Two Treatises, Tract 1 (2 of 4)

Two Treatises · Tract 1 (2 of 4)

p. 70Beſides to theſe, ex abundanti, we may add what Grotius obſerves,Comment Groti. ad loc. that the curing of theſe diſeaſes was not a little trouble to our Saviour. At this time when theſe many deſeaſed perſons were preſented to him for cure, the Text tels us, it was in the Even, (after Sun-ſet,) which circumſtance being taken notice of by the three Evangeliſts, who report the ſtory, Matthew, Marke, and Luke, it may not be conceived to be without an Emphaſis (as Theophylact noteth upon it;Veſperi & intempeſtivè languidos adducebant; Ipſe autem utpote miſericors curavit omnes. Theo. ad loc. Senſus eſt Chriſtum ut morbos hominibus demeret, nullos labores, quantumvis intempeſtivos defugiſſe. Grotius Comment. ad loc.) the time was unſeaſonable. And at other times wee find the people preſſing and thronging upon him; as at the cure wrought upon the Paralytick, Mark. 2.2, 4. And that other upon the woman with the Bloody iſſue, Luke 8.45. which could not be without ſome trouble and hazard. Yet ſuch was his compaſſion towards them, as that he willingly bare with theſe and the like inconveniences; refuſing no labour, how unſeaſonable ſo ever, that he might doe good this way. And in this ſenſe alſo he may be ſaid to have borne our ſickneſſes.

p. 71In ſuch a Senſe it is that the Apoſtle willeth Chriſtians, that thoſe who are ſtrong, ſhould bear the infirmities of the weak, Rom. 15. And elſe-where he willeth them to bear one anothers burthens, Gal. 6.2. (In both which places, the word is the ſame with that in Saint Matthew, foreign,) viz. by way of ſympathy, and fellow-feeling, being as if they were in their condition; (ſo was Paul himſelfe, 2 Cor. 11.29. Who is weak, and I am not weak? &c: And ſo he willeth others to be, Rom. 12.15. Weep with them that weep, &c:]) withall ſuccouring and helping them according to their power, though it be with ſome inconvenience, trouble, hazard to themſelves. Both theſe did Chriſt unto thoſe diſeaſed perſons which were brought unto him: And in that reſpect he may fitly be ſaid to have born their diſeaſes: So that the word as there uſed, it imports more then a bare Abſtulit, a bare healing and taking them away. And ſo in like manner are we to underſtand it in that Text of the Prophet, where he ſpeaketh of Chriſt's bearing our ſins, (Iſai. 53. ult.) He not only bare them away, by way of Remiſſion, but he took them upon himſelfe, bearing and undergoing the puniſhment due unto them, that ſo by ſatisfying for them, he might take them away out of the ſight of God. Thus is that irrefragable evidence in that Text of the Prophet, cleared and vindicated from the Cavillation of the Adverſary. Now paſſe we on.

p. 72Arg. 2.To this of the Prophet Iſaiah, I ſhall joyne onelyonly that other of the Prophet Daniel, Dan. 9.24.Dan. 9.24.Dan 9:24 where ſetting forth the bleſſings that ſhould come by the Meſſiah, he reckoneth up theſe among others, The finiſhing the tranſgreſſion, the making an end of ſins, and making Reconciliation for iniquity; or expiating it, as the word properly ſignifieth;) which the Meſſiah did, by the ſacrifice of himſelfe.

New Teſtament.But I haſten from the Old Teſtament to the New, where we ſhall find evidence more then ſufficient.

Arg. 1. Chriſt is ſaid to ſuffer and die for us.1. In the firſt place, What means all thoſe expreſſions, which we meet with about Chriſt's ſuffering and dying for us? 1 Pet. 2.21. Chriſt alſo ſuffered for us.] chap. 3.18. Chriſt alſo hath once ſuffered for ſins, the juſt for the unjuſt.] Heb. 2.9. He taſted death for every man,] Rom. 5.8. While we were yet ſinners, Chriſt died for us.] 2 Cor. 5.14, 15. One died for all.]

Alleg. To this I know what the Adverſary will anſwer,And that not onelyonly noſtro bono, for our benefit. Chriſt ſuffered and died for us. He did ſo; but how? Noſtro bono, for our profit, our benefit; That by his death he might give teſtimony to his Doctrine, ſealing the Covenant with his blood; that ſo we being induced to believe it, might be made capable of receiving Remiſſion of ſins.

Repl. But to this we reply. This is truth, but not the whole truth.But alſo noſtrâ vice, in our ſtead. Chriſt did die for our good, our benefit, in the reſpects aforeſaid. But there is ſomewhat more in p. 73thoſe phraſes of ſuffering and dying for us, then ſo. Somewhat which is proper and peculiar to the death of Chriſt. Chriſt ſo died for us, as no other perſon can be ſaid to die: So much we may learne from the Apoſtle, 1 Cor. 1.13. where he demands of his Corinthians, Was Paul crucified for you? This Paul might have been, as Peter and ſome other of the Apoſtles were, he might have been crucified, and in this ſenſe crucified for them: viz. for their good, their benefit.Libenter tolero in id, ut vos & alii eo magis in fide confirmemini. Grot. ad loc. In this ſenſe he tels his Coloſſians that he ſuffered for them, Col. 1.24. Who now rejoyce in my ſufferings for you.] viz. for your good, for the confirmation of your faith, and the furtherance of your ſalvation. So himſelfe expounds his own meaning, 2 Tim. 2.10. Therefore I endure all things for the Elects ſake, that they may alſo obtaine the ſalvation which is in Chriſt Jeſus.] And in this ſenſe he afterwards ſuffered death for them: ſealing the Doctrine which he had preached with his blood: which was of great uſe and benefit unto the Church. Sanguis Martyrum—The Blood of the Martyrs is the Seed of the Church. But neither Paul, nor any other ever were, or could be crucified, could ſuffer and die for the Church, as Chriſt did. His ſuffering and dying for the Church imports ſomewhat peculiar unto him, which could not be communicated to Paul, or any other of the Apoſtles,

p. 74And what ſhould that be, but that he dyed in our room in our ſtead, as our Surety, to free and deliver us from death by laying down his life? In this ſenſe Paul ſaith that hee could wiſh himſelfe to be Anathema, accurſed or ſeparated from Chriſt, for his Brethren, his kinſmen according to the fleſh. Romans. 9.3. foreign for his countrymen the Jews, viz. in their ſtead; that ſo by the periſhing of one, a whole nation might be ſaved, which he apprehended would tend more to the glory of God. And in this ſenſe Caiaphas the High Prieſt ſpeaking by a Propheticall ſpirit, Joh. 11.50. tells the Jewes, that it was expedient that one man ſhould dy for the people, foreign, in ſtead of the people; that ſo the whole nation might not periſh (as himſelfe there expounds it.Ego pro te molam. Terent. Ʋnum pro multis dabitur caput. Virgil. Vide Grotium de ſatisfac. c. 9.) Thus the phraſe is commonly and properly uſed in all languages. For a man to do or ſuffer ought [for] another, is as much as to do it in his ſtead. And in this ſenſe Chriſt is ſaid to have ſuffered and dyed [for] us. Not only noſtro bono, for our benefit; (So Martyrs and Confeſſours dye,) but noſtrâ vice, in our room, our ſtead, as our Surety.

Grotius ibid. The phraſe of Chriſts giving himſelf for us vindicated.That it muſt be ſo underſtood, there is one place which ſpeaks more fully to it then the reſt, viz. Matthew 20.28. (repeated again by Saint Marke, Marke 10.45.) where our Saviour ſets forth this to be the end of his coming, The Son of man came to give his life a ranſome for many.] As for the word [Ranſome] I ſhall touch upon that anon. For the preſent p. 75I only take notice of the particle [For,] which in the Originall is not, as in the places forenamed, foreign, but foreign,foreign, Multorum vice, Beza Gr. An. Grotius ubi ſupra. which properly ſignifieth [in ſtead.] So it is ſtill to be taken (ſaith Grotius) where ever it is thus applyed to perſons, or things: It imports a Subrogation, or Commutation, a ſubſtituting of one in the room of another, or exchanging one for another. Thus we read of Archilaus, Matthew 2.22. that he reigned in the room of his Father Herod, foreign. Thus runs that Ancient law of Retaliation, Matthew 5.38. An eye for an eye, a tooth for a tooth: foreign, &c. And thus moſt fitly may we underſtand that place Matthew 17. ver. 27. where our Saviour orders Peter to take the piece of mony which he ſhould find in the fiſhes mouth, and to give it in way of Tribute, for him and himſelfe. foreign,Beza Graec. Annot. ad Mar. 10.45. Grotius ad loc. & de ſatisfact. cap. 9.Mark 10:45 For me and thee, which Beza (I confeſſe) expounds, for my ſake and thine. But Grotius more properly, meâ tuàque vice, in ſtead of me and thee. For in that Action Peter ſtood in the room of two, his Maſter and himſelfe. And thus it is ſaid Luke 11.11. will a Father give his childe a Serpent for a fiſh?] foreign, id eſt, in ſtead of it. Thus the Apoſtle ſaith of the woman, that her haire is given her for a covering (or vaile. 1 Corinthians 11.15. foreign, in ſtead of it. And thus the ſame Apoſtle, as alſo Saint Peter, make mention of rendring evil for evill; and Railing for Railing: foreign, id eſt, In exchange of it. Thus p. 76that particle,foreign, Joh. 1.16. ubi foreign continet in ſe negationem pretii, Grot. ad loc. Jam. 4.15. foreign.John 1:16Jas 4:15 where it doth not imply a Negation or oppoſition (as ſometimes it doth) it imports a Subrogation or Commutation.

And thus are we to underſtand the word in thoſe places of Saint Matthew, rends Mark, where Chriſt is ſaid to have given himſelfe a Ranſome [for] many, foreign, id eſt, in ſtead of many.

Conſtrictus hîc Socinus, negare non audet illo foreign commutationem quandam indicari, ſed miſerè effugium quaerit. Grot. ibid.Here I know the Adverſary (though in meaſure convinced) yet ſtill goeth about to elude this Evidence. But truely the evaſions which I have met with are ſuch, as that they deſerve to be looked upon no otherwayes but as miſerable ſubterfuger: wherein men not willing to divorce the Errours which they have once eſpouſed, and to ſubmit to the truth, do rather ſhew what they would do, then what they are able. And therefore I ſhall not trouble you with the refutation, or yet rehearſall of them. I ſhall rather paſſe on to another Argument.Arg. 2. Chriſt a Ranſom for us, How?

Which I will not go far for. You ſhall find it in the verſe next after the Text. Wherein (as I told you) the Apoſtle ſheweth in what reſpect he calleth Jeſus Chriſt a Mediator betwixt God and Men; viz. in as much as he hath given himſelfe a Ranſome for all,] For All; All men indefinitely, all Ranks and conditions of perſons (as we expounded it before: Or, for all his Elect, all that ſhall beleeve on him; (which are thoſe [Many] ſpoken of Iſaiah. 53. laſt, Matthew 20.22. p. 77and 26.28. Hebrews 9.28.) For them he gave himſelfe a Ranſome (ſaith Saint Paul. foreign, ſc. de Credituris in Chriſtum, Grot. in Mat. 20.28. The word foreign expounded.Matt 20:28) The word in the Originall is foreign: A word which, as it is amongſt thoſe foreign, never to be found in the New Teſtament ſave only in that place, ſo it is of ſpeciall emphaſis and of ſignification. The Vulger Latine renders it, Redemptionem, Redemption. Beza Redemptionis precium, a price of Redemption;foreign, viciſſim datum Redemptionis precium. Scapul…. foreign eſt tale foreign in quo Liberator ſimile quiddam ſubit ei malo, quod ei imminebat qui liberatur. Grot. de Satisfact. c. 8. foreign ſignificat propriè precium, quo redimuntur captivi ab hoſtibus; eámque commutationem quâ capite caput, & vita redimitur vitâ. Leigh Critic. ex Hyperio ad loc. But neither of them fully expreſſing the force of the word; which properly ſignifieth a Counterprice: When one doth or undergoeth in the room of another, that which hee ſhould have done in his own perſon. As when one yeilds himſelf a Captive for the redeeming of another out of Captivity: or giveth his owne life for the ſaving of anothers. Such Sureties amongſt the Greeks were commonly and properly called foreign, ſuch as gave Life for life, Bodie for Bodie.

