A Synopsis of Quakerism, Error 2
Errour 2. The impoſſibility of God's pardoning ſinners, without plenary ſatisfaction, refuted. So Pen. Title page.
WHere I obſerve, that he argues againſt the impoſſibility of God's forgiveneſs of ſin without Satisfaction. Concerning which, ſtating of the Queſtion, I ſhall ſay, that either he did, or ought to have known, that many of us, who deny any forgiveneſs without ſatisfaction, do not affirm any impoſſibility of forgiveneſs without it. And for my own part, though I know ſome worthy perſons do deny W. P's affirmative, yet I cannot joyn with them therein. For to me it ſeems evident, that God is free in his determinations, what attribute he will manifeſt, and in what degree, and manner. Had Man ſtood, God had only manifeſted remunerative juſtice (as he does in the elect Angels:) when Man fell, God might only have manifeſted vindictive juſtice (as he does upon the reprobate Angels or Devils:) or ſparing mercy only (as he does in the Perſons of elect Men.) This variety gives ground to believe, that between theſe properties, or attributes of juſtice and mercy (not to ſpeak of others) and their effects, an act of his meer will intervenes. And neither of theſe is wronged by the manifeſtation of the other, and concealment of it ſelf. For the internal glory of none of the divine attributes, receives either addition or diminution by the external glory or manifeſtation of them, in their proper effects. And as for the way of redemption by Chriſt, we may well conclude it to be a free choice, by thoſe emphatical phraſes, whereby it is ſet forth, The counſel of Gods own will, Eph. 1. 11. The myſtery of his will, his good pleaſure. v. 9. He that deſires, may in my weak judgment receive much ſatisfaction in this point, by that ſhort, but ſcholaſtick Tract of the learned Gilbert, intituled Vinditiae Supremi Dei Dominii, &c. In this we all agree, that God does not pardon ſin without ſatisfaction firſt made to his juſtice by Chriſt; and he that can make clear proof of this aſſertion, hath won the Goal from the Socinians, and their partakers. As for the poſſibility, or impoſſibility of forgiveneſs without ſatisfaction, we need not much conteſt, ſeeing the cauſe does not depend upon either apprehenſion. It was a wiſe obſervation of Aquinas, Cumquis ad probandam fidem Chriſtianam inducit rationes, quae non ſunt cog…ntes, cedit in irriſionem infidelium; credunt enim quod hujuſmodi rationibus innitamur, & propter eas credimus, &c. Sum. par. 1. Q. 32. art. 1. & Q. 46. art. 2. I need not Engliſh the paſſage, for they who are concerned, underſtand the School-man without an Interpreter.
But becauſe W. Pen does alſo oppoſe the fact, and affirms that God pardons ſin, without ſatisfaction made by Chriſt to his juſtice, I ſhall therefore briefly explain the terms, and then give you my ſenſe in anſwer to four Queſtions. By pardon of ſin, we underſtand a gracious abſolution, or diſſolving of the obligation the ſinner is under, to ſuſtain puniſhment for his ſin. That abſolution which is not ſome way gracious, cannot be call'd a pardon. Satisfaction is not a Scripture phraſe, but the thing is found there. viz. a compenſation or recompence made to God for the injury done him by our ſin, which may be by doing, or ſuffering, or both: Juſtice, that is, Vindictive, God muſt be conſidered as a ſupream Rector or Judge, and not as Pars Laeſ…, the party offended only in the ſatisfaction made; and if any thing be done for ſatisfaction, (when the letter of the Law requires ſuffering or undergoing of a penalty therein expreſſed) it muſt in ſome reſpect or other have rationem poenae, (as ſuppoſe in regard of the perſon by w…om) be penal, and in merit equivalent to what the Law required, and ſo eſteemed by the perſon, to whoſe acceptance it is tende…'d. The Q…erys I ſhall anſwer to, are;
Qu. 1. What did Chriſt tender to God for Satisfaction?
