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Mysteries
of
the
Christian
Faith
True
State
Christ's
Satisfaction
I.
Heptinstall
Henry
Mortlock
Christ's
Satisfaction
Socinian
Objections
Considerations
on
the
Explications
of
the
Trinity
in
the
Archbishop's
Sermons
,
p.
31.
not
reading
their
Books
upon
this
Question
,
and
wholly
mistaking
the
State
of
the
Question
between
the
Church
and
them
.
New
Testament
Answ.
to
Serm.
p
12.
That
the
Unitarians
never
denied
,
as
I
fancy
,
that
Jesus
Christ
made
himself
a
voluntary
Sacrifice
for
Expiation
of
the
Sins
of
Mankind
.
That
Christ
made
himself
a
voluntary
Sacrifice
for
Expiation
of
the
Sins
of
Mankind
.
Socin
.
Op.
T.
1.
p.
391.
That
he
and
most
others
are
greatly
mistaken
when
they
say
,
that
Christ
offered
up
himself
to
God
,
when
his
Blood
was
shed
upon
the
Cross
:
That
the
Sacrifice
which
Christ
offered
was
not
upon
the
Cross
,
but
in
Heaven
.
Socin
.
Epist.
p.
196.
Ed.
Racov.
A
horrid
Paradox
,
and
directly
contrary
to
Scripture
,
and
wonders
what
he
meant
to
write
so
confidently
against
the
plain
Testimonies
of
Scripture
.
Socinus
It
is
no
more
than
himself
had
asserted
some
Years
before
,
De
Servatore
p.
204.
and
others
of
their
Party
before
him
.
That
the
Expiatory
Sacrifice
of
Christ
for
our
Sins
was
not
performed
on
the
Cross
,
but
in
Heaven
.
Niemojevius
p.
224.
He
could
by
no
means
excuse
such
plain
Opposition
to
the
words
of
Scripture
.
Socinus
p.
226.
That
there
was
no
Expiatory
Sacrifice
for
Sin
in
the
Death
of
Christ
;
and
that
it
ought
to
be
considered
as
an
Intervening
Condition
in
order
to
the
Expiation
in
Heaven
,
p.
254.
p.
265.
and
not
otherwise
any
Proof
of
any
Sacrifice
of
the
Expiation
on
the
Cross.
That
the
Unitarians
never
denied
this
,
That
others
had
done
it
before
him
:
ever
acknowledged
that
the
Lord
Christ
was
an
Expiatory
Sacrifice
for
our
Sins
,
as
may
be
seen
in
the
they
ever
acknowledged
it
,
as
may
be
seen
in
the
Racovian
Catechism
Racovian
Catechism
Racovian
Catechism
Catech.
Racov.
c.
8.
q.
4.
What
is
the
Reason
of
the
Sufferings
of
Christ
?
1.
To
be
an
Example
of
Patience
.
2.
To
confirm
the
Truth
of
God's
Promises
.
Q.
12.
Is
there
no
other
Cause
of
the
Death
of
Christ
?
Nulla
prorsus
,
None
at
all
.
Q.
38.
That
the
Death
of
Christ
was
no
Sacrifice
,
but
only
a
Preparation
to
it
,
and
a
kind
of
Introduction
to
it
,
for
the
Sacrifice
was
offered
in
Heaven
and
not
before
.
Racovian
Catechism
Jesus
Christ
made
himself
a
voluntary
Sacrifice
for
Expiation
of
the
Sins
of
Mankind
?
Racovian
Catechism
Racovian
Catechism
,
being
reviewed
by
them
speaks
otherwise
.
Catech.
Racov.
Staurop
.
A.D.
1680.
Schlictingius
,
Ruarus
Why
was
it
necessary
for
Christ
to
suffer
as
he
did
?
p.
141.
1.
That
Christ
suffered
for
our
Sins
by
God's
appointment
,
and
underwent
a
cruel
Death
as
a
Sacrifice
of
Expiation
.
Racovian
Catechism
2.
Because
those
who
are
to
be
saved
by
him
are
subject
to
the
like
Sufferings
.
suffer'd
for
the
sins
of
Mankind
,
and
was
a
Sacrifice
of
Expiation
by
his
Death
.
we
take
their
Opinion
from
foreign
Writers
,
Considerations
on
the
Explications
of
the
Trinity
by
Dr.
p.
32.
to
their
own
late
Prints
in
the
English
Tongue
,
they
deny
they
affirm
Answer
to
my
Serm.
p.
12.
1.
They
deny
that
this
Sacrifice
was
by
way
of
true
and
proper
Satisfaction
or
full
and
adequate
Payment
to
the
Justice
of
God
.
2.
They
affirm
,
that
this
Sacrifice
was
only
an
Oblation
,
or
Application
to
the
Mercy
of
God
.
Answ.
to
p.
58.
that
very
few
of
their
Adversaries
have
really
understood
what
they
affirm
or
deny
concerning
the
Causes
or
Effects
of
our
Saviour's
death
.
the
Question
is
only
this
,
Whether
the
Lord
Christ
offer'd
himself
as
such
a
Sacrifice
,
Oblation
or
Price
as
might
be
made
to
the
Justice
of
God
,
by
way
of
Equivalent
for
what
we
should
have
suffer'd
;
or
was
an
Oblation
or
Satisfaction
as
all
former
Sacrifices
under
the
Law
were
,
to
the
Mercy
of
God
by
way
of
Humble
Suit
and
Deprecation
?
an
Expiatory
Sacrifice
for
the
sins
of
Mankind
an
Expiatory
Sacrifice
to
the
Mercy
of
God
?
Condition
intervening
,
Socinus
Expiatory
Sacrifice
the
Justice
or
to
the
Mercy
of
God
Answ.
to
p.
53.
the
Justice
of
God
.
1.
They
say
,
that
Almighty
God
as
King
and
Proprietor
of
all
Persons
and
Things
,
can
forgive
any
Offence
or
all
Offences
,
even
without
Repentance
or
Amendment
,
nor
is
it
contrary
to
his
Justice
so
to
do
.
2.
That
it
is
not
the
Justice
of
God
,
by
which
he
is
prompted
to
punish
sinners
,
but
his
Holiness
and
Wisdom
,
and
that
Justice
hath
no
other
share
or
interest
in
Punishment
,
but
only
to
see
that
Punishment
be
not
misplaced
,
and
that
it
do
not
exceed
the
Offence
.
3.
That
God
could
not
(
justly
or
wisely
)
substitute
an
innocent
and
well
deserving
Person
to
undergo
Punishment
,
p.
54.
properly
so
called
in
the
Place
of
the
unrighteous
and
worthless
,
because
it
is
of
the
Nature
of
Justice
not
to
misplace
Punishments
.
4.
That
Christ
could
not
offer
himself
freely
for
us
to
undergo
the
Punishment
due
to
us
,
nor
could
God
accept
of
it
,
or
allow
it
:
because
it
is
of
the
very
Essence
of
Justice
not
to
misplace
Punishment
and
not
to
exceed
the
Desert
of
the
Offence
,
p.
55.
which
they
say
are
the
two
things
that
constitute
the
Nature
of
Punitive
Justice
.
Trinitarian
Scheme
of
Relig.
p.
18.
That
Christ
made
himself
an
Oblation
,
an
Expiatory
Sacrifice
on
the
Altar
of
the
Cross
for
our
Sins
.
But
his
Sufferings
were
not
(
as
Trinitarians
teach
)
designed
as
a
Punishment
laid
on
him
in
our
stead
,
because
Punishment
is
the
evil
of
Suffering
inflicted
for
the
evil
of
Doing
;
but
Christ
having
done
no
sin
;
what
he
underwent
was
only
labour
and
suffering
and
no
Punishment
.
the
Oblation
was
not
made
to
the
Justice
,
but
to
the
Mercy
of
God
.
But
the
Sufferings
of
Christ
being
graciously
accepted
by
God
,
p.
19.
as
an
Intercession
on
our
behalf
,
God
was
satisfied
with
them
,
and
this
,
is
the
proper
Notion
of
Satisfaction
.
Answ.
to
the
Archbishop
,
p.
32.
an
Expiatory
Sacrifice
for
the
Sins
of
Mankind
,
Satisfaction
to
God
.
Expiatory
Sacrifice
for
the
Sins
of
Mankind
.
Expiatory
Sacrifice
in
the
Death
of
Christ
,
Expiatory
Sacrifice
to
the
Death
of
Christ
.
That
the
Son
of
Man
came
to
give
his
Life
a
Ransom
for
many
.
Matt.
2●
.
28
.
Mark
10.45
.
A
Ransom
as
to
the
Mercy
of
God
.
Expiatory
Sacrifice
Mercy
of
God
the
Ransom
is
from
the
Punishment
of
Sin
,
but
this
Ransom
might
be
made
as
to
the
Mercy
of
God
,
which
delivers
from
it
.
the
Blood
of
the
Sacrifices
was
appointed
to
be
a
Ransom
for
their
Souls
.
Levit.
17.11
For
it
is
the
Blood
that
maketh
an
Atonement
for
the
Soul
.
Heb.
9.22
that
without
shedding
of
Blood
there
is
no
Remission
.
(
1.
(
2.
(
3.
Expiatory
Sacrifice
the
Blood
of
the
Sacrifice
Remission
of
Sins
.
(
4.
)
Blood
being
offer'd
for
Expiation
.
(
5.
)
Expiatory
Sacrifice
the
Mercy
of
God
Just
Displeasure
Expiatory
Sacrifice
to
the
Mercy
of
God
?
Was
not
by
way
of
Satisfaction
to
the
Justice
of
God
,
but
by
way
of
Application
to
the
Mercy
of
God
,
by
way
of
humble
Suit
and
Deprecation
.
that
these
Sacrifices
had
no
Respect
to
the
Justice
of
God
?
That
the
Blood
of
the
Sacrifices
was
to
expiate
for
their
Sins
▪
and
that
it
was
given
for
an
Atonement
for
the
Soul
.
But
was
not
this
from
the
Mercy
of
God
to
appoint
such
a
Sacrifice
of
Atonement
?
Supplication
to
the
Mercy
of
God
Satisfaction
to
his
Justice
Expiatory
Sacrifice
Supplication
to
the
Mercy
of
God
as
a
Figure
of
something
to
come
?
the
Goat
the
Bullock
for
the
Sin-Offering
to
be
presented
alive
before
the
Lord
Levit.
16.10
,
11.
their
Blood
to
be
shed
,
and
to
be
sprinkled
before
the
Mercy-seat
and
upon
the
Altar
?
14
,
15
,
19.
the
Sins
of
the
People
confessed
over
him
and
put
upon
his
head
?
the
Flesh
of
the
Bullock
and
Goat
that
was
Sacrificed
burnt
without
the
Camp
?
v.
21.27
Applications
to
the
Mercy
of
God
,
by
way
of
humble
Suit
and
Deprecation
?
Heb.
9.9
,
12
,
13
,
14.
offering
himself
up
to
God
by
his
own
Blood
,
who
having
obtain'd
eternal
Redemption
for
us
enter'd
into
the
Holy
Place
the
Purging
away
of
Sin
Blood
of
Bulls
and
Goats
13
12.
that
he
might
Sanctify
the
People
with
his
own
Blood
,
he
suffer'd
without
the
Gate
.
an
Oblation
to
the
Mercy
of
God
by
way
of
Prayer
and
Intercession
?
without
Blood
into
the
Holy
of
Holies
,
Blood
sprinkled
upon
the
Altar
for
Atonement
,
the
Mercy-Seat
the
Flesh
burnt
without
the
Camp
?
Racovian
Catechism
that
the
whole
Expiatory
Sacrifice
of
Christ
was
performed
on
the
Cross
,
but
only
that
it
was
begun
there
and
perfected
in
Heaven
.
Blood
of
Christ
Expiation
of
Sins
Holy
of
Holies
the
Blood
Heb.
7.25
he
ever
lives
to
make
Intercession
for
us
.
the
Sacrifices
under
the
Law
did
not
make
any
proper
Satisfaction
for
Sin
,
therefore
neither
did
Christ's
Sacrifice
.
proper
Expiatory
Sacrifice
the
Sacrifices
were
not
offer'd
for
Payment
but
for
Remission
.
a
Payment
Legal
Payment
Pecuniary
Payment
Expiatory
Sacrifice
Ransom
or
Price
of
Redemption
Substitution
in
place
of
the
Offenders
.
to
bear
upon
him
all
the
Iniquities
of
the
People
,
Levit.
16.22
was
to
Purify
himself
before
he
could
come
into
the
Camp
.
Sin-offering
for
the
Congregation
the
Elders
were
to
lay
their
hands
upon
the
head
of
the
Bullock
before
the
Lord
:
that
none
but
the
Owner
was
to
lay
on
his
hands
he
gave
his
Life
a
Ransom
for
many
.
Matt.
26.28
For
this
is
my
Blood
of
the
New
Testament
which
is
shed
for
many
for
the
Remission
of
Sins
.
Heb.
10.9
,
10.
that
he
came
to
do
his
Will.
No
man
taketh
it
away
from
me
but
I
lay
it
down
of
my self
.
John
10.17
,
18.
I
have
power
to
lay
it
down
and
I
have
power
to
take
it
again
.
This
Commandment
have
I
received
of
my
Father
.
2
Cor.
5.21
God's
making
him
to
be
sin
for
us
who
knew
no
Sin
Sacrifice
of
Expiation
for
our
Sins
.
he
hath
redeemed
us
from
the
Curse
of
the
Law
,
being
made
a
Curse
for
us
.
Gal.
3
.
1●
a
Curse
for
us
Redeeming
us
from
the
Curse
of
the
Law
we
have
Redemption
through
his
Blood
,
Eph.
1.7
.
Coloss.
1.14
.
Rom.
3.25
.
the
Forgiveness
of
Sins
God
hath
set
him
forth
as
a
Propitiation
through
Faith
in
his
blood
,
to
declare
his
righteousness
for
the
Remission
of
Sins
.
when
we
were
enemies
5.10
.
Eph.
5.2
we
were
reconciled
to
God
by
the
Death
of
his
Son
.
he
hath
given
himself
for
us
,
an
Offering
and
Sacrifice
to
God
.
Heb.
9.26
,
28.
he
appeared
to
put
away
Sin
by
the
Sacrifice
of
himself
;
and
that
he
was
once
offer'd
to
bear
the
Sins
of
many
.
1
Tim.
2.6
he
gave
himself
a
Ransom
for
all
.
that
his
own
self
bare
our
Sins
in
his
own
body
on
the
Tree
.
1
Pet.
2.24
.
3.18
Christ
also
hath
once
suffered
for
Sins
,
the
Just
for
the
Unjust
.
1
John
1.7
.
2.2
.
4.10
.
John
,
that
the
Blood
of
Jesus
Christ
his
Son
cleanseth
us
from
all
sin
,
and
that
God
sent
his
Son
to
be
the
Propitiation
for
our
Sins
.
being
Innocent
could
not
suffer
the
Punishment
of
our
Sins
,
and
God
being
Just
could
not
accept
of
it
,
although
he
freely
offer'd
himself
as
a
Sacrifice
for
our
Sins
.
But
it
could
not
be
by
way
of
Punishment
for
our
Sins
.
bear
our
Sins
the
just
for
the
unjust
New
Testament
What
he
underwent
was
only
Labour
and
Suffering
;
but
not
the
Punishment
of
our
Iniquities
.
Expiatory
Sacrifice
a
Substitution
F.
Socinus
a
Ransom
Price
of
Redemption
for
us
Socin
.
de
Serv.
l.
2.
c.
1.
in
fin
.
That
these
Expressions
are
to
be
understood
only
Metaphorically
,
and
Christ's
Death
being
an
Intervening
Condition
in
order
to
our
Deliverance
,
it
is
therefore
called
,
a
Price
of
Redemption
.
Racovian
Catechism
That
God
did
accept
of
the
Death
of
Christ
as
a
most
Acceptable
Sacrifice
.
But
not
by
way
of
Satisfaction
or
Payment
of
our
Debts
,
because
he
as
a
Sacrifice
was
given
by
God
himself
;
but
that
he
might
give
us
the
greater
Assurance
of
Pardon
and
Eternal
Life
.
strict
Payment
Legal
Satisfaction
Justice
of
God
Answ.
to
Milb
.
p.
58.
That
Christ
was
a
Ransom
and
Price
of
Redemption
for
us
That
he
was
an
Adequate
Price
,
or
a
Sacrifice
to
the
Justice
of
God
.
monstrous
Contradiction
That
God
freely
Pardons
the
whole
Debt
of
Sin
,
and
yet
hath
been
infinitely
over-paid
for
both
in
the
Death
and
other
Sufferings
of
the
Lord
Christ
.
Ch.
I.
Almighty
God
as
King
and
Proprietor
of
all
Persons
and
things
,
can
forgive
any
Offence
or
all
Offences
even
without
Repentance
or
Amendment
,
nor
is
it
contrary
to
his
Justice
so
to
do
.
