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New
England
Christs
Sufferings
William
Pynchon
New
England
R.
I.
Thom.
Newberry
That
in
case
he
did
first
eat
of
the
Tree
of
Life
,
then
his
Promise
and
Covenant
was
,
That
he
and
all
his
natural
posterity
should
be
confirmed
in
his
created
natural
perfections
for
ever
;
But
in
case
he
did
first
eat
of
the
Tree
of
Knowledge
of
good
and
evil
,
then
his
threatning
was
,
That
both
he
and
all
his
natural
posterity
should
die
a
spiritual
death
in
sin
.
That
he
should
divide
the
spoil
with
the
strong
,
The
fundamental
grounds
of
Christianity
,
do
inforce
us
to
grant
,
That
in
the
Divine
nature
(
though
most
indivisibly
one
)
there
is
an
eminent
Ideal
pattern
,
of
such
a
distinction
as
we
call
between
party
and
party
,
a
capacity
to
give
,
and
a
capacity
to
receive
;
a
capacity
to
demand
,
and
a
capacity
to
satisfie
&c.
Gen.
4.
Heb.
Abraham
,
That
he
did
obey
his
voyce
,
and
keep
his
charge
,
his
Commandements
,
his
Statutes
,
and
his
Laws
,
And
that
he
would
teach
his
children
and
his
houshold
after
him
to
keep
the
way
of
the
Lord
,
Gen.
King
.
13.
9.
&c.
And
that
you
may
be
still
guided
in
the
wayes
of
truth
and
life
,
until
you
obtain
the
end
of
your
faith
,
even
the
salvation
of
your
soul
.
IN
this
insuing
Reply
,
both
to
Mr.
Foundation-principles
,
and
also
to
his
several
Answers
to
the
Dialogue
(
called
,
I
do
often
conclude
my
several
Replies
with
this
intreaty
to
the
Judicious
Reader
,
to
judge
between
us
,
which
of
us
doth
give
the
righ●est
sense
of
the
blessed
Scriptures
in
these
insuing
Controversie
.
did
much
commend
the
Synagogue
of
the
for
their
better
,
more
noble
,
and
more
ingenuous
disposition
(
beyond
the
Synagogue
of
the
because
they
searched
the
Scriptures
daily
whether
those
things
were
so
or
no
,
as
had
taught
in
their
Synagogue
For
in
two
main
points
of
Religion
touching
mans
Redemption
,
which
taught
in
their
Synagogue
)
he
differed
much
from
their
common
received
opinion
:
For
first
,
hee
opened
and
alledged
from
the
Scriptures
,
That
the
Messiah
must
needs
have
suffered
(
namely
,
that
by
the
necessity
of
the
eternal
Decree
and
Covenant
,
he
must
needs
take
on
him
our
true
humane
nature
from
the
Seed
of
the
woman
,
and
that
in
that
nature
as
it
was
accompanied
with
our
true
humane
affections
and
passions
,
he
must
needs
enter
the
Lists
and
Combate
with
Satan
for
the
victory
,
for
God
had
proclaimed
an
utter
enmity
between
them
in
and
then
he
also
told
the
Devil
that
he
should
have
full
liberty
and
power
to
peirce
this
Seed
of
the
woman
in
the
foot-soals
,
as
a
sinful
Malefactor
on
the
Cross
,
And
secondly
,
Hee
opened
and
alledged
from
the
Scriptures
,
That
the
Messiah
must
also
of
necessity
rise
again
from
death
to
life
on
the
third
day
,
In
these
two
main
points
differed
much
from
the
common
received
opinion
of
the
for
their
common
received
opinion
was
,
That
their
Messiah
should
come
into
the
world
as
a
stately
conquering
Monarch
,
to
redeem
them
from
the
Tyranny
of
the
Nations
of
the
world
and
to
restore
them
again
into
their
own
land
,
in
a
more
glorious
manner
than
ever
before
.
And
secondly
,
it
was
their
common
opinion
,
that
their
Messiah
should
not
dye
at
all
,
but
that
he
should
continue
alive
for
ever
in
his
stately
monarchy
.
This
was
their
common
received
opinion
of
Redemption
by
the
Messiah
,
as
it
is
evident
by
and
by
Paraphrase
,
and
by
their
which
is
cited
by
and
translated
by
Mr.
p.
31.
&c.
And
therefore
when
opened
and
alledged
from
the
Scriptures
that
the
Messiah
must
needs
have
suffered
from
Satan
and
his
Instruments
for
their
redemption
,
it
was
a
great
stumbling
block
of
offence
to
the
in
general
and
yet
notwithstanding
some
few
of
their
Doctors
held
and
wrote
otherwise
,
namely
,
That
the
Messiah
must
suffer
much
evil
from
the
enmity
of
Satan
;
For
saith
in
the
Trueness
of
Religion
,
page
531.
Some
of
the
in
the
say
,
That
Christ
should
be
distressed
as
a
woman
that
labors
of
a
child
,
according
as
saith
,
He
had
great
Anguishes
to
suffer
,
but
that
he
would
indure
them
willingly
to
deliver
man
from
sin
.
And
(
saith
he
)
saith
,
That
Satan
should
be
an
enemy
to
him
,
and
to
his
Disciples
.
And
,
saith
he
,
in
the
book
of
where
it
is
written
This
Bread
(
saith
the
Commentary
)
is
the
bread
of
the
anointed
King
(
or
Messiah
)
who
shall
be
broken
for
mens
sin
,
and
indure
great
torments
,
as
it
is
written
in
And
saith
he
writeth
thus
,
Wo
worth
the
Murtherers
of
for
they
shall
kill
Christ
;
God
will
send
his
Son
cloathed
in
mans
flesh
to
wash
them
,
and
they
will
kill
him
:
And
saith
he
,
Whereas
it
is
said
,
we
be
healed
by
his
death
(
or
stripes
)
the
ancient
understand
it
of
Christ
,
and
say
that
the
Angels
had
taught
them
,
that
the
clensing
away
of
sin
should
be
done
upon
Wood.
And
saith
in
page
saith
,
That
the
Messiah
shall
by
his
death
save
race
,
and
deliver
mens
souls
from
Hell
,
and
therefore
hee
shall
be
called
,
And
secondly
,
Some
few
of
the
Doctors
did
also
hold
the
Resurrection
of
the
Messiah
;
For
saith
in
page
the
son
of
and
others
,
do
expound
these
Texts
of
the
Resurrection
of
Christ
,
And
say
the
commenting
on
There
are
many
a
three
dayes
in
the
holy
Scriptures
,
of
which
one
is
the
Resurrection
of
the
Messiah
,
See
These
two
points
of
Doctrine
which
was
scoffed
at
by
the
wise
Philosophers
of
the
Act.
17.
18
&c.
(
which
was
held
but
by
a
very
few
among
the
taught
to
be
the
only
truth
in
their
Synagogues
,
and
he
opened
and
alledged
the
Scriptures
to
prove
these
points
.
But
because
these
points
of
Doctrine
were
contrary
to
their
now
common
received
opinion
,
Therefore
the
Church
or
Synagogue
of
(
being
forestalled
by
their
erronious
judgements
)
were
inraged
at
it
,
and
like
mad
men
,
did
teoth
and
nayl
persecute
for
it
,
but
yet
he
was
hid
from
their
rage
,
and
he
that
held
the
truth
was
glad
to
obscure
himself
at
the
present
,
and
to
haste
away
out
of
their
Jurisdiction
unto
the
Jurisdiction
of
the
Synagogue
of
But
when
the
had
knowledge
thereof
,
they
sent
thither
also
,
and
stirred
up
the
people
against
verse
13.
because
hee
hold
and
taught
the
said
Doctrine
there
.
But
although
at
the
first
it
seemed
very
strange
,
and
new
,
to
them
of
as
it
did
to
them
of
yet
they
did
not
persecute
for
it
,
because
the
chief
Rulers
there
were
of
a
more
wise
,
temperate
and
noble
disposition
than
they
of
and
therefore
they
took
a
wiser
course
And
this
is
worthy
of
all
due
consideration
,
that
they
did
not
content
themselves
with
a
superficial
search
of
one
day
and
away
,
but
they
made
it
their
daily
work
to
search
the
Scriptures
,
neither
did
they
trust
only
to
the
Expositions
of
those
Doctors
that
were
now
commonly
received
,
but
they
searched
into
the
Scriptures
themselves
,
conferring
what
had
taught
,
and
his
proofs
,
with
the
Doctrine
of
and
the
Prophets
,
held
forth
in
the
Old
Testament
,
concerning
the
promised
Messiah
where
the
first
Scripture
to
be
examined
is
in
And
first
,
By
this
means
two
points
of
Doctrine
which
seemed
new
to
them
,
at
the
first
shew
,
was
found
by
them
to
be
the
only
true
Doctrine
of
the
blessed
Scriptures
;
and
by
that
means
many
of
them
beleeved
the
said
points
,
with
many
honourable
women
,
which
were
and
of
men
not
a
few
,
verse
Secondly
,
By
this
means
new
Doctrine
(
in
shew
)
escaped
the
of
Heresie
in
this
place
Thirdly
,
By
this
means
the
Synagogue
of
escaped
from
being
ranked
by
the
holy
Ghost
in
the
number
of
the
other
inraged
zealous
persecutors
of
the
truth
.
I
do
earnestly
therefore
intreat
thee
,
Good
Reader
,
as
thou
desirest
to
escape
the
of
a
Persecutor
,
and
as
thou
desirest
to
have
the
like
commendations
with
those
of
search
the
blessed
Scriptures
,
not
only
superficially
,
and
by
some
common
received
Expositors
,
but
search
them
deliberately
,
and
search
them
daily
,
and
then
thou
shalt
be
the
better
able
to
try
which
of
us
do
give
the
true
sense
of
the
blessed
Scriptures
,
for
as
saith
of
Epistle
to
the
dispersed
some
things
are
hard
to
be
understood
,
which
they
that
are
unlearned
and
unstable
wrest
,
as
they
do
also
other
Scriptures
,
to
their
own
destruction
,
and
therefore
be
diligent
in
thy
search
,
and
the
rather
,
because
Interpreters
give
variety
of
interpretations
,
and
therefore
look
well
to
the
Context
,
and
look
well
to
the
force
and
use
of
the
original
word
,
by
comparing
it
with
the
Context
,
and
with
other
Scriptures
;
for
when
went
about
to
convince
error
,
and
to
confirm
the
truth
,
he
disputed
out
of
the
Scriptures
,
and
so
disputed
out
of
the
Scriptures
And
our
Savior
said
,
Yee
erre
,
not
knowing
the
Scriptures
,
meaning
thereby
,
that
they
did
erre
,
because
they
did
mis-understand
the
Scriptures
;
for
though
they
knew
the
letter
of
the
Scriptures
,
and
had
them
in
great
reverence
,
yet
they
did
erre
because
through
a
superficial
perusal
,
they
took
them
in
a
wrong
sense
.
Now
the
first
Scripture
wherein
the
true
Plat-form
of
our
Redemption
is
first
declared
,
is
In
this
Scripture
God
doth
first
proclaim
an
utter
enmity
between
the
seed
of
the
Woman
and
the
seed
of
the
Serpent
;
and
in
that
Text
God
told
the
Devil
,
that
one
of
the
seed
of
that
deceived
sinful
Woman
,
should
in
his
true
humane
nature
try
Masteries
with
him
,
and
conquer
him
,
and
he
told
Satan
that
he
should
have
his
full
liberty
to
do
what
he
could
,
either
by
fraud
or
by
force
,
to
hinder
this
seed
of
the
Woman
from
breaking
his
Head-plot
,
and
so
from
winning
the
prize
of
mans
Redemption
,
and
therefore
God
gave
him
full
liberty
to
use
him
as
a
sinful
Malefactor
,
and
to
peirce
him
in
the
Foot-soals
,
to
try
if
by
any
means
he
could
disturb
his
patience
;
And
in
this
Combate
Christ
covenanted
that
his
humane
nature
should
strive
lawfully
,
and
not
suffer
his
patience
to
be
disturbed
,
nor
his
obedience
to
be
any
wayes
perverted
,
until
he
had
finished
the
Combate
with
Satan
,
and
then
he
also
covenanted
in
the
perfection
of
that
obedience
to
make
his
soul
a
sacrifice
for
the
procuring
of
Gods
Reconciliation
.
And
hence
it
also
follows
,
That
God
the
Father
had
covenanted
to
,
and
with
Christ
,
that
he
would
accept
his
Combate
,
and
his
Sacrifice
as
a
valuable
consideration
for
the
procuring
of
his
Reconciliation
to
all
the
Elect.
And
thus
it
was
declared
that
the
seed
of
the
Woman
should
break
the
Devils
Head-plot
,
and
win
the
prize
,
which
was
the
Redemption
of
all
the
Elect
from
Satans
spoyl
.
And
first
,
From
this
Proclamation
of
Enmity
,
and
from
this
first
Declaration
of
the
Combate
with
Satan
,
and
of
the
Victory
by
the
seed
of
the
deceived
Woman
in
must
all
the
following
Scriptures
have
reference
for
their
true
Exposition
.
And
secondly
,
From
this
Scripture
it
is
most
evident
,
That
all
Christs
outward
suffering
were
by
Gods
appointment
to
be
inflicted
on
him
from
the
malice
of
Satan
,
and
his
Instruments
;
and
that
all
his
inward
sufferings
in
his
vital
soul
,
were
to
be
assumed
and
exercised
from
his
own
true
humane
affections
and
passions
(
which
he
took
from
the
seed
of
the
Woman
)
in
relation
to
his
ill
usage
from
his
Enemy
Satan
.
And
thirdly
,
Neither
in
this
,
nor
in
any
following
Scripture
,
is
there
any
mention
that
Christ
was
to
be
made
a
sinner
by
Gods
judicial
imputation
,
there
is
no
such
Court-language
in
the
Scriptures
,
neither
is
the
term
Hell-torments
,
nor
the
second
death
,
nor
the
term
from
Gods
immediate
wrath
,
applied
to
Christ
,
neither
in
this
,
nor
in
any
other
Scripture
,
though
Mr.
hath
perverted
most
dangerously
many
of
the
blessed
Scriptures
so
to
speak
.
Fourthly
,
When
this
first
Declaration
in
is
rightly
understood
,
and
conferred
with
all
the
other
Scriptures
that
speak
of
Christs
sufferings
;
it
will
fully
declare
,
That
Mr.
Tenents
are
most
dangerously
erronious
;
and
it
will
confirm
the
truth
of
the
Dialogue
.
Fifthly
,
This
Text
of
being
rightly
understood
will
be
a
general
Key
to
open
all
the
other
Scriptures
that
speak
of
the
sufferings
of
Christ
,
in
their
right
sense
.
Sixthly
,
In
this
Scripture
is
set
out
both
the
person
and
office
of
the
Mediator
.
First
,
The
term
he
relates
to
his
humane
nature
from
the
seed
of
the
Woman
.
And
secondly
,
The
term
he
relates
to
his
divine
nature
,
or
else
he
could
not
have
taken
the
seed
of
the
Woman
without
original
sin
.
Thirdly
,
His
office
is
declared
to
be
a
Combater
with
Satan
in
his
humane
nature
,
as
it
was
accompanied
with
our
true
humane
affections
and
passions
.
And
it
was
declared
,
that
Satan
his
envious
Combater
should
have
his
full
liberty
to
do
his
worst
to
provoke
his
passions
,
to
some
distemper
or
other
,
that
so
he
might
spoyl
his
obedience
,
and
so
hinder
him
from
making
his
soul
a
Sacrifice
,
as
it
is
further
declared
in
this
Reply
.
Good
Reader
,
Let
this
eminent
example
of
these
ingenuous
make
thy
spirit
calm
and
deliberate
,
to
search
into
the
blessed
Scriptures
daily
,
whether
of
us
have
given
the
right
sense
,
that
error
may
be
avoided
,
and
that
the
truth
may
be
imbraced
,
and
confirmed
to
thy
soul
,
and
to
the
Church
of
God
,
when
we
are
dead
and
gone
.
Anthony
Burges
The
true
Doctrine
of
Iustification
,
the
second
Part
,
Meretorious
Price
What
new
doctrine
is
this
THE
Covenant
of
Works
made
with
was
not
made
in
relation
to
his
obedience
or
disobedience
to
the
Moral
Law
of
Nature
,
as
Mr.
holds
,
but
in
relation
to
his
obedience
or
disobedience
to
a
meer
positive
symbolical
command
,
about
things
indifferent
in
their
own
nature
,
Rom.
3.
27.
and
Gal.
3.
2
,
3.
Rom.
the
Lord
of
the
Sabbath
A
greater
than
the
Temple
is
here
,
Matth.
One
of
the
Zeraphims
came
slying
unto
me
having
a
live
coal
in
his
hand
,
which
he
had
taken
with
the
tongs
from
the
Altar
,
and
he
laid
it
upon
my
mouth
and
said
,
Lo
,
t●●●
hath
touched
thy
lips
,
and
thine
iniquity
is
taken
away
,
and
thy
sin
is
purged
,
P.
Martyr
Peter
Martyr
Inst.
b.
3.
c.
11.
sect.
c.
14.
sect.
Rom.
ult
Peter
Martyr
Peter
Martyr
Ester
9.
12
,
13
,
14.
Exod.
17.
16.
1
Sam.
Trap
,
Heb.
Whom
seek
y●e
,
I
am
he
,
Caius
Gracchus
Lord
I
will
lay
down
my
life
for
thy
sake
,
that
another
shall
carry
thee
whither
thou
wouldest
not
And
first
the
true
Nature
of
the
first
Covenant
is
Discussed
.
GOD
in
the
First
Covenant
(
the
substance
whereof
,
Do
this
and
thou
shal●
live
,
But
in
the
doy
thou
eatest
thereof
,
thou
shal●
dye
,
proceeded
with
man
in
a
way
of
Iustice
.
Gen.
1.
29.
Gen.
2.
9.
Gen
3.
2.
Gen.