And in this ſenſe ſaith our Apoſtle here of this our Mediator, that he gave himſelf foreign, a Ranſome, a Counterprice. Paying a price for his people, Ye are bought with a price (ſaith the Apoſtle to his Corinthians) 1 Cor. 6.20. and 7.23. So are all beleevers, they are bought, They are Gods Redeemed ones, Iſa. 51.11. And who bought, who redeemed them? That did Jeſus Chriſt; [Denying the Lord that bought them (ſaith Saint Peter ſpeaking of thoſe Apoſtates who profeſſed that they were redeemed by Chriſt) 2 Peter 2.1. And how p. 78hath he bought them? Why, by paying a price for them, a foreign, a price of Redemption. And what price was this? why his own blood. [Yee are redeemed with the precious blood of Jeſus Chriſt (ſaith Saint Peter) 1 Peter 1.18. Thou waſt ſlain, and haſt redeemed us to God by thy blood, Rev. 5.9. In whom we have Redemption through his blood, Eph. 1.7. id eſt, his death and paſſion, which was the principall piece of his obedience. This was that foreign, (as our Saviour himſelfe calleth it) that price of Redemption which he gave for his Elect. The Sonne of Man came to give his life a Ranſome for many, Mat. 20.28. A Ranſome, foreign, Redemptorium, a price of Redemption; that by his death he might free and deliver them from death.

And thus ſaith our Apoſtle here in this verſe after the Text, that Chriſt gave himſelf foreign, a Counterprice, a Ranſome; ſubmitting himſelfe to the like puniſhment that his redeemed ones ſhould have undergone. So the Apoſtle fully expreſſeth it Galat. 3.13. (Which place we may well look upon as a Periphraſis, an Expoſition of this word foreign, ſhewing us how Chriſt is ſaid to have given himſelfe a Ranſome for us,) Chriſt (ſaith he) hath redeemed us from the curſe of the Law; being made a curſe for us.] Subjecting himſelf to that ſame curſe of the Law, under which all mankind lay; and that for the delivering his Elect from it.

To the ſame purpoſe are thoſe other p. 79Texts, which for ſubſtance ſpeaketh the ſame thing, John 6.51.Chriſt a true Suretie. where Chriſt ſaith that he gave his fleſh for the life of the world,] Titus 2.14. [He gave himſelfe for us that he might redeem us.] Thus was Jeſus Chriſt a true Surety; foreign, one that gave his life for the life of others; as the Poet ſaith of Caſtor and Pollux, Si fratrem Pollux alternâ morte redemit: Virgil. Aeneid. 6.that the one redeemed the others life with his own death. So did the Lord Jeſus, this our Mediatour, he became ſuch a Surety for his Elect, giving himſelfe an foreign, a Ranſome for them.

Alleg. Now,The Socinian Doctrine. Vide Grotium de ſatisfact. cap. 1. & cap. 8. how will the Adverſary evade this? why, it is true (ſaith Socinus;) This Chriſt hath done to deliver us from the puniſhment of ſin: But how? not in way of ſatiſfaction to God, by procuring from him a diſcharge of our debt: How then? why only in reference to us, that by this means we being induced to believe the truth of his Doctrine, thus confirmed and ſealed by his death, and yeilding obedience unto God, according to the pattern that he had ſet before us, we might obtain Remiſſion of ſins, and Eternall life, which upon our repentance, and new obedience, God hath promiſed to give. This is the ſumme (as Grotius hath caſt it up) of what Socinus hath to ſay in this buſineſſe.

Reply. But how unſatisfactory is this?Reply what is all this to the Texts alledged? which aſſert a Redemption properly ſo called;The death of Chriſt properly a Price. affirming that p. 80we are bought, bought with a price, a Counter-price, redeemed by a Ranſome. Now a Price, a Ranſome, is ſomewhat that is tendred and given to the Deliverer for the redeemed; not to the redeemed themſelves. And ſuch was the death of Jeſus Chriſt: a Price; and that properly ſo called; So much may be collected from that place of Saint Peter, 1 Pet. 1.18, 19. where he telleth the believers to whom he writes, [Ye are redeemed not with corruptible things, as ſilver and gold, but with the precious blood of Jeſus Chriſt.] So comparing one price with another; ſilver and gold, with the blood of Chriſt: Now the former, (ſilver and gold) given in way of Redemption, is a true price; and ſo is the later, the Blood of Jeſus Chriſt, a true foreign, a true and proper price of Redemption, given unto God as a valuable conſideration for the ſatisfaction of his Juſtice. Away then with all thoſe myſts or fogs; which are or may be raiſed by any, for the obſcuring and darkning of this Truth of God, which ſhineth ſo clearly through theſe emphaticall phraſes and expreſſions of Scripture alledged, as ſurely that eye muſt either be weak or wilful, that doth not, or will not ſee and acknowledge it.

Socinus propriè dictum foreign ſeu precium definit, id quod à detinente accipitur. Vide Grot. de Satisf. cap. 8.Alleg. As for that which Socinus alledgeth, that a Price muſt be ſomewhat that is given to, and received by one that ſetteth another free, it is not worth the anſwering.

Reply. For ſuch was the death of Chriſt. It p. 81was ſuch a price as God the Father received accepted by way of ſatisfaction for thoſe for whom it was tendred:Accepted of God by way of ſatisfaction. being contented with it. As it was under tht Law, what was there which any wayes accrued unto God from any of thoſe Sacrifices? what did he receive from them, which might any wayes turn to his account in way of advantage? OnelyOnly this was enough; they were accepted of him, as you have it, Lev. 20.27. And ſo was it with this Sacrifice of the death of Chriſt, which was prefigured by thoſe ſacrifices; Though God properly received nothing for it, yet it was accepted of him. But I ſhal no longer dwell upon this evidence; neither ſhall I over-do the work in hand by alledging many more; yet I muſt remember that Foundations cannot be too ſurely laid, eſpecially where Earthquakes are frequent, as they are in the Church amongſt us at this day. And therefore let me yet ſubjoyn two or three.

In the next place, what ſhall we ſay to thoſe Texts of the Apoſtle,Arg. 3. where he holdeth forth the death of Chriſt, Chriſt the meritorious cauſe of our Reconciliation.as the meritorious and procuring cauſe of our Reconciliation with God? The places are wel known, let them be ſeriouſly weighed and conſidered, Rom. 5.10. When we were enemies, we were reconciled unto God by the death of his Son, Epheſ. 2.16. That he might reconcile both, (viz. Jews and Gentiles) unto God in one body by the Croſſe, Col. 1.20. And having made peace through the blood of his Croſſe, by him to reconcile all things to himſelfe. p. 82In all which places the Apoſtle clearly holdeth forth the death of Jeſus Chriſt as the proper meanes of procuring our Reconciliation with God.

Allegat. Socinian Evaſion.Allegat. To this the adverſary anſwers (as before.) True, by this meanes wee are Reconciled unto God; but not God to us. As for God, he was not an enemy to us, but wee are enemies unto him. He was ready to receive and imbrace us upon our returning to him by repentance: Only wee were averſe to him, Enemies in our mindes through wicked workes. Now this indeed Chriſt by his death effecteth (ſay they) reconciling us unto God,Col. 1.21.Col 1:21 by bringing us unto him in the waies aforeſaid, by repenting and believing.

To be reconciled to God, the phraſe cleared and vindicated. Idem valet nos Deo conciliari, & Deum nobis. Grot. de ſatisf. cap. 7. Grot. ibid. ex Sophocle.Repl. But hereunto we have returned anſwer already; that for us to be reconciled to God, and God to be reconciled to us, imports one and the ſame thing. This we have evidenced by ſhewing the uſe of the phraſe in Scripture language. To which might be added the conſent of profane writers, with whom foreign, To be Reconciled to the Gods, is as much as for the Gods to be reconciled to them, who had offended them, that ſo they might eſcape their anger and revenge. But we ſhall not need to go down to the Philiſtines to ſharpen this Goad. In thoſe very places alledged, upon a ſerious review of of them, we ſhall finde, that the Reconciliation there ſpoken of is a reconciling of God to Man.

p. 83That to the Romans is cleare. [When we were Enemies, wee were reconciled unto God.] How reconciled to him? why; ſo as to have peace with him, ver. 1. So as to have a ſtanding in his grace, ver. 2. So as to be ſaved from his wrath, ver. 9. Such is the Reconciliation there ſpoken of by the Apoſtle, which hee further maketh to be the proper and immediate fruit and effect of the death of Chriſt. [Reconciled by his death.] And conſequently it muſt import, not properly the Reconciling of our Natures unto God, which is done in Sanctification, and is an immediate fruit of the Spirit of Chriſt; but the reconciling of our perſons unto him by Juſtification, which is the immediate fruit of his death.

In like manner in that place of the Epheſians, chap. 2.16. Chriſt is ſaid to have reconciled Jews and Gentiles unto God, that by reconciling them firſt unto him, he might reconcile them betwixt themſelves, [Reconcile them to God in one Body.] And this he is ſaid to have done by the Croſſe. Not by the Doctrine of the Croſſe, (as Grotius in his later time, going about to deſtroy what before he had built,Cum crucem dicit, ſimul intelligit doctrinam cruce ſanoitam. Grot. Comm. ad Eph. 2.16. Grotius de ſatisfact. cap. 7.Eph 2:16 blancheth that Text,) the doctrine of the Goſpel confirmed by his ſuffering upon the Croſſe: but by the merit of the Croſſe, (as the ſame Authour in his firſt and better thoughts orthodoxly expounds it,) per vim ſcilicet placatricem, by that pacifying, appeaſing vertue which is in his blood which he ſhed upon the Croſſe. By this meanes p. 84it was that he reconciled God to them, and them to God.

And after the ſame manner in that other place, Col. 1.20. God is ſaid by Chriſt to reconcile all things to himſelfe. foreign,foreign hîc ſumendum ut ſuprà, ver. 16, ſub ipſo, five ità ut ipſi pareant. Grot. ad Col. 1.20.Col 1:20 not In unum, into one, (as Socinus would have it,) for then (as Grotius noteth upon it) it ſhould have been foreign. No; nor yet (as Grotius himſelf in his declining time expounds it) ſub ipſo, under him, viz. under Christ; or to him, viz. that they might obey him; but [to him] viz. to God the Father. So that other place of the ſame Apoſtle explains it 2 Cor. 5.19. God was in Chriſt reconciling the world to himſelfe, foreign. And this he hath done by Chriſt, viz. by and through his death. So that Parentheſis there (Col. 1.20.) explains it [Having made peace through the blood of his Croſſe] (not the Doctrine of his Croſſe, but the blood of his Croſſe) viz. that bloody oblation made and offered upon the Croſſe:Sanguinis hîc fit mentio, quîa per ſanguinem foedera ſancire ſolebant. Idem ibid. wherby not only the Covenant was ſealed (as Grotius again there blancheth it,) but wherby the Juſtice of God was ſatisfied, and ſo his wrath appeaſed.

Thus you ſee the adverſary put by that muſe alſo, which being put to his ſhifts he made for: and withall, this evidence made out. To which in the next place, I ſhall ſubjoyn another near a kin to it.

Argu. 4 And that I take from Saint John, who ſpeaking of Chriſt, calleth him, the Propitiation, Chriſt called the propitiation.1 John 2.2. He is the propitiation for our ſins.] And againe, chap. 4.10. God p. 85ſent his Son to be a Propitiation for our ſins.] the word in the Originall is foreign, which properly ſignifieth Placamen, ſomewhat wherby an other being offended, is pacified; That is the meaning of the Latine word made Engliſh, [Propitiation:] it imports ſomewhat whereby the anger of another is appeaſed, and he is induced to be propitious, mercifull, favourable. So much we may learn out of the Publicans Petition, Luke 18.13. where hee prayeth, [God be mercifull to me a ſinner.] The word is the ſame, foreign, Placator: or Propitius eſto; Be thou appeaſed towards me, be thou propitious to me. This is Propitiation. From whence the MercieMercy-ſeat (or lid) which covered the Ark was called the Propitiatory. Exod. 25.17.Exod 25:17So the Apoſtle (following the tranſlation of the Septuagint) calls it Hebrews 9.5.foreign ponunt 70. pro foreign quia foreign etiam foreign placare, propitiare ſignificat. Grot. ad Heb 9.2.Heb 9:2 The Cherubims ſhadowed the MercieMercy-ſeat.] foreign (ſaith the Originall) the Propitiatory. So called, becauſe from thence God ſhewed himſelfe propitious and favourable to his people. So he is through Jeſus Chriſt, of whom that Mercy-ſeat was a Type and figure: He is the true Propitiation. So we find him called by our Apoſtle, Rom. 3.25. whom God hath ſet forth (ſaith he, ſpeaking of Chriſt by whom we have Redemption, as the verſe foregoing hath it) to be a propitiation through faith in his blood.] A propitiation; the word in the Originall is foreign the Propitiatorie; alluding to that Typicall Propitiatorie under the Law. Such is p. 86Jeſus Chriſt, the true Propitiatory, (the ſubſtance of that ſhadow,) the means of our Reconciliation with God, by whom his anger is pacified and appeaſed, and through whom his mercy and favour is communicated unto us. And that through his blood, (which the Apoſtle there ſetteth forth as the meritorious cauſe of it,) being apprehended and applyed by faith, (which is the Inſtrumental cauſe wherby it becometh effectuall to that end for which it was ſhed.)