Vindictive
Justice
the
Justice
of
God
without
Repentance
or
Amendement
Punitive
Justice
without
Repentance
or
Amendment
Is
it
not
contrary
to
his
Justice
to
forgive
such
as
these
,
because
he
is
absolute
Lord
and
Proprietor
of
all
Persons
and
Things
?
Almighty
Power
Answ.
to
Milb
.
p.
53.
That
it
is
inconsistent
with
the
Wisdom
and
Holiness
of
God
to
let
the
Incorrigible
and
Impenitent
escape
unpunished
,
or
to
forgive
Sin
without
Repentance
or
Amendment
.
just
in
God
the
Will
of
Punishing
Punitive
Justice
Punitive
Justice
But
Justice
hath
no
other
share
or
interest
in
Punishment
,
but
only
to
see
that
Punishment
be
not
misplac'd
,
and
that
it
do
not
exceed
the
Offence
.
Punitive
Justice
Punitive
Justice
Universal
Justice
in
God
Universal
Rectitude
Universal
Justice
Punitive
Justice
a
full
,
perfect
and
sufficient
Sacrifice
,
Oblation
and
Satisfaction
for
the
Sins
of
Mankind
.
Satisfaction
of
Christ
That
God
as
absolute
Lord
may
forgive
all
Offences
without
Repentance
,
it
is
not
contrary
to
his
Justice
so
to
do
;
that
,
it
is
not
the
Justice
of
God
which
prompts
him
to
punish
Sinners
,
Divine
Justice
cannot
deny
himself
Almighty
Power
Deut.
32.4
All
his
ways
are
perfect
,
a
God
of
Truth
,
and
without
Iniquity
,
just
and
right
Psal.
145.17
The
Lord
is
righteous
in
all
his
ways
and
holy
in
all
his
works
.
Neh.
9.33
Howbeit
thou
art
just
in
all
that
is
brought
upon
us
,
for
thou
hast
done
right
,
but
we
have
done
wickedly
.
Daniel
;
Righteousness
belongeth
unto
thee
,
Dan.
9.7
,
14.
but
unto
us
confusion
of
Face
:
For
the
Lord
our
God
is
righteous
in
all
his
Works
which
he
doth
,
for
we
obey'd
not
his
Voice
.
Zeph.
3.5
The
just
Lord
is
in
the
midst
thereof
,
he
will
not
do
Iniquity
.
Gen.
18.25
Shall
not
the
Judge
of
all
the
Earth
do
right
Lord
,
wilt
thou
slay
also
a
righteous
Nation
?
Punitive
Justice
Universal
Justice
To
hate
the
Wicked
Psal.
11.5
.
Prov.
6.16
.
Psal.
45.7
.
Zech.
8.17
.
and
Evil
to
be
an
Abomination
to
him
;
to
love
Righteousness
and
to
hate
Wickedness
.
his
Image
and
Likeness
Divine
Justice
Ch.
I.
p.
20.
Racovian
Catechism
Catech.
Racov.
p.
179.
That
they
have
always
asserted
,
that
the
Wicked
shall
be
raised
up
at
the
great
Day
to
undergo
the
Punishment
of
their
Sins
,
and
to
be
cast
into
the
Fire
prepared
for
the
Devil
and
his
Angels
.
Crellius
,
Schlictingius
,
Volkelius
,
Wolzogenius
,
Schlictin
.
in
Joh
5.29
The
Doctrine
of
future
Punishments
was
necessary
to
be
preached
,
as
being
part
of
the
Christian
Faith
;
and
that
God's
Veracity
is
concerned
in
the
Execution
of
his
Threatnings
.
Curcel
.
Instit.
l.
2.
c.
13.
§.
5.
The
Justice
of
God
requires
,
that
he
should
inflict
the
Punishments
he
hath
threatned
on
Contumacious
Sinners
.
Limborch
.
Theol.
Christ
.
l.
2.
c.
12.
§.
35.
That
the
Justice
of
God
doth
not
permit
the
Impunity
of
Refractory
and
Impenitent
Contemners
of
his
Grace
.
God
by
his
declared
Will
hath
tied
himself
up
from
the
Exercise
of
his
Absolute
Power
;
and
his
Laws
would
be
trampled
upon
,
and
his
Majesty
slighted
;
nor
would
God's
hatred
of
Sin
ever
be
fully
discovered
.
the
Day
of
Wrath
Rom.
2.5
The
Revelation
of
the
Righteous
Judgment
of
God
.
Episcopius
Episcop.
Inst.
Theol.
l.
4.
c.
29.
that
God
in
Justice
is
obliged
to
make
good
his
Threatnings
,
as
he
is
to
perform
his
Promises
;
(
but
that
in
such
Cases
God
is
not
bound
in
Justice
to
execute
all
that
the
Law
threatens
;
but
when
he
thinks
fit
to
punish
,
then
his
Justice
requires
him
not
to
punish
beyond
the
Commination
)
yet
in
the
Case
of
obstinate
and
incurable
Offenders
,
that
the
Justice
of
God
requires
the
Rigour
of
the
Law
to
be
executed
upon
them
.
That
the
Day
of
Judgment
will
fully
manifest
the
Justice
of
God
in
the
Threatnings
he
hath
made
to
Impenitent
Sinners
.
Vorst
.
de
Attrib
.
Disp.
9.
§.
38.
a
part
of
God's
Justice
to
punish
wicked
and
impenitent
Persons
;
that
his
Patience
and
Goodness
may
not
be
always
contemned
with
Impunity
.
although
God
doth
no
Injury
to
the
Offender
,
§.
47.
if
he
doth
not
execute
his
Threatnings
;
yet
out
of
regard
to
the
Justice
of
his
Word
,
he
doth
not
recede
from
what
he
hath
declared
:
But
all
Threatnings
under
the
Gospel
are
Conditional
;
and
none
are
damned
by
it
,
but
such
as
continue
in
Impenitency
and
Unbelief
.
§.
50.
Not.
ad
§.
46.
That
where
God
hath
absolutely
declared
his
Will
to
punish
in
such
a
manner
,
he
cannot
forgive
without
Injustice
.
That
it
is
not
the
Justice
of
God
,
which
prompts
him
to
punish
Sinners
,
and
so
it
is
not
contrary
to
his
Justice
to
forgive
all
Offences
without
Repentance
or
Amendment
.
Justice
of
God
great
Day
The
Revelation
of
the
Righteous
Judgment
of
God
.
Modern
Unitarians
are
from
handling
this
Subject
more
Carefully
,
Judiciously
and
Exactly
than
others
Vindic.
of
S.
R.
H.
p.
128.
Divine
Justice
Christ's
Suffering
in
our
stead
Christ's
Suffering
the
Punishment
of
our
Sins
Socin
de
Servat
.
Part.
2.
c.
4.
1.
That
Christ
suffer'd
on
the
occasion
of
our
Sins
,
and
with
a
Design
to
take
away
our
Sins
.
2.
That
by
his
Sufferings
he
came
to
have
a
Power
to
Forgive
Sins
;
and
that
this
is
the
proper
Expiation
of
Sin
.
But
by
no
means
that
he
suffer'd
in
our
stead
C.
7.
that
nothing
is
more
false
than
that
Christ
suffer'd
in
our
stead
.
Racovian
Catechism
Christ's
Dying
for
us
that
they
do
not
signify
in
our
stead
;
but
for
our
good
.
suffer
in
our
stead
that
it
was
Labour
and
Suffering
but
not
Punishment
.
it
was
a
meer
Act
of
Dominion
as
to
Christ
and
not
of
Justice
.
in
our
stead
Racovian
Catechism
the
Sense
of
Christ's
Suffering
for
our
Sins
is
twofold
,
but
both
come
to
one
at
last
,
1.
That
Christ
suffered
as
a
Sacrifice
in
our
stead
;
tanquam
victima
pro
nobis
Succedanea
.
Racovian
Catechism
2.
That
he
suffer'd
for
our
good
.
was
not
in
the
Expiatory
Sacrifice
among
the
Jews
.
suffering
in
our
stead
and
for
our
good
come
all
to
one
at
last
?
suffer
in
our
stead
come
all
to
one
to
suffer
in
our
stead
Consequences
of
his
Death
Sacrifice
in
our
stead
in
their
stead
for
their
Advantage
Suffering
in
their
stead
in
their
stead
Racovian
Catechism
1.
That
God
could
not
justly
or
wisely
substitute
an
Innocent
Person
to
undergo
Punishment
in
place
of
the
Guilty
.
2.
That
Christ
could
not
freely
offer
himself
as
a
Sacrifice
in
our
stead
,
nor
could
God
accept
of
it
,
or
allow
it
.
true
State
viz.
whether
Christ
were
a
Real
Expiatory
Sacrifice
for
the
Sins
of
Mankind
.
Substituted
in
our
stead
,
nor
God
accept
of
his
offering
up
himself
for
us
that
Christ
suffer'd
the
Punishment
of
our
Sins
and
in
our
stead
,
Chap.
II.
Victima
Succedanea
for
our
good
and
by
the
occasion
of
our
Sins
,
what
ever
the
Words
are
,
they
cannot
mean
any
real
Punishment
,
because
he
was
an
Innocent
Person
.
Chap.
III.
that
God
could
not
justly
or
wisely
substitute
an
Innocent
Person
to
suffer
for
the
Guilty
.
Ch.
IV.
v.
4.
Christ
did
offer
up
himself
,
as
an
Expiatory
Sacrifice
to
God
in
our
stead
;
and
that
God
did
accept
and
allow
of
it
.
Henry
Mortlock
Gen.
1.
VII
.
Crellius
Crellius
.
IX
the
true
reason
of
the
Sufferings
of
Christ
.
from
representing
old
Errors
to
the
best
advantage
,
to
rack
my
wits
to
defend
them
,
Of
the
way
of
interpreting
Scripture
of
Christ's
dying
for
us
redemption
,
propitiation
,
reconciliation
by
his
blood
,
of
his
bearing
our
iniquities
,
being
made
sin
and
a
curse
for
us
,
Christ's
dying
for
us
dying
in
our
stead
dying
for
others
mere
deliverance
propitiation
,
reconciliation
the
world
and
all
things
are
said
to
be
made
by
Christ
,
in
the
beginning
in
the
beginning
in
the
beginning
the
Creation
of
the
Heavens
and
the
Earth
,
New
Heavens
and
New
Earth
wherein
dwelleth
righteousness
,
confused
Chaos
the
light
which
made
the
first
day
to
rule
the
day
Firmament
being
in
the
midst
of
the
Waters
,
the
Earth
appearing
out
of
the
Waters
,
the
Production
of
Herbs
and
living
Creatures
,
the
Living
Creatures
a
perfect
Man
a
Woman
as
a
forbidden
tree
Socin
.
de
Servat
.
Part.
That
the
Doctrine
of
satisfaction
doth
imply
an
impossibility
in
the
thing
it self
,
and
therefore
must
needs
be
false
;
nay
,
the
infallibility
of
the
Revealer
had
not
been
enough
in
this
Case
,
supposing
that
Christ
had
said
it
,
and
risen
from
the
dead
,
to
declare
his
own
Veracity
;
unless
he
had
delivered
it
by
its
proper
causes
and
effects
,
and
so
shewed
the
possibility
of
the
thing
it self
.
And
the
reason
,
why
they
believe
their
Doctrine
true
,
is
not
barely
because
God
hath
said
it
,
but
they
believe
certainly
that
God
hath
said
it
,
because
they
know
it
to
be
true
state
of
the
Controversie
The
state
of
the
Controversie
in
general
.
That
Christ
had
undergone
eternul
Death
,
unless
he
had
been
able
to
free
himself
from
it
That
the
dignity
of
the
person
makes
up
,
what
wanted
in
the
kind
or
degree
of
punishment
That
by
Christ's
payment
,
we
become
his
,
and
he
requires
these
conditions
of
us
That
though
it
was
not
free
to
Christ
,
yet
it
was
to
us
.
That
it
was
a
refusable
payment
:
God
himself
found
out
the
way
,
if
sins
were
only
considered
as
debts
,
and
God
as
the
mere
Creditor
of
punishment
;
he
might
as
freely
part
with
his
own
right
without
satisfaction
,
as
any
Creditor
may
forgive
what
summ
he
pleases
to
a
person
indebted
to
him
Of
the
difference
of
debts
and
punishments
.
in
case
of
impenitency
,
it
is
not
only
agreeable
,
but
due
to
the
nature
and
decrees
;
and
therefore
to
the
rectitude
and
equity
of
God
not
to
give
pardon
The
different
Reason
of
debts
and
punishments
:
The
reason
of
humane
punishment
is
the
publick
interest
.
That
a
contract
is
implied
,
by
their
being
in
society
with
others
The
right
of
Divine
punishment
not
mere
Dominion
.
That
the
right
of
punishment
doth
result
from
God's
absolute
Dominion
,
and
therefore
he
is
to
be
considered
as
the
offended
party
,
and
not
as
Governor
in
the
right
of
inflicting
punishment
That
our
obedience
is
due
to
God's
Law
,
on
the
account
of
his
Dominion
but
when
that
is
not
performed
,
the
penalty
succeeds
in
its
room
,
and
therefore
that
doth
belong
to
God
on
the
same
account
:
from
the
compensation
of
injuries
due
to
the
offended
party
,
and
from
God's
anger
against
sin
,
in
which
he
is
to
be
consider'd
as
the
offended
party
:
punishment
to
succeed
in
the
place
of
the
right
of
obedience
he
may
his
dominion
,
but
he
cannot
punish
,
because
punishment
supposes
guilt
,
and
cannot
be
just
without
it
one
man's
money
Soc.
de
Servat
.
l.
Pralect
.
c.
may
become
anothers
,
but
one
man's
punishment
cannot
become
anothers
:
different
ends
of
debts
and
punishments
,
The
end
of
punishments
not
bare
compensation
as
it
is
in
debts
.
Crell
.
c.
Grot.
cap.
that
a
Magistrate
only
punishes
as
he
assumes
the
person
of
the
particular
men
who
have
received
injuries
from
others
Grotius
,
That
something
more
is
due
by
an
injury
beyond
bare
compensation
for
what
the
other
is
supposed
to
lose
by
the
right
of
nature
in
every
injury
there
is
not
only
the
real
damage
which
the
person
sustains
,
but
there
is
a
contempt
of
the
person
implyed
in
it
,
for
which
as
well
as
the
former
,
he
ought
to
have
compensation
.
Crell
.
c.
Grot.
cap.
from
the
worth
and
value
of
the
thing
,
from
the
dignity
and
honour
of
the
person
,
from
the
displicency
of
the
fact
to
him
,
that
it
is
sometime
repugnant
to
justice
,
for
one
to
part
with
his
own
right
in
case
of
injuries
,
and
that
either
from
the
nature
and
circumstances
of
the
things
themselves
or
a
decree
or
determination
to
the
contrary
:
notorious
defamation
it
is
a
dishonest
and
unlawful
thing
for
a
man
,
not
to
make
use
of
his
own
right
for
his
vindication
:
in
case
of
great
obstinacy
and
malice
.
Crell
.
cap.
the
delight
which
the
injured
person
takes
in
seeing
the
offender
punished
.
among
the
Punishments
which
a
Prince
or
any
other
free
Person
can
inflict
,
revenge
is
in
the
first
place
,
and
the
more
there
is
of
that
in
any
thing
,
the
more
properly
it
is
called
a
punishment
solatium
ex
alieno
dolore
,
the
contentment
taken
in
anothers
pain
.
no
man
must
object
,
that
this
is
a
thing
evil
in
it self
;
for
although
it
be
forbidden
us
under
the
New
Testament
,
yet
in
it self
it
is
not
unlawful
for
one
that
hath
suffered
pain
from
another
to
seek
for
the
ease
of
his
own
pain
,
by
the
miseries
of
him
that
injured
him
:
and
for
this
purpose
,
we
have
the
Passion
of
Anger
in
us
,
which
being
a
desire
of
returning
injuries
,
is
then
satisfied
when
it
apprehends
it
done
.
that
cruelty
is
without
any
cause
,
but
here
a
just
cause
is
supposed
:
i.
e.
Crell
.
c.
a
desire
of
revenge
Seneca
de
Clem.
l.
De
Irâ
,
l.
De
Irâ
,
l.
non
ipsius
poenae
avidus
De
Ira
,
l.
but
the
intemperance
of
the
mind
in
exacting
punishment
De
Clem.
l.
That
one
delights
in
punishing
De
Clem.
l.
the
other
never
does
it
but
in
case
of
necessity
,
The
common
design
of
punishments
by
a
Prince
,
is
either
to
vindicate
himself
or
others
.
vindicare
se
aut
alium
Sallust
.
in
Catalin
.
Cicero
.
