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The
Meritorious
Price
of
our
Redemption
,
Justification
,
Rom. 3.26 . To declare I say , at this time his righteousness , that he might be just , and the justifier of him that believeth in Jesus .
Geo.
Calvert
Joseph
Nevill
FOr
the
better
understanding
of
the
following
Treatise
,
the
Reader
is
desired
to
take
notice
,
Lysias
,
Felix
,
Festus
&c.
Zanch.
68.
Cassand
Junius
cont.
&c.
Zanch.
Patience
of
Saints
They
overcame
by
the
Bloud
of
the
Lamb
,
and
by
the
Word
of
their
Testimony
And
pretending
to
Prove
Do
this
and
thou
shalt
live
,
But
in
the
day
thou
eatest
thereof
thou
shalt
surely
dye
,
By
Way
of
free
Covenant
that
eternal
rule
of
manners
free
Covenant
free
Promise
i.
e.
To
indebt
or
make
due
its
form
in
a
way
of
Justice
.
man
should
dye
In
the
day
thou
eatest
thereof
thou
shalt
surely
die
That
he
might
be
just
,
and
the
Justifier
of
him
that
beleeveth
in
Jesus
,
2.
l.
5
all
Reason
one
Reason
disobedience
,
A
world
of
men
obedience
,
As
the
world
of
the
Elect
?
The
world
of
men
Fevardentius
,
One
drop
of
the
bloud
of
Christ
is
sufficient
to
have
redeemed
us
:
the
bodily
death
of
Christ
is
sufficient
for
the
Elect
,
That
the
bodily
death
of
Christ
is
sufficient
for
redemption
,
though
not
performed
in
order
to
satisfie
justice
.
1.
lib.
2.
c.
2.
The
essence
of
punishment
A
penal
adjunct
l.
3.
num.
91.
The
pain
of
losse
The
pain
of
sense
Odium
sumitur
Vind.
Grat.
Vessels
of
Wrath
the
children
of
wrath
de
Desc
in
Sent.
dist.
Cathol.
Orthod.
Tom
Synops.
Cent.
gen
.
contr.
it
altereth
not
Verily
I
say
unto
you
,
Till
heaven
and
earth
passe
,
one
jot
or
one
tittle
shall
in
no
waies
passe
from
the
Law
till
all
be
fulfilled
,
spared
not
the
Angels
the
old
world
he
spared
not
his
Son
If
it
be
possible
Analys
.
&
Observ
.
in
i.
e.
The
strength
of
Israel
will
not
lie
,
a
better
Covenant
Do
we
then
make
void
the
Law
through
faith
God
forbid
:
yea
we
establish
the
Law
.
Hold
that
Jesus
Christ
our
Mediatour
did
pay
the
full
price
of
our
Redemption
to
his
father
by
the
merit
of
his
mediatorial
obedience
,
which
according
to
Gods
determinate
counsell
,
was
tried
through
sufferings
,
inflicted
upon
his
body
as
upon
a
Malefactor
,
by
Satan
and
his
Instruments
.
I
put
as
much
worth
and
efficacy
in
Christs
Mediatorial
obedience
so
tried
,
as
they
do
that
pleade
most
for
our
redemption
by
his
suffering
Gods
wrath
for
us
.
are
thy
Gods
that
brought
thee
up
out
of
the
Land
of
Egypt
,
They
place
the
price
of
our
Redemption
in
his
suffering
Gods
wrath
for
us
in
the
full
weight
and
measure
,
as
it
is
due
to
our
sins
by
the
Curse
of
the
Law
:
I
place
the
price
of
our
redemption
in
the
merit
of
his
Mediatorial
obedience
,
whereof
his
Mediatoriall
sacrifice
of
Atonement
was
the
Master-piece
.
I
agree
with
others
in
this
,
that
divine
wrath
is
fully
satisfied
for
the
sins
of
the
Elect
,
by
the
merit
of
Christs
.
Mediatoriall
obedience
;
I
differ
from
others
in
this
,
namely
,
in
the
manner
of
his
satisfaction
,
I
say
,
that
Christ
did
not
suffer
Gods
wrath
for
our
sins
,
by
suffering
the
extremity
of
his
wrath
,
neither
did
he
suffer
the
torments
of
hell
neither
in
his
body
,
nor
in
his
soul
nor
any
degree
of
Gods
wrath
at
all
.
If
we
confesse
our
sins
he
is
faithfull
and
just
to
forgive
us
our
sins
Do
we
then
make
void
the
Law
by
faith
?
God
forbid
:
Yea
,
we
establish
the
Law
,
Though
I
say
that
Christ
did
not
suffer
his
Fathers
wrath
neither
in
whole
nor
in
part
,
yet
I
affirm
that
he
suffered
all
things
that
his
Father
did
appoint
him
to
suffer
,
in
all
circumstances
,
just
according
to
the
prediction
of
all
the
Prophets
,
even
to
the
nodding
of
the
head
,
and
the
spitting
of
the
face
,
as
these
Scriptures
do
testifie
.
Peter
told
the
Jews
that
they
had
killed
the
Prince
of
Life
,
as
God
before
had
shewed
by
the
mouth
of
all
the
Prophets
,
that
Christ
should
suffer
,
and
he
fullfilled
it
so
.
Christ
did
expresly
by
his
Disciples
tell
,
that
he
must
go
to
Jerusalem
and
suffer
many
things
of
the
Elders
and
cheif
Priests
and
Scribes
,
and
be
killed
and
raised
again
the
third
day
,
After
his
resurrection
he
said
to
the
two
Disciples
,
O
fools
,
and
slow
of
heart
to
beleeve
all
that
the
Prophets
have
spoken
:
Ought
not
Christ
to
suffer
these
things
and
to
enter
into
his
glory
?
and
in
ver.
he
said
thus
to
all
his
Disciples
;
These
are
the
words
which
I
speak
unto
you
,
that
all
things
must
be
fullfilled
which
are
written
in
the
Law
of
Moses
,
in
the
Prophets
,
and
in
the
Psalms
concerning
me
,
thus
it
is
written
,
and
thus
it
behoved
Christ
to
suffer
and
rise
again
from
the
dead
on
the
third
day
.
Paul
told
the
men
of
Antioch
,
that
the
Rulers
of
the
Iews
condemned
him
because
they
knew
not
the
voices
of
the
Prophets
concerning
him
,
and
therefore
though
they
found
no
cause
of
death
in
him
,
yet
they
desired
Pilate
that
he
should
be
slain
,
and
when
they
had
fullfilled
all
things
that
were
written
of
him
,
they
took
him
down
from
the
tree
,
and
laid
him
in
a
sepulchre
,
mark
this
phrase
,
They
fulfilled
all
things
that
were
written
of
him
;
if
they
fulfilled
all
his
sufferings
,
then
it
was
not
Gods
wrath
but
mans
wrath
that
he
suffered
.
The
Lord
told
Adam
not
only
that
the
promised
seed
should
break
the
devils
head-plot
,
but
also
that
the
devil
should
crucifie
him
and
pierce
him
in
the
foot-sole
,
the
devil
did
it
by
his
instruments
,
the
Scribes
and
Pharisees
by
Pilate
and
the
Romane
souldiers
.
Thou
shalt
bruise
his
heel
Gen. 2.17 . In the day thou eatest thereof , thou shalt die the death .
YOu
say
that
the
term
is
thou
in
thine
own
person
,
and
thou
in
thy
posterity
;
thus
far
I
approve
of
your
exposition
:
but
whereas
you
extend
the
term
unto
the
Redeemer
,
this
last
clause
I
dislike
:
for
the
death
and
curse
here
threatned
cannot
extend
it self
unto
the
Redeemer
in
the
manner
of
his
ing
out
our
redemption
.
Thou
shalt
surely
die
Of
bodily
Death
Of
spirituall
death
the
death
of
the
soul
in
sin
,
Of
eternall
death
i.
e.
124.
in
In
the
day
thou
eatest
thereof
thou
shalt
die
,
This
Text
doth
not
comprehend
Jesus
Christ
within
the
compasse
of
it
,
for
this
Text
is
a
part
of
the
Covenant
only
that
God
made
with
Adam
and
his
posterity
,
respecting
the
happinesse
they
had
by
Creation
.
He
that
beleeveth
and
is
baptized
shall
be
saved
,
but
he
that
beleeveth
not
shall
be
damned
.
Death
here
threatned
concerns
Adam
and
his
fallen
posterity
only
,
therefore
Christ
cannot
be
included
within
this
Death
.
God
laid
down
this
rule
of
Justice
to
Adam
in
the
time
of
innocency
,
Why
should
the
Mediatour
be
comprehended
under
the
term
Paraeus
in
locum
The
nature
of
death
intended
in
this
Text
is
such
as
it
was
altogether
impossible
the
Mediatour
should
suffer
it
.
i.
e.
The
death
here
threatned
must
be
understood
primarily
of
a
spirituall
death
or
death
in
sin
.
i.
e.
demandeth
what
kinde
of
death
it
was
,
that
God
threatned
to
fall
upon
in
this
Text
;
he
answereth
to
this
purpose
,
It
seemeth
to
me
that
we
must
fetch
the
definition
thereof
from
the
contrary
:
Consider
from
what
life
fell
,
at
the
first
he
was
created
in
every
part
of
his
body
and
soul
with
pure
qualities
after
the
image
of
God
,
therefore
on
the
contrary
by
dying
the
death
is
meant
,
that
he
should
be
emptied
of
all
the
image
of
God
,
and
possessed
with
corrupt
qualities
as
soon
as
ever
he
did
but
eat
of
the
forbidden
fruit
.
Calvin
in
loc.
If
there
be
good
and
necessary
reason
(
as
there
is
)
to
exempt
our
Mediatour
from
suffering
the
first
cursed
spirituall
death
,
then
there
is
good
reason
also
to
exempt
him
from
suffering
any
other
curse
of
the
Law
whatsoever
.
Examine
the
particulars
of
any
other
curse
of
the
Law
,
and
they
will
be
found
to
be
such
as
Christ
could
not
suffer
.
Diseases
,
naturall
death
,
putrefaction
of
body
after
death
,
eternall
death
,
are
curses
of
the
Law
;
Christ
did
not
bear
diseases
and
bodily
infirmities
,
yet
by
the
common
doctrine
of
imputation
you
must
affirm
it
:
nor
suffer
naturall
death
in
our
stead
,
nor
see
corruption
,
nor
suffer
eternall
death
,
therefore
he
did
not
suffer
the
cursed
death
meant
Paraeus
in
Rom.
3.
28.
par.
4.
qu.
3.
Who
was
delivered
for
our
offences
.
