a maletador, and z% a Mediator, at one \ 
 ftor , and as a and thc famc time: he did not only patiently (ufier others to fcourge i 
 and "he famc"*^ him, (for many bleifcd Marty rs have done as much as that} but he ; 
 time did more than patiently fufftfr j foi he delighted to give hi« back to ^ 
 
 thc rmiters,and he delighted to give his Sotil to God (in the time oi | 
 his (uffcrings) as a Mediatorial Sacrifice of Atonement,for thc pro- 
 curing ol his Fathers Atonement to poor linnets, Efai, 53.1 oJthn ; 
 10. 1 8. This kind of obedience I call his Mediatorial obedience : { 
 and yet it was performed in the time of his palij ve obedience : and 
 thus by his Mediatorial obedience through death , and through 
 ftripes, he hath deilroyed him that had the pov^er of death, that if 
 the Devil. Hr^. 2.14. 
 
 TradeC I confel^e I dare not deny jonr irtterfretatlofty neither •fl 
 Eiay, M9r $f Peter ; and jet I am ff$t fuilj fatufed touching that \ 
 fhrafe of Peter ; ib«w Chrifi hat e cur fins in his body, on the Tree : I ' 
 frayyoH therefore of en that fhrafe a little more fully. 
 
 Divine, You know that the Rukrs of the Jews did account our 
 Saviour as a notorious (inner, and that therefore they did intiigate , 
 Pilate to puni(h him as a (inner, in his body, on the Tree : i Pet.t. , 
 24. and in this fenie he bare ourlins^ namely the punifhment of 
 fin, in his body on the Tree : for he was crucified as a lintui maie- 
 fad«^r, and tin is often puz for the outward puniftment of £n , as in 
 . . ^^ *Pfal. 49. 5. and in Pf*:l. 51. 10. My ftrength faileth me hecaufe , 
 put for outward ofmine ivicjuitie : the Geneva reads it tfius My ftrength faileth . 
 btxfliy puniih- fugfygcaHfe ofmj pain • or becaufe of thc pimilliment oi mine iiii- 
 
 fcriitt which . . -^ .J -;/ ' o- •,. I • /i_ iJ 
 
 Godot man quitfc. So in 2 A *«.''. 9. StntviU ctme ufon m : >hatis vre iraJl 
 
 mw/S"" btpunillied tor car fins. So \T\PfMl,^i*. 6. They ft arch out if^i- 
 
 quities-^ that is to (ay, wicked Tyrants dolirarcioui the Godly, 
 
 whom they count as thc chcet of finners.tl at they may punilh th m 
 
 for 
 
 i 
 
Part I. 
 
 Redcmpthn andjufi/ficatiaii cUereJ. 
 
 25 
 
 kiai 
 
 for their fuppofcd iniquities, (uch as thcy pleaie to hy tot!cir 
 ch^U'gc. SoinG^f^. 19. 15. Lot was bidden to fly out of Sod^m, 
 that he might not bj ddlroycd in the iniquuy or in the j: unifliment 
 of the Citic ; And Aaron and his Ions mui^ nut omic any oftl.cir 
 Priertly garments in the time ot their adminiltrati n, Icaft th-y 
 bear Iniquity, and dy. Fx»d. 28.45. Yea Sin and Jniquiiic is 
 frequently put for the outward punilhmcnt of fi.i and iniqu:cic, ci- 
 ther from Gods juftice, or from mans jullice , as all the(c places do 
 vt\l\Ks,Lev.^.\7.LevAo.\7.Lev.iOA7.\^yio.Nnm.fj.ii.NKmy. 
 12.11, £<^/^ 4. 4, ^.Zach. 14.19. Gen. 4. 7. Alio in fundry other 
 Scripture the term Sin is put for the punilhment of fin, by outward 
 reproaches, wound.s bruifes, ftripes, and death, which God or man 
 doth iiiflid upon men ior their fins : and in this (enfc Peter means 
 that Chrirt bare our fins in his Body on tie I'rce j w hen he was 
 puni/hed and crucified as a Sinful malcfad or. 
 
 But now feeing I am upon the phrafc of Bearing Sin, I 
 will Ihcw you how CiiriU did bear our fins divers uays, in 
 (everal fenfes. 
 
 Firft, He bare our fins, and carried our r^'rows when he bare a- S'niJdJ*^^ Jii 
 way our 6\(c3ik% (as thcy were the c ffcd-* of fin ) by the pou er of of w»ys 
 his Godhead • m i have expounded, Sfa. ^5.4. 
 
 Secondly, Chril^ bare our fins, as our Pricl] andSaaifice, by 
 making Atonement with his Father, for our Cnsj asl have ex- 
 pounded, iijC?. 1)1.6. 
 
 Thirdly, C htirt bare our fins, as a Porter bears a burden, when 
 he bare our piinifhments, which we inf^id d upon him for fin, in 
 his body on i!;c Tree : as I l.aveexp iinded, i Tetr.zj^. 
 
 Fourthly, Chriftbareourfins when he did patiently bear our 
 finful impu:a:ions : and this is proved by the cv)mp!aint of C irift, 
 in Pja/.^o. 12. Innumerable troubles have cempafed meabomt : sinii oftenput 
 myjl/ts have taken fttch holdtfpon me, that 1 am Kot able to Uukup. ^' f»i«e '«"?"» 
 
 ,1 -^ .•'. Ill- r III r '^^ tionsotfinltom 
 
 tmj are more tn nmrnber than the hairs of my head -^ therefore my wickcdmea. 
 
 heart faileth me. In ihcfc words Cliiift doth not complain againil 
 
 his Father for his imputing of our fins to him ( as the common do- 
 
 <5^rine of Imputarim doth make the fiream of Interpreters to ^peakfpcaksthisP^im 
 
 tor if Otrilt iad but grudged againft his Faihers dealing \vi:h him , *",'*^ P^'^^n of 
 
 but in the Jcall meafure ; he had fpoiled the efficacy of his Mcdi- £"fn c" ^,'t. 
 
 atorlal obedience. Thefe words of ChriA arc a cor.*.plaiiu indeecL^"** -^"/^ <"> *b** 
 
 li 
 
■ iw m^t^-^im 
 
 i 
 
 26 ThedM.eritoriomTriei of our Parr I. 
 
 buc he doch not complain againH Gods dealing, buc againft the i 
 dealing ofihc wicked Scribes and Pharifces, bccaufc they compafle '; 
 himabi;uc with innumerable talle accufations and imputations of 
 fin J To tha: he was no: able to look up, he was not able to juftifie 
 himleU before PiUte^ becaufe lie was a corrupt Judge, and favour- 
 ed his.fal(c acculers ; and this interpretation needs not fecm ftrangc 
 to any that do but fericufly compare with confiderati'Mi, verfe 1 1. 
 iViAzerfe 14. with this 12 verfe ^ and that do but compare toge- 
 ther the manifold tumultuous accufations and imputations of Sin 
 that the generality of the Jews did lay againft our Saviour, both be- 
 fore Pilate^ and fcJefore the multitude, at (lindry times. 
 
 The like inOance \vc hare in PfaL 55. 5. where Dm^ doth 
 complain againft his malignant adverfaries, becaufe they brought 
 iniquity upon him, and did furioufly hate him : The CenevA note 
 upon ths word Iniquity, is this, Thej have defamed met as a kicked . 
 ferfen j namely> by devifing falfc and finful imputations againft me* 
 tht^y took them for tru3 reports, and thereupon, they grew inrar 
 gcd, and did furioufly hate him j and thus David bare fin j by 
 bearing patiently their falfc accufations and imputations oiCin. 
 
 There is yet another Scripture that doth evidently prove that 
 Chrift bare our fins, by bearing the falfe imputations of C\n , from 
 the m ilignant Jews, in Pfal. 6^. ^. Godthon k^owefi mjfoolijb' 
 feffey and my guilt ineffes are not hid from thee. In thefe words our 
 Saviour docn no: complain to his Father ot his hard dealing with 
 him, by imputing all our fins to him ; but he complains to God a- 
 gainlt the malignant Jews, becaufe they did lay many falfe and fin- 
 iul imputations to his charge ; for by fooliflmelTe, and guiltinefrcs> 
 in the plural number, is meant fin and wickednefTe in abundance : 
 when one accufation could not prevail, they multiplyed their ac- 
 cufations one after another. 
 
 Ths common dodrine of imputation makes this Query : How 
 did Ctirift complain to God of his foolifhnclTe , and guiltinelTes ; 
 feeing he was in himfelf free fiom all fin f They anfwer it thus, 
 Thar Chrift doth here complain to (jod, of the heavy load of fin, 
 tkat he had put upon him, by imputing the fins of all the ElccS un- 
 to him; and thus they make Chrift to grudge againft his Father, 
 which if it were true, would liave (poiled the efficacy of his Media- 
 torial obediCQcc ; Therefore I tejcd this incerprctau«n; as not 
 
 confo- 
 
^ ■ ^ m i in i ^" i^ 
 
 Part I. 
 
 Redimpthn snd Jufiificatitn cleered. 
 
 »r 
 
 Cf'nfonant to the mind and meaning of the holy Ghoft. 
 
 Secondly, I anfwer more diro^ly thus, that ChriA doth h^'re 
 complain to his Father againf) the malignant Jews, bccaulc tlicy 
 didmoftunjuftly lay many faile and grievous imputations ot lin to 
 his charge •, yea, through this whole Pfaim, our Savior doth com- 
 plain t) God againft the malignant Jews, for imputing io many 
 iinful crimes to his charge ; and in the fift verfe he doth appeal to 
 God to judge in the cafe, faying, Gtd, thou k»owefi mj f—UJhseSt 
 Mud my gui/ti»efes '^ if any (uchbeasmy malignant Adverlarics 
 do charge me withal : and this appeal is like to that which David 
 makes in 77^/7. ^. LordmjCtd^ if 1 have done thu things if 
 there he any^ickedtttfs in mj hands -^ thenc^c. and in this TCry 
 ftnfe Chrilt faith, O God, Thou knou elt my wickcdnefj, whe- 
 ther I am a Blafphemer, or an Impoi^or, or a TrayCor againO Ca- 
 far, as my malignant Adverfarics do charge me. 
 
 And thus Chrift bare our fins, by bearing patiently our fald* Im- 
 putations of fin *, But he doth not complain again!) God for load- 
 ing him with our fins by his imputation j neither the phrafe, uoc 
 die coherence v, ill accord to that fenfe. 
 
 Tradef. J'lV, I dare not gmnf^j any tfytttr Interpretations hi- 
 therto, and yet I am notfatt^fedin thefotnt in ijueftion : and there* 
 fore Idefire to profound the next verfe to your conf deration ; 
 
 In Ila. 5 3 . 6. y^tf W# iikf /beep have gone afhay, ve have turned 
 every one to ht^own >ifay •, and the Ltrd hath 
 laid upon him tha inicjHity of us all. 
 Ki'^g James Tranflntien doth render the laji clanfe thfiSy The Lord 
 hath madetheinicjtiity of MS alltomeetHponhim-^ namely, hj im- 
 puting all our fins to him ; andfo confequentlj. The Lord did im- 
 j>ofe t^pon him all our defervedpuniP?ments. 
 
 Divine, I fee that the common Dochinc of Imputation is Ycry 
 flrongly faftned in your mind, and thaeforeyou do readily take 
 the advanrage of every wrrd that liatli but any (hew of a literal 
 fenfc that wav, though in the true f«nfe of the place it looks a quite 
 contrary way. 
 
 But for the better undcrftanding of this Text, I will propound 
 twoqutrftiopt. 
 
 1 . Whofe fins did the Lord lay upon Chrift ? 
 
 2. After what manner, and for what end didthe Lord lay all 
 our fins and iniquities upon Chrift/ F? To 
 
 i 
 
 1. 1.-^ ^i'ti^^ 
 
^'^^^"^^^'^^^'m—wm ^im I <■■■■■■»» ■ > ■ 
 
 28 The Merit or torn Prict ef our Part I. 
 
 1 
 
 Tothefirrtqueflionlanfwcrthus. That the Lord laid all the \ 
 iniquities o\ aL tne Ei€<^ only upon Chrirt- They are the loft flivep , 
 that are 'ere fpokcn of: and this expofition the ApoftleTffer do h > 
 make oi this place, i 7et. z. 24.. he tcis unbelieving (ava its, thac 
 he^re thdr coKverfon thej rrtre j[ont dfiruy likj lofl Jbeep, bnt »oW 
 Aith he, l^yjoHrconverftonto the ftuth, jott are rtiumed to the 
 SirpkerdaKd'BiftjapofjettrStttts : So then, it is the iniquities of 
 the citdcd Believers ottly that the Lord laid upon Chnrt. 
 
 The ftconJ qjcftion is thi , a'ter w at manner and tor what end 
 did the Lord lay their iniquities upon Chri'l ? 
 
 Tirlt, I ani ^ er Ntgativeiy, not by Impuation. . » 
 
 bccondiy, lanfweraiirmifivelyjTi'at the true manner how the '" 
 Lord did lay all our iniqui: its upt>n ChriU, vvasui the very fame 
 manner as the Lord laid (he fins or all Kracl upon the Piiift ani i 
 Sjcrihce, and no otiierwife. I 
 
 T he Lordiaid dl I . The Lord did lay all our iniquities upon Chrift, as upon our 
 T'drL^u^oiJo P"*^^ '-i ^""^ fh" ^^2s ty pitied in the Law,where the Lord appointed 
 0^1 ijcil uid the Hi^h l^rieft t» benr the ini^Hity of all the holy things ofthefons 
 SKwtce. of Ifrael : And h »w mufl he bear their iniquities ? 1 he anfwer is 
 
 by his Priertly appearing befoic Jehovah with his Pricllly apparel, 
 and tlpecially with his golden plate upon his forehead, where m was 
 engraven Holiuefs to Jehovah : Exod. 28. 3 8. and herein t';e High 
 Priell wa< a lively Type of the Prvcrtly Na.urc ot Chril>, namely of ■ 
 his DivineNatuie f which was engraven in his Human Nature , 1 
 Hel;A.l.)hy which hc diJ fan<3ihe himfeUj/e^i/ip-vvhcn he went 
 into the h ly Place ot Heaven to appear before God for our Atone- 
 ment, H<^. 9. 14. as the high Prieft did with his golden Plate wh^n 
 he went to make Aronemeni for all 1 frael in the 1 oly Piacc. 
 
 SiODPdly, The Lonl laid all our Iniquities upon Chrift as upon 
 
 rur Priell ; ar>d this was typified by the Lords la> ing of all the fins 
 
 ot all it e ( congregation ot Ilrae! upon the Prit fts by their eating of 
 
 the peophs Sin-offering in tl;c holy Place, lor the Loid }:ave it to 
 
 them to Bear the Ini€fuitj of the Congregationyand to make Atone- 
 
 Tob«jrtn^q>i'»y niint ^r them before J ihovah^Lev .\o.\-; 'l\\oih\r\gs2i\c\ bfervablc 
 
 liiime™! f'^r i'1 this vt rfo •, 1 . The manner how the Lord did lay the Iniquity of 
 
 iniquitj.is »» all the Congregation upoH the Priefl, and that was by fating the 
 
 *"" peoples Sin-offering (as Mediators) in the holy Place. 2. The 
 
 cndwly they diJ cat the Peoples Sirt-cifcring in t'.c holy Place, 
 
 wai 
 
*r* 
 
 ■t I I. ^, 
 
 "•^%»»»«p 
 
 Part I. 
 
 RedempthH 4nd Jujtifieeitiom ek$red. 
 
 29 
 
 was to make Atonement for them before Jehovah : The former 
 part of the vetle laich. That the Peoples Sin-ofFcrmg was given to 
 the Pricfts (namely, by the Lords appointment) that they fhsnld 
 'BtarthelniumtytftheCongregAtitH: and the latter part ot the 
 verfc (hewetti tnc manner how they did bear rhe Iniquiry of the 
 Congregation; and chat wasjby making Arontmcnt for them ^ and 
 ti.eir Atonement was made alFoon a< ever th^y had eati a the Pco- 
 ple^ Sin ofT ling in the holy place. So then, by this Scripture it is 
 evident. That to Beat Iniquity, and to make Atonement for !ui- 
 quitv, is all one. 
 
 Secondly, The Lord laid all our fins upon Chrif>, as upon our 
 Sacrifice •, and this i« elegantly exprclTed by Ifdiah, He ptMred utt 
 his Soul to death, dfid hare the ft» of nMny^ Mid made Intercejfivm 
 forTranfgrtfors : Ifa. 53. 12. All ihefe three terms are Sjnonimny 
 andthc) arc ail joyned together in this Text, to declare unto us 
 the true manner how the Lord did ia/ all our Iniquities upon 
 Chtifts Sac: i*ice. 1. He poUicd out his foul to death, as the bloud 
 of the Sacrifice was poured out upon the Altar in grtat plenty ; and 
 2. He bare the fin of many, nan^ly, by his Mediatorial Sacrifice ; 
 for thereby he procured his Fathers Atontmenr,and lO he ixjre away 
 their fins trom them. And 5. He made intercefiion for Tranf^ 
 grefTjts, torheby hisownbloui entred irKothc holy Place, to 
 makeiiiirerceflionf 'rTran'greflors, Heb.^.ii. 14. Heb. 12.24. 
 namely, for all the Ele(^, wlio are Tranlgrefiurs by Nature and 
 Life, and have need of a Mediator to make Atonement for them 
 by his Sacrifice of A oncment. 
 
 Thirdly, God laid all our fins upon Chrift, as upon our Sacri- 
 fice of Atonement ; and in this kn(t the ApoQle Paul dodi ex- 
 plain the true nature of the L-.vitical bearing of fin, in Heb. 9.26. 
 Chrifi appeared to put away fov to bear avv-4y) Sitt : This was the 
 end of his coming into the World ; and then inv.ii. Chrifi ^^ 
 once offered (namely as our Sacritice of Atonement) to bear the fins 
 of the many : This was tl e means by which he obtained his end : 
 S ) then, by PaMl\ expofition of the Levitical bearing, Chrift bare 
 our fins ^not by his Fathers imputation, but) by procuring his fa- 
 thers Atonement for us, both a< he was our Prieft and Sacrihc ;. 
 
 Fourthly, U you vv'ill biiil^l the common tto(5triiKOl impuiari- 
 on upon this phrafe. The Lord laid all our Intquitics upon Cmijl, 
 
 hen 
 
30 Titd MerH$rhm ffke cftnr Part I* 
 
 then by the fame phra(c you mufl affirm, That the Father laid all 
 oiiriiosuponhimftlf, by impuring the guilt at all ourfios lohim- 
 rclt- for the Father is faid to bear our iiiw as well as Chrift ; for 
 bc« Jur c" by ** ^'•^''^ Flayed thw to the Father, in Pfal. zij. 1%. Bear g/l my finj : 
 imputatiou, as Co thc Hcbr..w IS. So thcn, the Father doth btar our Cms as w«U as 
 chrin baredicm the SoH : The Son bcars Our fiiis Mediacorially, by hisSacrilicc oi 
 by impHution. AfonenKnt, namely, as it was thc merit- rii^us procuring caul'e of 
 his Fathers Atonement ; but thc Father doth bear away our fins by 
 his Atonement, Pardon, and Forgi»enef$,and thereby a finncr is 
 made formally juft : and thus *Z)xx//^ meant when he prayed to 
 the Father to bear a! Ibis fins, namely, to bear away the guilt of 
 them from him, by his free pardon and merciful forgivencfs : and as 
 foon ai ever afinner hath obtained the Fathers bearing of his fins, 
 he is formally jul),and (b he is in a bleiTed condition : and fo David 
 doih explane thc matter in Pfal. 52. i. BlejfeU it the man vbtfe 
 JranfgrfjfttM is barn : (So the Hebrew is*) nanKly, whofe Tranf- 
 grclFion is born away by the Fathers Atonement and Forgivenefs : 
 and the Apoftle Paul doth fb expound thc Flebrcw Word in /?««;. 
 ^.j.'3/fjfed li the man vhtfeTranfgreJfttn u forgiven : So then by 
 this comparing o^ Davids Hebrew word with Pauls Greek word, 
 it follows, that the Father bears our fins from us by his Atonement, 
 that is to fay, his F(>rgivcne(j: and thb Interpretation is alfo con- 
 firmed by other Scriptures •, DaviiCa\dj Iwillc9n^fs mjTranf- 
 ^^ejfions to the Lord, and thou karej} the fnifjuity $fmj fin : P(al. 
 ^1. 5. and y*/- doth thus expoftulate with the Father, fVhy dejh 
 then not hear my Trefpafsj andpafs over mine Iniquity > S-^ the 
 Hebrew is in lob 7. 21. and David (aid, / hefeechtheCt O Lord, 
 Bear gway the ItiiajMityof thy Jervant : t Sam. 24. 10. And thc 
 godly Converts in f/»/f4 pray thus Takeaway flift up, or bear 
 2\\3\) ail Ihicjuity : Hof, 14. 2. thatistolay, lud n or Pprgivc 
 our Iniquities ; not only a? a Judi^e when Kc forgives "r acquits a 
 Malefa<^or, but .i< a Father forgives his children, and receives ihcm 
 into favor; and therefore the godly Cor verts in the next words 
 Gy thus, Receive ttogracionfy-, or d' > u< good • and indc d when 
 tl'c Father doth bear away our fins, by his atonement, he doth met- 
 citiliy forgive them, and receive t' em at ' hv f-mt time into fjvour, 
 as his adopted chihfren: and therefore A/ofes doth defcrib^" thc 
 nature of Gods pardon and forgiveneffe, thu"* •, lehmvak m /»«j5 fuf- 
 
 fe ingy 
 
Part I. ledtffifthHMmljHftffitaiioneletred, 3x 
 
 feringi Mttd mnch in mercj-^ benring Iniqmtie And TreffA^cNumh. 
 14.. 8. and then in Z'fr/f i^jhe praycth thu-, BtAr I hefeech thct, 
 the iniijuitiegfthM Petple, acceding t$ the greAtntjfe tfthymercj : 
 and in Ex.od. 5 2. ji. he prays thus, lftht,f4 wilt htMt their f.n^ Uc. 
 andin(jf«. 50. 17. fofepht brethren faid thus to UfepS, / prjty 
 thee heur now the TreJfMJje »/ th) brethren, And their Jin : hfcfh 
 had paidoncd and bore away their fin bclore • but now they df- 
 firc a further afTurancc of his full Atonement : In like fuft God faid 
 10 Cain\\\\}S>i If thoHd» well, is there ntt Bearing f rhar h to fay. 
 Is there not a bearing a*\ ay of thy fin, by my merciful Ar(»ncmcnrr 
 Cen. 4. 7. "KiiPi, the Hebrew word t ' B ar, is ufed for bearing a- 
 way, as in Exod. lo.i^. He tool^Mwaj the Lvch '.s, and cdfi them 
 into the Red fe^, there remained not »ne : and (o doth the Father 
 bear away our fins, by his forgireneflc. 
 
 Audit is Further evident, that the Fathers bearing of Sin, it a 
 tcr.n of his merciful and Fatherly Atonement, hy Pfdt. 32. i. for 
 there Dxvid Aoi\i defcribe the true nature of the Fathers Atone- 
 ment, to poor beleeving finncrs, by three terms, which arc all 
 Synonima. 
 
 1. Bt^ed is the msn whofe tranfgrejpon u horn. 
 
 2 . Slejfed is the man whtfefin ii covered. 
 
 3. BlejfedisthemMn,wh$feinisiMitji it not impHtid. 
 All thcfe thre terms may thus be opened. 
 
 Firft, Blejfedtsthemanwhofe Jinsarehornaway, orforgirenj 
 ('namely j by Gods merciful Atonement, as the Apoftle dcth ex- 
 poURd it, in Rom. 4.7. 
 
 Secondly, Slewed is the man^htfe pns Are covered-^ namely, 
 by the Fathers merciful Atonement : for that pcrfon that covers fin 
 in thix Text, muft not be underf^ood of the Mediators covering, 
 but of the Fathers covering,and of the Fathers bearing of lin away: 
 in like fort in other places of Scripture, the G'dly do pray to the 
 Father, mercifully to cover their fins , or to fre'; them from' their 
 finsj both exprefiions arc joyned together in PUf. 7^.f. rid u5 
 free , and mercifully cover our fins, and our tre^alfes ; thou wilt 
 mercifully cover them, or expiate them, by thy pardoning mercy, 
 Pfdl.6^.^. Again yThoM h.tfi forgiven the irti^nirie of thj peop/e ; 
 thonh^fi coved all their fins. Selah. Pfal.S';.2. In this Text the 
 Prophet doth open and expound the Fathers covering to be no- 
 thing 
 
0^m0m^.»^^^ 
 
 1 
 
 3 2 T^^ zM^rfioriaiH Price of our Part I. 
 
 thing clfc but his mercyful forgiveneiTc. Again, God being conv- 
 paiijonate, did mercifully cover their iniquity ; thac is to (ay, he 
 did mercifully forgive their Iniquity, P(aL 78. 58. On the comr*- 
 ry, when the enemies of Gods people grew implacable, in their i 
 iTulicious deiignes, die Godly did chus imprecate the wrath of God 
 upon them; laying, Covemot their iHiquitiet nor let their fin be 
 hUtted»Mt,Neh.^^. Tful 6^, 27. therefore it follows by good 
 confequencc from the premifes, that whcnfoever the Father doth 
 cover any mans fins, he doth blot cbem out of his remembranc-r, by 
 his merciful Atonement, pardon, and forgivencfTe. 
 
 The Mediator alio doth cover fin ^ nam:ly as a Mediator, by 
 procuringthc Fathers pardon and forgivenelfe; for by his Media- ' 
 coriaiSaai6ce of Atonement, he procured his Fathers Atonement; - 
 and in that refpe(5l he is called th: propitiation for our fins, i hh.i, i 
 2. and in that refped al(b,thc burnt ofJerings,Sin ofrerings,and trefl \ 
 pafTe offerings, C being types of Chrifts facrifice of Aeon mcnt) arc [ 
 laid CO cover fin ; namely, by procuring the Fathers Atonement, f 
 £xod,i^.l6. Lev.i. ^ Lev./^.io.l^ev.'^.i.io.ii. And n>[ 
 lacobf by a guift of Atonement, did cover Efaus face ; that is to ' 
 fay. He did procure Efaus Atonement, Gen. 32. 20. And the j 
 mercy feat that covered the Ark, is called The covering mercj feat^ \ 
 £xod.2^. 17. but the 70. tranllate it the propitiatory covering: j 
 which term the Apof^le doth apply to Chril^ Sacrifice of Atone- 1 
 ment; faying, fVhom GodhAth fore-orcUined to be a propitiMtion | 
 through Fdith in h is bloody Rom. 5.25. But as I (aid t re- while, Z)4- 1 
 Z';V/ (peaks not of the Mediators covering, but of the Fathers cover- 
 ing of fiii, by his merciful Atonement, which is the only formal 
 caufe of a finners juflice or luf^ification, for it is God the Father thac 
 doth ju(ii6epoor belcevingfinr.crs. Rom. I. 55. 
 
 Thirdly, B/efedisthe man '^hofe iniquity u not imputed.wzvcit* 
 ly by the Fathers legal jullice : A malefactor th;*t is legally acquit- 
 ted from his fin, by the Judge, { '\i may be for want of due proof) 
 barh no fin imputtdto him legally : bucyettheludge mayffillfu- 
 fped liimtobe afinner; therefore theludgcs Atonement or Re- 
 conciliation towards fiich a fiuner, doth much dilfer from God thc"^ 
 Fathers non- Imputation of fin- for whenfocvcr God the Father | 
 dorh not impute fin to any, he doth fully acquit fiich linnersj not; 
 onlyasaIu.lge,bufaKo as a reconciled Father: 1 Cor. j. 18, ij>.. 
 
 andi 
 
^mtfatmimm**^ ~ "' - ■' - ' 
 
 TtdewftionandJufl'ficaticnAeerc.L 
 
 5? 
 
 Part I. 
 
 and therefore thfy muli needs befiill)? bi^lTsd , whorsiniqwili;* 
 are n< c imputed by the Father. 
 
 All tbcfe 3 tiaims are SjnommA and they do all fweeriy ex- 
 pound each other , and they do all ft tout the true manner, how* 
 liiiners are made juft and blelTed, namely, when their linsare 
 borne away. Covered and not imputed by the Fathers mercitull 
 Artoncmcnr, pardon and forgivenefs . 
 
 But now I will agiinc reiLiriK unto that phraife in E[a. 5 3. <$. 
 
 How the Lord laid all our iniquities upon Chrifl j namely, not 
 as the common doclrine of imputation tcachcth, (rem the phrafe ^.,j, comn.o.- 
 of the Lords iayingcur iniquirips uponChrift, for then ihisab- dottim ot impu- 
 furd conlequence will prerciuiy follow j that the Father mulUay ';^|,°",;,*J7^ 
 all our fins upon himfelfe by imputation* as well as upon Chrift wotdsand 
 by imputation, for the Father doth beare our fins as well as Curift. ^c[many^»biuid 
 2 iy. It God the Father was angry v\icfa the mediator becaufe hi coafcgucnccs. 
 did bcare our fins, then God ths Fa:hcr mull be angry with him- 
 felrc, becaule he in like lore doth btarc cur fins ; fuch aburbcon- 
 fcqacnces as thefe, the common dodrin ot imputation doth often 
 fall into. The word ;^jen which is tranflatcd in ver. 6. hath 
 laidupon, is tranflaied in the 12. ver. of this 53. chap, hathmadc 
 ii%tcrcellIon& therefore the verb fignitying both fwf»r^r^ fecit et- 
 iritercejfn is too wc ak a foundation ffir the dodrine of imputation, 
 and of Chril) iulT, ring Gods wrath. 
 
 Tradf. I do noi t^kc this phrafe 0fthe Lords UjiKg our iniaHi- 
 ties t/pen (^hrifi, frent that kj^^d of bearing frt^ Vchich vpas perform- 
 ed hy the Vriijts und Sacrifice, as -jcu do, hut from an other Levi- 
 t i call prati ice, namely , jrom the imp9fui«H $f hands upon the head 
 of their facrifices-^ every tWner mtifi impofe both his hands upon the- 
 headofhisfiK-ojfering, Andfom.:keconieffiori nf his fins y upon the 
 head •j his fin-ojfering: jhis impefitiwsf hands ,. did typtfie the 
 Lords Uying our fins mpou Chrift, by imptftaticn, ^ndft Godly ex- 
 pofiteis do t^nderfi-and it -Jet Lxed. 29. 10. Levit. i. 4. 4. 29. Lev, 
 8. 14. /vm/. 16. 12, 21. 
 
 Diviwe, You do exceeding grofly miflake the meaning fvf this im- 
 p ficinn-^ toi llifl A private mans impolition upon ihe lead of hn 
 finoftcrii.g, can not in rcafon reprefencGodsad, I cannot fee how 
 a " 
 
 Ci . .. 
 
 G 
 
 iprivart mans impc.fition,can rcprefent Gods imputing of all th 
 Ins c fall the FJcduiUoCbnft. SccoadW, r^ciether can that im 
 
 e 
 
 im-4 
 
 pofition 
 
 
.•>: 
 
 34 The MeritQrhm Price of our Parti. 
 
 poficion of hands which was done byr the Elders oHfrnel npon the 
 head of the publiquc fin- offering, rtprelcnt Godsad inhis im- 
 FurlngaUt^e linsofalltheElcSto Chrift, Levit.^. 13, 14, 15. 
 for tke Elders a<5tion dorh rcprefent the Churches adifion, and nut 
 Gods adion. Thirdly, neither cm that impofirion of hanis which 
 twas done by the Prieft, /,«;>. 4. 3. nor by the Hiph PiitlNn Ltv. 
 16. 21. icprcfent God the Fathers adion, forthePrielh aivi High 
 Prierts, were types of Cbrifts Pritftly nature , and not of ihe Fa- 
 tlier ; therefore, their impofinoii could not reprefcm the Fathers 
 a<fiion, in his imputing our Gns to Chrift. 
 . Tradt r fVhat thtn I^rajjou did this impofiien #f kands, ^itk 
 
 cenftjjioa of fifty ttpou thehedd of the fin offe^*fgfignifie ? 
 I , »r.pcCtion«f It lignihcd thc oivnCTs faith ofdcpcndance , upon his Sacrifice 
 
 coi*'uSin of of Atonement, for the procuring of the Fathers Atonement tor all 
 h" 7°t"h^ ^^^^^ fins that he had c jnfelTed and repemcd of; for no mans fin- 
 otfenng, can not offering was acccptcd of God , except he made confcfljon of his 
 be a type of panicuYarfins unto God, Levit. c.c, 6. whichcoofcflion of fin 
 
 God* inipntiiig * t • > -r /• r i ^ .> ^ ,- , 
 
 our fins to was CYCt joyncd With a promileto forfake fin, Frt. 28. 13. ?[dl, 
 ' S'"'fi^'»''"h?c«- *)^- ^O'*^- andihc^^r^n' Doaor8cloalforay,that Atonement is ^ 
 
 Bc>sf«th ofde- not made for any man untitl they confefTe, and tume away from 
 fcntUnce. doiog the like againefor ever,(c« vfw/. in £fvt>.5. 5. and in iV»i», 
 5.7. Atonement is rH>t made for fins paft, without panicular c<mi- i 
 fcfijon, and without a promife of forfafceing the fame frns fortime ' 
 to come; and chertforc the pradH^ of the Ceremonial] Law, was 
 to renew then: facrifices of Atonement, as they renewed their 
 fins. I 
 
 Secondly, Nomam (in-o|fi(riiig was accepted upon tfiC Altar, \ 
 unlefshe impofed both his hands, and Ivaned with all his might 
 upon the bead of his fin offering .• and this impofition , was to ty- 
 pkie and to tcAkie kis faiibof d^pcndance in reftingand leaning 
 PI" wponCInirtsJiacfihoe of AtonemefW, asthe mcritcrious procure- 
 
 *^^ ing canfe of the Fathers Atontment: And in this fenfe the Apof^le 
 
 doth teach us to undeiDand this impofition of hands-, Ltt $ts draw 
 : tun with a trneheurt t§ him snd withftthefs §ffAith,Heb.\o.tl. 
 
 Aat is to fay, with the faith of full «lependance , leaning upon 
 Chrifb mediatoriall faaifice of Atonemtnc , for the procuring ol 
 kis Fathen Atonement •, and the Skre^ Dolors do thus expound 
 .ikisisipofkioaofh nd>, with confe^Ttonoffinupon thehcadof 
 
 the 
 
 V- 
 
 if 
 
 "f 
 
 <* ^ 
 
 
part I. Rgdtmftitn andjufl^iothn cUered, 5 3 
 
 the Sacrifice , Th«y (ay thac nckhctrconciliation cJoth in Levit. 
 1 6. nor t he fin oflrriiig nor the trc/paRe offering, do make Acone- 
 mcrw for any, but for them thac rtpcnr and bcleeve in thtir Atone- 
 ment : Sec Ainf. in Levtt. 4.4. and in Lgvit. 1. 4. and what o- 
 thcr (aaiticc of Atonement can any man belt eve in and depend 
 upon, but the Sacrifice ot Chrii^, who made his Soulca(acrificcot 
 Atonement for al I r ur fin*. 
 
 And btcaufc Cain wanted this faith of dependance, therefore hi* 
 Sacrifice ma^e no Atonement for him^ but on tht contrarie, it 
 was cvill in Gods fight, i lohn 3. 12. and therefore God did re- 
 je<5l ir,(7r«. 4. 5. But ^/-f/ offered a greater facrifice ihenC*»r, 
 Heb. 1 1. 4. becaufc it was offered with faith of dependance upon 
 the mediator iall facri fice ot Cbiift > as the procuring caufe of his 
 Fathers Atonement; and the true nature of faith is defined by reft- 
 ing or leaning upon, as in Pr: 3.5. Efa 50. 10. as the hanfe dvtk 
 lettncMfon thcfounddti^My Efd. li. 16. EU. 10. 20. 
 
 Tradef. Tonr ex f oft ion tfthis Levit icAllimf^fiti^n^ u diferent 
 frcm the expojititft offttndry I farmed men^ wh9 do ex found it of lay- 
 ing our fins Hfon Chrifi- by Gods imputation. 
 "Divin if you will rnake this impjfitionot hands uponthehead of 
 the fin offering to rcprefent Gods laying of ail the lim of the EIc<ft 
 upon Chrift by imputation, then the fame ad ofimpoficion upon 
 tne head of their Sacrifices of praifc, murt have the fame fignificari- Xaihico 
 on^ for every owner muft impolc both his hands with all his might puta'tiou^ 
 upon their S.icrilices of p railc ( it, well as upon tlie head of their "Cc" ^dom 
 fin offerings ) Levit. 3 • 2 ' but they did not impofe hands upon the fegJt manrS- 
 head of tf>eir Sacrific s of praj/^ , with confeflion of fin , but with qudccT.'"' 
 the confeliion of fuch particular mercies as they had received from 
 God: fee Ainf. in Levit 3. 2. Therefore thac ad of impoling hands 
 upon the head oftheir Saaifices of praife , cannot fignifie Gods 
 laying of our fins upon Chrif^ by imputation ^ but i: muft necdos 
 fignifie the laying of our perfons by oftr faith oFdependance up' m 
 the Sacrifice of Chrif), (or the procuring of Gods fayourabie ac- 
 
 cepation, a^- well when we makcconleflion of particular mercies, % 
 
 as v.htn we make confeflion of particular fins. ^ 
 
 And I A ill i>owgive you lb me con fider able Argum^rnrs , why 
 the a(^ of jmpcfing ho^ids upon the head of their Sacrifices , ^\ky!i 
 fijjnifie tl>e ovviicrs faith of dependance upon Chril]. 
 
 ^' » lull. 
 
 common 
 lie ofim- 
 $ built 
 
 doth 
 
5<5 JhedMeritoriam Trice of our Paitl. 
 
 Firfi, They impoied hands and leaned with all their might 
 upon their bLirnr-olierings , Levit.i. 4. and thii they did with 
 prayer and {uppiicati)n to the Lord, tor fuch mercies as they 
 waiitcd, /fl^. 40. 8. 1 SafK.i^.ii.E^ra 6. 9, lo. Secondly, ihcy 
 impofedhanda andieancdwich all their rrught, up >n their lin- 
 <,(TeriiigsZ/>;7>. 4. and thtnthey conielTVd their i^»s. T^.irdly, 
 They impo'c hands upon their racriHcesotpraireZf2.i.', 5. 2,8. 15. 
 U' .d then they made confeiijcn of luch mercies as they hid rcceiv- 
 c .f.thcjefore this j^ of impofi:ionjmuft needcs repreienc their tairh 
 ot depeudaiice in reftingaadi.aningupon the nivdiatoriali Sa- 
 ctitlce or C hrill, as the procuring caufe ot'Gods favcuraUlc Atonc- 
 inenr and acceprance, and in thiN rs'pcd the Father doth teflilic his 
 acceptation ot allthcElct^ that depend upon the medi.uor by 
 faith, (di^'m^y Behold my ftrvatit whtm 1 have choferiy my beloved 
 itj wh^m triy fettle is rrell pleafeJ : iKhimJhdll the Heathen truj}: 
 Mar. 12. 18.21. that is to lay , in his mediatorial! perfon andSa- 
 cri/icejlliall the Heathen triirt, or depend for their acceptance. 
 Secondly, Wh:n our Saviour afcended into Heaven, he gave 
 I'.is nif.iplcs po.vcr to cure difeafcs, by inipofingtiieir ha.ids upon 
 the fick, AIdirl^i6.jS. but our Saviour did not meanethat they 
 (h ^uld cure (3ck pcrn»n>: by the bareacf^ of laying their hands upon 
 ih.: lick, but by their faith efpecially, which tliey teflificd by the .i£t 
 cf laying on their hands. 
 
 Thirdly, VVnen/'f/r?' and /o/^» came to i'.mwrM, they prayed 
 ■ fjrctitain bcleever^ , that they might receive the Holy Ghoft, 
 
 rami Iv, that they might receive miraculous faich , and other fuch 
 I i:k^- ^irifis of the Holy Ghoft , y^Hs 8. 15. ir- ^^'s 19. 6. and after 
 
 }^ pr.^ycr as foone as they did but lay their iands upon them, tl^ey rc- 
 
 f ^ ceived the Holy Ghoft : and many oth^r flgnes and wonders were 
 
 ? UTOijgr.i amongft the people by the hands <A the ApoHle.s that is 
 
 to fay, by their miiacuiaus faith, renrefviited by the laying on of 
 their hands; but ifanydid'impofe hands upon the fick without 
 mii.iculous faith, th>!y couhi nor by that atf^ion worke miracles. 
 
 Fouithiy, When >*i«^«/rff was commanded to rec< ver VauUs 
 iV,ht 5 he laid hi>; hands up ml. is eyes a.id iiiid; brother Snid re- 
 ct ivc thy fight, A5ls 9. 1 7. and fo VhhI to r< picrent his faith in the 
 ^. power "f Chri!', .::d !ay his hands upo.: the father ol PuHiM, and 
 
 1-^ 6\d rcc v.: him, Ath z%. 8. 
 
 Hence 
 
 1 
 
 !,i 
 
Part I. 
 
 Redemption and Jujfification eke red 
 
 Hence I reafon thu?, if laying on of hands was ufcd in the pri-. 
 mative Church, as a fignc of their miraculous faith, then why mayl 
 notthcfrimc n^t of laying on o^ hands upon the Lead of their fa- 
 crifices, (ignific their faith of dependance uporrche Sacrifice of 
 Chrifl, as the procuring caufe of the Fathers Aioncmcnr, and ntiJy 
 IV hen faith of dcpmdancc i- joyncJ wifh Sacrifices, or with pray- 
 ers to God , then God is highly well plenfcd , wich fuch hcrifiCts 
 and with fuch prayers, : Chrci^. 18. 2 Chr9.]6. 7, 8. 2 Kiigs 18. 
 2 :•; 2 2. Fiftly, The adtion of the hands in holy duties, is often uf^ 
 cd to reprefent the faith of the Godly. 
 
 As for example. When Alcfes lift up hh hands in prayer againft 
 the Amab.kites, it is faid ihar his hands Werefiith) Exod. 17.12. 
 that is to ray,were fteadyjfor they were made Heady by Jar0n and 
 H/yr, as a figrkcofhis faith which v.asfteaJy, in the expe<5lation 
 ofGodsafiiftance againrt the Antalakites. Againe, the lifting 
 up of hands in prayer hath been ok< n wkd as a figne of the faith of 
 cipc6\ance : when the foules o\ Gods people have expected to 
 receive fuch and fuch mercies from God , they have lift up their 
 hands to receive what they pray for : In thy name faith David, will 
 J lift up my hands Pfal. 65.5. and let the lifting ftp of my hands he 
 acceptable as evening Sacrifice, Pfal. 141. 2. 
 
 And as foone as E^ra had ended his prayer , all the people faid 
 amen^ amen, with lifting up their hands by that adion , they tefli- 
 ficd their faith of dependance, upon ihcmediator, forthe receiv- 
 ing of what they had prayed foTyNehe. 8. 6. 
 
 Sixtly, when //«/>/ deprecated , that God would take away 
 hib Plagues from 7* /;^r».:o^ , he fpread abroad his hands to fignifie 
 Ms faith in God for the averting of tiicfe judgements from Phara- 
 oh, fxod. 9- 2 p. 5 ;. but fpreading abroad the hands without fji;h, 
 will wcrke no miracles. 
 
 Seventhly, ThelifLingup ofhands wascommanded to be u- 
 fcd by rbc F^ritfis, as a prieftly action, when they blcfTed the peo- 
 ple; in the Temple, immediately after the dayly morning Sacrifice, 
 Nrtm. 6. 2 3. and in Levi:. 9. 22. Aaron lift up his hands ttivard 
 the people and iflfjfed them : in like manner alter the reading of the 
 La". 3 in their Synapgues , if any Priclls were prcfcnr, they jilt up 
 their hnnd': and blclfe t.hcpe 'plcund this- gefluic the" u''edt(j fig- 
 nifie their faith of cxnccf^ancc, ti.ac God \vcu!d ccrc.iiidy bicfie 
 
 tl.cfc 
 
 L 
 
■ I [.m^ < iiiK 
 
 I 
 
 38 The aM^ritmom Met of our Part I. 
 
 tboH; chat did truly ^cke his face in his Ordinances : In like fort 
 when our Lf>rd Chrift had fulfilled his rainiflcrie here upon earth, 
 he lifted ft f hn hands and hleffed his 1)ifcipUfy Luk. 24. 50. 
 
 Thcfc icvcrall gellures ot the hands,did all rcpref-nc the faith of 
 the ader, and therefore we arc warned Co bring ^ ean hattds and 
 41 fure heart unto G«ds rporPjip, that i? to (ayjfuch a clean heart, as 
 purified by faith, yl^s 15. and fuch clear e hands as are alio purifi- 
 ed by faith, Pfal. 24. 4. Pfal. 266.1 Tim. 1.8. 
 
 From all the(e confiderations laid together , it is evident that 
 the a<^ of laying on ofhands with all their might, upon the head 
 of their facrifices, was to fignifie the fulneife of their faith of depcn- 
 dar.cc upon the mediatoriall Sacrifice of Chrift , as the procuring 
 caufe of his Fathers Atonement, which comprehends under it, 
 his mercifull pardon for cur juAification,and hb favourable accep- 
 tation of our perfons, with his adoption. 
 
 Eightly, Ifyou will make the a6t of laying on of hands upon 
 
 the bead of the fin offering, to fignifie Gods laying our fins upon 
 
 Chrift by imputation. Then the fame ad of laying on of hands 
 
 withconfeflion of fin upon the head of thefcape ^eatymu^ alio 
 
 fignifie that God did impute our fins to Chrif),as well after he was 
 
 efcapedfrom death by his re(urre<5tion and aicenfion, as when hc' 
 
 made his oblation here upon earthj for the High Priefiin the 
 
 fhrmaothftiii name of all T/rt^r/ did impofc his hands, andconfeffc the fins of all 
 
 bMfcoutfins in jj^g concrccation, upon the head of the Vistfcape jroat, as well as 
 
 asev«(hcdid upon the hcad of the ^o4f that waslliinfora fin onenng : The 
 
 heieuponcjith. }iig\] Pncft Cuft I'ots upon thcfc two^orf/r/.the one was to bo kilJ 
 
 for a fin offering ofthe whole Church, and tlicn the High Prit-f^ 
 
 in the name ofthe whole Church, did impofe both his hands upon 
 
 the head of this fin offering, as it may be c rtainly proved by 
 
 Lev. 4. 15. 
 
 Secondly, The High Prief^aKbin the name ofthe whole 
 k- Church, did impofe both his hands upon the head ot the live fcape 
 
 goaty and fo fent him a vay alive into the wildetnelTe, Lczit. 1 6. 
 7.&c.ihefe vifo goats fignijfied the death and r-furredion of Chrift: 
 ihzgcat tl^at was kild for a fin cffaing, fignifi d his death, and ihe 
 live fcjpe^Mr fi^nilledtheefcaping of Chrilifromdejth, by his 
 rcfuir cti'jp,and fo bearing away the fins of all the Hiedt from them 
 by hi* rcluTedlion , aic^'niion and intcrccliiou fvr t.^.cm in Heaven, 
 
 and 
 
r 
 
 Part I. 
 
 Redempthn ttnd Jnftjficathn c/eered. 
 
 19 
 
 and it fs ericlcnt that lhc(e twjagtxts did typific the death and re- 
 forrcAion ot Ghrill, for he was put to death concerning the flcfh, 
 tut he was qmckned bj the§>iriti i Ptt. 3.18. and Paui opens it 
 thxcHefowredoi/th^fouieto death jor onr fins , ttndrofe airaine 
 fofur JM^ifcativn, Rem.J\^ 25. lo 1 r ad t^rc text,bccaulc Prfjir// 
 Grtek IS borrowed from the 7u.iniyrf.5g. 12, where the He- 
 brew is, po«Ted out. 
 
 The High Prieft did imj>*fe hth hia hands upw the head of the 
 live ftafe goat i aatd confefed over him aM the tmcjuities of the Sans 
 tflfraely and all their tre^afes, and alt their fins, and fnt them 
 mfon the head of t he live J tape goat, andfent him a'^aj bj a fit 
 man into the "^ ildernejf e,»nd(o the hyc goat Buck did btarc upon 
 him all their iniquities, Xfz/»>. 16. 10. 21, 22. and thus by the i«*»'''9«»»»j» 
 do^ncot imputation, Chrifl is gone as a guilty finnct into 
 Heaven. 
 
 But the Hebrew D. (f^ors did not underfland the impofrtfon 
 of hands, withconteflion otfin, of Gods imputation, but they 
 underllood it to be as a typicall iigne of their faith of depcndance 
 upon Chrifts Sacrifirc of Atonement j and fo much the prayer of 
 the High Prieft doth import, for when he impofed his hands upon 
 the head of the Wvtfcafe gost , he faid,(? Lord, make Atonement 
 norpfor thefinSj smdftr the iniqttitits , and for the trefajfes of thy 
 feofle Ifracljfee Ainf. in Levit. 16. 2 1. and thus the Lord laid ttp- 
 en him the iniejuitie ofms ail ; or isKing fames tranflation hath it> 
 the Lord made the iniqaitj cfns all to meet ufon him j namdy the 
 iniquities of the whole Church. 
 
 From this adt of laying on of hands upon the head of each of 
 thcfe two gtats-^ I reafon thus. 
 
 If the High Priefts laying on of hands uptn the head of the (in- 
 cffciing, did reprefent Gods laying the fins ot all the El' (f^ upon 
 Chrift by imputation, when he made his foul a Mfdiatoriall (a- 
 crificc of Atonement for our fins : Then the fame a6hon of the 
 High Priell done upon the head of the lire fcape goat, did al(b re- 
 prefcnt the Lx)rds laying the fins of all the ElC«ft upon Chrift by 
 imputation, when hec afcended into heaven to make intcrcciCon 
 for ihem. 
 
 2. If Gods imputing of all the fins of the Eledi to Chrift, was 
 the caufc of Gods e;4ttcam wraih upon him , when hec made his 
 
 foule 
 
 t 
 
irS. 
 
 40 
 
 Tf?e Merit or torn Price of eur 
 
 Parti. 
 
 2C»r.s.ti. 
 
 God madeChiift 
 tobcfin for us 
 when he ordain- 
 ed liim to give 
 
 [<.i\i\ a Ticrifice for finne here on earth .• then by ehelarr^c reafoa 
 Chril^ u'oth ilill bear the vvratii of Gad for our Cum in leaven ; for 
 Chriil dDth Hill bear our lins in heaven, as much a^ ever he bare 
 them here upon earth. And thus by the common Jodrine oi im- 
 puiation ('which is built upon this phrad of Bearing ftn ) you 
 cannot avoid the blafpIie:nous confcquence. 
 
 TradcC Icoyifejfe I ^im not able to gain-fay any of your Inter- 
 fretMtions hitherto, andyetlamnotfattsfiedin thepoi;;t in cjKe- 
 fiion : and therefore 1 defire to propound another Scripture to your 
 confideration ^ ^hich *> mfech attedged by Divings to prove the 
 commou DoElrine of Imputation. 
 
 In 2 Cor. 5. 2 1. God rrtuile him f befn for us, which kl^ew no 
 fnne. 
 
 HoW clfe didGod make him to be fin ftr us , but by imputing 
 the fins tf all the Elt^ to him. 
 
 Divine. If this Text be rightly expounded, it will nor prove 
 any fuch matter as you alledge it for : for this phrafe, he Wat made 
 fin for 444, mufl not be taken in the proper literall fenfe, but in a 
 di'ftSi factifice Hictaphorlcall fcnfe : for it is borrowed from the Leviticall Law, 
 fofoiirfins. where the facriiices for finne arc often called i'lw in the Hebrew 
 Text, though our Englifh Tranllations have added by way of 
 Expolition the word Sacrifice : as for example, in Exod. '-9. 14. 
 55. the Hebrew fai:h thus It is a fin ; buc we tranOate ic ihu?, 
 it ii afin-ofering: we adde the word offering to the word/>i, a-; the 
 Hebrew Text alfo fomctimcs d' th; but m oft uiially the He- 
 brew Text doth call it ^y/» and no more, 2s,\\\Lcv./^. 5.8.21.24. 
 25.29.51.33,54. 0^5.9.11.0-6.17.25.50. or/. 7. 5 7. 0^8.14. 
 CT- 9.7, 8.10. 22. cr 12.6. G"- i4->3« 3i'(^ I5-I5-C^i6. 5. 5. 9. 
 2K.17' & Lev.i^A^. & 2{fimb. 6. ii.\6. & Numb. 7. 16. cj- 
 8.12. crA^«w^.i5. 24,25; c:>iY;/*r^. 18.9. d-AVw^.iS. 22. in 
 all thcfe and in fundry other places, ihefin ofT-rinp, is called^/;; 
 in the Hebrew Text , and this Hebr.iifmc Paul ioilowcth i:i 
 % Cor. ly. 11. faying, Gtdmade him to be fin for us. 
 