Christopher
Carlile
(
Gnets
Cojim
[
Neshama●
(
I●
the
day
thou
eatest
thereof
,
thou
shalt
surely
dye
)
Vindiciae
legis
lect.
13.
p.
123.
&
Vindiciae
Faederis
,
●
Heb.
10.
10.
Heb.
7.
27.
Heb
And
it
may
well
be
called
the
Law
of
nature
,
but
not
a
Covenant
of
nature
,
And
obedience
Thomas
Goodwin
In
vindiciae
Faederis
As
God
at
Mount
Sinai
,
after
the
Decalogue
,
gave
the
Judicial
and
Ceremonial
Laws
,
which
were
accessory
Commands
,
part
of
,
and
reducible
thereunto
,
as
conclusions
to
their
principles
;
So
God
at
the
Creation
,
having
given
the
Law
unto
by
writing
it
in
his
heart
,
After
that
,
gave
him
this
accessory
Command
concerning
the
Tree
of
Knowledge
of
good
and
evill
,
part
of
,
and
reducible
thereto
,
as
a
conclusion
to
its
principle
.
And
in
He
concludes
that
the
transgression
of
in
eating
of
the
forbidden
fruit
was
a
transgression
of
the
same
Law
of
works
which
was
given
afterwards
by
It
was
a
desire
to
her
eyes
,
and
she
saw
it
was
good
for
food
,
and
a
Tree
to
be
desired
,
&c.
He
that
look●
upon
a
woman
to
lust
after
her
,
hath
committed
adultery
in
his
heart
,
In
the
day
thou
eatest
thereof
shalt
thou
dye
the
death
Thou
shalt
not
eat
of
the
Tree
of
knowledge
of
good
and
evil
.
Asser
.
4.
page
Mat.
26.
39.
Luke
Es.
53.
10.
When
he
shall
make
his
soul
an
offering
for
sin
,
he
shall
see
his
Seed
,
and
the
pleasure
of
the
Lord
shall
prosper
in
his
hands
.
Peter
Martyr
part
2
cap.
1.
Sect.
Zanchy
Tract
.
Theol
c
4.
de
peccato
originall
.
For
a
good
tree
cannot
bring
forth
evill
fruit
.
Hence
Satan
Peter
Martyr
)
Adam
Hence
Sathan
That
four
things
were
requisite
to
justification
by
the
works
of
the
Law
.
That
justification
was
promised
to
eternal
continuance
in
obedience
.
That
upon
supposition
of
continuance
in
obedience
,
all
the
acts
of
his
obedience
,
even
to
the
finishing
of
perfect
Righteousnesse
,
had
been
imputed
unto
his
seed
according
unto
the
nature
of
the
Covenant
of
works
,
unto
their
attaining
of
justification
by
the
Law
.
Adams
justification
consisted
not
in
one
act
of
obedience
.
Vindicae
Legis
Wotton
de
Recon
.
peccatoris
part
.
The
Examination
of
That
the
first
Covenant
was
made
in
relation
to
obedience
,
or
disobedience
,
to
the
moral
Law
of
Nature
,
and
that
is
by
(
This
do
,
and
thou
shalt
live
)
Ball
)
Do
this
and
live
,
Do
this
and
live
If
ye
will
obey
my
voyce
,
and
do
my
Commandements
,
ye
shall
be
to
me
a
peculiar
treasure
,
The
Doers
of
the
Law
are
justified
,
Do
this
and
live
Do
this
and
live
Do
this
and
live
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
&c.
Do
this
,
and
thou
shall
live
,
Do
this
and
live
Which
if
a
man
do
,
he
shall
live
in
them
,
Do
the
Feast
of
Weeks
Do
the
Sabbath
day
Do
the
Passeover
Do
the
Feast
of
Boothes
Do
Sacrifice
Do
thy
Sin
Cain
,
If
thou
do
well
,
shalt
thou
not
be
accepted
?
Do
this
and
live
He
that
doth
the
will
of
my
Father
,
This
is
the
will
of
my
Father
,
that
he
which
beleeveth
in
the
Son
,
should
have
life
everlasting
,
What
shall
we
do
that
we
may
work
the
works
of
God
?
Jesus
answered
,
This
is
the
work
of
God
,
that
ye
beleeve
on
him
whom
he
hath
sent
,
created
in
Christ
Jesus
unto
good
works
,
Adams
obedience
to
the
moral
Law
was
by
Gods
free
Covenant
ordained
to
merit
life
by
.
If
ye
obey
my
Voyce
,
and
do
my
Commandements
.
The
Examination
of
Christ
(
as
the
Surety
of
the
Elect
)
suffered
the
Essential
punishment
of
this
curse
in
a
way
of
obedient
satisfaction
unto
divine
Justice
,
thereby
exactly
fulfilling
the
first
Covenant
.
That
God
in
the
first
Covenant
proceeded
with
man
in
away
of
Justice
.
Relative
Justice
The
Rule
of
Gods
proceeding
between
God
and
man
.
That
God
having
constituted
that
inviolable
rule
of
Relative
Justice
could
not
avoid
,
in
respect
of
his
power
now
limited
,
to
proceed
by
this
Rule
,
According
to
the
recompence
contained
in
the
promise
in
case
of
obedience
according
to
the
punishment
contained
in
the
curse
in
case
of
disobedience
.
Now
the
true
nature
of
that
death
that
is
threatned
in
shall
be
explained
.
And
then
we
shall
see
whether
it
be
the
inviolable
Rule
of
Gods
Justice
,
for
Christ
suffering
in
a
way
of
satisfaction
for
mans
Redemption
.
In
the
day
thou
eatest
thereof
,
Thou
shalt
dye
the
death
.
in
Dying
,
thou
shalt
dye
,
Ezek.
18.
20.
The
son
shall
not
bear
the
iniquity
of
his
father
,
but
the
soul
that
sinneth
shall
dye
.
Christopher
Carlisle
genetes
Cajim
Austin
,
Adam
Now to bring this work of Redemption to passe , a double change must be wrought in fallen man , by the Mediation of this Promised Seed .
For
except
a
man
be
born
again
of
water
and
the
Spirit
,
he
cannot
enter
into
the
Kingdome
of
God
,
Christopher
Carlisle
A
Regeneration
,
a
new
Birth
,
a
Renovation
,
a
Rising
from
the
dead
,
a
Restitution
from
above
,
Cor.
15.
53.
Ph.
Dust
thou
art
,
and
to
dust
thou
shalt
return
Rom.
5.
12.
As
by
one
man
sin
entred
into
the
world
and
death
by
sin
Neverthelesse
death
reigned
from
over
them
that
had
not
sinned
after
the
similitude
of
reigned
unto
death
Fulgentius
de
incar
.
&
gratia
Christi
,
Prosper
,
de
promiss
.
&
praedict.
part.
1.
c.
Earth
thou
art
,
and
to
earth
thou
shalt
return
,
Willet
▪
in
Peter
Martyr
P.
Martyr
in
Maxentius
in
libello
fidei
Decad.
3.
Ser.
Gen.
2.
17.
Rabby
Moses
Ben
Mamony
Rab.
Menachem
In
what
day
soever
ye
eat
of
the
Tree
ye
shall
dye
the
death
P.
Martyrs
P.
Martyr
P.
Martyr
Peter
Martyr
Gen.
2.
17.
Gen.
2.
17.
Heb.
9.
27.
He
that
beleeveth
on
the
Son
bath
everlasting
life
;
and
he
that
beleeveth
not
the
Son
,
shall
not
see
life
;
But
the
wrath
of
God
abideth
on
him
,
Gen.
2.
17.
Heb.
9.
15
,
16.
Heb.
10.
Gen.
2.
17.
Merit
is
either
absolute
,
so
God
cannot
be
a
debtor
to
the
creature
no
not
to
Christ
himself
,
or
by
way
of
free
Covenant
;
so
God
in
case
hath
made
himself
a
debtor
to
man
.
Justice
then
consisting
in
rendring
to
every
one
their
due
,
and
Gods
will
being
the
rule
of
Justice
,
it
followeth
,
that
,
and
onely
that
to
be
the
due
desert
,
merit
,
or
demerit
of
man
which
God
hath
willed
concerning
him
.
The
demerit
or
desert
of
man
by
reason
of
sin
,
being
death
according
to
relative
justice
;
the
rule
of
proceeding
between
God
and
him
;
Justice
now
requireth
that
man
should
dye
(
as
God
,
with
reverence
be
it
spoken
of
him
who
cannot
be
unjust
)
in
case
man
had
continued
in
obedience
,
had
been
unjust
if
he
had
denied
him
life
;
so
in
case
of
disobedience
be
should
be
unjust
in
case
be
should
not
inflict
death
.
Gen.
2.
17.
Gen.
2.
17.
Psal.
94.
15.
The
Elect
then
having
sinned
,
the
Elect
must
dye
;
if
they
dye
in
their
own
persons
,
election
is
frustrate
,
God
is
unfaithful
;
if
they
dye
not
at
all
,
God
is
unjust
,
the
commination
is
untrue
:
If
elect
men
dye
in
their
own
person
,
the
Gospel
is
void
;
if
man
doth
not
dye
,
the
Law
is
void
,
they
dye
therefore
in
the
man
Christ
Jesus
,
who
satisfied
justice
as
their
Surety
,
and
so
fulfilled
both
Law
and
Gospel
,
&c.
Gen.
2.
17.
Though
God
by
his
absolute
power
might
have
saved
man
without
a
Surety
;
yet
having
constituted
that
inviolable
rule
of
relative
justice
,
he
could
not
avoid
,
in
respect
of
his
power
now
limited
,
to
proceed
by
this
rule
;
But
man
having
sinned
,
man
must
dye
,
and
satisfie
the
Law
that
man
may
live
,
&c.
Heb.
10.
5.
7.
Eph.
The
Examination
of
Mr.
third
Query
in
which
is
this
Wherein
consists
the
sufficiency
and
value
of
the
obedience
of
Christ
as
our
Surety
?
In
the
dignity
of
his
person
obeying
,
In
the
quality
or
kind
of
his
obedience
,
In
the
acceptation
of
this
obedience
.
His
obedience
was
legal
obedience
,
the
same
in
nature
and
measure
which
we
by
the
first
Covenant
stood
bound
unto
.
&
more
A
new
Law
,
and
a
new
Mediatorly
▪
obedience
conformable
to
that
new
Law
.
An
erroni●us
,
and
mis-leading
distinction
.
In
Vindiciae
legis
lect.
1.
p.
Bartho
.
Wegil
.
Sangalensis
Bar.
Wegiline
Goma●us
,
p.
1.
Thes.
1.
p.
15.
Thes.
8.
p.
17.
Thes.
9.
p.
19.
Thes.
11.
p.
25.
Thes.
15.
p.
49.
Thes.
Part
is
prmae
Sect.
1.
p.
2.
12.
Sect.
4.
p.
18.
Sect.
6.
numero
.
4.
p.
19.
Sect.
7.
numero
1.
Partis
secundae
p.
57.
Sect.
2.
numero
16.
70.
Sect.
8.
numero
De
Justi●i●
Christi
activâ
&
passi●â
,
p.
Thomas
Goodwin
Joh.
Goodwin
Justi●●●a
person●
〈◊〉
per●ene
Justitia
person●
Causa
sine
qua
non
The
Death
of
the
Mediator
was
in
a
way
of
Justice
,
and
was
Legal
obedience
to
be
legal
obedience
This
Commandement
have
I
received
of
my
Father
,
Elenchtick
Animad
I
come
to
do
thy
will
That
the
Cup
might
passe
from
him
,
Thomas
Goodwin
That
the
Incarnation
of
Christ
was
an
act
of
legal
obedience
,
Christ
was
subject
to
the
Law
not
as
man
only
,
but
as
God-man
Mediator
,
The
Law
whereto
●e
was
subject
,
is
the
Law
whereunto
wee
are
subject
.
Even
so
we
,
when
we
were
children
,
were
in
bondage
under
the
Elements
of
the
world
That
when
the
fulnesse
of
the
time
was
come
,
God
sent
forth
his
Son
made
of
a
woman
,
made
under
the
Law
,
to
redeem
them
that
were
under
●he
Law
.
That
the
Law
here
whereunto
Christ
was
made
subject
,
is
the
Law
whereunto
wee
are
made
subject
.
When
the
fulnesse
of
time
was
come
:
fulnesse
of
time
came
flying
swiftly
,
and
touched
me
,
as
I
was
at
prayers
about
the
time
of
the
Evening
Oblation
I
am
come
forth
to
give
thee
skill
and
understanding
therefore
understand
the
matter
,
and
consider
the
Vision
,
for
seventy
weeks
are
determined
upon
thy
people
,
and
upon
thy
holy
City
,
to
finish
trespass
and
to
end
Sim
and
to
make
reconciliation
for
Vnrighteousnesse
,
and
to
bring
in
everlasting
Righteousnesse
,
Heb.
9.
9.
For
it
is
not
possible
that
the
blood
of
Bulls
and
Goats
should
take
away
God
sending
his
own
Son
in
the
likenesse
of
sinful
flesh
,
and
for
his
sacrifice
for
sin
in
the
flesh
,
Hee
condemned
sin
,
Open
to
me
the
gates
of
Righteousnesse
,
I
will
go
in
to
praise
the
This
is
the
gate
of
the
Lord
,
into
which
the
righteous
shall
enter
The
habitation
of
justice
I
will
cleanse
them
from
all
their
iniquity
whereby
they
have
finned
against
me
,
and
I
will
pardon
all
their
iniquities
whereby
they
have
sinned
,
and
whereby
they
have
transgressed
against
me
.
Then
will
I
sprinkle
clean
water
upon
you
,
and
ye
shall
bee
clean
;
from
all
your
filthinesse
,
and
from
all
your
Idels
will
I
cleanse
you
.
I
will
save
you
from
all
your
uncleanesses
.
So
that
to
them
that
are
in
Christ
there
in
no
condemnation
,
God
sent
forth
his
Son
.
I
came
down
from
Heaven
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
,
Made
of
a
woman
Made
under
the
Law
That
he
might
redeem
them
that
were
under
the
Law
:
Sacrifice
and
offering
thou
wouldest
not
,
but
a
body
hast
thou
prepared
me
then
said
Lo
I
come
to
do
thy
will
,
O
God
How
much
more
shall
the
blood
of
Christ
?
How
much
more
,
&c.
The
fulnesse
of
time
And
in
the
balf
of
that
Seven
The
fulnesse
of
time
be
shall
end
Sacrifice
and
oblation
He
shall
redeem
them
from
under
the
Law
He
shall
finish
Trespasse-offering
,
and
end
Sin-offerings
,
and
so
make
reconciliation
for
unrighteousnesse
,
and
bring
in
an
everlasting
Righteousnesse
The
Examination
of
Mr.
first
Distinction
,
in
Distinguish
between
the
Essential
or
Substantial
,
and
the
Accidental
or
Circumstantial
parts
of
the
punishment
of
the
Curse
.
The
Essential
part
of
the
punishment
is
that
execution
of
Iustice
,
which
proceedeth
from
the
Curse
considered
absolutely
in
it self
,
without
any
respect
to
the
condition
or
disposition
of
the
Patient
.
The
Accidental
part
of
the
punishment
is
that
execution
of
Iustice
which
proceedeth
not
from
the
Curse
considered
absolutely
,
but
from
the
disposition
of
the
Patient
being
under
such
a
Curse
.
YOu
may
see
it
Norton
,
exemplified
in
Civil
punishments
;
in
the
execution
of
death
upon
a
Malefactor
,
the
separation
of
the
soul
from
the
body
is
of
the
essence
of
punishment
:
The
gradual
decay
of
the
senses
,
impotency
of
spirits
,
are
●ccidental
parts
of
the
punishment
.
Or
thus
it
may
be
further
illustrated
in
the
case
of
the
execution
of
imprisonment
upon
a
Debtor
;
imprisonment
is
of
the
essence
of
punishment
,
but
duration
in
prison
is
from
the
disposition
of
the
Debtor
,
namely
his
insufficiency
to
pay
the
debt
.
Marrow
,
lib.
Sam.
Hieron
That
the
worm
dyeth
not
,
and
that
the
fire
never
goeth
out
.
Austin
de
Spiritu
&
Anima
lib.
The
Essential
Punishment
of
the
Curse
is
the
total
temporal
privation
of
all
the
sense
of
the
good
of
the
promise
,
called
by
some
,
The
pain
of
Losse
.
Separatio
quo
ad
substantiam
This
Essential
punishment
was
that
,
and
only
that
,
which
Christ
suffered
.
separatio
quo
ad
substantiam
Joh.
16.
32.
I
am
not
alone
,
the
Father
is
with
me
.
Matth.
26.
31.
Yea
said
Christ
,
The
hour
is
now
come
that
yee
shall
bee
scattered
,
and
yee
shall
leave
me
alone
,
and
yet
I
am
not
alone
,
because
the
Father
is
with
me
,
Ames
,
Privation
is
the
losse
of
an
infinite
good
.
Matth.
7.
23.
Matth.
25.
41.
2.
Thess.
The
dispensation
of
God
is
either
extraordinary
or
ordinary
;
According
to
the
ordinary
dispensation
of
God
the
paints
of
Hell
cannot
be
suffered
in
this
life
;
but
according
to
the
extraordinary
dispensation
of
God
,
Christ
not
only
could
,
but
did
suffer
the
pains
of
Hell
in
this
life
.
The
Accidental
part
of
the
punishment
of
the
Curse
is
all
the
rest
of
the
penall
evill
thereof
,
and
befals
the
Reprobate
,
not
from
that
Curse
simply
,
but
from
the
disposition
of
the
Patient
under
that
Curse
.
Of
these
accidental
parts
of
punishment
(
which
if
you
please
may
well
passe
under
the
name
of
penal
adjuncts
)
are
final
and
total
separation
from
God
,
total
and
final
despair
,
final
death
in
sin
,
duration
of
punishment
for
ever
,
the
place
of
punishment
,
&c.