My
reasons
why
Christ
could
not
suffer
eternall
death
for
our
redemption
therefrom
,
are
first
,
Then
he
must
have
suffered
all
other
curses
of
the
Law
to
redeem
us
from
them
,
but
I
have
shewed
that
utterly
impossible
immediatly
before
.
Then
he
did
descend
locally
into
hell
it self
to
suffer
it
there
:
for
no
man
can
suffer
death
eternall
in
this
life
:
no
man
can
suffer
the
second
death
till
after
this
Life
is
ended
.
Cham.
1.2
19.
s
.
14.
[
All
[
All
[
All
If
Christ
bare
sin
by
Gods
imputation
,
and
his
curse
really
,
then
you
make
Christ
to
be
dead
in
sinne
.
Consider
the
true
force
of
the
Word
in
the
naturall
signification
thereof
,
and
then
I
beleeve
you
will
acknowledge
that
it
cannot
stand
with
the
justice
of
God
to
impute
our
sins
to
our
innocent
Saviour
;
for
to
impute
sin
to
any
,
is
to
account
them
for
guilty
sinners
,
and
to
impute
the
guilt
of
other
mens
sins
to
any
,
is
to
account
them
guilty
of
other
mens
sins
by
participation
.
If
our
Mediator
had
stood
as
a
guilty
sinner
before
God
by
his
imputing
of
our
sins
to
him
,
Then
he
could
not
have
been
a
fit
person
in
Gods
esteem
to
do
the
office
of
a
Mediator
for
our
Redemption
.
i.
e.
i.
e.
The
common
doctrine
of
imputation
,
is
I
know
not
what
kinde
of
imputation
;
it
is
such
a
strange
kinde
of
imputation
,
it
differs
from
all
the
severall
sorts
of
imputing
sin
to
any
that
ever
I
can
meet
withall
in
all
the
Scriptures
.
Isa. 53.4 . Surely he hath born our griefs , and carried our sorrows .
HE
saith
not
only
Jacob
)
that
he
sustained
sorrows
,
but
sorrows
:
yea
,
the
Text
hath
it
more
significatively
sorrows
,
or
our
sorrows
themselves
,
that
is
to
say
,
those
sorrows
that
else
we
should
have
born
.
The
Evangelist
Mathew
hath
expounded
this
text
in
a
quite
contrary
sense
,
saying
,
that
this
Text
was
fullfilled
when
Christ
did
bear
our
infirmities
and
sicknesses
from
the
sick
,
not
as
a
Porter
bears
a
burthen
by
laying
them
on
his
own
body
,
but
bear-them
away
by
his
own
power
.
Mat.
8.17
[
fullfilled
[
fullfilled
i.
e.
But
he
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
;
The
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
.
These
words
I
confesse
do
plainly
prove
that
Christ
did
bear
divers
wounds
,
bruises
,
and
stripes
for
our
peace
and
healing
:
but
yet
the
Text
doth
not
say
that
he
bare
these
wounds
,
bruises
,
and
stripes
of
Gods
wrath
for
our
sins
.
It
was
Satan
by
his
instruments
that
wounded
and
bruised
Christ
,
according
to
Gods
prediction
,
Christ
bare
these
wounds
bruises
and
stripes
in
his
body
only
,
not
in
his
soul
;
for
his
soul
was
not
capable
of
bearing
wounds
,
Satan
could
not
wound
his
soul
:
the
Jews
fullfilled
all
his
sufferings
,
expounds
the
Text
of
his
bodily
sufferings
only
,
phrase
,
He
bare
our
sins
in
his
body
on
the
Tree
,
had
meant
any
thing
of
his
bearing
Gods
wrath
for
our
sinnes
,
the
case
of
his
sufferings
had
not
been
a
fit
example
to
exhort
to
patience
,
his
appeal
to
God
had
●ot
been
suitable
.
The
end
was
a
triall
of
his
mediatoriall
obedience
and
our
peace
.
God
hath
taken
away
,
Job
The
Lord
hath
laid
upon
him
the
iniquities
of
us
all
,
Yet
it
pleased
the
Lord
to
bruise
him
,
wounded
spirit
,
Pro.
A
wounded
conscience
The
broken
and
bruised
in
heart
,
The
plague
of
the
heart
My
soul
is
wounded
within
me
,
A
broken
and
a
contrite
spirit
,
Receive
instruction
or
castigation
and
not
silver
,
when
thou
shalt
make
his
soul
a
sacrifice
for
sin
:
My
soul
is
exceeding
sorrowfull
even
unto
death
,
His
great
heavinesse
,
sore
amazement
,
agony
,
sweat
as
it
were
drops
of
bloud
,
Thou
shalt
not
leave
my
soul
in
hell
,
[
All
]
Act.
might
be
just
,
and
the
justifier
of
him
that
beleeveth
in
Jesus
.
I
hold
it
necessary
often
to
remember
this
distinction
,
namely
,
that
Christ
suffered
both
as
a
malefactor
,
and
as
a
Mediator
at
one
and
the
same
time
.
He
bare
our
sins
in
his
body
upon
the
tree
,
Peter
means
he
bare
the
punishment
of
sin
(
inflicted
according
to
the
sentence
of
Pilate
)
in
his
body
on
the
tree
:
sin
is
often
put
for
the
punishment
of
sin
.
i.
e.
Cursed
is
every
one
that
hangeth
on
a
tree
:
I
will
shew
you
how
Christ
did
bear
our
sins
divers
waies
,
in
several
senses
.
When
he
bare
away
our
diseases
as
I
have
expounded
,
As
our
Priest
and
sacrifice
,
as
I
have
expounded
,
As
a
Porter
bears
a
burden
,
as
I
have
expounded
,
When
he
did
patiently
bear
our
sinful
imputations
,
and
false
accusations
,
and
imputations
of
the
malignant
Iews
,
In
these
words
Christ
doth
not
complain
or
grudge
against
his
father
for
his
imputing
of
our
sins
unto
him
,
as
the
common
doctrine
of
Imputation
doth
make
the
stream
of
Interpreters
to
speak
viz.
Isa.
Isa. 53.6 . All we like sheep have gone astray , we have turned every one to his own way , and the Lord hath laid on him the iniquity of us all .
THe
Lord
laid
not
the
sin
of
the
Elect
upon
Christ
by
imputation
;
The
true
manner
how
the
Lord
laid
all
our
iniquities
upon
Christ
,
was
the
very
same
manner
as
the
Lord
laid
the
sinnes
of
Israel
upon
the
Priest
and
sacrifice
,
and
no
other
.
The
Priest
bare
the
iniquity
of
the
holy
things
by
his
Priestly
appearing
before
Iehovah
with
his
priestly
apparrell
,
especially
with
the
golden
plate
,
he
bare
the
iniquity
of
the
Congregatton
by
eating
the
peoples
sin-offering
in
the
holy
place
to
make
atonement
,
The
Lord
laid
all
our
sins
upon
Christ
as
upon
our
sacrifice
,
He
bare
the
sins
of
men
,
namely
,
by
his
Mediatoriall
sacrifice
.
God
laid
all
our
sins
upon
Christ
as
our
sacrifice
of
atonement
;
In
this
sense
explaineth
the
Levitical
bearing
of
sin
,
HOLINESSE
TO
THE
LORD
[
OF
ATONEMENT
1
Pe.
2.24
Isaiah
,
Paul
If
you
will
build
the
common
doctrine
of
imputation
upon
this
phrase
,
The
Lord
laid
all
our
iniquities
upon
Christ
,
then
by
the
same
phrase
you
must
affirm
that
the
father
laid
all
our
sins
upon
himself
by
imputing
the
guilt
of
our
sins
to
himself
,
for
the
father
is
said
to
bear
our
sins
as
well
as
Christ
,
Those
three
terms
,
Blessed
is
the
man
whose
transgression
is
whose
sin
is
whose
iniquity
is
not
are
Synonima's
,
and
they
do
sweetly
expound
each
other
,
and
they
do
also
set
out
the
true
manner
how
sinners
are
made
just
and
blessed
,
namely
,
when
their
sins
are
born
away
,
covered
,
and
not
imputed
by
the
fathers
mercifull
atonement
,
pardon
,
and
forgivenesse
.
The
word
hath
laid
upon
ch.
hath
made
intercession
the
Verb
signifying
is
too
weak
a
foundation
for
the
doctrine
of
imputation
,
and
of
Christs
suffering
Gods
wrath
.
EVery
owner
must
impose
both
his
hands
upon
the
head
of
the
sin-offering
,
this
imposition
of
hands
did
typifie
the
Lords
laying
our
sin
upon
Christ
by
imputation
:
and
so
godly
expositors
do
understand
it
.
Lev.
1.1
Lev.
1.
Lev.
1.4
in
Lev.
1.
qu.
9.
&
4.10
.
&
16.23
.
Le.
16.21
A
private
mans
imposition
cannot
represent
Gods
act
,
the
imposition
of
the
hands
of
the
Elders
cannot
,
for
the
Elders
actions
represent
the
Churches
astions
:
neither
can
the
imposition
of
the
Priests
and
High-Priests
,
they
were
types
of
Christs
Priestly
nature
,
and
not
of
the
father
.
Imposition
of
hands
with
confession
of
sins
upon
the
head
of
the
sin
offering
,
signified
the
owners
faith
of
dependance
.
If
you
make
the
act
of
laying
on
of
hands
on
the
sin-offering
,
to
signifie
Gods
laying
our
sins
upon
Christ
by
imputation
,
then
the
same
act
of
laying
on
of
hands
with
confession
of
sins
upon
the
Scape-goat
must
also
signifie
that
God
did
impute
our
sin
to
Christ
as
well
after
he
was
escaped
from
death
by
his
resurrection
and
ascention
,
as
when
he
made
his
oblation
here
upon
earth
,
and
thus
by
this
doctrine
Christ
is
gone
as
a
guilty
sinner
into
heaven
.
But
the
Hebrew
Doctors
did
not
understand
this
imposition
of
hands
with
confession
of
sins
of
Gods
imputation
:
but
they
understood
it
to
be
a
typicall
sign
of
the
faith
of
dependance
upon
Christs
sacrifice
of
Atonement
;
and
so
much
the
prayer
of
the
High-Priest
imports
.
If
Gods
imputing
of
the
sins
of
the
Elect
to
Christ
was
the
cause
of
Gods
extreme
wrath
upon
him
,
then
by
the
same
reason
Christ
doth
still
bear
the
wrath
of
God
,
for
Christ
doth
still
bear
our
sins
in
heaven
as
much
as
ever
be
bare
them
upon
earth
.