And in this ſenſe is he there called by Saint John, the propitiation; In as much as he Reconcileth God to men, appeaſeth his wrath, procureth the exerciſes of his grace and favour, ſo as God becometh actually propitious unto his people through him. Which Chriſt effecteth, 1. as their Surety, ſtanding in their room and ſtead, interpoſing betwixt the wrath of God, and the rigour of the Law. A myſtery excellently repreſented and ſhadowed out in the placing of the Mercy-ſeat betwixt the Tables of the Law, and the Majeſty of God appearing between the Cherubims, Exod. 25.21, 22. Shewing how Jeſus Chriſt our Mediatour interpoſeth betwixt God and the Law in the behalf of his people. So as God looking upon the Law through him, he beholdeth it as fulfilled by him for their ſakes, and on their behalf; and ſo becometh propitious unto them. And 2^ly,Opera- foreign torium. Montanus. this he doth by Covering their ſins. That is the proper and primary meaning of the Hebrew word [Caphoreth,] which p. 87we render the Mercy-ſeat; it properly ſignifieth a Covering, which the Mercy-ſeat was to the Ark. And ſuch is Jeſus Chriſt unto his people, a Covering; covering their ſins by his merit, ſo as they appear not in the ſight of God, to the making their perſons guilty before him. Hereunto the Pſalmiſt alludes, Pſal. 32.1. Bleſſed is the man whoſe tranſgreſſion is forgiven, and whoſe ſin is covered: viz. by the obedience of Jeſus Chriſt. And thirdly, This he doth by expiating their ſins, and making ſatisfaction for them. This are we to underſtand by that unwonted phraſe of the Apoſtle, Heb. 2.17. (borrowed from the Prophet Daniel, Dan. 9.24.) where this is ſet forth as one principall part of Chriſt's Prieſtly Office,foreign, hoc quidem loco eſt purgare à peccato, i. e. efficere ne peccetur, vires ſuppeditando pro modo tentationum. Grot. ad Heb. 2.17. foreign Heb. 2.17. ſignificat expiatiationem, ſed eam quae fit placando: Grot. de Satisfact. cap. 7.Heb 2:17 [To make Reconciliation for the ſins of the people.] foreign: that is, to expiate, and take away their ſins. To take them away, not onelyonly in reſpect of Power, (as Grotius comments upon it) by giving them ſtrength againſt them ſutable to their tentations, and ſo cauſing them not to ſin: but in reſpect of guilt; by the Sacrifice of himſelfe, making ſatisfaction unto the Juſtice of God for them, (as the ſame Authour in his better minde expounds it.) Thus is Chriſt ſaid to be the Propitiation, being the means of reconciling his Elect unto God, and that by the offering up of himſelfe.

Offering up of himſelfe.Chriſt offered up himſelfe. That giveth me a hint of one Evidence more, which is the Arg. 5 laſt I ſhall inſiſt on in this Argument. And p. 88that I ſhall take up from the Authour to the Hebrews, who in that Epiſtle maketh frequent mention of this Oblation, Chriſt's offering up himſelfe. And as elſe-where, ſo eſpecially in his 9^th Chapter, where he purpoſely diſcourſeth of that Subject; comparing the Sacrifice of Chriſt with thoſe Typicall Sacrifices under the Law. The ſumme and ſubſtance of which diſcourſe you ſhall find bound up in one verſe, ver. 26. of that Chapter, where ſpeaking of Chriſt, Heb. 9.26. Opened and gloſſed upon.Heb 9:26he ſaith that [Now once in the end of the world, he hath appeared to put away ſin, by the Sacrifice of himſelfe.] A paſſage, wherein there is not a word but hath his weight. Give me leave briefly to gloſſe upon each of them.

Chriſt hath appeared.] foreign,Chriſt's appearing on earth. Chriſtus foreign, i. e. obtulit ſe, & oſtendit Deo Patri in Sanctuario coeleſti: Grot. Com. ad loc. Fuerat ante Abrahamum Jeſus divinâ conſtitutione. Grot. ad loc. he was made manifeſt: appearing not in heaven (as the Socinian would have it) but upon earth. Chriſt was before; [Before Abraham was I am, John 8.58.] Chriſt was before Abraham, not only in reſpect of God's Ordination, (as Grotius would elude that Text,) for in that ſenſe all others were before Abraham as well as he; yea, Abaham was before himſelf, having a being firſt in God's Ordination, before he had an actuall exiſtence in the World: But he was ſo actually; having a being in Heaven according to his Godhead. There he was, but there he was hidden, hidden in the Boſome of the Father: But in his Incarnation he was manifeſted, [The Son of God was manifeſted (ſaith Saint John) 1 John 3.8. God was p. 89manifeſted in the fleſh, (ſaith Saint Paul) 1 Tim. 3.16. Or, He appeared. Before, he was hidden under thoſe Legal Types and Ceremonies, which were as a Vaile overſhadowing him; But now being incarnate, that Vail was taken off from his face, and he appeared, being made conſpicuous under the Goſpel; ſo as now all might with open face behold the Glory of God, ſhining in the face of Jeſus Chriſt, (as our Apoſtle ſpeaketh, 2 Cor. 3.18. and 4.6.) Thus hath Chriſt appeared. But when did he thus appear? That followes.

[In the end of the World.] In the end of the World.foreign, that is (ſay ſome) when the Jewiſh State, the Temple, Vide Grotium ad loc.and their Commonwealth drew nigh to an end. This is that end which our Saviour ſpeaketh of Mat. 24.6. The end is not yet.] meaning thereby the finall deſtruction of the Temple and City of Jeruſalem. Before this time, and not long before, it was that Chriſt was manifeſted in the fleſh, that he appeared. Or (as it is more commonly, and (as I conceive) more properly taken,) In the end of the world] i. e. In the laſt dayes, (as the ſame Apoſtle hath it, cap. 1.2.) the laſt Time, or Times: ſo S^t Peter cals them, 1 Pet. 1.5. & 20. And S^t John, the laſt Hour, 1 John 2.18. foreign the laſt Time, or Hour, So did the Apoſtles then look upon the world, as drawing towards a period, a conſummation: And that not far from it in their times: what then may we do in ours? But I paſſe on.

p. 90Thus Chriſt appeared in the end of the world, and that but [Once.]Once, and but once. foreign. As for the Prieſts under the Law they appeared Often before God in the execution of their Miniſteriall function; [The Prieſt went always (ſay the 6^th and 7^th verſes of this chapter) i. e. daily, every day, into the firſt Tabernacle (the holy place, the ſecond court of the Tabernacle, or Temple) accompliſhing the ſervice of God. But into the ſecond (the Holy of Holies) went the High Prieſt once every year.] Thus they appeared Often. But Chriſt our High Prieſt appeareth but Once: Once upon Earth, and Once in Heaven. Once upon Earth before Men; Of this ſpeakes the Apoſtle here in this 26. verſe. Once in Heaven before God; Of this he ſpeakes verſe 12. By his own blood he entred in once into the Holy place.] i. e. Into Heaven. Marke it. Once he appeared upon Earth, and once in Heaven.Chriſt appeareth once upon Earth, and once in Heaven. As for any ſuch ſecond appearing upon Earth, and returning to heaven before his coming to the laſt and generall Judgment,Millenaries confuted. as ſome imagine, this our Apoſtle taketh no notice of it; And therefore I dare not avouch it. Nay, hee tels mee expreſly in the laſt verſe of this chapter, that Chriſt having been once offered to bear the ſins of Many, he ſhall appear the ſecond time without ſin unto Salvation, unto them that looke for him.] Marke it. Chriſt appeareth, not twice upon Earth, once to ſuffer, and once to reign there perſonally; and twice in Heaven, p. 91once after his Reſurrection; and once after the ſettlement of his ſuppoſed Government, (as ſome have conceived;) but Once upon Earth, and once in Heaven; As for his ſecond Appearing, it ſhall be unto Salvation, to the compleat and perfect ſalvation both of Soul and Body in heaven (ſo Expoſitors, I think univerſally, expound that place) of all thoſe who love and look for that Appearing. Heb. 5.9. 2 Tim. 4.8.Heb 5:92 Tim 4:8In the mean time, let it be enough for us, that he hath appeared once upon Earth. So it may well be, if we do but conſider what followeth: viz. the end of this Appearance, which was.

To put away ſin] How Chriſt is ſaid to have put away ſin.foreign, to the Abrogating, aboliſhing, taking away of ſin. Not taking it out of the world. No; the world ſtill lyeth in wickedneſſe, 1 John 5.19. Nor yet taking it out of the perſons of his redeemed ones, ſo as that it is ſhould have no abiding, no inbeing in them. No; this is a perfection reſerved for heaven, not to be looked for on Earth. But ſo taking it away, as that it ſhall not be imputed to them, nor yet reign in them: For both theſe ends Chriſt appeared upon Earth, for the aboliſhing of ſin in his people, both in reſpect of Guilt and Power. It is the former of theſe that is here properly and principally intended. So much will appeare from the next clauſe which ſetteth forth the way and means whereby Jeſus Chriſt effecteth this abrogation and abolition of ſin, viz.

p. 92By the Sacrifice of himſelfe,] The Sacrifice of Chriſt, himſelf.foreign. This was the Sacrifice which Chriſt our High-Prieſt offered. Not the Bodies of other creatures, as thoſe Legall Prieſts did; but his own body, Offered upon Earth-Vide D. L. in Heb. 1.3. & 9. ver. 26.Heb 1:3Heb 9:26himſelf. And this Sacrifice he offered up, not in Heaven (as the Socinian would have it) in preſenting himſelfe before God his Father, but upon Earth, viz. in his Paſſion upon the Croſſe. There was this Sacrifice offered up.Duplex eſt, ut legalium quarundam victimarum, ita Chriſti oblatio: prior mactationis, altera oſtentationis. Grot. de ſatisfact. cap. 10. True indeed, it was afterwards preſented in heaven, but it was firſt offered upon Earth. So was it with ſome Sacrifices under the Law; The blood of them was repreſented by the High Prieſt in the moſt Holy place, (as this our Apoſtle tels us, ver. 7. of this chapter,) but they were offered before, viz. in the ſlaying and ſacrificing of them by the Prieſt. So was it in this Sacrifice of Chriſt. How ever it be preſented before God in heaven (which is an other part of Chriſts Mediatorſhip (as God willing I ſhall ſhew you hereafter) belonging to the next branch, his Interceſſion) yet it was offered up upon earth, viz. in his Death.

foreign eſt foreign. In mactatione Sacrificium. Grot. de Satisf. cap. 10.Thus were ſacrifices ſaid to be offered up, when they were ſlain. So profane Authors ever uſe the word, and Scripture the like. When God biddeth Abraham go offer his ſon, Gen. 22.2. he addreſſeth himſelfe to ſlay him, ver. 10. which becauſe hee had intentionally done, though not with his hand, yet in his heart; he is therefore ſaid to have offered him up, Heb. 11.17. Therein was Iſaak a Type p. 93of Chriſt, who was offered up after the ſame manner, being actually ſlain: There was he truely offered. Hence it is that Saint John calleth him onelyonly the Lamb ſlain, Revel. 5.6. and 13.8. which Saint Paul renders, Sacrificed, Offered, [Chriſt our Paſſeover is ſacrificed (or offered) for us, 1 Corinthians 5.7. Thus was Chriſt firſt offered up upon Earth.

Neither was this only a Preparation to that oblation which is made in Heaven (as the Socinian would have it) but a perfect Oblation. The death of Chriſt more then a preparation to his oblation.So was the offering made by the Prieſt in the Holy-place. It was more then a Preparation to an offering; a true Sacrifice. As for the preſenting of the blood of the Sacrifice in the Holy of Holies, it was not properly a Sacrifice, Grotius ibid.but rather the Commemoration of a Sacrifice already made. So ſtandeth it betwixt Chriſt's Oblation and his Interceſſion: The former was done upon Earth: There was the Sacrifice offered. The later is only a Commemoration of that Sacrifice, a preſenting it unto God, as it were continually to put him in minde of what was done: that for the merit thereof hee may bee propitious unto his people.

And this is the Sacrifice, whereby Chriſt is ſaid to put away ſin. By this ſacrifice Chriſt putteth away ſin.Not properly his Interceſſion in heaven, but his Immolation, his oblation upon earth in his death upon the croſs. So the Spirit of God clearly carries it, every where p. 94aſcribing the work of our Redemption, the taking away of ſin, to the death and blood-ſhed of Chriſt. [He gave his life a Ranſome, Mat. 20.28. Whom God hath ſet forth to be a Propitiation through faith in his blood, Rom. 3.25. In whom we have Redemption through his Blood, the forgiveneſs of ſins, Epheſ. 1.7. Ye are redeemed with the Blood of Jeſus Chriſt, 1 Pet. 1.19. Thou waſt ſlain, and haſt redeemed us to God by thy Blood, Rev. 5.9. Places are numerous which give atteſtation to this truth. Were there no other, thoſe laſt words of our Saviour were ſufficient, John 19.30. Conſummatum eſt, It is finiſhed.] What was finiſhed? Why, the great Work of Redemption, for which he came into the World. That was not only inchoated & begun, but conſummated, perfected there: His Paſſion was not only a Praeludium, a Preparation to this work, but even the accompliſhment of it. There was this great benefit of Remiſſion of ſins merited, purchaſed. There wanted nothing but the Application of that merit to the perſons of God's Elect, to the making it effectuall unto them for their Juſtification: Otherwiſe the work it ſelf was compleat & perfect. By one offering he hath perfected for ever them that are ſanctified, Heb. 9.14.