Cicero
de
Invent.
poenam
si
tutò
poterit
donet
It
is
much
beneath
a
Princes
condition
,
De
Irâ
,
l.
to
need
that
satisfaction
which
arises
from
anothers
sufferings
:
The
Law
hath
established
three
ends
,
the
amendment
of
the
persons
,
or
making
others
better
by
their
punishments
,
or
the
publick
security
,
by
taking
away
such
evil
members
out
of
the
body
:
the
Laws
in
punishment
do
not
look
backward
but
forward
Lact.
de
ira
Dei
.
c.
No
wise
man
ever
punished
,
meerly
because
men
had
offended
,
but
lest
they
should
:
For
past
things
cannot
be
recalled
,
but
future
are
therefore
forbidden
,
that
they
may
be
prevented
.
That
this
signifies
nothing
unless
it
can
be
proved
,
that
no
man
may
justly
punish
another
,
merely
because
he
is
wronged
.
When
a
Master
punisheth
his
servants
because
they
have
disobeyed
him
:
where
punishment
is
designed
,
for
preservation
of
discipline
,
and
amendment
of
manners
,
and
keeping
persons
in
order
,
Lactantius
)
it
is
where
the
interest
of
the
persons
lies
,
in
the
preservation
of
these
,
and
is
therefore
offended
at
the
neglect
of
them
.
the
satisfaction
of
which
,
in
case
of
real
injury
,
he
never
makes
unlawful
,
but
in
case
that
it
be
prohibited
us
by
one
,
whose
power
is
above
our
own
:
nay
he
makes
it
otherwise
the
primary
end
of
punishment
.
Sen.
de
ira
,
l.
A
Magistrate
when
he
goes
to
punish
,
ought
to
appear
only
vultu
legis
quae
non
irascitur
,
sed
constituit
,
the
just
ends
of
punishments
De
morib
.
German
.
c.
Grot.
de
leg
.
Goth.
in
Proleg
.
ad
hist.
Goth.
p.
Lindenbrog
.
Gloss.
ad
Cod.
Leg.
Antiq.
v.
Freda
.
Spelman
.
Gloss.
v.
Freda
.
Germans
,
Grotius
Gothick
Laws
Salick
,
Alemannick
,
Lombardick
,
Spelman
German
Frid
And
this
in
all
actions
,
was
anciently
paid
to
the
King
,
because
the
peace
was
supposed
to
be
broken
,
not
by
meer
force
,
but
by
any
injuries
;
and
if
the
action
was
unjust
,
the
Plaintiff
paid
it
;
if
just
,
the
defendant
.
Bignon
.
not
.
in
Macculphi
form
.
cap.
Varro
de
L.
L.
lib.
Iulius
Pollux
Iul.
Pollux
.
l.
interest
reip.
delicta
puniri
viz.
that
when
the
Magistrate
doth
judge
in
the
affairs
of
particular
men
,
he
doth
it
only
as
assuming
the
person
of
those
men
punitive
justice
punitive
anger
Crell
.
cap.
sect.
neither
ought
any
one
to
say
,
that
anger
as
other
passions
is
attributed
improperly
to
God
;
for
setting
aside
the
imperfections
,
which
those
passions
are
subject
to
in
us
,
all
the
rest
is
to
be
attributed
to
him
,
taking
away
then
that
perturbation
,
and
pain
,
and
grief
we
find
in
our selves
in
anger
,
to
which
the
abhorrency
of
sin
answers
in
God
,
all
the
rest
doth
agree
to
him
.
all
the
rest
Cicer.
Tuscul
Arist.
Rhet.
l.
Crell
.
c.
without
the
effect
with
the
effect
wrath
is
said
to
be
kindled
anger
in
God
the
punishment
it self
Crell
.
de
verâ
Relig·
l.
God's
declaration
of
his
will
to
punish
,
the
revelation
of
the
wrath
of
God
against
all
unrighteousness
of
men
,
the
great
provocation
of
God
to
punish
,
his
wrath
to
be
kindled
,
&c.
wrath
of
God
Crell
.
cap.
appeasing
God
that
if
they
prove
satisfaction
,
they
must
prove
that
God
being
actually
angry
with
mankind
before
the
sufferings
of
his
Son
,
he
must
be
presently
appeased
upon
his
undergoing
them
.
Crell
.
c.
Crellius
,
That
God
hath
prefixed
some
ends
to
himself
in
the
Government
of
mankind
;
which
being
supposed
,
it
is
necessary
,
that
impenitent
sinners
should
be
punished
.
security
for
the
future
by
mens
avoiding
sins
,
and
a
kind
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
pleasure
which
God
takes
in
the
destruction
of
his
implacable
enemies
,
and
the
asserting
and
vindicating
his
own
right
by
punishing
,
and
shewing
men
thereby
,
with
what
care
and
fear
they
ought
to
serve
him
;
and
so
attains
the
ends
of
punishment
proposed
by
and
manifestation
of
the
Divine
Honour
and
Majesty
,
which
hath
been
violated
by
the
sins
of
men
.
The
Lord
will
rejoyce
over
you
,
to
destroy
you
not
to
delight
in
the
death
of
sinners
God's
benignity
and
mercy
Grot
de
satisfact.
c.
Grot.
de
jure
belli
De
Iure
belli
ac
pacis
That
when
God
punisheth
wicked
men
,
he
doth
it
for
no
other
end
but
that
he
might
punish
them
:
viz.
The
delight
God
takes
in
punishing
,
and
the
judgments
of
the
life
to
come
,
when
no
amendment
can
be
expected
which
cannot
be
asserted
of
the
punishments
of
another
Life
,
V.
Grotius
1
Pet.
2.24
VI.
Crellius
VII
.
Isa.
53.11
Matt.
8.17
VIII
.
Isa.
53.5
,
6
,
7.
Crellius
.
XI
.
Grotius
Crell
.
praef.
p.
that
we
do
it
unjustly
;
for
they
do
acknowledge
a
satisfaction
worthy
of
God
,
and
agreeable
to
the
Scriptures
.
assert
the
contrary
Ruarus
in
Epistol.
Crell
.
cap.
merit
to
the
death
of
Christ
too
.
that
Christ
died
for
us
that
there
was
a
commutation
between
Christ
and
us
,
both
of
one
person
for
another
,
and
of
a
price
for
a
person
that
the
death
of
Christ
may
be
said
to
move
God
to
redeem
us
reconciliation
,
and
expiation
of
sins
to
be
by
the
death
of
Christ
.
that
Christ's
death
was
by
reason
of
our
sins
,
and
that
God
designed
by
that
to
shew
his
severity
against
sin
.
meerly
fulfilling
the
desire
of
another
:
as
a
condition
intervening
we
may
merit
that
Christ
died
for
us
not
in
our
stead
for
our
advantage
proper
price
moving
cause
the
performance
of
any
condition
to
move
an
expiation
of
sins
proper
expiatory
sacrifice
for
sin
that
God
took
occasion
by
the
sins
of
men
to
exercise
an
act
of
dominion
upon
Christ
in
his
sufferings
,
and
that
the
sufferings
of
Christ
were
intended
for
the
taking
away
the
sins
of
men
that
the
sufferings
of
Christ
were
to
be
considered
as
a
punishment
for
sin
;
or
that
Christ
did
suffer
in
our
place
and
stead
that
it
is
wholly
inconsistent
with
the
justice
of
God
to
make
one
mans
sins
the
meritorious
cause
of
anothers
punishment
;
especially
one
wholly
innocent
,
and
so
that
the
guilty
shall
be
freed
on
the
account
of
his
sufferings
.
as
a
punishment
of
sin
a
meer
act
of
dominion
a
proper
expiatory
sacrifice
for
sin
,
an
antecedent
condition
to
his
exercise
of
the
Office
of
Priesthood
in
Heaven
Crell
.
cap.
that
God
as
absolute
Lord
of
all
,
had
a
right
of
absolute
dominion
upon
the
life
and
body
of
Christ
,
and
therefore
might
justly
deliver
him
up
to
death
,
and
give
his
body
to
the
Cross
;
and
although
Christ
by
the
ordinary
force
of
the
Law
of
had
a
right
to
escape
so
painful
and
accursed
a
death
,
yet
God
by
the
right
of
dominion
had
the
power
of
disposal
of
him
,
because
he
intended
to
compensate
his
torments
with
a
reward
infinitely
greater
than
they
were
:
but
because
for
great
end●
the
consent
of
Christ
was
necessary
,
therefore
God
did
not
use
his
utmost
dominion
in
delivering
him
up
by
force
as
he
might
have
done
,
but
he
dealt
with
him
by
way
of
command
,
and
rewards
proposed
for
obedience
,
and
in
this
sence
he
did
act
as
a
righteous
Governour
,
and
indulgent
Father
,
who
encouraged
his
Son
to
undergo
hard
,
but
great
things
.
meer
dominion
antecedent
cause
Crell
.
cap.
Socin
.
de
Christo
servat
.
l.
Crell
.
cap.
Socin
.
l.
the
impulsive
cause
any
lawful
antecedent
cause
of
the
death
of
Christ
,
besides
the
will
of
God
and
Christ
,
by
lawful
cause
he
ought
to
die
Christ
to
die
for
the
cause
,
or
by
the
occasion
of
our
sins
procatartick
cause
we
are
now
to
suppose
a
decree
of
God
not
only
to
give
salvation
to
Mankind
,
Crell
.
c.
but
to
give
us
a
firm
hope
of
it
in
this
present
state
,
now
our
sins
by
deserving
eternal
punishment
,
do
hinder
the
effect
of
that
decree
upon
us
,
and
therefore
they
were
an
impulsive
cause
of
the
death
of
Christ
,
by
which
it
was
effected
,
that
this
decree
should
obtain
notwithstanding
our
sins
.
But
we
are
not
to
understand
as
tho'
this
were
done
by
any
expiation
of
the
guilt
of
sin
by
the
death
of
Christ
;
but
this
effect
is
hindred
by
three
things
,
by
taking
away
their
sins
,
by
assuring
men
that
their
former
sins
,
and
present
infirmities
upon
their
sincere
obedience
shall
not
be
imputed
to
them
,
and
that
the
effect
of
that
decree
shall
obtain
,
all
which
,
is
effected
the
death
of
Christ
intervening
,
but
not
as
the
procuring
cause
.
an
impulsive
cause
of
the
death
of
Christ
,
the
impulsive
cause
their
guilt
distrust
of
God
Crellius
the
impulsive
cause
that
he
speaks
not
only
of
the
distrust
,
but
of
the
punishment
of
sin
as
an
impediment
which
must
be
removed
too
,
and
therefore
may
be
called
an
impulsive
cause
,
impulsive
cause
meer
occasion
of
Christs
dying
expiation
of
our
sins
impulsive
cause
impulsive
cause
to
our
sins
to
God
Sacrifice
of
Atonement
Christ
bearing
our
sins
,
of
our
iniquities
being
laid
upon
him
,
of
his
making
himself
an
offering
for
sin
,
and
being
made
sin
and
a
curse
for
us
,
and
of
his
dying
for
our
sins
.
Christ's
bearing
our
sins
Soc.
de
servat
.
l.
that
it
generally
signifies
bearing
the
punishment
of
sin
in
Scripture
:
but
that
sometimes
it
signifies
taking
away
.
Crell
.
cap.
it
doth
not
always
signifie
bearing
proper
punishment
,
but
it
is
enough
that
one
bears
something
burdensome
on
the
occasion
of
others
sins
:
and
so
Christ
by
undergoing
his
sufferings
by
occasion
of
sins
,
may
be
said
to
bear
our
sins
.
And
your
Children
shall
wander
in
the
Wilderness
forty
years
,
and
bear
your
whoredoms
,
until
your
carcasses
be
wasted
in
the
Wilderness
.
Whereby
,
it
is
not
meant
that
God
would
punish
the
Children
of
the
but
that
by
the
occasion
of
their
parents
sins
,
they
should
undergo
that
trouble
,
in
wandring
in
the
Wilderness
,
and
being
deprived
of
the
possession
of
the
promised
Land
.
God
did
swear
in
his
wrath
,
they
should
not
enter
into
his
rest
Doctissimè
&
elegantissimè
Vatablus
ut
ferè
solet
.
Soc.
de
serv.
l.
Crell
.
cap.
The
Son
shall
not
bear
the
iniquity
of
the
Father
that
he
shall
not
bear
the
punishment
of
his
Fathers
sins
.
Crell
.
cap.
that
bearing
sins
doth
not
imply
the
punishment
of
them
,
because
the
Scape-Goat
under
the
Law
,
is
said
to
bear
upon
him
the
iniquities
of
the
people
,
and
yet
could
not
be
said
to
be
punished
for
them
.
Grot.
de
sat.
cap.
takes
it
for
granted
without
reason
,
that
the
Scape-Goat
could
not
be
said
to
be
punished
for
the
sins
of
the
people
;
for
punishment
in
general
,
may
fall
upon
beasts
for
the
sins
of
men
,
hath
no
cause
to
say
,
that
the
Scape-Goat
was
not
slain
;
for
the
Iewish
Interpreters
do
all
agree
that
he
was
,
and
however
the
sending
him
into
the
Wilderness
was
intended
as
a
punishment
,
and
most
probably
by
an
unnatural
death
.
Crell
cap.
That
in
the
general
,
he
denies
not
but
punishment
may
fall
upon
beasts
as
well
as
men
That
the
Beasts
are
not
said
to
be
punished
for
mens
sins
,
but
for
their
own
,
and
therefore
when
it
is
said
,
before
the
flood
,
that
all
flesh
had
corrupted
his
way
he
will
by
no
means
have
it
understood
only
of
men
,
but
that
the
sins
of
the
beasts
at
that
time
,
were
greater
than
ordinary
,
as
well
as
mens
.
the
ground
was
cursed
for
man's
sake
,
all
flesh
all
flesh
seeing
the
glory
of
the
Lord
,
But
if
Crellius
,
any
shall
contend
that
some
beasts
at
least
were
innocent
,
then
,
that
those
though
they
were
destroyed
by
the
flood
,
yet
did
not
suffer
punishment
,
but
only
a
calamity
by
occasion
of
the
sins
of
men
.
beasts
being
punished
for
their
own
sins
,
punished
,
because
then
the
most
wicked
and
corrupt
Goat
should
have
been
made
choice
of
.
That
the
sins
of
the
people
were
put
on
the
head
of
the
Goat
Grotius
,
that
if
the
Scape-Goat
had
been
punished
for
the
expiation
of
the
sins
of
the
people
,
that
should
have
been
particularly
expressed
in
Scripiure
,
whereas
nothing
is
said
there
at
all
of
it
,
and
that
the
throwing
down
the
Scape-Goat
from
the
top
of
the
rock
,
was
no
part
of
the
Primitive
Institution
,
but
one
of
the
superstitions
taken
up
by
the
Iews
in
after-times
,
because
of
the
Ominousness
of
the
return
of
it
;
and
although
we
should
suppose
(
which
is
not
probable
)
that
it
should
die
by
famine
in
the
Wilderness
,
yet
this
was
not
the
death
for
expiation
,
which
was
to
be
by
the
shedding
of
blood
.
Cod.
Ioma
.
tit.
P.
Fagius
and
let
him
go
for
a
Scape-Goat
into
the
Wilderness
,
to
send
him
to
in
the
Wilderness
Syriack
to
Azazel
by
the
shedding
ef
blood
to
bear
away
into
the
desart
,
till
the
High-Priest
had
made
an
end
of
reconciling
the
Holy
Place
,
and
the
Tabernacle
of
the
Congregation
,
and
the
Altar
;
and
by
the
sprinkling
of
the
blood
of
the
other
Goat
which
was
the
sin-offering
for
the
people
he
was
to
bring
the
live
Goat
,
and
to
lay
his
hands
upon
the
head
of
it
,
and
confess
over
it
all
the
iniquities
of
the
Children
of
and
all
their
transgressions
in
all
their
sins
,
putting
them
upon
the
head
of
the
Goat
,
and
shall
send
him
away
by
the
hand
of
a
fit
man
into
the
Wilderness
and
so
the
Goat
shall
bear
upon
him
all
their
iniquities
unto
a
land
not
inhabited
,
and
he
shall
let
go
the
Goat
in
the
Wilderness
.
Crell
.
c.
that
the
Scape-Goat
is
not
said
to
bear
the
sins
of
the
people
in
the
Wilderness
;
but
only
that
it
carried
the
sins
of
the
people
into
the
Wilderness
,
Crell
.
c.
Who
his
own
self
bare
our
sins
,
in
his
own
body
on
the
tree
,
which
,
Crellius
,
is
so
far
from
proving
that
Christ
did
bear
the
punishment
of
our
sins
,
that
it
doth
not
imply
any
sufferings
that
he
underwent
on
the
occasion
of
them
.
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
signifie
to
carry
up
,
but
withall
it
signifies
to
take
away
;
because
that
which
is
taken
up
,
is
taken
away
from
the
place
where
it
was
.