Anſw. His obedience or ſubjection to the Law in its penalties or curſes. Therefore he is ſaid to be made a curſe for us, Gal. 3. 13. And alſo to the Law in its precepts, whence he is ſaid to be made under the Law (ipſo facto, upon his being made of a Woman) to redeem them that were under the Law. Gal. 4. 4, 5. which ſubjection to the precepts of the Law, was penal, as being a debaſement of ſo great a perſon; a ſtrange metamorphoſis, of an abſolute Soveraign into a ſubject. And therefore 'tis ſpoken of, as a wonderful inſtance of condeſcention, that he was not aſhamed to call us brethren. Heb. 2. 11. that is, fellow-ſubjects; for being one in nature with us, he becomes one with us in an obligation to the ſame Law. And (if it be weighed) the penal nature of what we call penalties or curſes, lies not barely in the ſmart of ſenſe, but in the brand of inſamy, thereby ſet upon us, that we rec…ive the due reward of our deeds (as the good thi…f gives us his ſentiment of his own and fellows caſe, Luke 23. 41.) And ſeeing that Satisfaction in the eye of the Law, is ſtrictly not ſolutio ejuſdem, but tantidem; not of what the letter of the Law requires, but of ſomewhat equivalent; therefore it may be made, as well agendo, as patiendo; by doing, as by ſuffering. For ſome actions (as they, may be circumſtantiated) may be truly penal to the agent, and ſo equivalent to the corporal puniſhment, which the letter of the Law ex…cts, and may be as proper for demonſtration of juſtice, maintaining the repute of the Law, and example to others.
2. Qu. What cauſality, in reſpect of God's act of forgiveneſs, Chriſt's obedience was capable of?
Anſw. Chriſt's obedience could ſatisfie God, but in genere cauſae moralis ſc. impulſive vel meritoriae, as a meritorious cauſe; of which we ſay, that movet aliquem ad talionem reddendam, which moves another to recompence the act done, by good or ill offices; which we thus expreſs popularly, One good turn requires another. Which kind of cauſe works on an agent, and induces him to produce the effect. And that it is ſuch, appears by comparing the cauſality of his obedience in reſpect of our impunity or freedome from puniſhment, with the cauſality of ſin, in reſpect of puniſhment; which in the latter induces God to puniſh, in the ſormer, induces God to pardon. I… it be ſaid, how can this be, ſeeing nothing without God can be ſaid to move him? for then ſomewhat in God ſhould b… an effect of the Creature, and ſo the firſt cauſe ſhould have ſome dependance upon the ſecond, which is abſurd and impoſſible.
I anſwer, There is no cauſe indeed of the will of God, ex parte actus volendi, as to the act it ſelf of his will: but there may be a cauſe, ex parte volitorum, as to the things will'd: whence the Schools ſay, Deus vult hoc eſſe propter hoc, ſed non propter hoc vult hoc. i e. God wills one thing for another; but why he Wills one thing for another, there's no cauſe to be aſſigned, but his Will. God wills the preaching of the Word, for the production of faith, as a means for its end: but why he wills that connexion between them, no reaſon can be given but his Will, for he can work faith without it. And ſo Chriſts obedience cannot properly work upon Gods will, but if it have the cauſality of an impulſive cauſe attributed to it, we muſt underſtand, that properly thoſe terms note but a connexion between means and end, Chriſt's Obedience; and the Sinners Pardon, which having been joyned together in God's Decree, cannot be put aſunder in the Execution.
Queſt. How does it appear, that Chriſt's Obedience had the Efficacy of a Meritorious Cau…e of our Forgiveneſs?
Anſw, 1. Thoſe places, which ſpeak of the turning away of Divine Wrath, by Chriſts Obedience; which Wrath, is but an Inclination to puniſh: He [Chriſt] is a Propitiator for our ſins, foreign, Propitiatio, 1 J…h. 2. 2. It notes the Act of Appeaſing, and the means whereby God is Appeaſed, Rom. 3. 24. foreign. Propitiatorium, The Mercy Seat, ſo rendred, Heb. 2. the true, as that was the Typical means of Attonement.
2. It appears by thoſe Scriptures, which ſpeak of Redemption or Freedom, from deſerved Puniſhment, purchaſed by a price of Chriſts Laying-down, 1 Pet. 18. 19. Ye were not Redeemed with Corruptible things, as Silver, and Gold but with the precious Blood of Chriſt. Where the Antitheſis cleerly imports, that Chriſt's Blood is a True and Real Price, and of far greater Value than Silver, and Gold, which, Yet anſwer all things, Eccleſ. 10. 19. And it hath made a purchaſe of Freedom from Puniſhment; for that is included in the Vain Converſation ſpoken of, as an Effect in its Cauſe; and elſewhere it is ſpoken of, as a parcel of Chriſt's purchaſe, Gal. 3. 13. Chriſt hath Redeemed us from the Curſe of the Law.