To this Truth this our Apoſtle in this Epiſtle to the Hebrewes ſpeaketh ſo fully, ſo clearly, as we ſhall not need to ſeek elſewhere for evidence, Cap. 1.3. Chriſt is ſaid to have purged our ſins by himſelfe, (i. e. by the offering of himſelfe) before he ſat down on the right hand of the Majeſty on high.] before his entrance p. 95into Heaven. Cap. 9. ver. 12. he is ſaid to have entred into the holy place, (that is, Heaven,) By his own Blood having obtained Eternall Redemption for us.] viz. by the ſhedding of that blood: Here in this 26^th verſe which I am now diſcourſing upon, he is ſaid to put away ſin by the Sacrifice of himſelfe.] foreign, which word properly ſignifieth a Sacrifice ſlain, (as Grotius obſerves from that place of Saint John, John 10.10. where the word foreign, which ſignifies to ſacrifice, is uſed ſimply for to kill, [The thiefe cometh not but to ſteale, and to kill: foreign.) Now Chriſt was ſlain upon the Altar of the Croſſe, and there was he ſacrificed.

And by that Sacrifice he took away ſin: not onelyonly the power of it, (as the Socinian would have it) but the Guilt and Puniſhment of it. This is that (as I ſaid) which is here properly and principally intended, as being the immediate fruit of this Sacrifice: The explating and taking away ſin in reference to the Guilt of it; aboliſhing the Obligation of ſin, ſo as it ſhall not bind the believer over unto condemnation. This is that which Chriſt hath done for us.

And this he hath done by that Sacrifice as our Surety. Firſt, taking our ſins upon him, Which he did as a Surety for his Elect.and then taking them away. Both theſe are comprehended in that one word which we meet with in the laſt verſe of this Chapter, [Chriſt was once offered (ſaith the Apoſtle) to bear the ſins of many.] foreign, (ſaith the p. 96Originall,) a full and emphaticall word, ſignifying not only to bear, but alſo to bear away. And both theſe hath Chriſt done by our ſins, [Behold the Lamb of God that taketh away the ſins of the world (ſaith the Baptiſt of Chriſt, John 1.29. (foreign; the word ſignifieth both Ferens, and Auferens: bearing them, and bearing them away. Both theſe did the Scape-goat under the Law, (as you may ſee Lev. 16.21, 22.) The High Prieſt laying the iniquities of the people upon the head of that Goat, it beareth them upon it, and beareth them away out of ſight. Thus hath the Lord Jeſus (of whom that Goat was a Type) he having the ſins, the iniquities of his Elect laid upon him by God his Father, (as the Prophet Iſai. hath it in the place forenamed, Iſai. 53.6.) he beareth them, (as you have it in the laſt verſe there.) And bearing them, he took them away. foreign, That is the word which S^t Peter alſo maketh uſe of, 1 Pet. 2.24. He bare our ſins in his Body upon the Tree.] The word (ſaith Beza, Beza Gr. Annot. ad loc.writing upon that place) it properly ſignifieth Attollere, or ſurſùm ferre: to take and carry up. So the Syriack there rendreth it, (as he obſerves.) foreign, Bajulavit, & ſurſum tulit, He bare our ſins, and carried them up. This hath Jeſus Chriſt done for us. He hath born our ſins, and carried them up; viz. up upon his Croſſe, there to make ſatisfaction for them: according to that of the Apoſtle, Coloſ. 2.14. where he ſpeaketh of Chriſt's nayling the Hand-writing of Ordinances unto his Croſſe, and ſo taking it out of the way.

p. 97Thus hath Chriſt by the ſacrifice of himſelfe taken away the ſins of all that beleeve on him; Expiating them, Purging them. That is the expreſſion which this our Apoſtle elſewhere maketh uſe of, viz. chap. 1.3. where ſpeaking of Chriſt, he tels us that he hath by himſelfe purged our ſins.] And Saint John maketh uſe of the ſame word 1 John 1.7. The blood of Jeſus Chriſt purgeth (or cleanſeth) us from all ſin.] Give me leave to take hold of the skirt of that expreſſion; we may learne ſomewhat from it, which may conduce not a little to the clearing of the point in hand, touching Chriſts taking away our ſins by the ſacrifice of himſelfe. To which end I ſhall enquire.

Que. How is Chriſt there ſaid to purge our ſins?

Queſt. How Chriſt is ſaid to purge our ſins.Anſ. Anſw. Nor only declaratively, but effectually.I anſwer. Not only Declaratively (as Socinus would have it;) declaring the ſins of beleevers to be purged upon their Repentance. That is but a miſerable evaſion. So it muſt needs appear to him that looketh upon the former of thoſe Texts with an impartiall and unprejudicated eye; where it is not ſaid, that Chriſt declared a Purgation of ſins, but he made it: So the Originall hath it. foreign, purgatione factâ, having made a Purgation: And that by himſelf, foreign: not declaring what his Father had done, or would do, but what Chriſt himſelfe had done.

Queſt. But what Purgation is it that is there p. 98ſpoken of? whether from the Power, or Guilt of ſin?Queſt. Whether Chriſt purgeth onelyonly from power, and not alſo from guilt.

Anſ. Anſw. Socinian evaſion. Dr. L. in Heb. 1.18. Vide Grot. de Satisfact. c. 7. Expiation how underſtood by the Socinian.Heb 1:18Here Socinians being put by the former ſhift, ſome of them make for this: Chriſt is ſaid to Expiate and purge our ſins (ſay they) in as much he ſuccoureth us in our Tentations, and ſo preventeth ſin in us. This is all which thoſe of that way mean, when they ſpeak of Chriſts expiation (which they in word acknowledge, but in truth deny) they refer it only to ſins to come, not to ſins paſt. And underſtand it only of the deſtruction or Prevention of ſin; not of any ſatisfaction made for it: Of taking away the Power, not the Guilt of it, otherwiſe then occaſionally, viz. by making us capable of receiving remiſſion upon Repentance.

Chriſts expiation is properly of the guilt of ſin.But this evaſion is no leſs palpable then the former. True, Chriſt doth alſo in this ſenſe purge away ſins. But the Purging and cleanſing there ſpoken of is properly and principally the taking away of the Guilt of ſin by way of Remiſſion. This is the foreign, the Purgation which the Author to the Hebrews there aymeth at. So we ſhall find himſelfe expounding the word and thing chap. 9.22. Almoſt all things are by the Law purged with blood, and without ſhedding of blood is no Remiſsion.] The later clauſe expoundeth the former, ſhewing what he meaneth by Purging, viz. the taking away the Guilt of ſin by way of Remiſſion. And S. John doth as much for himſelf v. 9. of that firſt chapter, where he puts theſe two p. 99words foreign and foreign, Forgiving and cleanſing of ſin, together; ſo ſhewing what Purgation it was that he had before ſpoken of ver. 7. viz. Purgation by way of Remiſsion, by taking away the Guilt of ſin. In this way Chriſt is ſaid to have purged our ſins, by way of Expiation properly ſo called, Purging them by the Sacrifice of himſelfe.

A myſtery clearly repreſented and held forth in thoſe expiatory Sacrifices, the ſin-offerings under the Law. Concerning which, pardon a neceſſary digreſſion.

That thoſe Sacrifices were a Type of Chriſt, none but a Socinian will or date to deny:Expiatory Sacrifices under the Law a type of Chriſts expiation. Scripture being ſo expreſſe and full for it. And that as elſewhere, ſo ſpecially in this Epiſtle to the Hebrews; where the Apoſtle ſpeaking of thoſe Legall Rites and Ceremonies (the Sacrifices among the reſt) he tels us, that they ſerved unto the example and ſhadow of heavenly things, cap. 8.5. And chap. 9. v. 9.Heb. 8.5. foreign. Cap. 9.9. foreign.Heb 8:5 he tels us that the firſt Tabernacle was a figure of the time then preſent, in which were offered up both gifts and Sacrifices.] All of them Types and Figures. And again, verſe 23. he calleth them patterns of things in the heavens. And verſe 24.Verſ. 23. foreign. Verſ. 24. foreign. Figures of the True, viz. of Chriſt and his Sacrifice. Thus again chap. 10.1. he cals the Law foreign, a ſhadow of good things to come.] That was but a ſhadow. And what was the ſubſtance but Chriſt? Christus & Christi, Chriſt and his benefits. Chriſt, he was the True Miniſter of the ſanctuary and of the p. 100Tabernacle, which God hath pitched; Soe you have it chap. 8.2. foreign. The Miniſter of the holy things. Theſe are thoſe good things whereof the Law is there ſaid to be a ſhadow, even the good things of Chriſt, the Benefits procured and diſpenſed by him. Thoſe Ceremonies were the ſhadow; Chriſt the Body. So the Apoſtle expreſsly informes us, Col. 2.17. where ſpeaking of ſome Ceremoniall obſervations, he ſaith, they were a ſhadow of things to come, but the Body is of Chriſt.] And St. John intimates no leſs, Joh. 1.17. where he tels us that the Law was given by Moſes, but Grace and Truth came by Jeſus Chriſt.] He was the Truth of all thoſe Types, the ſubſtance of all thoſe ſhadowes. A truth ſo evident, that ſurely, were not men brought to great ſtraights in maintaining their Errour, they would never deny, or once call it in queſtion.

The Repreſentation cleared.This being thus cleared (for we are inforced to clear our way as we go, finding it ſo obſtructed at every turn, as it is by the many cavils of the Adverſarie,) come we now to take notice of that Repreſentation (which I ſpake of) which is held forth in and by thoſe Expiatory Sacrifices, and ſee wherein they were a Type of Chriſt, and his ſacrifice. For this purpoſe conſult we that place of Leviticus cap. 10. ver. 17. where Moſes declareth unto the people the Inſtitution of the ſin-offering, ſhewing to what end it was given to the people. [God hath given it you (ſaith he) to bear the Iniquity of the Congregation, to make attonement p. 101for them before the Lord.] Marke it. Herein are two things to be taken notice of. Firſt, this Sacrifice ſtandeth in the roome of the people, in their ſtead, bearing their ſins. And then it maketh attonement for them before the Lord. In both, a lively Type of Jeſus Chriſt, and of his Sacrifice upon the croſſe, wherein he in like manner firſt ſtood in the room and ſtead of his people, bearing their Iniquities (as I have ſhewen you.) And then Expiated them, made Attonement for them.

Queſt. Queſt. How thoſe ſacrifices are ſaid to expiate. foreign ad Expiandum. Montanu.But how are thoſe ſacrifices ſaid to make an Attonement for the people, or to Expiate them? for ſo the Hebrew word is there moſt properly rendred, importing a freeing and delivering one from the Guilt and puniſhment of ſin. Now how are thoſe ſacrifices ſaid to have done this?

A. For anſwer to this, we muſt take notice that in thoſe ſins committed under the Law there was a twofold guilt; Anſw. A twofold Guilt under the Law. Pareus Com. ad Heb. cap. 9. Dub. 1.Heb 9A Ceremoniall and a Morall guilt; or an Externall and an Eternall guilt. An Externall or Temporall guilt, a guilt before men, binding the offenders over unto temporall puniſhment. An Eternall or Spirituall guilt before God, binding them over unto Eternall condemnaton. Now as for the former of theſe, that Externall or Ceremoniall guilt, that was expiated and taken away by performing that which was legally required in the way of a Ceremoniall ſatisfaction. Hereby the people offending p. 102was acquitted before men, in foro Externo, and freed from Temporall guilt and puniſhment, by vertue of that Sacrifice, or rather Gods Ordinance and Inſtitution concerning it. But for the later, that Eternall and Morall guilt, that was expiated and taken away by thoſe Sacrifices only Typically and Sacramentally: viz. as they repreſented and ſhadowed out the true Expiatory Sacrifice of Jeſus Chriſt. And thus are thoſe Sacrifices ſaid to have Expiated the people. It is a Sacramentall phraſe and manner of ſpeech, wherein that which is the proper effect of the thing ſignified, is attributed to the ſigne. Even as the Sacramentall water in Baptiſm is ſaid to waſh away ſins, Act. 22.16. Thus did the blood of theſe Sacrifices expiate the ſins of the people, by repreſenting the Expiation of Chriſt, that Satisfaction wherby his people are freed from eternall guilt. Such an expiation hath Jeſus Chriſt made.