 TheApoAle never meant that God made him to be fin foru^ 
 by a Jidiciall imputin:^ of our Hns unto hiin, as J'-id,^es dee, when 
 th y impure fin and infiid punifhmcnt upon maJefjdors ; bur tiie 
 W'orJimade, and the word /« mull have anothpr fcnfe. 
 
 I . T:^e word made h a ward of tlc^ftion and Ordii:a;ion:God 
 
 itjaJe 
 
"*^ 
 
 Par 1 1 . Redemption andjuft/ficat ion cUered, 4 1 
 
 made him to be fin, that is fay, he ordain<. tl him ro be our Media- 
 tor, namely, as he ordained him to be our PricO and Saci ifice, that I 
 fo he might make his foul a fin- offering for cur atonement. !» 
 Clirift faith thus, Burnt -offer wg and Sin thou haft not retjHiredj ] 
 P/40.6. Chriflcals thefin-otl'ciing, noihing but fin, but the A- . j 
 portle in Greek doth expound it thus [_Ftrftn'] Heb. 10. 6. hee .'S 
 joynes the particle For to the vv"rdy7«, and thereby he doth teach \ * 
 uv,that the fin-offering was not made Cm by impofition of iiands - ^ 
 and by conFclHon of fin upon the head ofit: the particle for is f* 
 notfutableto that fenfe, tberefoie feeing the Apoftle doth explain M 
 the word/w by the particle For , I may well conclude that Chrift 
 was not made ft n for Hf by Gods imputation, hmhewMmadefiH 
 for Hs, that is to lay, A (acriftceforour ftns : and fo the Hebrew 
 Text doth fometi n es explain itfclf, by joynipg the word /ir to ', 
 
 \.\\CVJ0x6ftnjZ%\n Lev. 6.16. m<Mn Lev. ^.i^. The Priejt did ' ■• 
 
 offer it \_For ftn.'] A 
 
 2. 1 his phrafc/jfWrf/ w-i^fy/w /or «^, is further opened by ano- 1 
 ther Lcviticall inftance taken from the water of purification,which « 
 is called y?« in Hebrew, in Numb.s^.^. but it was not called finnc 
 
 in refpt(^ of any finfuU quality that was imputed to it,neither was 
 it called fin,becaufc it was imployed to any finfull ufe : but it was 
 therefore caWtdftn-^atcr, becaiife it was the water of purification 
 from lin,and bccaufe it (andihed the unclean, Numb. 8. 7. and 
 bccaufe it figured the bloud of Chrift which purgeth the confci- 
 ence from fin, Hf^. 9.1 ^,14. 
 
 3. Tlisphrafe /^f rvM made fin for ta , is further opened by a- 
 nother Leviricall phrafe taken from the money that was provided 
 to buy rhc publike facrifices withall ;, Tiiat mony was called ftn- 
 mony,2ndTrelpaft'mony , not bccaule it was finfully gotten, or 
 finfullyimphycd, but bccaufe it was imployed to buy the pub- 
 like lacrificcs for fin, and the publike facrifices for trefpafs-offc- 
 rings#c>r the whole Church, 2 icings 12. \6.Nchcm.\o. ;2,?;. 
 and in this fuifeGod made Chrift to be fin for all his true IfracI, 
 ,not by imputing their fins to him, butbydeding and ordaining 
 him to be a fin-offeiingand atrtfpafs-offering, and a whole burnt- 
 oftering of atonement, Hr tithe Lamb of God that doth bear d- 
 TKA) thcftiis of the yvorid, John 1.29. i Joh. 3.5. namely, by his 
 Mtdiai- riall lacrificc of Atonement. 
 
 H A, \{ 
 
^2 The Meritor ioui Price of our Part I. 
 
 4. If yruwillftand to the common dodrine of impuration, 
 chtift did im- and lUll (ay that God made Chnft to be fin ti^r us by imputing ull 
 »niV-erprfe's7o our fiiis to him : ifte 1 iron; the lame kind of phiafc, you mull hold 
 himfcita'= much ji.,3j(2hriA made himfclte a Trcfpafs for us by imputing ail our 
 ascvcit e 3 XrefpalTe^ to himfeit : for £/4/ doth ttll usihat he madt l.imielf 
 A Trefpaffc, or a guiic for us : io the Hebrew Text fpcaks in Ef. 
 5510. 
 
 And if r.hrirt madf bimfeU' a Trefpaflc for us by imputing sll 
 ovu ircfpafl s 10 himilltv , then he mult likew ile iiifli(5t upon him- 
 fclf all the curfcs of the Law thdt are due to us for our trefpalTcs; 
 ihis ablurJ conftqmnce yoii caancc avoid by the common dt drinc 
 of imputation, becaule it is railed upon t! el.k- phrale of iptak- 
 ing : and thus y u niaR.e Chrill :o be his own kit accu.cr and 
 executioner. 
 
 But tl c truth iSjChrirt did no other wife makehimlcifa Trefpafs 
 or a guilt lor us , but as he made himfclf a Trefpafs-uffeiing for out 
 linj, he is calk*^ a Trclpafs anfwcrable to the iacrihccsofihc I aw, 
 'wh)ch are fometimes called A Sin , and (bmetimes A Tre/pafs ; 
 {^t Ainf.\n Lev.t^.6. M\^in Lev. d.znAmLev.j.i^.&c. Thus 
 Vaiil and If* . ^^o fwtetly agicc in their L(. vitical phrafes : Ifti. (aith 
 that Clirift made liimfeif A Tic^pafs for u« , and "Taut iaiih, that 
 Gi/J made Chrift to be finne h>r us ; there lure the cxpofition of 
 both mw'i be framed trcrfl the fame Lcviticall 1 ypicall Cnfc and 
 meaning. 
 
 Tradtf / confefs I ^m ret able to coyitradiH: jour iKterpreta- 
 tions hithirto. undjct I am not fatkfcd in the ptint in cjnt/tion . 
 there' ore J rvill fr^fpttnd fome other Scripttrres to jfcur confider/t- 
 ticn euttiftheEvangtlijis, >X'hirh ^re nfualiy alledged to prove 
 that Chrtji hart thefvrath of G&dfor our Redemption ^ as it if due 
 to thr fins from the curje of the Larf. 
 jMat- 16-17 Alan hew faith, That {"hnji *w [err 0^ full and grtevoftfj 
 
 troubled. ** 
 
 Alar 14.;;. >^<trff faith, That hereM fore afraid and amazed. 
 Luki'i-'A-h -^''^<' faith. That Chrifin' as tn an Agony : and mcft Divines 
 doc ^rm, that this Agony was not cau ed froui his ftrivirg with 
 ^' ^eterrouTS of death; but it was caufcd by the infinite wrath «f 
 
 Cu'd, whic I lay much more heavier upon him then the terrors of 
 death : and they enforce this aflerrivn with a threefold Rcafon. 
 
 i.Thej 
 
 •^/ 
 
 y 
 
1 
 
 Part I. Redemption andjujlificathn chevei. 4 : 
 
 1 . They fay that his A;ony was f^ great that it maJe him (west 
 great drops otblouJ, which trickled down from Ins body to the 
 ground. 
 
 2. They fay that his Agony was fo great , that God was fain 
 to fend an Angtl from hcavsn to /upport him under it. 
 
 Luke doth (ct down the appearance of this Angel before his 
 Agony : But Mr. Calvm doth artirm that hit Agony went be- 
 fore, and that it was the true caufe why God fent an Angel t» 
 comtort him. 
 
 3. They fay, that if Chrifthad made alJ this adoc againft a 
 mecr bodily death , he fhould have fhevved himfelf to be more 
 fearfull of death then many Martyrs have done-, for many Mar- 
 tyrs have died with more courage and Icffe fcare of death a great 
 deal, and it is not credible that Chriil would fhcw more fear oi 
 deal h then many Martyrs have done, but that fomeching clfc was 
 
 the caufe- of it, namely Gods wrath. I. 
 
 Divide. I will by degrees examine the interpretation of all z 
 
 thefc Scriptures, A^atthew faith, That he wot grievottfly tronhled, t| * 
 
 and yi/^ri^ faith, That he wm fore Afraid : Hence you infc", that 
 
 Chrift could not be thus troubled and thus afraid at a mecr bo- ; 
 
 dily death- Therefore you conclude, that he was thus troubled ] 
 
 and afraid at the w rath of God inflided upon his foul for our fins. 
 
 This interpretation is taken upon truft from other Expofi:ors : < 
 
 but however, I conceive you will fee rcafon by and by to think 1 
 
 that Chrirt made all this adoe againft a mecr bodily death only. ; 
 
 T. D >e but conlidcrwhat a horrid thing to true humane na- 4 
 
 tnrc the death ot the body is, and then conlider that Chrift had v 
 
 a mie Humane Nature lik.' unto all other mcujcxcfpt in the point 
 of fin : and therefore vn hy fh )uld not he be troubled with the 
 frar of death, afmach as his Humane Nature could bear without 
 fin. 
 
 2. Doe but confider that all mankind ought to defirc and en- 
 devour to prcfcrve their naturall lives as much as in them lies in ♦ 
 the afe of means, in obedience to the fixth Commandment : and 
 tliereforc feeing ChriO ashe was true Man could not prevent his 
 death by the uft of mi-ans, he was bound to be troubled with the 
 fear of death afmuch as any other man. \ 
 
 Fromihefe two confiJcraiions wee may eafily collet what < 
 
 H 1 was ^ 
 
 1 
 
•^^HmtmaBSt!*^- 
 
 ^/^ JhJHiritoriom Trice of our Parti. 
 
 _ — . . — t — 
 
 chrinwasmnch ^^'^^^^^ "'^^ caufc why Chrift vvas fo much pained iti his minde 
 ^.lincd in lus V* iih the IcJF of deach,not only in the night before his dcathjbut 
 Kf'tit of ius*^ ^^ other times alio, even long before the time of his death came. 
 dcuth,iongbe- / /;rfZY 4 ^*?/>/i/«t ((aich Chril^ j tt be baftijed wi:ha/i, 4»d how 
 hhScTro?/ ^ ""^^ patnedloi dilticlled,as a w jmau in ti iyc\)M»tilI it bee ended, 
 iAike 12.50. 
 
 But Matthew and 0\fark^ in the places ciccd , fpeak onely of 
 thofe (brrows which fell upon him in the mght before his death; 
 M^ttheW faith, he began to begrievouily troubled, that is to 
 /ay, tiebcg.uiafrt(h to betr;nbled, with the nccrer approach of 
 his death then formerly : M. (^alvin in his Harmony upon thcfe 
 words, fpeaketli to this etfed .- IVe have [ten (faith he j our Lord 
 "^reflliMg With the (tare of death before •' but now (faith he j hee 
 bftckji th hn hands with the temptation : Matthew cals it the "St- 
 ginning offorrow, becaufc the pains of death were now approach- 
 ing : his naturall fear of death lay hid before, but now it doth 
 bewray it felf, an<i the moft inward affcdions of nature lay them- 
 Rlves open : God had already cxercifed his Son with fome taft of 
 death before, but now hee woundeth deeper by the approach of 
 death, and Oriketh with an unwonted fear. 
 
 And in another place M. Calvin faith thus : fVhen Jeftufaw 
 Mary and the ftws^eeffor the death 0/ Lazarus, he ^ept alfo 
 andgroanedin fpir it, and troubled himfelfi ]o. 11.55. 35. "P^" 
 the(e words M. Calvin asketh this quef^ion : How doth this 
 groaning and perturbation agree to the Sonne of God .*' In my 
 judgement (faith het) it is plain , that when the Son of God did 
 put upon him our fls(h,he did alfo willingly take upon him human 
 afSrdionf, that fo he might not differ from his brethren in any 
 thing, fin only excepted : and by this means faith he, the glory of 
 Chrift is no whit impaired, feeing that his fubmiilion wasonelf 
 voluntary, whereby it came to pafTe that he was likt untousin 
 the affcdiions of his foul : and 5y this he proved himfelf to be our 
 brother, that fo we might know that we have fuch a Mediatour as 
 is touched with our infirmities i and is ready to help us in that 
 which l»e felt in himfelf. 
 
 And when J (f us groaned again , v. 3 8. M, C<i/t/i» faith, that 
 'tis no mar veil that he groaned again .- for the violent tyranny of 
 death (which he was to overcome) was picfcnt now before his 
 eyes. By 
 
r 
 
 Part I. 
 
 RedentftioH £nd jMjfificatitn diered. 
 
 Bythefcfcntcnccsoutof M. Cahim wee may fee chacChrifl 
 was deeply touched with the fear of death , for he wept and 
 groaned io fpirit , and trgublcd himfelf with forrow for the death 
 oi Lakjivus : I cannot apprehend that he was afraid of the wrath 
 of God for our ^m% in the night bclorc hisdeath,for thrn he could 
 not have (aid as he did : I have Jet the Lord ai^ayis heftre mtne 
 eyes, he is at my right hdndtherfore I Jhtill not be moved: Pf.i6.%, 
 I cannot apprehend tnat his troubled feare did exceed the 
 bounds of true naturall fear. 
 
 Mr. Calvin laith that we mttfidifiingul/h between the infirmi- 
 ties ofonr Saviours fiejh. and onr infirmities : for in m ( faith he J 
 there u no affe!^ ion without finnet bteaufe all men dot exceed the 
 meafure of a right moderatiom , hut Chrifi ( faith he ) Wm fo 
 troubled with Corrow and fear, that he never murmured airainfi 
 God, but remained ftedfaji to the rule of tem^eranee : Hec wat 
 pure without all fpot , and therefore his affecSiions were pure and 
 iinfj>otted, and yet his affe<f^iL ns did wicncfTc his true fiumane 
 intirmicy •, And therefore as much as true humane nature 
 could b«iT, he was fir icken with the fear ef death: and in J^n 
 1 1. 3 ;. he faith ihu?. Mens a fell ions they art ctrruftcd two mam- 
 tterof'A'ajes. 
 
 1. They are canicd with a troublefomc motion , bccaufe tbey 
 arc not ordered according to the Rule of modcfly. 
 
 2. They doc nst always atife from a lawftill caufe, oracleafl 
 they are not refc rred to a lawfull end. 
 
 But at the firft it was otherwife, for when God aeated jidam 
 he gave him affcdionsthat were dutifiill to teafon, andinafrniKh 
 as they are now difbrdcrly, it is an accidentall fault : Bnt tbe\fo- 
 ifionsQCilthhi) that were in Chrijl Were withoHt any diforder, he- 
 caftfe they \>Pere framed wholly to obey Gods will : fo that it you 
 center his palfions with ours , they will differ no IcfTc then clccr 
 water from filthy puddle. 
 
 Thefc fentences of M. Calvin, may advifc us how we doc attri- 
 bute (iichakindeoffeartoChriftasraight diforder his pure natu- 
 rallaffcdions, which-doubtlcfTe would have fallen ufxin him , if 
 he had undergone the pain of lofTe for our fins j fiich as the dam- 
 ned doc feci in hell, as the common do<5trinc of imputation doth ' 
 teach. 
 
 
 1 
 
WfimmmBm 
 
 4^j Tht <:M€rU9ri$jitPrUi0f(ntr Parti. 
 
 I apprehend that the quality of our Saviours troubled fear which 
 he {ufercd the night before his death, did arifc onely from hb na- 
 ttirall fear of death : and if he had died without any manikll fear 
 of death, it would have occadoned wotull Herefi. s^ yea although 
 Chrift was (b carcfull as he wa?, to gire fuch evident proof of the 
 truth of his humane nature as he did , yet fundry Hcretiquei have 
 rifen up that have denied the trudi of his Humane Nature, afiir- 
 ming that he took no flcfti of the Virgin Mary , but that his body 
 was from heaven of a heavenly nature^ it was ncceiTary therefore 
 that he fliould be Hrickcn with the fear of death as much as his 
 true Humane Nature could bear without fin, as M. Calvin doth 
 well obierve. 
 
 Secondly, If the qiialitic of his troubled feare ofdeath wiiich 
 he expreifed to his Difciples , in the night before his death, had 
 arifen from the fenfe of his Fathers wrath inflided upon him for 
 our iins , then you muH al(b (ay that he buffered his Fathers wrath 
 for our fins, 6. daycs before this, for 6. daye5 before this, he (aid to 
 his Difciples, / have a baftifme to be haftit^d vrithaU, a>ui ho^ am 
 Ipdined, ( ar difirejfed in mind as a woman in travell ) untill it be 
 endfdi Luk^ 1 2. 50. in this fpeech our Saviour doth exprcfs as much 
 diftrefsofmAnd, as he did in that place oi Matthe^ 2r\AMarl^ 
 which you have cited, and yet I know no Expofiter that did ever 
 colle<5^ fuch a tenent from this place of L«/^. 
 
 Thirdly, Our Saviour doth cxplaine the qualicie of thofe for- 
 rows which he fiiifcred at the time of his death, unto the two Sons 
 ofZebedeus : He tels diem they mujl drtprl^ofhu cup, and be bap- 
 ti^witk hu haptifme , Markj 10. 3 p. He tels them that they 
 munrbe conformable to the qualitie and kind of his fuiferingf, 
 though perhaps there might be fome difference inthedearee of 
 their funerings, and he doth explain the kind of their fuHlrings, 
 by a two fold expreflion ? 
 
 Firft, He tels them that they mf*fi drinl^ofhis cup, thitiM 
 lofay, of the fame bitter portion of d«aih , for the term cup is 
 often ufed for a mcafiirc or portion j fomtimes it is put for a mea- 
 fiirc or portion of joy and comfort, as in P/^/. 16. 5. and in P/al. 
 25,5. and fomtimes it is put for a meafu re or p rtion of puniHi- 
 m nt,oraflii(ftiop,asin PfaJ. ii.6.Pfal.jt^. 8. I/>.5i.i7.Ifr.2y.iy, 
 17.2 8. and this cup is filled fomtimes from the L«^rds hand,and fom- 
 times 
 
nti^mmmmtm 
 
 ^ 
 
 Parti. Kedempthn Mtid JmJhficAthM cletred, 46 V 
 
 < 
 
 timet from mans hand : But in the prefenc ca(e, becwcen Chrift 
 
 and the Sons of Zekedeus^ the cup or portion whcrcki they muft I 
 
 parallel each orhcr.is pcrfccurionsand death from the hand ofwick- { 
 
 cd Tyrants; yea fomrimes the Godly do not only drink a cup, but 
 
 atullcupofbitrerafflidion, Pfut. /^.lo.yeaa very great meaiure, 
 
 calkd in Kf^rrjr, Shdlifh, of three, which i& a third part <>♦ the 
 
 gnat ft meafure, four times as big as the uiuall cup co drink 
 
 in : fee Ainf.mPfal. Jo. 6. 
 
 Sec ndly, He teh them thut they ntMJi be hd^i^ed with hit b^f- 
 tifrmt) that is to fay, they muft be put to death by the malice of ty- 
 rants, as he muft be, and this is expieffed by the metaphor ot bap- 
 tifing:forbap:i{ingisa diving, 01 drowning of the whole body 
 under water, andtherforc Chrift ordained baptiiing to be ulcd df U* »<->o-'»»»«« 
 his people as a ty picall figne of drowning and mortifying the bo- 
 dy of fin in his blood: But baptizing by tyrants, was ukd to drown 
 mens bodies by death, and chcrfore Chrifl faith, lam tJttred inta , -j 
 
 thedeepvattrs Pf. i^.i. i^.F/SS.i^. and in this very fence '1 
 
 the Apoftlc faith, ; Elfe what Jhall they W« that srt ka^tJud f^r \ 
 
 dead ( namely, that are baptized with death as Martyrs are ) If the 
 dead rife net at all, whj are they then haftK>edfer dead? 1 Cmr. 
 15.29. Godly Martyrs would never be baptized with death, if 
 the hope of a better refutrcfUon did not animate their fpiritsto 
 fuffcr death for the truths fake, being thereby conformable to the 
 death of Chrift, as Paul doth intimate in Phi. 5. i«, 1 1. 
 
 By thcfetwo exprcflions, which zxtfyntminta or etjuivalenty our 
 Savior doth inform the two Sons i>( Zel^edewhit the true nature of ^ . 
 
 his fuffcrings fliould be , namely , no other but fuch only as they '"wi 
 
 fhoLild one; day fuffcr from the hands of tyrants : therefore the ^ 
 
 troubled fcare which CMatthew and Markj^o afcribe unto Chrifl 
 a little before his apprehenfion, miifl be underflood of his naturalf 
 feareofdcath, and not of his fathers wrath,andfo confcquentJy, 
 all the fufferings ofChrifl were from mans wrath and n»^> 
 incited by the Dcvill ( with Gods allowance j but not from Gods 
 wrath : his foule was not touched with any fuffering ( from Gods 
 wrath at all J except by way of fympathy from his bodily fufiei- 
 ings onely. 
 
 Tradef: I conceive yen are greatly mftaken to fay that Cbrijt 
 
 dUf^mnch troubU htmfclf with the furofhH naturaU death 
 
 mlj 
 
i! 
 
 The Meritorioui Price of eur Part I* 
 
 [^ •ftelj, feeing Luke doth affirm that hti troubled f ear e^ eat', fed him to 
 
 »j fWcat drops of irioody 1 thi^ikjio naturallfeare of death could haze 
 
 i canfedfuch an agonj : Therfore dotibtlefs hu troubled feare ^4/ 
 
 ■■'' cMufed by the feeling of hti Fathers wrath, which now had feifed 
 
 » upoft hit fault for our jinn cs. 
 
 I Divtne, II the circumliancfs of his Agony be well weighed; it 
 
 t will appearc chat it did not proceed from his Fathers wraih^ buc 
 
 I from his naturall f^^ar of death only : The text runs thus; Tte- 
 
 * ing in an Agony ^ his fw eat ^as as it were great drop of blood, and 
 
 in another place Luke doth tell us, That the remembrance of^M 
 heathy didbrtedagreat faininhis minde, long before the time tf 
 his death came, even like ^^f fains of a >Xeman in travel-^ and fuch 
 kind of pains in the mind might well be called fweating paine*; 
 and as he was true Man he muft be touched with the f«ar of death 
 in a very great mcafure, as the Prophets did foretell in Pfi z . and 
 in Ty4/.<J9. therefore it was neccflary that he (hould be ftricken 
 with the fear of death as much as his true Humane Nature could 
 bcarc without fin, as I noted ere while hom M. Calvin. 
 
 2. Addc to thefe pains of hisminde, his carneft prayer to be 
 delivered from his naturall fear of death , for he muft fully and 
 wholly overcome his naturall tear of death before he could make 
 his oblation j and therefore he did praj often and carnefilj With 
 f^rong erjing and tears to be delivered from the fear of death, and 
 fiich prayers may well be called fweating prayers. 
 
 Theft two things concurring together in our Saviour, might 
 well cau e a violent fwcat over all his body .with great drops like 
 drops of blood. 
 
 The feare of death d«th often caufe men to fweat ; a;jd 
 iorneji prayer dot I often caufe men to fWeat. 
 Hence I reafon thus .- If the natmall fear cf dea:h, and the 
 driving of the fpirit in earneft wrcllling prayer, may caufe men 
 to fvvear,then it might caufe our Saviours Humane Ka*ure to fweat 
 much more, i.bccau(c he mul^ be ftricken with the har «f death 
 as much as his true Humane Nature could bear without finnc to 
 fulfill the prcdi<iiions of ail the Pfophct>- and 2. bccau!e lie could 
 pray above mcafure, more earneflly tlicn any nun, bccau'c hcc 
 ha.l the fpirir or prayer above meafure, therefore ho mi^iit and 
 didfo llrive in prayer wi:h God for power to overcome lis na- 
 tmall 
 
'JU '* w ' } * ^" ' ■ '^ " ^f ^.^ * 
 
 Parti. Redemption Mndjufi/fic^tioncleered. 49 - 
 
 turall fear of death, in which rcfpfds it might well caufc him tft \ 
 
 fweat great drops like drops of blood ; fo then Chrirt had two , 
 
 things :o doe at this time: the one as he was true Man , and the / 
 
 othu asheuasthe Mcdiatour ,• i. as he W2s true Man , he mull ; 
 
 be touched with the fear of death as niuclj as his true Humane Na- 
 ture could bear without fin ; and lecondly, as he was :\lediator,hc 
 
 muft folly and wholly overcome his naturatl tcarcof death by s 
 
 prayer, bcfort he could make his oblation ; tor by mutual] co- ' 
 
 ▼enant with his Father, his oblation muft be an adi vc Mediarori- 
 all oblation, hemuftlay downc his own liL by his ownadive ' 
 
 will, dcfire and power; without the leart natural] unwillingneff 
 todic, Johnio.iy.ii. fothat iftherehad remained in him but 
 
 theleaft naturall unwillingneiTc to die when he made his obla- ? 
 
 tioD, the erticacy of his oblation had hztw loft : tliercforc there 
 was aneceilityforhimtopray, and to ftrivc in prayer until] hcc 
 oveicame it ,as I Ihall further explains the matter by and by in 
 
 No marvell then, that our Saviour fell into fiich an Agony iii 
 the night bctorc his death, (ceing it was not an eafie thing co al- 
 ter tlie property of nature from a defirc to Hve, to a defirc to die, 
 and that not tor his own ends or benefit, but for the fake of the 
 Eled onely ; and all this he muft perform in exad obedience 19 
 his Fathers will; hemurtobfervethcduetimeofevcryadion, the 
 manncr,the placc,and the peribns, and all other circumftances to 
 fulfill every circumftance juft as the Prophets had foretold, tiathing 
 muft fail, if he had bur failed in the leaft circumftance,hc had failed 
 in all, and his Humane Nature could not be exad in all thefc cir- 
 cumfianccs without the concunence of his Divine Nature. 
 
 In all thtfe refpcAs hi? naturall fearc of death could not chufe 
 but be very often in his mmdc, and as often to put him into pain 
 till he had overcome ir. ' 
 
 2 . Though it be very rare among mm to fweat blood ,and yet 6 
 
 live after it, yet 1 conceive it is not beyond the power of Humane { 
 
 Nature fo to doi- ; M. Foxe in his Buoke of Martyrs rcponcth ^ 
 
 from other Hiftorics, that one ScMnderbe^ was in fuch an Agony ■ 
 
 When he was fi^'hting againft the Turks, That the {flood hdth been ^^t u f»k in lut 
 jctn te btrrft our •f his lips with vcrj ea^erneffe af^irit tnclj ; ^^* ""* Moau- 
 and 1 have bear d alio from credible pcrfbns. That Alexunder tr.e ^ ,",'.* *'^''' \ 
 
 I • Great 
 
-Q JhedMeritoriom Thrice of our Parti. 
 
 Great did fweat blood in tliecouragicusdctence of himrelfcaiid 
 other> in a dcfpt. rate alTault : and it is not unkno .•- n unto many 
 that divers years iincc there was a fweating IkknelTeor a violenr 
 fwe^ting F.aver, that caufdmany perfons to fwcat out f their 
 bodies a bloody humor, and yet many of them did recover and 
 live many years after. But if tlieir fweating bl«;od had been a figii 
 of Gods wrath up 'n their rMils(as you fay it was in Chril^ j the:i 
 I tiiinli they could rot hare lived any longer by the flrtngrh of na- 
 ture. 
 
 5. Doe but confi.ier a liitlc more rerioufly what ahorrid thing 
 to nature rhe approach of deatii is : fee iniiow many hi»rnd tx- 
 prcllions David doth dcfctibc it, in Pfal. 116.;. and in Pfal. 1 3. 
 4,5. and in P/4/. 5 5.4,5. in this laft place Drf-yi^ faith t.ius (J\[y 
 heart is fore pained within me , and. the terrors of death are fallt» 
 upon me, fearfulfefs and tremblii^g are fain upon me^ an^ hsrror 
 huth 9Z-errf helmed me : he faith, that hu heart woi fore puined 
 (namelv,as the pains ofa woman in travel Jand in v. f^. horror hat b 
 tveryvhelmed me, rameiy,with an amazed quakingjas it often fa's 
 cut when the human fcnicsare fmitten with (udden fVar,and lb oi.r 
 Saviour wa^ pained in his minde with the thoiighi of his death a 
 longtime befb;e the time of his death came: and therefore it 
 mu'f needs affed him the deep. r when the time of his death was 
 at hind. 
 
 Suppofe that Adam in his innocency had grapl'd \"' ith the fear 
 of dca:ii, would it not have v\ rought a f^rangc rxutation in his na- 
 lurall afTcdi> ns ? and would it n- t have wrought a Grange paine 
 jn his minde ? doubtlelTc it would,and like enoug i it would have 
 c.iu'ed a vi'lent fweat over ail lis bod) • no marvell then, if it 
 wrought fuch a fweating Agony upon our Savi urs pure Nature. 
 
 4. iti^nofirangenew dodrine to make thcnaturall fcare of 
 death to be thecau!eof Chrifli A::ony, fcemg other learned men 
 due aftirm it : ChrilltpLerCaylile'mhisTvcinfc of Chril^s dc- 
 fcent into hell, p.4 6. faith thus . fVM not Chrifi extreamljf af- 
 Jii^ed, >Xhen hefvrfiar of death fweat drops in cjuantitj/ Oi thicks 
 oj drop s of blood ? and /6. Iritha godly Martyr faith thus in his 
 AjiAver to Sii Tho: Moore B. 2. Chrifl did n$t onelj weepy tut he 
 fc^redftftre. that hefrveat drops Itke drops of blood, running do^n 
 upon the earth, which was inoie then to weep : no w ( faith he J if 
 
 I 
 
Part I. Redemption andjuji/fication cUered. 5 1 
 
 I fnould a^kyou, why Chrill feared and fweat fo fere.' what would 
 
 you anfwtr rac ? was it foi fear of ihe pains of pirgaCory } hec 
 
 that (liall (o anfwer, is u ortliy to be laughed ro fcorn ; uherctore 
 
 ti-.en Was k ? veril) evetifor feareof death, di^ k appcarerh piuin- 
 
 Iv by his prayer, tor I ,c prayed to his Fjthcr, faying , Iftt he pojji- 
 
 blejtt thisCuf p^jfc from me: VKAvdl Cup wai k that Cluul 
 
 would have to pa'Je trom him i Surel/, it was no other Cup but 
 
 fuclias tl.ctwo (oxW'^s oi Zebedeus mu.^ ''rink of; and what cup ''^^'•^^. ^^* 
 
 mulhheydrii.k:ot, but th; bitter Cup of theknaruralldeathj l'^'l9' 
 
 theretore the Cup which Chrilt drank ot, was nothing elfe bu. ihc 
 
 bitter Cup otdearh. 
 
 Tra.lc!. / co?ifejfe that your inteyprttatlon of the cau'e of 
 Chrifis Jggr.y, doth maks we doubt efmy iKterpretutiott , andjtt 
 J am act J at i> fed in the point in qpiefiiony bccaufe it ii further ob- 
 ySled that Chi ijh Jgony \V,f* fo ex tr earn, that hii Father iras 
 fain tafendan Angtlio firtngthin him^ which M. Calvin thinks 
 7VM yiotfer.t till tfttr he w.u i>i ak ^gvnj. and in all UktlihoodGoi 
 Wiuldrothavefentan ey^'Jgeltofuppert him ATair.fl thefcAr of 
 his bodi/j diuth, therefore it was tojupport him under thejenfe of 
 hu Fathers wrath. 
 
 Dizire. It palTcth my underHanding to finde ou: how an Angel 
 C'"'uld fupporr our Saviour under the fcnfeof his Fathers wrath- can 
 Angels appeafcGodi wrath ? or can Anixls fupport a mans fcul 
 tob arit? it isabfurd to thinkfb : God will n.t affordthe kail 
 dr« p of water to cool any mam tongue that is tormented in the 
 fl..me> of hii v^rath.• .herchre t.iat cannot b: the reafoii why. 
 G«'d fent an Angel to comfort him. 
 
 But on thAcntrary it is evident, that God doth o'len ufi to 
 comfort his pcop'ca ainli the fear of deaih by the Miniftcry of 
 Angels; as for example, when i:/*?// came to dellrt ^y j^^f c^, God 
 hntan Angel tocom^rt him,G'f«.32.and\\hen 7)4. /V was call ci.rift** hewa. 
 i.,totheLi:n«dcn to bv devoured, God fent an Angd tocomfori "ucMin, 10 he 
 1 m^,Dan.6. and hf f^nt his Angel to deliver Feter out vi prifon thrMinii?"y of 
 wlv n hisi'.eatli \^asdetcrmi,icJ; why then lliould n.tGodftnd Aiu'cUtocom- 
 .in Angi 1 to comfort me Man Chrilt againtt tiic lear of deatli, fee the tVarot dcuh 
 i.igaslu wastiucMar,hefloudm need of comfort aeainft rU '"'^*?''.'''^'**IV" 
 tear otdcati. '^ 
 
 2 . TtiC Lord had bound himfJf by promife to fuppoic the Me- 
 
 ' - diator 
 
5 2 The Meritoriom Price of our Part I. 
 
 didtor under all his tempraions by the Miniftcry of Angcis , as in 
 Ff.^i.ii, I 2. Hce foAll give hi-s Angels charge over thee t9 keep 
 thee iyi ail thy y^ajs-^ They PjaU bear thee tif in their hands , lej} 
 thou daP) thy foot againfi aftone. Therefore the fathers fending 
 oi an Angel to comfort his Son in his Agony, was not an evidence 
 that !iis FdriiCr was angry witii him Kr our iT.is, but ic was a lure 
 eviJence to him that his } athcr uas highly well pkafed with him 
 cv^n in the time ofhis Agony; and theietore alio he fent an Angel 
 to comfort him even in tnc viewer knowledoe of hi« Difciples, 
 that they mi^^ht take notice of thf love of the V^jthcr to his Some 
 in the time ot his Agony , and that they might leave ir upoo re- 
 cord to the Church of God to the world, end: it is likely that 
 Gc d (cnt this Angel to allure him thjt Ms prayer was heard , and 
 to allure him that his naturall fearot dtath IIduIJ be wholly ta- 
 ken from him before he made his ibiil a Ticririce for (in. 
 
 5. Ic is or.e chief pai c of thtothce of Angels toatt nd upon the 
 Mediator both at his Birth, Bap'i^nc and Death; G'ld hath cidai- 
 ivA :hem to attend upon Chrift and upon all his mcmbcrS) cfpc- 
 cially in the time ot their fdddcrt trials and temptations ; and ther- 
 t r; in the timeof Chril^s threetold tcmptj:ion, the Angels came 
 j^nA miniilred to hinryl/^r.4. 1 1 . and this miniftery of Angels in 
 the time of his threefold temptation , was a fure argument not 
 of his Father? wrath, but of his lathers love , The Angels »f 
 God Mufl iff c end and drfeend ufon the Sen vf Aian, John i . 5 i. 
 
 Tradcf! Sir me things the natural! fear cf death Jhould not put 
 anr Saviostr into fnch an Agony , for many Aiartyrs have gene 
 through the (ears and p^.i/is $j diathWith men ccnrage and leffe 
 J ear of death a great deal. 
 
 Dn ine. 1 have given you I :hink fuf^cient rcafons formerly to 
 
 Th«re is food prove I hat the fear of death was the cauf- of liis A^ony, and good 
 
 ^cii!h mould H^aibns there are why Chrift fhould be more afraid of death then 
 
 •ipw. nv'iefot many Mart) r- have been, namely, for tlie clear manifeftation of 
 
 I!L'in"?.l'tyt1 the truth o* hi.s Humane Nature, and alfo for the accompljjhment 
 
 tuvuuonc' « f the ])rcdi(^i<)nstiiat vv(rit before touching his fuKenngs .- But 
 
 if he v^ouldhccoiiLihavelhewtJleife feai ut death, and more 
 
 true valour the never any MartfTS have done, as it is evident by 
 
 his walking in the midl^ of the fiery furnace with the three Noble 
 
 MAi\ii'\nBab)lcri But then hi? death would not bare been fo 
 
 ^ urcfull 
 
ufefuUtohis children, which for feareof drach are all their life 
 
 time (iibjcd to bondage. 
 
 Tradff. Sir, f mttfi needs Mck»ow/edge that I can/tot contrsdi^ 
 anyofj*Mrexp$J[tio»shithert«: bnt Jet I am aot fatt-fi.d in the 
 point in (jurftion-^ mtd tlctrJore I vp,U prepofeted antther place cf 
 Scripture tc ytur ctttjideratien i TK-hich t6 much cited h) Divines 
 toprevethat Ckri/ts troubled f tar in the night before hia death 
 Vfasirtm the je^le tf hii Fathers j^rath for vurfins. 
 
 In H-b.5.7. Chrift in the days •f hu flejb vfhen he had tftred 
 up prayers andfupplicatiens rrith firong crying 
 
 and tears unto him that rrM able fave him fr^m f 
 
 death : And he was heard in that %hich hefet^- 
 , , * * red. 
 Dr,Tvl\\< doth maintainBczi for expeundinf this word Fear to StcTtt.F»iOii 
 meanthtfejr of ajtontinment at thefielitg of Gods ^rath f*r »ur «or En-'.i'h ^ 
 
 fins,}\'bich lay infnittly mtre heavy upon his foul theu any tor- TIlnfl«»on»^ 
 ments did upon his body. **'* 
 
 Divine. 1 rcvcrcncc your Authours , but yet I muft tell you 
 that there arc other learned and godly Dirines, that arc contrary 
 to them in the interpretation oi this word Fear. 
 
 King James Tranlbtors doc read it thus in the margine : Het 
 '^odheardibecaufeofhis piety : and M. Tymdall, and M. Ot/rr- 
 ^/r trandate it thus, He'^at heard for hts Reverence: and the 
 Geneva in other places tranflate the (amcGrcck \vot6[godly~\fear: 
 as in Luhe 1.25. Simeon feared Godj and in y^c?. 8.2. Thofe that 
 buried Stephen, are called Religious nun fearing God, and in Heb, 
 12.28. they trandatc the fame Greek vroid godly fear ^ Let us 
 havegracewherehy^emayferveG id acceptably with Reverence 
 and Godly Fear .• and in rhis very fcnfc mult the Grtek word bee 
 tranflatcd in Heb.i;. 7. He wot heard b ecaufe of hn godly Fearjor 
 becaufeofh'A Reverence^ orpiom Fear. 
 
 The Greek word doth properly figniiie fuch a FeAt as makes J^'jEfeVlSa 
 a man cjtceeding wary and heedfuU how he toucheth any thing cartfuurjdoe 
 that mjy hurt him : it fignifics fiich a wary fear, ai men hivc of the ^"^ficl^, 
 apple of their eye J they arc excecdinp carcflill that not b much and^^aiyro 
 as a little mote may hurt it. This kind of waxy and tender fcare ,hat"rca'ycffcnd 
 15 proper to god line He • true godly perfons will be very wary, ^*^ 
 noconclyhow they may doc every thing that maypleafe G^d, 
 
 1 3 but 
 
54 The Meritorioui Trice of 9ur Parti. 
 
 bjt alio how they may avoyd every thing il.at may oifend the 
 lendereyof God , Jab.i.i. andfuchawaiy Godly liar wasin 
 Chril},(and iheretorc he is called the H»ly o»eof God, Pf. 1 6.10.) 
 he feared [o oifend God , left there fhouid remain in him but the 
 left natural! unvviilingneffe to die, when he came to make his 
 oblation, and thereiorc he offered up prayers and fupplicaticns 
 v.ith ftrong crying and teares, unto him chat was able to fave him 
 from death: and he was heard becaufe'of his godly fear. And by this 
 Greek word, the /o.tranflate, the Hebrew word C/;^//!^,which fig- 
 nifies a graci' >u)> Saint,' r one that is Piou<:,Mercirul,and full of God- 
 ly fear and care,yl//.7.2.Fr#,2.8.jnd by this Greek word rhe 70 ex- 
 prels the Godly fear of the Rtthenites Iof.2i.i/\.,Si. in i^f.15. 5 i.Te 
 Jh^i re/tgioujly fepArate the Sens cflfrAil, the 70 lay , je fjallmake 
 them ^'arj-^ lo M. Ainf Aoih render the Greek word fiom the 70. 
 Secondly, 1 come now to explain tlie veiy thing it lelfe, from 
 which Chrift prayed to b-: laved , and that was, that he might be 
 delivered from death, and this petition was cticMafterpiece of all 
 his prayers. 
 
 But for the better underftanding of the very thing it felf, that 
 he didfo often and fo earneltly pray tobe delivered from, wee 
 muft conlider him u iih a twofold relped : firft as he was true man, 
 and fecondly as he was our Mediator. \\x[\ as he was true man, he 
 prayed to be laved from death conditionally : Jjitbefojfihleilet 
 this cup pafs from me. Mat . 2 6 . 3 9 . 
 
 Secondly, We mult conlider fiiminthis Text, as he wa^our 
 Mediator -J and fo he prayed to be ;aved from death abfokinly, 
 namely, to be laved from his naturail fearc oi fia'-U, when hec 
 Chrift inthe Came to make his oblation, tor he kncvv well enough, that ir there 
 d3Ncsofhisfle(h .lid remained in him bu: the leaft natuiall unwillingn'^fs todi', 
 carncitiyprly u'hcn hc Came to make his obla:ion, it would have fpo led the Me- 
 tohs Fithctto Jijoriill efHcacieofhiscblation, for he had from Eccrni yCove- 
 fion, hisnituijiin.ir.icd With hii ratficr, to give his (oulc( Dy luscwn active pow'rj 
 teare "^<ic«h » ^^ ^ Mediatutiall Sacrifice of Atonement for our fins ; Jeh. 10. 17. 
 
 tsnen licciiTie oi -i i- -iiil • 
 
 toniaxciiisobb- 13. therefore he iTiult not du apa:t ve death, by the power oi riia:i, 
 fcouid'^i'poyie ^"- ^^ """"'^ ^'^ ^'' •* Medi-itor, by the aetuail and joynr coiicunence 
 the cfr.c.cy of ofboth hisna'.ures, no m.in muft or could force his foule <'iit 
 ar.diicu-i'xaia ^* '^'-^ body, b/ jll the torments they c -uid devife, but he mult fe- 
 becMjfc oJhii paiate hi> own fouie f:om his o;vn bo.iy, by the ioyat concunence 
 
 01 
 
"nsr 
 
 Parti. Redemption and Jufiification c leered, e 5 
 
 of both his natures ; and trucly, it there had remained in him but 
 the leaft natural! unwillingncirc to die, at the time of his oblati- 
 on, it would have appeared one way or other , for the Lord did 
 tiyhimac his death, with fundry hai ih and fnarp tryais, for hec 
 gave Satan liberty to inlligatc the leWes and Remans againlihjm, 
 and with lyon-like crudtic, to naile Mshanlsand kerto the 
 Crofsj^vln re he abojd in great torments, three full houres together, 
 butin^-llihat tim; Satan could not findc any thiiij>againll himto 
 blemi(hhi "S.-Li .n vvitiiali , andGodoulJ nor rtnd.' any' thing 
 agaiillhim, bccaufe he tcOihcd '^is tullacceptjiict by miraclesac 
 his death , and thereupon, tie (^entHrionfaiJ, truelj this mtin wdt ' 
 
 thefoncfGod'^ CI tiil n"arle i'i> oblation ni exdd ( bedic.ice to 
 Gods will, both f'-r .n..tter, rra/mer and time ; and thcr Ji )re as 
 f>oneasthejuflapp 7'tre^I r. )u < ( vhich \va9 toretold by Daniel) 
 was come; he did but fay, father Into thy hundi J commend my 
 jpirit I and a: tha: very inflant he brcatlied * nt his fuk, bytiic 4 
 
 powerofhi-God-head, //f^. 9. 14. aridthis/t/ediatoriala^ioiiof j 
 
 his, was the highefl degree of obedience, that the Father required, -^ 
 
 or that the S )n could performe for mans Atonement and Redom- ' 
 
 ption; his obedienc" in hi-; death, was not lej^alljbut Mediatorial! 
 obedience, neither was his death, a bare humane death, but it wa? 
 a Mediatorial death ; it was the death and obedience oi God-man: 
 
 if he bad died a pallive death, it had been but a humane death,and 
 if he had performed no other obedirnce but iegall obedience, it 
 had been but humane obedience,and then it could not have been 
 meritorious for the prociirinj^ of Gods Atonement for our Re- 
 demption, juftificaiion and adoption. 
 
 But the death ot Chrilt was Media:oriaI, a»id therefore it was 
 very often in hi* minde, and in his fpeech long before the time of 
 hisdeai'i came, a« it may appeare by his often telJing of it to his 
 Difciplesjas in yT/*tf . 16. 2 1 . and in >^//if . 17. 22, 25. an J in .4/4f. 
 20. 18,19. 24. and in yl/rfr. 21. 58. feealfj^ incJl^./r. S. 31,^2: 
 
 tvWrf. 9. TO. I2.i.«^. 9. 22. 5l.L«i^. 12. 50. Ztf-{;. 17.2tf. L/tk. ^ 
 
 22. 15. Jeh. 12.27. by rhcfc Scriptures it is evident, t'.at Cirili did TheMaaoiriecc j| 
 
 ©hen fpeakeofhis death to his Difciples.: therefV.r. fsein^ this pfffvwl\<>, J 
 
 a<3ion ot his , was fo ^ ften in hisininde and mourii , lu c^nld n«i «fia*'fJi' >'" , 
 chufe but make it the Mafiunicc^ of all his prayers, and donbdcis cra«th?«.iien i 
 
 in this rcfped chiefly, he fpff ic w .olc nidits in pra\ cr, L/t'f 6.12.''^ -""= '^ '" '-^ * 
 
 Lfd\ 
 
56 Thi fiMeritaritm Price tf oar Part L 
 
 Luk^ II. 37. Yea he fpent 40. dayes together in fafling and pray- 
 er*, whenbedidfirA enter pubiiqusly into his Mediators office, 
 then he prayed for power and ftrength to do the otfice of the Medi- 
 ator, and therefore it is no queOion but he did then pray in a 
 fpeciall manner to be dclirered from his naturall unwillingnefle 
 to dicj when he came to make his oblation j for if there had re- 
 maincdinhimbutthe leaft naturall unwillingnefTe to die at the 
 time of his oblation, it would have fpoylcd the cfficacic of his Me- 
 diatorial oblation. 
 
 Secondly, He prayed alfotobe delivered from the dominion 
 oTdeath^ter he had made hisobiation>ajid God heard him,and de- 
 livered him by his Refiirredion on the third day, Afh. 1. 24. 17. 
 
 Therefore, feeing Chrift wasfb dccpcly pofTeifed with this 
 Godly feare , lef^ he fhould offend God by his naturall unwilling- 
 neiletedie, it mufl needs banifh far from him that horrid feare 
 ofGodswrath which your Authors fay this word /(Trfr* doth fig- , 
 nifie : I confcfs I cannot but wonder that fuch learned men Chould j 
 expound the word /r4rf , in this text, to mcane fiich a dreadfull | 
 feare as they mufl needs ieele that lie under the fenfe of Gods 
 wrath. 
 
 Secondly, Neither doth the word/ftor in this text, fignifie fuch 
 an amazed naturall fear of death, as that other word fear doth fig- | 
 nifie in/l/<«r. r4. jj. which word I have expounded, tofignirie \ 
 our Saviors troubled naturall feare ofdeatb, and no more. 
 
 But I think I hare faid futiicient already,to prove that this word 
 ftMT in Heh. ty. 7. m«ft beunderf^ood of Chril^s Godly,tend<r, wa- ■, 
 rie feare, left he fhould < ffcnd G<>d by his naturall unwillingncfi 
 to die, when he came to make hb oblation ; and therefore it cauf. 
 cd him in the dayes of his flefb, to cffcr up nnany prayrrs and liip- | 
 plications, withfHong ayings and teares unto him that was abJe -j 
 to fave him from death ( namely, from his natural! fear of death ) 
 and he was heard bccaiife of Lis Godly fear. 
 
 Tradef. Sir, IcMnnctfarthefrefent gAtMef^ypur Exfofuio^ 
 •fthis Text, atidyet 1 am notfuttsfitd in thefojm iit efUffticn ; and' 
 thereforel will di/edg anther Scripture , Xifhich is m»ch cited b^ 
 I>ivincs,to frove that Chrifi didfuffer the ^ath 9f God fox cur 
 jinnes. 
 
 In PfaL 22. l.Mj dd, mj God^ .whj haft th<M f$rfj^en mte ? 
 
 mcjt 
 
Part I. Redemption andJafliJicatioH cleerej, yy 
 
 Mojt Interpreters cencludefrom this Text, that God did fcrja^ 
 his Sen in Anger, becaufe he hud imputed to him all our fins'. 
 
 Divine. Many Divines I coiifclTc, dj make fuch an Ejrp' (Ttion ^ 
 
 , upon the vfovd for faken, in iLis text, as jou do, but yet other Di- 5 
 
 'vines do differ fiom chem. • ' i 
 
 Mr, Broughton faith , My Go J my God , pjeW^eth that Chnfi c.hu(i -,-,, not 
 VAi not ferfaksnofGodMt that GedwasftilUns hope. Secondly ^^'f .f" ^ ^"^ 
 faith he, The word forfaken ts not %n the text, but why doft thou ' = '"fc'crcd Jo«h 
 leave mc, bm namely, ^hj dofl thou leave me to tU griefs fclioW- "^'°'"''- ^^°^•• 
 ing from the malice of the lav^, as they are exprejfed in the body 
 , cf the ^x\mt.T\i\A\y[a\\h\\t, None ever expounded one matter, 
 and made bis amplif cation of another. 
 
 Buc Pfii hath amph'ficationofgriefes caufcdby men, and 
 not trorn Gods anger. Therefore the propofition in Ver. i, is not 
 a comp laint ro God, that he (brfbokc his foule in anger for our fins. 
 M. Robert IVilmot aifo in his Treatife upon the Articles of 
 Chriflde cent into HellyOicwcth at lzrgz,that thetearm forfa^cu, 
 ts not fo proper in thu place, as the tearme Icarc ; and he doth pa- 
 rallel it wi:n rh- word leave, in Pf 16.10. 
 
 M. Ainfworth faith that this Hebrew word in Pf. ii.i. whic'i 
 we tranfla.c Forfaken, may be tranflated, Vohy leavefl thou me, and 
 fairh M. Ainf^^onh m a Letter to my fche. There is no material 
 difference betweene leaving and forfakeina , fo as the meaning be 
 kift found, for as g od did never forfake his Son, loh. 16,11. foGod 
 did never leave his Son, loh. 7. 29. Pf. i6.%. But effecially, god 
 did not for fake his So>7 in anger, ^htn he performed the highift alt 
 of obedience that ever Godrecjuired, or that the Son cuuld'perfoytn; 
 Tvhcnhe mtde his foule a AfediatoriaU Sacrifice of Atonement] 
 jea, Chriji himfelfe doth teflifie that his Father did r,ot forfak^ him 
 then,butonthecoyitrarie, that he did thenflandat his rim hand 
 
 to afjifi him, that he might not be moved Pfi6.%. Pf 10^. 51. Pf 
 
 y-. 6. Ffi. 50. 7. lo.yea , he doth tefttfie that he did alnajes, a- 
 
 1 1 le tn his I at hers love, becaufe he did alwaies keep his Command- 
 
 mats, 'oh. 15. 10. 
 
 Thtrcforeitf.JIfwcs b;goodconf quence, tliat Chrift doth 
 
 no:coniplaineia/y.2 2. that God had forfaken him in anger for 
 
 cur fills; Bj: our Saviours c:mplaint muft run thus, why haft 
 
 ihou lectins into :hc haudi of my Malignant advafarics, to he 
 
 K ufed 
 
5 8 The dM^eritoriom Trice of our Parti. 
 
 ufedas a notorious maictador? Ic is not fo fit a phralc :o fay, Why 
 hali thou h^rlakcn inc into tiie ha:s(ls of my malignant a<Jver!aricsi 
 ;)5.to fay, Why l.all thou Ictc mc me int-j the handsofn"»y malig- 
 Dant adverfarie*. 
 
 God foruke^c'ic damned totally and penally , bfcaufc t.icre is 
 no place of itper.tance Iclc open to them : but he did not jo for- 
 fakc his Sonne , neither did he foifake his Son by any invsard de- 
 fertion , as hv:c doth fom fimfs hirfake hii own people for the 
 triallot their grace: Bur he left his Son only outwardly whtnhc 
 left him intothch;indsor I'yranisiobtpmii.'hed as a mjlvtadcr 
 without any due triali ol his cauf.'. 
 
 Th^retorc the complaint <. f Ci\rii] lies fjii and rou-id cfciis: why 
 hifjl thm left me ir.nij n^htecHs crnfe nvto tie wi'l #/ m), vna- 
 lir^r.ant adverfariesfbecondtmacd a>idputto death uj h W'icked 
 ma/tfalhr : former/) titj fought daily to take me in the Temple, 
 hut they c9uldr,ot apprehe»d me-, bccaufc than didfi-f^afidhy me in 
 my jujt caiife ; 'But -now the howrc tt»d pon-er efdurl^^ufe tsamt 
 ufo-1 me, becMufe thou hafi left n e into their h^nds . Luke 22. 5 ^. 
 ftr f:oTf> thou haft given the Devil leave to enter into |ud^s/o be- 
 tray me-, andiyitothe Scribes and rharifees tc apprehend me, and 
 toACctifeme to VW^l'^with fundry »re(ft- andfalfe imputations : 
 2{o>x thtH hajl left me alfo into the ha-iins cf the Roman Deputy 
 locondemneme, /tndtocrucifie me irith Lionltl^ ^^S^y ^ if ^ 
 yvtre a £rc(fe Afalefachr^ Withct.'t any le^all proof of thtfethinr.t 
 which my (JMc.ligyiart advirfftries the Jcvves dee lay unto rny 
 tharge. 
 