Reply
1
Gen.
2.
17.
Chap.
2.
Sect.
3.
(
de
jure
(
In
the
day
thou
eatest
thereof
thou
shalt
dye
the
death
)
Absolute
separation
,
dis-union
,
or
dis-covenanting
with
God
,
is
a
consequent
of
Reprobation
,
not
of
the
essence
of
Punishment
,
because
the
Elect
,
notwithstanding
the
commination
stood
in
full
force
against
them
,
yet
they
continued
elected
,
and
in
Covenant
with
Christ
;
The
Elect
were
in
Christ
,
before
they
were
in
de
facto
de
jure
Gods
rejection
as
it
is
the
Antecedent
,
not
the
cause
of
sin
;
so
it
is
also
the
Antecedent
,
and
not
the
cause
of
condemnation
:
Reprobation
is
an
act
of
absolute
Lordship
and
Sovereignty
,
not
of
Iustice
;
Condemnation
(
that
is
,
the
judicial
sentencing
to
punishment
for
sin
)
is
an
act
of
Iustice
,
not
of
Lordship
;
no
Reprobate
suffers
the
smart
of
his
finger
,
because
a
Reprobate
,
but
because
a
sinner
.
The
legal
dis-covenanting
of
the
probate
for
their
sin
which
they
have
committed
,
is
the
effect
of
justice
;
that
being
dis-covenanted
they
fall
into
the
bottomlesse
pit
,
is
also
an
effect
of
justice
,
but
totality
and
finality
of
their
dis-union
with
God
without
recovery
by
the
Covenant
of
Grace
,
is
a
consequent
of
Reprobation
.
Sin
is
not
of
the
Essence
of
Punishment
,
because
Essential
punishment
is
a
satisfaction
unto
Iustice
for
injury
done
;
but
sin
is
a
continuing
of
the
injury
,
and
a
provocation
of
,
not
a
satisfaction
unto
justice
.
Essential
punishment
is
an
effect
of
justice
,
of
which
God
is
the
Author
;
But
it
is
blasphemy
to
say
that
God
the
Author
of
sin
.
The
Elect
suffer
no
part
of
penal
punishment
,
yet
are
left
unto
sin
(
for
a
time
)
The
sinful
qualities
of
the
damned
proceed
not
from
Hell-torments
as
an
effect
from
the
cause
.
The
torments
of
Hell
are
an
effect
and
execution
of
justice
,
whereof
God
is
the
Author
;
Sinful
qualities
are
a
defect
,
not
an
effect
,
therefore
they
have
a
deficient
,
not
an
efficient
cause
,
therefore
of
them
God
cannot
be
the
Author
.
Christ
suffered
the
Essential
punishment
,
but
was
without
sin
.
That
sin
is
not
of
the
Essence
of
punishment
,
because
sin
is
not
a
satisfaction
to
justice
(
but
rather
a
provocation
of
it
)
for
injury
done
.
l.
1.
c.
12.
n.
Sect.
1.
Sect.
That
Essential
punishment
,
is
an
effect
of
justice
,
of
which
God
is
the
Author
It
is
blaspherry
to
say
that
God
is
the
Author
of
sin
.
God
punisheth
sin
with
sin
;
the
futurition
of
sin
is
to
be
distinguished
from
sin
it self
:
The
infallible
and
penal
futurition
of
sin
is
an
effect
of
justice
.
l.
1
,
c.
12.
n.
Sam.
16.
10.
2
King
.
22.
22
,
23.
Rom.
1.
26.
Ezek.
That
the
Elect
,
though
they
suffer
no
part
of
penal
justice
,
yet
they
are
left
unto
sin
for
a
time
.
de
jure
de
fact●
de
jure
de
facto
de
jure
This
sentence
was
universal
,
given
to
as
a
publick
person
,
and
holds
all
his
posterity
,
whether
Elect
or
Reprobate
,
in
case
of
sin
,
guilty
of
death
.
That
sinful
qualities
are
a
defect
not
an
effect
,
they
have
a
deficient
,
not
an
efficient
cause
,
and
therefore
of
them
God
cannot
be
the
Author
.
Ames
Mar.
l.
1
c.
12.
n.
Bar.
Traheron
P.
Mar.
part
1.
p.
Bar.
Traheron
Peter
Martyr
That
Christ
suffered
the
Essential
punishment
,
and
yet
was
without
sin
.
Judicial
punishment
of
sin
with
sin
penal
punishment
of
sin
with
sin
,
is
an
act
of
vindicative
justice
.
The
sinful
qualities
of
the
damned
proceed
not
from
Hell-torments
as
an
Effect
from
the
Cause
.
Mar
,
l.
1.
c.
16.
n.
John
Downame
Peter
Martyrs
Duration
for
ever
,
and
the
place
of
punishment
,
are
adjuncts
,
as
the
nature
of
them
sufficiently
shews
.
Giving
some
Reasons
why
Mr.
Judgement
cannot
be
sound
in
this
Point
of
Christ●
suffering
of
the
essential
curse
.
Did
Christ
suffer
the
torments
of
hell
in
his
Body
as
well
as
in
his
Soul
,
to
redeem
our
Bodies
as
well
as
our
Souls
from
hell
torments
?
It
is
evident
,
that
as
Christ
suffered
the
torments
of
hell
in
kind
in
his
Soul
;
so
who
can
deny
but
he
suffered
also
bodily
torments
,
equivalent
to
the
torments
of
Hell
,
though
not
inflicted
after
the
same
manner
.
That
Christ
both
in
Soul
and
Body
was
separated
from
all
participation
of
the
good
of
the
promise
for
a
time
Who
can
deny
but
that
he
suffered
also
bodily
torments
equivalent
to
the
torments
of
hell
?
It
is
sufficient
to
integrate
,
and
make
up
the
execution
of
the
full
measure
of
wrath
upon
Christ
,
that
if
his
bodily
torments
were
not
equal
to
the
bodily
torments
of
the
damned
,
yet
what
was
not
executed
on
his
body
,
was
made
up
in
his
soul
.
The
measure
of
Hell-pains
is
made
up
without
bodily
pains
in
the
Angels
that
fell
.
That
Christ
was
tormented
without
any
forgivenesse
,
God
spared
him
nothing
of
the
due
debt
.
That
Christ
had
not
so
much
as
the
least
drop
of
water
to
ease
him
in
the
least
particle
of
his
suffering
that
was
due
to
him
according
to
justice
,
but
was
wholly
forsaken
in
respect
of
any
participation
of
the
sense
of
the
good
of
the
promise
for
a
time
.
Samuel
Heiron
Joh.
19.
28.
Jesus
knowing
that
all
things
were
now
accomplished
,
and
that
the
Scripture
might
be
fulfilled
,
I
thirst
I
thirst
.
When
Jesus
therfore
had
received
the
vinegar
he
said
,
It
is
finished
,
and
hee
bowed
his
head
,
and
gave
up
the
ghost
:
I
thirst
My
God
,
My
God
,
Why
hast
thou
forsaken
me
.
de
novo
I●
the
day
thou
eatest
thereof
thou
shalt
dye
.
That
Christ
suffered
the
essential
penal
wrath
of
God
,
which
doth
answer
the
suffering
of
the
second
Death
,
before
he
suffered
his
natural
death
.
His second Distinction examined , which is this , in Page 9.
Distinguish between the wrath of God , and the hatred of God .
Wrath is sometimes taken for Hatred ; and then it signifies Reprobation , &c. Though God in the second sense , not in the first , may be said to be wroth with Christ , yet in no sense could God be said ever to hate Christ .
God bates both persons and sins of the Reprobates ; he hates sin in the Surety , and in the Elect , but he ever loved their persons .
With this compare another speech of Mr. Nortons in page 113. Then ( saith he ) the pain of Losse consists not in the meer want of the love or favour of God ; for the Reprobates , Men , or Devils , are alwayes hated of God , Gods Love and Hatred are Eternal and Immutable .
Marrow
l.
1.
c.
25.
n.
38.
Rom.
9.
22.
Marrow
l.
1.
c.
25.
Thes.
32.
Norton
,
Though
God
did
execute
the
Essentials
upon
Christ
,
yet
in
no
sense
could
be
be
said
ever
to
hate
Christ
.
Mr. Nortons third Distinction in Page 9. examined , which is this :
Distinguish concerning Imputation of sin .
Imputation of sin is either of the commission of sin , or of the guilt of sin : guilt taken not for the commission of sin , but for the obligation to punishment for sin committed ; sin is imputed to Christ in the latter sense .
Guilt
and
Punishments
are
Relates
2
Cor.
5.
21.
E●dem
obligatione
That
Christ
was
a
notorious
Malefact●r
,
having
upon
him
the
guilt
of
the
sins
of
the
Elect
by
imputation
,
and
that
justly
before
God
.
Whom
wee
have
already
proved
to
be
the
greatest
offender
,
as
being
imputatively
guilty
of
all
the
sins
of
the
Elect
,
both
hanged
upon
the
Cr●sse
,
and
others
.
He
was
the
greatest
Malefactor
imputatively
,
in
Gods
account
.
Peter
Martyr
P.
Martyr
I
said
I
will
confess
my
transgressions
to
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
:
To
impute
,
in
Court-language
,
is
judicially
to
reckon
unto
a
person
,
either
that
which
is
his
properly
,
and
not
onely
as
a
legal
Surety
;
so
sin
is
imputed
to
the
offender
,
Or
that
which
is
not
his
properly
,
but
as
a
legal
Surety
onely
;
so
may
put
debt
upon
ver.
18.
Or
by
Way
of
grace
;
so
the
word
impute
is
rased
ten
times
in
In
the
day
thou
ea●est
thereof
thou
shalt
dye
So
might
debt
upon
Wotton
de
Reconc
.
peccatoris
part.
2.
l.
1.
c.
It
is
certain
,
that
Christ
was
couched
and
comprehended
in
some
part
of
the
revealed
will
of
God
,
during
the
first
Covenant
:
It
is
very
probable
That
the
Tree
of
Life
was
a
figure
of
Christ
;
And
If
Christ
be
be
not
within
the
compasse
of
the
Text
,
the
Text
is
not
true
;
And
Elect
sinners
,
not
dying
in
their
own
persons
,
must
dye
in
their
Surety
,
or
else
the
Text
should
not
be
a
truth
.
In
vindiciae
legis
lect
He
said
,
It
is
finished
,
Father
,
into
thy
hands
I
commend
my
Spirit
make
his
soul
a
sacrifice
for
sin
.
Heb.
2.
10.
Heb.
Yee
shall
abide
at
the
door
of
the
Tent
of
the
Congregation
day
and
night
,
seven
dayes
,
and
shall
keep
the
charge
of
Je●ovah
,
that
ye
dye
not
,
Heb.
2.
10.
It
became
him
,
that
hee
should
consecrate
the
Prince
of
our
salvation
through
afflictions
.
That
it
behoved
Christ
to
bee
made
like
unto
his
brethren
,
that
he
might
bee
a
merciful
and
a
faithful
high
Sacrificer
in
things
concerning
God
,
and
that
hee
might
make
Reconciliation
for
the
sins
of
the
people
.
That
it
be
came
him
to
consecrate
the
Prince
of
our
salvation
through
afflictions
It
behoved
Christ
,
to
be
made
like
unto
his
brethren
,
That
it
behoved
Christ
to
suffer
,
Pontius
Pilate
P.
Mart.
The
soul
that
sinneth
shall
dye
,
man
sinned
man
dyed
;
Christ
was
a
sinner
imputatively
,
though
not
inherently
;
And
the
soul
that
sinneth
,
whether
inherently
or
imputatively
,
shall
dye
.
The
soul
that
sins
,
i.
e.
shall
die
Man
sinned
Adam
;
Ergo
,
man
died
Ps.
49.
7
,
8
,
9.
Job
the
sting
of
death
is
sin
,
first
sin
was
common
to
all
mens
nature
;
but
his
other
sins
,
were
truly
personal
,
of
which
Ezek.
calleth
it
a
death
,
not
of
condition
,
but
of
crime
Wotton
de
Recon
.
●pec
.
par.
2.
l.
1.
c.
21.
Austins
If
Christ
had
suffered
death
without
guilt
imputed
,
his
death
could
not
have
been
called
a
punishment
.
Christ
is
expresly
said
to
be
made
a
curse
,
It
will
thence
unavoydably
follow
that
sin
was
some
way
judicially
upon
Christ
;
for
we
read
of
no
curso
inflicted
according
to
the
determinate
and
revealed
way
of
proceeding
with
the
reasonable
creature
,
but
it
presupposeth
sin
;
wherefore
he
could
neither
have
been
made
a
curse
,
nor
die
;
since
the
onely
cause
of
the
curse
and
death
is
sin
,
from
which
he
was
free
,
but
because
he
had
taken
upon
him
our
sins
.
was
some
way
judicially
upon
Christ
God
charged
Christ
with
sin
as
the
supreme
Law-giver
and
Judge
,
Christ
accepts
the
charge
as
a
Surety
,
and
so
subjects
himself
to
the
satisfaction
of
Justice
,
which
is
the
part
of
a
Surety
.
God
cannot
be
just
without
a
judicial
imputation
of
the
guilt
and
punishment
of
sin
unto
the
Surety
.
It
was
requisite
that
Christ
should
be
made
sin
,
that
the
guilt
of
sin
should
be
legally
imputed
to
him
,
Through
anguish
of
soul
he
had
clods
,
rather
than
drops
of
blood
streaming
down
his
blessed
body
,
a
thing
which
was
neither
seen
nor
heard
before
nor
since
;
The
true
reason
thereof
is
,
Christ
died
as
a
sinner
imputatively
pressed
under
the
sense
of
the
wrath
of
God
,
and
conflicting
with
eternal
death
.
Being
pressed
under
the
wrath
of
God
As
Christ
was
guilty
of
our
sin
,
so
also
he
was
sensible
of
an
accusing
conscience
the
question
is
not
,
whether
Christ
be
polluted
with
our
sin
inherently
,
but
whether
he
may
not
be
said
to
be
polluted
with
our
sin
imputatively
.
The
Divine
Nature
was
angry
,
not
onely
with
the
Humane
Nature
,
but
with
the
person
of
the
Mediator
,
becaus●
of
sin
imputed
to
him
.
That
Christ
as
God
Man
,
was
not
bound
by
any
imputation
of
ourguilt
P.
Martyr
P.
Martyr
P.
Martyr
P.
Martyr
P.
Martyr
Peter
Martyr
God
without
causes
Pos●â
causâ
sequitur
effectus
His Fifth Distinction Examined , which is this :
Distinguish between a Penal Hell , and a Local Hell , Christ suffered a Penal Hell , but not a Local Hell .
That
according
to
the
ordinary
dispensation
of
God
,
the
full
pains
of
hell
are
not
suffered
in
this
life
:
But
according
to
the
extraordinary
dispensation
of
God
,
Christ
not
onely
could
,
but
did
suffer
the
pains
of
Hell
in
this
life
.
Christ
might
as
well
suffer
the
pains
of
Hell
out
of
Hell
,
as
partake
of
the
joyes
of
Heaven
out
of
Heaven
.
As
the
Manhood
of
Christ
was
partaker
of
the
joyes
of
Heaven
out
of
the
place
of
Heaven
,
as
(
if
not
at
other
times
,
yet
after
the
Resurrection
)
so
might
it
suffer
the
pains
of
Hell
out
of
the
place
of
Hell
.
Glorifie
me
with
thy self
That
they
may
behold
my
glory
which
thou
hast
given
me
The
soul
is
understood
by
judicious
Authors
properly
;
Hell
metaphorically
,
for
pains
equivalent
to
the
pains
of
Hell
it self
.
Thou
wilt
not
leave
my
soul
in
Hell
It
is
taken
for
the
Grave
.
Thou
wilt
not
leave
my
soul
in
bell
,
Thou
will
not
leave
me
to
the
power
of
Death
,
or
Grave
,
to
be
consumed
.
Thou
wilt
not
leave
my
vital
soul
to
Death
Thou
wilt
not
leave
my
vital
soul
to
Death
,
Descent
into
Hell
Thou
wilt
not
leave
my
body
in
the
Grave
Living
souls
,
Gen.
The
blood
,
Gen.
Christopher
Carlisle
The
life
Aben
Ezra
Either Christ suffered the Iustice of God , instead of the Elect , denounced against sin , Gen. 2. 17. or God might dispence with the Execution thereof , without the violation of his Iustice .
But God could not dispence with the Execution thereof without the violalation of his Iustice .
And
in
the
day
thou
eatest
thereof
,
thou
shalt
dye
the
death
,
Till
Heaven
and
Earth
pass
,
one
jo●
or
tittle
shall
in
nowise
pass
from
the
Law
,
till
all
be
fulfilled
.
That
Christ
came
to
fulfill
the
Law
I
came
to
fulfill
it
Be
ye
therefore
perfect
,
as
your
Father
which
is
in
heaven
is
perfect
Ioseph
Mead
Thou
shalt
not
commit
Adultery
Thou
shalt
not
kill
to
tithe
Barns
in
Tindal
In
vindiciae
Faederis
came
not
to
destroy
the
Law
,
but
to
fulfill
it
.
Except
your
righteousness
exceed
,
&c.
Either Christ suffered the wrath of God , i. e. the punishment due to the sins of the Elect , or else God is untrue in that commination , He that sins shall die , because the Elect themselves do not suffer it .
But God is true , 1 Sam , 15. 29. Tit. 1. 2.
The
soul
that
sinneth
shall
die
,
He that was the Surety of the Elect , was bound to pay their debt , and consequently to satisfie the Law for them .
But Christ was the Surety of the Elect , Heb. 7. 22.
By
so
much
was
Iesus
made
a
Surety
of
a
better
Testament
,
God
snare
,
and
will
not
repent
,
David
,
Psa.
be
would
raise
a
Priest
out
of
his
loyns
after
the
order
of
We
are
to
know
that
the
Covenant
of
Grace
it self
obligeth
us
to
fulfill
the
Covenant
of
Works
in
our
Surety
.