2 Cor. 5.21 . God made him to be sin for us which knew no sin .
THe
meaning
of
these
words
is
not
that
he
was
made
sin
for
us
by
Gods
imputation
,
but
that
he
was
made
sin
for
us
,
that
is
to
say
,
a
sacrifice
for
our
sin
;
sin
is
often
used
for
a
sin-offering
,
sacrifices
for
sin
are
often
called
sin
:
the
word
is
a
word
of
Election
and
Ordination
.
The
Apostle
doth
explain
the
word
thus
(
for
therefore
seeing
the
Apostle
doth
explain
the
word
by
the
particle
I
may
well
conclude
that
Christ
was
not
made
sin
by
Gods
Imputation
.
For
sin
The
water
of
purification
from
sin
is
called
sinne
,
the
money
employed
to
buy
the
publique
sacrifice
for
sinne
,
is
called
trespasse-money
,
and
in
this
sense
God
made
Christ
to
be
sinne
.
tells
,
that
and
if
Christ
made
himself
a
trespasse
for
us
by
imputing
all
our
trespasses
to
himself
,
then
he
must
likewise
inflict
upon
himself
all
the
curses
of
the
Law
that
are
due
to
us
for
our
trespasses
.
Isaiah
,
Paul
MAthew
saith
,
that
Christ
was
sorrowfull
and
grievously
troubled
,
saith
,
that
he
was
sore
afraid
and
amazed
,
saith
,
that
Christ
was
in
an
agony
,
Christ
made
all
this
adoe
about
a
bodily
death
only
.
[
making
this
ado
Only
do
but
consider
what
a
horrid
thing
to
humane
nature
the
death
of
the
body
is
,
then
consider
that
Christ
had
a
true
humane
nature
,
and
therefore
why
should
be
not
be
troubled
with
the
fear
of
death
as
much
as
his
humane
nature
could
be
without
sin
?
All
mankinde
ought
to
desire
and
endeavour
to
preserve
their
naturall
lives
as
much
as
lies
in
them
in
the
use
of
means
,
and
therefore
seeing
Christ
as
he
was
true
man
,
could
not
prevent
his
death
by
the
use
of
means
:
he
was
bound
to
be
troubled
for
the
sense
of
death
as
much
as
any
other
man
.
These
were
the
true
causes
why
Christ
was
so
much
pained
in
his
minde
with
the
fear
of
death
not
only
that
night
before
his
death
,
but
at
other
times
also
even
long
before
.
in
the
place
cited
speak
only
of
these
sorrows
which
fell
upon
him
in
the
night
before
his
death
:
saith
,
he
began
grievously
to
be
troubled
,
he
began
afresh
to
be
troubled
with
a
neerer
apprehension
af
his
death
then
formerly
:
M.
in
his
Harmony
upon
those
words
,
speaks
to
this
effect
;
We
have
seen
our
Lord
wrestling
with
the
fear
of
death
before
:
but
now
he
buckleth
his
hands
with
the
temptation
,
cals
it
the
beginning
of
sorrow
.
All
these
are
the
beginnings
of
sorrow
,
By
these
sentences
out
of
M.
we
may
see
,
that
Christ
was
deeply
touched
with
the
fear
of
death
,
for
he
wept
and
groaned
in
spirit
,
and
troubled
himself
for
the
death
of
Mat.
26.36
I
cannot
apprehend
that
he
was
afraid
of
the
wrath
of
God
for
our
sin
in
the
night
before
his
death
:
for
then
he
could
not
have
said
as
he
did
,
I
cannot
apprehend
that
his
troubled
fear
exceeded
the
bounds
of
naturall
fear
.
These
sentences
of
M.
may
advise
us
how
we
do
attribute
such
a
kinde
of
fear
to
Christ
as
might
disorder
his
pure
naturall
affections
,
which
doubtlesse
would
have
fallen
upon
him
,
if
he
had
undergone
the
pain
of
losse
for
our
sins
,
such
as
the
damned
do
feel
in
hell
,
as
the
common
Doctrine
of
Imputation
doth
teach
.
10.
See
And
if
he
had
died
without
manifesting
fear
of
death
,
it
would
have
occasianed
wofull
heresie
;
yea
,
notwithstanding
the
evident
proof
given
of
his
humane
nature
,
sundry
hereticks
have
denied
the
truth
of
his
humane
nature
,
it
was
necessary
therefore
that
he
should
be
pinched
with
the
fear
of
death
as
much
as
his
true
humane
nature
could
bear
without
sin
,
as
well
observeth
His
words
are
these
,
speaking
on
Matt.
26.39
.
If
the
fear
of
death
which
he
expressed
to
his
Disciples
in
the
night
before
his
death
,
had
risen
on
the
sense
of
his
fathers
wrath
inflicted
upon
him
for
our
sinne
,
then
you
must
also
say
,
that
he
suffered
his
fathers
wrath
for
our
sins
six
daies
before
this
,
for
six
daies
before
this
he
spake
those
words
,
where
our
Saviour
doth
expresse
as
much
distresse
of
minde
as
here
:
yet
I
know
no
expositor
that
ever
gathered
so
much
from
this
place
of
he
was
straightned
Our
Saviour
tells
the
two
sons
of
Zebedee
by
these
two
expressions
,
which
are
Synonima's
or
equivalent
,
our
Saviour
doth
inform
the
two
sons
of
Zebedee
what
the
true
nature
of
his
sufferings
should
be
,
no
other
but
such
only
as
they
should
one
day
suffer
from
the
hands
of
tyrants
.
His
son
was
not
touched
with
any
sufferings
from
Gods
wrath
at
all
,
except
by
way
of
sympathy
from
his
bodily
sufferings
only
.
If
the
circumstances
of
his
agony
be
well
weighed
,
it
will
appear
that
it
did
not
proceed
from
his
fathers
wrath
but
from
his
naturall
fear
of
death
only
:
because
he
must
be
stricken
with
the
fear
of
death
as
much
at
his
true
humane
nature
could
bear
;
he
must
be
touched
with
the
fear
of
death
in
a
great
measure
(
as
the
Prophets
did
foretell
.
)
Adde
to
these
pains
of
his
minde
,
his
earnest
prayers
to
be
delivered
from
his
naturall
fear
of
death
:
the
fear
of
death
doth
often
cause
men
to
sweat
,
and
earnestly
pray
;
as
he
was
man
he
must
be
touched
with
the
fear
of
death
,
as
he
was
Mediatour
he
must
fully
and
wholly
overcome
his
naturall
fear
of
death
by
prayers
:
therefore
there
was
a
necessity
for
him
to
pray
,
and
to
strive
in
prayer
untill
he
had
overcome
it
,
as
I
shall
further
explain
the
matter
by
and
by
,
We
must
observe
the
due
time
of
every
action
,
the
manner
,
the
place
,
and
the
persons
,
and
all
other
circumstances
to
fullfill
every
circumstance
just
as
the
Prophets
had
foretold
nothing
must
fail
;
if
he
had
failed
in
the
least
circumstance
he
had
failed
in
all
:
and
his
humane
nature
could
not
be
exact
in
these
circumstances
without
the
concurrence
of
the
divine
nature
:
in
all
these
respects
his
naturall
fear
of
death
could
not
chuse
but
be
very
often
in
his
minde
,
and
as
often
to
put
him
unto
pain
till
he
had
overcome
it
.
Scanderbeg
was
in
such
an
agony
when
he
was
fighting
against
the
Turks
,
that
the
bloud
hath
been
seen
to
burst
out
of
his
lips
with
very
eagernesse
of
spirit
only
;
I
have
heard
also
from
credible
persont
,
that
Alexander
the
great
did
sweat
bloud
in
the
couragious
defence
of
himself
and
others
.
The
sweaeting
sicknesse
caused
many
to
sweat
out
of
their
bodies
a
bloudy
humour
,
and
yet
many
did
recover
and
live
many
years
after
,
but
if
their
sweating
bloud
had
been
a
sign
of
Gods
wrath
upon
their
souls
(
as
you
say
it
was
in
Christ
)
then
I
think
they
could
not
have
lived
any
longer
by
the
strength
of
nature
.
11.
&
8.
Do
but
consider
a
little
more
seriously
what
an
horrid
thing
to
nature
the
approach
of
death
is
,
see
in
how
many
horrid
expressions
doth
describe
it
in
innocency
had
grapled
with
the
fear
of
death
:
like
enough
it
would
have
caused
a
violent
sweat
over
all
his
body
.
It
's
no
strange
new
doctrine
to
make
the
naturall
fear
of
death
to
be
the
cause
of
Christs
agony
,
seeing
other
learned
men
do
affirm
it
.
in
his
Treatise
of
saith
thus
,
Was
not
Christ
extreamly
afflicted
when
he
for
fear
of
death
sweat
drops
in
quantity
as
thick
as
drops
of
bloud
?
a
godly
Martyr
saith
thus
in
his
answer
to
Christ
did
not
only
weep
but
he
feared
so
sore
that
he
sweat
drops
like
drops
of
bloud
running
down
upon
the
earth
,
which
was
more
then
to
weep
.
Now
if
I
should
ask
you
why
Christ
feared
,
and
sweat
so
sore
?
what
would
you
answer
me
?
was
it
for
fear
of
the
pains
of
purgatory
?
he
that
shall
so
answer
is
worthy
to
be
laughed
to
scorn
,
wherefore
then
was
it
?
Verily
even
for
the
fear
of
death
,
as
it
appeareth
plainly
by
his
prayer
,
for
he
prayed
to
his
Father
,
saying
,
If
it
be
possible
,
let
this
cup
passe
from
me
.
It
passeth
my
understanding
to
finde
out
how
an
Angel
could
support
our
Saviour
under
the
sense
of
his
fathers
wrath
.
Can
Angels
appease
Gods
wrath
?
or
can
Angels
support
a
mans
so●●
to
bear
it
?
It
's
absurd
to
think
so
.
God
will
not
afford
the
least
drop
of
water
to
cool
any
mans
tongue
that
is
tormented
in
the
●ames
of
his
wrath
:
therefore
that
cannot
be
the
reason
why
God
sent
an
Angel
to
comfort
him
.
But
on
the
contrary
it
's
evident
that
God
doth
often
use
to
comfort
his
people
against
the
fear
of
death
,
by
the
Ministry
of
Angels
.
The
fathers
sending
of
an
Angel
to
comfort
his
son
in
his
agony
,
was
not
an
evidence
that
the
father
was
angry
with
him
for
our
sin
,
but
it
was
a
sure
evidence
to
him
that
his
Father
was
highly
well-pleased
with
him
even
in
the
time
of
his
agony
.