 And after th is mann:rt!\itbktKd Martyr fohuHiu didexpo- 
 flulaic his caufe with God, for he m.ii' tained the truth of the Go- 
 fpil: andyet Godltfchim faihcdid Z)^«/V/J unto the will of 
 hismalignant adverfaries, namtiy, unto the will cf the Popifh 
 Counoell oiConJlaKie, fo that he couid not obtain (o much julticc 
 at their hands a-' to have his caule duly tritd ;, they acciifcd" him for 
 an IT rctiquc, and yet they rtfu'cd to make proof of jny particu- 
 lar Hertfie ag^inft him, and at laftthey conc'cmnrd him to bee 
 , .. „ „ burn: for an IJeretique: In this cafe he appealed to I.-fusChrili 
 Appeal ir.f ex iot luflic'.' , faym?, cJ^/y (jody AlyGod-, nhy hajt thoit iorUken 
 ■^* "••••/•''• ^^ ? hut doubtUlTe. '\(John Htis had thought that Icfus Chriil had 
 loiftiktii hiJ foul in anger, when he iifcd that phrafr, he would ne- 
 
 ver 
 
Parti. 
 
 Redemption andjujlificathn c)eered. 
 
 %9 
 
 vcr have died a Martyr. Therefore his meaning by that fpeech 
 wasnomorebuttocxpoflnlatc his cafe with Chiift, Avhy he left 
 him into il.eir mcicilclfe hands in fb good acaiife, feeing he c uiJ 
 not ob[ain;;fo much comm:;n jullicc as to luve i»is caufc duly 
 tried. 
 
 Another godly Martyr and Preacher at Enrdentix : Amor.d de 
 Laroj by name, being examined wich cxtrcam torruresfor the 
 truth ot the Gofpel, tainted away in the rime of his torments , bj: 
 a; foon a; he came to himfcif again, he faid, Lori, Lonl, Vah^ lufi; 
 thiu forfak/n me > Ex Fox Tom.i.p. 150. 
 
 And tiuly it God had not forlaken lohn Hhz. in his good caule, 
 his precious taith and conftant pcrfevcrance, had not been fo we!l 
 known and manifelled, for the j^lory ot God, for the witneliing of 
 the truth, and f»r the good example of" others, neither had tiic 
 tyranny ot Aiuichrili been ft) much detected, nor (b much abi\or- 
 red ot the BohemtAnsy as it was by their unjull proceedings againit 
 him. 
 
 And for fuch like holy ends as tlicfe,God forfook Dxr/u in a good 
 caufe : k c P/. 45 • - • ^ Pf- 7^. t.ct Pf.^^.2-,2 4. c- Vj, 11.1,1. 
 and in Pf.^.9. 1>AVtd doth there complain to God, faying, Mf 
 Godj my iioc\ \^hy haft thou forgotten me r why goe I mouminir 
 bfcauie of the opfrejfton of the enemy } anil )urt after this foicrnult 
 the complaint ot CiMiii be underwood mPJ'.ii. 1. wh) htiii thon 
 left me in luj ri;i^hteoiu caufe to be condemned againft law And. 
 juflicey J ks'otv no evill in wj hands , nctt^ftr can my ma/i'rnanc 
 iidverj fines ]nftlj and legally fr eve thofe finnts agaxnfl me^hkU 
 \\l.ty iaj to inj charge J and yet they hear others in hand that Ifuf- 
 fii death p'ply^ and therefore in a fcojjiffg wannrr thiy fay , /•" 
 thvH bee the Sonne of Cod come dervnfom the Crofc, Mar. 2 -.4.0. 
 42. he fazed ot hers y himfelfe kee cannot fave^ tf god)Mli have 
 , hi>u, lit hint dcUvtr him -^ and then after all thefe reproachfuU 
 Ipeethe^ Chrirt burft out into this Ipeech , My God, my ijtd, 
 "^'hy Itaft th^u left wt, Mat. 2 7.4.6. 
 
 Cluill uas f< rfaken in his good caufe, not oncly by his Father 
 
 for holy ei.d»;,hut alfo by his own dear Difciplcs- but they did not 
 
 iorfakc l;im in the inward alTcclions of their fouls, they forfooke 
 
 j himonely eurwardly chrough humane inrirmityfora lime^ and 
 
 [ thus C .rill Avas left alone in a good caufe , as n ^arr^yv ufon the 
 
 i K 2 l^f.r^ 
 
 i\ 
 
 'H 
 
eo^ The Meriioriom Price of our Part L 
 
 honfe top, as ^ Oyvl in tht Defart , and as a Pelican in the Wi7- 
 dtrncffe^ Pfa. io2. 
 
 And ChrifiofiherCttrf'fle upon the Article of Chrills dc(cent 
 into Heil, maKcih this iiitv.rr<'g«ion in ^4.46. did not Chrifl up- 
 on the CroiTe fay, Lor^, Lcrd, whjf haft thou fcrfuk^n me > was 
 not death a [ireat terror to him ? In this fpcech h^ mAts the word 
 Forfaken to ligi.ific Gods forf^kingof his Son no otheiwifc bur ns 
 he hit him into the hands of wicked men to be condemned to 
 death : and in ail hisTicarifc !;< haih not one word about (v.^c- 
 ring of his Fathers wratli : and yet he makes u'e of Pf. 22. i. and 
 he doth al^ makeulc of M. C<?/t/rj judgement in other points 
 thowgli he doth differ from him in his Hxp:iirion • [T'f.ii.i. 
 Tradcf Sir 1 pruj jou Ptttf rne the drift of Pfalm 22. 
 Divine. Your recjue! i is ^ood and neceflary, for by this means 
 you may the better fee hovvOrid wasforfakcn of GoJ: Fitll, 
 th^ rv fore take notice of tl is one tiling as a tcundation rule to the 
 right unierftanding of this Palm. 
 
 That the Holy Ghoft hath iiidited this Plalm by the Prophet 
 DAziiiin the Perfon of Chrift : il fo, then a'l the words ot this 
 PlLlm muft have relation to the Perfon o\ ChrHl. 
 
 Tl js appears cridendy, firft,by the Title, aiid (ccondIv,by k- 
 
 ▼crall palTages in the Plalm, which are applied byCnrift in the 
 
 New Tertamcnt. 
 
 99tH »r» tn I- 1 he Tit!c,by (bme of the Hebrew Do(ftors is tranflated The 
 
 LordiFamiy, Morning Star : and (o Chrill dorh ftyle \umic\f in Rev.12. j6. 
 
 rntcq.ofccnr. /<«w the'Bright, andthe MornivgStar : and in i?rz'. 2 2 . 2 8 . Hcc 
 
 jhJ^°»^»'^c doth promife to give to all vidorious Chiiflian^ The Jiftrning 
 
 Sf/tr , andiniV;^w^.i4.i7.Chrirt was Prophetically ftylcd 7"/?? 
 
 Star tf Jacob : and at hisBiiih a Ih-ange Blazing Srar did de- 
 
 monflrate thcfame,ii/4r.2.2.r .p. fotheain /?^t/. 2?. i(5. C rift 
 
 doth ThalmuJife. 
 
 Others of the Hebrew D (flors tranfiaic it , The ftrce and 
 firc/igth of the morning: but this Tranfiation may well accord 
 with the former : for as the Morning St^ir is called thr Su»nc «/ 
 the Aforning, Ef^.J 14.1 2. fo it may as well br cji'cd The Forct 
 or Strength of the Morntng • for .^s z mans firft-brrn (rn js coun-; 
 tedthechiefeftofhisllrength, (y>».49.^. fo'hc Mtrning Stnrri\ 
 i& the firfl born fon of the mornin •, and tliercfcre it may alio be 
 
 called, 
 
Part I. 
 
 Ridemfti9n and Jujiijicatiou cleertd. 
 
 called T/?* Strength of the Morning. 
 
 Ochers tranflace ir The Hind of the Morning : and this Tran- 
 flation alfo may well accord with the former, tor a Hinde is callcii 
 in H br2\v yiijefeth, that is to fay, Prowefs or Fortiindt-^bui why 
 a Hinde is called The Hi»de of the C^Iorning, \ cannot H;-ide out, 
 except i[ be by way of alliifi )ii to the Morning Stsr, which may 
 as rtjiy b caUed the Hinde of the morning , asthe {firfi begotten) 
 Sou (j^r ji'rengtho^ the morning. 
 
 2. Itisevident that this Pfalm is ail fpokcn in the Pcrlon of 
 Ciikift, bccuufe the New Teibrnenc doth apply fundry paflages 
 ol tiii^ Pfalm iinto Chrif], asthefe places ot Scripture doe Tvirncf?, 
 Afat. 27.46.43. 35. 59.y#^«ip. i},24.M«2o. 25. 27. Heb, 
 
 2.12. 
 
 The Pfalmit felf hath two principal! pans. 
 
 The firft part is from r. i.to V.ii. In all which verTes Chrifi 
 doth complain to his Father of hib unju(^ a'age from his malignant 
 advcrfarics. 
 
 The fccond part of this Pfalm is from V.ii. to the end of the 
 Pfalm, v\ht.rt. in the glory of the M-rdiator isdcfcribcd by the Go- 
 spel, namely, the eHicacy of his Ckath and Refurredion is publi- 
 f hed by the Gofpcl to all the world, and by means thereof he ob- 
 tained a name above every name, Thst at the Name vfjefiu eve- 
 ry k^ee Zcftld h'iVi astheApoilk Pauidoih expound z/. ip. in 
 rh:/. 2. lo. 
 
 v. I. L^fjf Ccdy my God . This tcarm Afr Cod, mj God, dotli 
 fet forth t c property of Gods mercy t > his people , as in Pfalm 
 1 1 S . 2 S . The Lord is E/, or, The Lord « my God that giveth light 
 nnto lu : and Chriit doth comfort Mary Afagdalen with this title 
 ofarti.uicc in God ; my God, andjottr (yW,Joh. 20.1 7. and when 
 Thomai had overcome his u ibeleif, he cxpreflfcth the force of his 
 faith by doubling the tearm of his affiance, faying, Afy Lord, and 
 my God, ]oh. 10. z^. Therefore feeing Chrift in this place doth 
 double the tcarm ofhi^atiiancc in God , faying , C^f) God, my 
 God. it proves evidcitly that God had notforlaken his foul in an- 
 ger fori ur lines, but that God was full his Hope, and that he 
 would atlallturnallhisfulferingi but unCociK ui.dl of his per- 
 fect obedience. 
 
 V.I. yylyhaf ihm left mi • namely, in my good Ciufe tob: 
 
 !\ 2 condem- 
 
 V^ 
 
] 
 
 62 The Meritoriom Trice ofenr Part L 
 
 condemned and crucified : or elfe thcfe words may be taken as an 
 cvpollulating prayer, l}^a,j theeUdve menot inagtod cAufe, hnt 
 4tt lafi jfifiijie me in mj caufe l?j mj Refttrre^hon-aftd bj rtv engirt v 
 my urt)uji nfage u^on mj m*ligndnt adverfaries, as it is impliea 
 in thefecond par[ oFthis Pfalm, and a^ God had promifcd to doc 
 for him in iy.Sp. 2 3. the like imprecation Chrill makes upon his 
 implacablecnemies,P/Iio9.28,2p.ree a\{oAIat.2i./\.o. & Mat. 
 ::'2.7.and thus God juftificd the canle of/)4»;>/, andthecaufeof 
 jyAvii againrt Nabdl, i Sam. 25.39. and the caufe of lohn Hm^ 
 (at laftj by revenging him upon his enemies, as the victories of 
 the Bohemians againft them doe witnefi to all pofteiities, and 
 God doth promife 10 plead againA thofe that plead againd his 
 pcople,/fw.49.25. 
 
 V.I. frhy art theufe far from tny help, and from the "^'ords of 
 my roaring ? vhy doejh thou liAve me unto the ^illofmj malig- 
 rant adverfarics^Ket '^ithjtand rnj prAjers and mj righteous caufe? 
 
 V.2. God I cry in the day time , and thou bearefi wer, and in 
 the night feaftn, and there u u$ filence to me. 
 
 The diligence and perfcverancc of Chrirt in prayer to be deli- 
 vered from rhe power of his malignant adrerfarics took cffr (S : for 
 though he died, ycc he died not by their power, and God did he.ir 
 iiim becauft hcc ftoodat his right hand to alTift him., thatfohee 
 might not be moved from his ftedfaft obedience by any temptati- 
 ons whatlbever, as I have expounded H^^.5 . 7. (cc alfb his perfcre- 
 uncc, and how he fpcnt whole nights in prayer, Luh^ 6.12. Luly 
 2.1.17. John 17. 
 
 V.3. Thotfjittefi,0 thou th^t inhal;itefl the fraifts of Jfrad^ 
 namely J thou fitrcjt as a King upon thy Throne of Juftice, there- 
 fore I appeal to ther fur jufhice again J} my malignant adverfaries, 
 as P/*i/.47. 8. ^udgc thou my caufe, far I commit my caufe to thee 
 that judgefi right tokjly, i Per. 2. 23. Pf. 9. 7. 'Delivtr mee ulfo 
 fr§m the poorer of my malignant adverfaries, namely, by mj Ref»r~ 
 rc(iioi>at lafij at:dfo thou fhult inh.ti;it the praifcs ofa/lt/.y true 
 Jfrael. 
 
 V. d. But I am a y^'orm and no man : namely , I nm no better 
 cftetmed o[ my mali^nnrt .Uver'ancs th«.n a bafe ivorme . diey 
 think it" I iiid be' n th^ 11 ^nu Aieffi.-.h, that I would never have li- 
 v:d fo puoi .1 iilc, nyr di;d lo bale a death, //w.^ 5.2. 
 
 X.-r.All 
 

 p art I. Redemption and Jujiffication cleered, 
 
 \.j. All that fee me loMgh me tofcertt, they Jhott »Ht the lip,they 
 fhake the head: thus the Jews (collecl our Saviour when he was 
 crucified, -^/rfr.27. 5 9. 
 
 V.-S. He trujledin the Lord that he wettU deliver him : with j 
 
 thefc words the Jews'did ironically skeifc our Saviour when hcc t 
 
 was crucified, Afat. 27. 43. the like fcoffing Uhatioiir ii aho ex- yi 
 
 preflcdin P/.109.25. 
 
 V.9, 10. Thou art he that t coke fl me out of the wcmh^ \S/hen «, 
 
 there WM no midwife in the Jnne to heif mc : and thou didfi alfo >' 
 
 fave my liUfrom Hcrod^jy warning my parents ti jl) into .tgypt; 
 
 therefore deltver mc fiiUfrom the dominion of death hj mj Re- \ 
 
 furred ion. A 
 
 V. H. Be not far from me, fur trotthle is neer, and there i; mt a ^ 
 
 f helper^for even mj ovtn Difciples have through httmane mfir- 
 I mitjforfakenmeinmjjufifaufe. 
 
 V.il. Mauj 'Buls have compared me : that is to lay , my ma- 
 lignant adver(arics the leves doc ufc mc in their fury like the fierce 
 Bills oi'BaptaH , and fo the Prophets foretold that they (hould bee 
 like themin their fierce qualities , Dent. 5 2. 15;. ^mos ^ i. Hof, 
 4.. 16. 
 
 V. 1 5 . Thej haveg^ped upon me ^"ith their mouth like a rave- 
 ning androart/:g I ton : that 15 to fay, my mal ignanc advedaries arc 
 like the ravening lions in their behaviours towards me, whofc 
 fierce nature is defCTibcd in Tf.h7. and in Pf.ir.u. and in loir 4. 
 
 V.I 4. 1 ampourediiit Ii'.'j iratcr : my malignant adverfarics 
 have ufcd their cndcvouts tofhed fj: my life like water on the 
 
 ground, that ic may never be gathered up again , iht y know that l| 
 
 I have power to lay down my life, and power to take it up again. ! 
 
 Ail my houcs arc out of jcj/tt : by their cruel! racking and tlrai- 
 frin<' my body upon the Crt'lfe. 
 
 Afy htart n m cltedi» the midfl of mj h>r ds : t : at is to Gy,the 
 cvill Ipirit that is in my malignant advcrfari:s , and their tortures, 
 dot make my humane alFcdions to insl: in tlje midi^ of my bow- 
 
 Mjfhength u dried up liksapetJlrArJ, thrcugl: the nnruijh cf 
 
 m) tormc-::s. ^ f ■ a ■ 
 
 (Jlty tongue cle.r^nb to i»ji jatveSjfh: ouch '.n^rrrrr.i t'lr^- an- 
 
 fir. ? frcm m t ormcr.ton ; fee I^hlp.l'S. 
 
 ^ ^^ ^ \.\^.T\eu 
 
f 
 
 e^ The^^MeritoriomPriceofour Parti. 
 
 V. I f^.ThoH hdfi broHght me into thedufi ofde^th : hcTC it may 
 juftly be enquired, whether God brought Chrift into the dul\ ot 
 Death, after tlie manner of other malcfaiftors , or how ? The an- 
 fwer is, that God did not fo bring Chrift into the duft of death, as 
 he doth other men , namely, not fo as death is laid upon man for 
 fin, (7^;;.^. 19. 
 oei ippo»tea But for the better underftanding of the true difference, I will 
 iiJlbfekindcof <l«ftinguifh upon the death ot Cti fill : for God appointed him to 
 death mmeiy, dic a double kind of death ; nrlt, as a Maleta(Sor • and fecondly, 
 tild«'aMJdi«ot ^ * Mediator : and all this at one and the fame time, 
 jt ODC and the FirO, hc died as a M.^!elador by Godb determinate counlel and 
 lame tiaie. decree *. he gave the dcvili leave to enter into Jftda^ to betray him, 
 and into the Scribes and PhatifccSj and rontius Pilate to conJemn 
 !iim, and to doe what they could ro put him to de^ch, and in that 
 refpc<^God may be truly laid to bring him into the dufl of deathj 
 Cen.i.ity.tyi^s i.T-l- Alh^.z%. 
 
 Secondly, notwithllanding all this, Chrift died as a Mediator : 
 an..! therefore his death was not really finifhed by thofc torments 
 which he futfc red as a Malcfador, for as he was our Mediatour hc 
 feparaved his own (bul from his body by the power ot his God- 
 head, Hr^. 9. 14. 
 
 AM tl'.e Tyrants in the world, couUi not feparate his fjulc from 
 his body, ( loh. 19.11.) no not by all the torrurcs they could duvife, 
 till himfclfe plcaled to aduatc his own death, by the joynt con- 
 currence of both his natures, loh. 10. 1 8. This tnin-^confidered, 
 there muft needs be an exceeding wide difference l^ tweenc the 
 death of Chriftj and the death of the two AfalcfaUors that were 
 crucified with him : for diough thsy w-re crucified ail alk^ by the 
 hand of man, yet they did not die .^.11 alike dea:h, for the cwo Afa- 
 iefa^ers died of thole torments that weic infiidai upon their bo- 
 dies, and (6 God brought them into the dnft of drath , according 
 to the proper meaning of tl^at curfc that was inflidcd upon 
 Ad(im for lin,Cf«. 5. 1 9. But ti e deaih ofChrifl , naniely,:l'C re- 
 paration of his foul from his body wa^ done, not by his torments, 
 but by hi» own adive power, even by the joyn: concurrence of 
 both his Natures: Nth.'chadfii^-i:^.r c nild n* t by ail his power 
 feparate the fouls of the three Noble Martyrs f'rcm their bodies in 
 the ticry furnace till Chrii^ plea:eJ , for lice wai v.iih them in the 
 
 miilll 
 
Part I. RidmpthH andjujiification cUmd. 
 
 midft of the fire to preferve their fouls in their bodies, until the 
 time that he had appointed ; neither could the hungry Lyons dc- 
 ftroyr>4;»/>/'s body till God pleafed; neither could the Direl by 
 all that he could do, feparate Job's foul from his body, though he 
 had leave to poifon his body wi:h a ptfiikut inflamanon, which 
 broke out into grievous Biles over all his body, from the cr( \vn of 
 his hc.id, to the /baJs of his feet j I fay, notwith landing all this, 
 the Divel could not feparate Job's foul from his body, bccaufe God 
 had refcrved /«^'s life in his own power-, lob 1.6. neither could 
 the Sea drown lotiahy nor the Wnale take away his life, bccaufe 
 God had appointed to fave his life, as a type of the Burial and Rc- 
 furrcdionot Chrili, Mat. 12.40. The louU of all thtfc perfbns 
 coul J not be feparate from their bodies by the power of any Ty- 
 rants, till Gods appointed time was come, and yet all thefewcrc 
 finners, and therefore they were fubjed to death, as it was a curfc 
 inflidledbyGodupon man for fin, becaufc l:e was without fin, 
 and therefore his death muft be confidercd as it was Mediatorial, 
 A(^ive and Voluntary : an J yet in fome (enfc he alfodyed a p.iliivc 
 death, for he fuffered the fores of death as the two Malcladors did, 
 and in thislaflfenfeit is that Chril^ faith in this Text, Thou hafl 
 brought mt v'-tc the duft of death : Thou didfl it, bccai/e th'" u ^vi\\. 
 give Nathan leave to do it ; and Sathan did itjbecaule he did ftir up 
 his Inllrnments to do ix. ; and his Inf^rumenLs the Scribes and Pha- 
 rifees did it, bccaufu tiiey did endeavor to do it ^ for what wicked 
 men endeavor to do, they arc often faid to do,as is declared at large 
 inthefecondp4rt : and what God ciid foretd Ihould be done by 
 Sa'han tothefeedof the Woman, he may be faid to do it;, Gen. 
 3. 15. fee alfoy^/'^/iJ'. YCiGen.^^. 7. and in (Tfw. 4.8. 2;. 
 
 V.16. Dogs have compel jfed me, the Jjfemb/j of the wicked 
 have tnclojcd me. 
 
 The high ?riclb and Rul rs of Ifrad, together w Ich PiUt and 
 the Roman Sculdiers, didalfcmblt thi mfelves like lo many dogs 
 to worry our Saviour to death, A'fut.io. 18, 19. A(ls.^. 25,2^, 
 2 7. .ind you mr,' (ce the rancorous dif-potiL ion ot do£:^ in lob 30.1. 
 Pyov.z6.Ji..'f.!t.7.6.1'hd.i. i.Rcv. 22. i^.Tfal. 59.7.15. 
 
 They have Li-)'-, like pierced my Hands and my I-e-t: In the 
 Oiiginal i\\ixc is a double reading in the margent C a a r i \Jike 
 A Liou^ and in the Text C a r u [^I^hfy d:gge(lor pureed -^ n.ime- 
 
 L ij. 
 
'm^ff'^i'^VT^'imfKf'iff^^T'i^Ki^WO^ 
 
 ^5 The cMerittriout 'Price $f eur Parti. 
 
 h^MaLion} And the Majforites Bible doth follow both read- 
 itig^^hey didhite ^s a Lm7,~\ I agree with M. Ainfyvorth and 
 M. Brtught on, thai both readings are alike the work ot the holy 
 Ghoil, becaufc fomtimcs the holy Ghofl doth annex both readings 
 together- as in Lffkj^. ai^ from that example Tranllators may 
 wcli j:>yn both readings together, cfpecially where no uncouthneS 
 Gi'pl^.ra'e is put inta the Traafiation, as in this Text they may fiitc 
 well together; an J tl.eret'cre I joyn them Logecher thus, They 
 have Lie fi. lilif pierced. This piercing is borrowed from Gen. 5 . 
 1 V where God fore-told that the feet or foot-fbaLs of the feed of 
 ths! Woman fhould be pierced;, but David in this PQlm doth fore- 
 td, that Iiis hands (hould be pitrced as well as his feet ; and the 
 manner alfo is here exprt iTcd, namely, that it fliould be done with 
 Lion-like cruelty ; David did not think one word furiScient to fee 
 out the rage of the Scribes and Pharifces, and therefore he doth 
 ouple two words together to expreft it j fte with what violence 
 and cagerncfs of rpiric the Scribes and Pharifcs did perfecute our 
 Sivior, to have his body rent and torn by crucifying, in Mat. 27. 
 1 3. 5 5. it was done with Lion-like cruelty. 
 
 V. 1 8 . They parted hi* Garments atntng them, and cajt lots uf. 
 on his Vefittre: and this they did,becau{c hit coat was withont 
 fcam^ Afat. 27. 1 5. John 19. 2 5, 24. 
 V. 19 , 20, 21. Be notfarf-tm me,0 L»rd, myjlrength.hut h.tji- 
 en to help me : Deliver mj fottlfiom thefvrord^ and my dar- 
 ling from the po'^er of thcfe Dogs^andfave me fiom the Lions, 
 and from the horns of thefe Vnicorns : ^nfivtr thou me ; 
 that is to fay. Hear, and Deliver me, as Pfal. 3 . 6. 7fal. 38.17. 
 namt ly,by delivering my fjul our of the hands of all my malignant 
 Adverfarics by ray refurr - dion, and by revenging my unjurt ufage 
 L'pon them. 
 
 V. 2 2 . / »/// declare thy Name to my Brethren^ in the midfl of 
 
 the Congregation < namely jof thy el' St Church j I^^illprarfe 
 
 thee : See z\(o Pfai.io^. 51. J Sis 2. 25:. 
 
 Tius hav'j 1 llicwei unto you the dcpendance of the firH part of 
 
 this Pialm, by which you may fee how the fcopc of this P/alm doth 
 
 i'et out the fuffcrings cf Chrifl to proceed not from Gods wrath, 
 
 bin from mans wrath only .• neither do I find any thing of Gods 
 
 i\ratl:;ei:hcrinthisj orinany ttherPfalm ; and yet Chrift doth 
 
 make 
 
■ • "S 
 
 Parti. Ktdm fthn and JuftijUatio n cUtnd. ^ \ 
 
 ■nakc as dolc^l complaint Co God of his fiificringt, both in thb ! 
 
 iPfalm, and in Pfulm 69. as any can be found in all the Bible : \ 
 
 Therefore if he had fuffered any thing from Gods wrath at all, ' 
 
 how could ^dvidin thcle Pulmes hafe paft it over without any -^ 
 
 mention of itf '*u . 
 
 Trade/I Sir, Jcdnn§tc»ntrAdiCij9Hr€xp»fit'fnofthhPfalm, \ 
 
 Mfidjet J Mmn§$fa$ufiedinthe piiftt im ^Hejiiony mkcI thertfore I 
 wi/lpr6p«t4»d A/iotloer Scripture fjour ftnJideratieft^W'hich is much 
 cited bj Divines, to prove that Chrifi bdre the Curfe §f thi La^ 
 fir thr Redemption : In Gal. 5.15. 
 
 Chrifi bath redeemed m from the Curfe of the Ldw, being made 
 d C**rfef)r w -^ M it is written, Curfed is rverj oyie tkdt hangs 
 upon d Tree. 
 In thefe rvords itfeems f me that Chrifi bdre the curfe tfthe Law, 
 even the eterndl curfe, becaufe he bare our fins by Gods imfutdtion, 
 and the hdnging on the Tree ^4s d tjpicdlfigne of it. 
 - Divine, For your better underAanding of this Scripture, you 
 mufl firft obferve the Apoftles drift in this Epiftle, which chiefly 
 Is to prove, that we drejuftifed by fdith only, without the works of 
 the La^ : which hc proves by many Arguments ; but in this Text 
 he proves it thus By the Ld^ (Taith hc) Wr are curfed, m it u 
 MrnV/r»;i« Deut. 27. 26. Curfed is every one thdt continues not in 
 dll things that dre irritttn in the b«ok •/ the La^ to do them ; and 
 from this curfe no corrupt (on of Adam is able by his own works 
 to free himfeJf 
 
 But faith ihe Apoftle fin v. i;.) Chrifi hdth (freed us, or J Re- 
 deemed its from the Curfe of the Law^ >9fhen he was mdde a Curfe fir 
 Mt ; ds it ts Written ( in Dcut. 2 1 . 2 3 J Cur fed is tvtry one thdt is 
 hdnged upon d Tree. 
 
 In this Text the Apoftle fpcaks of a two- fold curft. 
 
 1. He focaks of the Eternal Curfe, in v. 10. 
 
 2. He fpraks of an outward temporary Curfe int/. 13. (uch as 
 all men do fuffcr that ate hanged upon a Tree. 
 
 The ApoHle brings in this latter curfe in a Rhetorical mannCt 
 only J faying thus, Chrifi hdth redeemed us from the Curfe of the 
 Xww (namely from the eternal curfe, at the very felf /amc time) 
 when he Wits mdde (not that airfe, but) a Qirfe for us -^ according 
 to A«/. 21.23. 
 
 L X Tradcf. 
 
68 The Meriioriom Price of our Part T. 
 
 TradcC i'lV, I conceive yudtntt fully e.vprefs the meaning tf' 
 that Curfe in Deut . 2 1 . i ; . )6r there it ufaid, that hethdt u hang^ 
 ed ts the Crtrfe ( ntt 9fm/in, Out ) of God : And th^t rare learned 
 Divtne Martin Luti.er /« OdX.^.i-i,. faith, That althenrh thefe 
 twofentcnces, He was maie a Curfe for us, and He was m.iJe Sin 
 hi u% M<t)' we^ If e expounded after thif manner , He was made a 
 Curie, rW n to ay,.i S-<critice t rthcCurfc, and Sin, that ts to fay, 
 a Sacrillcc for Sin ^ yet in my judgement (fai:h he) it is better t» ks^f 
 the proper fii-nific.ition of rhitvordsj becatife there n freater force 
 ti>^dzc'jcmc>'c) therein : and in the conclnfion he afjirmethy Th.i: 
 Chrifi bare all our fr.s b] impHtAtun, aid that he bare the Curfe 
 c^' the Law really for tis ; and in rclpecl of bearing curfns by Im- 
 pritntir/i, hefiuih, that C''"'^ifl W'W thegre.ttefl finntr in the hVorldi 
 ',u\mely^ thegre.xtef Thief, Whoremafier^ BLifphewcr^ ^c. 
 
 ^Divine, I c^ntels that Dr Luther was a rare InRrument in the 
 Church of God in his day.% and ha hath *. xpoundeJ the Epirtle to 
 r'.c Ci/^r/jrfwj- better tl'.an manyochers^ but yet I believe he is far 
 from the Apnilles meaning in this matter , and it feem th to me 
 th^t he had fom: doubt alfo about his expofirion : Bu' h^ tliinkcth 
 that tlic latter airf may well be expounded o\ his Sacrifice for the 
 curfc (pndyct that txpclltion is not right ntithcr) for this latter 
 curb is no otiicr than an outward t ;mporary curfs • for the Text 
 ir Dent. 21.22. runst. us If there be in a ;nan a, fn worthy of 
 deaihj ar.dihoH hang him upon 0. Tree-, Scc. thtn he that is hanged u 
 the curfe oj God . W hat cuile of God ii it that is meant ? I aniucr, 
 Thjt n-;ay be difcerncd by ti.kin;; n ticc ot what kind of pcrfons, 
 and f T what kind of fins thi-^ cuile of God doth fall upon any. 
 
 Fjrl], Take notice of the kind of perfois that arc here faid to 
 he tie Curfe of Go J •, and the T<xtdefcribci them thus- namely, 
 tif that ispHt to death ,u a U'Ja/tfaclor by the AL^giflrate. 
 
 Sccondh , Take notitje of rhe i:ind <.f lins that arc laid^o def rvc 
 his curie ofhangir.g upon a Tree-, and they are difcribed by this 
 funeral term ; A fn%Yorthj of death ^ namely, of this death, ot 
 ijar,gin,'» upon a Trre : Hc.ce it is eviient, that not every fin that 
 dciervcd death []by Thou, rht S.:nl:edrin~\ is hiCre meant, but fuch 
 fiMS oMcly are mcanr a; defcrved a d.nible death []by ThtUjthe San- 
 /Wrj« J namely fuch fins as deft rv d i. Moniri.', to death, and 2. 
 fuch as Jcferved the Hanging up uf their bodies upon a Tree, after 
 they v. ere ftoncdLO death. M.C^/i «» 
 
Parti. Redemption and Juftification cUeretl, 6f 4 
 
 M. Calvin in Diut. 21. 23. faitli, Th^t the hanging §f Chrift , ; 
 
 upon A Tree was not After the mAnner tbAt 14 here ffoken ef^ftrjuch 
 4U werefitncd to death among the Je^s, \\>ere aljo hanged tip npon a 
 
 Gibbet after the) Were dead , t'.nd ah hough lltrjf nerc KOt firangied .f ■ 
 
 mr beheaded- but ozertfheinudrptth Jhnes, yet 'Were their btdies 
 taks'^ And hanged tip afti^vrards, that aii erhcfs might talr^e example 
 
 A tthem. 
 
 AndMGood^'inh Mefes Rites, dct!i fiom :he I kbrew Do- 
 c\ors,r^ckoii up the p.irticiilai fins r^*" wiiicli men were iin\ Honed 
 to death, and after hanged, 10 be eighteen in number. 
 
 And M. Aihfwo'th doui aifo fay, ThAt tie HelreTv Dtclorsdo 
 Kit ftnderfia-rjd thkf hanging, of being p/*t to dcjith b) hanging, but 
 »! hanging a man Mp after he "^^f^ored to death -^ which wm done 
 for the greater ditefhation of fitch hainoiu malef^a^ors : And he 
 reckons up t ightccn paiticular capital offencci (trom the Hebrew 
 Do^orsJ t!iac were firft punilhcd by Honing to death, and after 
 that by hanging up t heir dead bodies up n a Tree. 
 
 AndthercbclJiouifoninPrwr. 21. 2i.isbroug.uasan inrtancc 
 of this double punifhment ; he was firft Honed to death, and then 
 he was hanged up npon a Tree after lie was Honed to death : and 
 from this particular inHance ^J^efes doth infer in r. 22. that if 
 there be in a man Cchat is to fay,ina\iv other man bcfides the rebel- 
 lious S'^nJ afi^ (that is to fay, any other capital fin) that is Worthy 
 of deuth, i namely, ft ct^i^ doub c kind of d.athj and Thou fthe 
 hii:;h Sanhedrin) do ha;i^^ him ufe-i a Tree Cthat is to fay, after he it J 
 
 firft Honed to dearh) Thou Mt r.ot let h:s CarcAj remain aU night 
 up.it the Trre, (:hat is to far, n t at all in the nigh-) but thoufjalt 
 
 firelj bftrj him in thefAme day, at the going down of the Sun ; a-ld ^ 
 
 the reafon is MeiA,becauf^e he /. the Curfe oj Cod ; nam.ly, becaufc f' 
 
 fuch linners arc more eminently curled oi God can other malcfa- 
 £t .IS; becaufe t;.cy were pimifhed with the hcavicH kind of death 
 tha: the Judges of Ifracldidufetoiiifliif^ upon any malefadors. 
 
 D.it in r»me capital ca^csf.'xoddifpcnrcd with thi> Law; as for 
 example, Rech.ib and Baa»ah wcr: by Davids ommaiu'ment 
 iirHllain, and then their hands and feet (which were the liHru- 
 rnen*sof th.irTrca'on) were hanged up many days togciher. for 
 t!-.c greater deteHa ion cf llich like Tray tori-, 2 S,;m.^. 11, 12. 
 
 And ib were ihofef.nscfZ^./M/luvv:.'!- i'l ;w/;».'/'. :f . 4- ■i'"'^ ;'^<^ 
 
 bjv'iCS 
 
I 
 
 70 The Meritorlom Trice of iur Parti. 
 
 bodies of the chiefel^ of them were (lain, and then their dead bo- 
 dies were hanged up to appeafe the Lords wrath : And Ach^n was 
 iiift Ironed to death, and afterwards his dead body was condemned 
 10 be burned, and all that he had. hfl). 7.2^. 
 
 Having thus opened the true nature of the Cui(e in T)eHt. 2 1. 
 let us now examine in what fenfj the Apollle doth apply it to the 
 death of our Savior ^ for I confcfs there is fome likenefs, and yet I 
 (ay al(b, that there is a great deal of dilierence. 
 
 Fir(], Every kindof dea:h ische curfeof GodforfinjCr^.j.iji. 
 Butdichkindof linners asarepuc to death by the Magilkate for 
 capital fins, are more eminently curled than thofe that dy by (Ic^- 
 ne(s • and therefore, the greater punifliment they fuffcr from tha 
 Magiftrate, the greater outwacd curfe they fuffcr. 
 
 Tradel. I grant that thehnnfing upon a Tree in Mofes, •was bnt 
 an outward turfe^ hut jet it woi a type »f that Sternal turfe which 
 Chrijl mnf} /itjfer when he w.is hanged upon the Tree for our Re- 
 demption J and ft much the Aptflle Paul dtth rjm at in Gal. 5.13. 
 
 ^Divine, I think I have Mciently proved that God did not ap- 
 point the hanging upon a Tree to be a typeof the Eternal Curie, 
 tor if it had bin appointed by God to be a type of the Eternal Cur/e, 
 then every one that is now hanged upon a Tree, fhould be eter- 
 nally cu::ed, and then divers godly Martyrs that were crucified as 
 Chrift was, are eternally curfed, and then the penitent thief was 
 eternally curfed. 
 
 But if the circumflances of the Text be well marked, they will 
 tell you plainly that this hanging upon a Tree canno; be a Type 
 of the Eternal Curie : For 
 
 Hrrt, This Lav; oiMofes muft not be under{l<^od of puting any 
 man to death by hanging, but of hanging a dead bod', upon a Tree 
 atrer i: was firll put to death by floning ; But Chrift ivas cru:incd, 
 or hanged upon a Tree not after he was dead, but whiles he was 
 aiive. 
 
 Secondly, This Hanging in (Jl/io/i-x was done by the Jnaicial 
 Law, and by the Civil /V'agiilrates, and not by the Ceiemonial 
 Law, nor by the Prieds. 
 
 Thirdly, Tl is Haiging in Alofes was commanded to be pia- 
 t^^ifedbytheMagifttatcsot the Jews Common-wejl.h , But th;: 
 U'.ath which Chiill iuiTcred, was a Roman kind of death • for 
 
 Chrill 
 
Part I. Redemption and Jufiificathn cieered. 7 1 
 
 Chrift was not condemned to death by the Scribes an J Pharifcs, 
 but by Pilat the Roman Deputy. lohn 18.51. 
 
 The Jews had no power in their hands at that time to put any 
 man 10 death, for if they had had the poorer of Jifc and death in 
 their own hands at that time, they would lirfl have ftoncd our Sa- 
 vior to death, bccaufe they made him guilty of Blj/phemy and 
 Witchcraft, lohn 19. 7. /#/;» 10. ; 5. which (ins were punilhed by 
 ftqning to death by Mofes Law. Bjt the Jews own Writers do te- 
 ftifie that the Romans had taken away the power of Lifw and 
 Death from them before this time, nam \j forty yeer>; btioxt the 
 Deftrudionofjerufal.m, which was about two yeers before the 
 death of Chrift ; That the faying $f Jefns might be fu lulled, fig^ii- 
 fjing What death hejhutild dy ; John 8.52. Vor Jefus had told his 
 Diidples in Aiatth. 10. 19. That the Priefis r.nd Scribes Jhcd J de- 
 liver him to the Gentiles^ to mock.^ andtofcoarge, and to crticife 
 him : and juft fo it fell out, for the Scrib.s and Pharifes could not 
 condemn him to death, therefore they delivered him to Pila the 
 Roman Deputy, to be condemned and crucified ^ and th«n the Ro- 
 man Souldiers^ took him, and led him to the Croii • they did 
 mock him, and crown him with thorns, they whipt him with 
 whips, and nayled him to the Crofs. This kind of Roman death 
 was ufed by them for the punifhment of notorious malefactors, 
 I cfpicially for the punifhment of thi-'ves, and fugitive llaves; as 
 i M. GoodW'ifi notcth in his Rom^n Ar.ticj. lib. 5. r. 4. 
 
 In thefc particulars you fee there was a great difference between 
 the Roman Crucifying, and the Hanging upon a Tree among the 
 Jews. 
 
 And yet there was (ome likeneG in this kind of death, for both 
 Jews and Romans did hang the bafert Malefadors upon a Tree,for 
 a figne of their greater infamy, and fo confequcntJy, for a fi^nc of 
 thtif greater outward cuife. 
 
 Hence I rea'on thus, when the Romans did put Chrif: to that 
 kind of death which they ufed to infli(^ upon their bafj fugitive 
 Have.*; they made him curfed in his dea:h in the highcft degree 
 they could. 
 
 And yet at that very felf fame time ChriH: did redeem us horn chrifl dvfdiioih 
 the Curfe of the Law, even from the Hternal Curfe, bcc.ure Chriil jj.iil'-tjl^j;;. 
 dyed not only as a malefaiftor by th^ power of the R.omanSoul- tot at one and 
 
 \- the lame time 
 
 CI r>. 
 
7 2 ^^^ dMeritoriout Price if ear Part L 
 
 but he dyed alfb as a Mediator by his o.n Mediatorial power ; In 
 th. Jews account he Jyed aw malcfador only, but in Gods ac- 
 cc uiiT he dyed as a Mciiaror only ; In the Jews account he dyed a 
 padivedcathasamakfact r, byihepnver of man, but in Gods 
 acc« un: hcdycvi by thcadivc power of his own God- head, even 
 by the jo)nc concurrence of both his Natures ■ In eh*: Jews account 
 he dyed a common curfed death, as the cthu- maltudors did thac 
 werecrucitied with him, but in 6od> account he dyed afiiper- 
 naiurai death, even by che p )vver of his own God-head • In the 
 Jews account his death was vik and bafc, but in Gods account it 
 was the hi^: hell degree ot obedience that the Mediator could per- 
 form for mans Redemption ; ana therefore it was accepted of God 
 as a Mediiorial Sacririce of Atunemenr, and as the meritorious 
 procuring caule of Gods Atoicmrnt to all the Eled, for their full 
 Rctr .rption, Juftificario'.i, o-c. Thisaclof Chrillwas nocorru- 
 pmlethini', but it wa^ .in ercrlivin^; ad of Mediatorial obedi- 
 ence, it was no legal obedience, nor was it any humane ad of 
 obedience, as ail legal obedience mufl be ; but it was a fuper-naai- 
 ral ad ot obedience, it t\*as no Icfs than a Mediatorial oblation; and 
 therefore it was the mericorious procuring caufe of our Redempti- 
 on from the Cur[e of the Law, even at that very fa-ne time when 
 Chi \?\ wa- made a Curfc lor us, by Hanging as a Malefad or upon a 
 Tree. The Jc^vs made no other account but that they had put 
 Chriii to death (by thcfe Torments which the Roman Souldicrs 
 d5d inflid upon him j as a malefaclor; but yet no: uithftanding 
 they were ^veady deceived, for he flicd his own bloud ; I mean, 
 he did feparate his own foi:! from his own body by ! is own adivc 
 power ; and thcrcf >rc as fuon as the juR appointed hour was come 
 wherein God had appointed him to make his own oblati.on. He 
 did but fay, lather. Into thj hu^di J comme :d mj Spirit, and at 
 that very in'L'nt he yeild.d up lu> (bul into the hands of God, as 
 a Mediatorial SacriHce for our Rt Jemp.ion from the Cuife of the 
 Law. 
 
 Therefore the Tree on which Chrift wa> crucified as a >falcfa- 
 dor, cannot be the Altar ; nei'Jic: were th: Ilom.in ScuIJierstlie 
 PrieiU by w horn this Mediatorial S.ici ilice ua^ olieicd up to G )d ; 
 But it was his ^wn Gv d-head tha: wasthe Pri^fl, ajidhisowii 
 God-head was the Altar by wi.idi he t fTced upl ; Huil to God as 
 
 aMcJiaterial 
 
Paul. Redemptienand JuJIiJicatidn cleerej, 75 
 
 a mediatorial facrificc, fur the procuring of our Redemption from 
 the curfc of the Law. 
 
 Tradef. Sir, 1 dckjfo^ledgethdt jonhxve given me gttdfAtif- 
 ftiUiort touching the curfe which Chrififujfmd <w his bsdj upon the 
 Tree^ hut yet I am not fatisfe^ if the feint itt ejueflion-^ ftr gvd 
 divines dt affirm, that ['hrifi hdth redeemed us jromthe'curfetf 
 the Law, not hj his bodily , Ifutbyhiifouljujferingsonely, which 
 Cjod infilQed upon his foul when his body tvm crucified upon the 
 Tree. 
 
 Divii^e. This kind of reafoning is very abfiird. for as \fr. 
 Brought on well obfervcth, ifChrifl/uffered the wrath of God in Ifit 
 fi ulonly to redeem ourfouls-and not i nhn body, to redeem our bodjs, 
 then cur bodies arc not yet redeemed. 
 
 But if you V. ill make Chrili to bcapcrfedJ RedccmcTj then you 
 murt m^k-; him to redeem our bodic s as wel as our fouls: tiicrefore if 
 Chril^ lufferedthe wrath ofGod in his foul,to redeem our (buls fr.m 
 the eternal curfc, he w.uil alfo fuffer the wrath of God in his bo- 
 dy, to redeem our bodys from the eternal cur/c, or elfcour bo- 
 dies murt ftill cominucunder the eternal curfe, though our ft^uls 
 be redeemed by his foul fuffaings : Is not this to make Chrill an 
 i mpcrf eel Redeemer : and to leave a doubting confcience in a la- 
 byrinth of doubts and Queries f 
 
 The truth i-, 1 find much uncertainty among Dirines what to 
 aHirm in this point: for fiiH, i^^mcdoiihrm thatChrift fuffcreo! 
 the wrath of God in his foul only. Secondly, others ariirm thnt " ;"rr>:vuics 
 he fuffered the wrath of C^od in his body as well a- in his foul, wiifti-.er chiift 
 to redeem our boditi Irom Godi wrath as t\ eil as t ur fcul.«. TiiHccJ the 
 
 Vrftuiu dorh plainly deny that Chrilt fiiflcred the paines of the hii <^u: . • ly. i.r 
 damned in his body: in Catech. p. 51;. printed 1611. thefe J-", tut p,eJ«m* 
 ptUi}es( {.\'\i\\ he) he ftifereu not inhtsbody-^forthefuferiiirrsofitioa. 
 his body were only external : therefore (^ ii'\thhe)hejfij}(red{hce 
 paines in hi^foul : and yet in the lame Cdtcch. p. 48 -. he -n:rms 
 that pjrif} fuffrred tle^rath of Ged both m hif body a>:d in his 
 fcuLto-delivcr turforils and bodies from eter:u:l damntiticn. 
 
 The like contradidion may be flicw ed in lundry other Authors, 
 TcLihiu divides thefufferings-f.fChrift into outward and inuard, 
 and he applies his fulK ring of HcJl t< rnK nts to his inward foul luf- 
 feringscnly : k^hifuiftayicc of Rclig:c?:.p. 141. 144. (tudBa- 
 
 ^1 sir-:'^i:ts 
 
 There is ir.iicU 
 ur.tfit.iintv a- 
 
74 TLezMeritorhuiFricei/eur Parti. 
 
 shirigim Qoi\\i\{Q. like p. 160. and what do thcfe contradictions 
 argue clfc, but that they were in a great uncertainty in their own 
 mindj, how to explicate the true meritorious price of our Redem- 
 ption. 
 
 TraHef. I ccufefs I nmat alofsivhat t$ thinkj, that none of 
 aU thbfe Scrijutires fijoi !d hit, Vchich I haveAlledged, a»d nhich 
 m/injf leaned 'Divines do dlledge^M the mofi pri»cipall Scriptures 
 fu pKTi'e that Chrift did j tiff tr the wrath of God for our Redempti^ 
 
 Ofl. 
 
 divine. Wc (ct but in parr, and know but in pirt ^ God hath 
 fome truth to bring to light in every age; the common dcdrine of 
 imputation hath much obfcur'd the rrtritorious price of our Re- 
 demption and Juftification;, lo that Tome Scholars do alledge fbmc 
 Scriptures to prove that Chrift fuffcr«d the wrath ot God, and yet 
 they fpeak nothing at all of any part of his fuffering, as EK,tk^ 63. 
 7,. I have trodxfi the yvirre-prefs of Gods wrath alone-^ but ihey great- 
 ly' miilaks the meaning of this text, for this text fpeikcth nothing 
 at all of any partofChriftsfufferings, neither from Gods wrath, 
 nor from mans wratli -• it (peaks only of the tryumpbant vidories 
 cfChrift over his and his Churches enemies: others allcdgc, Rev. 
 19. 15. which hath no more aftinity with Chrif^s fuffering then 
 the former. Otheis aliedge the Article of Chrilt defcentinto 
 Htil to prove that Chrift iuffcred the torments of hell in his foul 
 for our redemption: But the truth is, that Article fpeaks only of 
 hii foul* pafTage from his bodytcHWfx, which haih a double 
 A m:cc.;r;>r.fii- lotCwhcn it isapplycdto fouls departed) a place of ]0j, and a place 
 nno.thcAiticic ^^ formc^t j fo that all fouls f both good and bad J go to 
 JtS^""''' '"' Haides alToon as they are feperated trom the body : the bad do go 
 to thi place of torment in Haides, and the good do go to the place 
 of pl^ afure in Haides ; therefore feeing Chrift was a good man, e- 
 vcn theHolj one ofGodM muff needs go to the place of plcafure in 
 Haides, evm to ilit paradife Lnl^e 23. 43.and that Haidesdoih 
 o mprc! end under i: a double lot (as gnat ^riV^xwr doth com- 
 prehcr.d Sr^gland^v.u Scotland ) i evidtni by the ufc of the Greek. 
 v.C'id in iiudiygicck Authors, ai.daccording to thisftnfc Mr. 
 Rohtrt fi'ilmct hath expcuiidcd this Article, wherein he doth 
 alio approve c' thj judgcnKUt of Mr. 'Brafighton in hi^ e.^^ fi;ion 
 upon ihii zViticl:. 
 
 TiaJca 
 
Parti. ^idtmftionandjuftificationcleered. 75 
 
 Traded / C9*fefs I dm at a lofs what f th'mke toHching th» 
 point ef Chrip fuferings-^ whether he fufered theTormems of 
 Hell for our Redemption or n$ : andthereftre ^or my better fat is fa^ 
 eiien I defire you tt defcribe unto me the Torments ofHett; for by 
 that mtanes I conceive J jhall be the better able t» judge whether 
 Chrtft did fufer the Torments of Hell for our Redemftion $r 
 ret. 
 
 Di: ine. I do much approve your motion, and therefore I will 
 labor CO (ati^fic your defire. 
 
 The Torments of hell arc ufually divided into two parts. 
 
 I. i.,.ther.i.cfhfi. / I'-SLu^f 
 
 2. Into thepatn offenTe. Iidl. 
 
 I . The pain of lofs^ is the privation of Gods favour by an e- 
 vcrlafting fc peration : Tiiis is the firft part of the Torments of hell 
 rvhich is death Eternal -^ for as the favour of God through Chrift 
 is the fountain o^ lile, beciufe it is tae beginning of life eternal : 
 Pfal. ?^ 5. lo on the comrary,to be totally feperated from Gods 
 favour by an etcf la! fcperatioH,muft n^ieds be the beginning of hell 
 Torments or of death eternal • for he that is once feperated totally 
 from the favour of God, is at the fame time feperated from all o- 
 thcr comforrsjhe is fepcrared from the company of millions of An- 
 gels, and from tie general alTcmbly of the hrll born that are writ- 
 ten in Heaven and from the Spirits of juft men made perfcd, and 
 from Jefus Chrirt the mediator of the New Teftamenr, whofc 
 blood fpcaks mightier things than the blood o{<tAbd^ Hebr. 12. 
 22, 25. and this pain oHofs is accounted the hcaviert part of the 
 Torments of hell, by all divines 
 
 But yet I think it needful to give you a word of cauti m,that you 
 do not millake my meaning in this defcription <.f the firft pare of 
 the Torments of hell ; for I do not mean that every lufs of Gods 
 favour is to be accounted as a part of tlie Torments ot hell for then 
 many of Gods deer ciiildren lliould often fulfer the Torments of 
 Hell in this life ; neither do I mean that Reprobates (though they 
 be totally and for ever feperated from the favour of God in Chrill) 
 dofijlferth.ispart oftheT'rmentsof hell inthivlife • fora> lo,i»^ 
 as they livem this life, they do participate of ma.iycom-n )n fa- 
 vours from G'd; thcr.f »re a longa>they live inthislife, God 
 doth not fnfakc them wichfucliatotalK';;^:!:! ii:ashedoih.T':cr 
 
 ^"^ 2 "" this 
 
TheiJ^Kentoriom Trice of our Parti. 
 
 tliislife: God forfakes wicked men in this life but in pare only* 
 
 he doth not leave wicked men in this lifv." to be as wicked as they 
 
 would be ; bo: as long as they live in this life,hc doth put a bridle 
 
 upon their corruptionsanJ by his teftraining grace doth keep them 
 
 in, lb tlut th"y cannot be as wicked as elfc ihcy would be; and this is 
 
 no fmal favor of G jd which he doch vouchfatc to reprobates as long 
 
 as the^ live in this world ; yea the very devils themfclves as J jng 
 
 as tl'.cy live in this v/orld ("being Spirits ) in tl.c aire, arc not fo for- 
 
 Tik'. n o{ God as they Ih.il be at the day of judgement jfor as yet they • 
 
 arc m^t in hell, but in this aire, and therefore they have not their 
 
 full torments as yet; and fo much the very devils themfelves did ac- 
 
 -'rdr.lN-.rc knowledge to Chrili, fayinj:, art thou come to torment tu before 
 
 , r.nh;!ir..r- iijgfiy^^i (JMat. 8. 29. this Ipetcii impijesa prayer : I pray thee 
 
 \. 29. t itment us not to theiull, for the time ot our full torment is not 
 
 yet till the day of julgcment be come. 
 