De
Reconc
.
pec
.
p.
2.
l.
1.
c.
3.
11.
4.
&c.
5.
n.
The
word
is
not
to
be
referred
to
either
Covenant
it self
,
but
to
the
manner
of
the
despensation
of
the
Covenant
of
Grace
under
the
Gospel
.
Surety
of
a
better
Covenant
better
Covenant
Tzedek
,
justified
just
Ordinances
Righteous
Statutes
If
the
uncircumcision
keep
the
Ordinances
,
or
righteous
Statutes
of
the
Law
That
the
Ordinance
or
righteous
Statue
of
the
Law
might
be
fulfilled
in
us
wax
old
and
to
be
ready
to
vanish
away
,
Heb.
And
Moses
took
the
blood
,
and
sprinkled
is
on
the
people
,
and
said
,
behold
the
blood
of
the
Covenant
that
Iebovah
bath
stricken
with
you
,
concerning
all
these
words
,
If
the
blood
of
Buls
and
Goats
,
and
the
ashes
of
an
Heifer
sprinkling
the
unclean
,
sanctifieth
to
the
purifying
of
the
flesh
How
much
more
shall
the
blood
of
Christ
purge
the
Conscience
from
dead
works
?
Heb.
Melchisedech
,
And
by
so
much
was
Iesus
made
a
Surety
of
a
better
Testament
,
better
Testament
Better
Covenant
Either Christ suffered the punishment due to the Elect for sin , or the Law remaineth for ever unsatisfied ; for it is as true as Salvation it self , that the Elect satisfie it not in themselves .
Money
is
recompensed
by
the
feet
Elenchtick
Animad
I
come
to
do
thy
will
,
If the Gospel save without satisfaction given to the Law ; then the Law is made void by the Gospel , and the Law and the Promises are contrary .
But neither of these are so , Rom. 3. 31. Gal. 3. 21.
Therefore , &c.
If Christ suffered not the punishment due to the Elect ; then the Elect must suffer it in their own persons .
When
he
shall
make
his
soul
a
trespass
If Christ did not suffer the punishment due to the Elect for sin ; then there can be no justification of a sinner , without his suffering the punishment due to sin , i. e. his passive obedience ; There is no reason to acknowledge his active obedience ( whence we are accepted as righteous ) this being in vain without that ; if there be neither passive obedience , nor active , then there is no remission of sins , nor acceptation as Righteous , and consequently no justification .
Father
,
into
thy
hands
I
commend
my
spirit
Heb.
9.
15
,
26
,
28.
Heb.
If justifying faith establish the Law , then Christ the object of faith , hath established , that is , fulfilled the Law , for otherwise the Law cannot be established by faith .
But justifying faith hath established the Law , Rom. 3. 31. Therefore Christ the object of faith , hath fulfilled the Law .
[
We●
[
It
is
Peter
Martyr
Peter
Martyr
Augustine
,
Anselm
In
Vindiciae
leg
is
lect.
21.
ult
In
vindiciae
Foederis
p.
Do
we
make
void
the
Law
through
faith
?
yea
we
establish
the
Law
,
Dr.
Barns
His
Answer
to
the
point
of
Christs
satisfaction
,
as
it
is
stated
in
the
Dialogue
,
Examined
.
Such
meritorious
Mediatorly
obedience
,
a●
indebteth
God
in
point
of
justice
to
remit
th●
just
punishment
of
sin
,
without
any
violation
of
justice
;
nay
,
with
the
establishment
of
justice
,
must
needs
be
done
in
such
a
way
of
satisfaction
unto
justice
,
as
includes
a
suffering
of
justice
.
But
the
meritorious
Mediatorly
obedience
of
Christ
is
such
a
meritorious
medatorly
obedience
,
whereby
God
is
indebted
in
point
of
justice
to
remit
the
just
punishment
of
sin
,
without
the
violation
of
Justice
Yea
,
with
the
establishing
of
Justice
.
Therefore
the
meritorious
Mediatorly
obedience
of
Christ
was
performed
in
such
away
of
satisfaction
unto
Justice
,
as
includes
also
a
suffering
of
Justice
.
major
,
minor
You
know
,
that
we
affirm
and
defend
,
that
Christ
suffered
the
wrath
of
God
,
and
that
in
a
way
of
satisfaction
unto
divine
Justice
:
Mr.
Norton
Being
found
in
fashion
as
a
man
,
he
humbled
himself
,
and
became
obedient
unto
the
death
,
even
the
death
of
the
Cross
even
before
the
foundation
of
the
world
,
1
Pet.
[
in
point
of
Iustice
If
we
consess
our
sins
,
he
is
just
to
forgive
us
our
sins
.
in
terminis
That
God
is
just
in
forgiving
,
because
he
had
the
satisfaction
from
Christ
by
suffering
the
same
Essential
torments
of
Hell
that
were
threatned
to
in
the
word
To
declare
at
this
time
his
Righteousnesse
(
or
his
Iustice
)
That
hee
might
be
just
,
and
the
Iustifier
of
him
which
beleeveth
in
The
Righteousnesse
of
Christ
That
so
he
might
be
just
,
and
the
Justifier
of
him
which
beleeveth
in
Jesus
.
(
Caporeth
Peter
Martyr
His
Righteousnesse
Peter
Martyr
That
God
hath
appointed
a
day
in
which
he
will
judge
the
world
in
Righteousnesse
to
forgive
their
iniquities
,
and
to
remember
their
sins
no
more
,
Why
did
God
declare
his
Justice
or
his
Righteousness
at
this
time
?
and
the
Justifier
of
him
that
beleeveth
in
Jesus
.
That
when
the
fulness
of
the
time
.
Daniel
)
was
come
,
God
sent
forth
his
Son
made
of
a
woman
,
made
under
the
Law
to
redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
Adoption
of
Sons
:
i.
e.
[
That
God
may
be
just
or
righteous
]
our
being
justified
freely
by
his
grace
,
I.
e.
Tzedec
,
justice
Chesed
,
mercy
Ains
,
&
&
Exod.
&
Prov.
&
Isa.
Mr.
Nortons
Answer
to
the
several
Scriptures
cited
by
the
Dialogue
,
to
prove
the
question
stated
,
[
Examined
.
]
they
bad
killed
the
Prince
of
life
,
as
God
before
bad
shewed
by
the
mouth
of
all
his
Prophets
,
that
Christ
should
suffer
,
and
he
fulfilled
it
,
This
may
include
but
certainly
excludes
not
the
suffering
of
the
wrath
of
God
.
must
go
to
and
suffer
many
things
of
the
Elders
,
and
Chief
Priests
,
and
Scribes
,
and
be
killed
,
and
raised
again
the
third
day
.
True
:
Yet
Matthew
doth
there
shew
that
he
must
not
suffer
the
Wrath
of
God
.
That
bee
must
go
to
Jerusalem
to
suffer
many
things
there
Toese
words
conclude
that
Christ
was
to
suffer
:
But
the
word
All
,
includes
the
suffering
of
Divine
Justice
.
The
word
in
this
text
is
to
be
taken
in
a
limited
sense
,
for
all
things
that
were
written
of
him
,
to
be
fulfilled
by
the
and
the
as
the
instruments
thereof
The
Examination
of
Mr.
Exposition
of
Saith he , The Commination , Thou shalt surely dye , is not particular concerning some kind of death , but indefinite , therefore equivalent to an universal , comprehending all kinds of Death .
Peter
Martyr
the
author
and
finisher
of
our
Faith
,
for
the
joy
that
was
set
before
him
,
indured
the
cross
,
despising
the
shame
,
and
is
now
set
down
at
the
right
hand
of
God
,
It
is
appointed
unto
men
once
to
die
,
Heb.
it
is
appointed
unto
men
once
to
die
,
So
Christ
was
offered
to
bear
the
sins
of
the
many
,
Gen.
2.
17.
Rom.
5.
21.
de
facto
Gen.
2.
17.
Gen.
2.
17.
In
the
day
thou
eatest
thereof
,
thou
shalt
die
,
If
man
sin
,
man
shall
die
,
either
in
his
own
person
,
as
the
Reprobate
,
or
in
the
person
of
the
man
Christ
Jesus
,
the
Surety
of
the
Elect
,
according
to
the
distribution
above
;
so
is
the
Text
a
full
and
universal
Truth
;
Man
sins
,
and
man
dies
.
Reply
3.
If
thou
sinnest
,
thou
shalt
die
Gen.
3.
15.
This Text is an universal and full Truth , Man sins , and man dyes .
Reply
4.
man
sins
Man
dies
Ezek.
18.
4.
Man
sins
,
and
man
dies
,
This Text of Gen. 2. 17. is Gods judicial denunciation of the punishment of sin , with a reservation of his purpose concerning the execution of the execution of it ( or as it was in his manuscript concerning the manner of the execution of it ) and truly , I cannot but wonder at his alteration from his Manuscript , to such an uncouth expression , except it be to puzzle his Reader .
Reply
5.
Gen.
3.
15.
Deut.
27.
26.
Gal.
3.
10.
Ezek.
18.
4.
Gen.
3.
15.
Gen.
2.
17.
Rom.
3.
19
,
20.
de
jure
de
facto
Gen.
3.
15.
Rom
8.
1.
Gal.
3.
13.
Col.
2.
14.
Though Christ doth not fall within the compass of the Covenant of Works ; it doth not follow that he is excluded the compass of the Text.
Damnation ( saith he ) is no part of the Gospel , yet it is a part of that verse wherein the Gospel is revealed ; He that is baptized shall be saved , he that beleeveth not is damned .
That
Christ
was
comprehended
within
the
compasse
of
that
Text
Adam
in
his
eating
intended
and
prohibited
,
was
a
figure
of
Christ
to
come
,
P.
Martyr
That
Christ
is
contained
within
the
compasse
of
this
Text.
It
is
certain
(
though
during
the
first
Covenant
perceived
it
not
)
that
Christ
was
couched
and
comprehended
in
some
part
of
the
revealed
will
of
God
,
during
the
first
Covenant
;
It
is
very
probable
,
That
the
Tree
of
life
in
was
a
figure
of
Christ
,
who
is
called
,
and
indeed
is
,
the
Tree
of
life
,
If
Christ
be
not
within
the
compasse
of
the
Text
,
the
Text
is
not
true
.
Man
sins
,
and
man
dyes
either
in
his
own
person
,
or
in
the
Man
Christ
Jesus
.
It
is
certain
,
that
Christ
was
couched
in
this
Text
It
is
very
probable
that
the
Tree
of
life
,
&c.
It
is
certain
It
is
no
more
but
probable
.
Where
is
Christ
couched
Thou
;
Thou
shalt
surely
dye
.
Thou
in
thine
own
person
;
and
thou
in
thy
Posterity
But
not
thou
in
thy
Surety
shalt
dye
Thou
shalt
dye
Christ
falls
not
within
the
compasse
of
the
first
Covenant
of
works
,
But
thou
shalt
dye
falls
within
the
compass
of
the
first
Covenant
,
Either
Christ
suffered
the
Justice
of
God
,
instead
of
the
Elect
,
denounced
against
sin
in
or
God
might
dispence
with
the
execution
thereof
,
without
the
violation
of
his
Justice
.
But
God
could
not
dispence
with
the
execution
thereof
,
without
the
violation
of
his
Justice
.
What
was
sometimes
spoken
of
the
Laws
of
the
holds
true
at
all
times
concerning
the
Law
of
God
,
that
it
altereth
not
.
We
shall
not
all
dye
Set
thy
house
in
order
thou
shalt
dye
,
and
not
live
.
Thou
shalt
dye
Thou
shalt
surely
dye
Thou
shalt
not
live
Jam.
5.
13.
Ps.
50.
15.
Ezek.
3.
17.
21.
Amos
Gen.
19.
21.
Job
.
3.
10.
Es.
38.
25.
Mat.
15.
23
,
24
,
26.
Luke
24.
28.
Exod.
32.
10.
Numb
.
That
we
shall
not
all
dye
,
Thou
art
but
a
dead
man
,
Ainsworth
,
Thou
shalt
sarely
dye
.
Restore
her
now
to
her
husband
,
if
thou
restore
her
not
know
,
thou
shalt
surely
dye
:
Adam
,
If
thou
eat
of
the
Tree
of
knowledge
,
thou
shalt
surely
dye
Yet
forty
dayes
,
and
Niniveh
shall
be
destroyed
,
Thus
shall
yee
separate
the
children
of
Israel
from
their
uncleannesse
,
that
in
dying
they
dye
not
in
their
uncleannesse
,
when
they
defile
my
Tabernacle
that
is
among
them
:
None
of
the
children
of
Israel
shall
henceforth
come
nigh
the
Tabernacle
of
the
Congregation
,
lest
they
bear
sin
,
and
dye
,
In
dying
,
Thou
shalt
dye
,
But saith Mr. Norton , This threatning was in relation to the breach of the moral Law ; for be makes Adams sin in eating the forbidden fruit to be a sin against the moral Law .
P
Martyr
Thou
shalt
certainly
dye
whensoever
thou
eatest
of
the
forbidden
fruit
,
Thou
shalt
dye
the
death
De
Recens
.
peccatoris
,
par.
1
c.
Whom
he
hath
predestinate
unto
the
adoption
of
children
by
Jesus
Christ
,
Surely he hath born our griefs , and carried our sorrows .
The Prophet in this Text , by griefs and sorrows , intends sufferings due to us , as it is plain ( saith he ) from the Chapter , and the comparing of the comparing of the fourth and fifth verses , with 1 Pet. 2. 24. and by bearing those griefs and sorrows , be intends Christs bearing them in our stead , &c.
He
hath
born
our
griefs
,
and
carried
our
sorrows
,
That
it
might
be
fulfilled
which
was
spoken
by
Yet
we
did
esteem
him
stricken
,
smitten
of
God
and
afflicted
.
The
rest
is
either
impertinent
,
or
uncontroverted
From the collation of the two Hebrew words used in this fourth verse : For ( saith he ) Though Nasa , he hath born , be of more general use , and doth sometimes signifie to bear as a Porter bears a burden , and sometimes otherwise ; Yet ( saith he ) Sabal , hee hath carried , signifies properly to bear as one bears a burden ; This restraineth the sense of the former word , and limits it to the received interpretati●n .
Matthew
;
For
signifieth
properly
to
bear
as
one
bears
a
burden
;
and
therefore
this
restraineth
the
sense
of
the
former
word
to
the
received
interpretation
The
blind
will
eat
many
a
flye
,
That
he
had
compassion
on
them
That
all
Christs
bodily
sufferings
were
born
as
Hell-pains
;
For
,
the
penal
wrath
of
God
,
or
Hell-pains
,
were
either
outward
,
such
as
hee
suffered
in
body
,
or
inward
,
such
as
he
suffered
in
soul
.
Peter
Martyr
Com.
pl.
part.
1.
pag.
He was wounded for our transgressions , bruised for our iniquities . &c.
But
(
yet
Christ
was
wounded
not
onely
by
Sathan
,
and
his
instruments
;
God
is
the
universal
Efficient
.
Who
did
wound
him
,
and
bruise
him
?
It
was
Sathan
by
his
Instruments
,
Cha.
14.
Repl.
Sure
you
mistake
your self
in
arguing
out
of
this
text
from
the
word
against
concluding
the
Doctrin
of
imputation
there-from
,
because
is
not
in
the
text
He
hath
laid
our
iniquities
upon
him
,
He
hath
borne
our
iniquities
Es.
53.
6.
The
Lord
hath
laid
upon
him
the
iniquity
of
us
all
,
p.
260.
The
Dialogue
throughout
all
its
Discourse
concerning
attonement
,
seemeth
to
understand
pardon
of
sin
by
Attonement
;
but
here
it
seemeth
by
Attonement
to
understand
Reconciliation
.
Cor.
5.
19.
God
was
in
Christ
reconciling
the
world
to
himself
,
making
attonement
between
the
World
and
himself
That
God
did
not
wound
Christ
as
an
angry
Judge
for
our
sins
,
but
it
was
for
the
trial
of
his
Mediatorial
obedience
,
and
therefore
he
is
said
to
learn
obedience
by
th●
things
that
he
suffered
,
Sathan
and
men
were
Instruments
of
such
a
stroke
,
therefore
it
is
no
stroke
of
Divine
vindicative
Justice
.
This
is
no
good
Consequent
Prov.
3.
11
,
12.
Prov.
19.
18.
Deut.
8.
5.
Psal.
94.
12.
Jer.
Phil.
3.
10
,
11.
2
Tim.
2.
11.
Col.
1.
24.
1
Pet.
4.
13.
1
Pet.
2.
21.
Rom.
6.
2
Cor.
1.
5.
Mar.
10.
39.
Luk.
Heb.
2.
18.
Heb.
4.
15.
Es
,
63.
1
,
2.
Heb.
2.
18.
Heb.
But
it
may
be
some
will
here
object
,
That
though
Christs
Sufferings
were
but
Chastisements
,
yet
they
were
inflicted
on
him
from
Gods
Wrath
,
for
even
Gods
Fatherly
Chastisements
are
inflicted
from
his
wrath
,
2
Sam.
24.
1.
therefore
if
Christ
did
partake
with
his
people
but
in
their
kinde
of
punishments
,
his
suffering
must
also
be
from
Gods
wrath
.
The sufferings of Christ included in this text , are not only such wherein Sathan and men were instruments : But some of them ( saith he ) were immediately inflicted of God , without any second means as instruments thereof ; Hence we read of a wounded spirit , Prov. 18. 4. A wounded conscience , 1 Cor. 8. 12. A broken and a bruised heart , Luke 4. 18. The plague of the heart , 1 King . 8. 38.
That
God
did
inflict
his
immediate
wrath
upon
the
soul
of
Christ
without
any
second
means
.
Thomas
Goodwin
P.
Martyr
Com.
pl.
part.