3. By thoſe Scriptures which ſpeak of a Subſtitution of Chriſt, for us, Mat. 20. 28. The Son of Man came to give his Life a Ranſome for many. foreign, Res aut factum, quo movetur qu…ſpiam, ut aliquam Incommodo alioqui … liberari Patiatur▪ foreign. Which Prepoſition, when applied to Perſons, Imports the Succeſſion of one, into the room of another: ſo uſed Mat. 2. 22. and rendred in the room [o… his Father] 1 Tim. 2. 6. foreign. Pret… Redemptionis a caunter Priae, foreign, In Compoſition, notes, either Contrarietatem, as in the Word, foreign, Antichriſt, i. e. one that oppoſeth Chriſt: or it notes, commut …tionem, an exchange of one for another. foreign, Notes, ſomething, or Act, whereby, any one is moved to let him go free, whom he hath advantage againſt. foreign, Notes, ſuch a kind of foreign, or Compenſation; as in which, the Deliver undergoes that Evil in kind, or Equivalently, which, he that is delivered, ſhould have undergone. And if the Word imports an Exchange from one Life to another, then we conclude, a Satisfaction from the Nature of the thing. Either juſtly or unjuſtly, we were to die; not the latter, for we had well deſerved Death, therefore the former. And if Chriſt hath freed us from that Death we were juſtly obnoxious to, what is that; but what we call Satisfaction, in the ſence of the point in hand.
Queſt. 4. Whence Chriſt's Obedience, had the Efficiency of a Meritorious Cauſe of our Forgiveneſs.
1. It was a perfect Obedience, 2 Cor. 5. Laſt he knew no ſin, (i e.) by Experience of the working of it in himſelf, which Peter explains, when he ſays, He did no ſin, 1 Pet. 2. 22. Thence the Denomination given him,
An holy thing in his Conception, Luke 1. 35. An Holy Child, Acts 4. 27. After his Birth, foreign, foreign and puer in the Three Learned Languages, ſignifie a Child (and ſometimes a Servant perhaps, becauſe the Child is born a Subject to the parent, Jure diving Naturali) The Holy one of God […n his Man-hood, even by the Devils, from whom, that Conſeſſion was extorted by clear evidence] Luke. 4. 34. And Holy, Harmleſs, Ʋndefiled, ſe…rate from Sinners, Heb. 7. 26. ſince he left the Earth.
2. Becauſe Chriſt Obedience was not originally due to God; i… it had, one debt could not have paid another: I do not mean, that Chriſt as Man, was not ſubject to the Law of God, becauſe of the Union of the Humane Nature from the firſt moment of it's exiſtence to the divine Nature, in the Perſon oſ the Son of God For this ſeems contrary to Scripture, Gal. 4. 4. Made of a Woman, made under the Law, and the perſonal Union ſeems no more to diſſolve the Obligation of Chriſt, as Man to the Law, then to take away the Eſſential Properties, Parts, or Faculties of Body and Soul (whereof his humane Nature did conſiſt.)
And if that Union did diſſolve the Obligation of Chriſt, as Man, to the Law; then Chriſt, as Man, could not be Holy by a true Inherent Righ…eouſneſs of the humane Nature, which lies in the Conformity to the Law of God, given thereunto, and ſo had not been capable of Meriting at all.
But in two reſpects, may Chriſt's obedience be ſaid, not to be Originally due.
1. In that he being a Perſon, before he became Man, he was at his Election, whither he would become Man, or not; that is, a rational Creature, which, of courſe, or Ipſo facto, (as we ſay) upon it's exiſtence, becomes a Subject, as the Connexion imports, Made of a Woman, mad… under the Law, Gal. 4. 4. and ſo had the refuſal of being under the Law… and he becam… Man, that he might come under the Law.
2. When he was Man, he was not under an Obligation, to obey to any ſuch ends, as to ſatisfie divine Juſtice, and merit Life, for them who had demerited Death. For it not being in the compa… of any meer Mans power, there was no ſuch Obligation upon any meer Man; as to obey or ſuffer, by way of Satisfaction, for another man… Diſobedience; or to recover thereby the happineſs another man had loſt, and make a new purchaſe of what he had forfeited, and God had ſei… ed into his own hands.