 Hence I nwy well conclude ; that the pain oFloG which the 
 damned do fulfer in h.ll, is of a iar more terrible ua'ure then any 
 wicked man can feel or apprehend in this life ; bu: how terrible it 
 i , I am n* t able fully to defer be ^ but in general I may well call it 
 a total feperation trom Gods favour with ut ariy limitarionof 
 time : and it is cal'd anEverUfting deftrHciionfrom theprefence of 
 tie Lor J, 2 7'hef. I. 9. 
 
 And yet this pain <.rlors may be a Utile furtht'r explained, by 
 opening the iCArmfecend de^thy wliich may be in part df (cribed by 
 A icfctiFMon cf comparing it to i\\tfrjt deaihy u hich 1 have at large defcnbed to 
 ["".ad"'.- "i/'' be < ur fpintual death, or a lofs of the life of our firft pure natuie -, 
 or, I mav call it a death in corrupt and finfulqualiics, a^ I Iiave 
 opened Cen. 2. ir. jea all other miferics which fall upon n< in 
 tl-.is lil . , evi n till our bodies be rotten in the grave, I call ihem al- 
 t^ gethcr ih^fyfi death, becaulc they do all bcfal us in this world r 
 t creforc on the ontrary \}t\c jecond death mull v.ttM imply a 
 licpcrdejzrce of corrupt and (irful qualities then did befal u^ un- 
 der the fffi death; lor though o^^.m; and his pofttriry became 
 <!ead in corrupt aiid llnful Cjilalities alTo-n a<. ever he ' 1 ^ but cat- 
 en of the torbiden fruit, yet the Lord in mercy did mt.igle fume 
 icllrjli^iiijl gr.'ccwiththnfec rruptaiidlinful qualities (• chatthc 
 V ry rcpiobires cannot be fo bad astha' w )uld as long.. > they 
 Jivcinthiili.". : but afloon ajthcy do bu: once c^m. into the 
 
 very 
 
IP 
 
 "^ 
 
 Part I. 
 
 Kedempthudud Iiiftification cleered. 
 
 11 
 
 very place of hell it fclf, they fhaJI have their full torment of the 
 Sectndde.ithy and then doubtlefs God will uctcrJy Cake ^ointhem 
 all retraining grace, (b that they fhall have full liberty to excrcifc 
 their corrupt and fintul qualities,thcy may iin as much as they will, 
 without any mixture of retraining grace, and then their liberty 
 of fining (hall fill up the meafure of their tormentsto the full j then 
 they fhall hate God with a total and an endlefs hatred, and God 
 will hare them with a total and an cndlel^ fepcration from hisfa- 
 vour: Mr. Brou*hton fpeaking of the torments of the damned 
 faith, that tkeir hatred agairtfi G»d is the gredteji part •[ their pu- 
 ftif.mtnt ; neither can they moderate their hatred againlt God and 
 his Will (as the rewobates do in this life ) becaufe God denies 
 them I he help of his retraining grace, they hate God becaufe of 
 hi juiHce and holinels, therefore they (hall be tormented with 
 the gnawing worm < f an acculiug confcience, which (hall never 
 dy^ Efajf 66. 24. and thus the very learm (econd death doth 
 plainly tell us, that it is fuch a degree of death as (urpaifeth 
 all the deaths of this life, and that the full m«a(ure of it cannot be 
 inflided upon any man till this life is cnded^and then their end 
 ihallbe with ut mercy. Jam. 2. ij. 
 
 The Second part ot t:.c torments of hell: isthepdineffenfe, 
 or thefe^fe of all torturing torments • 
 
 I. liirtid d upon the foules of all reprc bates afToon as they iy.^ ^ defcrjpjjon of 
 and (ccondly upon their bodies alf > at the day of judgement. Rev. 'hf second put 
 20. 14. Rev. 21. 8. No tongue can fully dcrcribctnctnie extent on^l """"'*"" 
 of thefc torments, yet we may guefs at the extremity of them by 
 thcf parricular Scripture plirafcs. 
 
 1 . Th'^ L rd is iaid to prepare a pre for them •, Afat. 2 5. 41. ar.d 
 t^is fire is fierce ar.d vehement, /•r the pile thereof is fire, and much 
 Tvood; and the heath of the Lord liks afire*:ni of Lrimfltne doth 
 kjnd/e it J ffl.) 5 c. 5 ;. and '7)<i»/f/ law the four per fecuting Mo- 
 narchies 10- rm^mdin a River 0' fre before the Throne ofGodyDan. 
 7. 10. an J JthndciQ ibcst! t |)4M ©f linleupon he uanniedby a 
 /aks •ff'^e. Vt'hl^ A // t he f econd de^th. Rev, • o. 14. 
 
 2. 1 ht t rmsnr5ofhcllarc a.-grava'cl, b. ct-sle thevarefalilto 
 bcendlcf < > ^-tcpul, 2 !'cr. 1. C. !ttdtv. 7. Mur. 5.41. .;n 1 r/jr 
 fntoaJ^oftheit ioymt> f isfi-.ito.rcindfo-- rvery^isreFevA.' . lc,Il. 
 neither haze the) ..•Mji hij>e vj j .y^nchc^ s.'^]f.:[ . i:.. 3 .anJtherc- 
 
 iore 
 
 /; 
 
7^ The Meritoriom Trice of ow Part I 
 
 fore thtj continued under the Ttrment of defperAtitn fir *- 
 tvr, neither have they any refi day ir night. Rev ei. i4.io,il» 
 
 5. They have no means to help them out of their niifery> 
 for the mediator is become their angry judge, and the gtod An~ 
 gels do cAJh them into the fUce of their Torment s^ and there thej 
 *re ptfit t^f MS inafrifott, i Peter T,. \^. hth^gfKJ}- l:»undhand 
 Mndfoot therein, Afatthew 22.15. and the Lord hath fet a gulf of fe^ 
 feration between them and theblejfedin heaven, Luke 1 6. tiicrefbre 
 IS It not polJible they (hould ever gee out thence. 
 
 4« They have none to pitty them in f 'eir torments with the 
 Icaft drop of water to c >oie rheir tongues, Luke 16: 
 
 *). AsCods Rpjedion is the princinal cihcicnc caufeoftheir 
 aamnation, fo JedisChrift the m^ diacor is the principal inftrumen- 
 tal caulc thereof- becaulc they b.iievf*d not in him, that vvai pit)- 
 miied to be the Iced -t the woman, to iT-cakrJjr d- vil ae^ <-pl t, 
 therefore he doth pourouthisW-^uhnpo^^tlemforivcr^Pfa. 2. 
 12. Luke\^. 27. Rev. 6. 16, i ". wiii A'lZ/. 14.. 10. John 7,. 18. 
 56. And thus in fomemvadire Ihavciinf idcil unto you rlie tor- 
 ments ot hell, which alio are lomctimcs called the Second 
 death. 
 
 Novr come we to examine tiie particulavs nnd whether drift 
 didfulfci chele Torments of Mcll tor our Redemption. 
 
 I. Did Chrirt (uflTcr \}i\zSecond death ? w.i? he fpirirually dead 
 
 in corrupt and finKil cjualitits, without .my rcliijining grace ? and 
 
 . . did God leave him Loth^ lib rty olthoic coiiv.pt andhnful quali- 
 
 An Examination . , " i i i ^ • ^ \ r • • • n j i i- r • 
 
 of c brill's fut- ticstohuteand blaiphemeGod tor his juHiccand holinetsastne 
 fcrings with the infcperablc cnnipanions ofGodstotal fcr-erarion ? tor theil- tuiful 
 
 Torments of r . r ' ,- iT rr 11 
 
 hell. qualities are inftperaoly joyncd :o them that luttcr Hell torments, 
 
 af the ctfcd is to the caufe ; did Oiriit fulfer tiiis pain of lofSjWhen 
 he (aid my Cjol, my God, ixhy hafl tho:tfyrfaken me ? 
 
 2 . Did Chrilt ar any time teel the gnav. ing worm cfan accu- 
 fing confcier.ce i* was he at any time under the torment oi dcT- 
 perntion? trucly, if he had at any timcfufisred ihetoimencs of 
 lici), he muft ofnecehKyhavj fulbrcd tlK-fc thing;, K-i-tiicy are 
 a<:ncerly joyned to thofe that futi^'cr the t.tmentsofH. 11, as the 
 el-Rd ir to tiiv caufe. 
 
 5. Did C'h.riflfiiiTJrt' crormcnt; ofhcll in the prrpcr place 
 ofhul ? ieoin^rion.cinluir.'r the tcrmenrs ofhcll as lcnga;,ihcy 
 
 live 
 
wm 
 
 Partf. ^tdemftionandJuftificathncUered. 6L 
 
 live in this world; none can fuffcr che ^rfo»</ ^wr)^ till after this 
 life i% ended. 
 
 4. Did Chrift ilifFf r the torments d hell in his body as well as 
 in his foul, to redeem our bodies as well as our fouls from the tor- 
 ments of Hell/ 
 
 5. How long did he fiiifer the torments of hell ? was it 
 for ever? or how long did he fulfer them? and when did the 
 torments of hell hifl lv.ize npf)n him? and v. hen was he freed 
 from them.'' or didhefLjlTt-i thetormenisotl.eilat feveraltimes, 
 or in Icveral places, or bur at one time or place only ? 
 
 6. Was he tormented without any forgivenefi ? or did 
 Abrah/im deny him the Icail: drop ot water to cool his tongue .'' 
 
 7. Did Clirill ii Aid the torments of hell upon his own hu- 
 mane nature r* was his Divine nature angry with his humane na- 
 ture .'' or diiJ his Divine nature forfake his humane nature in an- 
 ger ? as it rr.ult have done i^ he had fulfaed the torments of hell: 
 iffr, then he d firo^ed the perlonalunioriof his two natures?, 
 and then hf maic hiinreli" no Mediator, but a curfed damned fin- 
 
 _ _ The common 
 
 Thefeand Ujch nk'grofs ablurdities the common Dodrinc of pu"t ion dotk 
 
 • .• 'ii f, /■ II • » often run into 
 
 imputation will often rail into. manyabfurd 
 
 Tradcf. Do jon think^that (^hrifl did not Cuff er the torments ^^'^^h^^^'^^^^ 
 of hell At all, neither in his bo.lj nor in his foul, nor any other tor- 
 ments ecjuivalcnt to the torments ofHelL, at one time or othe^, before 
 he dy edfor our redempi ion ? 
 
 Divine. It is evident to mc that Chrifl did not (ulfvrany 
 part of the torments ofHel!, neither in his body, nor in his foul, 
 nor any other torments from Gods wrath iV.ac were equivalent 
 ihcret'^; neither could he fuffcr any part of the torments of hell 
 as lung as he lived in thii world, bedaulc the very Devils ?,s long 
 as they live in thisayrdo not fulf.rthctormenrsof l.ell, as it is 
 evident by their fearful crin ;; out to Chrif} and frying, Art thon 
 come to tormivt us before the time ? Afat.%. 29. as In.io. is they 
 remaine in this vv >rld, iii t;\e aire; they fiiifcr bu: the firlt Ipiritu- 
 al death of i lu'ir pure nature in corrupt anil If.ifiil q'lali ties : t. cy 
 fliall not fuffcr tiie torm:nrs (^f'hiiUntil thc>^rca: day oS'juJgc- 
 ment, and t'.cn thy (hill be cail i .lo the vciy place of hell it 
 felf, and tiie;!, and no: till then, they (hall ae tormented with the 
 
 lormcnLs 
 
8o The Meritorhm Mce 9f i»r Parti. 
 
 \ 
 
 Hell torments tormcnts of hcll for ever and ever ; for hell torments are confined 
 
 arc confiicd to to thc proper pUcc of hell. 
 
 of hSrtKforc Reafon cAnntt be ( faith Mr. Brought tn in a Manufcript ) how in 
 
 Bonecanfuffcr r6«/ World 4 jujt foul cor4Urufer He/!jorro'i(>fS : niithtr did art\ 
 the Torments tf ^., ,, ^ ^ i , , , , ,■ , , tt •' 
 
 hell inthisiife. pliMbU^rom God evirgiMTtce thdt waj : h nAturAi light the HeA 
 
 then mxj judge ( as Aratw, C^tenander^, and fpimenides ) an, 
 
 When God h«th for the ^ords of the old Ttfldment , and their pro^erfenfe, the He 
 
 then^forGrim- ^'"'^ ftatio» majf ']udge -^ and for the Greckjrc&amem theGrcek^ 
 
 m« andLo- from whom the language is taken: But neither Grcti^ nor He 
 
 ludjes"^'*^ brews ^ ill give anj whit of help to themwhofaj that our Lor, 
 
 fufferedthe torments of he/It and fuch as ciinemn hoth, Will not Ion 
 
 find afprobation. 
 
 Again tbe fame Authtu in3no:her manu'cript (airh thu^: 27>i| 
 fenfe of all the words in the Bible are plai»,(ither by natural light 
 { (iich as learned Po:ts do handle ) or elfc they are by Gods autheri. 
 tyfome where explained : But no Wordes in all the Bible do exprefs 
 any thing that (^hrifl fttffered thc tvrath of God for our fms, there- 
 J9re it is nojmatl impiety for men, from general ( Metaphorical ) 
 termeSy to gather fuch ajlrange particular j rone that ever fpakt 
 Greek, ( Spirit or man) gathered hell Torments for the jufl from 
 Haides, or from any other Greekjr Hebrew text. 
 
 Again thc fame Author atiirmcth in Rev. 11.7. that Hell placet 
 and hell torments are not in this life. 
 
 And trusly it fccms to me that th<* holy Saiprurcs do confine 
 M«iiphcei$on |^gj| jorments to the proper place of hell it Ic! t, which nfeatedon 
 
 high before the i * /• ; r / n j r> / 
 
 Throne ofthc high before th0 throne of the Lamb -^ Kev. 14. 10. and Jo/ewoi 
 konno^'bein' ^^^'^ ^«*^ "5, that all mens feuls {both gioi and bad ) do afcertd, 
 themjdi^or Eccl. J.?!, and the Hebrew Dodorsdoholdgi-nerally, that 
 T»lh, ^liT ^f'^ ^^ '«^*^'^ ^^ "^('^ *f heaven^ and learned Mr. Richardfon doth 
 affirm'. pp bably conjetSurc in his Phtlofophical Annotations on Gen. i .that 
 
 Hell place is feAted\'>Pithin the Element off re: and why may it not 
 be foj feeing that place is next before thc Throne ofrhc Lamb, 
 where hhn doth place it.' Rev. 14. 10. and ir ij ccrtainc bjf 
 Z«^fV parable, that hell is feated neer unto heaven, orelfethe 
 comparifr»ns that Luke ufeth to defcribe their neernUs were ab- 
 furJ. I. He defcribes their nctrnefs by tivo perfons talking toge- 
 ther, the one in Heaven place, and the other in hul place. 2. He 
 defjribe^ their neerncfs by feeing cach-othcrs CiTe, Lukj r <.and fo 
 do::.i:y::;inr/;. do. 24. " Thiaiiy, 
 
*iiki«m^ip 
 
 •MM 
 
 i^NH 
 
 ^m 
 
 Part I. 
 
 ^idtmpiondndluftificathn cletrti. 
 
 Zi 
 
 Thirdly, Hence we may fee the reaibn why Haniet Is pin a*; a 
 common name to both place*: both pfaccs arc u(iially c.*i'd H.tidts 
 in fundry greek writers, aj it they were bat two regions m the 
 (ame world oi fouls, one region ibr the godly,and the other for 
 the wicked, where the godly and wicked miy fee each others 
 condition, and talk together in their next adjacent parts, Lml^ i6. 
 
 25. Therefore hell place is not in the midft of the eanli amongll 
 chcmoksand wormes, as fome bliml Papifls do affii m, but 'tis 
 on high, before the throne of the Lamb^ and within the view of 
 the: glorified Saints« 
 
 But whether the Element of fire be the proper place of hell or 
 no, I need not dispute that point, yet this conclulion doth arife 
 from the preoiifes that no man can fuifer the torments of hell as 
 long a< they live in this world, thcreforeourSavioro uldnot 
 iuffcr the toimcnts of hell in this world, as the common doi^rinc 
 of imputation doth teach, neither did his foul go into the proper 
 place of bell after death, to fuffet the tormenu ofhelltorour 
 rede mpt ion, for he told them there that he went that Amj to fars^ 
 dift: neither can any foul that goes to hell ever return any mure 
 into this world ; except at the day ofjiftdgemcnc, and then every 
 (bul mu() come to be reckoned to its oWn body, that fo both to- 
 gether may i^f C4/? int9the Uksoffiri^^hichisthef$C9»dd€4th. 
 Kiev. 20. 14. Rev, 21. 8. 
 
 2. It is evident that Chrifl did not fuffcr the torments of hell ^ J, .;^^ ciu. . -t 
 in this w«'rld, bccaule there was no ncceifary uieorcndoffuch fu^'- tiir ui- 
 fulfcring* , f r flich futfcrings are no way fatiifadory to the jufticc 1^?^^! !!?;)(: - 
 otGo.iT'>rourii!ii; tor the rule of Gods julHcw' doth require r^4r"iifc it isc-"!!- 
 fftle only to Jj vrlnch finj : the [oule that fifis PmH dj : one man qj Qo&sVxxice 
 p)Ail ml dj ftr another mans Cm, Bx^k^ 18. By thisruleofidticcto pun:fl: >" m- 
 God cannot inflia the torments of hell upon an innocent, to re- m\ ricith, for 
 deem a gtulty perfon; and ai God doth tyhimfclfro this rule of jjj^'|' 
 jiilUce t-^uching the evcrlafUng ftate of mens fouls j fohcdorh 
 appoint civil magil^races toobiervc this rule rfjurticc touching 
 the bodies offin.tul malefadors, ihey may notpunifhaninoccnc 
 for a guilty perloii, bur that ruAn onh th^t fm mufi dy, as 1 Kings 
 14. do:h exp'^>uii i the meaning ofthc Judicialla\vinZ)<«. 24. 
 
 26. 1 tiold it a point ifgrois injuUicc for -ny Coun of m..g'..trar s. 
 t;t toriite an inocent pcrfon for ch': Redemption of a gtols male- 
 fa<f^cr. N By 
 
 . /« 
 
 Int ot o- 
 
 i '1 
 
 (^ 
 
 
 J' 
 
4 
 
 %^ The Merit OYioui VrUe of dur Parti. 
 
 \ 
 
 By this rale of jurtice the Son cannot dy eternally fir the fin of 
 his Father, Ez^ekj iS* 2o, 2i. /rr. 31 '^o.hnt the father mufidj 
 eterndlljfor his #Ww fin : and therefore God cannot in jufticc im- 
 pute our lins to our innocent Savior,nor yet inflid the torments of 
 Hell upon him for our fins : if God fhould do Co, he (hoald make 
 himfelfas unjufl m his proceedings againft our innocent Savior, as 
 the wicked lews were when they imputed fin and inflided pu- 
 ni/hment upon our innocent Savior, as if he had bin a finfiil male- 
 (3A0T ; for they condemned him that rvas the holy one^ and thejuft, 
 und delivered a murderer, and fb they made Chrift a worle nule- 
 fador then 'Barrabas. 
 
 Tradef! Ton fay that God cannot by the rule of his orvnjufiice 
 funijh an inocent for a guilty ferfon : and jet God di^ punijh many 
 thoufands of Davids inocent fubjeHs for Davidsy/^t iu numbrin^ 
 the people. 
 
 Divinc.Thh cafe Is different from the formcr,for the former cafe 
 was propounded couching the eternal eftate of mens fouls : and in 
 that cafe I faid that God cannot in jufiice puni(h an inocent foul 
 eternally for the Hns of another man: But that inftanceis touching 
 Cods dealing with mens bodies, In this cafe I grant that God may 
 by the rule of his own jufticc punifh the bodies of many inocent 
 for another mans fin, and the reafbn is plain, becaufe men in the 
 world, both eled and reprobates ate liable to Gods juftice for their 
 bodily death, Gen.^. 19. And therefore God may call them to 
 dy whenfoever he pleafcth .• thereupon fometimcs it is his good 
 will and pleafure to let men live lohg,and fomctimes i: is his good 
 will and plcafiire to call for their lires upon occafion of fome pro- 
 voking fin or other in (bme other man, and then it is hi^ good 
 will and pleadire to punifh that provoking fin by the death of ma- 
 ny thoufands that had no hand in that fin ; and in this fcnfc God 
 coth often punifh the fin of the Father upon the children, and the 
 fin of the Childrfn upon the father, and the fin of the King upon 
 Lis rubje(3s : as in the cafe of David : he alone finned in numbring 
 the people : and thereupon, God roas pleafed to punifh his fin ^^ith 
 [he death ofmairy thoufands of his good fubje^s, and yer God did [ 
 no injunice to any man in (o doing, becaufe they were all indebted 
 ro his juftice for their bodily death whcnfocrcr it picafcd him to 
 call for i:. 
 
 But 
 
r 
 
 fp^ 
 
 Pait I. 
 
 ^edempthtt Mnd luftification cleered. 
 
 But if any defire funher fatisfadion in this point> let them read 
 in CJAtaksr'wi lerobo^ms Sons deccafc, and thcrc they may have 
 further fatyfadion in thii point. 
 
 And this diftindionof the fouls cafe from the bodies ca(e,may 
 ftifficiently fcrrc as an anfwer to Mr. i^r/ni/ir, who doth labour 
 to juAitie the imputation of our (ins and puniihmenc unto our 
 mocent Savior in f/4. no. f. 444, 445:. 
 
 Tradef. / dare not go abont to pr$ve bj 4ny m»rt ArgumeMts thdt 
 Chrifi dUbe»irourftyisby ^ois imp ft tat tan : §r that he b$ri the 
 snrfe of the Larvfor our Redemption : J ddre notjufiifie the cemmen 
 Vt^ine of impHtdtian Any further. 
 
 Bftt now I kefir e f enter upon 4 nerf difceurfe with you dbeut the 
 Meritor ions price efeur Redemptien, 
 
 'JU.y 
 
 S3 
 
 X. 
 
 2. 
 
 PART. II. 
 
 "Wherein is proved, 
 
 Th/it Chrifi hath redeemed w fiom the eurfe of the La'w (not by 
 Ji^ftfing the faid curfe fir Wibut) by afatisf^Elory price of A~ 
 'iftwrwrw/, namely ^by paying or per firming unto his Father that 
 ]^nvfilnAble precious thing tfhis Mediatori4l0bedience,wherc' 
 * of his MediAtortAl fiicrifice of atenemcnt "was the mdfier-piece, 
 
 ^^ Sinners Right eoufnefs or fufiification^is expUined, and 
 I cleved fiom fame common Errors, 
 
 Tradesman, 
 
 WUat matter or thing "^as it that Chrifi paifl or perfor- 
 med to his Father for our Redemption^ or after What 
 manner did Chri^ Redeem us from the curfe of the 
 Law} 
 DiviKe. That vhich Chfift did to Redeem us from thecurfc 
 of the Law, was not by bearing the faid curfe really in our ftead ; "^^^ *'"g of 
 \ as the common dodrine of imputation doth teach ) but by pro- chtfrt'^aid for 
 curing his Fathers Atonement by the invaluable price or pcrfor- ""' ^"'^"^p'.'*^" 
 mj nee of hii own Me Jiarorial Obedience, whereof his Mediato- Ki'lai obc(icaVci 
 
 N 2 rial 
 
 I 
 
 4*. 
 
^ 
 
 The MerUirioM frice tf 9Mr Parr II. 
 
 rial Sacrifice of Atonement was the finifhingMafterpiccci Thij 
 
 kind of Obedience was that rich thing of price, which the Fachet 
 
 required and accepted as dusi'^Aoiy for che procuring o^ bis A- 
 
 toncment foi oar full Redemption, JuftiHcation} and .Vioptioit. 
 
 And according to this Tenor, the Apoftlc/'^W doth explain 
 
 . . th^ niaftfr^ he doth teach us to place the obedienct to the Medi- 
 
 ouitbTiedii- «itor in a d'ucA oppoficion to the tirlVdifob :diencc o*,c^Jam-^ Rim. 
 
 tor!ii rbtd.cace ^, , j. j-jg niakes thc mcTit ol Chrifts Mediatorial Ob" dknce, to 
 
 tomitVvaii thc countetvail the demcn:<..f yf/^^w/ difobedicncc j for che diiobc- 
 
 '^7'^'*Lv ^b '^i*'^^^ 0^ ^idAtn was but thc iiiHjbfdience of a metr man, but tht 
 
 -iier.c:! * obcdiiiKCO' Chrift wa- the obedicncc of Cod-Man ; and in chat 
 
 ref^^'^clGjd the Fjrh^r vvjs more Iiighly pleafcd with the obedi' 
 
 cacc of thc Mediator, ciicn he was difpleaftd with the difbbedr- 
 
 cjc* «>f Alim: II' ic, then clicre is n'» n<;^d that our UcircJ 
 
 JM- diaror fhould pay both the price of his Mediatorial Obedience 
 
 aiul alio bear the curie ot die Law really for our Redemption. 
 
 I never heard thai ever any Tutkilh Tyrant Wid re<;uire fuch a 
 doiiule !au ta<^\ion of any redeemer for the tcderoprion of Galle^- 
 ll*ve<,I jKvar heard chat ever anyTyrant did require any rcdccm- 
 ct ro pay both the fbll price which they demanded f« r their re- 
 demprion of their Gailey-ilaves, and to bear thcpunifhmenrof 
 their cutf , llavery alfo in their (lead : I think po cruel Tyrant did 
 c^^er exad (iich a double fati fadioa ; therefore Tcannot chu^c but 
 wxjivJer at thc common doctrine of imputation, btcauf- it makei 
 ciod the Father m re ridged in the price of uur redemption, th"* 
 evcr'l'iirkiih Tyrant was. 
 
 Kci her hare I ever heard that ever any cruel creditor did requfre 
 'i;ch a double fatisfadion of any furety for the redemption of any 
 4cb:i. r, as to pay both his full debt, and yet to bear his impril^)n> 
 ment ahb : no creditor ever did o^ could by any law of juilice ex- 
 *d fjch a. double, f^isfaciion oCany furety for th- rcdcmpnon of 
 : is dcbrei, \\liy then doth the do<^rinr of imputation make God 
 The I atner to be a harder acdi^)r in the point of la'jsfadiQn, then 
 < v: r awy ridged creditor wa5 among men .' 
 
 1 "rade/. / fr^j givt me ItAXi i e rrflnffr my better fatisfsfii^ 
 */. . '•r t fiirmptttn is net slvajs dent by 4 fricty l>iet ftmetimet it 
 i i tijf.e h txcioAvge •fone prijvnerftr antthtr ; therefore, why mdf 
 »ft C i^ ^ >^Avd in 9HrJl(4d^4n(i har eur (Hrfefar tnr Redemption f 
 
 Vninu 
 
 ^^ 
 
<«■» 
 
 Pirt 1 1. R$dempth» stiii JmflificMtUn cUtred, 
 
 Dhtfie. 1 granr that the wajtoFredempcion are raok'd into 
 three fbns. i. By exchange of one capcive for another ; but we 
 arc not thus reelecmed>for God did not give his Son into the hands 
 •f Sachan Co redeem us from nniict the powerof Sathan. 
 
 2. There is a rtdemprion by force andftrcngth : but this may 
 be called a dcliTerance rathea then a redemption ; but however 
 Chrift did not thus redeem us from Gods wrath» for then Chrift 
 mufl be ftronger then his Father ; bat himfclt doth teftitir,that his 
 Fsrher it ir eater or firmger thenkei J§hm \^ 28. Therefore 
 Chiiil did not redeem us from his Fathers wrach by force and 
 (Irengch ; but yet a^rcr this fort he doth deiirer us dayly from the 
 power of Saihao; for ht i/Jtronger thtn thatfir^g v$4M Lmks » i • 
 31. 
 
 ?. Therefore, Chrifthathredtemcdus^oinihccurftofihc 
 Law-» and Co confequcntly from his Fathers wrach, by no other 
 way or mejnsbut by that rich and unraliiable price or merit of his 
 Mediatorial Obedicnce^and this way of redemption isoftcncaughi 
 and confirmed by the Holy Saipturcs : as in, i C»r. 4, a©. TV 
 mre hourht with a frice : Namely with thtfrecious kUU •fChrifi 
 mf #/4 Lamy without btemijh snd without (hot, i Pet. i. ip. it is 
 called precious, bccaufe it was the blood ofthatperfon that was 
 God as \\ ell as man ; and 2 . it is called precious by the hgure Afe^ 
 tjnomi4jhcc3u(t it is put for all his Mt diatorial Obedience, wherc- 
 oi his Mediatorial Sicrificc was the Martcr Piece jfor that ad of his 
 was the hightfl ad of obedicmcc that eTCr G06 required, or that 
 the Mediator could perform for our Atonement and redemption ; 
 and in this (en(e only we hat e Afmement,R»m. ^, i\. ^Bdredemfti" 
 
 ^'/r . , . ^ 
 
 thi ^rols fubftaocc of that blood that was (hed by the Rvmam in • 
 pallivc manncr,is not to be taken by ir filf,aIone cotifidcrcd^tor that 
 precious pricey neither doth the grofs (ubAacce of blood ctenfe any, 
 but defiles- therefore Wf muft uke the blood of Cbrii^ by the figure 
 Aiet^nomidSox hliMediatorial(J)bed)<ncc whcieof his Mediatorial 
 Sacrifice oi A:oncmf nt w as the Mailer piece : and in that fenfc it 
 procures the Father Atontnicnr,a.id in hat fcnfe it dot^ cknfethc 
 loul til m (u ; t«r ad^onas wc tvtt me rathcis /Atonement) we arc 
 
 freed 
 
26 
 
 Th4 (JHfritarhut "TrJte #/ tur 
 
 Part II 
 
 firced from the guile of all dnrand in this (enle the blood ofl^if^hrifi 
 his Son, doth clenfe tufrom sllfin iIohui.y.Rrv.i.if.h'ii facrifice did 
 procure hisFathers Alonement,becaule it was a Mediatorial Sacrifice, 
 for he offered himfeifhy- his eternal fpirit, Heb. 9. 14. In the lews ac- 
 count ChiiO died only a paffiTe death, but in Gods account he died 
 a mediatorial adive death ^ and th'-refbre it was accepted of God 
 as a plealing (acritice/or the procuring ©four Atonement and rcdeni- 
 plion: neither filvcr nor gold, or any other corruptible thing 
 could procure our Aconemeot and redemption • no other thing 
 could procure it but the highel^ degree of obedience which the me- 
 diator could perform, which was his mediatorial (acritice of A- 
 tonemenc : it vim no legal obedience, nor any other human adi- 
 on that was a futficicnt price for our redemption, but it was that 
 precious thing or ad of his Mediatorial Obedience in W\i obliga- 
 tion which was a fuper-natural obedience ; and therefore i: wai? 
 accepted of God the father as the meritorious procuring caufc ofour 
 Atonement and red- mption : and fo confequcntly it .was that pr&. 
 cious thing of price by vvhichChril\ did redeem us from the curie of 
 the lavy, and from his Fa:hers wrath. 
 
 2. Tkis way ofour redemption was taught and typified by^ 
 that price that all Ifrad gave for the redemption of their liresimc- 
 diatly after their coming out of E^ypt. the rich might not pa(s,nor 
 the poor might not diminifh from half a ItvUel : bothmuft give [ 
 a like price for their redemption: (and thefc halt fhekels were after 
 nfcd to buy the dayly morning and eyening lacrihcei, which were 
 publick faCrifice for the whole Church of Ifral J and this Redem- 
 ption money was given yerr by yecr,bccaufe ti.e law madenotbing 
 .pcifcd at once :fee Ainf. on Exo. 7, o. 15. Nek. 10. 5 2>3 3. 
 
 And this redemption money ( or part of it at leal^ j was called 
 fin money i 2nd Trcfpafs money, 2 Kingt 12.16. bccaufeitwai 
 employed to buy the publick/iw offerings, and trejpafs offerings as 
 well as the dajly Enrnt Offerings '^ and it was Employed aifb to 
 build thcSanduary, or to repair the Temple, as I have formerly 
 noted on (^or. 5. 21. 
 
 And this ceremony might teach them and us.that Chrif} fliouU 
 
 redeem us by making his r)ul a fin offering , and a trc^afs offering 
 
 for the procuring of his Fathers a:r>n^meiu for ( ur ful redemption. 
 
 3 . It IS evident by another Typical ccrwmony of redemption 
 
 that 
 
r< 
 
 V *^ ■ ■ ^ ■ / W^ 
 
 Part II. F.edenifthM9nd Juf/JicMtUncUered. 87 
 
 that Chrift hjfth redeemed us by a price only (and not by bearing 
 
 the curfc of the law for us) for in Xrt/. 25. 25. jp.47.it is 6id 
 
 if Affj man thr^Hgh poverty be- not nblttoredeeinhimfelf^r^s j jm 
 
 land from bendi^gc^ theH his brtther at his next kinfmdn mnfi re- 1 ^ 
 
 deem them by a price of money or monej-^orth • mtd not by going in* 1 J 
 
 , to his brothers p^erty to fnprhhmifetj in his fif^d: and in this T 
 
 •icnfe Chrift the antitype became rrjio^ 'thath* might become <5ur 
 
 brother and ncer kinfman in the flcfti, 'that fo by ific right of bro^ \ 
 
 therhood he might have a dired entcrance to do the orficc of a rC^ ' 
 
 deemer for us bythc rich and weighty price and merit otirisMedi- 
 
 atorial Obedience, whereof his Mediatorial Sicrifice of At(yn6}> 
 
 mem was the Mafter Piece, for that was the moft precious thing S 
 
 that cither God ihc Father could require, or that the mediator 
 
 could perform for our Atonem- nt and Redemption. : 
 
 Tradcf. Ten make the mediatorial facrifice of ^hrifi to bt the ' 
 
 only fatisfaifory price to Gods jvfi ice for our redemption t and in J 
 
 ejfed; the Lutherans//*/ as much, they fet as high sprite up»n the 
 
 blood of Chrifi asjou do, for they commonly fay that one drop cfthe 
 
 blood of Chrifl is fnffcient to redeem tht^holt^orldMndj^ntf^ 
 
 ifithjlanding they do alfo f^y and affrmthat Chrifi fufered the 
 
 wrath of God according to the cnrfe of the Lav, for onr redemption ; 
 
 and thisfuffering of Gods yrath they make to be as neffffaryftr oftr 
 
 redemption as his Mediatorial Sacrifice, therefore'in th^r judge- 
 
 mtnt and in the judgement of divers *rA^Protcftant \Yriiers,Chrift J|. 
 
 hath redeemed ns boththefe vays : Namdy by paying unto god 
 
 the price #f his precious blood, Mndby bearing hi* Fathers wrath 
 
 alfo in the fame proportion as it is due to tot from the Curfe of the 
 
 >Law ' 
 
 Divine. There arc two dangerous errors in this tcnent of the 
 Lutherans . i , it is a raoft dangerous error to affion that Chrift 
 hath redeemed thcwholc world. And 2. if i» another error ts 
 danger, us as the former to fay that one drop of the blood olChrill 
 is futticient to redeem tlie whole world. 
 
 I. It is a dangerous error to affirm that Chrift ha:h redeemed 
 the whole world,he never intended to redeem ali Mankind in cc- ,-i,,;flj;j„„ 
 neral, he never intended to rtdeem any but the v1/rf«7 :he cop- {bed his biood 
 firmed the promifc or c >vcnant only fvr the 0^a;ty . ^an. 9.27. ^^i^M^^Jl^or 
 And when he ordained his laft i upper to be one ot the feals of this the iieci um- 
 
 covenant, ""^^'y* 
 
gg Tfftd'A.erUerUm TrittffiMr Pari II* 
 
 c 'Vcnant.heCii'l of the wine this U i he hl—ti eftite mew Tejhdment 
 ^ ctvenMt ^hich is Jheif$r jnu snd the many Afat. z6. a8. Aiii 
 .WMs§Mce tferei ^namely as a mcdiatorui (a^rific* of Atonement) 
 t9 ht^r the fins 9f the mar»y.Hr^. ^. i8. 4»i hegMve his life m r^m- 
 f§mf9rthemax\y-^ M4t.10.zS. 
 
 TcaJef. Theft many mAj ire mnderfieod efdll mdrnkind in gene- 
 TMl.fer PavA faith r^Mr,Througb the offence or one thf mMnj were 
 nude finncn lUm. 5.19. That is to fay all the wofld, fer all md^- 
 kind in General ^ere rnddefinners thyugh Adxnsfsl/. 
 
 Divine. I grant taat the term Manj in fonie places of Scti- 
 prure may b: aadcii^ood of mankind in general ^ bar yet not in the 
 place that yon have cited : I grant that all mankindin general ate 
 become finners through tyfdam fall, bur y« thar re::: which pou 
 have cited aims only to prove, that the Elcd number arc liade 
 iinnen dirough ^W<»»f/ fall, became the Apofik dor h by aiidby 
 after counterpoife many to many, laying, Js by «»c mans difokedL 
 tnce many vere made finners. So hy the Obedttnce ef One^jhai 
 many he made righttom: Rem. 5.19. Here the lafl term m.iny muf) 
 paraUcl the firft term »M»y:and this laft term w/iwy caiirot be un- 
 (lerfiood of any othen but of that mar,y only that have the benefit 
 of ChriAs Mediatorial obedience to cure their iinfal condition that 
 came by ^^iiiw/dif^obedicncf. 
 
 In bricfc therefore, the fea^c oftfce ApoPi>cmuflly thu^: ms 
 by enemans difobediente themaxij ( that is tejay the ele^ number 
 were make finners as well as the reprobar€$,£;^/). 2.1. Rem. j. 9. ) 
 So by the Obedience ofO N E the many are made righteew : no rc- 
 -probatcs can be included in this manyt because they are not made 
 righteous by the Mediatorial (Wdience of JelasChrirt: but the 
 manf elf 6kcd oRfs only : for by the Mediatorial Obedience of Je- 
 fus Chrift.v* hereof his (aaifice ofAtbncmem was the Mailer piece, 
 he procured hisl-arhcrs Atonement to ail tiicelcd<t>r their lull 
 rightcoafheG, redemption, orfirLcdomc tromtheguih of fTnaiicI 
 fa coRfecjuerjrly from the curfc of the law, and tK>m his Fathers 
 wuth : and for the c many oncly and no: for the ic'i of rlu world 
 doth Chrift ro=ke inttrceffi on to his Father ; lehn — , 1^. pfa. 1 ^ | 
 4. And fortheftonivhrdidfaiii^i^cnimreif /»f;.>> ;-. 79, 20. 
 
 Triereforc thiv (peech o^ the Z^^rAr^iewj w her -by they labor ro 
 prom. te the duAinc of a ^"uctai redemption, «!o:h argue their 
 
^^■■■■■■■^^■'•'^^^wwi^-w^di 
 
 Part I. KedimftionsndlufiijicmtioH€leerid, 8p 
 
 great ignorance in the Articles of the EternaJ G)venant which 
 
 was ma !c between the Father and the Son for mans Redemption. 
 
 But they lubor to prove th'eir tenent by fcreral Scriptures, as by 
 
 Uhn r. 19. where Chrifl is (aid n be tin Lamb «/ G^d thAt ukf^ 
 
 afFA) the fins tf thefVcrid-^ al(b they alledge, 1 Ithni.i. where 
 
 Chrift is laid to bejheprofitUutnfor our fins ^ and Mt for §urs tnlj-^ 
 
 .JlMtfor thefinsofthe^hJefVtrld: To thcfeSiriptures I anfwei, 
 
 that the word fVorld muU not be taken for the univer(a] number of 
 
 all m^kind, but it muft be taken for the World of Believers only* 
 
 as the matter h explained by lohn 5.16. Godfo loved the World, 
 
 • that he gave hn only begotten StHythst vrhofoever believethinhim 
 
 ' Jbould notferijh, but have everlafling life : In this Text the word 
 
 H^orldis explained, to mean fuch only as believe in Clirift ; and in 
 
 verfe 18. They that believe not in the only Son of God)Are exempted 
 
 from Right eoufnefs *i»d Redemftion by (fh^^fi- 
 
 Agam, rhej'aiicdge that Chrift dyed for aU men in general^ be- 
 
 , caufe it is fuid in 2 for. 5.15. That Chrifi died for AU : To this I 
 
 I Anfwer, that the word All in this Text, muft be tak?n for all the 
 
 Ele<S only, and no more ; it muft be limitted to all of that fort oi 
 
 pcribns of which he fpcaks • namely, to that AU rvhich live not to 
 
 t hemf elves, but Hnto him that djed for them; he never Ihed his 
 
 bloud for fuch as live to themfelves, but for fuch as live unto liim 
 
 that died for them : and this Interpretation is further cleered by 
 
 another Scripturejin John 1.16. ofhisfnlnefs yoe all receive-^ that 
 
 is to fay, all we which do believe : So Chrtft he.tled all that Wvr^ 
 
 ftcki Mat.i.\6. that is to fay, all the lick perlbns that were btought 
 
 unto him: and therefore another Evaiigeliftdorh explain it thus, 
 
 I He healed many i Aiar.x. 54. and the word All is ofteti put for 
 
 I many^jLs'mMat. 21. i6, Lnk. 2\. 17. Phil. i.ii.Gen.j^i.^-;. 
 
 Therefore I may well conclude, that tliis AlTrtion of the Lh- 
 r^rr4«/ and ^rii»»«*4wj i< a dangerous Error, for by it they mike 
 every profane perfon believe, th.it they have as go x! a fiure i.i cac 
 bloud of Chrift, as any of GoJs people have, if they caii bii: re- 
 pent, intimating thereby that they may repent when they wiA. 
 
 Secondly, It is another moft diager.)u- Error 6{ the L-4theya>!s^ 
 to afcribe the price of our Redemption to one drop of the orn j- 
 rea! bloud of Cnrift^ for it is a cotjtio.i fay in^^ among cIi;:t!, tha: 
 one drop of the blou4 of Chrift is lufficicnc to re^kcm.thc whoiL 
 woilJ. - O . 15 i? 
 
 1 
 
 
5,0 The MeritorhuiVricidf onr PJTt.II. 
 
 1 
 
 But if this fpeeeh of theirs be well examined, it will appear 
 Scud LffhriftS that one drop of the bloud of- Chiift was not Mcient to redeem 
 not (ufficient to f|,j ^\c^ ^ much Icfi was it (ufficient to redeem the whole world in 
 wbok^iid. general : for Chrift muft by Gods appointment (bed as much bloud 
 as was Mcient to make his oblation withal : But one drop was 
 not futficicnt to make his Oblation J Therefore one drop was not 
 Mcient ro redeem the Elcd, much lc(s was it fufficient to redeem 
 the" whole world : Chrift k'lew well enough that the bloud of the 
 burnt offering, and the bloud of the trefpafs offering, fwhioh was 
 a type of liis own bloud) mu'l be (bed in fuch a large quantity, that 
 the Altar muft be filled with it round about, Lev.-i.'^. See al(b 
 Ainf, in Lev. j . 2 . this fprinkling muft be made with fuch a large 
 quantity of bloud,that the four corners of the Altar might be filled 
 with it, Zach. 9. 1 5. The Original word doth £\gn\^t A fouring 
 om with ffr inkling: And the Hebrew Cannons tell us, that the 
 Priefls muft endeavor, to receive all the blou d in bowls, that ijicre 
 might be (ufficient at twice fprinkling to ly thick upon all the four 
 fides of the Altar ; as it is written in Lev. i. 5. RouniL about the 
 tAltar : and the reft of the bloud that was left, the Saaificers 
 poured out at the bottom of the Altar ; Sxod. 29.12. and thence 
 it was conveyed by fpouts into the ^ioo\s. K idron : See Ainf. in 
 Lev. 4. 7. yea it was the Lords exprefs commandment concerning 
 J. all Saaifices in general, to four out the bloud (namely by a large 
 
 ^^^^ x\6i\\\itr3\{^rmV\\x\^ufonthe Altar of Jehovah, l^eut. 12. 17, 
 
 ^^ and Chrift did fulfil this type when he poured cut his foul to de.nh, 
 
 ^ J fa. 5 ; . 1 2. fo the Hebrew is j but Paul^ Gre k in Rom 4. 2 y . is 
 
 The holy Ghoft taken from the fcvent)' on this place, which is paUive ; He W<«* de- 
 ^^VdllmLi^i'^fred to death for our fins: and thus the holy Giioft in Hebrew 
 thcdcathof and Greek doth make the death of Chrift to be both Adive and 
 aaVvc a^paffivc PafU vejbccaufe in his death he died both adively and palTively : for 
 wherein a great j^g fuffercd paffivcly from man as a ^fa^efa(?^or, and yet he did 
 coLhcd? aduate his own death, by feperating his foul from his body by his 
 
 own adivc power, or by the joynt concurrence of both his Na- 
 tures : and becaufc he did freely pour out his Ibul to dcath,thcrcfore 
 his death was typified by a large quantity of bloud, which was 
 fprinklcd by the Prieft upon the Altar. It was the pradife of Ido- 
 laters alfo, to pour out the bloud of their Sacrifices ; but of fuch 
 the Mediator fairb? / "^ill not four out their poured cut Oblatiens cf 
 
 kUud: 
 
 v^ 
 
It^mm^m 
 
 Part II. Redemption and JuftJficatioHcleered, 
 
 bloud: that is to (ay> Iwilinoc nuke Atonement for them, by 
 
 pouring out my bloud for them ; FCmI. 1^.4, I am loth (faith 
 
 D. Hampton) to belicrc that cither the Father was fo prodigal of 
 
 his Sons life, or that the Son was fo carclcG of his own bloud, that -^hSc^r^lm 
 
 he would have poured out allj if one drop would hare ferved the B-om. 13.4- *. 
 
 turn. printed «^ 
 
 Secondly, As the quantity of his bloud muft anfwer the typc^ 
 of pouring out, fb the quality and manner of fliedding it, mull 
 anfwer to the Typical Sacrifice : Firfl, no bloud was acceptable 
 in facrifice, but that which was of a clean bcafl : and fecondly, No 
 bloud was acceptable but that which was fprinkled by the Priefl : 
 It Was not the bloud of Chrif^ which was died as a Maltf fador, 
 neither Was it the bloud of Chrift as it was (hed by the Roman 
 Sduldiers, that was fufficient for our Redemp:ioii ; but it was the 
 blond of Chrifl who was the Lsmk of Gtd \¥ithoi/t fpot : and fc- 
 conJIy, it was the bloud of Chrift that \v3Sp»ured or jprinkjed by 
 hu Tritjitj Nuture-i namely, by His God-head, that God accepted 
 as themeritorious procuring caufe of his Atonement for our full 
 Redemption : U was not the grofs fiibftance of his bloud that God 
 the Father regarded, no otherwife but as it was a LPlfetjimntU of 
 his Mediatorial Sacrifice of Atonement ^ for his material or cor- 
 poreal bloud was fpilt upon the ground, and it was foon dryed up, 
 and God kna ws what is become of it now, but it was the m:ri:o- 
 rious et^icacy of his bloud that he regarded, which I call his Medi- 
 atorial Sacrifice of Atonement • thatWoud is never dried up, but jr 
 it doth ever live to procure Gods Atonement for the full Redem- 
 ption of all the Ele(ft. 
 
 Therefore it mufl needs be a dangerous and a (up«:rfliricus error 
 oftheZ.«r/»rr4»^,toafcribcfomucU to onj drop of the matcdal 
 bloud of Chrif). 
 
 ■ Tradef. Imufi needs kcknovrltdge that yen have gtven me pod . 
 fdttsfa^ion toHching thisfprech of the Lutherans and Armiiiians, / 
 now fee fUinly that it hath bin an occafion to corrupt the minds of 
 many touching the true merittrioms price of our Rctiemption : I 
 pray you therefore let me bear yonff/eak^ a little more fnily rr herein 
 the true meritorious efficac) of the bloud *f Chrij} doth ly^ for the 
 procuring of the Fathers ^Atonement for ourfnll Redemption. 
 
 Divine, Tne true meritorious eftiea^ of the bloui of Chrift, 
 
 O 2 lies 
 
9 2 The Miritorlom FrUe of OMr Pail II. 
 
 The true foRC 
 
 lies not in this, that ic was a part of the corporeal fubftancc of the 
 Lamb of God without Jpot ^ nor in this, that he (uffered his bl 'ud 
 w^v ^^ ^^ ^^^ ^^ '^^ Roman SouMicrs in a paffivc manner of obedi- 
 and^cfEtacy"(^" ^nce ; but It lIcs in this, that it was fti.d by his own adive Prieftly 
 chrtiTuJl'in P^wer, by which means only i: became a Mediatorial Sacrifice of 
 thi», thathefdid Atoncmenc : and yet no:\vichlbnding, though I do not place the 
 iwbs-S rm,i ^^^<^'?^y of hi^ bloud neither in the material fubftance of his bloud, 
 to dcjth hy his Hor in the palHve ihedding of it j yet I do freely grant that both 
 pow/"t'/ ^'* material bloud, and the paflive ftiedding of it, are often put by 
 which mcines thc figure Sjnecdoche, and by the figure AfetjnomUy for his Media- 
 Si'aiaiorSiuV torial Sacrifice ot Atonement : as for example, in Efh. 1.7. we 
 erificeofA- kave Rcdemfthn through hts blond -^ This term ^/aW, muftbcun- 
 ■°'** derftood with a grain of Salt, tor the term blond here, muft be un- 
 
 derftood by t!ic figure iJiietpomia, tot the fi^nc and token of his 
 death ^ and fecondly, the term bl ud and deacn in the pallive adi- 
 on, is often put by the fig jrc Synecdoche, for his adive Mediatorial 
 death ; bccaufe at one and t>>c fame time Chrift died both as a Me- 
 diator actively, and as a maUfad'rpallivelyj as I have explained 
 the matter in GdL 5. 1 5. and in < ^ther places alfo ; therefore feing 
 thereisiuchaconcaanationofhis adire Mediatorial death with 
 his paffive death, they may well be put the one for the other in- 
 terchangeably, becaule they were fo ineiw^'ven together at the 
 lame time ; and in thi- refped the holy Scriptures do indifferently 
 put the one for the other : this difiinflion I hope the wife will ca- 
 fily underftand. 
 