Saints
Rest
Christ suffered not only in body , but in soul , Isa. 53. 10. When thou shalt make his soul a sacrifice for sin ; My soul is exceeding sorrowful to the death , Mat. 26. 38. Mar. 14. 34. His great Mat. 26. 38. heaviness , sore amazement , agony , sweat as it were drops of blood , M●r. 14. 33. Luke 22. 44. cannot bee looked at in a person that was Luke 22. 44. God and man , as less than the effects of Soul-sorrows , Hell sorrows , Thou wilt not leave my soul in Hell .
The Curse is not only bodily , but spiritual , as we were delivered from our sin , so bee bare our sin ; But wee were delivered not only from the bodily , but also from the spiritual punishment of sin . Therefore , &c.
Wee
were
delivered
from
the
spiritual
punishment
of
sin
,
Whilst you so often affirm , that obedience of Christ to be meritorious , and yet all along deny it to bee performed in a way of justice , you so often affirm a contradiction ; the very nature of merit including justice ; for merit is a just desert , or a desert in way of justice .
Wotton
De
Reconciliatione
peccatoris
,
part.
1.
cap.
4.
With
excellent
wrastlings
have
I
wrastled
,
He
was
wounded
and
bruised
for
our
transgiessions
,
It
pleased
the
Lord
to
bruise
hi●
,
and
to
put
him
to
grief
,
The
band
of
the
Lord
hath
touched
me
,
Isaiah
,
To
delight
to
bruise
Christ
,
and
to
put
him
to
grief
,
That
God
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
To
give
power
to
to
condemn
Christ
Behold
wee
go
up
to
Jerusalem
,
and
the
Son
of
man
shall
be
delivered
unto
the
chief
Priests
,
and
unto
the
Scribes
,
and
they
shall
condemn
him
unto
death
,
and
shall
deliver
him
unto
the
Gentiles
,
and
they
shall
mock
him
,
and
scourge
him
,
and
spit
upon
him
,
and
shall
kill
him
,
Mat.
16.
21.
Mar.
10.
33
,
34.
Luke
18.
31
,
32
,
33.
Luke
24.
7.
25
,
26
,
44
,
46.
Act.
13.
27
,
28
,
29.
to
declare
his
righteousness
in
remitting
their
sins
,
that
so
he
might
be
just
,
and
the
justifier
of
him
that
beleeveth
in
Iesus
,
Though the notions of a Mediator , and a Male factor , are cleerly distinct in themselves ; yet your distinguishing between Christs dying as a Mediator , and as a Malefactor , is unfound .
Isaiah
,
to
be
wounded
or
tormiented
for
our
transgressions
,
and
to
bee
bruised
for
our
iniquities
.
He
bare
our
sins
in
his
body
on
the
Tree
I
am
the
good
Shepherd
that
giveth
his
life
for
his
sheep
,
said
,
I
will
now
go
up
to
the
Lord
,
peradventure
I
shall
make
Attonement
for
your
sin
;
and
be
said
to
God
,
If
thou
wilt
forgive
their
sin
,
and
if
not
blot
me
I
pray
thee
out
of
thy
book
which
thou
hast
written
He
was
wounded
for
our
Trespasses
:
Christ
suffered
,
the
just
for
the
unjust
,
that
he
might
bring
us
to
God
Peter
,
The
just
suffered
for
the
unjust
,
That
he
knew
from
the
beginning
who
it
was
that
should
betray
him
,
What
thou
doest
,
do
quickly
,
The
Son
of
man
goes
as
it
is
determined
The
Prince
of
this
world
cometh
Hee
hath
nothing
in
me
As
my
Father
gave
me
a
Commandement
so
I
do
;
Arise
,
let
us
go
hence
,
This
is
your
hour
,
and
the
power
of
darknesse
If
I
had
a
mind
to
be
protected
from
their
power
,
I
could
pray
to
my
Father
,
and
he
would
give
me
more
than
twelve
Legions
of
Angels
;
But
how
then
shall
the
Scriptures
he
fulfilled
This
it
must
be
That
I
must
be
pierced
as
a
Malefactor
in
the
Foot-soals
,
But
as
a
sheep
before
her
shearer
is
dumb
,
so
he
opened
not
his
mouth
.
I
am
Hee
Peter
,
Put
up
thy
sword
shall
I
not
drink
of
the
Cup
that
my
Father
hath
given
me
?
The Lord hath laid upon him the Iniquities of us all .
[
The
Lord
hath
laid
upon
]
of
Gods
judicial
imputing
Cause
to
meet
The
Lord
caused
him
to
meet
,
Who
is
this
that
(
hath
)
ingaged
his
heart
to
approach
unto
me
,
saith
the
Lord
?
Holy
Time
.
His
excellent
one
shall
bee
of
himself
,
and
his
Ruler
shall
go
forth
from
the
midst
of
him
,
and
I
will
cause
him
to
draw
neer
,
2
Sam.
The
Nazarite
shall
bring
neer
his
oblation
,
and
the
Priest
shall
bring
them
neer
,
I
will
cause
him
to
draw
neer
,
and
approach
unto
me
;
for
who
is
this
that
hath
ingaged
his
heart
,
or
conjoyned
himself
with
me
in
a
Covenant
to
do
my
will
for
mans
Redemption
?
In
burnt
offerings
and
sacrifices
for
sin
,
thou
hast
had
no
pleasure
,
then
said
I
,
Lo
I
come
to
do
thy
will
,
O
God
,
thy
Law
is
in
my
heart
,
(
He
caused
him
to
meet
)
The
Father
made
or
constituted
Him
,
his
Son
,
to
meet
him
as
a
Priestly
Mediator
,
with
his
appointed
sacrifice
of
his
vital
soul
,
to
attone
his
wrath
for
the
iniquities
of
us
all
,
that
by
nature
had
gone
astray
like
lost
sheep
,
With
clouds
he
covereth
the
light
,
and
commandeth
it
by
that
which
commeth
betwixt
.
When
they
pray
,
I
will
give
rain
upon
the
Lands
That the Hebrew word in the conjugation Hiphil , doth signifie to meet together as upon a heap .
(
Kakal
The iniquities of us all , gathered together as in a heap , were laid upon him . And thirdly , in page 93. hee saith , That all the curses of the Law were heaped together , and laid upon him .
said
unto
The
Lord
God
of
the
Hebrews
hath
met
with
us
,
and
commanded
us
to
go
into
the
wildernesse
to
offer
sacrifices
to
him
;
therefore
wee
pray
thee
,
let
us
go
three
dayes
journey
to
sacrifice
to
the
Lord
our
God
,
lest
hee
meet
us
with
Pestilence
,
If
it
bee
your
mind
that
I
should
bury
my
dead
,
meet
with
for
mee
Naomi
,
Meet
mee
not
to
leave
thee
,
Whatsoever your words are , we presume your meaning is , That the Types instanced in , did not typically hold forth any imputation of sin , to Christ the Antitype .
Put case you produce a Type which holdeth not forth bearing of sin by imputation in the Antitype , except it may appear that the manner of Christs bearing sin , was thereby fully intended , you conclude nothing .
It is very true , God laid our sins upon Christ as upon our Sacrifice , Isa. 53. 12. Therefore say we , by Imputation .
Isaiah
,
Hee
poured
out
his
soul
to
death
,
and
bare
the
sin
of
many
,
and
made
intercession
for
transgressors
,
Synonima's are divers words signifying the same thing ; but death , bearing sin , and intercession , are doubtlesse divers things , though they concur as ingredients to the same Mediatorship .
The force of this Reason is , that Christs sacrifice was effectual to procure Attonement , therefore sin was not imputed to him : A meer non sequitur : Nay the contrary consequence is true ; Christ ( saith hee ) appeared , that is , Was manifested in the flesh to put away sin , Heb. 9. 26. was once offered to bear the sins of the many , verse 28. The Greek word here used by Paul , and elsewhere by Peter , 1 Pet. 2. 24. signifies to take , carry , or bear up on high , and that so as to bear away ; and this is an allusion to the Rite of the whole Burnt-offering .
Christ
appeared
was
manifested
in
the
flesh
Seventy
weeks
are
determined
upon
thy
people
,
and
upon
thy
holy
City
,
to
finish
Trespasse
(
offerings
)
and
to
end
Sin
(
offerings
)
and
to
make
reconciliation
for
iniquity
and
so
to
bring
in
an
everlasting
Righteousness
,
That
Christ
was
once
offered
to
bear
the
sins
of
many
Put
case
you
produce
a
Type
which
holdeth
not
forth
bearing
of
sin
by
imputation
in
the
Antitype
,
except
it
may
appear
that
the
manner
of
Christs
bearing
sin
was
thereby
fully
intended
,
you
conclude
nothing
Vnto
them
that
look
for
him
,
shall
hee
appear
the
second
time
without
sin
unto
salvation
Neither
by
the
blood
of
Goats
,
Bucks
,
and
Bulls
,
but
by
his
own
blood
,
hee
went
once
for
all
into
the
holy
place
,
having
found
eternal
Redemption
for
us
The person that brought his sacrifice was to put his hand upon the head thereof , yet living , Lev. 1. 4. as confessing his guilt , and putting , or imputing it upon the Beast to bee sacrifised . Compare Exod. 29. 10. Lev. 4. 4 , 29. and 5. 5 , 6. and 16. 21. By the like Ceremony of Imposition of hands , sin was charged both for the testifying of the accusation , and the stoning of the offender , Deut. 17. 7. Guilt thus typically imputed to the beast , it was slain , and laid upon the Altar .
It is disproved that their laying on of hands did typifie their relying upon the Sacrifice of Christ for such Attonement .
By the like Ceremony of Imposition of hands , sin was charged , both for the testifying of the accusation , and the stoning of the offender , Deut. 17. 7.
The
Lord
hath
laid
all
our
iniquities
upon
Christ
This is but one place of very many , whereupon the doctrine of Imputation is builded .
This
is
but
one
place
of
very
many
,
whereon
the
doctrine
of
Imputation
is
builded
Sure you mistake your self in arguing out of this Text from the word Nasa , for Nasa is not in the Text.
The
Lord
hath
laid
upon
him
the
iniquities
of
us
all
.
[
of
laying
upon
There is a difference between an act typifying Gods imputation of sin unto Christ , and an act testifying our faith concerning Gods imputation of sin unto Christ ; And saith he , You should have produced your Expositors , for they do not generally so speak .
(
Asham
If these Reasons were good for what they are alleged , yet they are impertinent , as not reaching the mind of Expositors , at least generall upon the place .
There is nothing repugnant in the nature of the thing , but that the act of a private person was capable ( if God so pleased ) to become a type of Gods act , which is also true concerning the Elders and Priests .
The act of an Israelite ( though a private person ) in letting his Hebrew servant go free for nothing , either at the seventh year , Exod. 21. 2. or at the year of Jubilee , Exod. 25. 40. figured , or represented , God the Fathers gift of free Redemption by Jesus Christ .
We have already said that we make not this act a type of Gods laying sin upon Christ .
The
Lord
hath
laid
upon
him
the
iniquities
of
us
all
,
Sin was laid upon the Scape-goat , not after , but before its escape .
O
Lord
,
make
Attonement
now
for
the
sins
,
and
for
the
iniquities
,
and
for
the
trespasses
of
thy
people
Israel
.
Mr. Ainsworth on this very place saith , That this act shewed how our sins should be imputed to Christ ; It is not likely therefore that he so understood the Hebrew Doctors , otherwise we might well think hee would have forborn a needlesse citation .
Christ on earth suffered the wrath of God , that is , The execution of Divine Justice , because he then stood as a Surety to satisfie the curse due for sin , Isa. 53. 10. but having satisfied it , Joh. 19. 30. Col. 2. 14. the same Justice that before punished him , now acquits him , Rom. 8. 34. If the Debtor be discharged , and the Bill cancelled , doubtlesse the Surety is free .
Blotting
out
the
hand-writing
of
Ordinances
that
was
against
us
,
which
was
contrary
to
us
,
he
took
it
out
of
the
way
,
nayling
it
to
the
Crosse
.
The
Lord
hath
laid
upon
him
the
iniquity
of
us
all
,
Lev.
1.
4.
Ex.
29.
10.
Lev.
That Christ was made sin for us , as we were made Rightousnesse , that is , saith he , by judicial imputation , without the violation , yea with the establishing of justice .
2 That Christ was made sin , as he was made a curse , Gal. 3. 13. the Greek here used , and there , are the same : But ( saith he ) he was made a curse by judicial imputation , because he was the Sin-offering in truth , therefore he was made sin by real imputation , as the legal Sin-offering , was made sin by typical imputation .
God
was
in
Christ
God
made
him
to
be
sin
for
us
which
knew
no
sin
,
that
we
might
be
made
the
righteousnesse
of
Christ
in
him
That
we
might
be
made
the
righteousnesse
of
Christ
in
Christ
Anthony
Wotton
de
Reconc
.
Peccatoris
,
part.
2.
lib.
1.
cap.
18.
Sect.
16.
cap.
20.
Sect.
[
For
Made
Him
To
bee
sin
for
us
He
was
to
be
made
sin
for
us
Ex.
29.
14
,
36.
Ex.
30.
10.
Lev.
4.
3.
8
,
14
,
20
,
21
,
24
,
25
,
26
,
29
,
32
,
33.
Lev.
5.
6
,
7
,
8
,
9
,
11
,
12
Lev.
6.
17
,
25
,
30.
Lev.
7.
7
,
27.
Le.
8.
2
,
14.
Lev.
9.
2
,
3
,
7
,
8
,
10
,
15
,
22.
Lev.
10.
16
,
17
,
19.
Lev.
12.
6
,
8.
Lev.
14
,
13
,
19
,
22
,
31.
Lev.
15.
15
,
30.
Lev.
16
,
3
,
5
,
6
,
9
,
11
,
15
,
25
,
27.
Lev.
23.
19.
Num.
6.
11
,
14
,
16.
Num.
7.
16
,
22
,
28
,
34
,
40
,
46
,
52
,
58
,
64
,
70
,
76
,
82
,
87.
Num.
8.
8
,
12.
Num.
18.
9.
Num.
28.
15
,
22.
Num.
29.
11
,
16
,
19
,
22
,
25
,
34
,
38.
2
Chron.
29.
21
,
23
,
24.
Ezra
8.
35
:
Ezra
10.
33.
Ezek
40.
39.
Ezek.
42.
13.
Ezek.
43.
21
,
22
,
25.
Ezek.
44.
29.
Ezek.
46.
20.
Hos.
4.
8.
Hos.
8.
11.
[
which
knew
no
sin
[
That
we
might
be
made
the
righteousnesse
of
God
]
That
God
was
in
Christ
reconciling
the
world
to
himself
,
In
Him
Anthony
Wotton
Reconcil
.
Peccatoris
,
part.
2.
lib.
1.
cap.
18.
Sect.
John
Goodwin
In
Vindiciae
fidei
part.
2.
p●g
.
The Sin offering is so called , because sin was typically imputed to it ; and it is said ( saith he ) to be for sin , because it was offered for the expiation of sin .
for
sin
Sin
,
The
Sin
shall
be
killed
before
the
Lord
,
it
is
most
holy
,
The
Priest
shall
offer
it
for
Sin
Most
holy
Lev.
9.
15.
Lev.
4.
14.
If Christ be made sin for us in the same sense that the water of Purification , and the Trespass mony is called Sin , then Christ was made sin only figuratively , consequently suffered for sin figuratively , not properly .
Norton
,
Then
Christ
was
only
made
sin
figuratively
,
and
suffered
for
sin
figuratively
,
not
properly
.
Wee distinguish between an inherent judicial guilt , and an extrinsecat judicial guilt : If Thomas ( saith he ) be judicially guilty of a capital crime inherently , though Peter be guiltlesse thereof inherently , yet if he be guilty thereof extrinsecally ; il seemeth to be no injustice for the Magistrate ( in case of Suretiship ) to put Peter to death for Thomas his crime , And after these words , Mr. Norton doth cite sundry instances to this purpose , and at last he concludes thus in page 133. I dare almost say ( saith Grotius , a man excelling in this kind of learning ) That where there is consent , there is not any of those whom we call Pagans , who would esteem it unjust that one should bee punished with the delinquencie of another .
Vide
Panormitan
.
Rubri
.
de
side
jussoribus
,
vide
digest
.
l.
2.
tit
.
it
.
Si
quis
cautionibus
,
lege
quotiens
.
Vide
Codic
.
lib.
9.
Tit.
47.
de
poenis
lege
Sancimus
.
)
Vide
codic
.
l.
9.
Tit.
74.
de
poenis
lege
Sancimus
.
P.
Martyr
The Doctrine of Imputation , is not a doctrine of late dayes only ; The Reader that pleaseth , may bee fully satisfied by the labours of Grotius , who at the end of his defence of the Catholick Faith , concerning the satisfaction of Christ , against Socinus , hath gathered together the Testimonies of many of the Ancients still extant to this purpose , from Irenaeus , Anno Christ . 180. untill Bernard , who lived 1120.
Anthony
Wotton
For
cursed
is
every
one
that
hangeth
on
a
Tree
.
Hee
was
numbred
with
the
Transgressors
.
And
he
was
numbred
with
the
Transgressors
,
part.
1.
lib.
2.
cap.
10.
n.
I
saiah
He
made
himself
to
be
sin
for
us
God charged Christ with sin as the supreme Lawgiver and judge ; Christ accepts the charge of a Surety , and so subjects himself to the satisfaction of justice , which is the part of a Surety , but doth not execute that justice which is the part of a Judge .
God
made
him
to
be
sin
,
John
Frith
Fulgentius
de
side
Leviticus
,
He
shall
lay
his
hand
upon
the
head
of
his
sin
)
De
verbis
.
Apo.
Ser.
ad
Acatium
de
capto
Emisario
Iohn
Downame
Augustinus
de
Roma
Peter
Martyr
Christ
condemned
sin
in
the
flesh
of
sin
Origen
,
Melancthoe
,
Bucer
,
Calvin
,
Percrius
Peter
Martyr
Peter
Martyr
In
meralium
l.
I
have
power
to
lay
down
my
soul
,
no
man
taketh
it
from
me
,
I
have
power
to
lay
it
down
of
my self
.