3. The third Ground of the merit of Chri… Obedience, is the Dignity of the Perſon: know not what other reaſon, but the Digni… reſulting from the Divine Nature, to the H… mane, that the Blood of the Son of man, is ca… led the Blood of God, Acts 20. 28. God purchaſ… the Church with his own Blood. The action of o… Nature, is the action of the whole Perſon, [Act…ones ſunt Suppoſitorum, we ſay in the Schools, an… we diſtinguiſh, between Principium quo, an… quod.] A man is ſaid to think, and to ſpeak, becauſe they are both the acts of the Perſon, though the one he does by vertue of his Soul, the ther of his Body. And as ſence is dignified by being under the command of Reaſon, in a man, which it is not under, in a Bruit, ſo is the Humane Nature by Union to the Divine. As for the Cavil of Socinians, (whoſe Vomit, the Quakers have now licked up) that the dignity of the Perſon comes not under Conſideration, becauſe tis not the God-head, or Divine Nature that ſuffers, it is very futilous. They might with as much reaſon, ſay tis all one, whither I ſtrike my Prince, or a private Perſon, or an Enemy, or my Father, becauſe my blows do not fall upon Authority, or Relation, but on the perſon in Dignity, or related to me (as Grotius well obſerves, De Satiſt. Chr. c. 8.)
And it contradicts the common ſence of all Nations, who proportion their Puniſhment to the digni…y or the Perſon injured. I ſhall anſwer one Objection, though not in W. Pens Book.
Object. How can God be ſaid to forgive freely, when he requires Satisfaction? Are not theſe two Contradictory?
Anſw. 1. There is no contradiction between Forgiveneſs, and Satisfaction, becauſe they are not ad idem, they reſpect not the ſame Perſons. If Satisfaction were required of us, we could not be ſaid to be forgiven.
Anſw. 2. There are divers acts of Grace, whereby God makes way for Satisfaction, and the benefits of it.
1. A Relaxation of the Law; which term in the Civil Law▪ notes an Act of a Superiour, whereby the Obligation of a Law in force, is taken away, as to ſome Perſons and things. In the caſe before us, there was ſuch an act of Gods, whereby he admits a ſurety, whereas the Law threatned the Sinner himſelf. A relaxation of the Law, I ſay, there was, as that is oppoſed to an Abrogation, which is not here, for then the Elect, whilſt Sinners in ſtate, were not under the Curſe of the Law, which to affi…m, were to contradict the Apoſtle, Gal. 3. 13. and as a Relaxation is oppoſed to a favourable Interpretation, foreign, for then the ſurety were in the primary Obligation, as when one Perſon enters into a Recogniſance with another, for his appearance in Court. But Chriſt was not bound with Man in the Covenant of Works, to ſee the Law kept, or undergo the penalty which Relaxation was an Act of Soveraign…y: to the exerciſe whereof, his own grace and nothing foreſeen in us did prompt him.
2. Another act of Gods Grace, is the Nomination and Appointment of a ſurety; Chriſt was made a ſurety, Heb. 7. 21. and by the Father, Heb. 10. 7. I come to do thy will, ſayes Chriſt to his Father, of his undertakement as our ſurety; which is an act of Grace, for the Debtor, not the Creditor; the Malefactor, not the Judge, is to find a ſurety. A Repreſentation of both theſe acts we have, Gen. 22. 2. 13. where God admitted, and provided a, Ram for a Sacrifice, inſtead of Iſaac; though the Letter of the Command was to offer Iſaac himſelf.
3. Gods Actual Acceptance, the Payment or Satisfaction, made and tendered by Chriſt, which appears as otherwiſe, ſo eſpecially
1. By his Reſurrection, 1 Tim. 3. 16. God manifeſt in the Fleſh, was juſtified in the Spirit; that is, by his God-head [ſo called, becauſe tis in Nature Spiritual, 1 John 4. 24.] compared with 1 Pet. 3. 18. where tis ſaid of Chriſt, That he was put to death in the Fleſh, but quickned by the Spirit; that is, his Humane and Divine Nature▪ And they inſtruct us in this Truth, that Chriſt's Reſurrection, was not only an Effect of Divine Power, but alſo of Chriſts Juſtification from our ſin, charged upon him in his Death; and ſo a Foundation laid for our Actual Forgiveneſs, to be built on by Faith.