Good
reasons
there
were
why
Christ
should
be
more
afraid
of
death
then
many
Martyrs
have
been
,
namely
,
for
the
clear
manifestation
of
his
humane
nature
,
and
also
for
the
accomplishment
of
the
predictions
that
went
before
him
touching
his
sufferings
,
if
he
would
he
could
have
suffered
lesse
fear
of
death
,
and
shewed
more
true
valour
then
ever
any
Martyrs
have
done
,
but
then
his
death
would
not
have
been
so
usefull
to
his
children
,
which
Mat.
27.46
Heb. 5.7 . Christ in the daies of his flesh when he had offered up praiers and supplications with strong crying and tears unto him that was able to save him from death , and he was heard in that which he feared .
Reverence
your
Authours
who
expound
the
word
to
mean
the
Fear
of
Astonishment
at
the
feeling
of
Gods
wrath
for
our
sin
,
but
I
must
tell
you
;
that
there
are
other
Learned
and
Godly
Divines
that
are
contrary
to
them
in
their
interpretation
of
the
word
his
Translators
do
reade
it
thus
in
the
margent
,
and
M.
translate
thus
And
the
Geneva
in
other
places
translate
the
same
Greek
word
as
in
and
in
this
very
sense
must
this
Greek
word
be
translated
in
In
that
which
he
feared
Fear
of
reverence
fear
of
evil
impending
Godly
Fear
The
Greek
word
doth
properly
signifie
such
a
fear
as
makes
a
man
exceeding
wary
,
and
heedfull
how
he
toucheth
any
thing
that
may
hurt
him
.
Heb.
5.7
I
come
now
to
explain
the
very
thing
it self
from
which
Christ
prayed
to
be
saved
,
which
was
that
he
might
be
delivered
from
death
,
and
this
petition
was
the
masterpeece
of
all
his
prayers
.
But
for
the
better
understanding
the
very
thing
it self
that
he
did
so
often
,
and
so
earnestly
pray
to
be
delivered
from
,
we
must
consider
him
with
a
twofold
respect
.
As
he
was
true
man
,
so
he
prayed
to
be
saved
from
death
conditionally
,
We
must
consider
him
in
this
Text
as
he
was
our
Mediatour
,
and
so
he
prayed
to
be
saved
from
death
absolutely
,
namely
,
to
be
saved
from
his
natural
fear
of
death
when
he
came
to
make
his
oblation
:
for
he
knew
well
enough
that
if
there
had
remained
in
him
but
the
least
naturall
unwillingnesse
to
die
,
when
he
came
to
make
his
oblation
,
it
would
have
spoiled
the
mediatorial
efficacy
of
his
oblation
.
i.
e.
For
he
had
from
eternity
covenanted
with
his
father
to
give
his
soul
(
by
his
own
active
obedience
)
as
a
mediatoriall
sacrifice
of
atonement
for
our
sins
,
therefore
he
must
not
die
a
positive
death
by
the
power
of
man
,
but
he
must
die
as
Mediator
by
the
actuall
and
joynt
concurrence
of
both
divine
and
humane
nature
:
no
man
could
force
his
soul
out
of
his
body
by
all
the
torments
they
could
devise
,
but
he
must
separate
his
own
soul
from
his
body
by
the
joint
concurrence
of
both
his
natures
.
i.
e.
Christ
made
his
oblation
an
exact
obedience
unto
Gods
will
,
both
for
matter
,
manner
,
and
time
,
and
this
mediatorial
action
of
his
was
the
highest
degree
of
obedience
that
the
father
required
,
or
that
the
son
could
perform
for
mans
atonement
and
redemption
.
His
obedience
in
his
death
was
not
Legall
but
mediatoriall
.
He
prayed
also
to
be
delivered
from
the
dominion
of
death
after
he
had
made
his
oblation
,
and
God
heard
him
and
delivered
him
by
his
resurrection
on
the
third
day
,
i.
e.
i.
e.
Neither
doth
the
word
Fear
in
this
Text
signifie
such
an
amazed
naturall
fear
of
death
as
the
other
word
Fear
doth
signifie
,
which
word
I
have
expounded
to
signifie
our
Saviours
troubled
naturall
fear
of
death
,
and
no
more
.
Jesus
cried
with
a
loud
voice
,
And
therefore
it
caused
him
in
the
daies
of
his
flesh
to
offer
up
many
prayers
and
supplications
with
strong
cries
and
tears
unto
him
that
was
able
to
save
him
from
death
,
namely
,
from
his
natural
fear
of
death
,
and
he
was
heard
because
of
his
godly
fear
.
Beza
in
loc.
de
descen
.
Bellarm.
enerv
.
t.
Psa. 22.1 . My God , My God , why hast thou forsaken me ?
MAny
Divines
conclude
from
this
Text
,
that
God
did
forsake
his
son
in
his
anger
,
because
he
had
imputed
to
him
all
our
sins
:
but
yet
other
Divines
differ
from
them
.
M.
saith
,
My
God
,
My
God
,
sheweth
that
Christ
was
not
forsaken
of
God
,
but
that
God
was
his
hope
.
The
word
is
not
in
the
Text
,
but
namely
,
why
dost
thou
leave
me
to
the
griefs
following
from
the
malice
of
the
Jews
?
as
they
are
expressed
in
the
body
of
the
Psalm
.
None
ever
expounded
one
matter
,
and
made
his
amplification
of
another
;
but
hath
amplification
of
griefs
caused
by
men
,
and
not
from
Gods
anger
.
Therefore
the
Proposition
in
the
first
verse
is
not
a
complaint
to
God
that
he
forsook
his
soul
in
anger
for
our
sinnes
.
M.
sheweth
at
large
that
the
term
is
not
so
proper
to
this
place
as
the
term
and
he
doth
parallell
it
with
the
word
saith
,
the
Hebrew
word
which
we
translate
may
be
translated
,
why
leavest
thou
me
?
And
he
saith
in
a
Letter
to
my self
,
that
there
is
no
materiall
difference
between
leaving
and
forsaking
,
so
as
the
meaning
be
kept
sound
.
Therefore
it
followeth
by
good
consequence
that
Christ
doth
not
complain
that
God
had
forsaken
him
in
anger
for
our
sins
.
per
Antiphrasin
[
forsaken
[
leave
Perk.
Gal.
Our
Saviours
complaint
must
run
thus
,
Why
hast
thou
left
me
into
the
hands
of
my
malignant
adversaries
,
to
be
used
as
a
notorious
malefactor
?
It
's
not
so
fit
a
phrase
to
say
,
Why
hast
thou
me
into
the
hands
of
my
malignant
adversaries
,
as
to
say
,
Why
hast
thou
me
into
the
hands
of
my
malignant
adversaries
?
Why
hast
thou
forsaken
me
Why
hast
thou
left
me
God
forsakes
the
damned
totally
and
finally
,
because
there
is
no
place
of
repentance
left
open
to
them
,
but
he
did
not
so
forsake
his
son
,
neither
did
he
forsake
his
son
by
any
inward
desertion
,
as
he
doth
sometimes
forsake
his
own
people
for
the
triall
of
their
grace
:
but
he
left
his
son
only
outwardly
when
he
left
him
into
the
hands
of
Tyrants
to
be
punished
as
a
malefactor
without
any
due
triall
of
his
cause
.
Therefore
the
complaint
of
Christ
lies
fair
and
round
thus
,
Why
hast
thou
left
me
in
my
righteous
cause
unto
the
will
of
my
malignant
adversaries
,
to
be
condemned
and
put
to
death
as
a
wicked
Malefactor
?
John
Hus
appealed
to
Jesus
Christ
for
justice
,
saying
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
Martyr
,
in
the
time
of
his
torments
said
,
Lord
,
Lord
,
why
hast
thou
forsaken
me
?
upon
the
Article
of
Christs
descent
into
hell
,
saith
not
one
word
of
the
suffering
of
his
fathers
wrath
,
yet
he
makes
use
of
and
of
M.
judgement
in
other
points
,
though
he
doth
differ
from
him
in
his
exposition
of
The
holy
Ghost
hath
indited
this
Psalm
by
the
Prophet
David
in
the
Person
of
Christ
.
If
so
,
then
all
the
words
of
this
Psalm
must
have
relation
to
the
person
of
Christ
.
The
Psalm
it self
hath
two
principal
parts
,
the
first
is
from
in
all
which
Christ
doth
complain
to
his
father
of
his
unjust
usage
by
his
malignant
Adversaries
:
the
part
of
the
Psalm
is
from
the
ver.
to
the
end
Therefore
seeing
Christ
in
this
place
doth
double
the
term
of
his
affiance
in
God
,
saying
,
My
God
,
My
God
;
it
proves
evidently
that
God
had
not
forsaken
his
Son
in
anger
for
our
sins
,
but
that
God
was
still
his
hope
;
and
that
he
would
at
last
turn
all
his
sufferings
but
unto
the
tryal
of
his
perfect
obedience
.
Why
art
thou
then
so
far
from
my
help
,
and
from
the
words
of
my
roaring
?
Why
dost
thou
leave
me
unto
the
will
of
my
malignant
adversaries
,
notwithstanding
my
prayers
,
and
my
righteous
cause
?
crying
with
a
loud
voice
Paul
,
strong
crying
My
heart
is
melted
in
the
midst
of
my
bowels
,
that
is
to
say
,
the
evil
spirit
that
is
in
my
malignant
Adversaries
,
and
their
doctors
,
do
make
my
humane
affections
to
melt
in
the
midst
of
my
bowels
.
Thou
hast
brought
me
unto
the
dust
of
death
,
God
doth
not
so
bring
Christ
unto
the
dust
of
death
,
as
he
doth
other
men
,
namely
,
not
so
as
death
is
laid
upon
man
for
sin
,
But
for
the
better
understanding
of
the
true
difference
,
I
will
distinguish
upon
the
death
of
Christ
;
for
God
appointed
him
to
die
a
double
kinde
of
death
.
As
a
Malefactor
,
and
As
a
Mediatour
,
and
all
this
at
one
and
the
same
time
.
He
died
as
a
Malefactor
by
Gods
determinate
counsell
and
decree
,
he
gave
the
devil
leave
to
enter
into
to
betray
him
,
and
into
the
Scribes
and
Pharisees
,
and
to
condemn
him
,
and
to
do
what
they
could
to
put
him
to
death
,
and
in
that
respect
God
may
be
truly
said
to
bring
him
into
the
dust
of
death
,
Notwithstanding
all
this
,
Christ
died
as
a
Mediator
,
and
therefore
his
death
was
not
really
finished
by
those
torments
which
he
suffered
as
a
Malefactor
,
for
as
he
was
our
Mediatour
he
separated
his
own
soul
from
his
body
by
the
power
of
his
God-head
.