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
answer
to
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
hath
made
to
ascend
,
which
is
frequently
rendred
by
it
in
the
LXX
.
and
sometime
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
that
Hebrew
word
doth
often
signifie
to
take
away
,
where
it
is
rendred
in
the
Greek
by
one
of
those
two
words
,
Our
fathers
have
sinned
,
and
are
not
,
and
we
have
born
their
iniquities
,
And
he
made
bones
to
ascend
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
took
them
away
,
taking
away
Greek
Version
taking
away
?
No
make
me
not
to
ascend
in
the
midst
of
my
days
.
Greek
Version
to
take
away
to
bear
punishment
the
bearing
punishment
bearing
sin
Thou
hast
born
thy
leudness
,
and
thy
abominations
,
to
bear
his
iniquity
bearing
their
iniquity
being
cut
off
from
among
their
people
,
bearing
our
sins
to
take
away
S●
▪
Peter
in
his
body
on
the
tree
:
Soc.
de
serv.
l.
Crell
.
cap.
which
he
inclines
more
to
he
saith
and
yet
a
little
after
he
saith
,
bearing
our
sins
in
his
body
on
the
tree
death
of
Christ
.
taking
away
the
punishment
of
sins
,
the
body
second
coming
Throne
of
Glory
to
take
away
sins
in
his
own
body
on
the
tree
:
Crell
.
c.
that
bearing
is
the
same
with
taking
away
sin
:
That
the
bearing
of
sins
,
when
attributed
to
Christ
,
doth
not
imply
the
punishment
of
them
,
but
the
taking
them
away
.
for
he
shall
bear
their
iniquities
.
That
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
iniquity
,
is
sometimes
taken
for
the
punishment
of
sin
,
and
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
bear
,
and
whenever
it
is
joyned
with
sin
or
iniquity
,
in
all
languages
,
and
especially
the
Hebrew
,
it
signifies
to
suffer
punishment
;
for
although
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
sometimes
signifie
to
take
away
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
never
does
:
so
that
this
phrase
can
receive
no
other
interpretation
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
must
be
taken
in
a
sense
contrary
to
the
natural
and
perpetual
use
of
the
word
Crell
.
c.
viz.
because
it
is
mentioned
after
the
death
of
Christ
,
and
is
therefore
to
be
considered
as
the
reward
of
the
other
.
He
made
his
grave
with
the
wicked
,
and
with
the
rich
in
his
death
Yet
it
pleased
the
Lord
to
bruise
him
,
he
hath
put
him
to
grief
:
By
his
knowledge
,
shall
my
righteous
servant
justifie
many
,
for
he
shall
bear
their
iniquities
.
Thou
art
wroth
,
for
we
have
sinned
,
Crell
.
c.
Soc.
Prael
.
c.
They
must
be
very
ignorant
of
the
Hebrew
Tongue
,
who
do
not
know
that
the
conjunction
copulative
is
often
taken
casually
and
the
Lord's
anger
was
kindled
against
Israel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
he
moved
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
very
Chapter
,
hath
the
signification
of
taking
away
,
For
he
hath
born
our
griefs
,
and
carried
our
sorrows
,
to
bodily
diseases
,
which
our
Saviour
did
not
bear
,
but
took
away
,
as
it
is
said
in
the
foregoing
Verse
;
he
healed
all
that
were
sick
,
on
which
those
words
come
in
,
That
it
might
be
fulfilled
which
was
spoken
by
Isaias
,
to
give
to
receive
to
give
,
Eph.
That
it
was
at
even
,
and
multitudes
were
brought
to
him
in
St.
after
Sun
set
all
that
were
diseased
were
brought
,
and
all
the
City
was
gathered
together
at
the
door
,
in
St.
That
he
departed
not
till
it
was
day
,
in
St.
bear
our
griefs
Epist.
Eccl.
p.
Discuss
.
p.
that
Christ
did
bear
the
punishments
of
our
sins
,
The
Lord
hath
laid
on
him
the
iniquities
of
us
all
:
It
is
required
,
and
he
was
afflicted
,
De
Servat
.
l.
That
God
by
or
with
Christ
did
meet
with
our
iniquities
That
God
did
make
our
iniquities
to
meet
with
Christ
.
for
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
in
Hiphil
,
must
import
a
double
action
,
and
so
it
must
not
be
,
That
God
by
him
did
meet
with
our
sins
,
but
that
God
did
make
our
sins
to
meet
upon
him
.
Crell
.
c.
That
words
in
Hiphil
are
sometimes
used
intransitively
Christ
did
bear
our
iniquities
was
wounded
for
our
transgressions
his
soul
was
made
an
offering
for
sin
:
Aben
Ezra
iniquity
is
here
put
for
the
punishment
of
it
,
viz.
That
God
did
make
our
iniquities
to
meet
with
Christ
:
our
iniquities
meeting
with
him
Rise
thou
irrue
in
nos
,
fall
upon
us
;
i
e.
Swear
unto
me
,
that
ye
will
not
fall
upon
me
your selves
We
will
not
kill
thee
as
if
a
man
did
flee
from
a
Lyon
,
and
a
Bear
met
him
,
with
a
design
to
kill
him
.
God
laid
on
him
It
is
required
he
was
oppressed
The
chastisement
of
our
peace
was
upon
him
,
and
by
his
stripes
we
are
healed
.
Crell
.
c.
that
the
sufferings
of
Christ
have
some
respect
to
sin
that
chastisement
imports
no
more
than
bare
affliction
without
any
respect
to
sin
,
We
are
chastised
,
but
not
given
over
to
death
to
be
chastened
as
chastened
,
but
not
killed
chastisements
as
include
death
he
saith
exemplary
punishment
That
Christ's
sufferings
might
be
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
us
,
though
they
were
no
punishment
of
sin
.
God
laid
our
iniquities
upon
him
,
a
just
recompence
of
reward
a
certain
fearful
looking
for
of
judgment
and
fiery
indignation
which
shall
devour
the
Adversaries
.
For
if
God
did
thus
by
the
green
tree
,
what
will
he
do
by
the
dry
?
Crellius
,
that
it
is
otherwise
among
men
:
that
the
Parents
are
only
punished
in
the
Children
,
that
these
are
calamities
indeed
,
but
they
are
no
proper
punishments
,
a
mere
man
.
Crell
.
c.
it
might
,
because
by
his
sufferings
we
might
see
how
severely
God
would
punish
wicked
and
obstinate
persons
.
ours
;
but
Crellius
,
the
consequence
is
not
good
on
our
side
,
if
Christ
suffered
the
punishment
of
our
sins
,
therefore
they
shall
suffer
much
more
who
continue
in
sin
,
for
Christ
suffered
for
the
sins
of
the
whole
world
;
but
they
suffer
only
for
their
own
,
and
what
they
have
deserved
themselves
.
a
meer
man
humane
nature
Crell
.
c.
that
the
dignity
of
the
person
is
to
be
considered
in
exemplary
punishment
,
and
that
a
lesser
punishment
of
one
that
is
very
great
,
may
do
much
more
to
deterr
men
from
sin
,
than
a
greater
punishment
of
one
much
less
.
Crell
.
c.
that
the
severity
of
God
against
sinners
may
be
discovered
in
the
sufferings
of
Christ
,
because
God's
hatred
against
sin
is
discovered
therein
.
That
God's
hatred
against
sin
was
manifested
,
in
that
he
would
not
spare
his
only
Son
to
draw
men
off
from
sin
.
That
the
Doctrine
of
Christ
was
designed
to
draw
men
off
from
sin
;
and
that
God
suffered
his
Son
to
die
to
confirm
this
Doctrine
,
and
thereby
shewed
his
hatred
to
sin
.
sin
and
a
curse
for
us
,
i.
e.
Crell
.
c.
Christ
did
bear
our
sins
that
himself
was
made
sin
for
us
?
Solomon
King
declare
the
succession
when
David
should
die
,
I
and
my
son
Solomon
shall
be
accounted
offenders
Crellius
,
we
shall
be
handled
as
offenders
,
we
shall
be
destroyed
:
That
he
should
be
counted
as
an
offender
by
the
Iews
He
made
his
soul
sin
That
God
made
him
sin
for
us
,
an
offering
for
sin
Soc.
l.
That
by
being
made
sin
for
us
should
be
understood
Christ's
being
an
expiatory
Sacrifice
for
sin
it
should
be
so
taken
in
both
places
:
That
expiatory
Sacrifices
were
called
sins
,
because
it
would
have
been
a
sin
to
neglect
them
:
Crellius
,
from
our
being
made
righteous
,
because
dealt
with
as
such
,
to
Christ's
being
made
sin
only
,
because
dealt
with
as
a
sinner
,
as
a
sinner
Who
knew
no
sin
made
sin
to
sin
he
knew
no
sin
That
he
would
not
slay
the
righteous
with
the
wicked
,
That
be
far
from
thee
to
do
after
this
manner
,
to
slay
the
righteteous
with
the
wicked
,
and
that
the
righteous
should
be
as
the
wicked
,
that
be
far
from
thee
;
shall
not
the
Iudge
of
all
the
Earth
do
right
?
he
fore-ordained
and
determined
these
things
to
be
,
God
had
forsaken
him
that
he
made
him
sin
for
us
:
being
made
sin
That
the
Prophets
and
Apostles
affected
tricks
of
wit
,
playing
with
words
,
using
them
sometimes
in
one
sense
,
and
presently
quite
in
another
.
Crell
.
cap.
Isaiah
,
That
he
affects
little
elegancies
of
words
and
verbal
allusions
,
which
makes
him
use
words
sometimes
out
of
their
proper
and
natural
sense
The
sufferings
of
Christ
are
called
chastisements
,
though
they
have
nothing
of
the
nature
of
chastisements
in
them
:
Socin
.
explicat.
cap.
Iob.
v.
He
was
in
the
World
The
world
was
made
by
him
,
the
world
knew
him
not
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
;
for
it
is
written
,
Cursed
is
every
one
that
hangeth
on
a
tree
:
by
the
curse
the
punishment
of
sin
Socin
.
de
Christo
servat
.
l.
Christ
was
made
a
curse
for
us
;
i.
e.
The
curse
of
the
Law
by
being
not
only
made
a
curse
,
but
a
curse
for
us
;
i.
e.
properly
poenal
only
to
the
Iews
,
the
great
blessing
promised
to
That
it
should
come
upon
the
Gentiles
also
C●●ll
An●●
.
in
loc.
that
Christ
by
his
death
did
confirm
the
New
Covenant
,
and
so
take
away
the
obligation
of
the
Law
for
our
sins
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
suffered
once
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
gave
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
offered
a
Sacrifice
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Crell
.
cap.
that
Christ's
death
was
a
punishment
for
our
sins
,
Socin
.
de
Servat
.
l.
saith
he
VII
.
Ezek.
18.20
That
the
offenders
themselves
do
not
undergo
the
full
punishment
of
their
sins
.
That
God
upon
the
sufferings
of
Christ
doth
pardon
the
sins
of
men
:
moving
cause
in
the
greatness
or
matter
of
the
sufferings
of
Christ
.
of
our
making
God
cruel
in
the
punishing
of
his
Son
for
us
:
God●s
dominion
meritorious
cause
that
the
sufferings
of
Christ
were
occasioned
by
our
sins
,
impulsive
cause
impulsive
cause
whether
it
be
unjust
to
punish
one
for
anothers
sins
for
any
cause
whatsoever
it
be
just
to
punish
an
innocent
person
?
that
our
sins
were
the
impulsive
cause
,
and
the
occasion
of
his
sufferings
.
that
there
is
so
necessary
a
relation
between
guilt
and
punishment
,
that
it
cannot
be
called
a
punishment
which
is
inflicted
on
an
innocent
person
.
and
afterwards
when
which
he
shews
So
by
his
own
Confession
that
one
man
should
be
punished
for
anothers
faults
but
that
there
may
be
sufficient
causes
assigned
in
some
particular
cases
;
wherein
it
may
be
just
for
God
to
punish
some
for
the
sins
of
others
.
At
the
greatest
distance
of
time
,
if
they
have
been
of
the
same
Nation
saith
he
saith
he
saith
he
When
sins
are
more
secret
or
less
remarkable
which
God
might
not
punish
,
unless
an
occasion
were
given
from
others
sins
impelling
him
to
it
That
which
may
be
a
meer
exercise
of
dominion
as
to
some
,
may
be
a
proper
punishment
to
others
For
God
,
as
to
the
Children
,
useth
only
an
act
of
dominion
,
but
the
punishment
only
redounds
to
the
Parents
,
who
lose
them
;
and
though
this
be
done
for
the
very
end
of
punishment
,
that
it
hath
the
nature
of
Punishment
in
any
but
the
Parents
.
Crell
.
ib.
sect.
That
punishment
may
be
intended
for
those
who
can
have
no
sense
at
all
of
it
that
these
are
acts
of
meer
dominion
as
to
such
a
one
,
that
can
be
no
punishment
where
there
is
no
sense
at
all
of
it
,
our
sins
may
very
properly
be
said
to
be
punished
in
Christ
,
That
there
can
be
no
punishment
but
what
is
deserved
,
but
no
man
can
deserve
that
another
should
be
punished
.
That
punishment
flows
from
revenge
,
but
there
can
be
no
revenge
where
there
hath
been
no
fault
.
That
the
punishment
of
one
,
cannot
any
ways
be
made
the
punishment
of
another
;
and
in
case
it
be
supposed
possible
,
then
those
in
whose
stead
the
other
is
punished
,
must
be
actually
delivered
upon
the
payment
of
that
Debt
which
was
owing
to
God
.
That
one
man
cannot
deserve
anothers
punishment
,
Crell
.
c.
impulsive
cause
Crell
.
ib.
sect.
he
saith
Grot.
de
Satisf
.
c.
he
saith
That
either
they
were
punished
for
the
sins
of
others
,
but
their
own
sins
deserved
the
punishment
;
or
that
the
Parents
were
punished
in
the
Children
,
but
the
Children
were
not
properly
punished
.
Crell
c
saith
he
a
true
punishment
no
desert
that
this
is
an
unjust
punishment
,
that
he
considered
punishment
only
naturally
,
and
not
morally
this
is
the
nature
of
divine
punishments
,
as
an
innocent
person
whose
room
the
suffering
person
that
such
a
one
suffers
undeservedly
,
and
therefore
unjustly
.
sufficient
cause
undeservedly
.
Immerito
Greek
Glosses
that
such
a
one
is
not
dignus
poena
,
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
jus
But
doth
not
this
lay
open
the
greatest
innocency
to
as
great
a
desert
of
sufferings
,
as
the
highest
guilt
?
desert
of
punishment
i.
e.
no
man
by
his
innocency
can
deserve
to
be
punished
,
notwithstanding
his
innocency
Whether
an
innocent
person
considered
as
such
,
may
be
justly
punished
whether
a
person
notwithstanding
his
innocency
may
not
by
some
act
of
his
own
will
oblige
himself
to
undergo
that
punishment
which
otherwise
he
did
not
deserve
?
which
punishment
,
in
that
case
is
just
and
agreeable
to
reason
.
i.
e.
that
the
substitution
is
unjust
,
unless
the
substituted
person
hath
before-hand
deserved
to
be
punished
Crellius
,
that
his
own
sins
make
him
capable
of
punishment
,
and
God
by
occasion
of
others
sins
doth
execute
that
punishment
,
which
he
might
not
have
done
for
his
own
.
for
no
man
can
deserve
to
be
punished
,
but
for
his
own
sins
.
that
the
sins
of
Fathers
are
only
an
impulsive
cause
for
God
to
punish
the
Children
according
to
the
desert
of
their
own
sins
which
he
might
otherwise
have
forborn
to
punish
.
bare
occasion
Fathers
sins
if
the
Children
sin
,
and
deserve
punishment
by
their
own
iniquities
,
then
I
will
take
occasion
from
their
Fathers
sins
,
to
visit
their
own
iniquities
upon
them
:
Fathers
sins
I
will
visit
the
sins
of
the
Fathers
upon
the
Children
,
unto
the
third
and
fourth
Generation
of
them
that
hate
me
.
Alphonsus
à
Castro
Alph
à
Castro
de
justâ
haeret
.
punit
.
l.
I
have
sinned
,
and
I
have
done
wickedly
,
but
these
sheep
,
what
have
they
done
?
own
sin
of
the
hanging
up
of
Saul's
sons
by
the
Gibeonites
,
that
Saul
their
Father
had
plotted
their
destruction
.
Notwithstanding
the
Lord
turned
not
from
the
fierceness
of
his
great
wrath
,
wherewith
his
anger
was
kindled
against
Iudah
,
because
of
all
the
provocations
wherewith
Manasses
had
provoked
him
withal
.
That
Iosiah
took
away
all
the
abominations
out
of
all
the
countries
that
pertained
to
the
Children
of
Israel
,
and
made
all
that
were
present
in
Israel
to
serve
,
even
to
serve
the
Lord
their
God
.