And that by his Blood. Chriſts expiation made by his blood,In this way the ſin offering is ſaid to have made that Legall, Typicall, Ceremoniall Expiation, Levit. 17.11. It is the blood that maketh an attonement for the Soul.] And in this way it is the Lord Jeſus hath made this true and real Expiation, viz. by his Blood ſhed upon the Altar of the Croſs. [The blood of Jeſus Chriſt cleanſeth us from all ſin (ſaith Saint John) 1. Joh. 1.7. Behold here an Expiation, a full and perfect Expiation:A full and perfect expiation. wherein the ſhadow cometh ſhort of the ſubſtance, the Type of the Truth. As for thoſe p. 103Sacrifices, they extended only to a Ceremoniall and Temporall Expiation; and that onelyonly of ſome ſins. But the Sacrifice of Chriſt extendeth to a reall, Eternall Expiation; and that of all ſins. So Paul delivers it in his Sermon at Antioch, Act. 13.39. By him all that beleeve are juſtified from all things, from which ye could not be justified by the Law of Moſes.] By the Law of Moſes, by thoſe Legall Sacrifices therein preſcribed, none could be juſtified before God for any ſins. So much wee may learne from this our Apoſtle, Heb. 10.1. The law can never by thoſe ſacrifices, which they offered year by year, make the comers thereunto perfect.] That is, as touching the Conſcience, as the ſame pen expounds it, chap. 9.9. They could not in and by themſelves, as ſeparated from their ſpirituall ſignifications, ſanctifie or purifie the Conſcience; they being Corporall, and that Spirituall. Neither could they give an abſolution in foro conſcientiae, they could not give any aſſurance to the Conſcience that ſin was pardoned, and reconciliation obtained with God. In reference hereunto the Apoſtle telleth us ver. 4. of that 10^th chapter, that It is not poſsible that the blood of Buls and of Goats ſhould take away ſin: Take away the Eternall guilt of it. And as for the External and Temporall, it extended (as I ſaid) only to ſome kindes of ſin. Thence was it (as the Hebrew Doctours obſerve) that David deprecating of his Adultery and Murther, Pſal. 51.16. he waves the offering of Sacrifice for them. Why p. 104ſo? not onelyonly becauſe Sacrifices themſelves ſevered from the Blood of Chriſt, could not ought availe to the purging away of any ſin; but alſo becauſe the Law had provided no ſacrifices for thoſe ſins. To which the Apoſtle may be conceived to allude Heb. 10.26. where ſpeaking of that unpardonable ſin, the ſin againſt the Holy Ghoſt, wilfull malice againſt the Truth of the Goſpel received and acknowledged; he ſaith, There remaineth no more ſacrifice for that ſin. But now the Blood of Jeſus Chriſt, as it is a true and reall Expiation, making ſatisfaction for ſin, and ſo purging the conſcience from the guilt of it, ſo it extendeth to all ſin. So it doth, where the remedy is not refuſed, as it is in the ſin fore-named, that ſin exempted from mercy.

And thus have I at the length, taking hold of the clew of the Spirit, held forth in the ſacred Scriptures, paſſed through this laſt evidence, or proof; upon which I have inſiſted the longer, becauſe I apprehend it to be of ſpeciall conſequence and importance for the vindicating and clearing of this Truth, touching Chriſt's taking away of ſin by way of Expiation, by making ſatisfaction unto the Juſtice of God for it.

I am not ignorant that the Adverſary yet ſeeketh out for other evaſions beſides thoſe already named, for the declining of the force of this Argument. But I find them to be ſuch, as vulgar and ordinary capacities are not capable of apprehending and conceiving them: p. 105which, though no more ſhould be ſaid to them, is more then a probable evidence, that there is no ſtrength in them: but that they tend meerly to the darkening of the Truth, which to thoſe who will not ſhut their eyes againſt the light, ſhineth forth clearly in thoſe aforenamed plain and ſimple Evidences. And therefore I ſhall not trouble you with them.

To what hath been ſpoken, in way of further confirmation of this Truth; I might yet, ex abundanti, add many Scripture Evidences more. And to them I might alſo ſubjoyne the Teſtimony of the Church, held forth by the eminent Lights therein, in their ſucceſſive generations: a work which I find already done to my hand, by one well verſed in this Controverſie and thoſe Records. But I will not hold forth a Candle to the Sun.Grotius de Satisfact. in Calce. Teſtimonia veterum. Give me leave onelyonly for further ſatisfaction, to take notice of ſome few of the principall Arguments, which the Adverſary taketh up either from Scripture or Reaſon, for the expounding, of this Doctrine. This task I ſhall diſpatch with all convenient brevities.

Theſe Arguments or Objections,Socinian Objections anſwered. ſuch as I have met with, I finde them all reducible and referrable to three heads. Firſt, How can this Doctrine of Chriſt's Satisfaction ſtand with the Truth of God? Secondly, How with his Juſtice? Thirdly, How with his Grace and Mercy? All theſe Attributes are charged by the Adverſary to be impeached and prejudiced by this our Doctrine. But how unjuſt p. 106this charge is, will (I truſt) clearly appear in their vindication. Begin with the firſt.

Object. 1 How can this ſtand with the Truth of God? His Truth in his Threatnings, Chriſt's Satiſfaction inconſiſtent with the Truth of God. 1. In his threatnings.his Truth in his Promiſes: both which ſeem to diſclaime any ſuch way of Reconciliation?

Alleg. 1. For the Threatnings. They charge ſin upon the head of the ſinner. That of the Prophet Ezekiel is expreſs, Ezek. 18.20. The ſoul that ſinneth it ſhall die; the ſon ſhal not bear the iniquity of the father, neither ſhall the father bear the iniquity of the ſon: the righteouſneſſe of the righteous ſhall be upon him, and the wickedneſſe of the wicked ſhall be upon him.] Lo, here is a Law that excludes all Commutations of Penance, of Puniſhment: requiring ſatisfaction from the perſon offending, not from any other.

Anſ. Anſwer.To this it is anſwered. It is a miſtake, if any ſhall look upon this as an univerſall and indiſpenſible Rule, Ezek. 18.20. explained and vindicated.Ezek 18:20which God doth tie himſelf to walk by at all times, in all places, towards all perſons. No, both Law and Practiſe ſpeak the contrary. For Law, that Apendix to the ſecond Commandement is well known. I the Lord thy God am a jealous God, viſiting the iniquities of the fathers upon the children unto the third and fourth generation of them that hate me.] Exod. 20.5. And for Practiſe, Precedents are obvious. Canaan is curſed for the ſin of his father Cham, Gen. 9.25. Sauls ſons and Nephews are hanged up for the fact of their father, and that not without God's approbation, p. 1072 Samuel 21.8. Seventy thouſand perſons periſh for David's ſinne in numbring the people, and that by God's immediate ſtroake, 2 Sam. 24.15. whereupon David, conſcious of his own guilt, and their innocencie, cryeth out in way of a juſt commiſeration, I have ſinned, and I have done wickedly, but what have theſe ſheep done? ver. 17. Inſtances of this kind are numerous, 1 King. 14.10. The Lord threatens to bring evill upon the houſe of Jeroboam for Jeroboam's ſake. Thus doth God often, according to that his threatning, viſit the ſin of the fathers upon the children, viz. in the way of temporall Judgement. Specially where he findeth them treading in their fathers ſteps, as Canaan did in Chams, and Jeroboams poſterity in his.

So then, wee cannot looke upon that paſſage in Ezekiel as a perpetuall and ſtanding Law for all times and places: but onelyonly as calculated for that preſent Meridian, as peculiar to thoſe times, and that people. The Lord therin declaring to the people of the Jews what the courſe of his ordinary providence ſhould thenceforth be in his proceedings with them. So much may clearly be collected from the firſt verſes of this chapter, where the Lord expoſtulates with that people about a Proverb which was in uſe amongſt them, [The fathers have eaten ſowre grapes, and the childrens teeth are ſet on edge, ver. 2. The meaning whereof was, that Manaſſeh and others of their forefathers had ſinned, and they ſuffered for it. p. 108So you have it explained Lam. 5.7. Our Fathers have ſinned, and are not; and we have born their Iniquities.] Thus did they abuſe the patience and indulgence of God in deferring his Judgements, taking occaſion from thence to charge him with ſome hard meaſure, ſome unequall dealings towards themſelves. Hereupon the Lord tels them, that he would take away that occaſion from them. So you have it ver. 3. As I live (ſaith the Lord) ye ſhall not any more have occaſion to uſe this Proverb in Iſrael.] How ſo? why hereafter he intended to be more ſpeedy in the execution of his Judgements; he would bring them ſpeedily upon the perſon that ſins [The ſoul that ſinneth ſhall dy, &c.] this is all that is intended in that place. Which being ſo looked upon, maketh nothing againſt the point in hand. Notwithſtanding that, with a Non obſtante, God may and doth, and that Juſtly, charge the ſin of one upon another, in the way of temporall Puniſhment; I, and accept ſuch a ſatisfaction made by one for another. Thus in thoſe forenamed inſtances. That execution done upon Sauls ſons, it is accepted as a Temporall ſatisfaction for the ſin of Saul, ſo as thereupon the Lord was reconciled to the people, and was intreated for the land, as you have it 2 Sam. 21. ver. 14. In like manner that execution which the deſtroying Angel had done upon thoſe ſeventy thouſand, God accepted it as a temporal ſatisfaction for the ſin of David, wherby he had provoked him againſt p. 109that people 2 Sam. 24. laſt. And even thus hath God required and accepted this Eternall ſatisfaction made by Chriſt in the behalf of his Elect people: Which he hath done without any impeachment to his Truth, his truth in his Threatnings.

Alleg. 2. But how can this ſtand with his truth in his Promiſes? 2. In his promiſes.Hath not God promiſed Remiſsion of ſins and Eternall life upon the condition of Repentance and new obedience, without any further ſatisfaction? So it there followeth in the next verſe (Ezek. 18.21.22.) If the wicked will turne from all his ſins that he hath committed, and keep all my ſtatutes, &c. He ſhall ſurely live, he ſhall not dy. All his tranſgreſsions that he hath committed, they ſhall not be mentioned unto him, in his righteouſneſſe that he hath done he ſhall live.] Many ſuch promiſes we meet withall, both in the Old Teſtament, and New.

A. To this it is anſwered. True, the penitent ſinner upon his Repentance, evangelical obedience, Anſw. The promiſes of Remiſsion and ſalvation upon conditions of Repentance and new. Obedience how underſtood.and Perſeverance, he ſhall live, and that Eternally. But what? are theſe the cauſe of his ſalvation? Not ſo. Conditions they are, and ſo a cauſa ſine quâ non (as they call it;) Conditions without which they ſhall not be ſaved. Except ye repent ye ſhall all likewiſe periſh, (ſaith our Saaiour to thoſe cenſorious Jewes) Luke 13.3. And they are the way, which leades to heaven; Via Regni, The way to the Kingdome, a way which p. 110God hath layd out for his people to walke in, Epheſ. 2.10. and they walking in it, ſhall attain the end of their hope, the ſalvation of their ſoules; it will bring them to heaven. I, but not cauſa regnandi, not the cauſe of their Reigning there. No, the proper procuring cauſe of ſalvation is onelyonly the Obedience of Jeſus Chriſt, being apprehended and applyed by Faith. To both which, Repentance and new obedience are ſubordinate.

Marke it. There are three things which (beſides the Grace of God, which is the firſt moving cauſe) concurr in bringing a ſinner to ſalvation, viz. Chriſt, Faith, Repentance. Chriſt, Faith, Repentance, ſubordinate; the one preſuppoſing the other.The firſt of theſe (Chriſt) he is the meritorious cauſe of it. The two others (Faith and Repentance) are as Conditions of the Covenant, without which Chriſt and his merits ſhall be of no availe unto the ſinner; Repent and beleeve the Goſpel, Marke 1.15. Now theſe are ſubordinate the one to the other. The firſt (Chriſt) being the proper and principall procuring cauſe. The 2^d (Faith) an Inſtrumentall cauſe. The 3^d (Repentance) a Concomitant of Faith, a fruit and effect of it. The one neceſſarily depending upon the other. Repentance upon Faith, and Faith upon Chriſt. There is no true Faith without Repentance: it being Faith that purifieth the heart, Acts 15.9. And there is no true Faith without Chriſt: hee being the proper object of true ſaving p. 111juſtifying faith, as it juſtifieth and ſaveth. Now, according to that known and vulgar Maxime, Subordinata non pugnant: Things which are ſubordinate the one to the other, they may well stand together. The aſſerting of the one is not the denying of the other. The taking in of the one is not the ſhutting out of the other; whilſt it is ſaid that God pardoneth ſins unto the ſinner upon his Repentance, it doth not exclude faith, without which it is impoſſible to pleaſe God. Heb. 11.6. But includes it, preſuppoſeth it. And thus when we are ſaid to be juſtified and ſaved by faith, it doth not exclude, but include Chriſt, from whom faith draweth that Juſtifying and ſaving vertue. Thus do theſe ſtand well together. He that Repenteth and beleeveth ſhall be ſaved; but not without Chriſt. It is not his Repentance or Faith, as they are workes, that ſhall be imputed unto him unto Juſtification and ſalvation; But the Obedience of Chriſt apprehended by faith and imitated in neer obedience. Hereby it is that ſinners are Reconciled, Juſtified, ſaved.