The
second
thing
to
bee
examined
in
is
touching
the
word
Righteousnesse
,
which
Mr.
in
his
comparative
Argument
,
doth
make
to
be
the
Righteousnesse
of
Christ
.
de
Reconcil
.
pec
.
part.
2.
l.
1.
c.
20.
n.
Peter
Martyr
Is
the
righteousnesse
of
God
.
P.
Martyr
Norton
,
de
Reconc
.
pec
.
par.
2.
l.
1.
c.
par.
1.
l.
2.
c.
Calv.
Insti
.
l.
3.
c.
11.
n.
in
terminis
Rom.
3.
25.
To
declare
his
righteousness
for
the
remission
of
sins
that
are
past
.
in
terminis
Psal.
51.
14.
Deliver
me
from
blood
guiltiness
,
O
God
,
then
my
tongue
shall
sing
aloud
of
thy
righteousness
.
But whether Justification precisely considered , be a part of , or a necessary antecedent or means of reconciliation , it is freely left to the judgement of the Reader : But ( saith he ) the Leiden Divines say , it is rather a consequent and effect of Justification . And then he concludes , that the Analogy of Faith may as well bear an interpretation agreeable hereunto , as any other , thus , God was in Christ reconciling the world to himself , How ? By not imputing their trespasses to them , so as , the not imputation of sin ( saith he ) may seem to be an antecedent and means , rather than a part of A●tonement , or Reconciliation ,
It
shall
be
forgiven
him
,
Levit
Or
thus
I
will
forgive
their
iniquity
,
and
I
will
remember
their
sin
no
more
.
Heb.
8.
12.
I
will
be
merciful
to
their
unrighteousnesse
,
and
their
sins
,
and
their
iniquities
will
I
remember
no
more
I
will
be
merciful
I
will
be
merciful
I
will
bee
pacified
I
will
be
reconciled
I
will
be
attoned
to
their
unrighteousness
,
and
will
remember
their
sins
no
more
N●hemiah
9.
17.
Thou
art
a
God
of
pardons
,
gracious
,
and
merciful
.
Exod.
32.
12.
Moses
Repent
of
the
evil
to
thy
people
,
Lev.
6.
30.
2.
Chr.
29.
24.
Exod.
29.
36.
Exod.
30.
10.
Ezek.
45.
15
,
17.
Num.
Deut.
33.
19.
Psal.
4
▪
5.
Psal.
Dan.
9.
7.
O
Lord
,
Righteousness
belongeth
unto
thee
,
O
Lord
,
according
to
all
thy
righteousness
,
let
thine
anger
be
turned
away
:
O
Lord
,
according
to
thy
mercy
,
let
thine
anger
be
turned
away
O
Lord
,
be
merciful
to
me
a
sinner
Exod.
22.
18
,
25
,
41.
Levit.
1.
9.
Numb.
28.
6
,
8.
Levit.
4.
31.
Levit.
17.
6.
Numb.
15.
3.
Ezek.
Christ
hath
given
himself
for
us
an
offering
,
and
a
sacrifice
to
God
,
for
a
smell
of
sweet
savour
,
To say that pardon of sin is righteousness it self , is to confound the effect with the cause .
P.
Martyr
Psal.
118.
19.
Open
to
me
the
gates
of
Righteousness
,
Levit.
7.
20.
and
Chron.
30.
18
,
19.
Exod.
12.
15
,
19.
Levit.
7.
20
,
21
,
25
,
27.
Numb
.
Exod.
22.
31.
Lev.
11.
44.
Exod.
Ezek.
45.
18
,
19.
Levit.
the
blood
of
Buls
and
Goats
,
and
the
ashes
of
an
Heifer
sprinkling
the
unclean
,
did
sanctifie
to
the
purifying
of
the
flesh
How
much
more
shall
the
blood
of
Christ
purge
your
consciences
from
dead
works
Heb.
9.
9.
and
Lo
I
come
to
do
thy
will
,
O
God
Rom.
8.
3
,
4.
What
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
Heb.
9.
9.
Heb.
10.
4.
But
God
sending
his
Son
in
the
likeness
of
sinful
flesh
,
and
for
sin
condemned
sin
in
the
flesh
That
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
Exod.
21.
1.
Num.
the
blood
of
Buls
and
Goats
,
and
the
ashes
of
an
Heiser
,
sprinkling
the
unclean
,
doth
sanctifie
to
the
purifying
,
or
justifying
of
the
flesh
How
much
more
shall
the
blood
of
Christ
purge
your
conscience
from
dead
works
?
The
free
gift
is
of
many
offences
to
justification
.
By
the
Rightoousness
of
one
The
●ree
gift
of
many
offences
came
upon
all
men
to
the
justification
of
life
That
in
the
dayes
of
the
Messiah
,
they
shall
offer
sacrifices
of
a
greater
quantity
,
than
those
that
were
offered
by
the
Jews
under
the
Law
of
That
Christ
is
the
end
of
the
Law
for
Righteousness
.
Most vain is the shift of the Dialogue , endeavouring to avoid the strength of this place ( of Rom. 10. 4. ) by interpreting against Text , Context and Scripture , these words , The Righteousness of the Law , only of the Righeousness typified by the Ceremonial Law .
Law
,
and
the
righteousnes
thereof
,
M●ses
;
Israel
which
followed
after
the
Law
of
righteousness
,
hath
not
attained
to
the
Law
of
righteousness
Ibidem
,
They
go
about
to
establish
their
own
righteousness
,
and
are
not
obedient
to
the
righteousness
that
commeth
of
God
,
which
is
the
forgiveness
of
sin
in
Christs
blood
,
to
all
that
repent
and
beleeve
That
Christ
is
the
end
of
the
Law
for
righteousness
.
P.
Martyr
Wotton
de
reconc
.
peccat
par.
2.
p.
ye
shall
keep
my
Statutes
,
and
all
my
Judgements
,
and
do
them
.
That
keeping
and
doing
must
be
applied
to
the
Statutes
(
as
well
)
as
unto
the
Judgements
,
&c.
and
yee
shall
keep
my
Statutes
and
my
Judgements
,
which
if
a
man
do
he
shall
live
in
them
▪
Lev.
That
the
blood
of
Buls
and
Goats
,
and
the
ashes
of
an
Heifer
sprinkling
the
unclean
,
did
sanctifie
to
the
purifying
of
the
flesh
Peter
Martyr
Peter
Martyr
positâ
causâ
sequitur
effectus
Pardon of sin cannot compleat Righteousness , for Righteousness doth not consist in being sinless , but also in being just ; the Heavens are sinless , yet they are not just ; the unreasonable creature is sinless ( saith he ) in p. 209. but not righteous .
If you inquire after the essential matter of justification , among the The material cause of Justification . causes enumerated by the Author ; behold the Dialogue is speechless , and presents you with a form without matter , such a being as is neither created nor increated . And he takes delight in this Irony , because he doth so often repeat it , as in p. 212 , 217 , 225 , 237 , &c.
Reply
6.
Peter
Martyr
P.
Martyr
God
was
in
Christ
reconciling
the
world
to
himself
John
Goodwin
To speak after the stile of the Dialogue ; if righteousness for sinners be purchased and procured by Christs sacrifice of attonement ; neither then can attonement be a sinners righteousness : that which procureth or purchaseth is the cause , that which is procured is the effect ; the cause cannot be the effect .
Reply
7.
[
in
themselves
Sam.
21.
3.
Exod.
21.
30.
Psal.
49.
8.
Gen.
Mat.
3.
17.
This
is
my
beloved
Son
in
whom
I
am
well
pleased
,
satisfied
or
reconciled
Lord
,
thou
hast
been
favourable
,
or
well-pleased
with
thy
land
,
Thou
hast
forgiven
the
iniquities
of
thy
people
,
and
covered
all
their
sin
Deut.
33.
19.
Psal.
4.
5.
Psal.
[
By
Christs
Sacrifice
of
Attonement
]
T●e Reader is desired to take full notice of the Dialogues corrupt sense , being the Helena , &c.
The Hebrew translated Attonement , properly signifieth to cover some thing , yet not with a garment , or the like , which may bee taken off again ; but with some cleaving and tenacious matter , as Pitch , Lime , Morter , &c.
I
will
Jacob
,
cover
his
face
with
the
present
that
g●eth
before
me
,
and
afterward
I
will
see
his
face
,
Of
whose
hand
have
I
received
any
present
to
cover
mine
eyes
therewith
in
the
case
of
Justice
?
1
Sam.
Mat.
20.
28.
1
Tim.
King
.
12.
16.
Neh.
bought
with
a
price
,
1
Cor.
a
price
Israel
,
Numb.
Gibbeonites
:
Then
said
to
the
wherewith
shall
I
make
attonement
,
that
ye
may
bless
the
inheritance
of
the
Lord
,
Let
seven
of
his
Sons
be
given
,
and
we
will
ang
them
up
to
the
Lord
Lev.
4.
20
,
26
,
31
,
35.
Lev.
Numb.
8.
21.
Lev.
Exod.
29
36.
Levit.
14
,
20
,
26.
and
5.
6
,
10
,
13.
Deut.
Caporeth
,
Exod.
he
is
the
true
propitiation
for
our
sins
,
Blessed
is
the
man
whose
sin
is
covered
,
Psal.
Dan.
9.
24.
1
Joh.
2.
2.
Heb.
●at
those
things
by
which
attonement
was
made
by
which
they
were
sanctified
Thou
shalt
offer
every
day
a
Bullock
for
a
sin
of
Attonement
for
a
sin
,
by
which
they
shall
be
sanctified
Heb.
9.
13.
That
the
blood
of
Bulls
and
Goats
,
and
the
ashes
of
an
Heifer
sprinkling
the
unclean
,
sanctifieth
to
the
purifying
of
the
flesh
,
by
which
will
we
are
sanctified
Deut.
32.
43.
Exod.
30.
10.
Isa.
This
is
my
blood
of
the
New
Testament
which
is
shed
for
the
many
,
for
the
remission
of
sins
,
Mat.
Jer.
31.
Heb.
The
Righteousness
of
God
,
by
his
Reconciliation
or
Attonement
Christ was made sin , as he was made a curse ; but he was made a curse by judicial imputation ; therefore he was made sin by a real imputation .
Christ hath redeemed us from the curse of the Law when hee was made a curse for us ; For it is written ( in Deut. 21. 23. ) Cursed is every one that hangeth upon a Tree .
Of
the
inward
and
eternal
Curse
,
which
he
suffered
from
Gods
immediate
wrath
,
when
hee
hung
upon
the
Tree
.
If not only the Malediction of every one that is hanged on a Tree is held forth , but also Christs Redemption of us from the Curse of the Law , by being made a curse for us , is both held forth , and foretold in Deut. 21. 23. then the Text in Deut. 21. 23. hath not only a proper , but atypical signification .
But not only the Malediction of every one that is hanged on a Tree is held forth , but also Christs redemption of us from the curse of the Law , by being made a curse for us , is both held forth , and foretold in Deut. 21. 23.
Therefore the Text in Deut. 21. 23. hath not only a proper , but atypical signification .
It
is
finished
[
The
[
When
(
When
Inst.
lib.
2.
Chap.
16.
Sect
Isa.
53.
10.
It
pleased
the
Lord
to
bruise
him
,
and
to
put
him
to
grief
When
hee
shall
make
his
soul
a
Trespass
,
(
When
Isa.
53.
5.
The
Chastisement
of
our
peace
was
upon
him
When
he
was
wounded
for
our
transgressions
,
and
when
hee
was
bruised
for
our
iniquities
.
That
Christ
hath
redeemed
us
from
the
curse
of
the
Law
.
That
he
was
made
a
curse
for
us
.
[
For
That
Christ
was
made
a
curse
for
us
in
the
outward
manner
of
his
death
.
If
those
words
in
Cursed
i●
every
one
that
hangs
on
a
tree
,
and
that
text
in
Cursed
is
every
one
that
hangs
on
a
tree
,
have
both
but
one
and
the
same
sense
,
Then
what
binders
,
that
the
foregoing
part
of
the
verse
,
Redemption
,
&c.
T●an
which
Inference
what
is
more
abominable
,
the
typical
reason
excepted
of
signifying
(
or
typisying
)
Christ
bearing
the
moral
curse
upon
the
tree
.
There can be no sufficient or probable reason given , why hanging upon a tree should infame and fasten upon the person hanged this special Curse ; Whence followed the defiling of the land in case the body continued unburied after Sun-set , above all other capital sufferings . And , saith he , in page 96. in case they be not buried before Sun-set they shall def●le the land . And , saith he , in page 102. the principal scope of this text ( of Deut. 21. 23. ) is to give a Law concerning him that is hanged , that he should in any wise be buried that day , with the reason thereof annexed . And in page 95. hee cites Junius to his typical exposition .
[
Thou
That
if
there
be
in
a
man
a
sin
that
is
●orthy
of
death
And
Thou
do
hang
him
upon
a
tree
his
body
shall
not
remain
all
night
upon
the
tree
,
but
thou
shalt
bury
him
that
day
,
because
he
had
satisfied
the
curse
of
God
.
Take
the
Princes
,
and
hang
them
up
before
the
Sun
make
them
open
spectacles
of
shame
For
thy
sake
have
I
born
reproach
,
shame
hath
covered
my
face
:
The
reproaches
of
●hem
that
reproached
thee
,
are
fallen
on
me
Reproach
hath
broken
my
heart
,
and
I
am
full
of
heaviness
:
Psa.
22.
6.
〈◊〉
.
am
a
worm
and
no
man
,
a
reproach
of
men
,
and
the
despised
of
the
people
.
All
that
see
me
laugh
me
to
scorn
,
they
shoot
out
the
lip
,
they
shake
the
head
,
saying
,
he
trusted
on
the
Lord
that
he
would
deliver
him
,
let
him
deliver
him
,
seeing
he
delighted
in
him
.
The
scandal
of
the
cross
,
Gal.
His
reproach
,
Heb.
Psal.
119.
22.
Remove
far
from
me
reproach
and
contempt
,
Put
vie
not
to
shame
Psal.
89
,
50
,
51.
Remember
Lord
,
the
reproach
of
thy
servants
,
wherewith
thine
enemies
have
reproached
,
O
Lord
,
wherewith
they
have
reproached
the
footsteps
of
thine
annointed
.
Let
them
be
desolate
for
a
reward
of
their
shame
,
that
say
unto
me
,
aha
,
aha
Psal.
109.
25.
I
became
a
reproach
unto
them
they
lo●ked
upon
me
,
they
shaked
their
heads
.
Deut.
21.
23.
mortis
modus
morte
pejor
.
the
Priests
and
Scribes
should
deliver
him
to
the
Gentiles
,
to
mock
,
and
to
scourge
,
and
to
crucifie
him
.
He
shall
not
hang
all
night
upon
the
tree
,
but
thou
shalt
bury
him
the
same
day
He
shall
not
hang
all
night
He
shall
not
hang
all
night
,
but
thou
shalt
bury
him
the
same
day
:
Holy
Time
of
defiting
the
Land
His
body
shall
not
remain
all
night
upon
the
tree
:
But
thou
shalt
in
any
wise
bury
him
that
day
,
for
he
that
is
hanged
is
accursed
of
God
.
[
He
that
is
hanged
is
accursed
of
God
]
That
thy
Land
be
not
defiled
.
]
(
For
he
that
is
hanged
is
accursed
of
God
.
)
Thou
shalt
in
any
wise
bury
him
that
day
,
that
thy
land
be
not
defiled
.
(
is
He
that
is
hanged
(
is
)
the
curse
of
God
.
He
is
the
curse
of
God
that
is
hanged
for
the
blasphemy
of
God
he
is
hanged
he
sinned
before
the
Lord
,
hee
is
hanged
.
Holy
Time
Because
he
that
is
hanged
—
the
curse
of
God
(
is
;
Baal
Peor
Chron.
19.
6.
Deut.
17.
1.
Psa.
to
make
a●tonement
for
Israel
We
will
hang
them
up
to
the
Lord
because
he
sinned
before
the
Lord
he
is
hanged
,
Joshua
,
I
will
be
with
you
no
more
except
yee
destroy
that
cursed
person
,
Israel
hath
transgressed
the
Covenant
which
I
commanded
them
,
He
that
is
hanged
(
hath
born
)
the
curse
of
God
:
That
thy
land
be
not
defiled
,
which
the
Lord
thy
God
giveth
thee
to
inherit
If
there
be
in
thee
a
man
,
any
other
man
that
hath
committed
a
sin
worthy
of
death
,
by
stoning
,
thou
shalt
stone
him
to
death
,
and
then
if
thou
see
cause
,
thou
shalt
hang
up
his
dead
body
on
a
tree
,
that
thy
land
bee
not
defiled
by
suffering
such
notorious
moral
sins
,
and
sinners
to
go
unpunished
.
Lev.
18
,
24
,
25
,
27
,
28.
Num.
35.
31
,
32
,
33.
Psal.
106.
38.
Ezra
9.
11.
Jer.
3.
1
,
2
,
9.
Jer.
16.
18.
Ezek.
36.
17.
Psal.
24.
5.
&c.
O
that
this
Exhortation
of
might
fit
fast
in
the
conscience
of
all
Magistrates
,
both
supreme
and
inferiour
,
to
execute
impartial
justice
against
moral
sinners
,
that
so
they
may
cleanse
the
land
of
the
Objects
of
Gods
wrath
,
and
that
the
land
by
their
neglect
,
might
not
be
defiled
!
And
O
that
people
would
rightly
use
their
liberty
,
when
they
have
any
hand
in
the
choice
of
Magistrates
,
to
chuse
such
as
fear
God
,
and
hate
sin
!
inquired
of
the
Lord
,
and
the
Lord
answered
,
It
is
for
and
for
his
bloody
house
,
because
he
slew
the
What
shall
I
do
for
you
,
and
wherewith
shall
I
make
the
Attonement
,
that
ye
may
bless
the
inheritance
of
the
Lord
Let
seven
of
his
sons
be
delivered
to
us
,
and
we
will
hang
them
up
unto
the
Lord
,
P.