And
all
his
days
they
departed
not
from
following
the
Lord
God
of
their
Fathers
:
for
the
sins
of
Manasseh
;
viz.
the
Lord
will
not
pardon
meritorious
cause
hath
not
God
declared
,
That
he
will
never
punish
the
Children
for
the
Fathers
sins
?
for
the
soul
that
sinneth
it
shall
die
;
the
son
shall
not
bear
the
iniquity
of
the
Father
,
Ye
shall
not
have
occasion
any
more
to
use
this
Proverb
in
sins
of
Manasseh
in
Ierusalem
Our
Fathers
have
sinned
,
and
are
not
,
and
we
have
born
their
iniquities
.
Prophet
,
that
he
had
watched
over
them
to
pluck
up
,
and
to
pull
down
,
and
to
destroy
,
and
to
afflict
:
but
that
he
would
watch
over
them
to
build
,
and
to
plant
,
and
in
those
days
they
shall
say
no
more
,
the
Fathers
have
eaten
sowre
grapes
and
the
Childrens
teeth
are
set
on
edge
;
but
every
one
shall
die
for
his
own
iniquity
.
Though
their
Fathers
had
eaten
sowre
grapes
,
their
teeth
should
not
be
always
set
on
edge
with
it
.
Land
of
Israel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
supra
terra
Israel
,
Chaldee
Paraphrast
Land
of
Israel
Land
of
Israel
That
what
God
saith
,
should
not
be
for
the
future
,
was
repugnant
to
his
nature
and
justice
ever
to
do
,
They
should
not
have
occasion
to
use
that
Proverb
:
God
did
only
take
occasion
by
their
Fathers
sins
,
to
punish
them
according
to
the
desert
of
their
own
iniquities
:
by
the
occasion
of
others
sins
:
Fathers
sins
But
is
it
not
implyed
,
that
Gods
ways
would
be
unequal
,
if
he
ever
did
otherwise
than
he
there
said
he
would
do
?
Childrens
suffering
for
their
Fathers
sins
Crell
.
c
the
consent
of
Mankind
Crell
.
c.
he
saith
and
so
he
answers
he
saith
,
Socinus
saith
he
Crellius
,
it
is
,
in
case
he
suffers
so
,
as
that
the
guilty
be
freed
by
his
sufferings
.
his
own
Crellius
,
That
was
not
wholly
freed
Crell
.
c.
his
life
being
taken
away
for
his
own
sins
:
That
one
Christian
,
not
only
may
,
but
ought
to
lay
down
his
life
for
another
,
if
there
be
any
danger
of
his
denying
the
truth
,
or
he
judges
him
far
more
usefull
and
considerable
than
himself
:
so
likewise
a
Son
for
his
Father
,
one
Brother
for
another
,
or
a
Friend
,
or
any
,
Crell
cap.
whose
life
he
thinks
more
usefull
than
his
own
.
in
its
one
nature
unjust
The
injustice
in
this
case
lies
wholly
upon
the
Magistrate
who
admits
it
:
the
desert
actual
discharge
Crell
.
ib.
sect.
that
rewards
may
be
given
to
others
than
the
persons
who
did
the
actions
in
consideration
of
those
actions
a
person
may
be
justly
punished
beyond
the
desert
of
his
own
actions
:
that
one
man
cannot
by
his
own
consent
suffer
for
another
,
because
no
man
can
deserve
anothers
punishment
,
and
no
punishment
is
just
but
what
is
deserved
.
that
one
mans
punishment
cannot
become
anothers
,
sufferings
of
Christ
a
punishment
of
our
sins
Lev.
17.11
Lev.
10.17
Expiatory
Sacrifice
for
the
sins
of
mankind
:
That
Christ
as
a
Priest
did
offer
up
a
Sacrifice
of
Expiation
for
the
sins
of
men
That
this
was
performed
on
earth
,
the
Expiation
of
sins
did
respect
God
,
but
only
us
that
the
death
of
Christ
,
had
any
proper
efficacy
towards
the
expiation
of
sin
,
any
further
than
as
it
comprehends
in
it
all
the
consequences
of
his
death
,
A
Substitution
in
the
place
of
the
Offenders
.
expiatory
Sacrifices
for
us
in
the
place
That
without
shedding
of
blood
there
was
no
remission
.
Crell
.
c.
viz.
That
these
words
are
to
be
understood
,
of
what
was
done
under
the
Law
shedding
of
blood
Crell
.
c.
viz.
That
the
Sacrifice
of
Christ
was
only
represented
in
the
publick
and
solemn
expiatory
Sacrifices
for
the
people
,
and
especially
those
on
the
day
of
Atonement
That
all
the
expiation
then
,
was
only
declarative
,
and
did
no
more
depend
on
the
sacrifices
offered
,
than
on
a
condition
required
by
God
,
the
neglect
of
which
would
be
an
act
of
disobedience
in
them
;
and
by
this
means
it
could
represent
,
no
more
than
such
an
expiation
to
be
by
Christ
God's
declaring
that
sins
are
expiated
by
him
,
on
the
performance
of
such
a
condition
required
in
order
thereto
,
as
laying
down
his
life
was
.
Grot
de
Satisf
.
c.
wilful
Idolatry
,
Murther
,
&c.
legal
guilt
the
ashes
of
the
red
heifer
,
a
purification
for
sin
the
blood
of
Bulls
and
of
Goats
,
and
the
ashes
of
a
heifer
sprinkling
the
unclean
,
to
sanctifie
to
the
purifying
of
the
flesh
purifying
the
flesh
purging
the
Conscience
the
Law
had
a
shadow
of
good
things
to
come
,
and
not
the
very
image
of
the
things
,
purifying
the
flesh
purging
the
Conscience
from
dead
works
that
all
the
gifts
and
sacrifices
under
the
Law
,
could
not
make
him
that
did
the
service
perfect
,
as
pertaining
to
the
Conscience
,
that
it
was
impossible
that
the
blood
of
Bulls
and
Goats
should
take
away
sin
.
as
pertaining
to
the
Conscience
as
such
that
there
is
a
God
,
and
a
rewarder
of
them
that
seek
him
as
to
another
Country
But
doth
not
this
take
away
the
typical
nature
of
these
sacrifices
?
Socin
.
de
servat
.
l.
Praelect.
Theolog.
cap.
For
the
life
of
the
flesh
is
in
the
blood
,
and
I
have
given
it
you
upon
the
Altar
,
to
make
an
Atonement
for
your
Souls
;
for
it
is
the
blood
that
maketh
an
Atonement
for
the
Soul
.
Crell
.
c.
that
there
is
a
double
reason
assigned
of
the
prohibition
of
eating
blood
,
that
the
life
was
in
the
blood
,
and
that
the
blood
was
designed
for
expiation
;
but
he
makes
these
wholly
independent
upon
each
other
.
that
the
blood
was
the
life
,
the
blood
was
the
life
that
God
had
given
them
that
upon
the
Altar
for
an
atonement
for
their
Souls
:
and
therefore
have
I
given
it
you
upon
the
Altar
,
for
it
is
the
blood
that
maketh
an
atonement
for
the
Soul
that
he
had
given
it
them
for
an
atonement
.
holy
Ointment
and
Perfume
that
it
should
be
holy
for
the
Lord
the
blood
was
it
that
made
atonement
for
the
soul
:
For
the
life
of
the
flesh
is
in
the
blood
,
because
the
life
was
in
that
Ovid.
Fast.
l.
the
forbidding
the
eating
of
fat
is
joyned
with
this
of
blood
,
It
shall
be
a
perpetual
Statute
for
your
Generations
,
throughout
all
your
dwellings
,
that
ye
eat
neither
fat
nor
blood
.
All
the
fat
is
the
Lords
.
the
life
Servius
ad
Aeneid
sola
anima
Deo
sacratur
Euseb.
demonst.
Evang.
l.
Crell
.
c.
that
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
joyned
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
doth
imply
,
that
one
doth
undergo
the
punishment
which
another
was
to
have
undergone
,
the
Goat
of
the
Sin
offering
,
bearing
the
iniquity
of
the
Congregation
,
to
make
atonement
for
them
before
the
Lord
,
That
bearing
is
as
much
as
taking
away
,
or
declaring
that
they
are
taken
away
,
That
it
is
not
said
,
that
the
sacrifice
did
bear
their
iniquities
,
but
the
Priest
:
Chaldee
Paraphrast
Syriack
Version
Socin
.
de
servat
.
l.
That
if
it
were
said
,
the
Priest
did
expiate
by
the
sacrifices
,
it
were
all
one
as
if
it
were
said
,
that
the
sacrifices
themselves
did
expiate
;
because
the
expiation
of
the
Priest
was
by
the
sacrifice
.
If
a
murther
were
committed
in
the
Land
,
and
the
person
not
known
who
did
it
,
a
heifer
was
to
have
her
head
cut
off
by
the
Elders
of
the
next
City
;
and
by
this
means
they
were
to
put
away
the
guilt
of
the
innocent
blood
from
among
them
:
That
blood
defiled
the
Land
and
the
Land
cannot
be
cleansed
of
the
blood
that
is
shed
therein
,
but
by
the
blood
of
him
that
shed
it
.
the
shedding
of
blood
that
this
was
designed
to
expiate
the
Murtherers
guilt
Crell
.
c.
That
the
people
did
not
deserve
punishment
,
and
therefore
needed
no
expiation
Be
merciful
,
O
Lord
,
unto
thy
people
Israel
,
whom
thou
hast
redeemed
,
and
lay
not
innocent
blood
unto
thy
people
Israels
Charge
,
and
the
blood
shall
be
expiated
:
to
die
for
us
a
price
of
Redemption
From
Christ's
being
said
to
die
for
us
.
Peter
,
For
Christ
hath
also
once
suffered
for
sins
,
1
Pet.
3.18
.
the
just
for
the
unjust
to
suffer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
us
,
for
us
in
the
flesh
to
die
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
all
,
for
the
ungodly
to
give
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
ransom
for
all
,
to
tast
death
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
every
man
:
to
die
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
people
.
This
is
my
body
which
was
given
,
and
my
blood
which
was
shed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
you
the
Son
of
man
came
to
give
his
life
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
ransom
for
many
That
all
these
phrases
do
imply
no
more
than
a
final
cause
That
Christ
died
for
the
good
of
mankind
We
are
bound
to
lay
down
our
lives
for
the
Brethren
,
and
St.
is
said
to
suffer
for
the
Church
.
our
lives
for
our
brethren
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
always
signifie
so
,
by
reason
Soc.
de
servat
.
l.
he
saith
saith
he
Although
it
may
signifie
something
else
besides
in
the
stead
of
another
,
Socin
.
●b
yet
in
such
places
,
where
it
is
spoken
of
a
ransom
or
price
,
it
signifies
the
payment
of
something
which
was
owing
before
,
as
and
so
he
acknowledges
,
that
where
redemption
is
spoken
of
,
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
imply
a
commutation
,
because
the
price
is
given
,
and
the
person
received
,
which
,
holds
in
Christ
only
metaphorically
Crell
.
c.
ib.
sect.
He
yields
very
freely
,
a
commutation
That
they
acknowledge
a
twofold
commutation
;
one
of
the
person
suffering
,
the
kind
of
suffering
being
changed
,
not
actually
but
intentionally
,
because
we
are
not
actually
freed
by
Christ
dying
for
us
,
but
only
Christ
died
for
that
end
,
that
we
might
be
freed
.
And
this
commutation
,
doth
not
deny
to
be
implied
in
the
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
places
where
Christ
is
said
to
die
for
us
.
Another
commutation
,
that
which
is
between
a
price
,
and
the
thing
or
person
which
is
bought
or
redeemed
by
it
;
where
the
price
is
paid
,
and
the
thing
or
person
is
received
upon
it
.
And
this
kind
of
commutation
,
is
to
be
understood
in
the
places
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
mentioned
;
which
price
,
by
accident
may
be
a
person
;
and
because
the
person
is
not
presently
delivered
,
Ib.
sect.
that
the
commutation
is
rather
imperfect
than
metaphorical
;
and
although
,
doth
not
of
it self
imply
a
commutation
,
that
the
circumstances
of
the
places
do
imply
it
.
that
there
is
any
proper
surrogation
in
Christ's
dying
for
us
,
which
,
Ib.
sect
is
such
a
commutation
of
persons
,
that
the
substituted
person
is
in
all
respects
to
be
in
the
same
place
and
state
wherein
the
other
was
;
and
if
it
refers
to
sufferings
,
then
it
is
when
one
suffers
the
very
same
which
the
other
was
to
suffer
,
he
being
immediately
delivered
by
the
others
sufferings
.
unless
Christ
had
died
for
us
,
we
must
have
died
our selves
,
and
because
Christ
hath
died
,
we
shall
not
die
eternally
.
But
if
this
be
all
,
Ib
sect.
Crellius
,
he
meant
by
it
,
we
grant
the
whole
thing
,
and
he
complains
of
it
as
an
injury
for
any
to
think
otherwise
of
them
.
the
death
of
Christ
was
an
antecedent
condition
to
the
expiation
of
sins
in
Heaven
,
Grotius
Christ
did
expiate
sins
by
becoming
a
Sacrifice
for
them
in
his
death
.
proper
substitution
the
death
of
Christ
was
a
bare
condition
,
and
no
punishment
,
that
the
very
same
kind
of
punishment
be
undergone
in
order
to
surrogation
,
proper
surrogation
hanged
by
the
hair
of
his
head
,
Christ
dying
for
us
accursed
death
proper
surrogation
the
matter
of
Redemption
that
there
was
a
commutation
of
persons
between
Christ
and
us
,
but
all
the
commutation
he
will
allow
here
is
only
a
commutation
between
a
thing
,
or
a
prince
,
Crell
.
c.
and
a
person
the
price
that
is
to
be
paid
,
is
not
supposed
to
undergo
the
condition
of
the
person
delivered
by
it
.
but
from
captivity
by
the
payment
of
a
price
to
him
that
did
hold
in
captivity
,
and
therefore
because
Christ
did
not
pay
the
price
to
the
Devil
,
there
could
be
no
proper
sense
either
of
the
redemption
,
or
the
price
which
was
paid
for
it
.
Socin
.
de
servat
.
l.
Crell
.
c.
our
redemption
by
Christ
of
the
price
which
he
paid
in
order
to
it
.
the
obtaining
of
one
thing
by
another
as
a
valuable
consideration
for
it
.
to
purchase
eum
à
delatione
deducere
Ulpian
l.
D.
de
jure
sisci
redemptor
litis
Budaeus
ad
Pandect.
p.
Liv.
l.
Festus
v.
red
.
Ulpian
.
l.
D.
de
rei
vend
Cic
ep
fam
.
l.
Orat.
pro
〈◊〉
Soc.
de
servat
.
l.
That
the
price
must
be
paid
to
him
that
detains
captive
.
judicial
manner
Crell
.
c.
that
the
price
can
never
be
said
to
be
paid
to
God
,
because
our
redemption
is
attributed
to
God
as
the
author
of
it
,
and
because
we
are
said
to
be
redeemed
for
his
use
and
service
,
now
,
the
price
can
never
be
paid
to
him
for
whose
service
the
person
is
redeemed
.
is
sometimes
taken
for
a
meer
deliverance
without
any
price
,
IV.
Crellius
VI.
Ephes.
5.2
a
sweet-smelling
savour
XIII
.
Crellius
Oblation
of
it
to
God
That
the
expiation
of
sin
doth
properly
belong
to
what
Christ
doth
in
Heaven
Crell
.
c.
and
may
be
applied
to
the
death
of
Christ
only
,
as
the
condition
by
which
he
was
to
enjoy
that
power
in
Heaven
,
Ib.
sect.
whereby
he
doth
expiate
sins
;
but
the
Priest
was
never
said
to
expiate
sins
when
he
killed
the
beast
,
but
when
the
blood
was
sprinkled
or
carried
into
the
Holy
of
Holies
,
to
which
the
Oblation
of
Christ
in
Heaven
does
answer
:
but
mactation
,
Ib.
sect.
was
not
proper
to
the
Priests
,
but
did
belong
to
the
also
.
And
Christ
was
not
truly
a
Priest
,
Ib.
sect.
while
he
was
on
Earth
,
but
only
prepared
by
his
sufferings
to
be
one
in
Heaven
,
where
by
the
perpetual
care
he
takes
of
his
People
,
and
exercising
his
power
for
them
,
Ib.
sect
he
is
said
to
offer
up
himself
,
and
intercede
for
them
,
and
by
that
means
he
dischargeth
the
Office
of
a
High
Priest
for
them
.
For
his
Priestly
Office
,
is
never
in
Scripture
mentioned
as
distinct
from
his
Kingly
,
but
is
comprehended
under
it
;
and
the
great
difference
between
them
is
,
that
one
is
of
a
larger
extension
than
the
other
is
,
the
Kingly
Office
extending
to
punishing
,
and
the
Priestly
only
to
expiation
.