Q. But was this the way of Reconciliation under the old Teſtament?The ſame way of reconciliation under the old Teſtament and the New.

Anſ. Surely yes. Our Apoſtle in the verſe after the Text telleth us, that, Chriſt gave himſelfe a Ranſome for us all; that is, not onelyonly for Gentiles, but for Jewes; not onelyonly for thoſe who lived after his death, but thoſe who lived before. All true beleevers. p. 112As by the offence of one (ſaith the ſame Apoſtle, Romans 5.18.). (or rather by one offence (ſo the Originall hath it, foreign) viz. the firſt ſin of the firſt Adam) Judgment came upon all men unto condemnation; Even ſo by the righteouſneſſe of one (or one Righteouſneſſe, foreign, one Juſtification, meaning the righteouſneſſe of the ſecond Adam) the free gift came upon all men unto Juſtification of life.] Thus there is but one way of Reconciling Men to God. As there was but one doore at which Enmity brake in, ſo there is but one doore to let in Reconciliation. The ſame way that is held forth under the Goſpell, was alſo held forth under the Law. OnelyOnly with this difference; That which was velatum, vailed and hidden in the one, hidden under Types and Figures, is Revelatum, unvailed, in the other. Otherwiſe, there is the ſame Jeſus Chriſt, yeſterday (under the old Teſtament,) to day (under the New,) and the ſame for ever. The vertue of his ſatisfaction extending as well backwards, as forwards; as well to the ſinns of the Law, as the Goſpell. So much is expreſsly aſſerted by the Apoſtle, Hebrews 9.15. where this our Mediatour the Lord Jeſus is ſaid to have ſuffered death for the Redemption of the treſpaſſes that were under the old Teſtament] not that the ſins of the fathers were not pardoned before Chriſt died: but that they WERE p. 113pardoned onelyonly by vertue of Chriſt's death who in reference to the vertue and efficacy of his death, (as I ſhewed you before) is ſaid to be the Lamb ſlain from the beginning of the World, Rev. 13.8. Thus you ſee the firſt of theſe Attributes vindicated and cleared from ſuch impeachments as it might be conceived to ſuffer through this Doctrine of Chriſt's ſatisfaction. This maketh nothing againſt the Truth of God, whether in his Threatnings, or Promiſes. Paſſe we now to the ſecond.

How can this ſtand with the Juſtice of God, Object. 2 that one ſhould ſuffer,How Chriſt's Satisfaction ſtandeth with the Juſtice of God. and make ſatisfaction for the ſin of another? The Rule of Juſtice is, Noxa ſequitur caput. The ſame perſon that ſinneth ſhould ſuffer.

To this it is anſwered. Juſtice is twofold, either ſtrict, and rigorous; or moderated Anſw. Juſtice twofold, Strict, or Moderated.and tempered with Lenity, Clemency, Mercy. So is it with men: Amongſt us there is a Kings-Bench, (as it was wont to be called,) and a Chancery; the one a Court of ſtrict Juſtice, the other of Equity. And thus is it in Gods proceedings with his creatures; with ſome he dealeth in ſtrict Juſtice, ſo he doth with reprobate Angels, and reprobate men, ſuch as deſpiſe that Redemption which is held forth unto them. With others he proceeds in a way of moderated and tempered juſtice. So dealeth he with believers, relaxing and diſpenſing with his own Law as to them, accepting the ſatisfaction of another on their behalfs.

Alleg. But ſtill is not this injuſtice, thus to p. 112duplicate page p. 113duplicate page p. 114charge their ſins upon another, and to require ſatisfaction from him? Is it not directly contrary to God's own Law, Deut. 24.The Law Deut. 24.16. cleared.Deut 24:16 where he expreſly prohibits any ſuch Commutation or Exchange, ver. 16. The fathers ſhall not be put to death for the children, neither ſhall the children be put to death for the fathers; Every man ſhall be put to death for his own ſin.]

Anſ. To this it is anſwered, This is a Law for man, not for God: Anſwer. That Law bindeth man, not God.binding the one, not the other. God having an abſolute power over the lives of his creatures, he may diſpoſe of them as it pleaſeth him, and who ſhall ſay unto him, what doſt thou? If he puniſh the ſin of the father upon the child, though it be unto death, who ſhall challenge him of injuſtice, when as both Parents & children are guilty before him?

Reply. But it may be ſaid, Here the caſe is otherwiſe, Here the Innocent ſuffers for the Nocent; Reply How the Innocent may ſuffer for the Nocent.the juſt for the unjuſt, 1 Pet. 3.18. He that knew no ſin, (viz. by experience) was made ſin, (that is, a Sacrifice for ſin, bearing the puniſhment thereof) for us, 2 Cor. 5.21. And can this be juſtice?

Anſ. To this it is anſwered. Even thus it was in ſome of the caſes fore-named. Saul's ſons were innocent as to that fact of their fathers, for which they ſuffered. And ſo was David's child, as to his Fathers Adultery, and murder. And ſo were the people as to Davids act in numbring them, What have theſe ſheep done? Yet who dares challenge God of injuſtice herein?

p. 115Rep. Why, but that the Innocent ſhould ſuffer, and the nocent go free,The nocent going free. this may ſeem to be harſh.

Anſ. And was it not ſo in thoſe two, laſt named inſtances? The Innocent childe and the Innocent people ſuffer, whileſt guilty David goeth free. True, he ſuffered in their ſufferings, otherwiſe his perſon not touched.

Repl. But it may be ſaid in thoſe examples, there was ſome Relation and Conjunction betwixt the perſon offending and ſuffering, which drew the guilt of the one upon the other.

Anſ. And is it not ſo here? Betwixt Chriſt and his Elect people all true beleevers? there is a neare Relation and Conjunction. A threefold Relation. The firſt Naturall; the ſecond Myſticall; the third Voluntary. Anſw. A 3. fold Relation betwixt Chriſt and the Beleever; naturall, myſtical, voluntary. Chriſtus nobis conjunctiſſimus, naturâ, Regno, vadimonio. Grotius de ſatisf. Cap. 4.A naturall Relation; they are of the ſame fleſh and Blood, Heb. 2.14. Chriſt is their kinſman, their Brother. A myſticall Relation; He is their Head, they his members, Epheſ. 5.23. and 30. He is their King, they his Subjects. A voluntary Relation; he is their Surety undertaking for them. Now upon this threefold Account we find one man ſuffering for or with another. Sometimes upon the account of a naturall Relation; Thus Achans ſonnes and daughters ſuffered with him, John 7. And Davids childe for him, Thus the Diſciples conceived, when they ſaw the man that was born blind, that it might be for his parents p. 116ſin, John 9.3. Sometimes upon the account of a myſticall Relation: Thus in a Politick Body, (Even as it is in the naturall Body, where one member ſometimes ſuffers for another; the Back or the Head ſuffers for what the hand hath acted), the Subjects ſometimes ſuffer for their Prince, Delirant Reges, plectuntur Achivi. So it was betwixt David and the people. And ſometimes Princes ſuffer for their Subjects: [If ye ſhall ſtill do wickedly, ye ſhall be conſumed, both ye and your King. 1 Sam. 12. laſt. And thus in the Church; God ſometimes removes the Candleſtick becauſe the people play with the light, Rev. 2.5. Ezekiel muſt be ſtruck dumb, becauſe the houſe of Iſrael is a rebellious houſe, Ezek. 3.26. and 27. And thus in the family; As children ſomtimes ſuffer for their Parents (as in the caſes aforeſaid,) ſo ſometimes Parents ſuffer for their Children. Elies ſonnes were a break-neck to their father, 1 Sam. cap. 3 and 4. Sometimes upon the account of a voluntary relation; Thus Sureties ſuffer for their Principals.

And upon the like threefold account Chriſt may be conceived to ſuffer for us:Upon that threefold account Chriſt ſuffered for us. foreign Propinquus, Redimens. Montanus. Numb. 58. & Ruth. 3.9.Ruth 3:9 1 Upon the account of a naturall Relation: Being our kinſman, he is alſo our Redeemer. So it was under the Law, the next of kin was to redeem the inheritance, Lev. 25.25. whence it was that one & the ſame word (Goel) ſignifieth both, a kinſman and a Redeemer. Thus is Chriſt our (Goel) Iſa. 59.20. Being our kinſman, he is alſo our Redeemer. p. 1172. Upon the account of a myſtical Relation: Thus as our head he ſuffers for his members. As our King he ſuffers for his Subjects. As a Husband he is reſponſall for the debts of his Wife. 3. Upon the account of a voluntary Relation. Thus as a Surety he ſuffers for thoſe for whom he hath ingaged.

To let paſſe the other two, It is the third and laſt of theſe that I ſhall take hold of. Which we ſhal find ſufficient to free this Act from all imputation of injuſtice. What Chriſt herein did, or ſuffered, he did it freely and voluntarily, as our Surety, undertaking this ſatisfaction for our ſakes. Now we ſay, volenti non fit injuria. Where the perſon is willing withall, there is no wrong done. Amongſt men, what more ordinary then for the Surety to make ſatisfaction for that debt which he hath voluntarily ingaged for? And who is there that chargeth that with injuſtice?

Alleg. True it, may be ſaid, In pecuniarie, Mony-matters, as Debts and Fines, it may be ſo. But not ſo in Corporall puniſhment. Eſpecially for one to ſuffer death for another.

Whether one may lay down his life for another.Anſ. To this it is anſwered: that even in theſe caſes it is no unuſuall thing for ſome kind of Sureties, (as thoſe whom they call foreign Such as ingage Body for Body, life for life,) to ſuffer death for others. Inſtances thereof amongſt all Nations are rife.Valerius de Amicitia: & Cicero de offic. lib. 3. That of Damon and Pithias is obious. The one of them being condemned to death by the Tyrant p. 118Dionyſius, and deſirous to viſit his friends before he dyed: the other ingageth for him tody in his room in caſe he returned not by the day appointed. Which ſheweth that ſuch ingagements in thoſe times were not unuſuall. So much is not obſcurely inſinuated in that of the Apoſtle Rom. 5.7. Peradventure for a good man ſome would even dare to dye.] This ſome have done; and Heathens never made any ſcruple about the lawfulneſſe, the Juſtice of it. And ſurely were it ſo that men were Lords of their lives, as well as of their eſtates, that they might as freely diſpoſe of the one as of the other (as Heathens apprehended they might,) then could there nothing be ſaid againſt it. This it is (as Grotius Grotius de ſatisfact. cap. 4.well notes) which maketh the difference betwixt theſe two, the laying down ones Money and his life for another. The one a man hath a more abſolute power and dominion over then the other: over his money, then over his life. And upon that account he may ingage and alienate the one, where he may not the other. Were it ſo that a man had as much power over his life as over his money, there could be no more queſtion about laying down the one, then the other.

Now this is it in the caſe we have now in hand, This was Chriſt's priviledg: He being an abſolute Lord, he had alſo power over himſelf, over his own life; Chriſt a Lord over his own life.ſo as he might lay it down at his pleaſure, which others may not do. This we may take from his own mouth. p. 119John 10.18. I have power to lay down my life] Power, not only foreign, ability; but foreign, Authority, Right. This he had by conceſſion and grant from God his Father, who had given him power over all fleſh, John 17.2. And this he had in and from himſelfe. Being God he had power over himſelf as Man, to diſpoſe of his Manhood as pleaſed him. Now the caſe being ſo, that which is queſtionable in others, is out of queſtion in him. He might do what he did, ingage and lay down his life for others, as a Surety in their ſtead.

2. To this add (what is very conſiderable,His ingagement not of private, but publick concernment.) that this engagement of his was not for one, or yet a few, but for many. [He gave his life a Ranſome for many, Matthew 20.28. Now however ſuch a private engagement, for one to lay down his life for another in an ordinary way, may be looked upon as not warrantable, not allowable; Yet in a caſe of publick concernment, to do it for a mans Country, this hath ever been looked upon, not onelyonly as lawfull but laudable. And ſo in the caſe of Hoſtages given in war, where ſome particular perſons ingage their lives for performances of promiſes and conditions agreed upon by the party which they ingage for. This in all ages hath been, and ſtill is an ordinary practice; and who ever queſtioned the lawfulneſſe of it? And Such a Surety was our Mediatour; not in a private, but in p. 120a publick way; not for one or a few, but for many: Yea, for a world. So the Elect are called, [God was in Chriſt reconciling the world to himſelfe, 2 Cor. 5.19. that, is the Elect world; for no other are reconciled unto God but they. For this world Chriſt laid down his life; And that to free them from Eternall death. Who can charge this Act with any imputation of injuſtice? Thus have I vindicated this ſecond Attribute alſo, the Juſtice of God. Now paſſe wee to the third.