All
the
Tyrants
in
the
world
could
not
separate
his
soul
from
his
body
,
no
,
not
by
all
the
torments
they
could
devise
,
till
himself
pleased
to
actuate
his
own
death
by
the
joint
concurrence
of
both
his
natures
,
Haman
.
Abraham
i.
e.
He
was
made
sin
I
will
lay
down
my
life
for
thy
sake
,
This
is
your
hour
,
and
the
power
of
darknesse
,
Thus
have
I
shewed
unto
you
the
dependance
of
the
first
part
of
this
Psalm
;
by
which
you
may
see
how
the
scope
of
this
Psalm
doth
set
out
the
sufferings
of
Christ
to
proceed
not
from
Gods
wrath
but
from
mans
only
.
Neither
do
I
finde
any
thing
of
Gods
wrath
either
in
this
or
in
any
other
Psalm
,
and
yet
Christ
doth
make
as
dolefull
complaint
to
God
of
his
sufferings
,
both
in
this
Psalm
,
and
as
any
can
be
found
in
all
the
Bible
.
viz.
ver.
and
he
began
to
be
sorrowfull
and
very
heavy
,
My
soul
is
exceeding
sorrowfull
even
unto
death
,
he
began
to
be
sore
amazed
,
Who
in
the
daies
of
his
flesh
,
was
heard
in
that
which
he
feared
,
My
Father
if
it
be
possible
let
this
cup
passe
from
me
,
Nam ter humi strato , contritio cordis , & ille Sanguineus sudor , crux fuit ante crucem .
Eli
,
Eli
,
lamasabachthani
,
that
is
to
say
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
:
And
there
appeared
an
Angel
to
him
from
Heaven
strengthening
him
.
Either
the
God
of
nature
suffereth
,
or
the
frame
of
this
world
is
dissolved
.
Gal. 3.13 . Christ hath redeemed us from the curse of the Law , being made a curse for us , as it is written , Cursed is every one that hangs upon a tree .
IN
this
Text
the
Apostle
speaks
of
a
twofold
curse
,
He
speaks
of
the
eternall
curse
in
Of
an
outward
temporary
curse
,
in
such
as
all
men
do
suffer
,
who
are
hanged
upon
a
tree
;
the
Apostle
brings
in
this
latter
curse
in
a
Rhetoricall
manner
only
,
saying
thus
,
Christ
hath
redeemed
us
from
the
curse
of
the
Law
(
namely
,
from
the
eternall
curse
at
the
very
self-same
time
)
when
he
was
made
(
not
that
curse
,
but
)
a
curse
for
us
according
to
viz.
Deut.
Cursed
is
every
one
that
hangeth
on
a
Tree
.
Bezam
in
[
Christ
being
made
a
curse
for
us
]
[
when
I
confesse
that
D.
was
a
rare
instrument
in
the
Church
of
God
in
his
daies
,
and
he
hath
expounded
the
Epistle
to
the
Galatians
better
then
many
others
:
but
yet
I
beleeve
he
is
far
from
the
Apostles
meaning
in
this
matter
,
and
it
seemeth
to
me
he
had
some
doubt
also
about
his
Exposition
.
But
he
thinketh
that
the
latter
curse
may
well
be
expounded
of
his
sacrifice
for
the
Curse
(
and
yet
that
Exposition
is
not
right
neither
)
for
this
latter
Curse
is
no
other
then
an
outward
temporary
curse
.
For
the
Text
in
runs
thus
,
If
there
be
in
a
man
a
sin
worthy
of
death
,
and
thou
hang
him
upon
a
Tree
,
then
he
that
is
hanged
is
the
curse
of
God
.
Martin
Luther
And
although
these
sentences
may
be
well
expounded
after
this
manner
,
Christ
is
made
a
curse
,
a
sacrifice
for
the
curse
,
and
sin
,
that
is
,
a
sacrifice
for
sin
,
yet
in
my
judgement
it
is
better
to
keep
the
proper
signification
of
the
words
,
because
there
is
a
greater
force
and
vehemency
therein
,
as
also
that
in
the
conclusion
he
affirmeth
,
that
Christ
bare
all
our
sins
by
imputation
,
and
that
he
bare
the
curse
of
the
Law
really
for
us
,
and
in
respect
of
bearing
our
sins
by
imputation
that
Christ
was
the
greatest
thief
,
blasphemer
,
Moses
,
accursed
is
every
one
that
hangeth
on
a
tree
,
Cursed
is
every
one
that
hangeth
upon
a
tree
.
Cursed
is
every
one
that
hangeth
upon
a
tree
,
&c.
Junius
Cursed
is
every
one
that
hangeth
upon
a
tree
,
i.
e.
Deut.
21.23
Deut.
21.
Park
was
made
a
curse
for
us
.
Piscator
,
Parker
[
Curse
This
latter
curse
is
no
other
then
an
outward
temporary
curse
;
for
the
text
in
runs
thus
,
If
there
be
in
a
man
a
sin
worthy
of
death
,
and
thou
hang
him
on
a
tree
,
then
he
that
is
hanged
is
the
curse
of
God
.
What
curse
of
God
is
it
,
that
is
meant
?
I
answer
,
that
may
be
discerned
by
taking
notice
of
what
kinde
of
persons
,
and
for
what
kinde
of
sin
this
curse
of
God
doth
fall
upon
any
,
The
persons
,
the
Text
describes
them
thus
,
namely
,
he
that
is
put
to
death
as
a
Malefactor
,
by
the
Magistrate
.
The
kinde
of
sins
that
are
said
to
deserve
this
curse
of
hanging
upon
a
tree
,
are
described
by
this
generall
term
,
a
sinne
worthy
of
death
,
namely
of
this
death
;
hence
it
is
evident
,
that
not
every
sinne
that
deserved
death
is
here
meant
,
but
such
as
deserved
a
double
death
,
namely
,
Stoning
to
death
Hanging
up
of
their
bodies
upon
a
tree
,
after
they
were
stoned
to
death
.
Calvin
in
saith
,
That
the
hanging
of
Christ
upon
a
tree
was
not
after
the
manner
that
is
here
spoken
of
;
for
such
as
were
stoned
to
death
among
the
Jews
,
were
also
hanged
up
upon
a
gibbet
after
they
were
dead
.
from
the
Hebrew
Doctors
reckon
particular
capitall
sins
,
for
which
men
were
first
stoned
to
death
and
after
hanged
,
and
M.
doth
also
say
,
that
the
Hebrew
Doctors
do
not
understand
this
hanging
of
being
put
to
death
by
hanging
,
but
of
hanging
a
man
up
after
he
was
stoned
to
death
,
which
was
done
for
the
greater
detestation
of
such
heinous
malefactors
.
The
rebellious
son
is
brought
in
as
an
instance
of
this
double
punishment
,
he
was
first
stoned
to
death
,
and
then
hanged
upon
a
tree
.
Thou
shalt
not
let
his
carkasse
remain
all
night
upon
the
Tree
,
but
thou
shalt
surely
bury
him
in
the
same
day
at
the
going
down
of
the
Sun
,
and
the
reason
is
added
,
because
he
is
the
cursed
of
God
,
namely
,
because
such
sinners
are
more
eminently
cursed
of
God
,
because
they
were
punished
with
the
heaviest
kinde
of
death
that
the
Iudges
of
Israel
did
use
to
inflict
upon
any
Malefactors
.
I
think
I
have
sufficiently
proved
that
God
did
not
appoint
the
hanging
upon
a
tree
to
be
a
type
of
the
temporall
curse
.
If
hanging
upon
the
tree
had
been
appointed
by
God
to
be
a
type
of
the
eternall
curse
,
then
every
one
that
is
hanged
upon
a
tree
should
be
eternally
accursed
,
and
then
diverse
Martyrs
that
were
crucified
,
as
Christ
was
,
are
eternally
accursed
,
and
then
the
penitent
thief
was
eternally
accursed
.
But
if
the
circumstances
of
the
Text
be
well
marked
,
they
will
tell
you
plainly
,
that
this
hanging
upon
a
tree
cannot
be
a
type
of
the
eternall
curse
;
for
This
Law
of
must
not
be
understood
of
putting
any
man
to
death
by
hanging
,
but
of
hanging
of
a
dead
body
upon
a
tree
after
it
was
first
put
to
death
by
stoning
:
but
Christ
was
crucified
whilest
he
was
alive
.
This
hanging
in
time
was
done
by
the
judiciall
Law
and
civil
Magistrates
,
and
not
by
the
ceremoniall
Law
nor
the
Priests
.
This
hanging
in
was
commanded
to
be
practised
by
the
Magistrates
of
the
Iews
Common-wealth
,
but
the
death
which
Christ
suffered
was
a
Roman
kinde
of
death
.
When
the
Romans
did
put
Christ
to
that
kinde
of
death
which
they
used
to
inflict
upon
their
base
fugitive
slaves
,
they
made
him
cursed
in
his
death
in
the
highest
degree
they
could
,
and
yet
at
the
self-same
time
Christ
did
redeem
us
from
the
curse
of
the
Law
,
even
from
the
eternall
curse
,
because
Christ
died
not
only
as
a
Malefactor
by
the
power
of
Roman
souldiers
,
but
he
died
also
as
a
Mediator
by
his
own
Mediatoriall
obedience
.
This
act
of
Christ
was
an
everlasting
act
of
Mediatoriall
obedience
,
it
was
no
legall
obedience
,
nor
was
it
any
humane
act
of
obedience
,
as
all
legall
obedience
must
be
,
but
it
was
a
supernaturall
act
of
obedience
,
it
was
no
lesse
then
a
Mediatoriall
oblation
,
and
therefore
it
was
the
meritorious
procuring
cause
of
our
Redemption
from
the
curse
of
the
Law
even
at
that
very
same
time
when
Christ
was
made
a
curse
for
us
,
by
hanging
as
a
Malefactor
upon
a
tree
.
This
commandment
have
I
received
from
my
Father
.
He
was
obedient
to
the
death
,
he
humbled
himself
,
and
became
obedient
to
the
death
,
even
the
death
of
the
Crosse
,
He
was
made
under
subject
to
the
Law
and
fullfilled
the
Law
Therefore
the
Tree
on
which
Christ
was
crucified
as
a
Malefactor
cannot
be
the
Altar
,
neither
were
the
Roman
Souldiers
the
Priests
by
whom
this
mediatorial
sacrifice
was
offered
up
to
God
,
but
it
was
his
own
Godhead
that
was
the
Priest
,
and
his
own
Godhead
was
the
Altar
,
by
which
he
offered
up
his
soul
to
God
,
a
mediatorial
sacrifice
for
the
procuring
of
our
redemption
from
the
curse
of
the
Law
.