That paſſage alſo contributes ſome Aſſiſtance, Math. 28. verſ. 3. where the Angels of the Lord deſcended from Heaven, and rold away the St…ne from the Door of the Sepulchre, which would have been an Impediment to his getting out. For what can the Creditors releaſe of the Surety out of Priſon ſignifie, but that he is ſatisfied, and the Debt paid?
2. By his Interceſſion; which being grounded upon his Satisfaction, ſuppoſes it to be what it pretends, full and compleat; and being an Application to Grace, ſuppoſes that ſatisfaction to be Solutio recuſabilis, refuſable payment; for in Obligations which ariſe ex delicto, from an Offence committed, Dum alius ſolvit, aliud ſolvitur, (as Grotius ſpeaks, De Satis Chr. c. 7. when another Perſon [then what was originally obliged] makes payment [of the Debt of puniſhment, due to Juſtice] another thing is paid [then what the Law required,] As ſuppoſe, for one man to offer to die for another, is no more in the Eye of the Law, than to offer himſelf to be Whipped, to ſave the others Life; For the Judge can no more admit of Exchange of Perſon, than of Penalty.
4. Another act of Grace is in the means of Application, of that Satisfaction he exacts of Chriſt; I mean Faith in Chriſt: the formal Act whereof, as Juſtifying ſeems beſt placed in an Acceptance of Chriſt, for Juſtification, that being the correlate of the offer of Chriſt for that end in the Goſpel. Here appears a double act of Grace. 1. In the choice of this Means of Application, an acceptance looking leaſt like a Meritorious Act. 2. In the beſtowing of it, Faith being the gift of God. The Apoſtle ſuggeſts both, when he ſays, We are ſaved by Grace, through that Faith, which is not of our ſelves, Eph. 2. 8.
W. Pens Scriptures, from p. 16. to 20. proves only what we grant, (viz.) That God does freely pardon Sin, but, not that he pardens Sin without Satisfaction; only we may obſerve, how in the Enumeration of thoſe Names of God which import free Forgiveneſs, he leaves out that Name (which is ſub-joyned to them as a Limitation.) That will by no means clear the Guilty, Exod▪ 34. 7. That is not contrary to the order of Juſtice, which he hath preſcribed, which order, is to require that Satisfaction of the ſu…ety, wh…ch is remitted to the Principal. From Mat. 6. 12. Forgive us our Debts, as we forgive our Debtors, he ſeems to offer at an Argument.
Arg. If it be our duty to forgive without a Satifaction received, and God is to forgive us, as we forgive them, then is a Satisfaction totally excluded, p. 18.
Anſw. 1. There is an agreement between Gods Forgiveneſs and ours. 1. In reſpect of the cauſae Proegumena, or inward moving Cauſe, called Kindneſs, Tender-Heart…dneſs, Eph. 4. 32. 2. In reſpect of the Effect, which in both, is the Offenders Impurity.
But it will not follow there muſt be a ſimilitude every way. Pen might with as much ſhew of Reaſon, infer from Eph. 4. 32. Forgiving one another, even as God for Chriſts ſake hath forgiven you: that ſeeing we are to …orgive, as God does us, therefore we are not to forgive another, but for the ſake of ſome Third Perſon, who hath intereſt in us.
Anſw. 2. We are not bound in all caſ…s, to forgive another without Satisfaction. I… be repent, forgive him; if he t…rn again to thee, ſaying I repent, thou ſhalt forgive him, Luke 17. 3, 4. Man as a Judge, may not forgive without Satisfaction to Law.
Arg. From Mat. 18. 27, 33. he infers, that it had been no fault in the Servant, not to have forgiven his Brother without Satisfaction, if the Kings Mercy had not been propoſed for his Example.
Anſw. 1. That wherein the Compariſon lies, is the Forgiveneſs it ſelf; not the manner of Forgiveneſs: There is ground enough for a Co…p…riſon, between Perſons, or things, if there be a likeneſſe in any one reſpect: See verſ. 35.
2. If we ſtick in the Letter of the Parable, God is repreſented under another foreign, habitude or Conſideration than in the Doctrine of Satisfaction now under debate. For, here he i… conſidered as Rector, or Governour; but there as a Creditor, and ſo as a private Perſon. In the Doctrine of Satisfaction, God diſcharges from Obligations, Ex delicto, or debts due to Juſtice, by Offence committed againſt the Law.