 But tor your better underftanding of tlie mtritoriows efficacy of 
 the bloud of Chrill, confider two things, FirA, Confider what 
 was the Prieflly Nature of Chrift • and Secondly, Confider what 
 was his Priel^iy Adion. 
 
 f irft, His Prieftly Nature was his Divine Nature ; for he is faid 
 toht aTriefi for ever after the order of MeUhiedeck^y ot whom 
 it is witn. fled, that HE liveth, or thdt HE ever liveth : Heb.j.B. 
 for"*«byh'is This term HE,importeth the nature Ev.r-living; and thenirmufl 
 Diwi:.c (uturc fee needs mcan his Divine Nature.for his Human Nature was diflbivcd 
 • J**jf.&"in Rev. ^Y ^^^^'^ -1* c )ikr E iiphafis is in the word HE. in Pfa/. 102. zj. 
 107. Thou Art HE^ and thjf jeers fail rot ; The AplHc Taul doth ex- 
 
 pound this HE of the God- head of Chrift, inHr^. i. 10.12. In 
 likclort the term HE runs in this fenfc, in the firfl piomife made to 
 
p ' ■ ' 
 
 Part 11. Redimftion And Jujffficatiin cleered. 
 
 yldAmaadEvej HE (haU break^thj heddi Gen. }. 15. who ellc 
 can HE be that (hall bf(.ak the Divcls head plot, bur tnac HE that 
 is rhc Son of God ? And thusthr Apoftle John doth expound that 
 
 HE, faying, Forthu canfe \^HE~\ the Son of God wm made ma- * '>* 
 
 nifefiy that HE might deltrty thevtrl^ofthe'Dive/, or that he 1 J 
 
 might breakjhe Divels head- plot in pieces : i lohn 3 . 8 . He is al(b \ W 
 
 called , The Son of God that Jhall Jhortlj bntife Sat ban under ottr 
 fett, /J#i». 16. 20. Fromallthefe places c »mpared together, it is 
 cridcnc that Jcfus Chrirt in his Divine Nature is a Priefi for ever 
 after the order of Melchifedeck., 
 
 But yet withal take notice, that the term HE in Gen. 5.15. doth 
 comprehend under it his Human Nature as well as his Divine ; yea ^ 
 
 it doth alfo comprehend under it the perfbnal union of both his 
 Natures. Firll, The term HE describes him to be true man, bc- 
 caufe he is called the feed of the fVoman. S . condly, the term HE 
 defcribes him to be true God, bicaule he mufl breaks the Divels 
 head-plot. Thirdly, the term HE is a Noun fiiigular, and fo i: 
 dcfcnbes the Perfon of the M;.dijtor to be individual, after that his 
 two Natures were united by ^\\ Hypoftatical union ; and fo the 
 Apoftlc cals tliis feed of the woman,or thufctd f Abraham Towr] 
 which is ChriU, Gal. j . 1 6. , 
 
 Secondly, CoiiliJcr what was his Prieftly a<5lion, and that was 
 the fpriuklingol his own bloud by his own Prieftly Nature, that 
 istjfay, by his DiyincNa'urc; fot he poured out hia foul to death, 
 
 Ifa.^l. i2.namefy,br the adive power of his own Divine Priell- ^ 
 
 ly Nature • Jor he *,fertd himfelj by hu Eternal Being or ^od-head, 
 
 Heb. 9. 14. thatistoiay.helepjraccd hi^ foul from n is body by the ^A 
 
 power rthis G >d-hcad, uhen he made his foul a Trefpafspfferin ^ ? i| 
 
 for our fins-, //<«. 5;. 10. if hi> bloud had bin fprinkled only pa!- j v 
 
 fively bythehand.»4 man, and n Jt adively by tl;e power of his . ;• 
 
 PiielUy Nj'urcithadmadeno Atonement : As for example, If '*'■ ^ 
 
 the bloud ol the t\ pical lacrirtce of Atonement had not bin iprink- • % 
 
 led by a Pri*.li,ir had made no A: -nement.becaufe it was anac5tioii \ 
 
 that did propv-rly belong to the Priells office to fptinkle the bloud ^ 
 
 ofevcrySactificeupont'K Al ar- t! c Lcvite? might noi fprinklc 
 the bloud o\ every Idcnticc upon the Altar, the Prielb only mull do [ \ 
 
 it : the Lt vitcs indeed might Kill fact ifices, and receive the blouvi in t 
 
 k'uls, asAliillamsiothc PriclUj butyctrhtfymiglunoE fprinkic v«r i 
 
 the 
 
 .^> 
 
94 
 
 The merit or ieus Price of our 
 
 Part 1 1. 
 
 I 
 
 the b!oud of any facritice upon the Altar j God had rcferved that 
 adion to be done by the Prietls only, becaiife it was one of the e(- 
 feniial pans ot the Sacrifice : S^QAinf. on Lev.i.'^. Majmtny 
 (aith, T/.v.f the aSiio» of fj>r inhaling hUud upon the AlmXy ii a 
 veigktj mAttLT^it IS the root tr prificipal of the Sacrifice-^ Sec Ahtf, 
 in ExoJ.i 1 . fy ..\\ nnzid ic already -and the manner otfprlnkling 
 muft be d' nc v\i h a large and liberal quantity • and thereiure it is 
 called pouring cu:, as I have formerly noted it in £pr. i.^.and 
 this Iprinkling with pouring aji did repref nt thf df athof the 
 beaftjand alfo it did typific the death of theMedidtor ^ for the f^ul" 
 of the beartisinthcbloud, andfb alfbthe foul or viral fpirirs ot 
 man is in his bloud, or wkh his bloud : and therefore a Urge quan- 
 tity ot bloud fhedj muft needs be a true evidence of death. 
 
 Secondly, Bloud was given or /prinkled upon the Altar to make 
 Atonement fot mens fouls. 
 
 Thirdly, ItplealedGodin thisrefpcd to ftperate blcud from 
 the common u(c of food, as long as the partition wall of Ceremo- 
 nies ftr od betwixt Jews and Gentiles. 
 
 Fourthly, Therefore the Lord did threaten the Jews, that if^ttiy' 
 d/ them did e^t bloud, hdt [oul Jhtuld be cut off from among hit 
 people : Lev. 17.11.4. Lev. 7. 2^. But now the partition Wall is 
 broken dov;n, and both Jews and Gentiles miy eat bloud and 
 things firangled as lawfully as any other food. 
 
 And becaufe this large and liberal fprinkling of bloud by the 
 Prieft upon the Altardid reprefl'nt the death of the facrifice, and 
 typifie the death and facrifice of Chrift • therefore bloud was much 
 ufed as a purging type, for almoft all things arc by the Law purged 
 withbkud- Kf^. p. II, ii.tofignificuntous, the purging na- 
 ture of CI. rills faaihcc of Atonement : Material Bloud doth not 
 purge, but defile J but Mediatorial Bloud doth clenfc and purge 
 away fin • and therefore Chrirt made his oblation by the joynt con- 
 cnrrenceof both his Nntures in a Mediatorial way of obedience; 
 his Human Nature wa^ the Larr b without fpor, and his Divine 
 Nature was both the Prieftandthe Alrar whereby and whereon 
 his human Nature was facrificrd and offered; and by this means 
 hrf death became a (acrifice of propitiation to procure Gods Atone- 
 ment to all the true Uracl of God; and ill this refp.'d his death is 
 called thf jfrinkl'^fg of the blond of Chrtfi^ i Pa. i, 2. \>chich 
 
 Ipeaketh 
 
r~ 
 
 Part 1 1. Redemption andjujlification cleered. 
 
 PS 
 
 Ipeaketh l^etter things then the hloied of Abel ^ Heb. ii. 24. 
 
 And fccondly, In this rcfpcd the Blond of Chrift is called the 
 Blond of godj cyffl. 10. 2 8. not only brcaufehis Human Nature 
 was united to his Divine Nature- for by the communication of 
 properties that may be attributed to the pcrfon which is proper but 
 to one Nature only : But fccondly, It is called the Bloud of God in 
 another refped j namely, becaufe he (hcd his Bioud by his own 
 Prirftly Nature ; that is to fay, by the adual pou er of his Divine 
 Nature; for ht offered himfelfbjr his £ternAl Spirit, "Htb.^.i^. 
 Mnd poured out his foul to death : //<«. 55.12. In like fort he is called 
 lehovah our right eon fuefs : ler. 2 ; . Becaufe his Mediatorial Obe- 
 dience Cwhereof his obiacion was the Mafler-piccc^ was adUiated 
 by lehovah, that is to fay, by his Divine Nature as well as by his 
 Human. 
 
 So then, I may well conclude, that the death of Chrift was a ^^^'^ '" •>' 
 Mediatorial facrifice of Atonement, becaufe it was theAcft of the JEcLar""'^ ^^^ 
 
 hu- 
 
 Mcdiator in both his Natures 
 
 mbofGod 
 
 In his Human Nature he was the without fpot.and 
 Lamb qf God without fpot j and in his Divine Nature he was the turc he was" he 
 Pricll to offer up his Human nature to God, as a Mediatorial facri- l^'t^^lif" " 
 fice of Atonement, for the procuring of his Fathers Atonement for Mediatorial sa- 
 the full Redemption of all the Eled. m«"of o^uTrc- 
 
 But flill remembeJ: my former cautif^n, that you may undcrfland dcTi-tion. 
 \ my words with a grain of (alt ^ for when 1 (ay he did poiirout his 
 own Bloud by the adive power of his own God-head, I mean 
 that he bytheadivcpDwerof his God-head did pour out his foul, 
 or fcperate his foul from hi^ body, when liC madehis foul a Trcfpafs 
 offering for our lins and trefpaffes ^ ^/*-5 3- ^'*' J^- Bipud is often 
 put for the feperation of his Soul from his Body ; and fo Ifii.ih 
 doth explain it, He peured out hi*[etil to death ; I fa. 53.11. The 
 Romayt Souldiers did fhed a part ot liis Bloud,, bu: yet all thar ever 
 t'ley'could d ^ unto him, could not feperate I. is fojl from his Body, 
 till himfelf plealcd to do that by the power of his own God-iiead. 
 HisDivinenaturc was the Altar iipoi w'aich iie fancflilied his 
 Human nature,and this was typified bv the Levi;ical Altar, \ hich <lhti{i in his di- 
 at the firft was- anointed and fanditiedjthat fo ic might (andiriethc u'c Ah'^'up^" 
 facrifice that was offered thereon, Fxod. 17.1. Numb. 7. 1. 8 8. { >r ^''''^ ^^ ^^'^'^ 
 affoon as the Altar was fandihed, it waUalled Holinefs of Hcli.^»l\^'^'lT.!'oZ\' 
 vrffesi Exod. 20. 57. becauic it fanditied all the facrificcs that ^"''""°f *'<'"«- 
 
 wcie 
 
 1 
 
r -" — ^ ' 
 
 96 Thed^eritoriom Triceo/our Part fl. 
 
 were thereon, tj^dt. 25. 14. This did teach and typifie unto 
 u\, thjt Chrilt nas noc only anointed and fandificd by the holy 
 Gnoll to be the mediator, but that he himjflf did alio fandific 
 his own humane nature, which he did offer up to God upon tht 
 • Altar ot his ovvuG^d- head; as a facrificeofaiwcet fmcliing fa- 
 
 vor to God tot thr pre curfng of his I achcrs Atonement tor our full 
 Redemption. E^h. 5. 2. hhn 17. ip. 
 
 k was the hoiynels ofhis divine nature tliax garc the quickning 
 power to the obi a.ion of his Luinane nature. Iohn6.6^. When 
 Chrirt (aid tn his Difciples he that lateth mj jle(h, And drinksth mj 
 it'o9dj dvftlUii} in me, and linhim •, verje 5 6. then many of his 
 . Djfcip'ci underftood his words in a literal and corporal fenfe (^s the 
 PapilU dOy th'i ts my body') and thsreupon they were offended 
 ;«nd faid unto him, this ts ahardfajing, wht can hear it? v. 60. 
 that is to fayjwho can indure to hear ot fuch a grofs and carnal eat- 
 ing ot thy body ? Thereupon lefus explained his own mittd and 
 meaning thus: iti4tht(j>iritthdtiiuick*teth,theflejhprefitethni. 
 thing J the \i'ords that I Q>eakjtnf jtu are f^irit and life, hhn 6. J 
 65. In this anfwer our Saviour dcclareth two things, i. That! 
 the grofs and carnal fubtlance ofhis ficfh and blood, confidercd 
 by it felf alone, had no merit* rious efficacy to procure our union 
 with his perforv, or to procure our communion with him in his 
 facrificc of Atonement : neither his fiefh, nor the anions ofhis 
 flefh alone confidered, can pro tit us ; and therefore his Legal 
 obedience cannot profit us •, whether by way of merit, nor yet by 
 way of imputation for our righteoufnefs^bccaufc it is but a part 
 of hi<- ficfh J. for legal obedience is bu^ humane obedience, it can- 
 not be accounted as Mediatorial Obediepce. 
 
 2.0ur Saviour in his anfwer declared wherein the true force and 
 efticaq' of his faerifice did ly : namely in thefe two things. i, In the 
 petfonal union ot his humane nature with his divine nature: i. It 
 lies in his ptiefllyofTering up of his humane nature by bis divine 
 '^'\ nature. The flefh of Chrilt as it I'uffered death palhvely by the 
 
 Roman Souldiers cannot profk US; but as his God- head gave the 
 quickning power to his oblation, fb it doth profit ui ; for by that 
 meancs it became the meritorious procuring caufeot his Farhers 
 Atonement for our full Redemption. 
 
 Therefore when wc come to tUe Lord Table Co receive the bread 
 
 and 
 
 J 
 
tfih 
 
 <i#3i^ 
 
 Part 1 1. Redemption andjuftrficatiou cleered. 
 
 ^f,')\e» VCe COm# 
 
 and ivinc, as the iTgncsofhis body broken, and of his blood rticd; 
 wc muft not do as the Papilhdo, wc niufl not look at tae grofs 
 fubft ance ol his body and blood, neither muft wc look at the (bed- 
 ding of it in a pa(fivc manner by the le^s and RomAns ; but wc t^ th^Lo'dru 
 mufl look upon the bread and wine by the figure Metjmmia, a •'J'^y^J^ji " ^^^_ 
 the figncs or tokens of his Mediatorial death; for he poured ou^iicoriaiobiJiion 
 his own (bul to death by the adive power of his God- head, as a ^'^'^'j « »^'' P'^^iv* 
 Mediatorial Sacrifice of Atonement, even at the (amc time when 
 kis body was broken, and his blood(hedinapaiIive manner by 
 the lews and Romans ; I fay the death of Chrift muft be confidcr- 
 sd of all faithful receivers as a Mediatorial Saaifice of Atonement, 
 becaufo it was performed by the adual power of his God-head, 
 yea by the joint concurrence of both his natures .- there was not 
 the Icafl unwillingndi in his humane nature to dy, when he came 
 to make his foul a trefpafs offering for our fini j as I have expound- 
 ed //r^r. 5. 7. neither did he dy a paflire death, by the power 
 of the Roman fouldicrs, as the Jews thought, and as.the Papifts 
 and other carnal Proteftants do think ; all the men and dircls in 
 the world could not put him to death by their power, I msan they 
 could not fepcrate his loul from his body, till himfelf plcafcd todo -A 
 
 it by his own pricflly power, John 10. 17. 18. his foul was not 
 fcperatcd from his body by the fenfe of thofe pains which the Ro- 
 man fouldiers inflidled upon him, as the fouls of the two thieves 
 were that were crucified with him^forChrirt dyed neitheriboncr 
 nor later then the very pundual hour in which God had appointed 
 him to make his oblation • for the Angel Cjabriel w'as fent to tell 
 Daniel at the time of the evening oblation, thi^t from that vftj 
 hour to the dcnh of^'hrifi^ JJjeuIdlfe 490. yeers exj<fily cut out : 
 Dmh. 9. 24. and accordingly at the time of the evening fjcrihcc, 
 Chrift did but (ay, Father into thy hands I commcPidmy ^iyii t 
 and at that vcrjirji-ant he gave mp the (Jhojl ; ij\(ark^ M- ?'• 
 . Andvrhen the ['enturion faw that hefo crycd out and f^ave up the 
 Ghofi, he faid, truly thii man >^'as the Son ofCJod : OMarkj')- 59* 
 TheCenruripn did plainly fee a inanifeft difference between the 
 manner of Chriils death and the death of the two thieves that were 
 crucified with him- foras yet they did llillcontinu: alive in their 
 t )rmcnts, till after the umtihit Jofcph of Jri»faihea[\:id begged 
 ait Savioui 5 (ica bod.ot ?;7«rr, a!t'i?S:i f:: evening C for lo- 
 
 P ^ fcph 
 
9^^ ThedHeritoriom Trice 9f our Pare II. 
 
 fqh did not go to Pi/4f* to beg our Sariours dead body until the 
 Thtnaturai tvcniiig vvas come, Mat, 17' 57. M^k,}')- $2.53- And that 
 evening is devid- waj ac Sun-ftt ; it could Hot be whcH thciirft cvcniiig was comc, 
 «veSngJ*nd ^^^ that was at mid-day, therclibre it was the latter evening of 
 ihefc two parw which h« ^caks^and that doth not begin till Sun-fet, and then the 
 mo'etcnings, two thievcs wcrc alivc, and like enough they mighs have lived 
 *''? ' ^fsi'\s »* longer in their torments, if the Roman Souldiers bad not broken 
 I be other begins their legs to haftcn their deadi : but ChriQ was dead long before 
 for'e th«» fi not ^^^^ ^^^ ^ ?>^^^ "P tb^Ghoft at the nintk hour, which wax about 
 a tiiird|begi«in| J hours bcforc the two thieves were killed j and for that rcai^jn the 
 hm !?."''*'** Souldiers did not break his legs, becaufe he had bin dead thw: 
 hours bcfore,and yet by the courle of his nature he migki have liv- 
 ed in his torments as long as the two thievej did, for the Roman 
 Souldiers did crucific all three aliJkc : what then wa« the true rea- 
 fon why Chrift died three hours before the two thieves ? had he 
 Je{s ftrengch of nature to bear his torments then they ? or did the 
 Roman Souldiers ad more torments'upon his body then upon the 
 two thieyes ? or did the Fathers wrath kill him fooner then the 
 r wo thieveS} as fome think > furcly nooe of all thcfe things did ha- 
 ften his death before the two thier^s : but the only true reaton 
 wasjbecaufe he did aduate his own death as a Mediatorial Sacrifice 
 of Atonement fat the juft hour appointed by his Father J by the 
 joint concurrence of both his Natures: his human nature alone 
 could not aduat his own deaths becauic it ii not in the power of 
 any mans nature to dy whai he ivill (except he ule fome finiul vio- 
 lence againf^ nature) neither could his God-head make his foul a 
 Mediatorial Sacriii€C,till his human oature bad accomplifhco two 
 things. I. Not till he had overcome his natural fear of death, 
 which by ftrange crying and tears he obtained at laft ^ and 2. His 
 Divine nature could not make his (bul a Mediatorial Sacrifice, un- 
 til his human nature did put out an «divc willingncfi to dy ,for his 
 death could never hate bin a Mediatorial Sacrifice of Atonement 
 unlcfs he did aduat his own death by the joint concurrence of both 
 his natures: and therefore that ad of his obedience was the Ma- 
 iler peice of all his obedience, it was the choiieft thing that the 
 Father required, or that the Mediator could perform, as the pro- 
 curing caufe of Gods Atonement for our full Rcdeiuption; Jullili- 
 c-eiioD; and Adoption* 
 
 Trad«2(i 
 
 i. 
 
tk*:amm>mtm 
 
 Parr II. 
 
 Redemption and lujlification cleered. 
 
 Tradc/I Youftem to make the death of Chrijl sn dStive death 
 •nlj '^ Is n9t this iire^ly contrary to the verj letter of the Scri- 
 ftttre ffeirjg the Scripture doth often teflife that the death ofCbriji 
 WAS a faffive heath '^ PctCt faith. That he wot ftit to death con- 
 cerning theftefj, I Pet. 3. 1 8. and that he ^m crucified and fain. 
 Acts 2. II. and that they killed the Lord of lift, AcfVs ;. i^. i Thcl! 
 2. 15. Jam. 5. 6. Therefore how canyon ajfrm that he dyed an 
 aSlive death only f 
 
 Di I ine. I have already fhewcd you that Chrift died a two-kid 
 death, for he died both as a Malefador, and as a Mediator at one ( 
 and the fame time ; a> a MalcMor he died a paffiye d«ath, bu ,. 
 he was a Mediator.he died an active death : and the Scripture >X-] 
 often /peak of both thefj deaths, fomtimes joyntly, and(brnti;r/ 
 fcYcrally j when the Scripture doth mtntion his paHive dcaib,thcn 
 i: faich that he rvoi put to dtath, kjlld, and fain : Bur {"'condly, : he 
 Scripture doth fomtimes fpcak joyntly of his palTive and of his mr- 
 diatorial death togeth'-'r in one fentence as in i(om. S. :- 
 ^al. 3.13. Which fcripturc I have opened at large iach; •' ; 
 And fo when Chrill ordain d l:is laft iupper, he totkjhc ' 
 hal^t it, ti:-:d f.iidj this is my tibxy which is gru.-ii f ■ *•• 
 to fay, which I have givsn to be broken for y<^_; 
 cr,aip.?red with i Ctir. 11.24. Boiii a^^iiveiyan -j p.iu.\Lly ; t -r as 
 Chritt bfuke the breAr^, (h W biake l;ii o.v 1 hodv, bccduie he did 
 feperate his ounfor.l trom hi> body^fo likewifc he fiid ot the wi'ine , 
 this is the ritp of rhi r.tw Ttj^txmint n Lich f.-jhedjcr nu ^ that is 
 to fay, v.h'cli I have ^;ivin to b'. (h d (or y 11 ; Ln^e 22. 20, 
 actively aiu' p^illivcly as .iforefjidjfo Ifa. 1 2. with Rom. 4. 2 5. 
 
 3. The fciipture doth fometimes fpcak ot his mcdiarorial (feath 
 only: as in Jfa. 53.10. he giite h:s fcul tobe -iTrefpafs oferi^r 
 for cur fins, AHdhtofferedhimjclfhy his eternal fpir it : Hebr. 9. 14. 
 and he laid tio\\>) his own life, Jehn 10. 17. 18. Ai:dhefan^ifed 
 himfclf ^ Iohn\-.]^. 
 
 Therefore feeing the iioly Scripturcsdotcjch u«to obierve tliis 
 diflint'lion upon the Jea-hofChriO, iii^ nw-ccifarytha: all Gads 
 people fhould lakc ncricc of ir, and ingravc it in thdr minds and 
 memories. 
 
 When I fpcak of t'.c de.i-.;i of Chrill as amaltfa-iV^r, :'..... ».- 
 Saibes and p!-i.irif;:os rnu 1 h. j:"> h JcrcJ 3' : '^c ^virktd inf^f.:mcii s 
 
 r : thacoij 
 
 orapa 
 
 ■■■'eu. 
 
 Ji 
 1 
 
100 Thi. Merittrhus price of our Part 1 1. 
 
 thereof- but yet this miift be remcmbred alio, that I do not mean 
 that they by their torments did feperatc his foul trom his body ^ in 
 that fenfe they did not put him to death, (himfelf only did fepc- 
 tate his own loul from his body.by the power of his God-head J but 
 they put him to death.bccaufe they infli^cd the fores of death upon 
 his body ^ they did that to him which they thought Mcient to 
 put him to dcat brand men are often faid to do that which they en- 
 dearour to do: As for example AbrahAm is (aid to offer hU onlyfon^ 
 TKcTew* aie becaufe he endeavoured to do it : Hibr. 11.17. And Hamdn i* (aid, 
 /aid to put to lay his hands ufon tie lews, becaulc he endeavoured to do it : 
 Sr"th!y L C/^''- 8. 7. And <^fn^iI(ck.'i^M to LijhtsktHd upon the throne of 
 icavouicdto do 7^/,^ becaufc he endeavoured to do it : fxo.17.16. AndSauiis 
 ^ faid tofmite 'Davids life to the ground, becaufc he endeavoured to 
 
 do it : Tfu. 14.^. 5. And the Magitians ate faid to make lice mira- 
 culouflj, as CMofes did, bicaufc they endeavoured to do it ; but 
 yet the text faith that they could not do it, Sx. 8.18. And the II- 
 raeiites are (aid to go up to the top of the nroHntain, becaufc they 
 endeavoured to do it •, 2(Mm. 14. 40. As the matter is explained 
 in T)eu. 1, 41. Id like fort men are faid to do that vvhidi they com- 
 mand others to do ; 2 Sam. 12.9. 2\(«m. 19. 3. and in this fenft 
 it is faid that the le^s did k^ill and flay the Lord of life, becaufc they 
 ^ endeavoured 10 do it, by firing up Tilate to ondemn him j and 
 
 to crucifie him, and in the conclufion,they verily thought that they 
 had kil'd him, becaufe th' y cruciHcd him aiKl torm^^nted him with 
 f )rcs of death, as the two thieves vvcre^ bu: the truth is,chey \vr c 
 deceived, for Ix was not a bare and bafc man, as the two thieves 
 were, and therefore thcy could not Icpcrate his ftul from his body 
 by all the torments the divcl could dcvi[e,(tor he was ftronger then 
 Satan) till himfelf pleafcd to a(5luate his own death by his own 
 Pricftly nature, as a mediatorial lacriticc ot Atonement, by the 
 joint concurrence of both his natures; in tliis lali fenfeChrill dyed 
 as a mediator only; hedidad^uatc his own death as a mediator at 
 the very fame time wlien the/rn / put him to death as a malefador, 
 he laid down Lis own life by the fame power by which he took 
 it up again j hhn 10. 17,18. And how clfe did he raife himfelf up 
 out of his grave, but by the joint concurrence of both his natures? ' 
 therefore he muft needs acluate his own death by the joint concur- 
 icncc o^ both his Natiir:*. See a further anfv»cr to diisin ?/ 22. 15. 
 
 By 
 
mk 
 
 Part II. tiedewftionandjujlificationcleered. loi 
 
 Mtar^ii 
 
 By thit cIiftin(5Hon imprinrcd upon the mind and memory,, a 
 nun may eaQly fee chc realbn why the death of Chriflis fom crimes 
 called a palTivc d( ath,and fom f limes an a(5^ivc death. 
 
 Yea bis mediatorial death may ucl be called a miraculous death, The d^th of 
 it was no lefs miracuk)S then theraifingof the dead body oiU^jirui '^;XL^;^^'' 
 was:for when Chrift ^ cnt about to ra'fe the dead body of Laxuptm d.-Jth. 
 he did but cry out to La^rm with a loud voicc/ayingcowf /orr^; 
 andrff that very inft-MMt he e^metitt of the grave: Uhn 11.45. '" ^^^^ 
 manners hen the jult appointed hour was come wherein the Fa- 
 ther fiad appointed the mediator to make his foul a faaifice for fin , 
 he did but cry out to his Father with aloud voice, faying, Father 
 into thj hands I commend my fpirit ^ and^ that very itijlant he 
 hredthedoHt huftnt into the hands of Cod. 
 
 fhrifi djed not by decrees ({Mi\i Mr. Tijchols in his Day flar) 44 
 h*4 Sdints Jo: hts fenfes did not decay -, no fan^s of death took^hold 
 fifoK him-^ but in ferfeft fenfe, Patience, andObediercc both of 
 body and of foul, he by hU ir.fnitefo'iPer didvolnntarily refgn hi> 
 ffirit (m he W^i fraying) into the hands of his Father, Without any 
 trembling orfirug/ptg, or )X'ithttit any jhew offenfe of his fains. 
 
 And tAufiin laith thus : w^o tan flee f Taith he ; ^hen hi willy \ 
 
 01 Chrifi dyedXi'henherfould? who canla] aftdehiiCarnienty fo ^ 
 
 as Chrifh layed ajide his flejb f who can leave his place, fo as Ch ifi ( . 
 
 left his life? his life^^at not forced from him by any imfojedfuni-^ 
 Jhment, but he did zolttntarilj render it uf to God su a Mediatorial 
 
 Sacrifice: in his life time he was often touched Vfith the j'e.ir 0/ vi 
 
 death, but by his firong crying mnto Godwithd^yly prayer sand ■ l 
 
 tears^ he obtained fovrer aga:nfh his natural fear 0^ death before he ^ 
 
 came 10 make hii oblation-^ as I have expounded Fr/'. 5. 7- . ■, 
 
 And it is further evident tlut his death was miraculous, by the 
 fpecch ot the Centurion, for when he faw that Cl.ril"l did bur cry .^ 
 
 out and eive up the Ghoft, at the famcinftant \\c faid, t-ulj thie 
 manrwti the SoHofCod-^Marl^i'^.i^. i 
 
 Again It is evident that his death was miraculous, bcc.ui'e at that i 
 
 inftjnt when he breathed out his fold into tl. ch.mds of God, the J 
 
 vail of the tern fie (^which typified his human nature^ rent it felf in i 
 
 t\^ain frvm the tcf to the bottom ; andat th.tt time alio the graves j 
 
 if the Saints did' open tbemfeitics, andnnny 0' the dead Saints did 1 
 
 Arife: Mdt. 27. 51. Thtfc mirades dcclai'd that now the true < 
 
 Holy y 
 
 i 
 
102 The Meritsrioui Price of our &c. Part ll« 
 
 Hoh ofHc/ies did feperate his f v\ from his body, and Co entered 
 into heaven witi- hb own blood, having found £/fr»^/ redcmpti* 
 on for iiSjHri.p.ri. 
 .^ Hence \vc may learn, tl.act'nc dodrincofthc f^;//?/ and Z«- 
 
 thiiiins '\\\ tlieir Trjniijbttamiation, and in Cthcir ondibltanciati- 
 on, is very erroneous •, for they place the mericorious price of 
 their redemption in the grofs fubftance of Chrills flcfh and bloud, 
 and in the paiHvc (heddmg ot i: upo.i the crofs by the Romans^ and 
 they alf ) do mjkc the wooden crofs on which Chrift was crucified 
 as a maIe[a(ftor,to be the Alcar • they may us welmakc tbt Roman 
 {ouKJiers to be the priefts that did offer up his human namrc in (a- 
 crificc to God for our rede mption : O wolul bhndnefs, that they 
 fhfjuid thus corrupt the meritorious price ot our Atonement and 
 reJempiion .' 
 
 But I have formerly confuted this carnal and fuperftiriou^ do- 
 ctrine ; i have brmeriy pr<iv:d that tht GoJ-hcadofChrifl was 
 the Altar, 7 A tha: the God- head of ChriA wa» the prieft whereby 
 It made his mediatorial facritice of x-Xtonemcnt.- I have (licwcd 
 that neither ihtj fub^aiicc of Chrift^ flcOijncr rhefubflanceol his 
 bloud, nor the paflive adionoffhedingi: Sy the Roman fouldiers, 
 Could make his death to be a mediatorial lac; ifice • and lo our Sa- 
 vicur told the lews when they undcrll c cl him oi eating the ^ub- 
 (brcc of his flefli. and of drinking the (u!: (tance ot his bloud • he 
 i(;ld them plainly;, that it was not his flof.; nor his blouJ, but rhc 
 Spirit or God-head that gave the quicknin;^ \':vm': to hh flelh and 
 bloud: lehn 6.65. It is a grofs conceit to think : hart he fubOancc 
 of bloud can clenfc any mans fouljffr the grofs fublbncc <>f bloud 
 dothdcfile,andinthatrtfpcA it was counted ui.dean : Ltv.6. i6. 
 But the clenfing vertue ot his bloud lie 8 in his ow n mediatorial 
 fheding of it, tor though he did not break his "wn body, and pour 
 ill- ^c'*i.i^"^* o^'t bii own bloud with nails and fpear as the Roman fouldiers did, 
 cDtii hoti^'in y^i^ he brake his own body in pieces, by (epi raring disown foul 
 jMCffs, wfien !c .r,^rn his body by the power of hii divine nature : andth(.n he c'ld 
 fouUron. I, is !.<- ncti;j»i\ Irevi his own bloud.when he dui pour our br, own loui to 
 '«;.i''n 'i* dcarhj 7/.^ :. i:.asa mediatorjai faCTifice olAtcncment, for the pro- 
 ■■r •;:,. cu:ingof hi.'> Father. ••Atonerrcrt: lor < ur full redempiionjuftificati- 
 ■ '' . n.nnd Adoption: and in this {t\.{zon\y tht irlthdof Cr.rijl cit-h 
 I rreftts ; Ttt.i. 14. /1>idi/e>-fe w \ hi'i I. j.Ai:drvapj tit from c-*"' 
 -' f' ' A 
 
Part II. 
 
 Sinners are not waue Riohteous hj o c. 
 
 A Difcourfc touching the Obcdcience of ChriA to 
 the Moral Law : whether it were done for Qwxjufih 
 ficatioH or no, by way of Iiftputation. 
 
 TRADESMAN, 
 
 irj Itheno )0H hsve ?foken abundantly touching the e§cACJ of 
 ^^ Chnfis Mediatorial Obedience : 'But ;et;ou IjAvefaidKo- a dikoarr^ 
 thing touching the egicacy of his alUviObedunce to the ii/^jr^/ LcScf of "' 
 Lat9 : Andjetytu \(n%w that fundrj learned Divines do teach and ^'"^'« ' "^ ^ ""^ 
 4rmy that his •bedie^Ke to the Moral lay^)S'as done for U4, avdZ!\l'^7..tnl 
 that the father tn that rejpe^t doth impute it to tu, as if it had bin ^°^ ouriuft.fkj- 
 done bj ^'■*> for^'ir full Atonement and Itifitfication in hu fight, i'a^of ""'''^ 
 
 Divtnf, Belorc I can fpeak any thing touching Chrirts Obcdi- ^'^P»t«io''- 
 ence co tlie moral law : I muft firi^ undeiibnd what you mtan by 
 this term the moral law. 
 
 TradcC Bj the term (jyforA.1 /<•»>, / mean the decaUgue or ten 
 Commandments .- and I cat. it the^ioralla^^ bccaufe everj one 
 ofthtfe ten ctmmandments were engraven in mr natnrein the time 
 (^f Adams innoctncy. 
 
 Divine. I did imagin taacycudid take the term Moral law 
 inthisfenfc. but inmy apprehenlion inthis finfc the term Mo- 
 ral law 15 Tcry ill applycd to the ten Commandmtnts, becaufcir J''f '""" "^^' 
 makes moft men lock at no turther matter in tlie ten Command- pHfdT.'»'t!.c^cn 
 ments, but a: moral duties only ; or it makes them look no hir- ^'''"'"^'^ <?«■ '3 
 tfaer but at Sandilied walking in relation to Moral duties. l-ccVuic'ri.r lla 
 
 But the truth is, they are greatly d«ccived,t"or rhe ttn Com jnd- joTonr"^"'n"" 
 -TTcnts do require taith in Chrill as wel as moral duciciibu: faith in »h-"^ ";■ " of 
 Ciirift was not cngraren \w Adams nature in the time oj Uii inno- w^i:' ^ mo-'*;"' 
 ccncy, he knew nothing concerning laith in Chrill til jttcr bivul, ''w' 
 therefore the tenConnndmcnts ja the full latitude ot them ; \v\ . c 
 not given to Ad»im in his innocencv, they were not given nil af- 
 ter Chrili was publifhed to be thcjeed of the XX'omun, to brrah the 
 I Divtlr htad-flat. Therefore the ten Coramaudm.Mirs do rcquit : 
 faich in Cnrik as well a« moral duties. 
 
 Mr. Broun htoii faith that the rft'p Tables aoih covt.nM^r* r/.w.- .,•. 
 '9i^d«me both cf fahh and manners : and in ar.jiher pluce i,c 
 
J 04 Sinmrt arenH made tight ecus hy Part !!• 
 
 (iith that thtrt is no precept in all the Bibl$-hH t it muji c»me tvithin 
 the ctmfafs ef one or •ther of the ten ccmmandrnf fits ,2016 in this fenfe 
 Our Saivor aftirmed to the Sciib s that here are but tw great (^•m- \ 
 monuments ix the Law, (\V!ndfrare tbc firft Table and the Stcond) 
 and that §n thefe lW« c^mmhlnii'm'.ms do harg the whole Lav and t6§ 
 T'rophetSj Mat. 22. 40. He net I realon thus, iuhc whoI« Law 
 and the Prophets dohan^ upon th« ten Commandments, as the 
 general heads ot a!) that is contain d w ithin the Law and Prophets, 
 thfn the ten commandmenrs muft needs coitaiac in themrulcs of 
 faith in Chriftas wd at moral duties. 
 
 And this is further evident by the preface of the ten comandraents 
 which runs thus, / am lehvv.h thy Ged which brenght thee cut eftht 
 Land of Egypt ^ hence it miy be dtnanded who thulth^vah wai 
 that brought them out of the Land of Egypt fwh; ther was it the Fa- 
 ther, ortheSon, ortheHoly Choft ? the anfwcr is that though 
 tht term /r)E?#r4it be common to all the three petfons, yet in thii 
 place it muft be applycd to lefus Chrift efpeciallyf not excludit^g the 
 other perfonsj he is often caUcd lehcvah, d$Mat. 4. 7. doth 
 expound Deu. 6, 16. and HE is'that /r/;ot/4fe that brought them 
 out oi Sgjpt : He it was that firft appeared to Mofes in the BmJI/^ 
 and that lent A'fofcs unto Pharoah with miraculous power tobring 
 his people out ot £|'^^f,£.v. 3.2. At thefiFfthciscalledr/?* >^fl- 
 gel of Jehovah, (iht Father J v. 2.But in v. 6. He is called, theCod 
 eftAhrMham ; and after this he was called the Angel of Gods pre- 
 fence that went before h/-< people in the X^iUernrfs^Sx.i ^.zo.znd he 
 is alfo called the Angel that brought them cnt of Egypf\ "Hjl^rn. 20. 
 1 6.£AM4.i9.He is that Angel that fpake to Mofes in mount J»W, 
 ABsj.'X^^. ami he is alfo called /^ibtft/^fc, that "ment before them 
 in a pillar of a cloud by day, and in a pillar »ffire by mght -Sx. 1 3 .2L 
 And the Hebrew Doiftors do acknowledge that their Redempti- 
 
 • on from Egypt was bj the hand of the Angel the Redeemer, vrith 
 theporeer of t^ye great God • as it is faid in Sx. 3 2 . 11. fee aifo Ainf 
 mix. 1 2. 17. 
 
 From all rhefc places compared togcther,it is evident rfiat Chrift 
 was that Ifhovah that brought ihemoutofthe Land ot Egypt, 
 and that gjve them the ten c 'mmandments on Mount Stn,ti • and: 
 fb the Apof^lc7'4«/ fair h, f/;w; If vratHE that fpake Mr.to them, 
 
 jvhcfe voice thtnf};cckjhc f^th. Bib. I :. : 5, 2 6. 
 
 Thtrefore 
 
 I 
 
f^i^wtm 
 
 Part 1 1. C^r//^ ^Sfive obedience Impute J, 
 
 loy 
 
 Therefore it ivasChriftthatgavethcfitft Commandment fay- 
 ing, ThoH PjmU hAVt none •ther Gods IfHt mtt Ex.io.^.li\\3Xis\.(% 
 /ay, thou ftialc have none other Gods but the Trinity ,aiK! no other 
 Mediator but mc alone to be thy Redeemer and Saviour : for there 
 is no othernamegivenundtrheavenby which we cdnjaved: Aih 
 4.12. 
 
 InlikcfcrcChrifiinthc 2 Commandment doth require obcJi- 
 cnce to all his outward worfiiip, and in Ipcciall to all his Levi:!- 
 cal worfhip, for that was the prefent outward worftiip which he 
 commanded at mount Sinaii immcdiatly after he had given ihcm 
 the ten commandments : and tli€ obferv.uion of that worfliip \i 
 efpecially called the Law of J 'for kj (tliough tlve ten command- 
 ments muft alfo be included j but the right applicati >n of the ty- 
 picil fignirication o^' the levitical wcrlliiptothe fojl, is called 
 the Lti^fff of Fait hj or the Gofpel part of the Law, for all their le- 
 vitical worlhip was given on purpofeto guide their fouls ro C'lriilj 
 therefore faith in Chrirt mult needs be comprifed typically under 
 the fecond commandment : the Tabernacle, the Ark, the Altar, 
 and the Sacrifices, wliofc blood was fprinklrd upon the Aitar by 
 the Pritll,did teach and t>'pihe !^ow the mediator Ihoald maki oui 
 Atonement by his Mediatorial Sacrifice, all this a:id much mere 
 iscompriOd nnder that outward worfhip, which is conimandcd 
 by the fecond Commandment. 
 
 The 5 Commandment doth teach h«''ly Rwverencc to the ptrfuii 
 of the mediator,becaure it commandeth reverence to his fandu iry, 
 where his divine nature did relide in the cloud of his prelence up- 
 on the Mcrq'-feat : Lev. i>. 30, 
 
 4. Faith in ChrilHs alio typically comprehended under the 4 
 Commandment, for the Sabbath was not ordained til ^kcxAUms 
 fall, nor till he was convinced of his iin,nor til the feed of the wo- 
 man was promif.d to break the Divcls head-plot;, for Ad/im fell in 
 the very fame lixt day in which he was creatcd,and in that very day 
 the Lord did etfecf^ually convince himof hismiferablccondirinn 
 by his difobedicnt eating of the forbidden fruit: and in that day 
 alfo the Lord in great Mercy did fet before him an etf. c^^ua! rcme- 
 dy,by prnmiiingtohimthat thefetiofthei^'omtinPfoMli brej'\ the 
 uivtls he^d-p/ot: and fo through the mii^hiy ' p'ra:jonot Go 1, 
 Jd,%m anv! f: <-,\vere inabkd :o bvlicvc t.icir Aron;mc.it thiOLijW 
 
 1 
 
 ) 
 
r 
 
 io5 Sinners are not made righteous by Pait II. 
 
 the mediation of the promifcd feed • and foLy that meancs Adam 
 and .ft f that were bi^foie dead in corrupti n and fin, were mjdc 
 alive again througli grace; andfothc whole creation was m^de I 
 new, perfedcd and finifhed by the Redempiion in the evening of 
 the llxc day, anJ then on the fevcnth day God rdkd from all his 
 Vt'orks-, because he rcHcd in the Mediator ^or the pcrteding of the 
 cie.it io:i by the redemption ot ti'.e pr miled i-cd,and he command- 
 ed AtUm to reft on that day both bodily and fpirituaily. i.Bvidily, 
 rromail bodilv Mo >rjthnt (o lie might fpcnd the whole Jay in G -i^i 
 ourward v oriliip ; 2. Ti^at he might rcrUpiii'.ually,by cauiing his 
 jaith to rellupon :he proniifcd {t<6. for hi* kil redcmpci5>n: and thus 
 God <'rdained tiie firli Sabbath that ever was, to be obferv'd bath as 
 a landified lign o' relying on Chrii't,and alio as a Sanditied time to 
 be wholy iptnt in Gods v.'orOiip, and as a help to us to meditate on 
 cur redcmpiion by the promifcd feed. 
 
 H^ncc it follows by good and neCvfiary confequcnce from the 
 promiies. 
 
 1. That the ten commandments do contairic in them rules of 
 Faith in Chrirt as w.ell as moral rules. 
 
 2. Hence it is evident that the term moral law, iJ not a futable 
 title for thi ten commandments ; becau e it doth not fuliiciently 
 comprehend under it the fcopeot the ten commandments, which 
 every general title ought to do. 
 
 The Tide which our faviour puts upon them is , the tvvo "reat 
 Ccmmandmencs on which the whole Law and Prophets do hang : 
 But the moft ufual fit title is the Ten commandm nts. 
 
 Tradcf. J do n«iS}9 ftrc'xeve thut the lermnttTiU U-V0 IS not a vt- 
 rj [uttAhle Title to he fttt ufon thetenC''mni<iHdmems: neither 
 doth it fnlly exfrcfs ntj tvpn rmnd and meaning : for Wioen J ffakf 
 t>f the obedience ofChrijf to the moral Ltw^ I meant it 0' his thdi- 
 tnce to the ^ijole U-iv ofv or^j Which obedience of hit rvxi done for m 
 to this "jery end-, that Cjoi the Father might impute it to m as our 
 »Mr right confnefs in his ft^ht. 
 
 Dtvtne. I cannot lee hiwthc Common Do6cx\ne of imputati- 
 on can ftand .\ich Gods jullice: G dcanr.ot i i juftice impute 'iir 
 Savi-urs l.g;-.! obedience to uS; for our jurtice, righteoulne(s or 
 ullificati.'n. 
 
 '. Eccatifc it is point blank ag?.inil the conditions oi' the L-jra! 
 
 coYen^nt 
 
Part II. O^^'fii ^£iive Obedience Imfuted, 1 07 
 
 covenant 'io to do ; for the legal proaiiTc of Eternal lite is not made ^^ . 
 over to us upon condicion ot Chrift> pafunal perfarmjace, bu juitic/'l'ilftifij 
 upon condition of onr ownperfonal patormance: ]Ijv(1k'Lvi f"> "'^"t'ythe 
 binds every lingular pJrlon co peiroriTi qxacx ODcdieicc by his c. ,fls aftjv* 
 o^vn natural power, uichouc any help from any furctv wl.itlot- ^^'*^''^^*"- 
 v<r, or wicl'i u: any fupernatural help (it faith : forthe Condiri'n 
 of the legal promile tu>is thus : the nmn that duth the/e :h;/trs/I:aU 
 live t her el-'jf, Lev.%, <^. £^e. 20, n. Namely that man tl at orh 
 perfoiully obfervc the whole law by his own naturtal p •ivei iii ill 
 live thereby : and tl us the Ap ftle T*t/</doth explain the mea.ii ig 
 of the Legal condition in CJ^l. 5.12. The law is not offuith, hat th: 
 m^tn th>it doth them jhd live i:t thcm^\\Q doth plainly exclude faith 
 and fuch like fupernatural hi-lps a;* being no part of t'lC conditi- 
 on of the legal promile, therefore it requires every (ingularpcr- 
 fon to perform it by his own natural power ; and this is further 
 Cvidrnt by the curie that is added Co everj one that eontinnes not '« 
 
 in dll things that are rvritten in the hol^tfthe Liw to do them, G*iL 
 3. 10. Tnc curfc ol the law run^ thus, if any li igular perfon doth 
 failc but once in die couvfe o^ his lift*, though it be bu: in the jeal^ 
 circumllince, he muU by the julKcc ot the law be eternally cu-fcd : 
 
 I c and no other for him mult dy eternally ; rhcrcfore h;: and no ,' 
 
 other f -r him mull keep the whole law itcvtr he doth Iook to be 
 
 julhti^d inGi'd', ii^htbylegalrightcourncrs; and therefore i: f 1- . v 
 
 lows by good conkqu nee, that Gcd cannot in iufliccjuliifi?' any ! 
 
 man by impnting to him Chi ills legal obedience tor his juHicc. i ^ 
 
 2. If is evident that God never prop unded the law ot woiks Oc.i never in- ji 
 
 to the fallen fons Ad^im. with any intent at all rhacev.r any ct **;.'"'''''"' ^"'^'- >' 
 
 the fallen Ions or AJitun (hould leik for jutliticari n and Atone- 'f'lVv of" 
 ment in Gods iTjiht by Real obedience, but God-, iurenc wi'di- .V^'''"'^'' '^''^'-c 
 
 ^ t t*';* not l)V 
 
 rc(ftly Contrary, for when 'r.c prop unded the Ic^alpromifs clliic ^'"''^« >iil 
 etcrwal to the fallen f nsof^^.'.//w,hedid piop.und it upon :on. piT^lJ^o^;";; 
 ditionoftlieirownpcrfinal ( bed^enccco allure ti.emthereby to *'"': -'ghtfoui- 
 fearch into their owm na'ural unrighte(m ncf. by this pirficft rule "'''* 
 of legal iighteoufneis, w'ach b-inglaid to a mans co;rnpc natuic 
 and waics, will difcover to cachman (as inaglur>)|-.ii cwa un- 
 juft and crooked nature- and waics •, for t'.ic corrupt iiature '-f maw 
 \s dircifkly contrary to every branch of the ten cmmiindri^nv . 
 and in this icfp; cl the Apollle doth tell ns that tht Ur? of Workf 
 
 Q.2 
 
 \ 
 
J 08 Sinners are ttot made righteous l>/ Part 1 1, 
 
 ;/ too yceak^e a n:e,vjs (namely in refped of our corrupt flJhj m 
 
 hriK^ (fuj m,in to life And fnlvation -^ Rom. 8. 3. Rom.j. 14. 
 
 And therefore when God gavir the law of works to tlie fallen fbns 
 
 of AJ.im, he intended it to be the Mitiifler[y\oi ol life hui'of death 
 
 2^0^.3.7. 1 Cor '.t^.ty6.I\om,l.io.Rem.^,itj.Rom.j.j.i^, 
 
 K$M. ^.20. Tdcrefore by this law of lil<^ God intended cheifly 
 
 to m.ikc the f^ulci of the fallen Tons ot ."/t/.tw to bj (enhbleof 
 
 their own fpititiul death in corruption and li.i,thereby to provoke 
 
 :Our fouls to fcekc for life fbme other way, namely by the media- 
 
 ti ';n of the Mediator piOirilcd, neither doth the cciemoniaJ pare 
 
 »«f this law or workes cler.'s any manse )nfci»:n:c from the L,ttilt: 
 
 of his In, though the h">\-s didtl.eicby clenfc thcmKlvcs to the 
 
 puri^ip.g ct th.cir nelli, Hcl\ 9. 9. Thcrclore it Ibllovves by good 
 
 confequence, iliat God did never intend to juftilic any corrupt foil 
 
 ot t^'f.um by legal obedience done by his own pcrlon, nor yet by 
 
 our Saviours le^al obcdi':ncc imputed as the formal caufe ota iiii- 
 
 . ners jufiice or ii_hteou!nefi. 
 
 on !t'cu''s'vi. ' ^^'^ cumot in juflicc 'jQifie a £11 mcr by our Saviours legal 
 
 «wfs^««'^^^^; obedience imputed, bccaufe lc;^al'»bcdicnce i.^altogcthi.r infutii- 
 
 ike'ii'-iufliclcnt cient to juftitie a corrupt f<jn of c^^i^twi from his original iTii ; for 
 
 TO make i fin- ^^,j. corrupt and Unful nature did not fail upon us for t'.e breach of 
 
 ret ti;lite'.'UJ 1 r 1 1 " 1 • 1 < 11 
 
 f- >m 'lus ori;i- any ot (Jlfofes law.s but tor the oroaci. of anotlicr lawot workcs 
 *' ' ' • which God gave unto zAd^pp in his innocency ( by way of prohi- 
 
 bition ) /'i thedaj thoH cAtcjl thereof, thoufjalt dy the death yCj en. 
 2. I r. Therefore Gel cannot in julKce impute i ur Saviors Kgal 
 obedience to any corrupt fjn (Anyf^Um tor his tul and perfect 
 righteounvvfs, bccaii c it is alto^i^thcr iaifut^cicnt to make a (Inner 
 lighte.ais from hisorigiii.il lin. 
 /;^ 4. If Chrills Kgal obedience imputed wcr: f^i.Ticicnt to juui- 
 flc a flnner from all kind of lin bot!\ original and actual, then 
 Chriftmade hiseblation in vain j for it had been altogether lycd- 
 :;:■'(: 11.*' J'^fs ^^'f him to give hij n.iil a^a meci.itoiial facinccol Atonement 
 • ,- I.J '..J tor the procuring of our julliccin GodsHght, if iii le';al rigiue- 
 ' ■■'' ■ oun'.rfj performed by bis life had bin fi:ti:cient toJuRitie usfrom 
 all lin in Gods fight, lor if right uf:f,:efs cotiUhaze cvffc to fir.r.ers 
 ' J the ! or. then Chrijl dyed in zui'r. Cj^tl. 2.21. 
 
 5 . Chriils leL'ai obedience was bu: the work of his flcHi or of 
 io humane nati'.te, thercleTc; it could no: be the rrccurinu caufc 
 
 ■ 
 
Part JI. C^rijls ^ifive ohdiemclmpttted. 
 
 o^Gods Atonement for cur juflificanon J for noobedirnceisme- .a 
 ritoriousjbutthat obedience which wa^ mediatorial: I never heard cbcdie'r.«f^. 
 that ti.e Father required the Mediator to perform legal obedience J"' '''««"'kdF 
 as a proper condition of his mediators othce, nay our Gviour hi'ra- » >' hum?n na- 
 felf doth teftifie, that his flefa ^alonc confidcred) d?tbvct projit us [^"^ "•••^ei"'-'^ »» 
 t>i life and fdlvation, lohn k. 6^. Therefore not hi^ legal obedi- f^''>i'^f.T"'cuf 
 c nee, tor that was but i he work kA his fl-. fii or humane nature, iSd wJ^ 
 and therefore it could not be mciitotic us tu procure Gods Atun.- pofcdth.it u"^ 
 nient for finntrs rightci ufneis. ''^^* ^'" »nir«- 
 
 Many fuc i like abfurdities as the c the common dct^iinc of im- 
 pura:ion doth lead men into. 
 
 6. There is great jariing among Divines about the n'oht fta- */ ' 
 
 ling of the do(5trmeot Imputation. The coirmoo , 
 
 ^irft, Some affirm that God the Father dothimput? ChriPis i^S'nK..: mfy 
 leeal obedience to finners as their obedience lor tlicir in\ and ner- '^^i- '-''lu.'ftio- 
 
 fcdjulilhCatlOn. vino cin-t*- 
 
 Secondly, Others do affirm that Chrifts Icpal obedience impu- V " '^:' ''«''^ 
 
 I • r ix: • !• r\r i /- <- ,^i . * noting ot if. ; 
 
 ted, IS notiutticientoiit lelttomakcalInntrperfedlJrrigh^ecu9• 
 a^d therefore they atiirm that God doth impute another kind of 
 Chrifts /ightcoufnefs to linners f< r their full juftilication, namely 
 the purity of his nature in his conception and birth, cojuflifie us 
 from our original fin. • 
 
 Thiruly, Others go further In the point of imputation, for 
 they do afiirm that God doth impute another kind of Chrifls righ- 
 t"oufi>cfs to linntrsfor their lull jiiftilicatiori, namely r.is pall. tc 
 cbedic!;cc, ?nd fb by necejlaryouiltquencc they d'» make linners 
 to be their ov.n mediators, becjul. they do make CJirifls media- 
 
 torijl obedience to be a linners (;b.di.ncc by Govis impur.ui mi : ^ 
 
 but I lave confuted this kind o^ imputation in a particular di;- 
 courfe about it in the doie of this Treaul.'. 
 
 Mrjiy dich like abfurd conlequcnccs as thcfe, do .ften follow 
 ar '.he heels of the common dccirine of inipu'atijn: buta^ainrt, 
 all ihefe ways of impuiati n, 1 may well frame this Argumerr. 
 
 The Ai^ions ot Chrills obedience, neither aclive norp.ifIive, 
 can be made ours by Gods imputation, no more then cur finful 
 sdi'^ns can be made his by Cods imputacion. 
 