Martyr
Christs
dying
There were malefactors hanged before the giving of this Law of Deut. 21. 23. Yet we read not that they were accursed , during the space between the giving of this Law , and the passion of Christ , a malefactor hanged out of Judea was not accursed ; In Judea no person how great a malefactor soever , if not hanged , was thus accursed . The person hanged was equally accursed , whether he was hanged alive or dead , whether he was hanged after this manner or after that , Jewish or Roman ; whether his crime were more hainous or not so hainous ; yea , for ought appeareth , though he were innocent , yet if hanged judicially , he was accursed , since the passion of Christ , hanging in Judea is not ceremonially accursed .
This
Exposition
in
making
the
man
that
was
hanged
on
a
tree
,
a
ceremonial
curse
.
And
Christ
hanged
on
a
tree
a
moral
curse
;
is
both
generally
received
,
and
every
way
agreeing
to
the
analogy
of
Faith
,
which
is
a
rule
of
interpreting
Scripture
.
Peter
Martyr
Peter
Martyr
My
God
,
my
God
why
hast
thou
forsaken
mee
?
Peter
Martyr
Peter
Martyr
Peter
Martyrs
Jo.
Frith
misery
to
the
Soul
in
the
perpetual
hatred
of
God
not
die
the
second
death
live
in
this
world
and
not
die
with
the
death
wherewith
the
wicked
shall
dye
in
the
world
to
come
.
That
wicked
wise
men
die
the
second
death
,
and
are
adjudged
to
Gehenna
.
Gen.
17.
14.
Mamony
Numb.
15.
31.
)
That
soul
shall
be
cut
off
,
he
shall
be
cut
off
Anthony
Wotton
De
Recon
.
pec
.
par.
2.
l.
1.
c.
11.
n.
c.
18.
n.
Robert
Smith
Robert
Wilmot
Christopher
Carlisle
sub
judice
lis
est
This
Proposition
Cursed
is
every
one
that
hangs
on
a
Tree
:
is
a
typical
Proposition
,
and
contains
in
it
these
two
truths
:
That
every
one
that
hangeth
upon
a
Tree
in
from
the
promulgation
of
that
Curse
,
to
the
Passion
of
Christ
inclusively
,
is
ceremonially
accursed
,
All
that
are
h●nged
are
so
infamed
,
that
the
carkass
of
,
uch
,
in
case
they
be
not
buried
before
Sun-set
,
shall
defile
the
land
.
That
Christ
in
testimony
that
he
redeemed
us
by
bearing
the
moral
curse
,
should
be
hanged
on
a
Tree
.
Luther
,
Accursed
is
every
one
that
hang●
on
a
Tree
,
and
apply
it
to
Christ
.
My
God
,
my
God
,
&c.
How do you prove this sorrow and complaint ( of Christ ) to have proceeded from the fear of a bodily death ?
Because regular affections , such as Christs were , moved according to the nature of the object , so much therefore as bodily death is a less evill than eternal death , so much the regular trouble of humane nature conflicting therewithall , is less than that trouble which it is capable of suffering , in case of conflicting with eternal death .
It is more than manifest that his trouble exceeded the trouble of any other man , as concerning meer natural death .
Peter
Martyr
body
hast
thou
prepared
me
A
body
hast
thou
prepared
me
,
Other men conflicting with death by reason of sin , do not conflict only with death , other men conflicting with natural death , conflict also often with eternal death , Christ according to you conflicted only with a natural death ; how then do you say without any distinction , that he was bound to be troubled with the fear of death as much as any other man ?
Christ according to you conflicted only with a natural death , and he doth very often charge the Dialogue with this expression of a natural death , as in page 156 , 158 , 159 , 164 , &c.
Christs meer inability as man , to prevent death by the use of means , or other mens inability thereto , and that at such times when they were not wanting on their part ; neither was it their duty to endeavour continuance of life , but on the contrary , to give up themselves to death , such as was the present case of Christ , and was long before the case of Isaak , and sometimes hath been the case of Martyrs , who notwithstanding have given up their lives with joy , cannot bee looked at as a reason of his , or their being bound to be so troubled with the fear of death .
delight
to
do
thy
will
,
O
God
,
thy
Law
is
in
my
heart
,
My
soul
is
exceeding
sorrowful
,
even
to
the
death
,
O
my
Father
,
if
it
be
possible
,
let
this
cup
pass
from
me
Peter
,
Put
up
thy
sword
again
into
its
place
,
for
all
they
that
take
the
sword
shall
perish
with
the
sword
;
thinkest
thou
that
I
cannot
now
pray
to
my
Father
,
and
he
shall
presently
give
me
more
then
twelve
legions
of
Angels
?
But
how
then
shall
the
Scriptures
be
fulfilled
,
that
say
,
Thus
it
must
be
:
Thus
it
must
be
Put
up
thy
sword
into
thy
sheath
,
the
cup
which
my
Father
hath
given
me
,
shall
I
not
drink
it
?
Peter
,
Shall
I
not
drink
it
?
De
Tribus
Elo●im
,
part.
2.
l.
3.
c.
Not
my
will
be
done
It hath oftentimes been the case of Martyrs to give up their lives with joy .
P.
Martyr
P.
Martyr
You make Christ not only more afraid of natural death than many Martyrs , but to shew more fear of death than any man ; And , saith hee , Your reasons are but deceptions .
Aulus
Gellius
Aulus
Gellius
Answer
in
page
62.
to
the
Dialogues
Exposition
of
They
must
drink
of
his
cup
,
and
be
baptized
with
his
baptism
,
They
must
drink
of
his
cup
,
That
they
must
be
baptized
with
his
baptism
,
I
am
entred
into
the
deep
waters
,
Else
what
shall
they
do
that
are
baptized
for
dead
if
the
dead
rise
not
at
all
,
why
then
are
they
baptized
for
dead
?
1
Cor.
Herein ( saith he ) is a fallacy , confounding such things as should bee divided : This Text , saith Piscator , is to be understood with an exception of that passion in which Christ felt the wrath of God for the Elect.
Can
yee
drink
of
the
cup
that
I
shall
drink
of
?
We
can
Yee
shall
indeed
drink
of
the
cup
that
I
shall
drink
of
.
Yee
shall
drink
of
the
same
cup
that
I
shall
drink
of
.
Christ suffered both as a Martyr , and as a Satisfier ; the sons of Zebedee ( saith he ) drank of the cup of Martyrdome , not of the cup of Satisfaction or Redemption ; James and John were asleep whiles Christ was drinking that cup.
It
is
finished
,
Job
.
Him
being
delivered
Peter
)
by
the
determinate
counsel
and
sort-knowledge
of
God
,
ye
have
taken
him
,
and
by
wicked
hands
have
crucified
and
slain
,
whom
God
hath
raised
up
,
loosing
the
pains
of
death
Rom.
4.
25.
He
was
delivered
for
our
offences
God
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
.
The sufferings of Christs soul were not by way of sympathy ; his soul suffered properly and immediately , Isa. 53. 10. Matth. 26. 37. The cause of his sufferings required that his soul should suffer as well as his body ; We sinned in soul properly , therefore our surety must suffer in soul properly ; the greatest of the sufferings of Christ were spiritual , and such as immediately seized on his soul .
Let
us
go
meet
them
His soul suffered properly and immediately .
for
the
work
of
Christ
he
was
nigh
unto
death
,
not
regarding
his
Soul
,
The
good
Shepherd
laieth
down
his
soul
for
his
sheep
,
I
am
the
good
Shepherd
,
I
lay
down
my
soul
,
And
therefore
doth
my
father
love
me
,
because
I
lay
down
my
soul
and
take
it
again
,
No
man
taketh
it
from
me
,
I
lay
it
down
of
my self
,
The
Son
of
man
came
to
serve
,
and
to
give
his
soul
for
the
ransom
of
many
,
He
made
his
soul
a
sin
,
and
powred
out
his
soul
to
death
,
this
cup
is
the
New
Testament
in
my
blood
which
is
shed
for
you
,
Heb.
9.
12
,
13
,
14
,
15
,
16.
Heb.
P.
Martyr
P.
Martyr
It
behoved
that
the
Son
of
man
must
die
,
Cyril
de
Rectafide
ad
Reginas
,
l.
Fulgentius
ad
Transimundum
,
l.
3.
c.
Ibidem
c.
Job
l.
4.
c.
August
.
in
ser.
Beda
in
Homil.
Feria
4.
in
Quadragesima
Thou
shalt
die
the
death
It is a fiction to assert any divine prediction that Christ should onely suffer a bodily death .
It
had
been
of
none
effect
if
he
had
suffered
onely
a
bodily
death
,
Christopher
Carlile
Nephes
Caja
Neshama
Cajim
Nephes
Caja
Gen.
35.
18.
Gen.
44.
30.
Exod.
4.
19.
Jos.
2.
13.
Isa.
53.
10
,
11
,
12.
&c.
Prov.
16.
24.
Prov.
19.
18.
Prov.
23.
6.
Prov.
Sam.
1.
15.
Psal.
42.
5.
Psal.
62.
9.
Lam.
King
.
4.
27.
Job
7.
11.
Job
10.
1.
Psal.
Job
21.
23.
Psal
107.
26.
Prov.
Likewise
in
the
New
Testament
the
vital
soul
,
is
put
Eph.
6
6.
Col.
Act.
4.
31.
Phi.
Matth.
22.
37.
Toto
tuo
sensitivo
,
The
sorrows
of
death
compassed
me
about
,
His sorrow was lethal and deadly , both extensively and intensively , continuing unto the last gaspe : intensively killing of it self in time , had there been no other causes , resolving and melting the soul gradually , as wax is melted with the heat , Psal. 22. 14.
Christ was amazed ; He began to be sore amazed , Mark 14. 33. which signifieth an universal cessation of all the saculties of the Mar. 14. 33. soul from their several functions ; Physicians call it a Horripilation , wee usually a Consternation , like a Clock in kiltor , yet stopped for the while from going by some hand laid upon it ; That such intermission of the operations of his soul , the effect of this formidable Concussion , might be without sin , is evident to him that remembers Christ slept , sleep ordinarily implying cessation of the exercise of the intellectual faculties .
Zeph.
3.
4.
Jer.
My
soul
is
exceeding
sorrowful
,
even
to
death
,
Tarry
yee
here
and
watch
me
Watch
and
pray
,
that
yee
enter
not
into
temptation
,
That
if
it
were
possible
that
hour
might
passe
from
him
At
the
sight
of
the
Angel
I
was
afraid
,
and
fell
on
my
face
Deut.
20.
3.
You
approach
this
day
unto
the
battel
against
your
enemies
,
let
not
your
hearts
fear
,
and
hasten
not
away
,
neither
be
yee
terrified
because
of
them
The
floods
of
wickedness
David
)
made
me
afraid
The
waves
of
death
compassed
me
The
waves
of
death
compassed
me
,
the
floods
of
wickedness
made
me
Cant.
8.
7.
Eccles.
12.
5.
Ezek.
He began not meerly to be amazed , but also to be very heavy , the word notes expavefaction , which was such a motion of his mind superadded to his consternation , whereby for the time he was disinabled as concerning the minding of any thing else , being wholly taken up with the dreadful sense of the righteous wrath of God , as the eye intrinsecally fixed upon some object , taketh no notice of any other object before it for the while .
very
heavy
very
heavy
very
heav
▪
Geneva
,
great
heaviness
Broughton
,
full
of
heaviness
His mind was wholly taken up with the dreadful sense of the righteous wrath of God .
Robert
Wilmot
Thinkest
thou
Peter
)
that
I
cannot
pray
to
my
Father
,
and
he
shall
set
before
mee
more
than
twelve
legions
of
Angels
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
Father
into
thy
hands
I
commend
my
spirit
?
Christs
Agony
,
and
Luk.
22.
44.
Examined
.
There can no reason be given , why the fear of death should be as much as the humane nature of Christ could bear without sin , because the object of that fear may be and is exceeded ; penal spiritual death is a greater object of fear incomparably .
Your mentioning other causes ( though false ) of Christs fear , besides his natural death only , is a secret acknowledgement that his fear of a natural death only was not a sufficient cause of his exceeding sorrows before his death .
Incense
[
beaten
small
Attribut
.
Tom.
Arise
,
let
us
be
going
,
Arise
,
let
us
go
meet
it
:
The word Agony in Luke 22. 44. signifies the sorrows of Combaters A true description of Christs Agony . Luk. 22. 44. entring the Lists , with the sense of the utmost danger of life . A metaphor taken from the Possion of conflicting affections , in the greatest , eminentest , and most sensible perils , and so holding forth the sharpest of the fears of men .
Luke expresseth the nature of his passion in general by an Agony , in Luk. 22. 44.
Joh.
13.
1.
Now
is
my
soul
troubled
,
and
what
shall
I
say
?
Father
save
me
from
this
hour
for
this
cause
came
I
to
this
hour
.
my
soul
is
troubled
[
Ademonein
]
Mat.
[
Agon
Come
,
the
hour
is
come
,
Behold
the
Son
of
man
is
betrayed
into
the
hands
of
sinners
.
Rise
up
,
let
us
go
,
Mark
.
Who
for
the
joy
that
was
set
before
him
,
indured
the
cross
,
and
despised
the
shame
,
and
is
now
seated
at
the
right
hand
of
the
Throne
of
God
i.
e.
Heb.
12.
1
,
2.
Phil.
1.
30.
Col.
K.
M.
i.
e.
i.
e.
Roman
Antiquities
,
l.
Dan.
6.
14.
He
labored
till
the
going
down
of
the
Sun
to
deliver
Hee
shall
break
thy
head
shalt
peirce
him
in
the
foot-soals
.
Psal.
69.
20.
Reproach
hath
broken
my
heart
The
Many
The
Many
are
made
righteous
Gen.
3.
15.
He
shall
break
thy
head-plot
.
Father
,
into
thy
bands
I
commend
my
spirit
.
Amalekites
,
1
Sam.
Judg.
5.
30.
Luk.
No
Prophet
is
accepted
in
his
own
Country
,
And
then
all
in
the
Synagogue
when
they
heard
these
things
were
filled
with
wrath
and
they
rose
up
and
thrust
him
out
of
the
City
,
and
led
him
to
the
brow
of
the
hill
,
that
they
might
cast
him
down
headlong
,
Hereafter
I
will
not
talk
much
with
you
,
for
the
Prince
of
this
world
commeth
,
Joh.
All
ye
shall
be
offended
because
of
me
this
night
:
For
it
is
written
,
I
will
smite
the
Shepherd
,
and
the
sheep
of
the
flock
shall
be
scattered
,
Matth.
[
I
Smite
thou
the
shepherd
[
Thou
,
[
I
smite
thou
the
Shepherd
Weight
the
whole
Text
in
which
runs
thus
Awake
,
O
Sword
,
against
my
Shepherd
and
against
the
man
that
is
my
fellow
,
Mat.
26.
47.
Smite
thou
the
shepherd
,
Matthew
,
I
will
smite
the
shepherd
The
Lord
hath
taken
away
my
cattle
,
and
my
children
,
The
hand
of
God
hath
touched
me
[
I
Matthew
;
I
will
sinite
the
shepherd
It
pleased
the
Lord
to
bruise
him
,
and
to
put
him
to
grief
,
when
he
shall
set
out
,
or
give
his
soul
to
be
a
Trespass
Offering
,
a
sin
and
Gen.
He
put
him
to
grief
He
was
wounded
for
our
trangressions
,
he
was
bruised
for
our
iniquities
:
They
persecuted
him
whom
thou
hast
smitten
:
Hence Mr. Norton infers in page 122. That Christ was tormented without any forgiveness ; God ( saith he ) spared him nothing of the due debt , Rom. 8. 32. Rom. 8. 32.
Pilate
,
Thou
couldest
have
no
power
at
all
against
me
,
except
it
were
given
thee
from
above
,
Him being delivered ( saith Peter ) by the determinate counsel and foreknowledge of God , Yee ( the Devils Arch-instruments ) have taken , and by wicked hands have crucified and slain , whom God hath raised up , having loosed the pains of death .
Which
Yee
by
wicked
hands
have
made
by
crucifying
and
staying
his
body
on
the
Tree
Hee
was
taken
away
by
distress
(
or
restraint
)
and
by
judgement
,
and
who
shall
declare
his
Generation
?
Who
shall
declare
the
Generation
of
his
Godhead
?
John
Baptist
A
generation
of
Vipers
A
wicked
and
adulterous
Generation
De
Boate
For
be
was
cut
off
out
of
the
land
of
the
living
,
Act.
8.
33.
His
life
was
taken
from
the
earth
.
That
after
sixty
two
weeks
,
the
Messiah
shall
be
cut
off
Den.
9.
26.
But
not
for
himself
,
The
Prince
of
this
world
cometh
but
he
hath
nothing
in
me
,
Isa.
53.
8.
For
the
transgression
of
my
people
was
hee
stricken
,
wounded
and
bruised
on
the
Cross
:
for
the
transgression
of
his
people
That
he
made
his
grave
with
the
wicked
Hee
was
numbred
with
the
wicked
,
Mar.
15.
28.
and
with
the
rich
in
his
death
,
Father
,
into
thy
hands
I
commend
my
spirit
,
Iob
,
He
is
in
thy
band
,
but
save
his
life
(
Heb.
where
he
could
find
no
sign
of
sin
by
no
Law
of
sin
De
Providen
that
am
guilty
of
no
sin
no
way
Leo
,
de
passi
,
Dom.
Ser.
De
Reconciliatione
peccatords
,
part.
2.
lib.
1.
c.
Heb.
2.
14.
For
as
much
then
as
the
children
are
partakers
,
of
flesh
and
blood
,
hee
also
himself
took
part
of
the
same
,
that
through
death
he
might
destroy
him
that
had
the
power
of
death
,
that
is
the
Devil
.