GOod
Divines
do
affirm
that
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
not
by
his
bodily
but
by
his
soul-sufferings
only
,
which
God
inflicted
upon
his
soul
when
his
body
was
crucified
upon
the
Tree
.
10
,
11
,
12.
This
kinde
of
reasoning
is
very
absurd
,
for
as
well
observeth
,
if
Christ
suffered
the
wrath
of
God
in
his
soul
only
,
to
redeem
our
souls
,
and
not
in
his
body
to
redeem
our
bodies
,
then
our
bodies
are
not
redeemed
.
If
Christ
suffered
the
wrath
of
God
in
his
soul
to
redeem
our
souls
from
the
eternall
curse
,
he
must
also
suffer
the
wrath
of
God
in
his
body
to
redeem
our
bodies
from
the
eternall
curse
,
or
else
our
bodies
must
still
continue
under
the
eternal
curse
,
though
our
souls
be
redeemed
by
his
soul-sufferings
:
Is
not
this
to
make
Christ
an
imperfect
Redeemer
,
and
to
leave
a
doubting
conscience
in
a
Labyrinth
of
doubts
and
querg's
?
The
truth
is
,
I
finde
much
uncertainty
amongst
Divines
what
to
affirm
in
this
point
,
for
first
,
some
affirm
that
Christ
suffered
the
wrath
of
God
in
his
soul
only
.
Secondly
,
Others
affirm
that
he
suffered
the
wrath
of
God
as
well
in
his
body
as
in
his
soul
,
to
redeem
our
bodies
from
Gods
wrath
as
well
as
our
souls
.
in
Catech.
pa.
These
pains
he
suffered
not
in
his
body
,
for
the
sufferings
of
his
body
were
only
externall
,
therefore
he
suffered
those
pains
in
his
soul
That
Christ
suffered
thè
wrath
of
God
both
in
his
body
and
in
his
soul
,
to
deliver
our
souls
and
bodies
from
eternall
damnation
.
[
he
was
crucified
,
dead
and
buried
]
[
he
descended
into
hell
The
like
contradiction
may
be
shewed
in
sundry
other
Authours
divides
the
sufferings
of
Christ
into
outward
and
inward
,
and
he
applieth
his
sufferings
of
hell-torments
to
his
inward
soul
sufferings
only
Substance
of
Religion
We
see
but
in
part
and
know
but
in
part
;
God
hath
some
truth
to
bring
to
light
in
every
age
;
the
common
doctrine
of
imputation
hath
much
obscured
the
meritorious
price
of
our
redemption
and
justification
.
Wo
be
to
them
that
put
darknesse
for
light
,
and
light
for
darknesse
,
Others
alledge
the
Article
of
Christs
Descent
,
to
prove
,
that
Christ
suffered
the
torments
of
hell
in
his
soul
for
our
Redemption
;
but
the
truth
is
,
the
Article
speaks
only
of
his
souls
passage
from
his
body
to
Haides
,
which
hath
a
double
lot
(
when
it
is
applied
to
the
souls
departed
)
a
place
of
joy
and
a
place
of
torment
,
so
that
all
souls
both
good
and
bad
go
to
Haides
as
soon
as
they
are
separated
from
the
body
:
the
bad
do
go
to
the
place
of
torment
in
Haides
,
and
the
good
go
to
the
place
of
pleasure
in
Haides
;
therefore
seeing
Christ
was
a
good
man
,
even
the
Holy
One
of
God
,
he
must
needs
go
to
the
place
of
pleasure
in
Haides
,
even
to
the
Paradise
,
and
that
Haides
doth
comprehend
in
it
a
double
lot
(
as
Britain
doth
comprehend
England
and
Scotland
)
is
evident
by
the
use
of
the
Greek
word
in
sundry
Greek
Authours
,
and
according
to
this
sense
hath
expounded
this
Article
,
wherein
he
doth
also
approve
of
the
judgement
of
in
his
Exposition
of
this
Article
.
He
descended
into
hell
BY
describing
the
torments
of
hell
you
shall
be
the
better
able
to
judge
whether
Christ
did
suffer
the
torment
of
hell
for
our
Redemption
,
or
not
.
The
torments
of
hell
are
usually
divided
into
two
paerts
.
Into
the
pain
of
lesse
Into
the
pain
of
sense
.
The
pain
of
losse
is
the
privation
of
Gods
favour
,
by
a
everlasting
separation
.
i.
e.
For
as
the
favour
of
God
through
Christ
is
the
fountain
of
life
,
because
it
is
the
beginning
of
eternal
life
,
so
on
the
contrary
to
be
totally
separated
from
Gods
favour
by
an
eternall
separation
,
must
needs
be
the
beginning
of
hell-torments
or
of
death
eternall
.
God
doth
not
forsake
the
Reprobates
so
long
as
they
live
in
this
life
,
with
such
a
totall
forsaking
,
as
he
doth
after
this
life
:
yea
,
the
very
Devils
,
themselves
as
long
as
they
live
in
this
world
(
being
Spirits
)
in
the
air
,
are
not
so
forsaken
of
God
as
they
shall
be
at
the
day
of
judgement
;
for
as
yet
they
are
not
in
hell
,
but
in
this
air
,
and
therefore
they
have
not
their
full
torments
as
yet
.
Vide
Pisc
.
in
the
devil
was
bound
a
thousand
years
,
and
cast
into
the
bottomlesse
pit
,
he
would
not
command
them
thither
,
And
yet
this
pain
of
losse
may
a
little
further
be
explained
by
opening
the
term
Second
death
,
which
may
be
in
part
described
by
comparing
it
with
the
first
death
,
which
I
have
at
large
described
to
be
our
spirituall
death
,
or
a
losse
of
the
life
of
our
first
pure
nature
,
I
may
call
it
a
death
in
corrupt
and
sinfull
qualities
,
as
I
have
opened
,
yea
,
all
other
miseries
which
fall
upon
us
in
this
life
till
our
bodies
be
rotten
in
the
grave
,
I
call
them
altogether
the
first
death
,
because
they
do
all
befall
us
in
this
world
;
therefore
on
the
contrary
the
second
death
must
needs
imply
a
deeper
degree
of
sinful
qualities
then
did
befal
us
under
the
first
death
.
And
thus
this
very
term
Second
death
doth
plainly
tell
us
that
it
is
such
a
degree
of
death
as
surpasseth
all
the
degrees
of
death
in
this
life
,
and
that
the
full
measure
of
it
cannot
be
inflicted
upon
any
man
till
this
life
is
ended
,
and
then
their
end
shal
be
without
mercy
,
The
second
part
of
the
tormentt
of
hell
is
the
pain
of
sense
,
or
the
sense
of
all
torturing
torments
.
As
Gods
rejection
is
the
principall
efficient
cause
of
their
damnation
,
so
Jesus
Christ
the
Mediatour
is
the
principall
instrumentall
cause
thereof
,
because
they
beleeved
not
in
him
that
was
promised
to
be
the
seed
of
the
woman
.
Now
come
we
to
examine
the
particulars
,
and
whether
Christ
did
suffer
these
torments
of
hell
for
our
Redemption
.
Did
Christ
suffer
these
torments
of
hell
for
our
Redemption
?
Did
Christ
suffer
the
second
death
?
Was
he
spiritually
dead
in
corrupt
and
sinfull
qualities
without
any
restraining
grace
?
and
did
God
leave
him
to
the
liberty
of
these
corrupt
and
sinfull
qualities
,
to
hate
and
blaspheme
God
,
for
his
justice
and
holinesse
,
as
inseparable
companions
of
Gods
totall
separation
?
for
these
sinful
qualities
are
inseparably
joyned
to
them
that
suffer
hell-torments
,
as
the
effect
is
to
the
cause
.
Did
Christ
suffer
this
pain
of
losse
when
he
said
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
3.
1141.
My
God
,
My
God
why
hast
thou
forsaken
me
Did
Christ
at
any
time
feel
the
gnawing
worm
of
an
accusing
conscience
?
Was
he
at
any
time
under
the
torment
of
desperation
?
truly
if
he
had
at
any
time
suffered
the
tormets
of
hell
,
he
must
of
necessity
have
suffered
these
things
:
3.
1129.
for
they
are
as
nearly
joyned
to
those
that
suffer
the
torment
of
hell
as
the
effect
is
to
the
cause
.
If
Christ
Willet
)
truly
bare
our
sins
,
he
sustained
also
the
grief
of
conscience
for
them
,
which
is
the
inseparable
companion
of
our
sin
.
Did
Christ
suffer
the
torments
of
hell
in
the
proper
place
of
hell
?
seeing
none
can
suffer
the
torments
of
hell
as
long
as
they
live
in
this
world
,
none
can
suffer
the
second
death
till
after
this
life
is
ended
.
Did
Christ
suffer
the
torments
of
hell
in
his
body
as
well
as
in
his
soul
,
to
redeem
our
bodies
as
well
as
our
souls
from
the
torments
of
hell
?
How
long
did
he
suffer
the
torments
of
hell
?
was
it
for
ever
?
or
how
long
did
he
suffer
them
?
and
when
did
the
torments
of
hell
first
seize
on
him
?
and
when
was
be
found
freed
from
them
?
or
did
he
suffer
the
torments
of
hell
at
severall
times
or
in
severall
places
,
or
but
at
one
time
or
place
only
?
Was
he
tormented
without
any
forgivenesse
,
or
did
Abraham
deny
him
the
least
drop
of
water
to
cool
his
tongue
?
Did
Christ
inflict
the
torments
of
hell
upon
his
own
humane
nature
?
was
his
Divine
nature
angry
with
his
humane
nature
?
or
did
his
Divine
nature
forsake
his
humane
nature
in
anger
?
as
it
must
have
done
if
it
had
suffered
the
torments
of
hell
;
if
so
,
then
he
destroyed
the
personall
union
of
his
two
natures
,
and
then
he
made
himself
no
Mediatour
but
a
cursed
damned
sinner
.
These
and
such
like
grosse
absurdities
the
common
doctrine
of
imputation
will
often
fall
into
.