In the Parable, God diſcharges from an Obligation, Ex contractu, ariſing from Covenant on Contract: So is a man made a debtor to a private Perſon. And there's not the ſam… reaſon in many r…ſpect, for Forgiveneſs without Satisfaction in both caſes; not to Execute Penal Laws, is to diſparage the Legiſlative Authority. Hence the Rule in Politicks, foreign. not eaſily to relax Laws once Eſtabliſhed.
His firſt Abſurdity, p. 20. I paſs by, having declared my ſence about the poſſiblity of pardoning ſin without Satisfaction.
Abſ. 2. That the Creature is more capable of extending Forgiveneſs; than the Creator.
Anſw. All that will follow from our Doctrine, is, that there is great difference between Gods condition and ours, his Majeſty and our meanneſ…, that we have no reaſon to ſtand ſo much upon our Terms, and to have ſuch a Sentiment of affronts done to us, there being an equality between us and our Brethren, but an Infinite inequality between God and us.
Abſ. 3. That God ſo Loved the World, as to give his only Son for to ſave it, and yet, that God ſtood off in Diſpleaſure, till Chriſt ſatisfied his Juſtice, page 20.
Anſw. To clear this, obſerve that Divines diſtinguiſh of Tria momenta Divinae voluntatis, three ſ…eps or degrees of Divine Love to Mankind. 1. Before Chriſts Satisfaction, God is not wholly averſe from Reconciliation on good Terms, (though he be throughly angry with us.) For if he had been reſolved to ſtand to the Rigor of the Law, and not admit of any Satisfaction, there had been an end of our Salvation.
2. Upon Chriſts Satisfaction, he does not only determine, but promiſe to lay his Anger aſide.
3. Upon Actual Faith, he layes aſide his Anger quite, and becomes our Friend.
W. Pens Reaſons why Chriſt could not ſatisfie Gods Juſtice, as man, or as God ſingly, I paſs by, though I might except againſt ſome of them as not cogent, though the thing be true, and owned by us.
But his reaſon; why Chriſt could not ſatisfie as God-man, is abſurd in phraſe and ſence. For, where two Mediums, or middle Propoſitions are ſingly inconſiſtent, with the Nature of the end, for which they were at firſt propounded, their Conjunction does rather Augment than leſſen the difficulty of its accompliſhment.
His meaning is, I think, that where two things ſingly will not attain any end, for which they are uſed as means, much leſs will they attain it together: As if he ſhould ſay, two men can much leſs bear a Burden, when joyned together, which neither of them alone can bear; or rather, as if he ſhould ſay, Lazarus Soul without his Body could not ſpeak, nor his Body without the Soul in their Separation; therefore in their Union or Conjunction, at his Reſurrection, muc… leſs could he ſpeak. I refer you to what hath been ſaid before of the value of Chriſts Obedience, ariſing from the Dignity of his Perſon.
To his Conſequences I…religious and Irrational, I ſhall ſay a little. In the two firſt, I am not concerned, becauſe they militate againſt the Impoſſiblity of Forgiveneſs without Satisfaction, which I do not affirm.
Conſ. 3. That it was unworthy of God to pardon, but not to …nflict puniſhment on the Innocent, or require a Satisfaction where there was Nothing due.
Anſw. 1. I do not ſay (nor do we generally) that is was unworthy of God, to pardon Sin without Satisfaction, becauſe he did not think fit to do it. That will be no better Conſequence, than to ſay, if it had pleaſed God to Create the World. Then it had been unworthy of God, not to have Created it.
For God proceeded on good Grounds, in rereſolving the contrary.
1. For though his Love to Righteouſneſs, and Hatred of Sin, had been never the leſs; if he had not puniſhed Sin, yet man might have been apt to have miſ-judged him. The ſinner concluded God to be ſuch an one as himſelf, (i. e. one that made as light a matter of ſin as he did) becauſe of Gods patience towards him, Pſal. 50. 21.
2. Impunity might have been abuſed ſor an Incouragement to ſin, Eceleſ. 8▪ 11. and other reaſons might be given.
3. The reaſon; why it was not unworthy of God to puniſh the Innocent, is, becauſe of his free conſent, and Volenti non fit injuria; and becauſe as God he had a Soveraign, and as man, a ſpecial deputed Power over his life, and the comforts of it, Joh. 10. 18. He had a commandment to lay down his Life.