 But our fin'ul actions cannot b. made his by Gods Imputation 
 as I Uyc at large pro /vd in the optnin^: of 0V;». :. 17. 
 
 ihcrcfpre 
 
 /^ 
 
J I Q Sinners are not made Righteous by Part II . 
 
 ^ Therefore nei: her can ib«a<ftions of Chrirts adivc or puffivc 
 
 obeciience be made ours by Gods Impurarion. 
 
 It Goa d<5 mike finners ri; hteouv byth2a^ive obeJieiiceof 
 Chii!) impiuea, t^eii Chtifl muli peiform ail manner ot a«f^s of 
 obedience tor lb that Godu.Khrco/.rre oMt-.orcIk GoJ cannot in 
 juflice make vis p rf.-6tly rightcou. by the active obedience of 
 Chrirt imputed. 
 
 But Chrilt did not pcrf rm all manner of a£ts of obedience for 
 
 Us that God d.^ih require ' t ii5,bccau'.e he u-as never married, 
 
 &;c. and vet vvc have a mict; need t j be made rig'.teous in 
 
 rL].-.h like adiions c; in any. 
 
 Thcrelore Go J cannot in jii'^^ice make us perfc<illy righteous by 
 
 the actions of Chriils jdive ob. iliencc im'-^utcd. 
 
 TraleC IwiSnotrep/j tojour ArjTKmentsMjet, hecaufe I de- 
 
 fire J.:nc further fatf}l\tf}ioy: rottchiy}^ tloM diflin^ion ^hich JOH 
 
 malle hctW-eenChriji-s Lrf^Al ani MediatoriAl Obedience : TVcls it 
 
 r$t the IVili •/ Gcd tfjAt our Mediator pjunUfh/fl all Right eon fnefs 
 
 111; a nfcffTjry ^^ ^.^^^ procHri»l #f ctif Rehmpti'^n Afii lufti^cMtivn ? IVhy then 
 
 guidi 'onxtoa jhould Kot hfs legal obedience be a part of bis mediatorial tthediefice ? 
 
 chr;iu i.-gji 5c j^ii/iMc, IcisanccelT-rv thinetooblervcarichtditferencc be- 
 
 oUiiirixr; twccn Chrifis Legal and Mcdiaiiori *: Obedience, winch I have in 
 
 part dirtii.gniflicu already • bun tor your further fatisfadinn, I will 
 
 again diftinguifh becw en tlcm : I granr that God required the 
 
 Midijt' r to fulhlallii^ntcoufncls, but y^t his obedience to rhc 
 
 Law of Works, an»i his obrdience to ihc Law of Mediatorfhip, 
 
 mult be conhdcred a>c'oi e for leveral -ind"; a.id ufcs. 
 
 Firi>, God appointed the A'ediator to fulfil the Law of V Vork.f, 
 I n-icanlo mjch ot it as fell witliinthecompafs of his human courfe 
 oi life,not a<a proper condition belonging to the Law ut Media- 
 tor.(hip (a^ Mcuuto.) but as true maji only, for he was bound to 
 obfeivcthe LaA ot VVi'rkrashe was true man, as much as any 
 oth<r Jew by a narivcriir'.r, as rhc Apoftie !iie".vet^ iu G\t/. 4. 4. 
 ar.dtheLiWot VVoiksdnhreqjirf every Jtwto obf'rvc it by 
 his own natural power, w:t'iouT any lupcrnatuiai liclp from God j 
 thcrcfirt ChriH lep,ji > b.di.iicc cannot be accounted as a part ol 
 his mcJi.Koridl obc.iience ; f . r uorhini; c<ii; be accoanted as a pait 
 mi hi'mediati rial obedinrfj bur f at which he did actuate by the 
 joynt concurieiicc of boih his n-auicr. 
 
 Secondlv, 
 
"B ,M«>tfk-^^BM-OT^ 
 
 Pnrt 1 1. C^ftfls -^Hive pedlenct I >np u ted. 
 
 ^>»'P" 
 
 '^ 
 
 III 
 
 Secondly, Thouf;h I db ma.'ve his Lcgil Ob&Jicncc to be no 
 more but human obedience, yet I grant ci;at h. was therLby qui- 
 liti.d and fitted to make his ibui ^meJia.ojial Sacri!ice ; tor he 
 could nos have bin cIk Lamb ct Cod without foct, it he had not 
 bin exa<9 inthc pcrtormance ot fo mucii Ic.i.U obedience as fell 
 within the compafs ol'hi-; human courfeotliJe •, Sec Hcb. 7. i6. 
 
 Thirdly, The rcwardi which his Father di i piomlfe unto him 
 for his Mediatorial Obedisncej do far exceed th rewards which he 
 doth promifc to legal obeditjicc-, for J cannoMind that ever the 
 Father did prcmL^c: to reward dW^^ manskgal Obedience uiihfuch 
 r,-)Ccial rewards as he doth piomile unto C riils mcdiaoi iai obedi- 
 ence ; 1 will give thee the ends o the e.tnhfi^ //;; piUt/poHy Pf. 2. 
 and He PMll/ec hU feed ar.dptUng hirS A.'ijs, yvhtn he PjaU maks ''^ 
 [•ula Trefp^fs offering : ifj. 5 j^. 10. Tliefc and many fuch like re- 
 wards are promiied to the Mediator, not for lis legal, but media- 
 torial Obedience; thtreloic we mu'l not cont- und hii legal obe- 
 dience and his mcdiatoiial obedience together, as the common 
 dodrincof imputation doth very c{:en. 
 
 Fourthly, Chrift was n'>t bound to fulfil pcrfonal obcdienct to 
 every branch of the,Lawof vv');k< ("for he haa not wife and chil- 
 dren to in(\ru(^, 5cc.) bur he was bound to fullil every brancli and 
 circumftaucc oi the law ot Nkdiatoilh^p, he mu'l not be wanting 
 in the K all circi:mAance thereof ; it he lud bin wantiiig in the kail 
 circumilancc, he had bin wanting in all. 
 
 M. Ciilvin obf-rvcth rightly, that fome of the aBlani of Chnfi '^^ec^v IkjISs 
 vercfropfr tohisGod-heAdtfily^Aiidjvme cfhis ittiionswere poi-tr ' ' ' 
 tohis hMma'nf.tMre$nlj,dndjon:e of his ndioKS were common f 
 both J)is ?\' attires : and this obfenai ion (UithM. Calvin) Jh.tli do 
 Hi we ImAllfiri ice ta i'lJvjlm/tny don! iSy ij the Et.uUr c.in hf'.t fiiy 
 tpi^lyit. 
 
 h IS abrupJt> affirm that all the Act;> of CliriilsOocdi-njj wo'c 
 Mcdia'orLj), b^ cau e his psrfbn eor.liived of two N.itutes ; ( x ii.cn 
 his natural actions Ihould be mediatorial as well as a:)y other , y.' u 
 may a.N well fay that .ill the adlions ot ihc Soo and of the h )iv' 
 Gholtaic thcadi(»n"^ ' t the h^t' cr, becau'e •:. c v ..re united into 
 one God-htad, as i^y that t..e zd^ o^Christ- ;c:.il obedience were 
 miilia.ori. 1.- b:cau;e his nerion cirGu'd o' rv. o i^ . u'"''s ; bur aj tlie 
 a.^ions of each f erion in Trinity truit oitcnbi diilh^j^iilh^ d'rom 
 
 e;i.-:'.i 
 
 i 
 
 ) 
 
1 1 2 Sinnt rs are ndt made t ig h tiff us hy Part I !• 
 
 each other in the manner of their working, (b muft the ads of 
 Chriils obcdrence be dirtinguilh^d, either according to his divins 
 natui e, or according to his huiun nature, or according to the per- 
 fonal u;iion of both his narur s- far fomctimcj his naiiires 4o work 
 {cvcraliy, and lbmetim?s jointly. 
 
 As for example, all tl.e acl-^ionsofChrift from his birth until 
 he b gan to be ihn:ty yejrs o j^. , nui'l be conGdcred but as natu- 
 ral, or biu as legal ads of obe .icrce \ for till he began to be thir- 
 ty ^tcrs of age, he lived a piivate life with his Parents', and was 
 fubjcdto them, and learned thw Trade ot a Carpenter of bis ^^' 
 thcTf0fcph • and in that rcfpea nc was fom times called the Car- 
 penter, and fomctimcs the Carpenters fon : inall whichfJDacehc 
 wascbsdknttobispirentsas ag^odlon, and he was obedient to 
 the LawofVVoik' as a govil Je v.being circumcifedj and walked 
 in alKthe ordinances of A/o'es without reprov fe j but I cannot (cc 
 how any of thcle adions can be ptope:ly called Mediatorial obcr 
 dience. 
 
 But Secondly when he brgan r '^e ^ o y eers of agc,hc did then 
 begin to declare himlelf to be ihc : edutor ; for whcnhewas 
 baptized of John in Itrish^ the holy Ghofl did light upon him in 
 a vifible manner, before all /«W auditory, and then the Father 
 by his voice Irom hCiven decurcd that he was the mediator « 
 whom he was wcl pleufed and immcdiatly upon this he "^^as leJ afide \ 
 frtm thence ( by the holy Spirit ) inf the rvil lernefs t$ ht temfted 
 undtrjedhythedivety whether he w aild be a Jaichtul Mediator 
 or no t ^.nd he somtinMed in the tvildtrnefs in f a fling andprAjerfor 
 forty dayes together^ that he mi^ht be able by nii. Mciliatorial obe- 
 dience t-i breake the divels head- plot in pcices : and after this the 
 Tarlicr did again anoint him by the Holy Ghoft in t.e time of his 
 iransHgurarion, tor the better inabiing him to accomplilli his me- 
 diaxoiiai oblation at Jerufalem;Z.«<,f 9. ^i. and air r he was inftal- 
 Jed into the mediators ( fHccat hisbaprilm. \x- d"d fr^^cly and fre- 
 quently fall to preaching m their Synagogucs,which was the ad of 
 his human nature, but yet it was often accoT.pa m d with themi- 
 rccksof iiisGod-iiead ; and t., is wasdoi.e to declare his perfon zo 
 bcthepcrfonohh. meJiator, and theicforc he did not only heal f 
 t'; e iL kjbut alio he forgave lins. ♦* i^ 
 
 This was the pr^grels of ti.e mediator after that h? was pub- 
 likely 
 
 i 
 
Part n. Chrifis^SfiveoMiencelmittteot. 113 
 
 likely inftalkd into his office at his baptifm, when he began 10 be 
 thirty ycers of age. 
 
 Thirdly, In the uplhot of his life, as (bon as he had fuIBllcd all 
 things that were wricten of him, he (andificd himlclf, and fini- 
 (hcd his oblation by the joint concurrence of both his natures: and 
 this was the Mafter-peicc of all his mediatorial obedience. 
 
 Having thus dillinguilhcd the anions of the mediator according 
 to each of his natures, or according to the perfbral union o botS 
 his natue^ we may and muft rank his acls of obedience accord- 
 ingly ^ his obedience to the law of V'Vorks muft be ranked 
 am >ng the ad^iom of his humane nature, and his obedience to 
 the law of nKdrator-fhip muft be ranked among his mediatorial 
 adion? which he perfoi med by the pcr/bnal union of both his na- 
 tures, and b\' this rule of diftindion, I can find no other place 
 for his kgal obedience but among kis humane ads of obedience; 
 for as he wa^: true man he was made unto the iaw of Works as 
 much as any other Jew was,and therefore be muft obferve it by his 
 human power. 
 
 Tradef. Ttnfaid ore "^hile^that Chrifl cUJuo mediatffrUl a^s 
 •/ •hedience nrtil he hegan te be thirty jeert of age : hnv cdn that 
 ^e feeing he wms born a Mediator ? 
 
 *J)ivtne. I did not expr-^Jly lay that Chrift did no mediatorial 
 ads of obed.cjice, until he began to be thirty ycers of age, for I 
 make ro qucfl;on but he did ofKr up many mediatorial prayrrs of 
 inicrcen onto his lather for the cled in that fpace, buthedid no 
 publike ads of a mediator in all that fpace : I grant that he took 
 upon him r ur 1 uman natureintotheperf( nal nnion of the media- 
 tor in the womb of the Virgin, as r-)on as ever he was conceived 
 by the holy Ghoft, and J grant alfo that fome few Godly perfoni 
 had the knowledge thereof in the time ofhis infancy by fpiritual 
 Revelation, as i^fary^ Symcon, tArna, and a fc \ o-^her*. 
 
 But he did not pu'^lik" ly t;k' upon him t > f*© the otficc of a 
 mediator until the Father did pubi.kely mllal l.im into th*. me- 
 diators « rtice when he began t<» be thirty ye* :s of. ige, and then 
 as he was baptized before all /o/j»j auditory, i; holy Gl'ofl did 
 lig^t upon him in the vifible ftiapc of a Dove, and i ;n the Fa'.! ^r 
 teftifitd by an audible vpice that he rvashn beUz' rdfon in irhom he 
 WAS well f leafed. 
 
 R V 
 
f 
 
 I J A Sinners are not made Righteous hj Part II . 
 
 "" Ic may be you think fas many otliers doj that Chrilt beg into 
 
 rny thw price ofourrcdcmpiion from the vtry fir^beginniiigof 
 his incarnation, for many ailirm that he was concdvedby the 
 holyGhoft without any original fin,that fohc might thereby julliffe 
 o5 {ram our original lin ; which opinion I have confuted : but tho 
 open Hiftory ot the SvAngelifts do fpeak nothing at all of any of 
 his mediatorial adions till he was publikcly inllalled into the 
 ottic« of the mediator at hhns b^ptifm j and truly his abstaining fo 
 long from the doing of any publikc mediatorial a(5iion, was not 
 without a divine midery^ for the Pricfts in the Law mi ^ht not 
 circr into thcii- otiicc ro do thcpublike adionsof a Priellj until 
 ihev began to bathirry yecrsof age ^«w4. 47. In like fort th^? 
 Fa .'her did not irflal the mediator to do the- publikc office of the 
 mediator, until thac very age ; and then tht Father ^id dmint hir» 
 vnith theholj gh^ji ; M^t. 5. 15^ 1^,17. By means whereof he re- 
 ceived povver and lliingthtodothcotHceof the mediator with- 
 out any turning away back Ath 1058. As it was foreiold by the 
 Prophet £fay^ c. ^1. 2, ^ . Efaj 11.2,5. 
 WTicncVift tc- Yea when Chrift began to be thircv v^^erf; ofage, le was pub- 
 f^^sof'^gch;,''^ likely inflalled imo the mediators otiice by th« joint c -nfent of all 
 waspubiikcK in. tiie Yiiniiy : and (o our Saviour doth explain the martei unto 
 medi;t!!r?rfficc ^kn, faying : Thus our dtftre u ( orjlftcs it bccomtth m) to fulfil 
 
 lyiht i.nm con- ^//^IjrlyffOuJrjffs A-f^t. 2. 1 4. 
 
 lent of all the ,_<^ -- -r^ ; ; • JP/^ "1 ^1 <-r ■ ■ r • \ 
 
 Trinity Tradef. Bojm take this rr9rd\0ur_\to menn the Tnntijf^ feeing 
 
 mo^ interpreters do t/?!d(rfiand it only of the pint dtfirc of John avd 
 Chrifi, Cijriftfiid thur ur.- lehft, it is cur defi; e to (u/fil all righ- 
 teorrj'nefs ? 
 
 Divine. Thcf: two terms, fiiiT onr dcfre, fccondly cur fulfil 
 ling all right ccfffnefsy had need to be explained. 
 
 firft tte i^rmVs, otcurdefre, cannot be meant of th" joint 
 deCr: o^ Jthr with Chriftsdehre, forit is plain by the tcrr that 
 /(//;;; did not define to baptiz Clirill according to Chrifts c tfiie ; 
 b'''::^ufo he earncftlv pit him Ifack^artdforkade him at the frefeut : 
 therefore the term our defirc mul\ havcrelition to fome other?, 
 riam.'Iv tf- the j inr dvfircof all the Trinity ^ forit wasnow the 
 )oinr\!t(iu o ;ill the Trinity ro inflalthc Mediator publikely fViro 
 Ills • ^v■c^ : an-'i the Ta her had foretold hhn how he fhould knovV 
 the p^ionihat fhciild be inilallcd to baptize ivirh the holy Ghofl 
 
 and 
 
>1fF»*P<lP*""W""— ~»»"*" 
 
 Part II. Oj''^^fli ^£five ObeMsnce Impited, i j 5 
 
 ■^ 
 
 
 and fire j laying, u^on rthom thou Jhalt fee the fpirlt come ilo^vrt a>id 
 t4rrj ji ill upon him,thdt if he which bapti<.eth with the hefy Choj'l : | 
 
 John I. 53. by this foretelling, lohn might c^Cily uniiczlhnd J 
 
 Chrift to meaii the Trinity by the term cur. 
 
 And i: is further evident thit it uas the defire ofalJ the Trinjry 
 z) ini>al tlic mediator publikcly before all Johns Audicory then 
 prclent. Fii it becauic the h( dy Ghort did light upon him in the vi- 
 liblcfnapecif a Deve, and fccondly, becaufc the Son came and 
 flood forth before all that Auditory and accepted thut otiice • anJ 
 thirdly, becaufe tht Father by his voice from heaven did openly 
 tcflitie that he \\\u his kelove^ Sort in Whom he Was rvell pleai'ed. 
 
 The (ccond word of the latter fcnteucc to be explained is this, 
 what is m:ant by the woi^Ri^hteoufncfs which all theTrinicy did 
 now defire to fulfil? The anfvver i5,that rh«y defircd to fulfil all that J 
 
 Kithtc0Hf>ufs wliich appenaincd to the \f ediators perfbn and oF- )} 
 
 iice> at this time they defired to (ulifii that part of rig htecufliJs . 
 
 whicli appertained to his publike inftalmcnc; for he might no: \^ 
 
 do the ' ttice ot the Mediator till he was publikcly infta.I' d. it 
 
 From the time of hisbirth hithcrto,he did not heal infiauitys.ncr \\ 
 
 forgive fi.is,neithcr did he prore his perfon to be thepevfon or li.s \ 
 
 Mediator by any mitades of his Gocf-kead : but as fooii as he v\ as ^ 
 
 pLblik«ly inOalled, then he left his d'Aclling at r^:-^w.> <•!/;, a;.i 
 
 rcn-Qved his dwdling to Capernaum, for there he uiuO liri. he;;ia \ 
 
 to (hew forth the lightothiiperlonanJolriccro th«!ni')fC'w//l<' j 
 
 to fulfil that light which Sfa) fcrtiold (hould arile i\yCJ^liUc AL::. » 
 
 4. 1 3 , 14. And from that time forth h-'tiiJ o[)CijIy Jc clare Liimi.it ]■ 
 
 to be the Mediator j fjiym'^^thefpirit of the Lord is mpov f/ieaf.J. he ' V 
 
 hAth Hntinted me ; Luke J^.\%.Tfi. 45. Ani^ fol.e ciJior tmci 
 
 yecri and n halle toi^eiher prove hiinfelf to b • the iMoniator by tha ' ■ 
 
 works of his Gnd-hcadj and at lalt he fi:ii(hedhIsrncJia.. ri'.I 'j 
 
 oblation as the Mailer-peice of all his obedience, anc! t' cnGoJ 
 
 did more c^'pecialiy declare \\'\\x\t yhnhzHoly of Htlit:, by the \ 
 
 manner ot his death, which was miraculous andexcccJiiifrnlea- \ 
 
 fing in the fight oi GoJ for the procuring of his Atonement for .11 ' j 
 
 believing finntrs. ' 
 
 Tradcl. Sir Idtfre >:ow to return nrair:o ; ':■- cijjc^sy of C'.jrifts 
 Ifi^.il obedience, h*th htith a greAt ir.fiu^.^cc tnio th/tme frm •[ 
 t/tr jufiifc. !fio ■'/ 1 hrox^h Gods i -nnumt ion : ttnd fo 'alth i he A^iftle 
 
 ie;. 
 
""^ 
 
 1 1 6 Sinners are not made righteous hy Part II, 
 
 Paul thai the righteoufnefs «f the Law might fe fulfilled in hs , 
 Rom. 8 . 4. Hott' elfe can the right etufnefs of the iuVi- he fn If lied in 
 Hi hut tji the Fathers imfutingof the Mediators legdl obedienc* 
 to MS a£ our Ohcdier.cefor onrjuflice or fufiification ? 
 .^rNfbXlc'/u I>^'-^i^e' You do greatly milbke the Apoftles meaning in 
 often miftiken this tcxCjIor thc Apollle doth not in this place (peak ol that part of 
 <i:'A"*ns*^o7im'" ^^g'' obdicncc which God requires ofevcry man that lookcsto 
 pmition, a;iJ ic b J juftifid thereby, bin in thi place he (J3>"aks only of that part of 
 fouiiTed'ivi'th righteouliefs which the Gofpcl part ot the law raughtand ty- 
 h^kg..'. cbcd:- pifi-d by their fijcrifices oLAtonemenr, which Sacrifice-; are called 
 Sdirifc^s of Right eoujr.ejs, becaufc they Caught and typified how 
 Sinnv rs mij^ht attain ur.to Gods Atonement for ihtir tull and pcr- 
 fed righteoufners 5 namely they tawghc Sinners how they might 
 ebtain thc Fathers Atonement by the Mediators facrifice of Atone- 
 ment for t!v. ir ful and p 'rfed righteoulTKls ; and- this righteoufnefs 
 of the law is in- other places ofthc New TcHament called Co-^i/ 
 righteoufnefs: the context will not fuffr ic to be meant of legal 
 Righttoufncis by thc w "rks of the Law • for thc former verfe runs 
 thus Godfent hisfon in the Similitude offinful fltf^y^^nd forfirt c«n» 
 demnedjin :,n the fief), v. i . 
 /•?».%, 3,4. Did Chriit condi^mn fin in thc flcfti by his legal obedience ? no, 
 but by his mediatorial obedience only : wl ich may the bcttter 
 be diiccmcd by anfwering thcfe two Qnefli m^ 
 
 Qtjeilion, 1. Ho-W did God fend his Son in the Similitudt of 
 fiyjfulfle/h ? 
 
 Anf'^er Cod /eit him in the Similitude of 4 /f;r»rr, oxoffm^ 
 ful fle^j, by ordaining him to fiiffer as a Sinful mal tacf^or in thc 
 flifh ; for wh^n God promif d to Adam that the feed of the W'omam 
 fi'ouU hreakjhe Divfls head-plotj thi n lie diil alf^» t Jl thc divei in 
 the Serpent, tJ^ou Jh.ilt pierce him in trje foot-foals: Gcn^. 15. that 
 is to fay, thou Sathanby thy inftrumenrs (halt crucihc the lecdof 
 the woman as a ll.iful malefacftor ^ and in thi^ fcnfe Godfent his 
 Son in the fmilitude 0^ (inful fle/h. 
 
 Q^el I ion 2 . HoW did God fend him for Jin ? and ho^ did he 
 cundemiefi'! in the fie/o^ 
 
 Anfvetr God fcnc liim for fTn, when he fcnt him to make his 
 foul a fricrifcc of atonemon for fen, as I harc opened ciic phrafc at 
 lar;^c in 1 C^r. 5. it In tl c firflpart. 
 
 And 
 
B<*i^P^**^'^*~ 
 
 '^ . ' -J P> -" 
 
 Part II. C^ri/ls (^^ive ohediencelmput^d. 
 
 117 
 
 And he condemrted fin in the pjb, when he made his flcft or 
 human nature a (acrifice of Atonement for fin ; for by that means 
 heprocurcdhisFaihcrs Atonement to all believing Sinners : and 
 therefore thtre is no condemnation to fuch /inner s. v. 1. 
 
 In bric'fe the meaning ofche Apoflleiics thus, when God fent 
 hisSon to dy as a malcfjdor in the Similitude of finful flefbjChrift 
 did at the fame time condemn fin , becaufe he did at the (ame time 
 dy as a mediator and made iiis foul a mediatorial Sacrifice of A- 
 toncment for fin ; and fo he procured his Fathers Atonement to- 
 poor finncrs .- and by this meani he condemned fin in the fleih, 
 awd made finncrs fiulcis, that is to (ay righteous. 
 
 But this diliin<^!on of the double death of Chrift I have opened 
 more at large in Gal. j. 13. and in Luke 22. ip. and in 7'/. 22.15. 
 
 their lacrificrs of Atonement J miqht hjtttfillcd inus'. for the 
 burnt offerings. Sin offerings, and Trelpa^ offerings did teach 
 and t\pify to poor believing finncrs how they murt be madcjrigh- 
 tcousj natpciy by Gods Atonement* wliich muft be obtained 
 and procured bv Chrii^ midi:. ial Sacrifice of Atoncmenr^therc is 
 no other way or means ro make a finner righteous but this way; 
 and in this fcnfe th; ceremonial law taught finners ( except wilful 
 Cwwu xs) how ti.ey might be made rig?3teous or finlefi : and there- 
 fore as luon a*; cv.r any fi:incr had accomplifhed his Acrifice ol A- 
 toncment he was by the La'.v acccuntcd a righteous perfon in 
 Gods figl.r, and fuch perfons might fraly come to tlie San(5tuary, 
 and fea^l liiere before Jehovah with rejoycing and with accept- 
 ance, 
 
 And in this very finfe all facrificcs of Atonement are called Ci- l^'o!iml'^[ljT' 
 orifices of Rightc u'ne5-, as in /)f«r. 55. 19. Pftl.^.iy.rr.^i.]^. niu-dfaiTif^tr^ of 
 But thefj facrificcs of Righteonfiiefs irere hut PsaddoWs of good '^ '^^^ '"'■ *' 
 things to come : Hcb. t o. r. For the Lan> made nothing perkily int 
 the bringing in c'^a better hope by rrUich we dra^X' nieh to Hod, Helf. 
 7. 19. I'hereforc *\h-noevcr any llincr did bring his (acrilice of 
 RightcoufiK-fs bef reGod,he was thereby directed, how to flir up 
 his faitl\of depcndanc'upon Chrifts facrificeof Atonement, for 
 the procuring of i is lathers Aronemsn: for his fn'.Und pcrfcd 
 
 righteonfiiefs .- 
 
 '-i 
 
1 1 8 Sinners are made vighteous Lj Part 11. 
 
 rlghrcoulncfs : and in this fcn(e (^hrist u the end of the Law f«f 
 Ri^hteaifftefs it everj §ne thtit h/ieveth : Rtm. 10.4. namely, as 
 hii mediatorial facriiicc of Acor^emenc was typified by their legal 
 iacriiices.as the procuri;ig cj-jfc ot hii, t others Ato.^.cment, which it 
 a liiuicri rightcoufntrs : And cluis Chi iPt himfcifdoth expound the 
 nicricoriouitfricicyoflii fjcrifice of Aconvmenr, faying thus to 
 Ilia Fa:hcr,/;» Bn'^»t Offfrings dnd Sdcrtfces jSr Jin thou hafthadn^ 
 fleAfure : Thc>if-*id /, Lo J c»me, In the vlume of thy Ifck^ it it 
 \Wtrten«f me, thAt I fjct'l u'.o thj fVul God : He t^i({eth a\\<ij 
 t hefi.-fi-, thAt he nt'^ht cjl^c/i/h thefecond : Hib. 10. 8, 9. namely, 
 he caketli away all Legal jjcrih'cia .f Righ:counie(>,that he might 
 eliablilh hisownMfdi.icorial S^crili.:^ o^ Right* oufnefsj f<jr his 
 fucrifice dodi make luincrs righ;eous ; namely a< it v- tke mtrito- 
 riGu*p:ocuiingciii'e of the Fathers Aroicmcnr ^vvhich isaGnncrs 
 «vetlalliagri,:hccoulncr»J B_y w!\ich Will (o thcFathwr in fend- 
 ing Chiirt to b: our Sacriric? of Atoncmeiu) iv .ve faiK^ificd Cot 
 made perfectly liphteoiis cir fiiilcf) tljro*ij^h the ojferi)r^ cf the hodj 
 !h5 mriiult- */ IcfM Chnfl once for aH : Hcb.xo.'^, 6. So then, the rightcouf- 
 a finnc^s tifhtc- ^cfs ot th« Law that i$ Fulfilled in ij<, is no other righrct u^ncCs but 
 fn" he Fithc'f* ' the fathers merciful Atonement, Pardon, and Forgivenfls,procu- 
 miTfirui Atone- gj^ by ChriRs mediatorial facriiiceof Aconcmenr. 
 nifwjn orgiir- ^^^j j^^^ j ^hin . I havc fu'ly explai.ied thc true nature of a finncB 
 righteoufiicfs, jurtit;.*, or Julliricatioii • w! -ich I have dcicribcd 
 to be nothing ciic but the lathers mercifui Aconcmcn:, pardon, 
 and lorgivcneis, lb tha: Imav moio fi Iv ca 1 afiiMierirightcouf- 
 reft a merci'ftf jftjlice or rijfh^tthf'-cfs pu: up<'n p. -or believing 
 fiiii.ers by Gods Fat crly pardon and ForgivLnefs, thv.n a rtric^Ic 
 gal paffiVv ri^hteoufncfs imputed to uJ from Chrids legal obedr 
 cncc, as <ur acluul righieoufhefs 3 as the C mmon docVineof 
 impication doi h t«. ac'^. 
 
 The Flibrevv word Tfedcc, which wc trandare Iftfiice or ri^h' 
 teoHfneis, is often TranllareJ in.to Grc-k by tlx 70. Aftrcj, 
 Charity i or Almes A'ld in this (cnfc you fliail ofccn rtn J it rrar.ila- 
 tcd by the 70. very furable tothcrruefcopcofthett-xc ; as in 
 Vfa. iA,. f.'Pfa. 35. 5. Pf. 105. 6. If. I. 27. Daa. 4. I'.D.v:. 9 
 ->. 1 6. /->»'«. 24. 1 3. And in o:hcr pbc $ alTo^ trr CjO.I do:h pro- 
 miic uii:o repentant finncrs, thAt Ind^ement j'^-.illrmtrn ttntt j^- 
 j^-ce-^ that is to fay, untom rcy t' rough his mc.ci'ul Atonement 
 and pauion Pf^. 94. 1 5. And 
 
 .-•# 
 
P.^cIL 
 
 hjiht Fathtrs Atonement, 
 
 And indeed the tigheoufnef^ which God the Father bcRowe^ 
 upon poor believing fiiincrs in making thrm finlefs by his Atone- 
 fnent, is an example of the highclt degree of Mercy, Charity,or 
 Almes, thar the world can afford-, it is a high degree of mercy 
 
 in man todo jufliccto the opprefT-d, Pf. %i.},. hr.zz.-t^.Iob 2p.i2, 
 1 3 . but it is a tar higher degree of mercy in 6'od to reconcile him- 
 felf to his enemicSj and to makefinncrs juft zn6 innocent by bix 
 merciful Aronemcnt ; and in t'r,is fcnfe Peter Aiartjr cals CTods 
 Rightcoufrefsor Juuice,(yff^j Mercy ; Rom. 3.21. and in thisfenfc 
 the ApOi^le ^zxih^that God had /(ppthted m di,iji in vhlch he vfifljudq^t 
 the rvorii ir. Right etftfnefs^ AEi. 17.51. that is faith M. Broughton, 
 He hath appointed A day in rrhich he Vpili favor the world in mercy, 
 and liedotU exemplify his meaning '>ou Cod doth judge the world 
 in rightcoufn.fs or in mcrcy,by 7y.$> 8.9. and 146.7,8. Gods juftice 
 to believing finners is his mcrcy,bur his;uftice to unbelievers is his 
 wrath •, and his jufticc is innumerable waies adminiftred,/y!7i. i ^. 
 and 40.5. -£///?« telleth lob, that the Almighty is k'^g of ftrength, 
 ard that ve cannot alrcaies ^ndtm the reafltn of his corrections, but 
 yet faith hc^Geddoth rvhat he doth $ut of^itjgemcnt^and out of plenty 
 t^juflicejob 1 7.1. ^{.Brought on on this place faith, f/;rff G«dsjttfice 
 to poor humbled fiiiners,is his mercy : and ii^ ch.7,1 23. Flihu tcllcth 
 Icbi that if a meferrfr or teacher gne of a thousand befent (• fitch ax 
 1 /y Hndtr gois affliUirg hand to teach them their rio^hteou'nefs (M. 
 ^ 'Brttfghtin cals it gods mercyWut is to Tiysto tf ach them how they 
 may be maJc righteous or Cv^k's, by Gr.ds merciai! Atonement re- 
 ceived by faith .P^fw God'yt-il have mercy tipcnfr^ch right torn perfons 
 and flare t hem f9m dtfcending into the pit, faying, Jhaveftur-da 
 ranjom, namely, I have found farisfa^if n in Ci.ri:':f facific^ ot A- 
 tonemcnr,\vhich is the ranfom cl poor believing {in:^crs 1rom(7oJs 
 di(p! a'urc ; and ti.en in v. 26. hej^'allfray t§ thefuijfant, .uidhe 
 jhAll itcrcf't him.and he f^aUfee hufae \ffithjoy, andhejhall reft$rt 
 to miin /;;.< w//>f ,chat is to ay, be fiiall rcHorc to (iich ptr(«4is \\l 
 m'Tciful Arcrrm"nr, which for the prcfen: was hii uc^mth-ir 
 ccrfviierre by fin : Thf geneva note on v. 1^. faith, that godycia 
 f-r^iv( i:i;n ht*fr^<ind accept him asjufi : ard the Geneva note c 11 
 y *i ; o. ;. is cx:cllenr,.-:nd fpcakcth tlius, Hedeclareth that w'r can- 
 no' brjHft I'efc-e God bf't iy fcrgivenefs of fins for godsfo^givenefs 
 isap.xrt o"^ his n^erciful Atnement : and Ehhn tcllcih hb in c. 3<j. 
 ^ 6,7. 
 
 \ 
 
 IIP 
 
 i 
 
-- _ A — 
 
 1 2 o Si/tnt Ys an made rig hts&us hy Part II« 
 
 6,,r. that GodyeiUcth right f the foor, avdwifh'holdeth not his e)ts 
 pom tie just : M.Broftghton caiicth U Gods defince undmercj to the 
 poor in (pirit : and they arc called j«/?,bcaurtf of cneir Mich in Gndi 
 mercitul Atonement ^ and thn^ the ej/et of the Lord are npon the 
 right eoM -^hen they cry, f/. ; 4.. j 5 . and doth judge them, TJ. 08.5. 
 Hence ic is evident that Gjdi mercj'-ul Aioncincn:, Pardon, and 
 Forgivenet> communicated to poor b. Iseving fii ets, muft needs 
 be rhc tormal caufc ot a hnners ri^hrenuliefs ; and i'j this rep (ft 
 God is fti'ed a God of pardons, bting gracious and men if.il : 2{eh. 
 9.17. kfepi^'^ mercy fir thoufands of them that fear him^ fi-'giving 
 sxlijfiity, trejpafs,ayidft» : Exod. 54. 7. and iherctore aHoou as [he 
 godly olo fall into (in,tiiey d<> prav unro God to be merci ul to their 
 iniquities,?/. 10 j./^/f.7-i8./'/.5i,i.'7'/ 8 6.5. 5.1 3.15,16. that is 
 to fay, they do-pray tor the renuai of lis merci*bl Aroiement ; and 
 in diis refpecl they do hope andtrufi- in his mercy, Pf.i-^./y.Pf.n, 
 i8.22./y!52.8./y.i47.i I. and they di^lCofiar him fir his me^-cy, 
 r/.i jo.4.7. and God is called the Father ofmercieSy i Cor. 1. ^, |b 
 much pitying poor believing finn^rs,^who are called veffils ofmer. 
 f y.iJtJW.J.l J.jchat ho doih affeEi them rvith hovrels of tender mircy: 
 Lftkji'7^. and it is further evident that Gods jultice towards poor 
 believing finners is nothing el(e but his merciful atonement, bccaufe 
 hisjurtice and mercy is often coupled together n% t rms Synonimd^ 
 zs'mPf.i6.io.')6.P/.$')Ao. and indeed I cannot fee any other way 
 how a Gnner can be made juft by the juftice ( f God, but by Gods 
 merciful Atonement ; and in this refp d the Apoftk ii\ih,that the 
 free gift is of many offences tc}tiflif cation^ /?•/». 5. 1 4. and in v. 1 7. 
 he cals Ids free forgivcne(5, the gift of juflice or rig!jteoitfnefs ; he 
 doth make Gods free and merciful forgivent fs, and 1 linners righ- 
 tcoufnefs to be all one •, fo then a finners rig' teouli.e-s is nothing 
 clfe but his being made finlefs or guiitle.s by the Fathers merciful 
 Atonement ; and this is confirmed by the fevrral terms of Cods 
 merciful Atonement in pardoning andfirgiuingfin^blotting out and 
 covering fn, bearing and taki ga^ ay of ftn, purging and city fing 
 ofjinners, faffing over androt imptitingftn, and many fuch like 
 terms there are ot Cods mt'.cilul \ o lement : all which do plainly 
 declare that a finners rightcoufnefs is nothing elfebuc hisbein;j; 
 maiie finlefs by (7;)d5 merciful Atonement • and the voice of Cods 
 people when they pray forGodsAtonemsni runs thus /Jwrtrfwr, 
 
 pHrife 
 
Part XL 
 
 iy the Fatheh Atonement. 
 
 121 
 
 furife ntefiomfin, or ma\e mefmlefs^ fo the Hebrew phrafe fpeak- 
 cth ; Tf.i^i.j.Ex.i^^lS.'jSjtmiZ.i i.iY«;w.i9.x2,Thci:efore oac? 
 again I wilicJcfcribt.' a linners nghteoufncrs thus, 
 . ThejufticeorrighceourncGoT afinnerdoth (not ly In hi sown 
 righteous nature.nor m his own jiitl adions, nor yet in the ri^^htc- 
 oufiiefs ot Chritl imputed ; but it doth) ly only in the Fathers m^r- 
 cyfiil Atonemenrjpardoii and forgivenc^ : procured by the medi- 
 a:ors facriiice o^ Atonement : and conveyed by the Father through 
 the Mediator to every believing finncrasfoonastheyaieiiuiic 
 Mediator by faith. 
 
 This dodrine of a finncrs righto<^ufneis hath ever bin well 
 kno'A n and witnefled among the godly in all ages, Irom the be- 
 giiuitng of the world. 
 
 1. It is witnefled by the pradik of all facrificesof Atonement 
 before the Law. 
 
 2. Ir is vvitncfled by the pracfiilc ofall facrificrs of Atonement 
 under the Law. 
 
 2 . It is witnelTed by the dodrine of ti.e Prophets 
 
 4. It is u imclTcd by the dodrine of the New Tcft.iment. 
 
 And it never was To much obfcuiM as it hath bin of late d.vy 
 
 5 D, 
 
 the common do(51rine of Imputation. 
 
 T. It is evident that our firft parents wereUel acqnaintc J \\ ith 
 the dodrine ofa finnersjurtification by Gods Atooem:;nt, for as 
 foon as ever God [i^A\.o\Ai\\^mi\\dX.thefeedofthewomtinlhouU 
 breaks the divels head-p/ct, lie explained unto them, the manner 
 how thekfdofthev.'omanlhoulddoif, namely by his media- 
 torial (acrifice of Atonement, which w.srcpre(entedtO(v/.J*iw 
 by the death of fome cleane beaft or bealls u hich God bur nt witli 
 firefromheaven,Cand with the skins of thofe beafts he app in- 
 ted our rirfl Parents to cloath themfelvcs) by this means he t.uight 
 them how the promifed feed ihouid make 'nis foul a mediate ri a fa- 
 cr'ficeof Atonement, tor the procuring of his Fathers Atonement 
 to make their fouls Inilefs : that is to tny rif>l^t!:ou^ j and this me- 
 diatorial way of Atonemeni by the promifed feed they believed , 
 and tl.ereupon they were made llnlels, that is to fay pcrfcdly jull 
 or rii^htcous. 
 
 2. niter tl'.c flood when Nt^h tffef-ed*ifficrlfrc ofa' K(>nc,ii , 
 JihovAfj Jmflled a fmcll ofrcjl \ Gen. S. 2 1. IJcncc it i. cv ^dciii 
 

 12 2 Sittneft are made RigbteoMs Part II. 
 
 that God !uk1 no reft in the workes of Creation neither before the 
 flood nor afcer the flood, until he relied in the mediaror, and in 
 hi^ mediatorial facritice of Atonement j for Addm cUin the day 
 of his acation, and then God ordained and promised tha: the feed 
 sftbe ^omanlhonld breakjhe divels head- flat, and thcii God reft- 
 •d on thefevcnth day,btcau(ehchadnow^ound out a mediator 
 that (hould perfcd the creation by a redemption : and to that reO- 
 ing of God in the promifed feed, the rwectfmcll of reft which 
 Codfmelt in 2\^4^/ faaifice did look,the word reft implies that 
 now Gods fpiric was quietcd,and chat he did reft (atisfied and well 
 pleafed in tliefacrificeofChriftjwhich was thereby typified.-confct 
 to IMS ^ph.tfi,The Fathers by faith [aw Chrifi Sacrifice. 
 
 By this meams T^oMh knew and believed chat he was made 
 righteous or finlefs by Gods mcrcyfull Atoaement, procured by 
 Chrifts Mediatorial Sacrifice cf Accnemtnr. 
 
 Yea doubtlcfs all the Fathers could not choofe but know that 
 Cdins perfon was reje<aed, bcc.^ufe he wanted faith in Gods A- 
 toncment through the mediators facFiBce of Atonement ; and that 
 tAhel was righteous in Gods fight, bccaule ht had »^ith in G ds 
 Aioiiv'ment ; and by that rntam he oferedhisfucrifice in rightc 
 •nfnefs: Mai. 5. ^. that is to fa «>, in faith. 
 
 3. When GoA'cA\cA iAbraham from his id -latrous kindred 
 I. From Vr of the Chaldecs • and 2. From Charan to go into 
 the Land of Crf«<ww (which vvas 450. ycers before the law was 
 given at mount ^yi^^*, anu 2o8^.yieisaf:erthe promife to a/^- 
 ddm) God was pleadd to rcnc v his promife of the promifed feed 
 to tyfbraham, faying, in thee (that is to fay in thy f»ed Chrift) 
 fiail all the nations e.j the earth be bltjfed. Gen. i ^ . r . ^ . 
 
 e^^r4i5>4>» was twif^ called, i. he was called to the /'4;V^, in 
 Gen. II. 31. at Vr^ with yitls 7. 2. and 7(jhe. 9.7. Therefore he 
 was a juftified pcrlbn in Gods fight at that time, for the Qod of^fo- 
 rj Jerus Chrift appeared to him while he drrelt at Vr ef the Chal- 
 dees'^ AGs. 7.1. No doubt butjefus Chrift did then tell him in 
 wliar a miferable loft condi.ion ho was, and how he ftiould be the 
 (ecd of the woman that ftiould breakc the divels head-plot by his 
 faaifice of Atonement, and how he ftiould thereby procure his 
 Fathers Atonement to all poor broken-hearted iTnncrs • all which 
 AbrahambzYi^s^6^ and fo his fin5 were done away by Gods A- 
 
 tonemeni 
 
Part 11. Ijithe Fathifs Atonement. £ 1 1 
 
 toncmcnr, which he received by his faith; and fb he was madi 
 pcrre Aly juft and righteous in Gods fight. 
 
 But Sec ndjy, in Gen. 12. Goi was plcafcd to call ^^r<jJ^^» 
 again from Charun, to go into ihe Land of Crf»<r<r»j and then 
 he did promifc that th« promifed feed ftiould come ou: of his loins 
 in fpeciail; Gen. 1 2. 5. Thereupon Abrahams faich was inacat 
 cd and h;st ormer juUification confirnied by a frcfli aA o^ faithiand 
 vhcn God made his promi(c,he preached the Gofpel to Abrdham 
 gdL 5.«. I (J.it fojthen he expounded to him the perfon of the medi- 
 ator in both his natures, and how he ihould in due time dy tot t .e 
 ungodly ,and fo make his foul a mediarorial (acrifi:e ot Atonement 
 for the procuring of Gods A'Oiiement to al bcleiving finnas in al 
 the rations of the world ; f$rfuch only are the children §f Abrd* 
 hdm bjprcmife, that imbrace theprtmi/ed feed bj faith as Abra- 
 ham did : Gdl 3 • 2 9. Rom. 9 . g • 
 
 And this dodnnc of a finntrs junificarion he reprefented toAbra- 
 ham by (acrifice either before he came iiuo the Land ol Canaa ?, or 
 cKc a> foon as ever he came into the Land o: Canaan, Gen. n. 7. 
 for the Apo'll' doth tell us that the covenant ofGtdin Chrifl was 
 confrmei to Abraham: Gal. 3. 17. Howelfc waaKconhrmed 
 butoy lacr.fio fiift, and afterwards by cicumcifion, asthcfcal of 
 tharrightc uC.els which e tiadby hisfaithinG dtheFa-hcrs A- 
 toncmcn: procured b^ that acrifice (>fAri<ncment that was to be 
 made by the promifed C:d in the fuinefi of rime /?9m. 4. 11. he 
 iiad no other righccoufne's to rejoice in but the for^ivenc s of his 
 fins through the Fathers Atoncrnenr, w hich I e rectived through 
 the Mediator,and did appropriate it to himfelf by faich. 
 
 1. ThedoArim■o^afinnersjuOitica:^o.lor rig'teouln (swa* 
 abundantly caui»ht under the law by i- cir faci ihces of Atonement, 
 namely by their burnt offlring«:,fin olfaing$,and tre pjf^ olferings, 
 mLev. 1. Lev, 4. Lev. j. &c. ^ I have explained their ule 
 above. ^ 
 
 3. Tl.c D^(ftrlnc of a finners Juftificntion or rlg'iteouf^ 
 nets ty the Fathers Atonement is taught and cxplaine 1 by the pro- 
 phets. 
 
 1. The Prop' et David faith t'u^ in the perf>n of C riO, 
 1 have preached thy right eottfnejs to the grc.tt congregation Vf. 40. 
 9. whac righteoiuncls was it that tie by himtcu and by his o'ticers 
 
 S 2 preached 
 
i:;^ Sinaeis are made righteous Part II. 
 
 jweached to the Church ot the firft born ? was it his legal righte- 
 cufiicfi made theirs by h'n Fathers imputation ? nc, tlie text denys 
 that, and faith that it was fuch a rightcoufnefs as he obtained by his 
 facri/ice of Atonement faying, facrlficc and offering thou dU^fi 
 rot deJire^cCC. Thenfa'rd I, lo I comCy I delight to do thy ivUl O rny 
 Ccd'^ Vf.,^j.{\ %.h) the doing ofnhich -ivill ((aith Paul) W'e areftw^i- ' 
 f.edfiom fir'- or made perfecHj righteous : for by the Mediators fa« 
 criBcc <-i Atonement, Gods Aconcment is procure J ; which ii a 
 - nnncrs full ar.d perfect rightcoufnefs, and as Con aN ChriG had^b- 
 ;.'.!iic-!thi;r*.ghteouf.efs«.fGodforl7;inciS5 ihcn faid l.e in v. 9. 
 / htrjc preached thj ri^Aioujnefs to the great congregation -^ Chiill 
 Ficachcd not his own rightcou'nef , bu: Gods rig;iL;ou{he!s to the 
 great congregation. 
 
 2. Tl;e Prophet Daniel d; th emphatically cxprc(s the true na- 
 ture of a l! JHCrs righcc^ufiiefs in the words ol the Angel C^r.bricl., 
 who was /cnt unto him to duhiic two things unto him- the firft 
 was, the e:<a(5i time ofChrilbdjath which he knew not before; 
 the feo-nd was the efricacy of !.is death, which he knew before: 
 namely that the Meil'ah by his \\-\o\\VlfiinJij Tr£ff>afs, ander.dftKS'^ 
 ViAMx Brwiton. 3"^ ^^-^ rccnciliatioiif^r unrighi coufnefs and bring in everlafi- 
 i>-:'Trighteotifnefs Diin. ^. 24. 
 
 But for your better underAjnding of the tiK\^\Gabriels mean- 
 ing, two qu flions may bt ti iy moved and anfwered : i. How die! 
 Chriu by his derhfioi/^j Tred'afs, and c'ui Sins ? Anjw. By ma- 
 king I is own foul a Trcspajs ar.d a Sin- offcrifig : by that means ie 
 finifh.'d tr.e cCivn.onijl u'e of all Trclpafs oUciings, and ended the 
 ceremonial vSc of ail fin c H^riiigs : and this he acc«jmpliflied by hig 
 deatii i'jll 490 ycers after the Angd gabriclhfJ done this mel]agc 
 to D.v'.icl: He t(ir.l^r:v:,\) tl.cfrfi/.icrijiccs of the Law. and efiablipj- 
 cdhLovK-facrifice in the fLice of them] or ever. Heb.io.S,^. 
 Secondly, Jrlow did Chrif^ bring in cver/afiing Rightcoufnefs ? 
 Jnfw. Ey the ffm > \> ay and tMxm by whicii he made reconciiiati- 
 or, for ir.iii, !Ke< ui!)cfs • and how mull he make reconciliation for 
 iinrighteoulhefs y The Angcl gabrieUold Davie/, that he llioulJ' 
 do it byfnipj'n-.g all Tn sfafs offerings, and by ending all Sin offer- 
 ings, when he wade ins oyi-nfcid .: 'Burnt offering asda Sin offering 
 once for all. Heb. to. 5. This was the dired way and means 
 •SA'hcicby [Ik Meffah made reconciliation for unrighteournefs,and 
 
 whereby 
 
'■^••^■•'•••^KmPP^ 
 
 iM|i m 
 
 PaitlT. 
 
 ^/t/jg FatUi^j ^tone;j7eHt 
 
 made his foul a mediaiorul facrifice ol Aconcment for the procu- 
 ring of Lis 1 .irhers Atoniir.eii!: to poorliim^rs : compare Heh. p. 
 1 2. '. ^.wicli tills Tt-xc of AjK.p.i^. tlwiet'orc Cliriil purchafcd aaH 
 procured liic'n a righteoufrcfs for (inncrs as fhall lall to ail eternity, 
 by no other way or means but by his muiiatorial facrifice of atonc- 
 nient ; and tlicrv fore his Fathers Atonement is a (inners tightcoul^ 
 nefj to all etennry, and P) ic cannot tail. //7t.54. 14. and 5 1.6. 8. 
 
 Thirdly, T\vz new Teftamcnt dorh alio bfar witnefs to thi> do- 
 <fl.ir/.: ^ 1 . r^.td the Apoillc doth tell us in Rom.%. 4. that f/.-r righm 
 ttottp.ufs of the Lii^' (namely tl at rightcoiifnefs wliich was tau^h: 
 and [ypihei by the facrillces of the Law j n.'i^ht l>e ftlflU-i in hj, 
 th.it \r,dkjiot after thefe^jbtit ^fttr the sjirit: as 1 have explainvd 
 thisTtxt ali'.rlcb;.foic. • 
 
 SccondIy,Thc Apoillc T.i::l doth in anothCT place confirm this 
 d< (ferine, fay ir.g, Go.i mude him t6 be fnfcr m (that is to fiy , Goi 
 ordained !>im to be a facrihc" of Ar onement for cur fin?} iLit Wr 
 n7ight be m.ide the right eon ficfs of CJo'.in him ; that is to fij , that 
 wc miL'ht be made righteous or ii:ilc!s by God; A:o:icmcnr;'.\ ! ^'' 
 a linncr receives alToon a? hv is in him/ nam iy afVoon as ! 
 Chriuby fai:h,fora!!fpnicujl bl€run^<djc m. from the iacl. : 
 throug'i the m:dia::r, and arc rccelv d bylai^h. 
 
 Tiadc.C Touf:iJerc 7^'hiietkit ^hi'ifis S4ci-ifiC of At^r 
 could trocstrc ro other rt^htrtufnefs for f/i-urs lutC.'c l',::.:s 
 .ttoncMent.iTfid therefore jou fiy^ thxt Gods AtO'.ement is oft:: c.J^ 
 ■ J. Gids riohiconf.efs ; but Nlolbs /ind Paul CiO both A0r/» t':ut Go4 
 ifi^futed Airnh.imi l\uth to him for rl^htcoiif^rfsy (}>.n.I ^.(S.A'o.vi. 
 .:.. i.Now i Abraiiams/./ir/j W'as his righttbufr.efs, thso the FAchcrs 
 'tcnemct/t rrAS not onlj his right coufnefs. 
 
 Di'.ine, God imputed AhrAh.ims faith t" Mm for iip,ht?puf,:r5, 
 
 * not barely becaufe he believed that .he promi:*ed f.'.d Hiculdpr)- 
 
 cd ou: of his loyns, for our Sayior reproved: .1 :hat CiJ 
 
 .rorim 7J/f if(.//V thcwomb that b»ire thee-ffta / ... c „\^ilh C^ri/D 
 
 
 V 
 
125 Sinners are made righteous Part II. 
 
 i;/cjfedare they that hear the WfordofGodand keef it, Luke ii. 47. 
 
 Kciic^- ir may be ga'hcicd, thac ic i> podible thit AbrAham mighc 
 
 have believed the tiu:h of G uis promife concerning Chnll Co come 
 
 our ot his loyiiSjaud yet iuvc wanted laving taich. 
 