[
Common
[
Common
[
Common
faith
Christ
could
not
suffer
any
part
of
the
Torments
of
hell
as
long
as
he
lived
in
this
world
,
because
the
very
devils
as
long
as
they
live
in
this
air
do
not
suffer
the
torments
of
hell
,
as
it
is
evident
by
the
fearfull
crying
out
to
Christ
,
No
words
in
all
the
Bible
do
expresse
any
thing
,
that
Christ
suffered
the
wrath
of
God
for
our
sins
,
therefore
it
is
no
small
impiety
for
men
from
generall
metaphoricall
terms
to
gather
such
a
strange
particular
:
none
that
ever
spake
Greek
(
Spirit
or
man
)
gathered
hell
torments
for
the
just
from
Haides
,
or
from
any
other
Greek
or
Hebrew
Text.
Again
,
the
same
Authour
affirmeth
in
that
hell-place
and
torments
are
not
in
this
life
.
Christ
suffered
the
wrath
of
God
,
Chap.
And
truly
it
seems
to
me
that
the
holy
Scriptures
do
confine
hell-torments
to
the
proper
place
of
hell
it self
,
which
is
seated
on
high
before
the
Throne
of
the
Lamb
,
doth
tell
us
,
that
all
mens
souls
both
good
and
bad
do
ascend
,
and
the
Hebrew
Doctors
hold
generally
that
hell
is
above
as
well
as
heaven
:
and
Learned
M.
doth
probably
conjecture
in
his
Philosophical
Annotations
on
that
hellplace
is
seated
in
the
Element
of
fire
,
and
why
may
it
not
be
so
,
seeing
its
place
is
next
before
the
Throne
of
the
Lamb
where
doth
place
it
And
it
is
certain
by
Parable
that
hell
is
seated
near
unto
heaven
,
or
else
the
comparisons
that
useth
to
describe
their
neernesse
,
were
absurd
.
He
describes
their
neernesse
by
two
persons
talking
together
,
the
one
in
heavenplace
,
and
the
other
in
hellplace
.
He
describes
their
neernesse
by
seeing
each
others
case
,
and
so
doth
Isaiah
in
cha.
Hence
we
may
see
the
reason
why
Haides
is
put
as
a
common
name
to
both
places
;
both
places
are
usually
called
Haides
in
sundry
Greek
Writers
,
as
if
they
were
but
two
Regions
in
the
same
world
of
souls
:
one
Region
for
the
godly
,
and
the
other
for
the
wicked
,
where
the
godly
and
the
wicked
may
see
each
others
condition
,
and
talk
together
in
their
next
adjacent
parts
,
men
talk
of
an
immortal
soul
of
man
,
which
severed
from
the
body
ascends
up
to
heaven
,
and
that
the
soul
of
a
bruit
beast
descends
downward
,
that
it
falleth
and
perisheth
together
with
the
body
return
to
God
that
gave
them
,
a
Furnace
of
fire
The
place
of
torment
A
prison
A
bottomlesse
pit
A
Lake
of
fire
A
Lake
which
burneth
with
fire
and
brimstone
,
Lu.
16.23
Abraham
,
Isaac
It
is
evident
that
Christ
did
not
suffer
the
torments
of
hell
in
this
world
,
because
there
was
no
necessary
use
or
end
of
such
sufferings
,
for
such
sufferings
are
no
way
satisfactory
to
the
justice
of
God
for
our
sins
:
for
the
rule
of
Gods
justice
doth
require
that
soul
only
to
die
which
sins
,
the
soul
that
sins
shall
die
;
one
man
shall
not
die
for
another
mans
sin
,
By
this
rule
of
justice
God
cannot
inflict
the
torments
of
hell
upon
an
innocent
to
redeem
a
guilty
person
.
God
hath
set
forth
Christ
to
be
a
propitiation
,
The
soul
that
sinneth
shall
die
,
Mors
non
conditionis
sed
criminis
Willet
.
cont
he
bare
our
iniquities
And
as
God
doth
tye
himself
to
this
Rule
of
iustice
touching
the
everlasting
state
of
mens
souls
,
so
he
doth
appoint
civil
Magistrates
to
observe
this
Rule
of
iustice
touching
the
bodiet
of
sinfull
Malefactors
,
they
may
not
punish
an
innocent
for
a
guilty
person
,
but
that
man
only
that
sins
must
die
,
as
doth
expound
the
meaning
of
the
iudicial
Law
.
in
I
hold
it
a
point
of
grosse
iniustice
for
any
Court
of
Magistrates
to
torture
an
innocent
person
for
the
redemption
of
a
grosse
Malefactor
.
gen
.
cont.
i.
e.
1
Jo.
3.16
Paulicus
Nolanus
And
this
distinction
of
the
souls
case
from
the
bodies
case
may
sufficiently
serve
as
an
answer
to
who
doth
labour
to
iustifie
the
imputation
of
our
sins
unto
our
innocent
Saviour
in
expos.
Catech.
p.
in
Rom.
cap.
Wherein
the
Dialogue
pretendeth
to
prove
THat
which
Christ
did
to
redeem
us
from
the
curse
of
the
Law
,
was
not
by
bearing
of
the
said
curse
really
in
our
stead
(
as
the
common
doctrine
of
imputation
doth
teach
)
but
by
procuring
his
Fathers
atonement
by
the
invaluable
price
or
performance
of
his
own
Mediatoriall
obedience
whereof
his
Mediatoriall
sacrifice
of
atonement
was
the
finishing
master-piece
,
this
kinde
of
obedience
was
that
rich
thing
of
price
which
the
Father
required
and
accepted
as
satisfactory
for
the
procuring
of
his
atonement
for
our
full
Redemption
,
Justification
and
Adoption
.
And
according
to
this
tenour
the
Apostle
doth
explain
the
matter
,
he
doth
teach
us
to
place
the
obedience
of
the
Mediatour
in
a
direct
opposition
to
the
first
disobedience
of
he
makes
the
merit
of
Christs
Mediatoriall
obedience
to
countervail
the
demerit
of
disobedience
:
for
the
disobedience
of
was
but
the
disobedience
of
a
meer
man
,
but
the
obedience
of
Christ
was
the
obedience
of
God-man
,
and
in
that
respect
God
the
Father
was
more
highly
pleased
with
the
obedience
of
the
Mediatour
,
then
he
was
displeased
with
the
disobedience
of
Grace
abounded
abundance
of
grace
where
sin
abounded
grace
did
much
more
abound
,
It
is
necessary
to
distinguish
between
Legall
and
Mediatoriall
obedience
;
Legall
or
naturall
obedience
is
no
more
,
but
humane
obedience
performed
by
Christ
as
a
godly
Jew
unto
the
Law
of
works
,
all
the
actions
of
Christ
from
his
birth
until
he
was
thirty
years
of
age
,
must
be
considered
but
as
natural
or
but
as
legall
acts
of
obedience
:
I
cannot
see
how
any
of
these
actions
(
which
yet
it
somewhat
corrects
,
as
we
shall
finde
in
due
place
)
can
properly
be
called
Mediatoriall
obedience
.
IF
so
,
then
there
is
no
need
that
our
blessed
Mediator
should
pay
both
the
price
of
his
Mediatoriall
obedience
,
and
also
bear
the
Curse
of
the
Law
really
for
our
Redemption
.
I
never
heard
that
ever
any
Turkish
Tyrant
did
require
such
a
double
satisfaction
of
any
Redeemer
for
the
Redemption
of
Gally-slaves
,
I
never
heard
that
ever
any
Tyrant
did
require
any
Redeemer
to
pay
both
the
full
price
that
they
demanded
for
their
redemption
of
their
Gally-slaves
,
and
to
bear
their
punishment
of
their
curse
and
slavery
also
in
their
stead
;
I
think
no
cruell
Tyrant
did
ever
exact
such
a
double
satisfaction
:
Therefore
I
cannot
choose
but
wonder
at
the
common
doctrine
of
imputation
,
because
it
makes
God
the
Father
more
rigid
in
the
price
of
our
Redemption
,
then
ever
Turkish
Tyrant
was
,
and
to
be
a
harder
Creditor
in
the
point
of
satisfaction
,
then
ever
any
rigid
Creditor
was
among
men
.
The
waies
of
Redemption
are
ranked
into
three
sorts
.
By
exchange
of
one
captive
for
another
;
but
we
are
not
thus
redeemed
,
for
God
did
not
give
his
Son
into
the
hands
of
Satan
to
redeem
us
from
under
the
power
of
Satan
.
There
is
a
Redemption
by
force
and
strength
,
but
this
may
be
called
a
deliverance
rather
then
a
Redemption
,
but
however
Christ
did
not
thus
redeem
us
from
Gods
wrath
;
for
then
Christ
must
be
stronger
then
his
Father
,
Therefore
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
and
so
consequently
from
his
Fathers
wrath
,
by
no
other
way
or
means
,
but
by
that
rich
and
invaluable
price
or
merit
of
his
Mediatorial
obedience
.
i.
e.
Pet.
Fab.
l.
2.
c.
22.
cap.
20.
cap.
1.
1.
c.
38.
[
For
And
this
way
of
Redemption
is
often
taught
and
confirmed
by
the
holy
Scriptures
,
as
in
and
in
this
sense
only
we
have
atonement
,
and
redemption
through
his
bloud
and
in
this
sense
he
gave
his
life
a
Ransome
for
many
,
and
in
this
sense
he
gave
himself
to
redeem
us
The
Father
is
greater
then
I
,
This
is
my
body
It
is
evident
by
another
typical
ceremony
of
Redemption
,
that
Christ
hath
redeemed
us
by
a
price
only
,
and
not
by
bearing
the
Curse
of
the
Law
for
us
.
that
ye
were
not
redeemed
with
corruptible
things
as
silver
and
gold
from
your
vain
conversation
,
received
by
tradition
from
your
fathers
,
but
with
the
precious
blood
of
Christ
as
of
a
Lamb
without
blemish
and
without
spot
,
It
is
a
dangerous
errour
in
the
tenet
of
the
Lutherans
to
say
,
that
one
drop
of
the
bloud
of
Christ
is
sufficient
to
redeem
the
whole
world
.
Chemnitius
,
Gerhard
,
Cramerus
THe
true
meritorious
efficacy
of
the
bloud
of
Christ
lies
not
in
this
,
that
it
was
a
part
of
the
corporeall
substance
of
the
Lamb
of
God
without
spot
;
nor
in
this
,
that
he
suffered
his
bloud
to
be
shed
by
the
Roman
souldiers
in
a
passive
manner
of
obedience
,
but
it
lieth
in
this
,
that
it
was
shed
by
his
own
active
priestly
power
,
by
which
means
only
it
became
a
Mediatorial
sacrifice
of
atonement
.