3. According to Pen's Opinion; Chriſt, though Innocent, and but a meer-Man, Suffered only for an Example, p. 19. and why not then for Satisfaction to Divine Juſtice, that being a Nobler deſign?
4. Chriſt when he ſuffered, was not Innocent, and when God required Satisfaction of him, it was due from him. Chriſt was guilty of our ſin, when he ſuffered for it. For Guilt is but Obligatio ad Poenam, an Obligation to undergoe Puniſhment, which Chriſt was under by Contract; Chriſt was a ſurety, Heb. 7. 22. when our deb… was demanded of him. And the ſurety is a truly a Debtor as the Principal, though the manner of becomming ſuch be different.
Conſ. 4. It deprives God of the Praiſe of his Love.
Conſ. 6. It Robs God of the Gift of his Son for our Redemption.
Conſ. 8. Then we are not beholding to God.
Anſw. I put theſe together, becauſe he here contradicts himſelf; for if the Son was Gods Gift for our Redemption, how are we not beholden to God? or how is God deprived entirely of the prai…e of his Grace in our Redemption?
Conſ. 5. It repreſents the Son more kind than the Father; whereas, if he be the ſame God, then either the Father is as loving as the Son, or the Son as …gry as the Father.
Anſw. 1. Conſider, the Father and Son as God, they are equally kind to Mankind, and equally angry at mans ſin, as appears by their purpoſes of Mercy, and Puniſhment, diſcovered in the Promiſes and Threatnings.
2. Our Doctrine repreſents not the Son kinder than the Father, but intimates a diſtinct manner and order of Kindneſs or Operation, about our Salvation, anſwerable to the order of their being; that as the Father is the firſt, ſo the Contrivement of our Redemption, is more peculiarly his Act, the Undertakement of our actual Redemption, peculiarly the Act of the Son. It is a rule in Divinity, Ʋnum idem que opus: [or operatio vel actio rather Opus enim eſt effectus actionis] ad extra diverſo reſpectu Perſonale eſt, & eſſentiale. External Actions of God are in a diverſe reſpect, Eſſential and Perſonal. The Decree of the Son of Gods Incernation, the Creation of his Body and Soul, the parts of that Nature he ſubſiſted in, were Acts …ommon to Father and Son as one God, or eſſential Acts; but the Election of the Son to be our Redeemer in our Nature, is the peculiar Act of the Father… The aſſumption of our Nature, the peculiar Act of the Son, or perſonal Act.
Conſ. 6. It Robs God of the Gift of his Son for our Redemption, in affirming, the Son purchaſed that Redemption from the Father, by giving himſelf to God as our Compleat Satisfaction.
Anſ. No ſuch matter. The deſignation of the Son of God to be our Redeemer, conſidered, as the Fathers perſonal act is a fruit of the meer love of God the Father: yet the actual collation of Redemption in its effects and benefits, depends on Chriſts purchaſe: or as the Schools diſtinguiſh, the actus volendi, or the Fathers gift of the Son for our Redemption (to uſe Pen's phraſe) depends on nothing without himſelf: but the res volita, or the Redemption it ſelf, our actual freedom from ſin and wrath depends on what Chriſt did and ſuffer'd, as an end upon its means.
Conſ 7. By Chriſts payment of our debt it is not forgiven, but transferd, we owing that now to the Son, which was owing before to the Father.
Anſ. He might as well ſay, when a ſurety pays the debt, the debtor owes that to the ſurety, he owed before to his Creditor, and ſo he is no better provided for than before, (to uſe W. P's words) which is not true, but when counterſecurity is given the ſurety by the principal.
Conſ. 9. If Gods juſtice be ſatisfied for ſins paſt, preſent, and to come, God and Chriſt have loſt their power of injoyning godlineſs, and puniſhing diſobedience.
Anſ. 1. Chriſts obedience was not intended to exempt us from a perſonal obedience to the Law, but from it only as a condition of life. And we are only ſo far made righteous by Chriſts obedience, as we are unrighteous by our own diſobedience.
2. God cannot puniſh diſobedience by vertue of the Covenant of works upon a juſtified perſon, for then he ſhould exact ſatisfaction of the Debter, after he had received it of the ſurety. And why may we not ſay, God cannot do, what were unjuſt for him to do? A moral, though not a natural impotency may be aſcribed to God.