Object. 3 How can this ſtand with the Grace and Mercy of God? his Grace towards us, his Mercy towards his Son?

1. How this ſtandeth with Grace.Allegat. 1. For his Grace towards us. This it is which is every where held forth and cryed up as that which hath the main ſtroake in the buſineſſe of Mans Salvation. [By Grace ye are ſaved, Eph. 2.8. The Grace of God which bringeth ſalvation, Tit. 2.11. Now how can this ſtand with ſatisfaction required, and received?

Anſ. To this it is anſwered; that were it ſo that this ſatisfaction were required and received from us, now it were inconſiſtent with Grace. But not ſo being received from another. Gods grace and Chriſts ſatisfaction are no waies repugnant:Gods Grace & Chriſts ſatisfaction no waies repugnant. The one doth not ſo much as cloude or darken the other. Nay, herein, in putting our ſalvation upon this way, the grace of God is gloriouſly exerciſed and manifeſted: In no way ſo much: p. 121So much will appear in diverſe particulars.Gods grace in this way gloriouſly manifeſted.

1. In that God was pleaſed thus to diſpence with his own Law. In diſpencing with his Law.The Law was peremptory, 1The day that thou eatest thereof, thou ſhalt die the death, Gen. 2.17. under that one particular, menacing every tranſgreſſion with death. Now with this Law, God (being the ſupream Law-giver, and ſo having power to diſpence with his own poſitive and penall Lawes) he diſpenceth, being content to accept that ſatisfaction which the Law required, from the perſon of another. This diſpenſation was an act of grace, free grace. God was no waies bound to admit of ſuch a ſatisfaction by a Surety: which the rigour of the Law exacted from the perſon of the offender.

2. That God was pleaſed to indulge ſuch a diſpenſation unto Men, not to Angels. For men not Angels.God 2ſpared not the Angels which fell (ſaith Saint Peter) but caſt them down to hell, and delivered them into chaines of darkneſſe, to be reſerved unto Judgment, 2 Pet. 2.4. Jude 6. Here is no relaxation but a ſtrict execution of Juſtice upon them. Not the like upon man. To him God grants a diſpenſation, a gracious diſpenſation, moderating Juſtice with Mercy, admitting ſuch a Satisfaction for him, not for the Angels.

3. That God did not only admit this way 3of Satisfaction, but himſelfe finde it out. p. 122In finding out this way.This was his Act, an act of his Wiſdome, God was in Chriſt reconciling the world to himſelfe, 2 Cor. 5.19. When men and Angels were at a loſſe, neither of them could find out a way of ſatisfaction unto the Juſtice of God, but by an eternity of puniſhment, now God himſelf findeth out a way. This was an act of Grace, of ſpeciall and ſingular Grace: there being nothing elſe that could move God to it but his Grace. Yet further,

4. That God ſhould put his own Son upon this Work.4. In putting his Son upon the work. His Son, his Naturall Son, his own Image, his onelyonly Son, his dear and welbeloved Son, his ſecond ſelfe: that he ſhould give him, here was grace, here was love, unparalell'd love. So God loved the world, that he gave his onelyonly begotten Son, John 3.16. So, how? So as cannot be either paralell'd, or expreſſed. That he ſhould give him, and that not only to declare the way and means of Reconciliation by his Doctrine in his Life, and to confirm it with his Blood in his Death, (which is the higheſt pitch that the Socinian reacheth,) but alſo to make Reconciliation, (as the Authour to the Hebrews hath it, cap. 2. ver. 17.) And that by making ſatiſfaction unto the Juſtice of God, by giving his life a Ranſome for us. Surely, never ſuch an act of Grace as this. [Herein God commendeth his love to us, that while we were yet ſinners Chriſt died for us, (ſaith Saint Paul) Rom. 5.8. Herein is love (ſaith Saint John) not that we love God, but that he loved us, and ſent p. 123his Son to be the Propitiation for our ſins, 1 John 4.10. This act of God in giving Chriſt unto death for us, how ever it was an act of Juſtice towards Chriſt, yet it was an act of Grace towards us. So the Apoſtle expreſly holdeth it forth, Heb. 2.9. That he by the grace of God ſhould taſte death for every man.] the grace of God towards the univerſality of his Elect, for whoſe ſake Chriſt was offered.

Henceforth then let the mouth of the Adverſary be for ever ſtopped.Chriſt's Satiſfaction exalteth God's Grace. Let not Socinians charge this upon us (as they do) that whileſt we aſſert the Satisfaction of Chriſt, we derogate and detract from the Grace of God: Nay, therein we advance and exalt it; and that far above what ever they by their doctrine do, or can do. To give Chriſt to be a Surety for us, is a greater act of grace then to give him to be a Teacher to us. To give him to die for us in our room and ſtead, is greater grace, then to give him onelyonly for a Guid to direct and lead us by his Doctrine, and Example. Yet further,

5. In the fifth place, Behold the Grace of God further exerciſed in the Application of this Satisfaction.5. In the free Application of this Satisfaction to ſome, not others. Where is it that God applyeth the death of Chriſt, maketh it effectuall to one and not to another? Surely this is no other but an act of Grace, free Grace. Let it then go for a moſt unjuſt and groundleſſe imputation, that Chriſt's Satisfaction cannot ſtand with the grace of God. when as the one ſhineth forth ſo clearly, ſo gloriouſly in the other.

p. 124Juſtification an act of grace, notwithſtanding this Satiſfaction.Alleg. But yet it will be ſaid, If ſuch a Satisfaction hath been made and received, how can Juſtification then be ſaid to be an act of Grace, free-grace? So we find it held forth in Scripture, Iſai. 43.25. I, even I am he (ſaith the Lord) that blotteth out thy tranſgreſſions for mine own ſake.] [Being juſtified freely by his grace (ſaith the Apoſtle) Rom. 3.24. Now how can this be, if ſuch a Satisfaction be made?

Anſ. To this it is anſwered. Still both theſe will ſtand well together. God blotteth out our ſins for his own ſake, and yet for Chriſt's ſake. The phraſe excludes our merits, not his merits. No, it is with his Blood that theſe ſins are blotted out, 1 John 1.7. Rev. 1.5. Again, well may God be ſaid to forgive ſins for his own ſake, whileſt he forgives them for his Son's ſake, in as much as Father and Son are both one. One, as in eſſence, ſo in will, and worke, only differing in order of working. Thus are they one in this act of Juſtification. And thence is it that forgiveneſſe of ſins is attributed ſometimes to Chriſt, Col. 3.13. Even as Chriſt forgave you.] And thus may we be ſaid to be juſtified freely by Grace, and yet through the merits of Chriſt. So much we may learn from the Apoſtle in that place alledged, Rom. 3.34. where he putteth them both together, [Being juſtified freely by his Grace through the Redemption that is in Chriſt Jeſus.] The like again Epheſ. 1.7. In whom we have Redemption through his Blood, the forgiveneſſe of ſins, according to the riches of his Grace. And well may theſe ſtand together, p. 125as being cauſes ſubordinate the one to the other. God's grace the ſupreme and firſt moving cauſe: Chriſt's Redemption the meritorious and procuring cauſe. Thus are we ſaid to be juſtified not onelyonly by Grace, but freely by Grace; viz. in reference to us, our merits: not ſo to the merits of Jeſus Chriſt.

Alleg. But it may be further ſaid,How Forgiveneſſe of ſin ſtandeth with this Satisfaction. Suppoſing ſuch a Satisfaction, how then can ſins be ſaid to be forgiven? That is the word in frequent uſe in Scripture. In the Lords Prayer, we pray, Forgive us our Debts. And ſo we finde Juſtification frequently called, the forgiveneſſe of ſins, (one part of it being, by a Synecdoche, put for the whole;) as in that place laſt named, Epheſ. 1.7. repeated, Col. 1.14. Now how can this ſtand with Satisfaction? where ſin is ſatiſfied for, how is it ſaid to be forgiven?

Anſ. For anſwer.The word foreign explained. The word there (and moſt commonly elſe-where) uſed for forgiveneſſe, is foreign; & it properly ſignifieth only a Diſmiſſion, a Diſcharge, a putting away a thing, upon what terms ſoever; ſo you find it often uſed in the proper ſignification. As in that place of the Apoſtle, 1 Cor. 7.11. where he prohibits the husband to put away his wife, the word is the ſame, foreign. And thus when it is applied unto ſins, it imports no more, but the diſmiſſion of them. So the vulgar Latine rendreth that petition, Dimitte nobis: Releaſe us our Debts, diſcharge them. Now this doth not exclude the Satisfaction of Chriſt. Nay, this Diſcharge is for that Satisfaction: p. 126So much we may learn from the Apoſtle in thoſe places alledged, Eph. 1.7. Col. 1.14. In whom we have redemption through his blood, the forgiveneſſe of ſins.] Marke it, theſe two, foreign and foreign, Redemption and Remiſſion may well ſtand together, in as much as this Remiſſion is througth that Redemption.

How ſins are ſaid to be freely forgiven; notwithſtanding this Satisfaction.Alleg. But it is further urged, that however that word will not reach it, yet there is another that will: viz. that which is made uſe of by the Apoſtle Col. 2.18. (as twice elſewhere in the ſame ſenſe, Col. 3.13. Eph. 4.32. where he tels the beleevers to whom he writes, that God had quickned them together with his Son, having forgiven them all their treſpaſſes.] There the word rendred [Forgiven] is not the ſame with that before, but another more ſignificant; foreign, Gratis donans, or condonans, freely pardoning and forgiving. The word imports a free diſmiſſion without any ſatisfaction.

Anſw. To this it is anſwered as before. It is true, Thus our ſins are pardoned to us, Gratis ſine merito noſtro, contrà meritum; freely without any merit of ours, nay, againſt our merits: But not ſo without the merits of Chriſt; no it is for Chriſt's ſake that God doth thus freely forgive ſin unto us. So the Apoſtle himſelf elſwhere explains it, Eph. 4. laſt. Even as God for Chriſts ſake hath forgiven you] The word is the ſame, foreign, freely forgiven. Yet it was foreign, In Chriſt, i. e. p. 127ob, or propter Chriſtum, for Christs ſake. And that not only Chriſto deprecante (as Grotius in his Comment would blanch it) at his Intreatie, but Chriſto ſatisfaciente, upon his Satisfaction. Thus are our ſins ſaid to be forgiven, and that freely, Gratis quoad nos, etſi non gratis abſolutè, freely in reſpect of us, though not freely in reſpect of Chriſt.

Alleg. But yet it is alledged.The Parable explain'd Mat. 18.3.Matt 18:3 The forgiveneſſe of ſins is ſet forth to be an act abſolutely free. What elſe meanes that Parable which we meet with Mat. 18.23. &c. where a certain King is brought in forgiving his ſervant his debt without any ſatisfaction? Now who is that King but God? who dealeth with his ſervants after the ſame manner in the Remiſſion of their ſins.

Anſw. To this it is anſwered, 1. that Parables are no convincing Arguments. However (in the 2^d place) they muſt not be ſtretched beyond the ſtaple, beyond that point to which they are directed, and at which they aim: In ſo doing men may make (and ſome have made) ſtrange worke with Parables. In that of Luke 12.39, 40. our Saviour compareth himſelf to a Theife: And cap. 16. ver. 8. he propounds the pattern of the unjuſt Steward for our Imitation. Parables therefore muſt be tenderly handled: As for that which is here caſt in our way, being rightly looked upon, it maketh nothing againſt the point in hand. True, God is that King and he for giveth our ſins as that King did his p. 128ſervants debt, freely without any ſatisfaction on our part.

Reply. Why, but that King received no ſatisfaction at all, neither from the ſervant himſelfe, nor from any other.

Anſw. Here the parable is ſtretched beyond the ſtaple, urged beyond the intendment of it: which is only to ſhew, that as that King diſcharged his ſervant without any ſatisfaction from him, he not being par ſolvendo, not able to make any ſatisfaction; even ſo doth God deal with his ſervants, freely forgiving their ſins, without any ſatisfaction from them, which they are never able to make. This is all that can be extorted from that Parable.

Repl. But yet they reply. God ſo forgiveth us,God forgiveth ſin without any recompence. as he would have us to forgive others. That is the main ſcope of the Parable; as we may learn from the laſt verſe of that chapter. And thus the Apoſtle alſo preſſeth it, that herein Chriſtians ſhould make God their pattern; [Forgiving one another even as God hath forgiven you, Eph. 4. laſt. Now this we are to do freely. Thus are we to give freely, hoping for nothing again, Luke 6.35. And thus are we to forgive, oft-times without any recompence.