 Abiah.im<! h\C\ Therefore thac fjittj W'ich Abrtiham had, and which God im- 
 
 S f>"rCi'iuc'- ptredcol.im forrighccou.ii U, was fuch a iai 'las did enable l.im 
 
 ournci; bft.iufj J,, receiv . Gods FatJierK Atoncm^ tie xa aud through the mv-diad- 
 
 cmcthepitiwrs on ot that letd thac Wa> promii'-J toc-me out ot hb loyns; tot 
 
 jtonei.^nr tor jo,^jJ3rlers whcn God made the proinifs of t, e me^iiar >r to come 
 
 Jiiituliand i>cr- ^ , . , i i- i • j , i . i 
 
 icrt rightcouf- out of hi3 ioyns, he did open aiM declare uito lum how that pro- 
 "«'^- mifcd mediator lh<»uld procure hii Id.heiiy Atonement (or AhrA- 
 
 hums Righteouuufs • tor God is f/i-u to pr ac 1 t. c Go^-)ei unco 
 v^tr.7^»:w,f7x/, 3. 8.16.&C. 'n..e.o;e Goddidopen and declare 
 unto Abraham the true na.ure bdth o^tht. perfoo and othcc oi the 
 Mediator, in the very fame tenor as '^e had declared the Hrft pro- 
 mi'einC7m. ^.untolimathi; iJrll coavcrlioninC^;. 11. 51. com- 
 ^ parcvlwitn /dft?/ 7. 2,5. with AV^. 9. 7. andGoddoth teftifie of 
 
 ^ Abraham when he renewed t^e faul ^:rom".r unto him, that hedi.i 
 
 '$hej his voice, and k^ef his chay^c^his Cimrtiundmotts^ his flatntes, 
 and his /atvsj Gen.i 6.^ • and th^:t he X^ottl I ;. ach his children and 
 his hot<p)cld after him. to keep the Vf^j/ of the L«rd-^ namely jthe way 
 of true Rcli^i n a> well ►.sjadici::tici eior^ G'j i liadtully inlh tid- 
 ed Abraham in the way o 1 i.vati 'Ujby ilu feed that was promikd 
 tocomcoutol^ hi>loyns: Yea I do veiily b licve that as okmas 
 ever God did mi'vc any promile tor .*. 1 a:hirs.conc rninj; Chiilt 
 too^meoutof their loyns (;r m A Urn to the \' Ai^m Mary) he 
 did at the Gmc time prcaca an J declare u if or em t e ;rue na- 
 tuie b.'th of the P rf^)n and Ohcc ot the \Udu or. ho.v and af er 
 what manner he (hould redeem hiNpc »plefr ni'i.- inlt ofall tlcir 
 fins : and inthi'^ renrei?ff^4rM(> d yihb/ jfet'^ LordGodof Ifrai/j 
 beranfe he had yio^fent the Seed of the rroman ( '- hat h;?d bin f) of- 
 ten promi'ed ro the f ather>-V« vi^it andre leem hit feople acccrding 
 ■ts he had fpjkffi by the month of a '! his holf /^ oj^hcts ever ftnce the 
 ji'or Id began ; Luk^. i. 6%. 70. from r'ns reliim ny o: Zechuriah, it 
 isp]ji 1 1 at all 'he holy Prophets f o.n c'^c bcj^uinin^ of the ivtrld 
 (even from Adum to the Vir{;in Afurj) !i I prcich and teach from 
 God how the promi'ed feed fliou'd red cm hi- people ; they were 
 all preachers of jiillic? or light^oufnefs as vvell as Noah^ 2 Pet. i. 5. 
 
 and 
 
r 
 
 Part II. hy the Fathers Atonement, 127 
 
 and therefore of old time they had not only Prophet5, but divers 
 
 I other Jcarned men alfojtl at did cv ry Sdbbjth preach the Gofpcl in 
 
 ' every Cityjtiiat is to fay, in every Synagogue or SchooJ,wI ich were 
 
 : plentifully ere6ted in every Ciry j Afh 1^.21. c mparvd with Heb, 
 
 4.2. and with 6'^/. 5. 8. and iPet. 5. 19. AUs 10.45. 35^- 
 
 Secondly, This dcxStrine of a fiuners juHiticaiian and redempti- 
 on by the promKed feed, was daily and familiarly explained unto 
 them by feveral fjcrirtces of Aconcmcnr, by which tht^y faw fas in 
 a glafs}how the Mediator by his facrifice of Atonement (linuld pro- 
 cure his Fathers Atonement for thtir full and perfecfl redemption 
 anJjuftihcation. 
 
 And thus after this manner ^^r<«/7^m and all the Fat hers and 
 faithful { from Adam to the Virgin Mary) knew as well as we do 
 now (and I think better alfo, becati'e the common dodrine of im- 
 putation did not blind their cys as ir doth ours) how Chrifi /hould 
 mukelis f ul a mediatorial facrificeot At. nement for the procu- 
 ring of his Fatht-Ts Atonement for the juQification of their own 
 petlons, and tor the juftification of ail the Eied in general. And 
 bec.u!e Abraham believed ail this, both in Gen. n. 3 1. and again in 
 GeiJ. 12. therer re Cod imfuttd that Faith tu him fir right eat: fntfs • 
 for by that fjith he apprehended and received the Fatlieri Arone- 
 mtnr,ni">d applyed it to his own fcui as an effedual remedy ro acquit 
 him from the guilt of ail his lins ; and fo by that means he became 
 finlef, ihat is to fay, jnlland righteous in GoJslTghr. 
 
 And iij this ftrik' ;he Apoflle /Vw/doth prove that Abrahams 
 Faith Waf arcouyfted to hirn for righteotifKcs , by a teftimony t«kcn 
 from D.zzid in P/5 2.rdying,even as David alf ■ lieic- ibctn the b\cC- 
 ftdnels ol that man unto whom God imputeth Righteoufnes vrith- 
 •tit rvorkjjfaym^jBlfJfed are they ivhofe iniquities are For(rizen,H>jd 
 ri'ho^e firs ,jre covered : B/fJfedis theman to W'hemthe Lord doth 
 t!tr inifutef'n : Came this b/cffedf^es npon the Circ: mcijiofj onlj ? 
 Ko,ic comes up sn any other Country men as well a-^ upon tl-e Cir- 
 cumcilTon,if rhey have but lalrh as Abraham ha.l to apprehend and 
 receive the Fathers a;onemcnt', by wl.ich mcaiisth.ii lins are for- 
 given, covered, and m-r impired. 
 
 VViiat other reafr>n can any man el^c rcnrler why the Apoftic 
 fhouid interlace this teftimony in fhis place, hut to doTcribc unro us 
 die true manner hovV y/^rrf/;^;^;; f^iih did make him rig te u-;, 
 
 namely^ 
 
m iTiW 
 
 12S Sfjimrs are rrtadeughte<^us Paitll* 
 
 namdybccaii.ribyhis^ith.hedidapprehcniand receive the Va* 
 thvrsa:oncmsr:r,b}' which his fins w:rc torgiven, covered.and not 
 imputed. 
 
 Andth'j<? afrcr this fort the Apoftledcth bring in forgivencisof] 
 C\:Aj as an effect of jcOi^}•iT^g faicn ; for faiih is the only inllrumcnc 
 of th: Splritiijy which finner? come to be united to the Mediator, 
 n and rhroughwlou: mediation they apprehend and receive the 
 F^ih'er- afo:iClT;cr.r, j-vr-on, anJ torgivjnels, tor their hdl and p'.r- 
 fccTju{\i;:car!on. 
 
 Thi> Avas the only true reai'n why God imputed Abrahams 
 f..i:h to him .'or tightcoufrie!s,nameIy:b2cau(e he believed m Gods 
 a:on"niCnt through the mediation oi the feed promifed. 
 
 And it is fur:h e? evi<knt that this dodrinc ot a linners rightcou - 
 njfs by fiiVn, was tnu^l^.t and preached bv all the Prophets, as Peter 
 nli^rmeth ; ( r all the Pr-ofheti fiaithhej d§ witnes that throufi^k 
 ttsi riant: ofChnJltvhofcevcr he/itveth in him fha/l receive rtmifi' 
 of their f^-s : ACis 10. 45. ^5. that is to fay. they (hall receive ic*. 
 miffion ol thi-ir lin> for their juftitication by the "Fathers atonement,; 
 procured by Chrifts facrihcc of atonement. 
 
 From all the prcmifes 1 conclude,that a linner is juftihed by faith, 
 no oiherwifc bu: as taith is that grace of the Ipiric whereby a linnet 
 is enabled to apprehend and receive the Fathers merciful atone- 
 ment by \\ hi:h their fins are forgiven, covered, and not imputed .- 
 ;> and becaufc Abraham did thus apprehend and receive chc Fatiierj 
 
 atonement by faith, through ihe mediation of the feed promifed, 
 therefore Gy'iA did impu:e that faith to him for his righteoufnefs. 
 
 And 10 this Tenor the Apoflle ?4w/ doth explain the ufe of 
 faith in the point of a finneis Juftihcation, in 77. ;/. 5.9. ?nd in 
 Kom. 10. 4. 6. 10. vrith the heart {iihh he) m*:/t beiicvethfi»t$ 
 rightcoH 'fiefs j he doth not lay that fjith is j hnners righteoufnefs* 
 but that by it a flnner bclievcth unto righreoufnei.'. 
 
 And in this fenfe all facrihces ot atonement arc called tacriticet 
 cf rightcou hcfs not only as thty are the procuring caufc of the 
 Faihcrs atonement for a iinners iighteoufnels,but alio bccaule i hey 
 mult be offered in ri-hteoufn'-fs ; M*l. %-, %. that it«o fay in taitb, 
 bccaufsp^* rbelicvinjzfinncrscio by faiih receive the Fathers a- J 
 t'^ncmcnt for th ir fill and perfect rigliteoufncfs. 
 
 Onth; contrar)', T^hen Chrilt doth imprecate his implacable 
 
 enemies, 
 
 •. 
 
Part U. 
 
 h the Fathers Atonement. 
 
 119 
 
 cncmics,hc faith in Pfs. 109. 27. let them not come into thy juftice; 
 that is to fay, let ihcm iiot hare faith to receive thy merq I ulA- 
 tonement for thtir juftilication.ihchkcciirfeis i.i John 12. 39540' 
 And it is further evident that faith dorh no oiherwife juitihea 
 finner but as it is that graccor inftrunentotthe fpirit vshcreby a 
 (inner i- inahlcd ro apprehend and receive the Fathers atoncmsn'-, 
 by the Apcflies difcourfe in Kent. 3. 2 i j 2 2, 2 3, 14., 2 5. all which 
 verles I will briefly expound unto you. 
 
 The Aportlc in thefe wcid.s totn teach us the tiuenaiurcofa 
 linnets juftilication. 
 
 I.Hv' cals it the right eonfncfs cfGcd'hc doth rot cA it the r'-ghte- 
 ou'ncfs of Chrift, but the rti^hicotuvejs 0* Cjod the Father : becaulc a fmner/ righw- 
 tht formal caufc and fiaiftii.ig ..a o; a iiui rs righ^eoufnts or ju'Urt- gJ^'^Hi:-'* "Juf^ 
 cation doth comedown h.im Go-S th^ father upo;i ail believing ^eUi an'i p-by. 
 finners : a Jinntr cannot he maJc rio^i tcos^s by the vrorks «/ the 
 X.;w, as the former verie doth coiicluji ,toj By ihe law men conic 
 to know themfeives to b finners: and i hey tliarar*. once llnr.cr, 
 arc for ever finneis in themfelves : theretoit if t v.r Imneis cjlii b- 
 made righteous, tbey mufl be made righ:eoui|by luch a kind ot 
 righicoufhcfs as it pleafethGod the Father to beltow npon them, 
 and that can be no other ri.htcoufntf but a padive rightcoufncfs, 
 pioceeding from Gods mercilul at^niemenr, pardon., and h)Tgivc- 
 nefs : / have declared thy right tonfr.cfs to the great ccrigreg.ition : 
 faith Chrift to his Father, ii. Pj.^f^. 9, 1 o. he cals a finners rigbre- 
 oufnefs God the Fathers righttoufncls: in the former verfeshc 
 fpei'ks (if his own mediatorial faciiHceofatrnem.Ptf(>r the pro- 
 curing of lis Fathers arc nement to all the great c^ngrcgati n, and 
 then in v rlc 9. he pre tclTctH his rcadym l> to ilecl.irc th" tru - na- 
 ture of his ri^httou;»Hlst(.ii egi<».irc ngrv-gari' ;i : a o a flnnc.s 
 righteoufncfs is v ry otten f.'^(i^^Gods ri<rhicctffnefsj as in Fcnt. i. 
 i7./iC/«. 5. 5. 21, 22. C""f. /^'■w. io. 3. Fja, yi. 2.15,16.19.24. 
 God ihere caiU it his ricrhicrur. f. ; aiidin r/^r.iiQ. ]y..Te.t 
 nil their rightec;i''nffs is of rte faith the Lord : If. 54. 17. And 
 whenGod (ent t. ; mediator ot thisrijOiiC'^ii ncsiiito'thevvoildjhe 
 faith that right ecnCncj did luhjUvp / fio:n heavenT/'.o'j.ii.zw.l yet 
 alfo this righteoufncfs oi Cod is lomeiime- called a li n.crs rig'.rc- 
 oufntfs becaiifcGod the Fj'her doth makr i: tob. a ii'iners Ovvn 
 lighicurncfs as fjon as they can £^i.i fui:Ii to apprehend i" a;i 1 • 
 
 T apply 
 
'■» 
 
 r J 2 Q Sinners are made righteous Part II. 
 
 apply I: to their own fouls, as the next verfe doth declare. 
 
 But yet the Apolllc doth further deicribethisrigfAtcoulhefsof 
 God in 21. Yerfe.by two other circumftances i.Negativclyi.Affir- 
 macively. i. '^tgz.ivf t\y , h^ (ixxhthzithta right eoufnefs is with- 
 $Mt theWorkes cfihe La-^ y he doth plainly athrm that the works 
 ol t c Law have no influence at all in the point ot a Cnncrs juftice 
 or j'jftiricarioii. 
 
 2. He duth affirm that this rightcouGiefs of (7od whereby firi- 
 ]tQrszicmckdcn^\-\lcou^jhfkcharight^o»fr7efs as u wit»ejfed hj 
 the Law and by the Fropheis. 
 
 i.It is Vci:>icjfed by the L^w -jnamely by that part of the Law which 
 did teach and typilie unto linners hew thcv might be made finleli 
 by Gods Atonement, thrr ugh their Gcritices of atonement,as the 
 procuring caufe thereof: as I nave opened the matter more at large 
 already. 
 
 2.This docS^rine nfa finner« righteoufnefs byG'ods merciful atone- 
 ment, i-s Witnefed by the Prjphets, as I havt already dedaiej in 
 Ter'e 22. Even the right eouf>7efs tf Cjod which is by faith in 
 leJHs Chrifl unto ^U^and Hpon all that do tfelieve : fo*- their ts no dif- 
 ference. 
 
 In c ef worJs the Apoftle doth declare the inf.rum nrjl c-iufe 
 cr meanes how and atrei whar manner i he rightcdulneiso' God 
 do-h. come to be afi mersii^h c^ufneis ; nam;-iyb\ tai' i.i Lfus 
 Chjilt. 2. H declar s tht exrcnt o; t"M<rif,hteoLfii s(inrh^ next 
 cXzw^clnnto d/ly andftfofj rJi tl.at do btUeve, ^'hether they be lews 
 or dntih. 
 
 He doth not fay that faith is their riphrcournffs: bur that the 
 rig' reouft^efi of G< d is r htirs by fait-. : ^vith the heart man believ- 
 eth un:o righteoufnefs. Rom. \o. 10. Faith i' the way, oiin>the 
 inllrummul m a.ies wlu reby Ir^nc rs Jo receive Gods, rKercy'ul a- 
 lontment tor rheir full and peite(f) rig' teoulr.ef';; fotdsforn as a 
 p or U'liblcd fin ler doth bcieve in Chrilt,aiid in his mediatcri- 
 a!(acritlcenfa:onement, he cannot chule but believe in the Fa- 
 ll C smercy'ul at.)nemcnt,Pard.in,andForgiv^ners,whichisaf!n- 
 ncrs ui and perfect lij^hteoufneis. 
 
 Faithitfclfis notafinnersrightcou(rn.fs: and therefore it ran- 
 siot b-i accounted a finners rij^hteoufnefs inftead of the righLtouf- 
 -iv-fs of the lawj as fo/ne Wvuld have it .- for it faith were a finners 
 
 righccoufneis 
 
^P""^^ 
 
 _i mi ■ _ L, "" ' — —— — ^^^^« 
 
 Part 11, IfjihtF at hen Atonement, i^i 
 
 f ightcoufncG no othcnvifc bnt in the place or ftcad of the righte- f aitj, ;s not a/in 
 oumcisot the law.tl. en faith couldnot juftifie afinncrany fmthei "'" rigbt^oufurt 
 (then the law would do ; irit could befuppofed that afiniicr coulo hghVcoufncsof 
 by any means attain to the rightcoufncfs of the law : and then cm- theLiw.butitii 
 ly ^aith would be but a poor righteoufncG to cover a finners naked- wfn« VnS-?t- ' 
 nefsjfor if a finncr could keep the whole law in every circumftance |n'n»iiy b'^'^'c 
 of it from lii> birth tohisdtaih, yeticcould notbcfufticienttoth* jpiritVy 
 julhfic him from his "riginal fiii: Therefore it is not a well fea-,^''i'^J.'"j"';,jj^* 
 fbntd fpcech to fay, that God hath ordained faith to be a fmncrs tcive th- Fithc, 
 rightcoufncfs /nil ad ot the righteoufiiefs of the law : and y^t I do ThXTuld p'r- 
 alfo grant that the law taught finners how they might be made feci righceouiace 
 rigf'ceousby faith,ti;crc^oie I will briefly explain the manner how. 
 The true m^nntr h«w the larv taught finners to get righteouf- 
 nefs by faith. 
 
 When a p«Or humbled (inner brought h Is facrifice of atonemenc 
 to the priell to be offered <or him upon th. Altar; he mnjl lay both 
 his hands Wiihall his might uf on the head of his facrifice of atone- 
 ment : this kind o^impofltion was '^rdainsd by GoJjto te4i;h and 
 typitie unto finners how they muf^ by faicli rell and depend upon 
 the facrifice of Chril}, as the only meritorious procuring caule of 
 the Fathers atonement for their full and perfcd righteoufnefs. 
 
 Andnoman^ (dctificeot Atoncinent did mjke atc.iem.nt for 
 him wirhou- this impoficion, asl have explained the matter in the 
 fitU part;tr.isa<S ot impofition was a necelfary typical adi on, for it 
 did typi'yui;tofinner5jthatiftheyde/ired to obtain the Fa hers a- 
 tonem.iir, they mull receive it and apply it to their own lou'sby 
 their faith of d> pcndance upon the media-^^ois facrifice otat')ne- 
 ment, as the merirorinis procuring c3ii^jrl,ereof: AnJthui after 
 this f'ltrlie righteoufnefs ofCod by taith in Jcfus CriH was wit- 
 nelTcd hy n\: law. 
 
 V. 1^.^ eing pi filfied freely by his grace through the •redcmf'ti' 
 on thAt IS in lefui Chrift- ; in the words the the Apoill. laiesdo.vn 
 the erticicnt cauf ofa finners rigner udiefs or jnlhhTatijn, by fee- 
 ling down the principal etiici^r: caijfe oftlie m i icorious procu- 
 ring CHufc of our iuitihcationj//;r««^^ the redemption that is in Ivjitf 
 
 Chrift. 
 
 It was th? free ^rjceand mcrcyofGodinhinifcifthatmivecf 
 h:Hi to 1. rdain lefus Chrifl to be [lie meritorious procuring caufc of 
 
 T 2 our 
 
 1 
 
 i 
 
^mt 
 
 ip Sinners are made righteous Part IF. 
 
 our redemption : and therefore alfo ic muft needs proceed from his 
 free grace in himfelt chat he dothjuftifiw finners,or make chennlirr- 
 Icfs by his mercyRil atonement, pardon and forgivcnes. 
 
 And thu: it pleafeth the Father (of htif-ee^ace) to recofteUe aH 
 things to himf elf (even) by leftu Chriji Co/, i. 2o. 
 
 V.f). JVhom Go J, hath fireord.iined to be a prof it iat ion (or 
 Kficrifce of Atonement) tljruugh fiith in his blond : by his blond 
 is meant his {acrifice of Atonemcnr, and by taith in his bloud is 
 n^Ciin that grace or iuftrim nt ot the fpirit whereby linncrs do 
 re'.tup:)nChriftsracrificcoi' Atonement as the procuring caufe of 
 (7.>ds atoncm:n:t »rtheirju!liti:ation : the Apoftle cxplaincs the 
 matter by another dntence in Rout, ^.ii.bjf rvhom rve Live received 
 the Atonement I the Apoftle doth imply three things in this fcn- 
 t ence. i .Tnat Chrill is the mediator by whom linners do receive, 
 2. that the main thing which they do receive by him, is the Fa- 
 thers Atonement. 5. That the means or inftrument by which they 
 do receive the Fathers a:oncment,is the j^race of faich ; that istiic 
 only hand by which the fptrit doth inable finnersto receive the Fa- 
 thers atonement for their full and p^teA jurtihcacion. 
 
 v. 25. To declare his rghteoufnefs bj puffing over fins that are 
 pAfifthrough the firbearance of God. 
 
 I. God declared his rigiit>. oufncs toward ; finners by ordain- 
 ing I efiis Chrifl to be a propitiation, s. By ordaining the grace of 
 faith as the inftrumcnt of the fpirit whrrcby poor finntis might be 
 inabled to btiievc in tlicmcv-liatori propitiatory facrilke, and to 
 receive through him tic 1 achers afonement for their righteoufnes: 
 3. By paflnig over fin- that are pall: this phrafe may well ailnde 
 toC/ods at'ii.ement when hcfcnt his Angel to p.ifs over the Ifrael- 
 itcs h'uif^s t'\rough the bloud of the Talchal Lamb, which was 
 fprirkicd upon th*^ ir door polls for the procuring of Gods atone- 
 m nt, tha: fo Gods dcUroying Angel might not kill them, as he 
 tliJihcE v'pcians 
 
 And in t is fenfc T^tth/in the Prophet faid unto penitent 
 David: the Lord hath a/fo piijfed over thjJinSf thohjh.tlt not dy. 
 a Sam. 12 .1;. And thus G'od palFed over his tins that wcrepaft, 
 through the ft irbearance of God: and thi-; title of Gods forbearance 
 or long 'ui'lermg, is one of the attributes of his atonement to poot 
 bt]i..ving finncrs,in f'.r. 34-6. and jn thii fcnfc alfo David pray- 
 ed 
 
ed unto the Father ; (aying, / tt fetch thee Lord, fafs over the /- 
 niejMitj ofthyfervantyforlhave Aone very fooHJblj: 2 Sam.2^.10, 
 I Chr.ii.S.znd thus loh prayed to the Fattier faying, why d$fi tho» 
 not bear my trMnfgreffiQH, and fafs over mine initjuity? Joh 7. 2i 
 
 Hence it may be concluJcd,tha: Gods atonement doth properly* 
 rcfp^d (1115 that are palt ; and therefore as otten as Gods people do 
 fall inco fin, they muft labor to renew their atonement with God : 
 God will have his people to labor for his atonement every day, 
 bccaufe they fail in; o lin every day : and therefore juftihcd perlons 
 have need of new juUice to tluir confciences every day ^ 'P/. 130. 5, 
 ^.and 145.2. 4»<i 51.2.7. And then the work of righteaufnefslhall 
 be pcace.and the eJTeft of rigliteoufnels, quietncfs and alTurance for 
 ever : //it. 32. 17. ^tfw. 5. 1. 
 
 And fundry ufes ofconfolation do b long to all jiiftificd perfbns, 
 Firl> they are h/ejfed, PH j 2.1,1. Secondly,?/;*-;' muj} repyee in that 
 condition, Pf 3 2. 1 i.Thirdly,/;fcf rf is a reward due to fu ch after their 
 hardtrya/s,]im.l.i9.Touti\\\yythe LorduphoUeth ihemiPClJ-^^* 
 Fiftly, they pfall inherit the heavenly Canaan^ Pf 5 7 . 1 9 . Sixcly,/^r 
 Lord Tvill blefs them with fxv or able acceptationjPC^. 12. Seventhly 
 the Lord \\>i/l hear them vehtn they ery^^i.^^.x^. Elghdyybiejfedare 
 the) that htinger and thirjt after thii right eottfnefsj for they JhaUh 
 fiI/ed.Mit'y.6. 
 
 And now for a conclufion I will fum up the doclrlnc of Judifica- 
 tion into C\x heads : 
 
 FirO, The Subjc^ matter of Juflificarion 15, Btluvingfinners of 
 all forts, both le^s and Gentiles all the world over. \ 
 
 . Secondly, The Formal caufc of JalliHcation, or of a Sinners '^ 
 
 RightcoiiiiiefN \s:The Fathers Atonement^PardnJ.and Forgivcnejfe. 
 
 Thir<<ly,The 
 ment for a tinners 
 j^tonemcnt. 
 
 Fourthly, The next Intlrumental means by which a finncr clcih 
 receive and apprehend the Fathers Atonement for his jLiftincarion 
 is, Faith in Chrif}. 
 
 I iitly, The only efficient caufc of all the former C-ufes and Ef- 
 fet^N is, Gods free grace and mercy in himfcl(. 
 
 Sixtly, The tnd of all is Theglory 0; Gods free gr^ce aadmer- 
 ty in thebelintngfinntrj Jnf^ificatton andSdlvMivn. 
 
 Kew 
 
 meritorious procuring caulc of the Fa:her> arone- 
 rs Julliticacion is, Chnfls Mediatorial Sacrifice of 
 
 J 
 
'.< 
 
 ^1 II „ m„ .aBar<M«i|r*i'i^»wM*wiM^^^«4nflBi^J 
 
 tj^ Sinners are not made'Righteotts Part II. i 
 
 Nv"W Obj'd^ions. 
 TradeC The^e dtthyet remain fome »e^ Ohje^Uns dgalnfi your 
 TfifAj of IffJtification,\X>hich I defi'-e to propound unto jtnr a-ythdcra^ 
 titn oftt ofM. John Forbes hi^ Treattfe 0^ lultirication, >ifhich rtat 
 prifttfdat Middrlburgh \6\6. 
 
 He a§irmcth that finntrs are ']HJtified or made righteous by the 
 fajjive obedience ofChrifl in h^ death and fat uf Action ^ ^hich Obe- 
 dience (faith he"; God doth impure untcfnuersfor their righteonfr.cs, 
 a.i trttlj and OifiiUy X! ifeve>y believing f»ner h.:d done the fame in 
 hisorvn person • and this he proves by m^ny rAi^gHrt ents. 
 
 Diiif:e,\ pray you produce (om^ o' hii Arguniv ncschar they may 
 
 be tr\'cd and examined wheciier there bw any weight of truth in 
 
 them or no. 
 
 Chart in His pif- TradcC Hc ofiirmeth in chnp. 2 ^ . That nothing can be a ftnners 
 
 five o'^^f'^'^^'J^" right eoufnefsjput that only vthich u made of God to bt a flnners righ- 
 
 iighreoufncft hyteoufnejs : 'But f faith hi J nothing is made of Goi ,0 be a fmners 
 
 G0J5 imputation right eoufnefs but lefts Chrif^ alone and hit rigkteoHine[s : and this 
 
 he proves by i Cor. i . ? o. '^here Chrtfi is f aid to be uiide of God Mn* 
 
 to Hi, Wijdom-i Right eoufnefs^ &c. and in J^r. 17^.6. He ts called le^ 
 
 hovah our RighteoufnesyV/kh other places more. 'Therefore notd'Ang 
 
 tlfe can be a ftnners righteoufncs but Chrifh and his obedience. 
 
 T)ivine, The Apollie iaitli, that Chrijl rvas made of ^odunto 
 ft* right eofifnes, hut how? not as the Dodiine ot Imputation (pt^ak- 
 «h ; but thus, God mad* him to be cur righteoufiies in a Mv^dia- 
 torial way, by ordaining him to be t;.e only meritorious procuring 
 caufeof hi- atonement, which is a finners only righteoufncs :Chnll 
 is not a finncrs ri htcoufne^ any othtrwifc but in a mediatorial 
 Way only, as I have o^cen warn'd. 
 
 Chn{\ is cdilcdithozah our Rightecufneft J but ftill it mufl be 
 underllood in a meJia:orial way, and no rcherwile ; 
 tafliperr.>n In ^ '^'^ ^^^ '^ Called lehovah, bccaurc oj his divinc na'ire. 
 iiin.ryaoth Secondly HcisWid Uibt Our Rightcetrfnes^hccsiSc h did pro- 
 
 S{trfi.uT,T.«- ^"''^ ^'' ^'iihers aronemenrror our ri g'iteoufnc%Hy lis mediatorial 
 #*ui»fl).yd. -" lacriHce of atonement ; for hisfacrihci. was a muhatori.d Ciciihcc 
 » fjonf'r '.>hf«- <j' atonenv'nr, bccaufe !.e did offer his bamane nature by Jehoztiht 
 K'u'""'' ^^'*' '*' ^' ^^y^ ^y ^^' fte>nal Spirit or God head. Htb.^.i^. 
 
 ' AndthusCliriftisour ri;^luC(nfnffi in one rcfpedjthc Father in 
 
 another, and the hc!\' Ghoft in another ; each Perl(jn is a limbers 
 fightcouints in fc vcral rcfpU^s. Firif, 
 
 ^ 
 
m I I 
 
 mm 
 
 Part II. 1/ C^rijlf p^ffi've Obebience Imputed, 
 
 13J 
 
 hirft, Chrift is called Jehovah our Rij^hteoufneSy becaufe he was 
 made or appointed by God co be the Mediator ot our righteou ncS| 
 £jl his ksjo^^leeigePjall my rtghteonsfervnnt 'jnfiijie'ihe many : He is 
 called Gods rightcius fciyam, becauf* ht km w now to do the fer- /A* 53* !!• 
 vice ofa Mediator for the procuring ot our rij?hf eoufnesj and there- 
 fore the ntxt clauic faith, hejhall bear their iniquities : (o then the 
 manner how Chrift (hould juftifiethc many v as, by bearing their 
 iniquities : and how eile did he bear th> ir iniquities, but by his fa* 
 entice ot Atonement J for by that means he did procure Gods 
 atonement, vvhertby they are made finlefs, that is to fay, jnfland 
 righteous^and in this fenfc Chrift is faid tt']H^ife tu with his hloud^ 
 Rom.').^. that is to fay, by his facriiicc of atonement ; for ihcreby 
 he did procure his Fathers atonement, which is a fi'iners rightcouf- 
 nelsorjurtitication. S) alfoChriil is called -4/f/r/;i/<r</ff,t at is to 
 (ay, King of right eoufnes , And King ofTeace j Heb.j.i. but llili it 
 muf] be undt rit od in a mediatorial way^ for the Son »fman came 
 not to beferveA (like an ambitious ki'ig) hm toferve Ciike a media- 
 torial king j and to give up his life a ta fom for the many : Mat, 
 20.2 8. therefore his righteoufhes cannot be ihc formal caufe ofa fln- 
 ncrs rightroufiefsjit is but the procuring caufe of the F^chers atonc- 
 mcnr, w hich is the only formal caufe of a finners righteoufnes. 
 
 Sec ndly, Tnc Father is a finners right eoufnefs, 1. Eiticiently, 
 2. Formally, i . Eiticiently, becau'*e it was his own tree grace in 
 hi nfeif that m -ved him to crdain a mediator to procure his atone- 
 ment, /?(jw. 5.24. Secondly his atonement fb procured mull needs 
 be the f< »rmal caufe of a tinners full an.i p rfe(^ righttoulneli ^ and 
 iiit'.isrefptd a flr.nersrighteoufiies is called the Fathers gift of 
 rfghteGfifnefs,Ron(.^.l7.in6 mv. 16. it i.s called x\\t free gift $fnt,i~ 
 Ji) fences tojufiifcAtion ; anv4 thus tinners by the free girt {)f many 
 ofTnc^s through Gods fatherly atonement, pardv>n,and forgivcnes, 
 are made finlefs , that is to fav,;iill and righteous in Gods tl^ht : AH 
 their rio^hieuufnes is $f mc faith tl)£ Lard, //4.54..1 7. 
 
 Thirdly, rh^h'lyGholl alfo doth mak- lin»ierf; righteous in- 
 ttrumemally, by fi tin^, preparing, anriqaalifyinj; tinners for ihc 
 Fathv.rs atonement by quicknmg their fouls with the lively grace of 
 laitS -jby w'licli grace (i jiers are enabled t<> tjo to the mCviijcor for 
 union and communion, by which ^race alfo ll meis are en.ibled to 
 apprehend aad receivv; thc^lilieK aco.ieiiienc,waiwh h« doth offer 
 
 and 
 
 ^^^^^■^w— > 
 
r 
 
 136 Sinnt rt are not m ade riohteous Part !!• 
 
 and render unto all poor believing finncrs in ani through riie mc- 
 diaror, a< l')on as the holy G oil hath u ii cH lliners un;o the me- 
 diator by Tuiih ; and thu> tne Father doth meet a be itviiig li.iner 
 with his atonement i:i the Mcdiatorjand the believing linmr doth 
 al'b meet with the Fathers m rciflil atoneTiert in the mc Jia:or j 
 and all this was thus concriv^ d by Gods trtC grac in him clt ; Ic 
 was his free grace to ordain a Mediator, and it was his tr€<f grace 
 to ordam the holy Ghofl to beget taitn in finni'ts, ai-,d by tha' faith 
 to bring them to the Mediator, that lb ia him they mi^ht recc ive 
 Gods Fa: herly atonement for their full and perked ri^heoufin'ls; 
 and in this relpe(5t raith is called tht oper^.tion of God, Col. i.\i. and 
 the w^rkjng vf his mivhtj po^'tr^ I: ph. i . 1 Jl , 1 5) . n li. . n r cj 11 Ci )mc 
 to the Father but by the Mediator, and no linnet can come to the 
 Mediator exc pt the Father draw him by lis Spirit, Ichn 6. 44-4.5. 
 The Fathers free grace in himfclf is thweriicient caute ot all thele 
 
 efna?. 
 
 Tradef The former Authtr doth dlleigc a 'other Ar^ttmeytty 
 Thut onh mulf be our right eonjnes '^hichplUth dlltr> ^// things. 
 
 But C'^rift onljjilleth alt in all things, <Jc\. 5 .1 1 .and ^od the Fa^ 
 thtr is to be blefed for filling us "Aith alljpiritHal hltffmgs in Chrtft 
 Eph. 1.5. Therefore with rightcoufr.es in him. 
 
 'Divine^ Tlieic places ot Scripturedopr*. vc no more but this, 
 That Chrift is the only Mediator,in whom,by whom,and through 
 whom the Father doth bids u- with all fpiiitual blellings : The Fa- 
 ther of his free grace ordained the Mediator to be a propitiation : 
 f.om.7^.t 5. therefore Chnft n^ull be confide red but as a propitiatory 
 Sacrifice of atonement for the procuring of his Father* atonement 
 to poor believing fiiiners frr their rights oufnes ; Therefore! he Fa- 
 thers Atonement onlyf and no: Chrills obtdicncejmuft be the for- 
 mal caufcot a finncrs righreoufucs. 
 
 TradeC The former ylu / 1 or Jot h aljo allcdgc this Argument ■, 
 Kething can be the matter cfour ri^hteoufnis which is not the mat- 
 ter of our redemption ,for ivi arejujt fed faith the Apofllefreelj bj 
 his gr^re though tht redcmvu en that ii in lefusChrifl Rom.3, 24. 
 Redewpiion is tn th,* placi ihnrprtted to be rcmiffion of fins, rrhich 
 in (ffett IS right evHjhcfs, Y.\y..\. 7. Col. 1. 14. 
 
 Divine, It is wtli that m ur Autiicr will grant remilJiOn of fins 
 cobe righteoihucs in e/TeC^ •, it rcmiillNoi i'ms be a finner^ righte 
 
 oufiics 
 
'••*■*'*■*-— wfwwui 
 
 Part n. yfOrlJlsfajfxveohedienceimfutsd, 137 
 
 ©ufhcfs; tbcn(Ipray)confider who(ca<aitisto forgive fins for- 
 mally : I have already proved it to be the fathers ad to forgire fins 
 formally, and not Chrifts ; he doth forgive fins no otherwi(e but 
 « a Mediator, by procuring his Fathers pardon and forgivcneft : 
 Chrift indeed is called tht Redeemer th4t/hall ctmeftm Ziorty bf- 
 caufc he is the only preairer of our redemption ; but its the Father 
 only that muft grant our fiili redemption from all fin,as the formal 
 caufe of our redemption and juQificarion, or t\(t poor finners can 
 never be redeemed from fin, or made righteous any other way. 
 
 The like anfwer I fhall return to all his other arguments that he 
 hath laid down in ch. 2 5. namely, that ChriO is bat the Mediator, 
 or the meritorious procuring caule of a finners righteoufheft : the 
 full forming or (bating of afinnerin a righteous condition, isbj 
 the Fathers Atonement only. 
 
 Traded Mjfaid author faith itixhdp. 14^ that re ether ebeii- 
 ence efChrifiy is a finners right eettfnefs, i>ftt his fdjfive ebedieuce 
 9nly : hedeth tj the matter efeur Bedernptienami Ittftifcaticn, 
 txaEllj andenlj te his h/eody Sacrifcet andnet te his Priefi-heed'^ 
 he deth dijtingttifb between Chrifl as he is oMrfacrifife, and as he is 
 ^ur Priefii ^f'd then he deth iimit the matter »f our right eeuf' 
 nefstohis bloedj facri fee in his human nature only ^ und doth ex- 
 clude him as he is eur Priefi from being anj fart of our rightceuf- 
 vefsy yea he doth tj the matter of our righteoufnefs {namely that 
 thing by "^hich aftnncr is made righteous") fo exa^ly to his death 
 and bleed /hed, that heV^ii/ net have any other part of his obedience 
 XPhicl.i he did either before or after his b/oody facrifice, to be any part 
 §f a fnners righteoufnefs. 
 
 T>ivine. Ale hough your autiior doth labour to confute the 
 common Dodrinc of imputation by Chrifts adivc obedience to the 
 law of works, yet he doth labor to maintain the fame dodrina 
 of imputation of Chrifls pafiive obedience, which is as m-jch ' rr:? 
 ni<ius from the xruth at the other: \our author doth atnim tba^ 
 finners are made righrcou>by the pallive obedience o^ChMft 
 imputed, but he is puttohis fhiftsto «:lrclarpir, by a diftliufti >n 
 between Chrifl as he was our Lamb for ficrihci in his hum «.n na- 
 ture, and as he wa^ourpriell in his divine nature, forclK hedid 
 forefccthathe fhould run inro an exc cding rrof^ ablrdlry irl'C 
 had made any a<5ion ofChiifts God- lead or Pricflly nature to 
 
 V hart 
 
 B> — 
 
r 
 
 138 Sinnert an net mad€ righteous Part 11. 
 
 have bin a finncrs lighteoufncs by imputation, therefore to avoid 
 that ablurdiry, he doth placcafinnersrighteoufncsinhispaflirc 
 obedience only, which Chrift fuffercd in his human nature and 
 which he thinks God doth impute to finners as their paflivc 
 obedience, as if every beleeving dinner had done the (ame in his 
 own perfon for his full fatisfa^ion and perfeA righteouGies. 
 
 But I have often declared thatChrifi is a finners rightcoufnes, no 
 ot':err\'ife bu: as he is the mediatorial procuring caufe of hisFathcrJ 
 At ncmcnt, vvheri by fianers are madelinle(s,thatisto lay, for- 
 mally juft andrigi.teous : they that will draw inChrift as the 
 formal caufc of a hiiners righttoufncsjdo in cffed make him the 
 principall efficient alio, andfo by that means they make the Fa- 
 ther of an inferior confideration to the Son in the point of a linnets 
 Rightei ufiies and Redemption, which is a great error. 
 
 2. His diftincSi >n between Chrift as he was our Lamb for facrl- 
 fice in his human nature, arwi' as lie is our Prieft in his divine na''ure, 
 is very ill apply ed, becaufe he makes Chrift»pallive obedience to 
 be meritorious and fatisbdory, excluding him as he is our Prieft: 
 But the truth is, his Prieftly nature and adion muft not be fepera- 
 ted from his Pa(I]ve a<5tion in his Human nature, they were united 
 as one in the making of his mediatorial facrifice .- therefore I will 
 take occafion hereby once again to declare unto you tb.e efficacy of 
 Chrifts mediatorial oblation in both his natures, both as he was the 
 Lamb of God, and as he was the Prieft. 
 
 Firftj It was a chief part ot Chrifts mediatorial obedience, in 
 
 that b.e did aflume and take the feed of the woman into the unity 
 
 of his God- head j by which adion he declared himfelf to be the 
 
 Medbtor. 
 
 ciiriftuthftnc. Sccoudly, Hence it follows, that his pafllve obedience in his 
 
 . ito ioi!, procur. human nature, could not have bin accounted or accepted of God as 
 
 Y^iutrs atone- a mediatorial oblationjif it had not bin offered by his divine Pricft- 
 
 jnenttopoorfln-^ jy natute ; Therefore whole C!ii ift in both his natures muft be con- 
 
 JicV/ onrfaclifiec fidcred in his oblatwn as the meritorious procuring caufe of his Fa- 
 
 ' "'• ^}^^^' ^ ^' thcrs Atonement, no: only as lie was the Lamb for facrifice,but a!- 
 
 fo as I.cwa. our Prieft-, and this is evident by comparing the type 
 
 with the ami-type. 
 
 rirft. The high Prieft under the Law was a type of the PrieftJy 
 nature of Chrift, and by his Pricftly appearing before leUvfihMc 
 
 mjdc 
 
I— I i w w j«l. l »! | MU ""i . ii ■ i m m m^m m * "■ 
 
 Parr II. 
 
 ^ C^iffti fasjive Obedience imputed* 
 
 19 
 
 made daily atonement for aU Ifrael, namely by appearing before 
 Z^W^i^ in his Pricftly Habit, for he came before Jehovah with a 
 golden plate upon his fore- head, whertin was engraven Hclinefs to 
 Jehovah, that (b by that means he might Bear awaj the iniquity of 
 the holy things of the Sons of I [rati, and, procure their ja v or able ac- 
 ceptation before Jehovah: €xoi.i%.i(iii7ii%. Henceitisivident, 
 that the high Pritft by his Prieftly appearing before Jehovah-, did 
 procure Gods favorable atonement for all Iftael j and this did ty- 
 pifie that Idus Chrift by the holincfs of his God-head Cvvhich was 
 his Prieftly nature, and which was engraven in his Human nature, 
 Ueb.i'l') did bear the iniquities ; that is to (ay, did make atone- 
 ment for the iniquities of all Gods true Ifrael, as well by his God- 
 head, as by his bloudy facrifice in his Human nature. 
 
 2. All the Priefls in general were types of the Priefiiy nature of 
 Chrift, and thcfe Pri' As in general do proaire atonement for all 
 Gods people, not only by the bloud of tlic peoples facrifice, but 
 alfo by their Priellly appearing and communi- n with God in his 
 Sauduary ; as for examplc,they made aionemcnt for the people by 
 two forts of fin-ofFcrings. 
 
 By the one fort they made atonement for ti.e people with the 
 bloud of their fin-offering, and by the oth* r fort they made atone- 
 ment for the people without bloud ; for none of the bloud thereof 
 was cartyed into the holy place ; J^iV. 6. 30. bun the Pritrts did 
 make atonement for the people only by their Prieftly appearing 
 and by their Prieftly eating it before Jehovah y Zrc. d. 25,2(^,27, 
 28,29. for the Pfieihby their PrielHy appearing and catijig 1: be- 
 fore /f/?(5X'*t/; in the holy place, did bear or rake away the peoples, 
 fins : See Ainf. in Lev. 10. 1 7, i S. Solomon farcy faith, That the 
 Priefis Wfrf they that did cattand the Owners rrcre the) that had the 
 jitoneinent. And thus the Prief}s were ordaiiud to be median rs 
 between God and the People. They were ordained by God, and t],.i evinicaii 
 yttthey were tal«n from among men, that they might be tonche^l p-i'^s w-e mc- 
 with their infirmities, Hr^. 5.1.4. therefore the Priefts had an intc- 
 refl in botli parties- they were for God to the people.and they were 
 for the people to God • for a mediator is not a mediator of oni,but 
 !ie muft mediate between two parties : Therefore the Priefls muf^ 
 eat the peppKs fin- offering in the holy place,to figniHe their double 
 intcrtfl.'.nd communion with both parties both with God aiiJ 
 
 V 2 with 
 
 i 
 
1 40 Sinners are not made righteous Part I [. 
 
 wich the people •, for eating whh any fignifies communion, as it is 
 demonflrated by T tiers vifion of eating, he hedrda voice from heS' 
 vc:i fajiyjg^Arife Peter, kjU And eat ; namely,kill and eat (uch beads 
 and fowls at were counted unclean by the Liw ^ which was done 
 to fignifie unto him, that he mufl go to Cornelius hou(e and fami- 
 ly, who was an unclean Heathen, and have familiar convcrfe and 
 communion with him by eating, fee AHs 10. 1 3 j 14, 1 ^. 2 8 . Hence 
 I inftr, that nhen thePrieftsdid eat the people sllii-oifering in the 
 holy placCj they had communion both v\ iih lehov^h and with the 
 people in cacii^f^ their facrihcej und lo they were mediators for the 
 peoples jionement ^ and this mull needs typirie the double intcrtft 
 ci the Mediitor, which he had in his Prieflly nature both with God 
 .-iid ivith all the Elecl, for the procuring of Gods atonement for 
 them. 
 
 Thirdly, Chrill by his Prieflly prayers, or mediatorial prayer^, 
 procured Gods Atonement for all the Eled (cvsn before his death) 
 as well as by his blouJy oblation; and this wa> typified by the 
 fweet Inccnfe wnich the Pri :fts muft barn dayly both morning and 
 Evening upon the golden Altar, Exod. 30. i.S. 56. The golden 
 Altar was a type o7 the divine nature of the mediator, and the 
 fwect I.icenfe burned thereon by the Priclls evay day, did typific 
 his daily mediatorial prayers, as well before as after his death j by 
 which means (among others) he procured his Fa: hers atonement 
 for his Ele(fl Ifrael. Once a veer the hi^h Priell made atonement 
 upon the horns of the golden Altar ot Inccnfe wich the bloud of 
 the lin-oifering of Atonements ; J:xoJ. 30. 1 o. but all the rcfl of 
 ihc yccr the Pricrt^ in general made atonement upon the j^olden 
 Altar with Iwect Incenfe only,u ithout the bloud of any Qcrince of 
 atonement. 
 
 And when the Lords anger was poured out upon the murmur- 
 ing liraelite?-, Mofesh\i}i Aaron tak^c fre from the Altar, And fnt 
 Jncenfe thereon ^ and run cjnickjjf into the Congregation, to make 
 atuntmentfor thcm.and Aaron did fo, and made atonement (or them. 
 Num. T C.^6,Cha^kf.ir.i on this place faith,?"/;,*/ the Jnct nfe canfid 
 diath whtn it wat not in the hand of tie I'riefi.ht it gaze life When 
 u vras in the hand of the Frteft ■ {or the Priffis Were anointed and 
 ordained for that fervice, andfo was not Korah and his companj, he 
 WM a chief Lei itr, bnt he wot ret a Priefi, and therefore he might 
 
 HQt 
 
 
r 
 
 •4. .we HU B . ' 
 
 Part II. by Qhrijls fajftve ohidi-encelmputed, 
 
 n9t bitrne incenfe I for it did propfr/j beUng to the Priefis office to 
 futintenfe (before Jehovah) in thy nojlril (or in ihine a^ger) 
 DcuC. 1 5. 10. fo then, it is evident that Aarons inccnfc did ftay the 
 plague as well as the blood of Davids burnt-offerings didj 2 Sam, 
 24. 5. and as well as the Pafchal Lamb did ; Ex.ii. 2 3. Hr. 11.28. 
 
 From thefe tyipcal rcfcmblanccs we may learn, that Chrift our 
 Mediator did procure his fathers Atonement lor all the Eled, by 
 more ads of his mediatorial obedience then one, even by his 
 prieftly prayers, as well as by the blood of his oblation; in 
 ihc daics of his flefli he did oficii perfume the noflrils of his 
 Father with tht fweec incenfe of his Prieflly or mediatorial pray- 
 ers ; loh. 17. and himfclf cxprcfTcd the efticacy of his mediatori- 
 al prayers tor Peters atonement ; faying thus to Pettr, thou rviit 
 deny me thrice • bttt I hdve prayed for thec^ that thy faith fail not, 
 Z'Uke.22. 1% 
 
 4.Thc living ScapegoAt made atonement for the whole church 
 without (heddingot'any Woud, as well as the Goat that was flain 
 for the peoples fin ofiering di^i by the bh uJ thereof : Lev. 16.10. 
 21, 22. This living Scape-goat did typific thecfcapingof Chrif) 
 from death by the power ot his divine nature ; it fignificd alio his 
 afccnding into heaven, that he might there prefent the workc of 
 our atorementby his continual interceflion ; fornoneofGods 
 peoplehave the full fruition of Gods atonement, till they come 
 both Sody and foul into heaven it felf : Rom. 8. 2 j. 
 
 From all the prcmifes, I think I may well conclude, that your 
 Author is in a great error, to afcribe the whole matter of a linners 
 righteoufiiefs to ChrilU bloody facrifice onlyrreither was his bloo- 
 dy facririce the only procuring caufe ot his Fathers atoncmcntj but 
 his prieflly nature mu'l concur theretojie made liis oblation by his 
 diviuenauireaswelasby hishuman;&thertoreti;ata(ftion\va5tho 
 Ma.'ler-pcicc of his mediatorial obedience,as I have ofcen declared. 
 
 Tradef Afy jaid Anthor doth Lihor to prove by another ver) 
 itl{cly argumettt, that the blondy death of (^hrifl i^hif inmane n.i- 
 ture li the only nutter ofafinncrs right tottfntfs : for in 1 John i . 
 7. it w f lid that ih^hXow'ik of JefusChiil} his Son doth clmfc 
 UJ from all II.1. He^ice he doth frame thk argument, if the blond of 
 leftH Chrijl doth clenfe m from allfn , then it ts .1 needlhfs thirg to 
 ad any thing glfe to it M the matter of our right tonfnefs-^or whatfo- 
 
 eicr 
 
f 1^2 Sinnefs are not made Righteous PartIL 
 
 * ever doth clettfe us fiam all fit}, m^fiKeedsACC^mfUJlfOMrfitUrigh'^ 
 
 teoufitefs'^ &c. 
 
 Divine. Thcfe words of the Apoftle hhn muft not be taken lie-* 
 
 terally,but in afigura:ire (cnfcji.by the 'apx^Syrtecdoche 6c /econd* 
 
 ^y by the ti'^^tcMetynomin-JcitX the if loud of feftu Chrijfdoth clerjfe 
 
 TlieM od of **^ f~°^ nUfinJ)) tht figure S)k ecdec he i^.oi the Apoftle doth not fay 
 
 chirftbythc tha: his bloud alone Mchout any thing eife doth denfc lu from alt 
 
 ligu.e synccdo- ^-^^ /- ^^ j. ^^y^j^Qf would havc liim fpcak) but he names ius 
 
 US from sU fm- bloud as a Synecdoche oi his death, or as a Synecdoche ot his medi- 
 atorial obedience which at lal\ he (caled with his bloud, when he 
 made his foul a mcdiacorial (acritice ; and ufually the holy fcripturc 
 do:h name one part of a thing for all the parts that are of the fame 
 kind ; as we may fee in the ten commandments, one principal 
 head is named for all the branches that are of the fame kind • yea 
 fometimes contrary things do fiiffcr together; and in that cafea- 
 ny one of thofe adions may by the dgux^Synecdoche be named for 
 the other- as for example, Chr ift dyed both as a malefador and 
 as a mediator at one and the fame cime ; by the figure Synecdoche 
 any one of thefe actions may be named for the other : and in this 
 f>.nlc the wooden crols on which he (ufTercd as a malefador, & his 
 (Irips which were infli(f^ed upon him as a malefador,may by thcfi- 
 s,urcSynecdoche he named for his adive mediatorial obcdience,bc- 
 caufc at tht fdf fame time he did not only obey as a patient fuffer- 
 er, but as an a<3ive mediator alfb : and in this very fcnfe his bloud 
 which was ftied pallively, may be put by the figure Synecdtche lor 
 the feperation of his foul from his bod y which lie did aduatc by the 
 power of his own God-head : and in this laft fcnfe only theblotid 
 cf leftii Chrifi doth clenfe wfrom all fin, namely as it was fhed in a 
 mediatorial way, ormthat ftnfe it was the procuring caufeol the 
 I athers atonement which doth fully clenfe us from all fin. 
 