High
Priest
Crell
.
in
Heb.
to
God
,
and
not
to
us
High
Priest
For
every
High
Priest
taken
from
among
men
,
is
ordained
for
men
in
things
pertaining
to
God
,
that
he
may
offer
both
gifts
and
sacrifices
for
sins
:
Id
est
,
propitiating
God
the
propitiating
God
the
propitiating
God
Levitical
Law
Crell
.
c.
Plague
to
make
an
Atonement
for
the
people
,
for
there
is
wrath
gone
out
from
the
Lord
:
and
he
stood
between
the
living
and
the
dead
,
and
the
plague
was
stayed
by
the
offering
burnt-offerings
the
Lord
was
intreated
for
the
Land
,
and
the
plague
was
stayed
from
Atoning
God
Sacrifices
for
sin
viz
of
burnt-offerings
,
and
peace-offerings
,
and
incense
,
the
burnt-offering
was
to
make
atonement
for
them
,
as
well
as
the
sin
and
trespass-offerings
Aaron
and
his
sons
were
appointed
to
make
an
Atonement
for
Israel
:
Grot.
in
Heb.
Metaphorical
High-Priest
In
offering
up
gifts
and
sacrifices
to
God
?
Aaronical
Priest
〈◊〉
c.
For
every
High-Priest
is
ordained
to
offer
gifts
and
sacrifices
;
wherefore
it
is
of
necessity
,
that
this
man
have
somewhat
also
to
offer
.
he
was
one
taken
out
from
among
men
,
in
things
pertaining
to
God
to
offer
gifts
and
sacrifices
for
sins
:
say
the
Iews
Sacrifice
for
sin
Crellius
,
his
sufferings
were
only
a
preparation
for
his
Priesthood
in
Heaven
:
Crellius
,
he
made
an
Oblation
there
.
by
way
of
allusion
Crellius
,
really
and
truly
he
doth
not
:
for
all
his
Office
doth
respect
us
,
but
the
benefits
we
enjoy
coming
originally
from
the
kindness
of
God
,
you
may
call
it
an
Oblation
to
God
if
you
please
.
Aaronical
High-Priests
Sacrifices
for
sin
Levitical
Priesthood
Crell
.
cap.
Id.
sect.
That
things
that
are
improper
and
figurative
,
may
be
far
more
excellent
than
the
things
that
are
proper
,
to
which
they
are
opposed
;
so
that
Christ's
Priesthood
may
be
far
more
excellent
than
the
Aaronical
,
although
his
be
only
figurative
,
and
the
other
proper
.
Aaronical
Priests
Smalc
c.
Smiglect
.
Crell
.
cap.
the
Priesthood
of
Christ
,
being
distinctly
mentioned
by
none
but
the
Author
to
the
Hebrews
;
which
,
had
surely
been
done
,
if
Christ
had
been
a
proper
Priest
,
or
that
Office
in
him
distinct
from
his
Kingly
.
being
in
Heaven
His
Power
and
Authority
over
the
Church
,
his
readiness
to
use
that
power
,
His
receiving
his
power
from
God
,
his
death
is
more
implied
Crellius
,
in
the
name
of
a
Priest
than
of
a
King
But
this
represents
greater
tenderness
and
care
in
Christ
,
than
the
meer
title
of
a
King
:
the
exercise
of
his
power
with
respect
to
us
,
By
no
means
Crellius
,
for
his
expiation
of
sin
is
implyed
by
it
,
which
is
not
implied
in
the
name
of
King
:
the
exercise
of
his
divine
power
Levitical
Priesthood
to
expiate
the
sins
of
the
people
:
saith
he
Crell
.
c.
the
actual
deliverance
from
punishment
the
second
coming
eternal
death
second
coming
Crell
.
c.
Crellius
,
his
continuance
there
,
is
a
condition
in
order
to
the
expiation
by
actual
deliverance
,
and
therefore
it
may
be
said
,
that
God
is
as
it
were
moved
by
it
to
expiate
sins
.
Christ's
interceding
for
us
being
an
Advocate
with
the
Father
for
us
,
Christ's
Oblation
his
being
in
Heaven
Christ's
Priesthood
offering
up
gifts
and
sacrifices
for
sin
:
Priestly
Office
to
God
to
be
an
offering
and
a
sacrifice
to
God
,
as
Christ
also
hath
loved
us
,
and
given
himself
for
us
,
an
offering
and
a
sacrifice
to
God
,
for
a
sweet-smelling
savour
.
Crell
.
c.
and
the
reason
gives
is
saith
he
that
all
things
which
pertain
to
the
expiation
of
sin
are
perfected
before
Christ
goes
forth
from
his
Sanctuary
,
Sanctuary
,
viz.
sweet-smelling
savour
that
he
offered
burnt-offerings
on
the
Altar
,
and
the
Lord
smelled
a
savour
of
rest
,
or
a
sweet
savour
.
the
blood
could
not
make
such
a
savour
as
the
fat
and
the
Kidneys
sweet-smelling
savour
to
grow
fat
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
smell
and
vapours
of
blood
,
Porphyr
.
de
abstinent
.
l.
and
flesh
the
savour
of
rest
his
anger
to
rest
Aben
Ezra
the
Savour
of
rest
,
to
be
such
a
one
which
makes
God
cease
from
his
anger
:
to
make
peace
R.
Solom
and
the
Lord
said
in
his
heart
,
I
will
not
again
curse
the
ground
any
more
for
mans
sake
Ioseph
.
Antiq.
Iud.
l.
Expiatory
Sacrifice
God
would
now
be
atoned
,
and
send
no
more
such
a
deluge
upon
the
world
Noah's
prayer
that
God
would
receive
his
Sacrifice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
he
would
no
more
receive
such
displeasure
against
the
earth
:
Expiatory
Sacrifice
viz.
Holocausts
Expiatory
Sacrifices
Cain
was
of
the
fruits
of
the
ground
,
and
of
of
the
Firstlings
of
his
flock
.
Levitical
Law
Selden
de
jure
nat
.
&
gent.
apud
Ebrae
.
l.
Iewish
Writers
And
he
shall
put
his
hand
upon
the
head
of
the
Burnt-offering
,
and
it
shall
be
accepted
for
him
,
to
make
atonement
for
him
of
his
own
voluntary
will
Ad
placandum
sibi
Dominum
Chaldee
Paraphrast
Chaldee
Paraphrast
,
Ionathan
This
is
the
Law
of
the
Burnt-offering
Crell
.
c.
because
they
are
distinguished
from
Sacrifices
for
sin
,
the
daily
Sacrifice
the
Burnt-offerings
Peace-offerings
of
the
Congregation
the
blood
was
sprinkled
,
only
the
inwards
burnt
,
and
the
flesh
not
eaten
by
the
persons
that
offered
them
,
private
Sacrifices
by
the
Priests
in
the
Court
i.
e.
Expiatorium
That
it
made
peace
between
God
and
him
that
offered
it
:
Expiatory
Sacrifice
shedding
of
the
blood
the
sprinkling
of
it
on
the
Altar
,
the
consuming
of
the
part
of
the
Sacrifice
,
or
the
whole
there
,
sweet-smelling
savour
Expiatory
Sacrifices
viz.
That
the
notion
of
a
sacrifice
,
doth
consist
in
the
oblation
whereby
the
thing
is
consecrated
to
the
honour
and
service
of
God
,
Crell
.
c.
to
which
the
mactation
is
but
a
bare
preparation
,
Because
the
slaying
the
sacrifice
might
belong
to
others
besides
the
Priests
,
but
the
oblation
only
to
the
Priests
.
The
blood
is
said
to
make
an
Atonement
for
the
soul
the
life
of
the
flesh
is
in
the
blood
:
the
life
shedding
of
the
blood
the
shedding
of
the
blood
Levitical
Law
that
he
should
not
only
kill
the
bullock
of
the
sin-offering
,
which
is
for
himself
,
but
the
goat
of
the
sin
offering
,
which
is
for
the
people
.
that
the
High-Priest
did
it
that
the
Sacrifices
on
the
day
of
expiation
did
,
if
not
alone
,
yet
chiefly
represent
the
Sacrifice
of
Christ
,
Holy
of
Holies
blood
shed
Holy
of
Holies
ever
living
to
make
intercession
for
us
.
Holy
of
Holies
blood
of
Christ
legal
Sacrifices
Sacrifice
for
sin
Macrob.
Saturn
.
l.
Macrobius
,
Sola
anima
Deo
sacratur
:
Strabo
,
l.
For
God
regarded
nothing
but
the
Soul
in
the
sacrifice
:
Eustath
.
in
Hom.
Iliad
Strabo
.
l.
Herod
.
l.
prays
for
good
to
all
Persians
and
the
King
.
sweet-smelling
savour
to
offer
up
himself
once
to
God
:
Who
needeth
not
daily
as
those
High-Priests
to
offer
up
Sacrifice
,
first
for
his
own
sins
,
and
then
for
the
Peoples
,
for
this
he
did
once
,
when
he
offered
up
himself
.
How
much
more
shall
the
blood
of
Christ
,
who
through
the
eternal
Spirit
offered
himself
without
spot
to
God
,
purge
your
Conscience
from
dead
works
,
to
serve
the
living
God
.
Nor
yet
that
he
should
offer
himself
often
,
as
the
High-Priest
entreth
into
the
holy
place
every
year
with
the
blood
of
others
;
for
then
must
he
often
have
suffered
since
the
foundation
of
the
World
:
but
now
once
in
the
end
of
the
World
hath
he
appeared
to
put
away
sin
by
the
Sacrifice
of
himself
.
And
as
it
is
appointed
to
men
once
to
die
,
but
after
this
the
Iudgment
:
so
Christ
was
once
offered
to
bear
the
sins
of
many
,
and
unto
them
that
look
for
him
shall
he
appear
the
second
time
without
sin
unto
salvation
.
By
the
which
will
we
are
sanctified
through
the
offering
of
the
Body
of
Iesus
Christ
once
for
all
.
And
every
High-Priest
,
standeth
daily
ministring
and
offering
oftentimes
the
same
sacrifices
,
which
can
never
take
away
sins
:
but
this
man
after
he
had
offered
one
sacrifice
for
sins
for
ever
,
sate
down
on
the
right
hand
of
God
.
Crell
.
cap.
saith
he
Levitical
Law
immediately
dedicated
to
God
Levitical
Law
.
was
to
offer
it
at
the
door
of
the
Tabernacle
of
the
Congregation
:
to
lay
his
hands
upon
the
head
of
it
,
and
it
shall
be
accepted
for
him
to
make
atonement
for
him
.
the
Priests
were
to
make
an
Offering
of
the
blood
,
by
sprinkling
it
round
about
the
Altar
of
Burnt-offerings
Priests
to
be
laid
upon
the
Altar
,
and
there
they
were
all
to
be
consumed
by
fire
;
and
then
it
was
called
an
Offering
made
by
fire
,
of
a
sweet
savour
unto
the
Lord
.
to
the
laying
on
of
hands
,
the
sprinkling
the
blood
consuming
some
part
by
fire
sprinkling
of
the
blood
the
blood
was
sprinkled
upon
the
horns
of
the
Altar
of
Burnt-offerings
,
in
the
sin-offerings
for
the
High-Priest
and
the
Congregation
,
or
all
the
People
,
the
blood
within
the
Sanctuary
and
to
sprinkle
of
it
seven
times
before
the
Veil
of
the
Sanctuary
;
and
some
of
the
blood
was
to
be
put
upon
the
horns
of
the
Altar
of
Incense
to
eat
the
remainder
of
the
sacrifice
in
the
Holy
place
whole
Bullock
was
to
be
carried
forth
without
the
Camp
,
and
there
he
was
to
be
burned
till
all
were
consumed
.
That
no
sin-offerings
whereof
any
of
the
blood
is
brought
into
the
Tabernacle
of
the
Congregation
,
to
reconcile
withal
in
the
Holy-place
,
shall
be
eaten
:
it
shall
be
burnt
in
the
fire
.
to
carry
the
blood
of
them
into
the
Holy
of
Holies
,
and
there
was
to
sprinkle
the
blood
with
his
finger
towards
the
mercy-seat
seven
times
:
after
which
,
&
the
sending
away
the
scape-goat
,
the
ceremonies
were
the
same
for
the
Atonement
of
the
people
,
which
were
at
other
solemn
sin-offerings
,
for
the
Priest
or
the
people
.
by
the
Priest's
slaying
of
the
Sacrifices
Levitical
Law
sacrifice
for
sin
;
viz.
first
offering
at
the
door
of
the
Tabernacle
of
the
Congregation
,
to
take
the
blood
,
and
sprinkle
some
of
it
on
the
Altar
,
as
a
reward
of
his
sufferings
,
entrance
into
Heaven
Levitical
Law
.
Holy
of
Holies
Holy
of
Holies
entrance
into
Heaven
High
Priest's
entring
into
the
most
holy
place
once
a
year
,
enter
into
Heaven
that
he
did
this
by
his
own
blood
,
having
obtained
eternal
Redemption
for
us
.
Sacrifices
for
sin
the
blood
Holy
place
to
reconcile
withall
to
be
burnt
without
the
Camp
,
day
of
Atonement
Iesus
that
he
might
sanctifie
the
people
with
his
own
blood
,
suffered
without
the
gate
:
That
he
was
to
suffer
without
the
gate
being
burnt
without
the
Camp
living
creature
sacrifice
for
sin
Sacrifice
for
sin
private
persons
That
when
they
offer
up
a
Sacrifice
,
they
make
a
solemn
execration
upon
it
,
that
if
any
evil
were
to
fall
upon
the
persons
who
Sacrificed
,
or
upon
all
it
might
be
turned
upon
the
head
of
that
beast
:
They
cut
off
the
head
,
and
of
old
,
threw
it
into
the
River
,
but
then
gave
it
to
strangers
.
Xenoph.
Cyropaed
.
l.
Strab.
l.
Plutarch
Symp.
l.
entrance
into
Heaven
burning
of
the
Sacrifices
his
entrance
into
Heaven
his
blood
entrance
into
Heaven
as
the
way
whereby
he
was
to
enjoy
that
power
by
which
he
did
expiate
sins
,
Because
it
was
the
way
whereby
he
obtained
the
power
of
expiation
entrance
into
Heaven
Christ's
offering
up
himself
that
his
death
was
by
reason
of
our
sins
,
entrance
into
Heaven
Christ's
entrance
into
Heaven
that
all
power
was
given
to
him
in
Heaven
and
Earth
:
because
he
humbled
himself
,
and
became
obedient
to
death
,
even
the
death
of
the
Cross
:
entrance
of
Christ
into
Heaven
High
Priest
entrance
into
the
Holy
of
Holies
,
Oblation
in
Heaven
High
Priest
to
God
for
his
intercession
and
power
,
Crellius
respect
us
,
and
not
God
.
most
perfectly
to
exercise
his
Priesthood
,
entrance
into
the
Holy
of
Holies
expiatory
Sacrifice
as
a
thing
past
and
once
done
,
so
as
not
to
be
done
again
Levitical
Sacrifices
a
Sacrifice
for
sins
sitting
at
the
right
hand
of
God
the
exercise
of
his
power
for
expiation
of
sins
,
by
sitting
at
the
right
hand
of
God
,
his
entrance
into
Heaven
Sacrifice
for
sins
Christ's
sufferings
For
then
must
he
often
have
suffered
since
the
foundation
of
the
World
:
Christ's
power
when
he
came
into
the
World
to
come
this
World
Crell
cap.
that
to
come
Sacrifices
and
Burnt-offerings
were
used
,
and
the
Levitical
Law
Lo
I
come
to
do
thy
will
,
O
God
,
Lo
I
come
to
do
thy
will
higher
than
the
Heavens
;
and
if
he
were
on
earth
,
he
should
not
be
a
Priest
;
but
he
was
a
Priest
after
the
power
of
an
endless
life
:
Neither
could
he
,
be
a
perfect
High-Priest
,
till
those
words
were
spoken
to
him
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
which
as
appears
by
other
places
,
was
after
the
Resurrection
:
But
all
the
sufferings
he
underwent
in
the
world
,
were
only
to
qualify
him
for
this
Office
in
Heaven
;
therefore
it
is
said
,
That
in
all
things
it
behoved
him
to
be
made
like
unto
his
brethren
,
that
he
might
be
a
merciful
and
faithful
High-Priest
,
&c.