There
is
a
first
death
and
a
second
death
Christ ( in his Agony ) was pressed under the sence of the wrath of God , and conflicted with eternal death .
John
Downame
Handy
gripes
with
his
Father
The
main
battel
,
fought
three
whole
hours
(
with
his
Father
)
all
which
time
●ugging
in
the
fearful
dark
with
him
,
that
had
the
power
of
darkness
to
hide
from
the
eyes
of
the
world
the
fire
of
his
Fathers
wrath
,
which
in
that
hot
skirmish
,
burnt
up
every
part
of
him
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
The divine nature was angry not onely with the humane nature , but with the person of the Mediator , because of sin imputed to him .
Through anguish of his soul he had clods , rather than drops , of blood , streaming down his blessed body , a thing which neither was seen nor heard , before or since , the true reason thereof ( saith he ) is , Christ died as a sinner imputatively , pressed under the sense of the If it be true that Christ sweat clods of blood , then doubtless it was a miraculous sweat , and then no natural reason can be given of the cause of it . wrath of God .
We
leave
it
to
them
that
have
leasure
and
skill
to
enquire
.
Though
the
Evangelist
mentioneth
it
as
an
effect
proceeding
from
a
greater
cause
than
the
fear
of
a
meer
natural
death
,
notwithstanding
our
Doctrine
is
not
built
onely
or
chiefly
upon
this
Argument
.
our
Doctrine
is
not
built
onely
or
chiefly
upon
this
Argument
,
That
his
blood
was
shed
together
with
the
wrath
of
God
,
because
it
was
shed
as
the
blood
of
a
person
accursed
.
Mortis
modus
morte
pejor
George
Downham
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
his
sweat
was
as
it
were
great
drops
of
blood
.
Justin
Martyr
,
Theophylact
Christopher
Carlile
John
Frith
Thomas
Moore
Tho.
〈◊〉
Vetily
even
for
the
fear
of
death
,
My
Father
,
if
it
be
possible
,
let
this
cup
pass
from
me
,
Peter
,
James
John
,
My
soul
is
exceeding
sorrowful
unto
the
death
,
That
if
it
were
possible
,
that
hour
might
pass
from
him
,
The
Examination
of
My
God
,
my
God
The Hebrew ( as also the Syriack used by our Saviour in Mat. 27. 46. ) and the Greek word used here by the Septuagint , signifie to leave another helpless in their necessity and extremity , which appeareth not only in its frequent use in the Scripture , but also in that this very word , per Antiphrasin ( it being one of those Hebrew words that have two contrary significations ) signifiet , to help up that which is down , and to fortine , Neh. 3. 8. & 4. 2. And such having we usually express by forsaking , and accordingly it is read by Latine Expositors , premiseuously , who do in effect say with Mr Ainsworth , there is no material difference between leaving and forsaking , so as the meaning be kept sound .
If
thou
see
the
Ass
of
him
that
hateth
thee
lying
under
his
burden
,
and
wouldest
forbear
to
help
him
,
thoushalt
surely
help
with
him
.
Azab
,
to
help
help
up
Tzedec
Righteousness
Ezek.
21.
3.
Isa.
Ezek.
27.
13
,
17
,
&c.
Holy
Time
.
Dost
thou
not
care
that
my
Sister
hath
left
me
alone
to
serve
,
Luk.
Ruth
2.
16.
Jer.
Chron.
24.
18
,
20
,
24.
Deut.
Prov.
3.
3.
Let
not
Mercy
and
Truth
leave
thee
,
Gen.
2.
24.
Ruth
Josh.
8.
17.
1
Sam.
King
.
31.
7.
1
Chron.
Gen.
39.
6.
Potiphar
Gen.
50.
8.
Their
little
ones
,
and
their
flocks
and
their
heards
they
left
in
the
land
of
Exod.
9.
21.
2
Sam.
Jer.
49.
11.
Mal.
4.
1.
2
Chron.
28.
14.
Ezra
forsaken
,
Psa.
The meaning of the word leave or forsake , was kept sound with Mr. Ainsworth , but with you is not .
Why
hast
thou
forsaken
me
Psal. 22. hath amplification of griefs caused by man instrumentally , and by Gods anger as the efficient cause .
Anger , in Scripture , is sometimes taken for the hatred of God unto a person ; sometimes , for the execution of vindicative Justice ; in this latter sense God was angry with Christ , not in the former .
Christ doth complain in Psal. 22. that God had forsaken him in anger for our sin .
To
complain
against
God
is
a
sin
and
sheweth
grudging
.
Gods forsaking is either total and final , so God forsakes the Reprobate ; or partial and temporal , as concerning the fruition and sense of the good of the Promise ; so God forsook Christ , and of this forsaking Christ , complaineth in this place .
How did God forsake Christ on the Cross ?
Why
art
thou
so
far
from
helping
me
?
Why
art
thou
so
far
from
the
words
of
my
roaring
?
Be
not
far
from
me
,
because
trouble
is
neer
,
and
there
is
none
to
help
me
Be
not
far
from
me
,
O
Lord
,
my
strength
,
hasten
to
help
me
,
deliver
my
soul
from
the
sword
,
my
desolate
soul
from
the
power
of
the
Dog
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
My
God
,
my
God
Hasten
to
help
me
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
P.
Martyr
My
God
,
my
God
,
why
hast
thou
forsaken
mee
:
My
God
,
my
God
,
why
hast
thou
forsaken
mee
,
Why
dost
thou
suffer
me●●●o
be
thus
afflicted
?
Why
dost
thou
permit
these
things
to
mine
enemies
?
When
will
thou
deliver
me
?
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
My
God
,
my
God
Why
hast
thou
left
me
,
and
given
me
up
to
such
hands
,
shame
,
and
tortures
?
Robert
Wilmot
Act.
2.
25.
He
is
at
my
right
hand
,
Psal.
109.
ult
My
God
,
my
God
,
why
hast
thou-forsaken
me
,
My
God
,
my
God
Wee
must
not
speak
untruly
for
God
,
nor
talk
otherwise
than
the
thing
is
for
him
.
Robert
Smith
Henry
Smith
Bernard
de
verbis
,
Es.
Ser.
Christopher
Carlile
Why did God forsake Christ on the Cross ?
Pontius
Pilate
Thinkest
thou
that
I
cannot
now
pray
to
my
Father
,
and
he
shall
presently
give
me
more
than
twelve
Legions
of
Angels
?
But
how
then
shall
the
Scriptures
be
fulfilled
,
that
say
,
Thus
it
must
be
?
I
must
fulfil
all
that
is
written
of
my
sufferings
,
Act.
13.
29.
Luke
Why
bast
thou
forsaken
me
Matth.
26.
55.
Joh.
8.
59.
&
why
hast
thou
forsaken
me
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Nazaret
,
Luk.
The
Divine
nature
resting
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
If the pain of loss be not joyned with the pain of sense , there can be no sufficient cause given of so bitter and lamentable a cry from that person that was God and man .
My
God
,
my
God
,
why
hast
thou
forfaken
me
?
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
As the humane nature of Christ did not subsist alone , so neither doth it perform any humane operations alone ; dependance in respect of subsistence , inferreth a dependance in respect of operations , &c.
pesuâ
caus
â
sequitur
effectus
Thomas
Wilson
Rich.
Ward
Lev.
li.
5.
ch.
lib.
3.
dist.
Why
hast
thou
forsaken
me
He
saved
others
himself
he
cannot
save
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
How did God not forsake Christ on the Cross ?
forsaken
,
Psa.
Mark
.
14.
31.
Jam.
1.
6.
7.
Matth.
That
God
forsook
Christs
soul
in
anger
,
as
concerning
the
fruition
and
sense
of
the
good
of
the
promises
.
Psal.
22.
1.
Why
hast
thou
forsaken
me
?
he
hath
not
hid
his
face
from
him
my
God
,
my
God
,
why
hast
thou
forsaken
me
?
he
had
not
hid
his
face
from
him
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
My
God
,
my
My
God
,
my
God
.
My
God
That
Mr.
held
,
That
Christ
suffered
the
pain
of
loss
in
his
soul
.
I
foresaw
the
Lord
alwaies
before
my
face
.
Matth.
26.
53.
Thinkest
thou
that
I
cannot
pray
to
my
Father
,
and
he
shall
set
before
me
more
than
Twelve
Legions
of
Angels
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Father
,
into
thy
hands
I
commend
my
spirit
?
Luk.
He
was
annointed
with
the
oyl
of
gladness
above
his
fellows
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
John
Hus
Amond
de
laroy
My
God
,
my
God
.
indured
the
cross
,
and
dispised
the
shame
,
Heb.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Lev.
10.
19.
&
Num.
12.
14.
Lev.
10.
19
,
20.
Deut.
16.
11
,
15.
Neh.
Sam.
30.
26.
Heb.
12.
2.
Isa.
9.
3.
Judg.
5.
35.
Isa.
53.
12.
I
will
divide
,
and
he
shall
divide
the
spoyl
with
the
strong
.
knew
that
God
was
his
fully
understood
the
glory
of
the
blessed
,
and
that
his
soul
presently
upon
his
dissolution
should
be
in
Paradice
,
Secondly , I come now to shew that God did not forsake Christ on the Cross , in the formality of his death .
The Scripture mentioneth no other death then what is inflicted justly for sin .
This
commandement
have
I
received
of
my
Father
,
but
to
lay
it
down
of
my self
Mr. Ainsworth , whom the Dialogue often cites , seemeth to understand death to be laid upon Christ , according to the sense of Gen , 3. 19. Gen. 3. 19.
Pontius
Pilat
The plain meaning of the Author in this distinction is this ; Christ died as a Malefactor , onely ( though unjustly ) in the Jews account , but not as a Mediator ; as Mediator onely , in Gods account , but not as a Malefactor .
This distinction ( saith he ) in name , but in truth a Sophisme is used as a crutch to support the halting of the non-imputation of the sin to Christ .
If Christs death was a suffering , then the formal cause thereof was not that active separation of his soul from his body , so often mentioned in the Dialogue , otherwise Christ should have been his own afflicter .
He
troubled
himself
at
the
death
of
Lazarus
,
And in this case Christ was his own Executioner , which last ( saith he ) the Dialogue it self expresly rejecteth .
Though Haman , according to the true sense of the Text Ester 8. 7. be said to lay his hand upon the Jews , yet are the Jews no where said to be slain by Haman : Abraham is said to have offered up Isaack , yet Isaack is said no where to be slain by Abraham ; as Abraham did sacrifice Isaack , so was Isaack sacrificed , that is to say , interpretatively , or vertually , not actually .
How oft do we read in Scripture , that Christ was actually crucified and put to death by the Jews ? Act. 2. 37. and 4 , 10. 1 Cor. 2. 8.
you
have
slain
Heb.
9.
25.
Rom.
It is a daring Assertion , when there is not one Text , nor ( I beleeve ) one Classical Author , who affirmeth , that Christ , as the next and formal cause shed his blood ; but on the contrar , plentiful Texts and Testimondes , that he was put to death , killed , and slain , and that by the Jews , Luke 18. 33. 1 Pet. 3. 18. Mar. 12. 8. Act. 3. 15. 1 Thess. 3. 15. Jam. 5. 6. Act. 2. 23. Rev. 5. 6. 9. 12. and 6 , 9. to contradict not only the godly , whether learned , or unlearned , both of the present , and all past Generations since the Passion of our Lord Jesus : But also the Scriptures themselves in saying , The Jews did not actually put Christ to death .
None
taketh
my
soul
from
me
,
but
I
lay
it
down
of
my self
,
and
have
power
to
lay
it
down
,
and
power
to
take
it
again
?
None
taketh
my
soul
from
me
,
but
I
lay
it
down
of
my self
,
I
have
power
to
lay
it
down
,
and
power
to
take
it
up
again
.
Father
into
thy
hands
I
commend
my
spirit
,
Truly
this
was
the
Son
of
God
.
None
can
take
my
soul
from
me
.
I
have
power
to
lay
down
my
soul
quia
voluit
,
quando
voluit
,
quomodo
voluit
,
Because
he
would
,
when
he
would
,
and
as
he
would
.
Father
into
thy
hands
I
commend
my
spirit
Truly
this
man
was
the
Son
of
God
.
I
have
power
to
lay
down
my
soul
and
to
take
it
again
,
that
bowing
his
head
he
gave
up
the
Ghost
he
cried
with
a
loud
voyce
,
Father
into
thy
hands
I
commend
my
spirit
.
None
taketh
my
soul
from
me
,
but
I
lay
it
down
of
my self
,
I
have
power
to
lay
it
down
,
and
power
to
take
it
again
he
bowing
his
head
gave
up
his
spirit
.
John
Smith
of
Clavering
How
did
Christ
die
John
White
He
bowed
his
head
and
gave
up
the
Ghost
Such as hold that Christ died of himself , do also hold that Christ made satisfaction by suffering the essential curse , the one opposeth not the other .
Father
,
into
thy
hands
I
commend
my
spirit
.
Wee read in Joh. 10. 18. that Christ laid down his life , but not that he took it away by violence . The same word that is used here concerning Christ , Peter hath concerning himself , I will lay down my life for thy sake , Joh. 13. 37. and John hath the same concerning Christ and the Saints , because he laid down his life for us , we ought also to lay down our lives for the brethren , 1 Joh. 3. 16.
I
will
lay
down
my
life
for
thy
sake
,
Joh.
10.
11.
I
am
the
good
Shepherd
,
the
good
Shepherd
giveth
his
life
for
his
sheep
Sam.
17.
35.
Job
I
lay
down
my
life
for
my
sheep
;
I
am
the
good
Shepherd
,
I
lay
down
my
life
of
my self
,
None
takes
my
life
from
me
volence
,
nolence
None
takes
my
life
from
me
.
I
have
power
to
lay
it
down
,
O
Lord
,
take
away
my
vital
soul
from
me
,
O
Lord
,
take
away
my
vital
soul
,
This
Commandement
I
have
received
of
my
Father
I
lay
down
my
life
for
my
sheep
,
I
have
power
to
lay
it
down
,
and
power
to
take
it
up
again
,
Jerusalem
;
Then
there
came
a
voyce
out
of
the
Cloud
,
saying
,
This
is
my
well-beloved
Son
,
in
whose
Combate
and
Sacrifice
,
which
he
is
shortly
to
perform
at
I
am
well
pleased
,
satisfied
,
and
reconciled
for
the
redemption
of
all
the
Elect
Therefore
doth
my
Father
love
mee
,
because
I
put
my
life
from
me
,
that
I
might
take
it
again
,
no
man
takes
it
from
me
,
but
I
put
it
away
of
my self
,
I
have
power
to
put
it
from
me
,
and
power
to
take
it
again
.
I
have
power
to
put
my
life
from
me
,
Christ had less strength of nature left to bear his Torments , than the Theeves had ; Therefore they compelled a man of Cyren to bear his Cross , that is , to help him bear it .
de
Trinit.
lib.
13.
c.
The
weakness
of
God
is
stronger
than
men
'T
is
true
,
no
Torments
,
though
in
themselves
killing
,
could
kill
Christ
until
he
pleased
;
and
it
is
also
true
,
that
Torments
,
killing
in
themselves
,
could
kill
him
when
he
pleased
.
Though Christ by his absolute power could have preserved his life against all created adversary power , Joh. 10. 18. yet ( saith he ) by his limited power be could not ; But as our Surety , be was bound to permit the course of Physical causes , and the prevailing power of darkness for the fulfilling of what was written concerning him , Luke 22. 53. The Jews therefore doing that which according to the order of second causes , not only might , but also ( through his voluntary obliged permission ) did take away his life , they did not only endeavour , but also actually kill him , &c.
None
taketh
my
vital
soul
from
me
,
I
lay
it
down
of
myself
,
I
have
power
to
lay
it
down
,
and
power
to
take
it
up
again
;
This
Commandement
have
I
received
of
my
Father
,
Jews
,
Mark
.
8.
31.
Mark
.
Gen.
3.
15.
Psol
.
22.
Isa.
Luke
24.
20.
Act.
Sacrifice
and
Offering
thou
wouldest
not
have
,
but
a
body
hast
thou
prepared
me
.
Lo
,
I
come
to
do
thy
acceptable
will
,
O
God
[
sanctifieth
If
the
blood
of
Bulls
and
Goats
,
and
the
ashes
of
an
Heifer
sprinkling
the
unclean
doth
sanctifie
,
to
the
purifying
of
the
flesh
,
Heb
How
much
more
shall
the
blood
of
Christ
purge
your
conscience
from
dead
works
?
Israel
,
To
cleanse
them
,
that
they
might
be
clean
from
all
their
sins
before
the
Lord
,
Lev.
He
made
Attonement
for
their
cleansing
How
much
more
shall
the
blood
of
Christ
,
who
offered
himself
by
his
eternal
Spirit
,
purge
your
conscience
from
dead
works
?
Truly
this
man
was
the
Son
of
God
.
Col.
1.
21
,
22.
You
that
were
enemies
,
he
hath
now
reconciled
in
the
body
of
his
fl●sh
,
through
death
,
to
present
you
holy
and
without
blemish
,
and
spotless
in
his
sight
without
blemish
The Scripture mentioneth no other death than what is inflicted justly for sin , &c.
Father
into
thy
hands
I
commend
my
spirit
,
Father
into
thy
hands
I
commend
my
spirit
,
Lord
Jesus
receive
my
spirit
,
Act.
Father
into
thy
hands
I
commend
my
spirit
,
No ●ice can dispence in case of the Antitype .
Gen.
3.
15.
Luke
1.
74.
Heb.
2.
14
,
15.
1
Joh.
3.
8.
Orthodox
Evangelist
For
the
Curse
that
is
causless
,
shall
not
come
on
the
innocent
,
But
it
will
return
to
the
giver
thereof
,
The Wise will understand , Dan. 12. 10.
Austin Cont. Faust . saith , I pass not for the censures of such as dare to reprehend , what they do not Comprehend .
r.
Naboth
r.
Wotton
r.
Wotton
r.
Wotton
r.
Azab