 2. His bloud is often named by the tigurc Merynomia as a vifi- 
 ble token ofhis death : but full his death (I mean the feperation of 
 his foul from his body) muft be confidercd as it was his own acflive 
 mediatorial death, or as it was his own mediatorial oblation, (all 
 the Tyrants in the world could never have ftperatf.d his foul from 
 his body till himfelt plcafcd to do it by his own adivepower'iand 
 in this fenle as his blond was .i Mctynomia ofhis dcatli,doth clenfe 
 us from all lln : bu: ftill it muU be undevnood m ^diatorial, for the 
 
 par- 
 
Part II. hy C^rijlt paj/tve Ohibience Imputed. i^^ 
 
 \ 
 
 I 
 
 palfive a(5)ion was not the formal caufc of his oblation. But I wil yet 
 a little further ihew you the infufficiency of your argument by a 
 like inftance: IjaUh faich, rW b) hisfiripes we are healed: from 
 hence I will draw this argument. 
 
 If the very ftripes of Icfus Chrift do heal us, thrn it is an needlefs 
 thing to ad any thing clfc to them as the matter of our rightcouf^ 
 ncs; for whatfocvcr doth heal ourf^ub, muft needs accompli Ih 
 all righteoufhei. 
 
 But the rtripes ofChrirt do heal u?,//"- 55- ^- Therefore &c. 
 
 And from this confequcnce another confcqucnce doth follow 
 itcloleattheheelijnamelythis, if his ftripes do heal us, then his 
 death and oblation wasneedleG. 
 
 The like argument miy be drawn from the wooden crofs 
 whereon Chrift fuffned as a malefactor • Taul faith, that Chrifi 
 hathreconcilcdnsto^odbjfhii crofs : Eph.i. i($. therefor* no- 
 thing elfe is the matter of our reconciliation but the wooden crois 
 on which Chrift was crucified. 
 
 He placeth the matter ( I (iippofe he m^ans the FotmJ of 
 a finners righteoufnes in Chrifts palTivc obedience imputed to 
 finncrs as their obedience for their juftifkarion, if he had but pla- 
 ced it in the Fathers atonement, then he might better hare framed 
 his argument thus ; if the Fathers atonement doth denfe us from 
 all fin, then it is a needlefs thingtoadany thingelfetoitastho 
 formal caufe of our righteoufnes* for whatfoever doth clcnfe us 
 from all fin, muft needs accomplifti our full righteoufnes. He 
 might as wcl attribute our jmtification to the refurredion of Chrift 
 as to his death, for the Apoftle faith that Cbrifl djedfir our fins 
 aadrofe again for our jufiifcatitn : but the ApOllle muft not fo be 
 undcrftood as if he applyed two diftindlblcflings unto this two- 
 fold a<aion of Ch.rift : but the Apoftlc muft be undcrftood thus, 
 namely that Chrift dyed and rofe again as a mediator for 
 the procuring ofthe pardon of our llns from liis Faner, whick 
 is a poor bcliuing finners juftificationiand in this kvik only Chrift 
 dyed for our lins.and rofc again for our juftiticaiion: A't-w.^. 25. his 
 death had not bin mediatorial, if he had not rofe again by his own 
 power J and fo it became meritorious to procurt his Fathers atone- 
 ment and pardon, which is a finners juftirtcarion. 
 
 TradcC Mj former AnthQr dothjct Lihr toprt vi by .mother 
 
 AT' 
 
•■ysi 
 
 1 44 Si fine rs are not made rirhteeus Part !!• 
 
 4rgMment that Chrifls fajftve obedience u bjGods imputation mdie 
 nfinners right eon fnefs-^bj comparing »ftr union ^ith thefirfi Adam 
 in his difobedienccy to cnr union with thefecend Adam tn bufaffive 
 obedience. 
 
 IVe are one(^(z\X.\\ \\Q)r»ith the firfi Mzmbji a Statural uniony 
 and bj that union we didafiyX'ith him, and in him, difobejGods 
 commandment in eJititig the fo^biddenfruity and bj reafon of our 
 natural union with him, God imputed his finfitl eatingto all men, 
 as if they had eaten it in their own perfons. 
 
 Evenfo((m}\ he;4rf we one with the Second Adam by a ffiritu- 
 
 at union compleated by our faith: and bj virtue of that union.we did 
 
 all with him, and in him, fatufe the juftice of ^od in his paffive o- 
 
 bedience'^ for bj reafon ofourfpirituat union with him,God doth 
 
 impute his pajjive obedience ts all believers as their obedifnce ; fee 
 
 ch. 24. andalfo the conclufton of his book^ 
 
 Our nstarai uni- Divine. 1 grant that all mankind arc one with Adam by a na- 
 
 n!nQ u diaiT- ^ural union, as proceeding from the fame root and fountain of na- 
 
 guiftied fiom u- turc J bur 1 fcar your Atuhordoth f^rctch OUT natural union uith 
 
 Adam unto a perfbnal union (I mean h« doth fo by confequcnce) 
 
 to the end that he might mikt Adams perfbnal adion to be ours by 
 
 imputation. 
 
 €ve was taken out of Adams CidCf and there was a natural u- 
 nion,and prefently after (he was married to^^4w,andfothcie 
 was a matrimonial unioTi ; but yet for all this, fhe was not uni- 
 ted as one pcrfon with Adam^ they rtill remained two diflind 
 perfons, and therefore their perfbnal actions mufl needs be diflin- 
 guilhed. 
 
 As for cximple, in the cafe of eating the forbidden fruit; £ves 
 ad in eating the forbidden fruit, was her own perfonal dilbbcdi- 
 ence^and Adam had not bin made a finner by itfif he had forborn 
 eating) notvvidiflanding his natoral and matrimonial union with 
 hcr : on the contrary. Adorns ad in eating the forbidden fruit was 
 his own perfbnal ad of difbbcdience, and Eve could not have bin 1 
 corrupted thereby if fhe had not difobcyed in hcr own perfbn.not- 
 wi:hf\anding her nariiral and matrimonial union with >^^<rw . • 
 Butasfoonas both had eaten, both were under t'ne curfeofthe 
 law by their own perfbnal} difbbedienc.s ; and according to the 
 curfc of the law,they bo:h became dead in corruption and C\n ; and 
 
 thereby 
 
 Dion 
 
Part XL h C^ri/ifpajfpveol>eiiiince imputed, 14J 
 
 thereby they procured not only a corrupt nature to thcmfclvc . ^buC 
 to all their poftcrityjand in this re/J3cd the Apoflle doth compare 
 the efficacy of Chrifts mediatorial obedience, to the efficacy oiA- 
 J^wjdifobcdicncej/Jow.V. 19. 
 
 tAdams difobcdicncc had thiseffedj that it procured a corrupt 
 and fintul nature to himfelf and to all his pofteruy, which other- 
 wife had continued righteous and finlefe. 
 
 In like fort Chrifls mediatorial obedience had this clfcd, that it 
 procured (7ods Fatherly atonement and acceptance ot all his poftc- 
 rity or feed that fliould be bornoftheiamepromifcj <Jen. 5.15, 
 for Chrift is the father of all ti.e elcc^^by procuiing their new birth, 
 or by procuring their acceptation in the adoption of Pons.- Bj one 
 man f faith the Apoftle)yi» crtred. into the \^orldyand death by fm^ 
 andfo death pajfed over a(1 men^ in "^'hom all men havejinned: that 
 is (aith the common dodrine of Imputa ion, in whofe perfbn all 
 men have finned, in eating the forbidd. n fruit (by imputation) as 
 Adam did ; this cxpofition I do not like j but the true meaniig of 
 the Apollle lies thus. 
 
 'By one man fn entred into the world ("namely by Adams fin of 
 difobedience, in eating the forbidden fruit fin entiered into the 
 world J and death by fin^ (namely that fpiritual death in corruption 
 and fin which fell upon Adam and his pofterity tor his fin in eat- 
 ing the forbidden fiuitJ«iw^/o death (namely the faid fpiritual 
 death) fajfedover all men -^ in whom all men haz e finned ; that is to 
 fay, in whofe loines all men have finned(byrccciving from his 
 loines his corrupt narure, which is fin j not whofe z^ ot difobedi- 
 ence in eating the forbidden fruit,all men have finned in eating the 
 forbidden fruit, for then we mufl have bin united to /fc/^w as one 
 perfon with him • bnt in whom, or in whofe loines, all men h.x vt 
 finned^ for wc drew a corrupt nature from Adams loines which h 
 both fin in it felf, and alfoit isthe puniflimentof yf^/^twj finful 
 eating; and in this fcnfcDxz//^/ doth acknowkdge, that /;f W.h 
 conceived or Warmed in Jin j PJ. 5;. and this fin and corr nation 
 d^eUeth in wj Rom.y.ij' 
 
 I confcfs that the dodrine of fpirituji union with Chrifl by fiith 
 is a moft comfortable dodrine to all true belicvers,providcd wc do 
 nor rrapt the right m aning of it by the common do<ftri";<: of 
 imj ..loni as many do, and as vour Aiulior doth in panicular, 
 
 X for 
 
 i 
 
147 ^^^ ^^^ Faxher adopUi none uni I Part II, 
 
 % 
 
 for in p. 47. he cals our fpiritual union oar unity >^ith Chrifi, and 
 ill fM.e I . Che faith) that we are made the forts ofGod^ bj Ireing one 
 in unit J with the [on of God-^ bj which unity alone Cfaich he)Wr are \ 
 made thefons ofCjod : and in i^cher places he often cals our fpiritH- ^ 
 al uaion our unity with Chrifi. 
 o.-'r?int«inm- -pjijj p^rafc T do not 2ike, ^or tliough all believers are one myfti- 
 Scare III 'y be cal body vvith Chrift by faith, yet they are not one with him in 
 diiHn^-iini.vi md ^^g perr-)nal unity of both his natures : bur your Author in effecft 
 nnity wuhiiirift. doth afHrm that all believers are one with Chriit in the perfonalu-i 
 ni:y of both his natares j for he attirmeth, that a believing finnef 
 is made righteous in Gcds light by the paflive obedience of 
 Chrift, which f faith he ) God doth impute to all beliVvers as th. it 
 righteoufhes : but it pafleth my underflanding to conceive how 
 God in juftice Cix\ Impure the ad of Chf ills mediatorial facrifice of 
 atonement to us as our ad, unlcfs he do firft make us one with 
 Chriftiniheperfonalunity of both his natures, (tvhich is a grofs 
 ablurdity to afhrm ) for Chrili did aduate his obJati'>n by his eter- 
 nal fpirit- and how can theadion of the eternal fpirit be impured 
 to us as cur ad : I fee not ? neither can I lee haw any of the adi- 
 ons ofChrift can be imputed to believers 2s their adions. 
 
 You may as w^U fay that theadionsof the head ought tJ be 
 imputed to ih. hand, or to tie foot, as their proper adions • as 
 (ay the mediatorial adions of Chrifi arc imputed to each feveral 
 member of his myltical body^jjcknowledge that the adions vviiich 
 are done by the head, are don; for the good and benefit of each 
 feveral member of the body, by reafon ot their natural union w ith 
 the head , as fully and as etfedjally as if every member could have 
 done the very fame ndings of the head. 
 
 In iik fort our bklTcd Mediarhf(as he is the mydical head ofal 
 believers in the covenant of grace) did take care to do all and eve- 
 ry 2d ormediarorial obedience that might procure his Fathers a- 
 toncnv. nt,for the good and benefit of every member of his myfti- 
 cal body,2S fully and effediialiyas if" every member could have pcr- 
 fc 'med thofe ads of mediatorial obedience thcmfelvcs: and in this 
 fenfc God d ,th impute the cthcacy ofal Chrifis mediarorial obedi- 
 ence to all believers as the only meritorious price for the procuring 
 ofl.i Faihers atonement for them:which atonement of the Father 
 doih comprehend under it our full redemption and frcedomc from 
 
 fin 
 
 '•«' 
 
 J 
 
^^mmm^m 
 
 PartIL 
 
 thj h unitedtoQhhfl hf Faith, 
 
 146 
 
 finjwhic h is a Cnncrs full and pcrf?^ juftih'carion ; and alfo it doth 
 comprchtnd under ir, Gods favourable accepting of believing (in-v 
 ncrsunto the adoption of Sons. 
 
 1. This alfo muft be rem^fmbred a? anot^cr furc foundation to ^"n'^^ul'fhrili 
 the form of our fpiriiual union with Chrifi that the holy fpirit doth °i'°n"or compUit 
 not unite any loul to Chrift, until it hath firft vvrougtlt in that foul ^^'''°'^' ^*''''- 
 the grace of actual bel icving ; he that believeth mt on the fan Jhafl 
 n*t[ee life ; Joh» ; . 1 8. 3 6.Cbrirt doth firft procure the fpirit of his ^ 
 Fathcr,and then he doth nki hold on a poor foul by that fpirit, and 
 thcrebyhe doth inablc that foul to take hold on him ag.iin by faith, 
 and (o the union is made up ; for 35 there can be no giiod marriage 
 union made between man and woman bu: by mu:jal giving and 
 , taking each other ,fo in like fort tht r.^ can be no true fj-'iritual mar- 
 riage union made between Chrill and the fouls of th; el.djbutby 
 giving and taking each other ; Chrifl doch Bid tak-j hold of thera 
 by his fpirit, and at the fame time he dot!i inable them to believe, 
 by which faith he doth inablcthem rota!':c hold on Iiim 3"ain,and 
 then the uiiion is made up : John 1 5. 4, 5. fo then, the only grace 
 of the fpirit whereby our union uirhChrift is formed and made 
 compl.at, is the grac- of faich ; Then, and not till then, afoul 
 hath a true perfonal right and interel} in the Fathers atonement, 
 u'hich doth comprehend under it cur Reaempcion,. Juftiiication, 
 and Adoprion. 
 
 5. This alfo mufl be remembrcd as another neceffary con/idcrati- Xaoption i, ne- 
 on in the pointofourfpiricuaiunion.namely that cur union uith l;Jto"a'^"by'tht' 
 the Mediator by faith doth brin : us in a (ami'iar way to be united F«h" ""^"ii •^c 
 to his Path tr as to our father- for wc cannot come to the Father bj cd'tothcmedfc 
 any other way or mtants but by tl eMediarorj/o.i^.^.fc r Chrillas *'''^'^>' 'ith.APd 
 mediat >r ,isGodj (on by ordination; and in that relped he is orten on"e''L?hbn" g 
 called Gods Son and Gods Servantjand Co faithful feivants are of- »^^f<t.e "nit#dtj 
 ten called children and fons.-and his fervicc was meritoriAiis to pro- oirS^-nam-Jy 
 cute God atonement lor our Adoption as well as for our Turtirlca- ''*' '^ ^""- "" 
 
 . * I to 'ccei 
 
 tion. 
 
 Therefore \\ henfoevcr the Father doth actually adopt any to be 
 his Children, he doth it by his fpirit through the Mm! iator ; and 
 by that fpirit he doth inable them to cxprefs their Cbdd-like 
 union, by crying unto him Ahba^ Father ^ Kom. 8. 15. and in this 
 fori the ApoAle lohi, doth teach us to cxtmd our uni jii unto the 
 
 >^ i Father. 
 
 cceivrtlr 
 grace ot iUof ti- 
 oa. 
 
• 143 g&d the faiheradopus none uniil Part ll. 
 
 Father, (:k^\ng, .hereby vek»^thM we tb^ellinhim, becdufe he 
 hath given tu of his ffirit^ijohn 4. 1 3. fo then, as foon as ever a 
 believing finnerisunited toChrift by f'aith,hcisat the fame in- 
 ftant united to his Father aifo by the fpirit of adoption : 
 and thus we come in a farr.iliar way to be united hrft to the* 
 Mediator, and then to bisFacficr as to cur father, which is the 
 higheft degreo o[ hjppincG that ever any poor Tinner can think on. 
 Traacf . ToH f/takj our union with the Father to begin frft in 
 the CMediatur,but the yipcfi/e James doth tell «*, that the Father 
 doth beget m ^fhis eWytgooii Mr;Y/; James 1 . i Z. Hence I in fir that the 
 Fa: her do:h ttnite w immediately to himfelf by jidoption.even from 
 Eternity, fir he that begets^ and they that are begot tern of him, are 
 immediatly united. 
 
 Divine The Father begets none Cneithcr from eternity not 
 
 in timej without his mean , that is to fay, without the Mediator, 
 
 uor yet without the holy Spirit -and therefore in that rcfpeA the 
 
 Each pffo" ^^"^ holy Spirit is called the feed of God. i John 3. 9. 
 
 th^"in'thc aft f Hence I hifer, that all the perfons in Trinity may be truely cal- 
 
 our f^iriiuaigc- ed our Fathct in thcadofour fpiritual ccncratiou, thouchina 
 
 dinering manner. 
 
 1. God the Father is our Father cfficiencly,ind in that fcnft the 
 Apoftle lames faith ,/^^r of his orvngood will he begat us by the W'ord 
 of truth ; his meaning is, that the Fathers good will and pleafure 
 was the only c tticient caufe oi our adoption ;by ordaining the word 
 of truth as thecffcdual inArument thereof. 
 
 2. Thcm:diacorisour Fatherinthead^ofour fpiritual g<jnc- 
 ration, becaufe he is the meritorious procuring caufe of our new 
 birth ; and in this refp^d he is called our everLflmg Father : Ifn, 
 9. 6. becaufe he did Irom everlarting covenant with his Father to 
 make his loul a mediatorial facrifice of atonement for the procuring 
 of his Fathers atonement to all the tied, n X only for the pardon 
 of their finr, but alfo for their favorable acceptation ; that is to fay, 
 for their receiving vnto the favour of children by adoption^ and 
 in this fenfe Chrift is called our everlufling Father: namely becaufe* 
 he was ordained by the Father to b« the procuring caufe of ooc 
 adoption. 
 
 The Father from eternity propounded the conditions of his 
 ^ood wil and pleafure to the mediator to ihiscffc<^; if thou wilt 
 
 become 
 
 Hull. 
 
PdrtIL 
 
 thtj^ Ifeuniud to Chrijl ifjFgiil: 
 
 become the feed ef the woma»,andtfthoM wilt heakjheJive/j head- 
 flat hy giving thyfoHlAfacrificefirJin, then'Jwill re^ttrdtbeefir 
 it ) I \>ri/i prolong thy dxyes and thou Jhalt fee thyfeedjf. 5 5.10 ?/ 
 12. 50. 7-/. 45. 16.7/. 8p. 4. In all thcfe places the elcd are cal- 
 led chc feed or the children ofChrift the mediacor,namcly bccaufe 
 God gave then to Chrill; Hf^.2. i^.or eleded them onto the adc- 
 pcion otTons in and through the mediator : for he orJained Chuft 
 to be the Meritorious procuring caufe of their Adop:ionj£^. 1.4,^, 
 
 Chrifi fubmits to tbefe conditions and faith, facrifice A/idofer- 
 jng ti/oM rvoHldfi not have, but a b^dy hafi th»u prepared me : then 
 /'aid If lo I come to do tby will God -^ by the doing ef which wi/l 
 we ar e fan c}ified( 01 freed from fin, and fb made ric to be the chil- 
 dren of Gcd)^;' the offering of the body cf lefm (^hrifl once fir all, 
 Ht^. 10.7/40. Hence it isevident that Chriil ii our Fatherbccaufe 
 by his ficriHce of atonement he hach procured his Fathers atone- 
 ment f( r our Redemption, JuHirication, and Adopti)nj and 
 thercforecJIftf/Jr/ mai<es this interrogation,z>^;o/ he thy Father that 
 hath bought th(c\ Den. 32. ($. I ft, 64. 8. 
 
 5. The holy Spirit i« our Father alfo in the firft ad of our fpiri- 
 tual generation, becaufe.he is the principal inllrumentalcaufc of 
 our new bitth, and ilierefbre he may veil be called lur Father- 
 for if T^«/ might truly callhim!< IfaFathi-roflouN, becaufc he 
 was a Tub- ordinate infirumem in ihcirnewbuth ;i 0'-.4.i<;.Then 
 much more may the holy fpirit be cjled our Father, bccaule he is 
 the principal inllrumental caufc of our new birth • and in this je- 
 fped our new birth i a tnhuitd 10 watir and 1 he lf> ir it -^ I ohn 5.5.6, 
 8. that is t 1 Qy, iOi\'.fivorda>uiff>irit. 
 
 Haice alfo we may (ee the realon why our Saviour taught us to 
 pray fnot to any ore perfonlntl.e Trinity fevcraily, butjioali 
 the Trinity f)intly under the name lather Sa) mgwhenyefray fay^ 
 V o»r Father which art in heaze^^. A fat. 6.9. 
 
 2. Hence we may learn that none can m.ike an effcdual prayer 
 except he pray to all the Trinity ^ nam;.lyio the F.T.hcr through 
 the Mediator; by the holy (/"hol^; to pray to any one pcrlon alone 
 is idolatry: and thus each perfon in Tiinity is our Vather,and there- 
 fore all the Tiinity murt have a Land in our regeneration or ado- 
 
 ption 
 
 5. Hencc-Vvc may alfo lee the leafon why the Fatler doihno: 
 
 unite 
 
 H9t 
 
 
 '■i 
 
 •j 
 
•7»r 
 
 t^> ■» » I - 
 
 i 
 
 ^ JO y<?<a^ t^* Father adoptes none until Part 1 1 . 
 
 . w—- - ■ ■ ■ . ■ ■ — — 
 
 f unite a foul to himlclfinpmcv^iatdyby hi^lpui:inthefirrt a<^ of 
 
 our n:w birch ; namely, btcaule he bcg<:r5 not by himfclf alone, 
 bu: by and through his means, that is to lay by and en rough the me- 
 diaror: Eph. 2. 18. \ve c^rtftot comeMuto God snj other wxy but 
 through the mediator-^ 'ohn i/^6 He doth bring us nnto God^ Heb. 2 . 
 10. noneeljt ca>i be Javed btit tho/e that eomef*»te God bjf him ; 
 Heb. 7. 25.Therefore Chntt the niediacor is the only mcriiotii'US 
 procuring cauf^ of Gods lavourable accfp:arion,rcccivin<^usinto 
 thcfavciroffons. '^'^ ' 
 
 Jj'ptk.n I^Jp^'i.i- -^'^^ "^^^' *°f brevity fake I will explain the point of Adoption 
 u ir>i'.\heidfi. iiifixHeades. 
 
 I. The fubjcd matter of Godi Adoption, if retonciledfmnerty 
 Efh. 2.16. 1 S. 2 Cr. ^. 18, i^.Rim.^. lo.Col.i. 20. 
 
 2. Theme:ir' torn prccutuigcaulcot our adoption, is C^riyfi 
 mediatorial fticri^' e of Aionemtnr. for by his laaihce of atont mcnt 
 he hath procured hi^ Farhcrj atonement, which doth compiehcnd 
 uadcr it, noc cnly Gods pardoning mercy for our jiifti- 
 fication, but his latberly acceptance, by which he doth receive 
 finiicrs uiKO the adoption of Ions, Cjal. 4. 4, 5. Heb.i. 10. cogethei 
 with all the other place> above cited. 
 
 (But your Author denies this, and faith iii chap, 19. That adopti- 
 on doth neither depend up in, nor flow from the death of Chriftj 
 but trom his pcrfonall prcpcriy of being the Son of God : this 
 I atfert ion doth dirediy crols the very icope of that fcripture, i:i 
 
 ^ ^4/. 4. 5. which makes thedeathof Chrift to be the mediatorial 
 
 procuring caufe of the fathers adoption, yea Chrirt is the mediate-. 
 L ^ rial procuring caufe and way of conveyance of every fpiritual bkC- 
 
 ling that the Father bertows upon u5.£/>(;. 1.3.) 
 
 3. The formal caufc of our adop:ion,mLUl n.cds proceed from 
 the Fathers merciful Atonement in receiving finners into favour, 
 this is the (econd pait of Gods atonement (but y« ur Author in chap, 
 9.doih greatlv b<amea" ot:' cr learned man, tbrthc dividingthc 
 Fathers atoncmc it int«. lnft)ficationand adoption: he mi_htas 
 well blame our Saviom tor mviding the whole bw into two 
 great commaiuimcnts, .-^s biamc fum t«>r that diviiiorjand i think I 
 have alrea iv fitncicntlyjuitified that divilion, and yet once more 
 I will do it by anH bv-.u; c pciim<; the Va. hers aror.enieiuj 
 
 4. The inilrurauual* mean? whereby we receive adoption 
 -^ from 
 
 
< p ■ 
 
 Part II. /i#/ h HHitedto C^riflhy Faith. 
 
 I from the Father, is f^th in andr tkrcugk the medtdtor ; anc' unde^ 
 this inftrument ot f;^h, I do comprehend bora the wo;d and nip/- 
 rpirifj/cr we canntt be hern a new fr§m tJjc death •ffin f the life o 
 fdithi bucby water and the (pirir,' that is tofay.b^tue word 
 and fplrirj M. j. 5, ^. 8. /#fc. 1.12. Um. 1. 18. GaI. i.z6Jch. 11. 
 25,26. ^ 
 
 5. The cflRcientrcaufe of all former cau'es, if tkefreenacetf 
 God in himfelj'y £ph. 1. 5. It was his free grace to ordain a mL'did- 
 £or to procure our atonement and adoprion,a.xl it is his free graceto 
 eleda certain number oftle taILn Sons oiAddmzo adoption in 
 and through the mediator, as the only way by wl.om beJi vine 
 finncrs mutt have acccfs to the Father^ Efh. i.\%. I oh. 14. 6. and 
 alfo it was the tree grace o'God to ordain the holy fpirit to proceed 
 
 . from the Father andthdSon, to workthegraceot laitliinailtl e 
 Eled, whereby they might receive the fathers adopti n in and 
 through the mediator j tor the holy fpirit doth proceed from the 
 Father eiiiciently, and from tkc mediator as the procuring cau'e 
 of it, and theiehre the Father duth {end the comforter inChrifis 
 name;/c/7. i4.26.andofit /0/7. 15.26. the fon doth fend thee m- 
 forter Irom the father as the procuring caufe ; and thus all the 
 wor.\s, both of the (on of us, and of the i.oly Ghoft inus do 
 proceed erticiently from the tree grace of Go i theFathcr , £p/;. 
 I. 15. 
 
 6. The end of all thefe caufes and cffcds.is thegloj ofg»dsfre§ 
 grace in our adoption dndfalvation. ^ 
 
 The Fat hi, s L^toaement defcrihed^ co mpdended under 
 
 itsju/tificathtt.^ and Adoption. 
 Thele two pjris ot the Fathers atonement or reconciliation are 
 "evident by the cffvids which allthefacriticesof Atoncm.iituidcr 
 :heia.v did procure to poor believing (inners (torall facrificc^ 
 oFatoncmcnc under the law did typiticCriilsfacrificc of atone- 
 ment) and tiev procured the fathers atoncnj^:.ni, which iiatli a 
 ibrcc fold cfre(£t towards poor feelicringfinnAs^ 
 
 I. All facritices of AtonemsnL in .^ent rail ue;e ordabrclro 
 procure a favor of refl unto Jehovahj namely to procure a Sa- 
 vor otreit to God tic father. 
 
 J . The fiii cdF^ii.igs ^wi. ich were (acrifices ol atonement^ were 
 
 ordained 
 
 IJt 
 
 fi 
 
 i 
 
 i 
 
 I. 
 
J5a 
 
 God tlje Father t alonemfnidifaihed. 
 
 Partlr. 
 
 f'ri r.'irh'r iii 
 
 ordained by God to procure Gods mcrcifull pardon and forgivc- 
 nclsto poor believing finners, by which means only firinersarc 
 made finkfs; that is to fay, juftand righteous in Gods fight. 
 
 3. The burnt offerings (which alfo wcrefacrirtccsof Aconc- 
 mcnt^ were ordained by God to procure h s favorable acceptation 
 toward*, poor believing fiiuicrsj by receiving tliem into (pecial fa- 
 vour as adopted fons. 
 
 Iwiil begin with the fir l1 principall tfTd of the mediators fa- 
 crirtcc or atonement in procuring the Fath^'r . atoi^tfmcnt- and that 
 v%Cj9iis rejl andplQeet content in the meJiatoryand in his mediatcri- 
 ;,''L ■'/',. '^U^c^'fic-^ nothing in the whole world can be found wlicrein 
 r-i- ivtiipbi'i ^ *^ ^^'^ ^^ '^"^ ^° ^*^^' untill he did iiift reli in v C mediator, and 
 *rp,?oTh;S' ^"'^'^ mcdiatoriali facrifice: God cannot bi faid to reft neither in 
 in8TRU«cM';dia' ^''C creation,i.or in the tirfi K venth day afrfer the creatioujuntili he 
 f"'- fouuvi rcf^ in the in:dia:or;inall things the mediator mufi have 
 
 rhc preheminence j Col. i . 1 7, 1 8 > 1 9 . in the fixt day of the creati- 
 i)"ijds foon asGod had made man and wjman at:cr his own image, 
 (H'dfaW'tvtrj thin? that he had made j andloit "^'os very gtod^ 
 Cr«. 1.51. but prejcntly after Satan by his fubiil head- plot did 
 draw them both into the (in of difobedient eating, whereby they 
 became dead in corrupt and finfull qualities, and io the glory of all 
 Go Js creation was fpoilcJ;and then God wa> difplcafedjgricved^and 
 buithencd with their hn,& the evil confequcncc of it: (for al fin is a 
 gricruws bmrdcn toGodj/fwo/ 2.i5,£/".i.i4.Co/.2-i5.}And in this 
 icgard God could not reft neither in the woiks oftliccreation,nor 
 in the tirft fcventh day, until ot his great mercy he had manifcfted 
 his fccret counfcU from eternity, which was to perfed his creation 
 by the mediator.- and for the etfeding of this thinj; to Adam,Co^ 
 was pleafcd to conrincee^^i/'iwofhis fin, and thereby made hiiii 
 fee his miferablc loft condition; and then he was pieafed to pro- 
 mile unto him that the feed of the woman Jhett/d break, the devils 
 head flot :& he did alfo teach him the manner how the feed of the 
 woman ftiould break the devils head plotjiiamiy by teaching him 
 how to offer a Larab'in racririce,as a type of that facrifice of Atone- 
 ment whichChrift the Lamb of God (hould one day make in the 
 rullncf? of rime (for he was typically flain from the beginning of 
 *fte worldjAVt/. 13. 8 J 
 
 All rhis was done upon the fixt day, and then God rcftedthc 
 
 feventh 
 
Part II. 
 
 QodtheVaxhers aionemenl defcribed. 
 
 M 
 
 (cventh day from' all his w uki, btcaufc in the evening of the fixe 
 day, he had dcclartd tac Mediator by whom he did ri i(h rhe cre- 
 ation : nam.iy by a pries ot rcJcmpuon, uhich wasp.r'orm.d 
 by hism diaiorialfacriticcofatoncmcii:; this was the only true 
 rcalbn c' Cods reft in th&rirll fcvcoih day afctr the Crea,ti<>n. 
 
 2. This alfo was the only tru; rcafon why Gf^J commanded 
 t/fdAm and his p.>llcrity to rclt every fevcnth day ftom all tneir 
 bodyly labour>,namcty firit, that it mi^ht be a typi.ai figi to t'.Kni 
 ot tluir r<.lHng, andoK7od$ rdhng m C riA-, and kc ndly chat 
 it might be Ipenc as alaii^.ticvi tuiv otr lUn the mediutionof 
 fheir redemption by Chrni. 
 
 And according to thi Ti nr>v th? Tf^-brcwf^Oif^ors hiv^ atrnc 
 and a c mnio.i 'aym^; ih*t ^od rijled not ttmilht madch* Son 
 h€ir9fAll'. thi.' faiui n >5: the Vilioic v^«».k.> ' t ctcat:on bael^ con- 
 fidcicd) «as (he true lenfo.T why G>ii kcjV the h-i\ SjSbi^th that 
 CYcr vv^iasa dj) oticfc, n.im ly becuf i \Aa>rhcri.lr day .vv.erc- 
 in God rciiea rom hIi hi« w r s wiijch he ha i crfatcd, pcrfcd-J, 
 andelUb Ihi-d b, thcMt.;:ac r-^ Get*, i.^hii f vidble creati- 
 on did nrit c itiriUip l.<5ton %. ioiev^ia me^^^w/mnocency, 
 a.s 1 iave 1 x; ui . ci ih m. t t r mi re ai large in my trt'atift uptin 
 tberatiditi^o uic oi he S boatn. 
 
 2. 1 .is alfo was i; c 'v.lv true rca^n why all (acrifiec"? of 
 at».ncrrcnt wcie wMialiU'if" pi cnr*. al v r o^''i\u\.ojel'evah. 
 i.T'- cLuriit « tTiii'K^st'^rv «:coro.r.i» droprcciirca i.jvor of 
 ici\ unti^j tly$z*th -^ /:\ro. : i.iS. 2 5- 41. Ltv. i. 9.'iV///w 2S.6. 8. 
 2. Ti e lin ortwiuigs ucr* or^i-i led toprocj. alivoro: lelt 
 lint Jel:»rah ^Lev. ^. 31. Yea all rfwTing? in ^ener.ji were or- 
 dained 10 ptocii.e a f-voro«ieitUi»o /J;oyj/;; Lev. 17. 6. ^um. 
 I^. ^.butthcftventy trai lla-e irafwic ; v .i,n: ^u ;\vh'c rh^^e 
 thi^ Apoftle r^ix/doth \v. lo\v,('a) \\\^,Ch iji hathgivm hi>?ijil fir 
 M* 4« ojferinT andafmnfice to God, jir ujmti' cf^ r, ett fc". 0^. Kr. 
 5. 2. But r.e .mcl i.A rivlhaiid tdt tha is bioyiCw in the hic is r.. t a 
 very iwcctlavor inihcm-lUils t man: therefore we mw'b'.f^t cf n- 
 ceive that tl e l\veane<- oi C' rilhlacrifijedoch 1. in I i' p.i ve 
 lufferings but in his medi.«to:ial ob dienc% whtn i.^ di - h his 
 own p w^r riduahy give np hb loul to G d as a mediatorial (;icri- 
 fice, bythejoirtc nruriei ceot b. th his natnic?; this me-iiarc 
 ri«<l ad of his did aidk^ tiii death ti» bcth-: moft fwecc meJiatoiial 
 
 Y [\\::'v.i^ 
 
J 5 4 God the fathers Mtommenx defcrihed . Part T I. 
 
 I 
 
 Sacrifice that CTCr (jod could dclirv:,or that the medwtor couid per- 
 form, for the procuring of Gods reft and rwcet co'uenti^thc phrafc 
 of fvvccr fmcl is borrowed from men w ho ufc to be delighted with 
 fvyect favorr ; l[a. 5. 24. Owr.L 2. Jand in thisrtfp-das foon 
 a' ever the Father had inftallcd the Mediator into his office, he de- 
 clared his fweet reft and content in the Mediator, faying rA&fferwj 
 ycell btlovei Son hi whom I delirht •, Aiut 5.17. on the contrary, 
 when GoA lejttlcth 3 people for their tins he laith, / v>ill notfmei 
 t heffjul jourfAcrifccs ofrcjl : Lev. ? 5. 5 1. 
 
 4. 1 rem hence alfo \vc may 'cc the true reafon why the tabfr- 
 ' nacic ar-vl Temple (which didt«-pihe the humane nature of Chriii) 
 were caIU\i G-dsrcrt, Ffa. i j 2. 8. 14. 2 Chr. 6. 41. not bccaufe 
 he needeti a houfe of ftonc to Tci\ in, tor both EJaj and Steven do 
 ttl us there h no lioufc that any man can b'jild ui:h Itone or wood 
 that can prop rly be called the place of Gods' reft ^ /'m.66.i.A^.J, 
 49. but I hey u ere dily called Gods reft typica!iy,namely to rypific 
 Godsreft in theMediator:In him God delighteth to J ^cil for ever, 
 for he is the only procuring cau^c of his atonement to poor behe- 
 Ting tinners • which atonement o\ his hath a double cll<:(5i,nasnely 
 forgivenefs of fin";, and receiving into favour. 
 
 The firft effect of the FatliCrs atontment t':u« procured by 
 Chrifts m..diat rial (acrifice towards poor bei living Hnners is hu 
 i '" mcrcyful pardon and torgivencft. 
 
 This was typified and promifcd to all (acrifices of atonement 
 .;^ under the Law, firft, it was typified and promiied to tbc/wojfir- 
 
 i, f^^^ '■ ^licy were ordained to procure Gods mcrcyful pardon and 
 
 • forgivenefs to tht owners ; Lev. 4. 20. 26. 51. 55. Secondly the 
 
 ,.». hmrnt offerings '^ and thirdly the 7Vfj^4/0 ojf<rr/w^/ were ordained 
 
 »/ to procure Gods mercy ful pardon and forgivenefs to p >or belic- 
 
 jr ving tinners: Lev.%.\o. 17,. \^.i%. Lev.6.j. Lev. i^.ii.Nunf.i'^. 
 
 f J 2ff,i6 .and See Ainj.in /*/. 2 5 . 1 1 . 
 
 ML 2. The true narure and extent of God< mercy ful forgivcncfl 
 
 ^ is of weig'iry confidrration, for it is of a diffirini; nature from Ir- 
 
 1 g^l forgivenefs : for legal forgivenefs doth no more but barely ac- 
 
 {- quit a man <if his fault an i ft) leaves him : butG»ds forgiverefi is 
 
 alwaies mixed wi:h his Fatherly love and pitty ; as I have opened 
 the natuieot it in Vf. 25. 18. fo that Gods fnrgivenels d th com- 
 oreheod under it his receiving of poor believing finners into fpecial 
 
 grace 
 
 
f ^^ ^^ ^ 
 
 part II. gtdiheFaxkerfatonemtttide/criled, jT- ' 
 
 grace and favor j and in this fcnfc A/ofts pray'd thus td the Father, 
 • i^d$n 0$tr iniquity dnd tfrfn, and take us for thine inheritance : 
 ; £*od. ^4. J. If God did no more but acquit a finncr of the fauir 
 
 and fo IcaTc him, it could not make j man bleflird _; bu- Godi for- 
 
 ghrencfs doth make a man blcflTcd, P/. 5 2. i. therefore Ijis forgive- 
 
 ntfi is not only a bate acquittance ot the fault,but it dijth ai(b c «m. 
 
 prehend under it his receiving of finners mco tavor ; and yet I do 
 
 alio grant that his receiving ot finners into faror, muft be dillin- 
 
 guifticd as another part ot Cods atonement, for clccrer light fake, 
 
 into the full nature of his atonement. 
 
 Thirdly, Thisaifomuft be remsmbrcd, that no othtr pcrfbit 
 
 in Trinity don forgive iTiw for'raily but God the Fath< r only, 
 iV^r/^ 2.7. Co/. 2,1 5. he f)t l>i tree grjccdiJ ordain the MeJiat or 
 a- the meritorious pn^cunng cauic of his fargive: »*rs ; and ihcte -4 • 
 
 foic i: is laid that he doth fcr^tve m aH %si^ fir.s 'or Chrifis Jlikf, 
 ^/;il;.4.52.! mtjracs Chriflis laid to forgive fW; C»/. 3. 15. but ftil vvc 
 n>ut* uii«icrlland his forgivcncG t\jhc in a aiccuatoiial Wjy.anJnOv 
 formally. j\ 
 
 Ard according to Cods promife in the new Covenant, his for- ^ 
 
 j;iv.'ticlsi' of ihatnaiurc.that itdoth mak'-alii-ipcr p. rt, dly jiillor . f 
 
 righ(cou< ^ for till pr 'mil' lunst' u , / Wi7/ h mercifUl to their * 
 
 // rie^aaz/rr/j • Ff^. 8. i2.tr at is to fay, I will make them per- ! 
 
 fv^iv rigKteoL.' by niy maci ul parilffti and foroivenef. -J 
 
 'I'r.e Ice ml ctTcd ( t i e far:.cr5 a oncmer.t procured by the Me- 
 diatfis ficriiicsof atoncmenr(a? ir wa< r\piHnf andprcmifed i.i the .t ^ 
 
 lawt'jthiir iacr:f;cisofa-oncmenr J is Gods favorable acceptation \ ] 
 
 in rccv iv .♦jii ; o r linnets into Ip^eial favor: Firll C7od ortiained "^ 
 
 lArtit ojferin'p^ t'lat poor belicvin;.- liiircrs mioiht Hnd i'uv' rable ac- 
 crt^-.!' ec ini<rhi5 preicnce;Z.f^'.l 4.Secnniily, He orJain:J the/^eaf 
 e frijf y»xi/i tobe wavid or offtrcJ bcloic him for lusf.ivoi.bie 
 
 a:cv^ arionof the whole Ourc'n of liacl ; Zr:». 2^.n.ani] in this \ 
 
 rrf'peclthev aret^ylcd,/;/j^r^?yf«n/, and hufirj} yom: Rc^.\\.(>. 
 Heh.n.2iJam\.i%. ler. 14.4. /fr. 2. 5. Thudly the H»>/j V>fist 
 (w o was a type of theMc.^iatorJdid often pref^nt himicif before 
 Irhovnh wit his Co/Mm 7'idte V[iri\hhjore-l:tad, vh^reo". uas 
 Holynefs to lehovnh : and ii is appearinc; ot his before Jehovah waj 
 to procure hi- lav«;urabk acceptation of the whole Church ot II; ad. 
 
 The Hebrew R^ttjhn, \>hich ngnlfi::h Gods favcrabic ( r g.-'ci- 
 
 V -1 eus 
 
■9^ 
 
 1^6 CodxheVaxhersaXontmentdifcrihed, Part II. 
 
 oils acceptacioiijis d. rived from a word iigniFyinf> Accm^z% the A- 
 
 portL- ii^ HM:.6.d thexpoundPr.^.u.and asyl/xM2 iS.dothix- 
 pound /, 4. 4: .1. in r^hom he is w(lifleAfei»r delighted ^ See Ainf^ 
 tit Fft.'i. 1 5. and Co in himGod is well picked with all beli<.vine 
 iin v:isiecciVi!.gtheminM thefavor of S)ns by adoption. 
 
 I ouv.hly, Tae godly did al .vaies underhand the Fathers atone- 
 ment to comprelicnd u-.dcr ic h'l^ gracious favor to poor believiiig 
 li-iners, and tK r for J Anwuah l.ti J to D.ivid when !:c went to o^ 
 fir :i b'jrtr oir.iing, the Lordthjr God accept thee , 1 S,^m, : 2. -. » 
 i.o k icu- u c i enough that bu-nc cfFeringi were orduined not only 
 to p.:;.h.- 6';.ds angci by an acqiiicrance ot bate forgivaicfs, bur alfo 
 to procure his giacioj^ ace p-anceorpo -.r believing lliners • and 
 iheieN:>ie f^mcin-c^ryod did vilijly manikii his gradous acceprancc 
 ot poor bch:!vin^ luners,wh.'ii he did burn thoir olf;:rinas into aOi- 
 ts, by icndin? a Hre from heaven to confu.ne rheni ui-oa(h-s- 
 Pf. :o. 4. 1 Ki.'gAS.iS. Lev 9.24. and in t'lis lenie M.moAhs wit« 
 dot:i 1. tcrprc: t a. mnaculou, ri.c tha: coniu-ned their orfcnng to 
 fi-nihe, fhe Cud thu ■ c h.-r husband, if the Lo-d w,hI I kiii ,«, ht 
 vroisl.^^ net hdvf accpted.i burnt Ojfcnngat onr hands -I-Uj. x ,.' o< 
 
 23. Ill AiC'.Vih.ctjodacccpiedcncniintoravorjb.c'ajr heieota 
 <irc it m hcavon c > burn their lacrilic. 
 
 God duth n t .ccept of unbelieving fi;incr5, becauf; they want 
 faith in tht N en.aior, but a [a,n as p.. n li kjus i^ i.i thet\I.J,atrr l 
 by farh, Ood do.h In) li a ^r o: xA\ m the M^diacois lacriHce of ) 
 Atoncninr. ancKor.c iv.-l!:.:,Mn:o /peci.d f.v.r; and there- I 
 fnrc u hen ti.e Lord o, •. pr.MTiK. to accept his true .i^aoi, he :ellvrh 
 tiicnuh.xrthrjmu/tCep e/.;:tedf0Um ^ it h their favor 4,' re r in ' 
 the htipt of V jdj AUmhimu, Hz:k. 2 o. 40.4.1. y ' ' 
 
 In:.k.'!n:^ t-M. rJ.f.lp;omi!et Ha tlock. .V AV.ira d AV 
 bJwh. : a. i,K) ,!70Hld ceme with urcen.<nce npon h:s Altar (&x. is 
 V/Kn a:c p ancc^.n C^xXi) ^rJthe» J rvUl ./,, ,7J, ;/,^ / ,; , .y ^,1 
 
 -A,7;.;.oo.7.;i:^udn?i.crcln t..h.Ngiu,,'u co.^c.t.ngo- J/^ 
 ;r/ la;viM.KC,a: ^•^;wo>7;TtnvJe; t' e . G d di"! Pr-rilic the ' 
 h uK o' ..^.;l.ny becau:ched.dthcnbjrnch.ir(icr.fic--ui n Hre 
 fr .m : eaver.dcclanng thereby hi^ graci-^h aco pfance, Sxod, 40. 
 
 34 :A^^-.S.,o.Irt.,5,.z: 24/,,,,/;,/y:^6.r../Vr.2.5.^^.io.;c. 
 . lituy, 1 c new Iutani:,,cdot>allocx-IainG ds Lv.rab'e 
 $:ccp.a:iviu u^. CodhuthmA^., m accfptcii» hi^ hUied F.ph 
 2,6. that is to Ly, God hack oidauv d the Meuiarr;r to be the pi o^ 
 
 cuiiijg 
 
■"•''I! 
 
 Part II. God the Fathers stonemeM\ dercrihid^ 
 
 cur if>g cauftr of our acccp-ancc : and tkrtftgh him Wi have aectfs hj 
 cncfpirit ump the FMther,Efh.ni.thii u to/ay.throngh Chriii we 
 have acce(sv\i:h.»cccpt.r.Kc unto the Father^ Rem. 5. 2. and the 
 Ap>ftlc Peter (I'vh thus, Te arehtti/t /tp^Jpirirud/hoftfe, abu/f 
 Prufihodt t$ fjf r ftpjpirititai facrifices acctf table to God by leftu 
 Chrifi- : 1 Pet. i.'j.AJJ.i.i:^. H.nce it isCviJent, tharnorhiiig 
 clfc bu' Chri'^ atd faith in Ciriit the Mediator, can make us accc- 
 p:abl< to Cind ; not the blond of Goats and 'Bub upon 4 thoufani 
 Mount atus.Pj.^o. \w like (ort when Paul nad received thatiiberal 
 blefin T. tVoin il,j VhUi^piAns^^\t d )th call \ia[vcett fmellingjavor^ 
 af.toi^'jc accipiAhle xndwell fleafingunto Gody Phil.^.i%. vx telis 
 thtin tJiJt thcii gilt to iii'Ti was acceptable to God, bccaufc it was 
 fent to Paul ill a. id for the Ni-ne ot Chrifl • thin is the only true 
 r*afon whyihe Ap >!)k' dot'i call it a fwcer {mdling favor, and« ' 
 faaiiicc acceptable and vvt II pleafing to God: and this was tie 
 trucrn'aninailovNhy (7 .>d accepted of hb^s perfon and pra)Cr^or 
 his three frien J5. that had prov^Ked Gods a;ii,er by their deceitful 
 and err neoui diiput.uionsj nam.iy, hecaufe he prelentcd God 
 with a burnt otT ring f ir them, that i^ t<> lay,bccau'c he did by faich 
 pre'cat (7 » i with Cinills miviii: riall /iicrihcc of Ac'jnc- 
 m nr, t;. pih J by hi-; burnc-<irtcring«!-, 70^42.8,9. 
 
 And bccjiife Gods peopl are apt to iole the ( n!*: olGods love by 
 t 'cir (iu'mI abberr r.r)!i-,hfy n>uil often go unroGod by prayerjSc 
 ij^fp at him v^tfimh < face,i >Ar is to lay, o r :uvc t cm a^ai.i into 
 l)i-> w inrea fav u , /*j'.6p. 16. Pf. 25.1 6./'/ 67.1 -^'-'W ^.2^. 
 
 But On t'u contraiv, wncnGoddo nrejdtn;. pcii rso unbe- 
 Ji vjiigjnd uiivcpcn-a '• li ;ner<;he IJir:i to th'mthu", Te*r^«r»^ 
 cfftrmgs are ftoF ro ^avomb/e Mcre'n.ttion • Ier.6. o. H'.jcn thej fu^ 
 J )^t/l not htAr iht'tr cry ^ ywhti thcj i^fir bfimt offerings and oLl.tti- 
 O'lsJ vV/i not accept thtw to iitvnr -. tut will conjitnte them ij the 
 frvordjfy ihf fi'ffi'ie,.* hi hjr the pejHlirsce : i/r.i^.. zo. 10./^,/;. 5.2 2. 
 Aijci Dc^auVponr ^ci-vii:^ Inin.:^ do through corrup ion of na- 
 tu;eand Va:* ao'- tcmp'a ion- fail dw.ily intolio,- there :c Cod v^ar 
 plcu'ld in giv.;- mere, to teach r^'cm how th y riigh; renew the 
 afluranccot tlie'c mtucits to their (oul.s tithtrby prclcnring rh« 
 L'-.rd wi ii lacrilicvS"! a'oiTC'iient a^ clt as their ps.'accwa>brok;:n3 
 or elfe b v prelc tin;; i l.c Lord dailv \vi;h renewed repentance aid 
 faicU ofdcpjMdaoc ', or elle by i.aily t'^mini^to the Lords Tafelc 
 ihac t.j bcaulti L^iif ills mcdia.orial (acr«fic5 of AtoiCmcntas the 
 
 procurin<: 
 
J 
 
 158 ^oii the fathers atonement defcrihed Pan 
 
 :irt 
 
 procuring caufc of Gods Atonement for the better alluring of their 
 junification and Adoption- and whereas I have otten rimes in thii 
 treati/e ra-idc GodsAtonemcnt co comprehend under ic our redcm- 
 ptiun from (in as wel as our juHincation and A-ioprion^I wouid have 
 you to takw notice that 1 do not mciii t!iat Gods atonement 
 doth contain under it redemption as another dii^ind point dif- 
 fering tromjullilication :buc I make cur redemption and freedoms 
 tf om lin by the Faihvks A;oacment to be ail one wich our juftifica- 
 f i jn from fin. 
 
 The Fathers Atonement or rrconciliarion is the top mercy ofaU 
 mercyesthac makes a poor finner happy. 
 
 But the truth is, a iTnners Atonement muftbecjnfidersd as it 
 i> the work of all the Trinity. 
 
 1. The Faiher muO be confidered both as the efficient and as 
 the formal caufc of a finners Ac- )nemenr. 
 
 2. Them diator mu!t be conlidercd auhe only mcri'ori> us 
 procuring caufc 0} the Fatht rs Atontmcrt Horn. c. i'». 
 
 3. The holy GIioll mull be confivieied as the pr.n-.ipjil (in'lru- 
 menull c^ufe of the Fathers A:onemeut,by wo kin;- •' '■ i.Lrs the 
 grace <!t/aith by which finners are i-ubl'd .^o.i';> l.^rn^anH re- 
 ceive chef uhers Atonement, for chMr fu' !«'■ inp :oi.,l'.i'tifiv:t :o.i 
 and Adoption^ which fpiiitk^all bi-fling«i:hf -o r:ce*vcincoc; cir. . 
 
 foulsas|..onajevcr they dobelcivc iiiC.htilt, Jf 
 
 But chir. work ofthcholy C7 rft is div:rll) caliedornamvdin Scri- \ 
 pture-fbmcumcsitisca;i'dr)ff*?«,'//'!'t>^/r:.'<>.-7,(<)fncriiT>v'si;jsc Jied ; 
 A»'^<'^f>'rt/»<J/i, or #/<r«fjr^»r,^;lbmcnmcs iufi'^fi Rrff.triaioJi, ^ 
 namely from the dcathof lin.co the lie of grace;, 'bin*;^mcs ic is ' 
 called cHr RfpfMtHnci or Con verfen^ fom "t imc3 Stlfivi'^g -^ lomc- 
 tjmes (iHr nmon with Chr,j} : bur no llincr cjn be unred ro Chi iil 
 until he be turned from fin and drawn to Chrifl by faitn, !b i:.m 
 faiihh the oniy grace of our union with Chrill, ' 
 
 Of iljus The I Jther muft be confidered i^; the cffirient cauf^.tiic j 
 Son ai the mcdiicoriall proaiii»»g caufcja.id the HoJy Gholt as chc * 
 principal ii;ltrijmcnrail caufe of all fpitituall blellings tha: poor be- 
 lieving linnciv do enjoy, £/>/;, 1, 5, 
 
 To conclude, il il.ou hall j?.ottcnaay fpuicu-d blelling by any thing 
 thiet I hviv. laid in chis treaulc, let God have all ih- glor\ : /Irnca. 
 
■ :-r;^'i i:\: ^\k'%- ! I'/d'^^'^^H 
 
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