Crell
.
c.
entred
into
Heaven
perfect
High-Priest
perfect
Sacrifice
That
Christ
did
offer
upon
earth
,
and
that
for
himself
too
:
Socin
.
praelect.
c.
ult.
perfect
High-Priest
High-Priest
was
not
consummated
the
blood
of
Bulls
and
Goats
Aaronical
Priests
his
calling
from
God
when
he
was
made
by
whom
that
had
said
,
Thou
art
my
Son
,
heavenly
Sanctuary
Not
going
in
once
a
year
,
as
the
High-Priests
under
the
Law
did
,
ever
living
to
make
intercession
for
Vs
That
he
was
to
be
a
heavenly
High-Priest
,
and
if
he
had
been
on
earth
,
he
could
not
have
been
a
Priest
:
High
Priest
Holy
of
Holies
blood
of
Bulls
and
Goats
the
blood
a
Priest
after
the
Law
of
an
endless
Life
:
High
Priest
That
he
was
made
like
to
his
Brethren
Priesthood
of
Christ
on
earth
in
Heaven
The
Oblation
which
Christ
made
of
himself
to
God
by
it
.
II.
Crellius
Socin
.
de
Christo
servat
.
p.
Crell
.
cap.
That
the
great
correspondency
doth
lie
between
Christ's
and
the
Legal
Sacrifices
.
Crell
.
c.
Grotius
,
That
he
imployed
his
greatest
diligence
in
the
explication
of
the
Greek
and
Latin
words
for
Expiation
of
sin
,
and
was
contented
only
to
say
,
that
the
Hebrew
words
would
bear
the
same
signification
:
Whereas
,
he
ought
to
have
proved
,
that
the
Hebrew
words
do
require
that
sense
which
he
takes
them
in
.
viz.
To
hide
or
cover
New
Testament
viz.
To
cover
That
it
ought
to
be
taken
in
a
sense
most
agreeable
to
that
,
which
is
,
that
the
Expiation
of
sin
be
nothing
else
,
but
the
covering
of
it
,
Socin
.
de
Servat
.
p.
by
God's
grace
and
benignity
.
Thence
,
David
saith
,
Blessed
is
the
man
whose
iniquity
is
covered
.
covering
of
sin
the
covering
sin
meer
Grace
of
God
moving
cause
cover
sin
to
forgive
it
That
the
sin
shall
be
forgiven
?
sin
is
expiated
,
and
it
should
be
forgiven
?
Crellius
,
it
doth
for
expiation
is
explained
in
the
Law
by
non
imputation
,
Be
merciful
,
O
Lord
,
unto
thy
people
Israel
whom
thou
hast
redeemed
,
and
lay
not
innocent
blood
unto
thy
people
of
Israel's
charge
;
and
the
blood
shall
be
forgiven
them
.
But
not
to
impute
,
Crell
.
c.
and
to
receive
true
and
full
satisfaction
overthrow
each
other
:
and
so
expiation
being
the
same
with
that
,
will
overthrow
it
too
.
to
God
to
the
sin
to
the
people
that
God
would
not
lay
it
to
their
charge
,
the
slaying
of
the
Heifer
for
expiation
of
the
uncertain
murder
Expiate
thy
people
Israel
and
the
blood
shall
be
expiated
,
Vulgar
Latin
the
guilt
of
the
blood
shall
be
taken
from
them
.
That
God
himself
is
here
said
to
expiate
,
and
therefore
to
expiate
cannot
signifie
to
atone
or
satisfie
;
in
which
sense
Christ
may
be
said
to
expiate
too
,
not
by
atoning
or
satisfying
,
but
by
not
imputing
sins
,
or
taking
away
the
punishment
of
them
by
his
power
.
never
denies
but
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
signifie
to
appease
or
atone
Expiabo
faciem
ejus
in
munere
and
wherewith
shall
I
make
the
atonement
,
by
the
death
of
Buxtorf
Lexic
Talmud
.
v.
simus
nos
expiatio
tua
,
let
us
be
for
an
expiation
for
you
,
My
Father
said
so
my
Lord
and
Father
said
so
,
would
I
had
been
the
expiation
of
his
death
:
would
I
had
undergone
what
he
did
,
where
ever
it
is
said
,
behold
I
am
for
expiation
,
it
is
to
be
understood
,
behold
I
am
in
the
place
of
another
to
bear
his
iniquities
.
price
of
redemption
of
the
life
of
another
,
a
ransome
for
many
Let
this
Cock
be
an
exchange
for
me
,
let
him
be
in
my
room
,
and
be
made
an
Expiation
for
me
:
let
death
come
to
him
,
but
to
me
and
all
life
and
happiness
Socin
.
l
That
the
offering
of
them
is
to
be
considered
●s
a
meer
condition
upon
which
slight
obedien●e
,
the
pardon
of
some
light
sins
mig●t
be
ob●ained
.
That
the
blood
was
given
for
expiation
,
because
it
was
the
life
,
a
bare
condition
required
of
the
person
who
committed
the
fault
,
in
order
to
expiation
That
his
own
act
was
not
only
necessary
in
bringing
the
Sacrifice
,
but
the
Priests
also
in
offering
up
the
blood
:
Crell
.
ib.
sect.
That
if
it
were
by
Substitution
,
then
the
Expiation
would
be
most
properly
attributed
to
the
Sacrifices
themselves
;
whereas
it
is
only
said
,
that
by
the
Sacrifices
the
Expiation
is
obtained
;
but
that
God
or
the
Priest
do
expiate
and
to
God
it
belongs
properly
,
because
he
takes
away
the
guilt
and
punishment
of
sin
;
which
is
,
all
meant
by
expiation
;
to
the
Priest
only
consequently
,
as
doing
what
God
requires
in
order
to
it
;
and
to
the
Sacrifices
only
as
the
conditions
by
which
it
was
obtained
.
shedding
of
blood
without
that
there
was
no
remission
.
Sacrifices
purifying
the
blood
of
Christ
purging
our
Consciences
all
things
under
the
Law
,
were
purified
with
blood
without
God●s
favour
without
the
shedding
of
blood
Levitical
Sacrifices
slight
part
to
the
blood
of
Bulls
and
Goats
,
and
the
ashes
of
an
Heifer
,
sprinkling
the
unclean
.
ad
expiandum
,
to
expiate
for
their
souls
,
for
the
blood
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shall
expiate
the
soul.
to
him
that
accepts
the
Atonement
,
But
that
it
properly
signifies
or
to
bear
punishment
it
no
where
else
signifies
so
,
and
the
reason
is
,
because
it
is
applied
to
the
Altar
,
and
such
other
things
,
which
are
not
capable
of
it
Greek
Authors
Hermogenes
,
Plato
but
that
do
in
their
proper
use
in
the
Greek
Tongue
signifie
the
purging
of
guilt
,
Crell
.
c.
and
the
aversion
of
the
wrath
of
God
and
punishment
,
but
that
those
and
such
other
words
are
attributed
to
Sacrifices
,
because
those
were
supposed
to
be
the
effects
of
them
among
the
Heathen
;
but
the
attributing
such
effects
to
them
,
did
arise
from
their
superstition
,
whereby
greater
things
were
attributed
to
Sacrifices
,
than
God
would
have
given
to
them
,
either
before
or
under
the
Law
.
Itaque
quod
ad
voces
Graecas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
attinet
,
quibus
in
hoc
argumento
non
semel
utitur
D.
scriptor
ad
Heb.
eae
ad
Christi
Sacrificium
&
Sacerdoti●
functionem
relatae
eo
etiam
sensu
usurpantur
quem
Graeca
lingua
receperat
,
h●e
.
de
expurgatione
reatus
&
aversione
irae
numinis
aut
paenae
.
He
denies
not
,
but
that
those
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
used
by
the
Author
to
the
more
than
once
with
respect
to
the
Sacrifices
and
Priesthood
of
Christ
,
were
taken
in
the
same
sense
in
which
they
are
used
in
the
Greek
Tongue
,
For
the
purgi●g
of
guilt
,
and
the
aversion
of
the
wrath
of
God
,
and
the
punishment
consequent
upon
it
:
That
there
is
a
difference
in
the
manner
of
effecting
it
,
which
he
acknowledges
the
words
themselves
do
not
imply
That
the
other
were
proper
,
but
Christ's
an
improper
Sacrifice
;
and
that
the
other
Sacrifices
were
offered
by
men
to
God
,
but
the
Sacrifice
of
Christ
was
given
by
God
to
men
,
and
therefore
he
must
be
supposed
to
be
reconciled
before
.
for
purging
away
the
filth
of
sin
,
for
a
declaration
of
a
deliverance
from
guilt
and
punishment
,
Idiom
of
the
Hebrew
New
Testament
expiatory
Sacrifice
for
the
purging
away
of
guilt
,
aversion
of
the
wrath
of
God
,
the
punishment
of
sin
that
it
was
only
the
superstition
of
the
Heathens
,
which
made
them
attribute
such
effects
to
sacrifices
because
God's
love
was
seen
in
giving
him
who
was
to
offer
the
Sacrifice
?
The
controversie
is
not
about
the
thing
,
Crell
.
c.
whether
expiation
in
the
sense
we
take
it
in
for
purging
away
guilt
,
and
aversion
of
the
wrath
of
God
,
doth
belong
to
the
Sacrifice
of
Christ
,
for
he
acknowledges
it
doth
,
but
all
the
question
is
about
the
manner
of
it
:
There
are
three
senses
in
which
Christ
may
be
said
to
expiate
sins
;
either
by
begetting
Faith
in
us
,
whereby
we
are
drawn
off
from
the
practice
of
sin
,
in
which
sense
,
it
is
a
remoter
antecedent
to
it
;
or
as
it
relates
to
the
expiation
by
actual
deliverance
from
punishment
,
it
is
an
immediate
antecedent
to
it
:
or
as
he
declares
that
they
are
expiated
,
but
this
,
doth
not
so
properly
relate
to
Christ
as
a
Sacrifice
,
but
as
a
Priest
.
viz.
the
purging
away
guilt
,
and
the
aversion
of
the
wrath
of
God
,
and
punishment
,
Legal
Sacrifices
High
Priest
unto
God
to
pray
for
us
he
doth
teach
us
to
understand
our
duty
from
adding
to
the
perfection
of
Christ's
Sacrifice
above
the
Legal
Crell
.
c.
excellent
conduct
finer
speeches
greater
power
excellent
Emperour
Sacrifice
,
i.
e.
Scripture
;
i.
e.
the
aversion
of
the
wrath
of
God
,
The
first
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
acknowledgeth
do
frequently
signifie
deliverance
from
guilt
and
punishment
Crell
cap.
they
may
likewise
signifie
a
declaration
of
that
deliverance
,
as
decreed
by
God
,
or
a
purging
from
the
sins
themselves
,
or
from
the
custom
of
sinning
.
New
Testament
The
blood
of
Iesus
Christ
his
Son
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
purgeth
us
from
all
sin
,
If
the
blood
of
bulls
,
and
of
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
your
consciences
from
dead
works
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
when
he
had
by
himself
purged
our
sins
.
This
is
the
blood
of
the
New
Testament
which
was
shed
for
many
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
remission
of
sins
,
In
whom
we
have
redemption
through
his
blood
,
the
remission
of
sins
,
to
be
justified
by
his
blood
,
a
propitiation
through
faith
in
his
blood
,
Crell
.
c.
That
those
words
which
do
properly
signifie
the
thing
it self
,
may
very
conveniently
be
taken
only
for
the
declaration
of
it
,
when
the
performance
of
the
thing
doth
follow
by
vertue
of
that
declaration
:
which
then
happens
,
when
the
declaration
is
made
of
the
thing
decreed
by
another
,
and
that
in
the
name
and
by
the
command
of
him
who
did
decree
it
.
And
in
this
sense
,
Christ
by
his
blood
may
be
said
to
deliver
us
from
the
punishment
of
our
sins
,
by
declaring
or
testifying
to
us
the
will
and
decree
of
God
for
that
purpose
.
purging
away
the
guilt
of
our
sins
,
another
meaning
is
possible
That
Christ
declared
by
his
death
God's
readiness
to
pardon
,
That
the
blood
of
Christ
was
therefore
the
declaration
of
God's
readiness
to
pardon
,
because
it
was
the
consideration
upon
which
God
would
do
it
:
blood
of
Christ
purge
us
from
all
sin
Christ
healing
the
sick
,
raising
the
dead
,
redemption
,
even
the
forgiveness
of
sins
,
blood
of
Christ
meritorious
cause
to
purge
us
from
sin
blood
of
Christ
purging
of
sin
by
the
blood
of
Christ
,
to
declare
That
the
death
of
Christ
is
taken
Metonymically
for
all
the
consequents
of
his
death
Crell
c.
His
Resurrection
,
Exaltation
,
and
the
Power
and
Authority
which
he
hath
at
the
right
hand
of
his
Father
.
shedding
of
blood
,
sitting
at
the
right
hand
of
God
Expiation
of
our
sins
death
of
Christ
Our
reconciliation
with
God
For
if
when
we
were
enemies
,
we
were
reconciled
to
God
by
the
death
of
h●●
Son
;
much
more
being
reconciled
,
we
shall
be
saved
by
his
life
.
That
the
Apostle
doth
not
speak
of
the
death
of
Christ
alone
,
Crell
.
c
or
as
it
is
considered
distinct
from
the
consequences
of
it
;
but
only
that
our
Reconciliation
was
effected
by
the
death
of
Christ
intervening
.
Christ
died
for
the
ungodly
.
For
scarcely
for
a
righteous
man
will
one
die
:
but
God
commendeth
his
love
towards
us
,
in
that
while
we
were
yet
sinners
,
Christ
died
for
us
.
Much
more
then
being
now
justified
by
his
blood
,
we
shall
be
saved
through
him
For
if
when
we
were
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
Son
,
bare
condition
intervening
God
and
Christ
dying
for
sinners
,
and
for
the
ungodly
to
be
justified
by
his
blood
,
glorious
Resurrection
that
the
Apostle
doth
not
speak
of
the
proper
force
of
the
death
of
Christ
distinct
from
his
life
;
but
that
two
things
are
opposed
to
each
other
for
the
effecting
of
one
of
which
the
death
of
Christ
did
intervene
,
but
it
should
not
intervene
for
the
other
it
did
intervene
for
our
reconciliation
,
but
it
should
not
for
our
life
.
that
the
death
of
Christ
should
not
intervene
any
more
the
death
of
Christ
as
enemies
life
of
Christ
his
sitting
at
the
right
hand
of
God
,
When
he
had
by
himself
purged
our
sins
,
sate
down
on
the
right
hand
of
his
Majesty
on
high
,
But
by
his
own
blood
he
entred
in
once
into
the
Holy
Place
,
having
obtained
eternal
redemption
for
us
.
Crell
.
c.
That
indefinite
particles
being
joyned
with
Verbs
of
the
preterperfect
tense
do
not
always
require
that
the
action
expressed
by
them
,
should
precede
that
which
is
designed
in
the
Verbs
to
which
they
are
joyned
;
but
they
have
sometimes
the
force
of
particles
of
the
present
or
imperfect
tense
;
which
sometimes
happens
in
particles
of
the
preterperfect
tense
,
Christ
by
the
shedding
of
his
blood
entred
into
the
Holy
of
Holies
,
and
in
so
doing
he
found
eternal
redemption
,
or
the
expiation
of
sins
.
eternal
redemption
blood
of
Christ
Christ's
Oblation
Christ's
entrance
into
Heaven
entrance
of
the
High-Priest
into
the
Holy
of
Holies
,
And
for
this
cause
he
is
the
Mediator
of
the
New
Testament
,
that
by
means
of
death
,
for
the
redemption
of
the
transgressions
which
were
under
the
first
Testament
,
they
which
were
called
might
receive
the
promise
of
eternal
inheritance
.
the
expiation
of
sins
by
the
means
of
death
sins
that
were
under
the
first
Testament
,
Christ's
entrance
into
Heaven
of
his
dying
High
Priest's
Holy
of
Holies
sprinkling
of
blood
there
could
be
no
need
of
his
entrance
into
Heaven
there
ever
lives
to
make
intercession
for
them
.
That
granting
the
Aorist
being
put
before
the
Verb
,
should
imply
such
an
action
which
was
antecedent
to
Christ's
sitting
at
the
right
hand
of
God
,
yet
it
is
not
there
said
,
that
the
expiation
of
sins
was
made
before
Christ's
entrance
into
Heaven
;
for
those
,
are
to
be
considered
as
two
different
things
;
for
a
Prince
first
enters
into
his
Palace
,
before
he
sits
upon
his
throne
.
And
therefore
,
Christ
may
be
said
to
have
made
expiation
of
sins
,
Crell
.
c.
before
he
sate
down
at
the
right
hand
of
his
Father
,
not
that
it
was
done
by
his
death
,
but
by
his
entrance
into
Heaven
,
and
offering
himself
to
God
there
,
by
which
means
he
obtained
his
sitting
on
the
right
hand
of
the
Majesty
on
high
,
and
thereby
the
full
Power
of
remission
of
sins
,
and
giving
eternal
life
.
Christ's
entrance
into
Heaven
,
and
sitting
at
the
right
hand
of
God
God
exalted
him
to
be
a
Prince
and
a
Saviour
:
that
all
power
and
authority
was
committed
to
him
and
he
became
obedient
to
death
,
even
the
death
of
the
Cross
,
wherefore
God
hath
highly
exalted
him
,
sitting
at
the
right
hand
of
God
.
wrath
of
God
Crell
.
c.