Anſw. And thus doth God forgive us, without any Recompence, whether from us, or any other. As for the ſatisfaction made by Chriſt, God is no gainer by it: only the p. 129Law is thereby ſatisfied. Even as it is with one who freely (as a Chriſtian) forgiveth another ſome capitall offence commited againſt his owne perſon, yet leaveth him to give ſatisfaction to the Law, which it is not in his power to abſolve and free him from: He is no gainer by that ſatisfaction; no more is God by that ſatisfaction which is made by Chriſt. This is to him no advantage: So as ſtill he pardoneth us freely. And thus you ſee how this Doctrine of Chriſt's ſatisfaction it conſiſts well enough with the Grace of God, his Grace towards us.

Alleg. But yet it may ſeem not to ſtand with his Mercy towards Chriſt. How Chriſts ſatisfaction ſtandeth with Gods mercy to his Son.Here is the ſecond branch of this grand Objection. That God ſhould thus deal with his Son, his dear Son, his OnelyOnly Son, his Innocent Son, thus to deliver him up to the death, as a Surety for our ſakes: Here the Adverſary with open mouth exclaims againſt this our doctrine, as charging God with the greateſt Immanitie and Cruelty that ever was heard of.

Anſ. But theſe words are but wind:Chriſts ſufferings inflicted by God his Father, without any cruelty. As for the Torments and ſufferings, what ever they were, that Chriſt was ſubjected unto, they themſelves will not deny but that they were inflicted upon him by God his Father. Should they deny it, the Prophet Iſaiah, wil aver it Iſa. 53.20. It pleaſed the Lord to bruiſe him, he hath put him to grief.] Now who dare p. 130herein charge God with Cruelty? Then, and not elſe, is one ſaid to be cruell towards another, when he putteth him to torment or pain without a cauſe; or putteth him to great torment for a ſmall cauſe. The Chyrurgian that puts his patient to great pain for the ſaving of life or limb, when there is no other way of Cure, he is not therein to be accounted cruell. Thus ſtandeth the caſe here. It was not without cauſe, and great cauſe, that God thus delivered his Son to the death. This he did, not only for thoſe ends aſſigned by the Socinian, that he might ſeal his doctrine with his blood, and ſhew himſelfe a pattern of Obedience: but for a greater end then theſe, viz. for the Redemption of a world (as I ſhowed you) & that when there was no other Remedy. Grotius de ſatisfact. cap. 6.Now (as Grotius well preſſeth it againſt them) this End being added to thoſe by them alledged, it cannot make Chriſts ſufferings greater then they were, which they themſelves acknowledg were inflicted by God his Father, and that without any Cruelty. Nay, by how much the ends propounded were more and greater, ſo much the further were thoſe ſufferings from all appearance of cruelty. So as our doctrine in this regard freeth the Majeſty of God from ſuch an Imputation far more then theirs.

Chriſt able to undergo and overcome them.2. Beſides, (what is alſo conſiderable) Though the ſufferings of Chriſt were great, yet was there no ſuch Cruelty in inflicting them upon him, who was able both to undergoe, p. 131and overcome them. This was Jeſus Chriſt able to do. As he had power to lay down his life; ſo alſo to take it up again, John 10.18. That burden which would cruſh a child, a ſtrong man will go lightly away with, as Samſon, being incloſed within the walls of Gaza, did with the Gates thereof, which he took upon his ſhoulders and carried up to the top of the mountain, Judg. 16.3. Thus did the Lord Jeſus, being incloſed in the Grave, he carried away the gates of death, which would have cruſhed all the ſons of Men into the pit of Hell. So as thoſe ſufferings, though great in themſelves, yet to him they were not ſo great. His dying was but a Taſting of Death (as the Apoſtle calleth it) Hebrews 2.9.

but I will follow the Adverſary no further. You now ſee theſe his ſuppoſed ſtrong-holdes (in a good ſenſe) ſlighted; Thoſe locks wherein he conceived his ſtrength to ly, cut off the Arguments and Allegations producible in this cauſe, with the ſeverall improvements of them, clearly anſwered and ſatisfied.Queſt. OnelyOnly a Query or two is yet behind:Whether God could not have pardoned ſin without any ſuch ſatisfaction. which I ſhall ſend away with their Reſolutions briefly, and ſo diſmiſſe this point.

Q. 1. Could not God have pardoned ſin freely without any ſuch Satisfaction? And might he not have done it? Anſwer. 1

A. 1. To this it is anſwered.From Power to Will, no good Conſequence. 1. A poſſe ad eſſe, or velle. &c. From Power to Act, or from p. 132Power to Will, the Conſequence wil not hold. Becauſe a man can do, or may do ſuch, or ſuch a thing, it cannot thence be concluded, that he hath done it, or wil do it. Suppoſe that God might have pardoned ſin in ſuch a way, yet it will not thence follow that he hath done it.

Anſwer. 2 A. 2. But (2^ly) without any derogation from the perfection and abſoluteneſſe of his Power,How it may be ſaid that God could not do this. it may be ſaid with a reverence, that this was a thing which God could not do. OnelyOnly let it be rightly underſtood. Not that it is ſo in it ſelf, abſolutely conſidered; but ex ſuppoſito, upon the ſuppoſition of his Decree. Gods decree was that ſin ſhould be puniſhed with death, that the one ſhould be the wages of the other. And that decree was gone forth, the ſentence was paſt upon man to that purpoſe; The day thou eateſt thereof, thou ſhalt dye the death, Geneſis 2.17. Now this being preſuppoſed, it may with reverence be ſaid, that God could not pardon ſin, without ſome ſuch ſatisfaction as the Law required.

Neither is this to be attributed to any defect of Power in him, but to the perfection of his nature. Upon this account it is that wee ſay, that God cannot do this or that, which man can do. He cannot ſin: he cannot Lye, Tit. 1.2. It is Impoſſible he ſhould do ſo, Heb. 6.18. And why ſo? The Apoſtle renders a reaſon for it 2 Tim 2.13. He cannot deny himſelf. Gods Truth and Juſtice, they are himſelfe. p. 133And being ſo, he cannot go againſt them. And thus is it in this caſe. To pardon ſin without any ſatisfaction (ſuppoſing the foreſaid decree, and ſentence) it cannot ſtand with the Truth and Justice of God, and therefore he cannot do it. This is Gods foreign, (as the Apoſtle cals it Rom. 1. laſt) The Judgement of God, (Jus Dei (ſaith Beza) Gods right: Juſtitia Dei (ſaith Eraſmus and the Vulgar,) Gods Juſtice,) that they which do ſuch things are worthy of death.] This is not only a Poſitive Law, but Lex naturae, the very Law of nature: a Law Originally ingraven in the nature of God himſelf, and by him (as a Counterpane from that Originall) imprinted upon the nature of man. And being ſo, God could not go againſt it, ſo as to let ſin go alogether unpunſhed. This he could not do without wrong and injury to himſelf.

Repl. No? (may ſome ſay) May not men without any wrong or injurie remit what they pleaſe of their owne right?Whether men may alwayes remit what they pleaſe of their own right.

Anſwer. To this it is anſwered, 1. This is not univerſally true. Some caſes there are, wherein men may not part with their owne right. Parents may not remit that honour and Obedience which of right is due to them from their children. Husbands muſt not part with their Headſhip, which they have over their Wives. And why? becauſe this were againſt the p. 134Law of God, and the Laws of nature. It is a good limitation which is given by Caſuiſts to that vulgar Maxime, A man may part with as much of his own right as he will to another, but it muſt be Salvo jure tertii, ſaving the right of a third. Saving the right of God, of the Law, of the Magiſtrate, of a mans Neighbour. Where any of theſe are wronged or injured by the Conceſſion, a man may not part with his owne right. Now thus ſtandeth it here, ſhould God paſſe by ſin without any ſatisfaction, it would bee a wrong to his Law, as well as to his Truth and Juſtice. And therefore it cannot bee.

2. But 2^ly, Suppoſe man might do this, yet God cannot. This may ſeem a Paradox, but we ſhall find it a Truth. Though man may part with his owne right, yet God cannot. How ſo. Becauſe Gods right is himſelfe, Deus ipſe eſt jus ſuum. Marke it. Gods right is himſelfe, and therefore he cannot part with it. Upon this Account a man may part with his eſtate, where he may not part with his Life. The one is himſelfe; ſo is not the other. And ſuch is Gods Right, his Truth, and Juſtice, they are himſelfe. Should he do any act againſt them, therein he ſhould deny himſelf; which he cannot doe.Queſt.

Q. 2. But (ſuppoſing a ſatisfaction requiſite and neceſſary) could not God have found out ſome other wayCould not God have found out ſome other way? for the making of that Satisfaction? p. 135Was there no way but his own Son muſt undertake that Work?

Anſ. To this I anſwer.Anſwer. In this Enquiry there is too much Curioſity. Too much curioſity in this Enquiry.What God out of the liberty of his will, and infinite depth of his Wiſdome might have done, it is not for us to enquire. We ſee what he hath done, what way it is that he hath laid out: and therein let us admire and adore that infinite wiſdome, which hath found out this way. It is not without cauſe, that the Apoſtle ſpeaking of the Doctrine of the Goſpel, he calleth it Wiſdom, & the Wiſdom of God, & the Wiſdom of God in a myſtery, 1 Cor. 2.6, 7. Herein was the Wiſdom of God gloriouſly manifeſted in finding out this way, this means of Reconciliation for loſt man-kind, through the ſatisfaction of his Son: which had not he laid out, it had been paſt the skill of all the men and Angels in the world ever to have found out either that, or any other.

Now this being ſo, it might be ſufficient to ſtop any further enquiry touching the reaſon of this Counſel of God: which yet becauſe it is propounded as a Queſtion, I ſhall in the laſt place returne an Anſwer to it briefly.

Queſt.Queſtion. Wherfore was God pleaſed to put man's ſalvation upon this way? Wherefore God put the Salvation of man upon this way?To lay out this way of Reconciling man to himſelf, viz. by the way of Satisfaction made by his Son?

Anſ. For anſwer. 1. It is not for us herein to be too curiouſly inquiſitive, in prying into the Counſels of God, to find out the Reaſon p. 136of his Decrees. God's Counſels unſearchable.This is not allowable among men, that private perſons ſhould pry too far into the myſteries of State, to enquire into the privy Counſels of their Superiours. Much leſſe to look into God's Ark, Heaven's Cabinet. As for the Counſels of God, there is a depth in them; a depth to be adored, not fadomed. Bleſſed Paul, though he had been wrapped into the third Heavens, yet in the Contemplation hereof ſtands afar off, breaking forth into that patheticall Rapture, foreign, O the depth of the riches both of the wiſdome and knowledge of God! How unſearchable are his Judgements, and his wayes paſt finding out? For who hath known the mind of the Lord? or who hath been his Counſellour? Rom. 11.33, 34. Such are the Counſels of God oft-times, that ſhould men attempt to ſearch into them, the beſt they could expect would be to loſe their labour. In ſome things (it may be) there is no reaſon to be given, ſave onelyonly the Will of God. This was all the reaſon that Paul could give for thoſe eternall Decrees of Election, and Reprobation. [He hath mercy on whom he will have mercy, and whom he will, he hardneth, Rom. 9.18. Other reaſon (though we know that being the ſupreme Reaſon, he doth nothing without) God is not bound to give.

Anſw. 2 But (ſecondly) it is not ſo here. That God was pleaſed to put our ſalvation upon this way, it was not without reaſon, great reaſon. In as much as in this way there is a joynt Manifeſtation In this way there is a joynt manifeſtation of Godsof thoſe two great and Cardinall Attributes p. 137of God (which David ſingleth forth to make the matter of his Song, Pſal. 101.1.) his Juſtice, and his Mercy. His Juſtice againſt ſin; his Mercy to ſinners: Both theſe are gloriouſly exerciſed and manifeſted in this Satiſfaction of Chriſt: his Juſtice in requiring it, his Mercy in accepting it.

1. His Juſtice 1. Juſtice.in requiring it. That God ſhould not pardon ſin without ſatisfaction. That he ſhould exact that ſatisfaction from his Son, having as a Surety undertaken it. Herein hath God declared his hatred, and indignation againſt ſin, which he will not let go unpuniſhed: His Juſtice, his impartiall Juſtice in executing the Law upon whomſoever he found obnoxious to it, though otherwiſe never ſo near, or dear to himſelfe.

2. His Mercy, 2. Mercy.in relaxing the Law, diſpenſing with it; Accepting ſatisfaction from the perſon of another; and giving his own Son to make that ſatisfaction; here was riches of Grace, riches of Mercy towards loſt mankind. Thus did Juſtice and Mercy here meet together, kiſſing each other. And upon this account it was that God was pleaſed to pitch upon this way of Reconciliation rather then any other.