That
if
seem
to
contend
for
no
more
,
than
that
Christ
did
avert
that
wrath
of
God
which
men
had
deserved
by
their
sins
,
they
would
willingly
yield
him
all
that
he
pleads
for
:
That
this
deliverance
from
the
wrath
to
come
,
is
not
by
the
death
,
but
by
the
power
of
Christ
.
death
of
Christ
that
the
death
of
Christ
may
be
said
to
avert
the
wrath
of
God
from
us
,
as
it
was
a
condition
in
order
to
it
death
and
blood
of
Christ
bare
condition
a
propitiation
for
our
sins
Sin-offering
for
atonement
they
shall
offer
a
sin-offering
the
Ram
for
Atonement
would
not
have
the
sense
either
of
to
be
taken
from
the
common
use
of
the
word
in
the
Greek
Tongue
;
but
from
that
which
some
call
the
Hellenistical
use
of
it
That
which
is
used
in
the
Greek
of
the
New
Testament
,
out
of
the
LXX
.
and
the
Apocryphal
Greek
do
not
always
signifie
to
be
appeased
by
another
,
but
sometimes
signifies
to
be
propitious
and
merciful
in
pardoning
;
and
sometimes
to
expiate
,
and
then
signifies
the
same
with
aversion
of
the
wrath
of
God
by
a
Sacrifice
,
to
make
Atonement
for
the
people
by
his
prayers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Exod.
besought
the
Lord
his
God
Why
doth
thy
wrath
wax
hot
against
thy
people
Turn
from
thy
fierce
wrath
,
and
repent
of
this
evil
against
thy
people
,
The
Lord
was
atoned
for
the
evil
which
he
thought
to
do
unto
his
people
.
Why
then
do
we
never
read
once
concerning
the
Priest
,
that
he
did
but
we
read
that
he
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
God
is
said
,
Ye
have
sinned
a
great
sin
:
And
now
I
will
go
up
unto
the
Lord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
I
may
make
an
Atonement
for
your
sin
:
Saul's
Sons
shedding
of
the
blood
of
Sacrifices
atoning
God
For
if
when
we
were
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
Son
And
all
things
are
of
God
,
who
hath
reconciled
us
to
himself
by
Iesus
Christ
,
and
hath
given
to
us
the
ministry
of
reconciliation
:
To
wit
,
that
God
was
in
Christ
reconciling
the
world
unto
himself
,
not
imputing
their
trespasses
unto
them
,
and
hath
committed
to
us
the
word
of
reconciliation
.
For
he
hath
made
him
to
be
sin
for
us
who
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
.
And
that
he
might
reconcile
both
unto
God
in
one
body
by
his
Cross
,
having
slain
the
enmity
thereby
.
And
having
made
peace
through
the
blood
of
his
Cross
,
by
him
to
reconcile
all
things
to
himself
,
by
him
I
say
whether
they
be
things
in
Heaven
or
in
Earth
;
and
you
that
were
sometimes
alienated
and
enemies
in
your
mind
by
wicked
works
,
yet
now
hath
he
reconciled
,
in
the
body
of
his
flesh
through
death
.
Crell
.
c.
That
it
is
no
where
said
that
God
was
reconciled
to
us
,
but
that
we
are
reconciled
to
God
,
and
therefore
this
reconciliation
doth
not
imply
any
averting
of
the
anger
of
God
.
That
none
of
these
places
do
assert
any
reconciliation
with
God
antecedent
to
our
conversion
,
and
so
that
the
Reconciliation
mention'd
implies
only
the
laying
aside
our
enmity
to
God
by
our
sins
.
Crell
de
Deo
&
Attrib
.
l
that
impiety
is
in
its
own
nature
hateful
to
God
,
and
stirs
him
up
to
anger
against
all
who
commit
it
?
That
God
was
in
Christ
reconciling
the
World
to
himself
,
not
imputing
unto
men
their
trespasses
,
and
hath
committed
to
us
the
word
of
Reconciliation
Now
then
we
are
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christ's
stead
be
ye
reconciled
to
God
:
All
things
are
of
God
,
who
hath
reconciled
us
to
himself
by
Iesus
Christ
,
For
he
hath
made
him
to
be
sin
for
us
who
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
.
Crell
.
c.
of
the
Reconciliation
as
preached
by
Christ
,
and
by
his
Apostles
;
and
so
God's
having
reconciled
the
world
to
himself
by
Iesus
Christ
is
nothing
else
but
Christ's
preaching
the
Gospel
himself
,
who
afterwards
committed
that
Office
to
his
Apostles
.
Christ's
Apostles
the
Ministry
of
Reconciliation
Ministry
of
Reconciliation
that
God
was
in
Christ
reconciling
the
World
to
himself
?
to
the
lost
sheep
of
the
house
of
Israel
?
impute
to
men
their
trespasses
For
he
made
him
to
be
sin
for
us
,
who
knew
no
sin
,
made
sin
treated
as
a
sinner
the
righteousness
of
God
in
the
Apostles
,
a
twofold
reconciliation
to
God
.
Socinus
,
who
would
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
to
be
joyned
with
the
Verb
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
to
stand
by
it self
,
and
to
signifie
that
this
reconciliation
of
the
Iews
and
Gentiles
did
tend
to
the
glory
of
God
.
Crell
.
c
that
it
is
very
common
,
for
the
end
to
which
a
thing
was
appointed
to
be
expressed
by
a
Dative
case
following
the
Verb
things
in
Heaven
being
reconciled
That
God
was
reconciled
before
he
sent
his
Son
,
and
therefore
Christ
could
not
die
to
reconcile
God
to
us
.
That
the
Doctrine
of
Satisfaction
asserted
by
us
,
is
inconsistent
with
the
freeness
of
God's
grace
in
the
remission
of
sins
:
while
we
were
enemies
and
sinners
,
Christ
died
for
us
,
God
was
reconciled
when
he
sent
his
Son
,
and
therefore
he
could
not
die
to
reconcile
God
to
us
.
Concerning
the
inconsistency
of
the
Freeness
of
God's
Grace
with
the
Doctrine
of
Satisfaction
.
That
the
Freeness
of
Grace
is
consistent
with
conditions
required
on
our
part
,
to
declare
his
righteousness
to
the
world
,
the
Iustifier
of
them
that
believe
?
Adversaries
own
Doctrine
God's
Grace
Propitiatory
Sacrifice
Abraham
to
pray
for
him
was
given
him
freely
underwent
himself
a
full
,
perfect
and
sufficient
Sacrifice
,
Oblation
and
Satisfaction
for
the
sins
of
the
world
.
the
true
Reason
of
the
Sufferings
of
Christ
right
understanding
in
all
things
impartial
consideration
London
,
APRIL
I.
H.
Henry
Mortlock
1 TIM. I. 15 .
This is a faithful saying and worthy of all acceptation , That Christ Iesus came into the World to save Sinners , of whom I am chief .
that
Christ
Iesus
came
into
the
World
to
save
sinners
,
worthy
of
all
Acceptation
greatest
Sinners
a
faithful
saying
Christ
Iesus
i.
e.
Of
whom
I
am
chief
Christ
Iesus
Who
was
before
a
blasphemer
and
a
persecutor
,
and
injurious
that
he
obtained
Mercy
because
he
did
it
ignorantly
,
in
unbelief
.
Chief
of
Sinners
Iesus
Christ
in
Ignorance
and
Vnbelief
Christ
Iesus
the
Blood
of
Christ
to
cleanse
us
from
all
Sin
Iesus
Christ
to
be
a
Propitiation
for
our
Sins
;
and
not
for
ours
only
,
but
for
the
Sins
of
the
whole
World
.
This
is
a
faithful
saying
and
worthy
of
all
acceptation
,
that
Christ
Iesus
came
into
the
world
to
save
sinners
.
Christ
Iesus
saved
by
him
saving
sinners
Christ
Iesus
the
Doctrine
and
Example
of
the
Man
Christ
Iesus
,
by
the
Power
he
attained
through
his
Sufferings
by
the
Eternal
Son
of
God's
assuming
our
Nature
and
suffering
in
our
stead
in
order
to
the
Reconciling
God
to
us
and
making
a
Propitiation
for
our
Sins
.
Christ's
coming
to
save
Sinners
Mysteries
of
Faith
Divine
Revelation
Salvation
by
Iesus
Christ
It
is
a
faithfull
saying
It
is
worthy
of
all
Acceptation
;
i.
e.
faithfull
saying
a
faithfull
saying
faithfull
saying
New
Testament
New
Testament
in
giving
his
Son
to
be
a
Propitiation
for
our
Sins
true
God
Christ
Iesus
Christian
Church
Christian
Church
general
Consent
Christian
Church
Christ
Iesus
holy
Apostles
Christ
Iesus
Christ
Iesus
Who
being
in
the
form
of
God
,
he
thought
it
not
robbery
to
be
equal
with
God
,
but
made
himself
of
no
Reputation
,
and
took
upon
him
the
form
of
a
Servant
.
Eternal
Son
the
Voice
of
God
and
not
of
Man
the
Son
of
God
that
he
came
down
from
Heaven
,
What
and
if
ye
shall
see
the
Son
of
Man
ascend
up
where
he
was
before
?
that
he
was
before
Abraham
Metaphor
they
went
about
to
stone
him
I
and
my
Father
are
one
they
took
up
stones
to
have
stoned
him
.
that
he
had
Vnity
of
Consent
with
his
Father
?
But
the
Iews
misunderstood
him
because
that
thou
being
a
man
makest
thy self
God
.
Blasphemy
for
him
to
say
that
he
was
the
Son
of
God
i.
e.
as
to
be
God
meer
Man
Voice
from
Heaven
beloved
Son
in
whom
he
was
well
pleased
?
the
High
Priest
adjured
him
by
the
living
God
to
tell
,
whether
he
were
the
Christ
the
Son
of
God
,
Solomon's
Porch
)
Iesus
said
unto
him
,
Thou
hast
said
,
S.
Mark
,
Iesus
said
,
I
am
with
the
Father
And
now
,
O
Father
glorifie
thou
me
with
the
glory
which
I
had
with
thee
,
before
the
World
was
.
Christ
Iesus
Eternal
Son
of
God
God
over
all
blessed
for
evermore
the
Eternal
Power
and
Godhead
are
known
by
the
Creation
of
the
World
,
the
Creation
of
all
things
Thou
Lord
in
the
beginning
hast
laid
the
Foundation
of
the
Earth
and
the
Heaven
,
the
Work
of
thy
hands
.
Metaphorical
Creation
And
without
Controversie
great
is
the
Mystery
of
Godliness
,
God
w●s
manifest
in
the
Flesh.
God's
being
manifest
in
the
Flesh
i.
e.
Saving
sinners
Christ
Iesus
Divinity
,
Incarnation
Hypostatical
Vnion
the
Christian
Faith
Mysteries
of
Faith
Discourse
of
the
Word
&c.
p.
But
the
Scripture
never
calls
that
a
Mystery
which
is
Incomprehensible
in
it self
,
though
never
so
much
revealed
.
to
things
before
hidden
,
but
now
revealed
,
in
six
days
he
made
Heaven
and
Earth
and
all
that
is
therein
?
God
created
all
things
that
there
is
no
Contradiction
in
this
,
but
there
is
in
the
Mystery
of
the
Trinity
and
Incarnation
.
Monstrous
Contradictions
Observations
on
Dr.
his
four
Letters
Infinite
Power
Monstrous
Contradiction
God●s
Immensity
Monstrous
Paradoxes
different
Subsistences
everlasting
to
everlasting
;
that
he
was
and
is
and
is
to
come
Bister
field
Vain
men
would
be
wise
Divine
Perfections
be
a
perfect
and
complete
Possession
all
at
once
of
everlasting
Life
.
he
is
a
Spirit
be
worshipped
in
Spirit
and
in
Truth
Corporeal
God
a
Man
Infinite
,
Body
Spirit
,
God
God's
fore-knowledge
of
future
events
Divine
Prescience
Divine
Prescience
That
if
nothing
is
to
be
believed
,
but
what
may
be
comprehended
,
Being
of
God
Mysteries
in
Religion
they
are
all
alike
Heathen
Mysteries
one
God
three
Persons
Infinite
Being
Being
of
God
.
Mysteries
of
Religion
incomprehensible
Mysteries
being
with
the
Father
before
the
World
was
made
by
him
Iesus
Christ
Christ
Iesus
Divine
Person
Word
to
be
made
Flesh
made
Flesh
come
down
from
Heaven
being
with
God
having
Glory
with
him
before
the
World
was
Created
God
Eternal
Son
of
Adam
Omnipotent
Infirmity
Infinite
finite
Being
Christ
Iesus
for
our
sakes
for
his
own
meer
Man
to
God
.
Infinite
Love
Humane
Nature
meer
Man
Essential
Attributes
Incommunicable
Honour
meer
Man
incomprehensible
Mystery
Redemption
by
Iesus
Christ
a
Duty
a
Sin
true
God
Divine
Worship
true
God
Divine
Worship
Catech.
Racov
Divine
Worship
true
God
by
Office
by
Nature
God
by
Office
by
Nature
incomprehensible
Mystery
Mystery
hidden
from
Ages
and
Generations
made
known
by
the
Gospel
of
his
Son
.
Gods
many
and
Lords
many
i.
e.
by
Nature
one
God
by
Nature
one
by
Office
doing
Service
to
them
which
by
Nature
are
no
Gods
by
Nature
were
no
Gods
God
by
Nature
incomprehensible
Mysteries
give
his
Glory
to
another
that
the
Command
of
God
cannot
make
him
worthy
of
Divine
Worship
,
who
without
such
a
Command
is
not
worthy
of
it
.
And
it
is
very
absurd
to
say
,
that
he
that
is
unworthy
of
it
without
a
Command
,
can
become
worthy
by
it
;
for
it
makes
God
to
command
Divine
Honour
to
be
given
to
one
who
cannot
deserve
it
.
But
it
is
more
agreeable
to
the
Divine
Nature
and
Will
not
to
give
his
Honour
to
a
Creature
.
Necessary
Article
of
Faith
Necessary
Article
Resurrection
of
the
Dead
Iesus
Christ
the
Case
is
not
alike
for
those
are
clearly
Revealed
and
these
are
not
clear
Revelation
Necessary
Articles
of
Faith
Christ
Iesus
coming
to
save
Sinners
:
more
worthy
of
all
Acceptation
Christ
Iesus
Hatred
of
Sin
.
Salvation
by
Iesus
Christ
Love
of
Christ
.
Christ
Iesus
the
saving
of
Sinners
Love
,
viz.
to
save
Sinners
Love
of
God
God
so
loved
the
World
that
he
gave
his
only
begotten
Son
,
the
only
begotten
Son
who
came
down
from
Heaven
meer
Man
God's
Love
the
World
In
this
was
manifested
the
Love
of
God
towards
us
,
because
that
God
sent
his
only
begotten
Son
into
the
World
that
we
should
live
through
him
.
Herein
is
love
,
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Son
to
be
a
Propitiation
for
our
Sins
.
towards
us
,
i.
e.
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
.
Eternal
Son
of
God
not
sparing
his
own
Son
not
Sparing
him
own
Son
only
begotten
Son
his
beloved
Son
only
begotten
Son
of
the
Father
,
God
by
Office
Hatred
of
Sin
.
Iesus
Christ
most
worthy
of
all
Acceptation
that
he
was
troubled
in
Spirit
he
began
to
be
sorrowfull
and
very
heavy
My
Soul
is
exceeding
sorrowfull
,
even
unto
death
.
that
he
was
in
an
Agony
prayed
more
earnestly
,
but
his
sweat
was
as
it
were
great
Drops
of
Blood
falling
to
the
Ground
.
to
bear
our
Sins
in
his
own
body
on
the
tree
Christ
suffered
for
Sins
,
the
just
for
the
unjust
.
that
God
made
him
to
be
Sin
for
us
who
knew
no
Sin
,
that
he
might
be
made
the
righteousness
of
God
in
him
.
he
stood
in
our
stead
;
he
was
made
Sin
for
us
to
save
sinners
a
Propitiation
for
the
Sins
of
Mankind
?
worthy
of
all
Acceptation
Salvation
by
Christ
Iesus
Iustice
of
God
Sacrifice
of
Atonement
to
Reconcile
us
to
God
by
his
Death
Iustice
of
God
God's
Iustice
Enemies
we
were
reconciled
to
God
by
the
death
of
his
Son
have
Peace
with
God
through
our
Lord
Iesus
Christ
no
Condemnation
to
them
that
are
in
Christ
Iesus
Iesus
Christ
our
Mediator
Iesus
Christ
.
This
is
a
faithfull
Saying
and
worthy
of
all
Acceptation
,
that
he
came
into
the
World
to
save
Sinners
.