[
the
meritorious
efficacy
of
the
bloud
of
Christ
]
[
Mediatorly
obedience
Christ
at
one
and
the
same
time
died
both
as
a
Mediatour
actively
,
and
as
a
Malefactor
passively
,
as
I
have
explained
the
matter
,
and
in
other
places
also
But
for
your
better
understanding
of
the
meritorious
efficacy
of
the
bloud
of
Christ
,
consider
Consider
what
was
the
Priestly
nature
of
Christ
,
and
Consider
what
was
his
Priestly
action
.
His
Priestly
nature
was
his
Divine
nature
,
for
he
is
said
to
be
a
Priest
for
ever
after
the
order
of
Melchisedeck
,
of
whom
it
is
witnessed
that
he
liveth
,
or
that
he
ever
liveth
,
i.
e.
[
He
[
Spirit
i.
e.
[
Who
]
How
much
more
shall
the
bloud
of
Christ
through
the
eternall
Spirit
offered
himself
without
spot
to
God
,
18
,
19.
purge
your
consciences
from
dead
works
to
serve
the
living
God
?
But
yet
withall
take
notice
that
the
term
doth
comprehend
under
it
his
humane
nature
as
well
as
his
divine
,
yea
,
it
doth
also
comprehend
under
it
the
Personal
union
of
both
his
Natures
.
Consider
what
was
his
Priestly
action
,
and
that
was
the
sprinkling
of
his
own
bloud
by
his
own
Priestly
nature
,
that
is
to
say
,
by
his
divine
nature
.
namely
,
by
the
active
power
of
his
own
divine
Priestly
nature
,
that
is
to
say
,
he
separated
his
soul
from
his
body
by
the
power
of
his
Godhead
when
he
made
his
soul
a
trespasse-offering
for
our
sin
,
and
the
manner
of
sprinkling
of
bloud
by
the
Priests
upon
the
Altar
,
must
be
done
with
a
large
and
liberall
quantity
,
and
therefore
it
is
called
pouring
out
,
and
this
sprinkling
with
pouring
out
did
typifie
the
death
of
the
Mediatour
;
a
large
quantity
of
bloudshed
must
needs
be
a
true
evidence
of
death
.
Med.
lib.
Polan
.
Pis.
And
secondly
,
In
this
respect
the
bloud
of
Christ
is
called
the
bloud
of
God
,
not
only
because
his
humane
nature
was
united
to
his
Divine
nature
,
for
by
the
communication
of
properties
that
may
be
attributed
to
the
Person
which
is
proper
to
one
nature
only
:
but
secondly
,
't
is
called
the
bloud
of
God
in
another
respect
,
namely
,
because
he
shed
his
bloud
by
his
own
Priestly
nature
,
that
is
to
say
,
by
the
actuall
power
of
his
divine
nature
,
for
he
offered
himself
by
his
eternall
Spirit
,
In
like
sort
he
is
called
Jehovah
our
Righteousnesse
,
because
his
Mediatorial
obedience
(
whereof
his
oblation
was
the
masterpiece
)
was
actuated
by
Iehovah
,
that
is
to
say
,
by
his
divine
nature
as
well
as
by
his
humane
,
Iehovah
our
righteousnesse
viz.
He
poured
out
his
soul
to
death
So
then
I
may
well
conclude
that
the
death
of
Christ
was
a
Mediatorial
sacrifice
of
atonement
,
because
it
was
the
act
of
the
Mediatour
in
both
his
natures
,
in
his
humane
nature
he
was
the
Lamb
of
God
without
spot
,
and
in
his
Divine
nature
he
was
the
Priest
to
offer
up
his
humane
nature
to
God
as
a
Mediatorial
sacrifice
of
atonement
for
the
full
Redemption
of
all
the
Elect.
It
was
the
holinesse
of
his
Divine
nature
that
gave
the
quickning
power
to
the
oblation
of
his
humane
nature
,
In
this
answer
our
Saviour
declareth
two
things
That
the
grosse
and
carnall
substance
of
his
flesh
and
bloud
considered
by
it self
alone
had
no
meritorious
efficacy
,
and
therefore
his
legal
obedience
cannot
profit
us
.
Our
Saviour
in
his
answer
declared
wherein
the
true
force
and
efficacy
of
his
sacrifice
did
lie
,
namely
,
in
these
two
things
.
In
the
Personal
union
of
his
humane
nature
with
his
divine
nature
.
It
lies
in
his
Priestly
offering
up
of
his
humane
nature
by
his
divine
nature
.
NEither
did
he
die
a
passive
death
by
the
power
of
the
Roman
souldiers
,
as
the
Iews
thought
,
and
as
the
Papists
and
other
carnal
Protestants
do
think
:
All
the
men
and
devils
in
the
world
could
not
put
him
to
death
by
their
power
,
I
mean
,
they
could
not
separate
his
soul
from
his
body
,
till
himself
pleased
to
do
it
by
his
own
Priestly
power
,
his
soul
was
not
separated
from
his
body
by
the
sense
of
those
pains
which
the
Romane
souldiers
inflisted
upon
him
,
as
the
souls
of
the
two
theeves
were
that
were
crucified
with
him
,
for
Christ
died
not
sooner
nor
later
then
the
very
punctual
hour
in
which
God
had
appointed
him
to
make
his
oblation
.
The
Centurion
did
plainly
see
a
manifest
difference
between
the
manner
of
Christs
death
,
and
the
death
of
the
two
theeves
that
were
crucified
with
him
,
for
as
yet
they
did
still
continue
alive
in
their
torments
till
after
the
time
that
had
begged
our
Saviours
dead
body
of
at
the
Sun-set
Evening
:
for
did
not
go
to
to
beg
our
Saviours
body
until
the
Evening
was
come
,
and
that
was
at
Sun-set
,
it
could
not
be
when
the
first
Evening
was
come
;
but
Christ
was
dead
long
before
this
,
for
he
gave
up
the
ghost
at
the
ninth
hour
,
which
was
about
three
hours
before
the
two
theeves
were
killed
,
and
yet
by
the
course
of
his
nature
he
might
have
lived
in
his
torments
as
long
as
the
two
thieves
did
,
for
the
Romane
Souldiers
did
crucifie
all
three
alike
.
Ioseph
of
Arimathea
Ioseph
of
Arimathea
What
then
was
the
true
reason
why
Christ
died
three
hours
before
the
theeves
?
had
he
lesse
strength
of
nature
to
bear
his
torments
then
they
?
or
did
the
Roman
souldiers
adde
more
torment
upon
his
body
then
upon
the
two
theeves
?
or
did
the
Fathers
wrath
kill
him
sooner
then
the
two
theeves
,
as
some
think
?
surely
none
of
all
these
things
did
hasten
his
death
before
the
two
theeves
,
but
the
only
true
reason
was
because
he
did
actuate
his
own
death
as
a
mediatorial
sacrifice
of
atonement
(
at
the
just
hour
appointed
by
his
Father
)
by
the
joint
concurrence
of
both
his
natures
.
Cyrene
Simon
Gerh.
harm
.
73.
Gerh.
harm
Hail
,
King
of
the
Jews
,
and
spit
upon
him
,
and
took
the
reed
and
smote
him
on
the
head
,
Reproach
hath
broken
my
heart
My
heart
is
like
wax
,
it
is
melted
in
the
midst
of
my
bowels
,
my
strength
is
dried
up
like
a
potsherd
,
Surely
none
of
all
these
things
did
hasten
his
death
before
the
two
theeves
,
but
the
only
true
reason
was
,
because
he
did
actuate
his
own
death
as
a
mediatoriall
sacrifice
of
atonement
(
at
the
just
hour
appointed
by
his
Father
)
by
the
joint
concurrence
of
both
his
natures
.
When
Iesus
therefore
had
received
the
Vinegar
,
he
said
,
It
is
finished
,
and
he
bowed
his
head
and
gave
up
the
ghost
.
Have
already
shewed
you
that
Christ
dyed
a
twofold
death
:
for
he
died
both
as
a
Malefactor
and
as
a
Mediatour
at
one
and
the
same
time
;
as
a
Malefactor
he
died
a
passive
death
,
but
as
a
Mediatour
he
died
an
active
death
,
and
the
Scripture
doth
often
speak
of
both
these
deaths
,
sometimes
iointly
and
sometimes
severally
:
when
the
Scripture
doth
mention
his
passive
death
,
then
it
saith
that
he
was
put
to
death
,
killed
and
slain
.
But
secondly
,
the
Scripture
doth
sometime
speak
iointly
of
his
passive
death
,
and
of
his
Mediatorly
death
together
in
one
sentence
,
as
in
and
in
(
which
Scriptures
I
have
opened
at
large
in
the
first
part
,
)
compared
with
The
Scripture
doth
sometime
speak
of
his
Mediatorial
death
only
as
he
gave
his
soul
to
be
a
trespasse-offering
for
our
sins
,
and
he
offered
himself
by
his
eternall
spirit
,
and
he
laid
down
his
own
life
,
and
he
sanctified
himself
therefore
seeing
the
holy
Scriptures
do
teach
us
to
observe
this
distinction
upon
the
death
of
Christ
,
it
is
necessary
that
all
Gods
people
should
take
notice
of
it
,
and
engrave
it
in
their
mindes
and
memories
.
When
I
speak
of
the
death
of
Christ
as
a
Malefactor
,
then
the
Scribes
and
Pharisees
must
be
considered
as
the
wicked
instruments
thereof
,
yet
this
must
be
remembred
also
,
that
I
do
not
mean
that
they
by
their
torments
did
separate
his
soul
from
his
body
,
in
that
sense
they
did
not
put
him
to
death
(
himself
only
did
separate
his
own
soul
from
his
body
by
the
power
of
his
Godhead
)
but
they
put
him
to
death
,
because
they
inflicted
the
sores
of
death
upon
his
body
,
they
did
that
to
him
which
they
thought
sufficient
to
put
him
to
death
:
and
men
are
often
said
to
do
that
which
they
indeavour
to
do
;
as
in
the
example
of
as
the
matter
is
explained
in
and
in
this
sense
it
is
said
,
that
the
Iews
did
kill
and
slay
the
Lord
of
life
,
because
they
endeavoured
to
do
it
.
and
became
obedient
unto
death
,
even
the
death
of
the
Crosse
,
And
they
rose
up
early
in
the
morning
that
they
might
ascend
,
Abraham
,
Saul
He
laid
down
his
life
by
the
same
power
by
which
he
raised
it
up
again
,
Yea
,
his
Mediatoriall
death
may
well
be
called
a
miraculous
death
.
Christ
died
not
by
degrees
(
saith
in
his
Day-Starre
)
as
his
Saints
do
,
his
senses
do
not
decay
,
It
was
finished
Who
can
sleep
when
he
will
,
as
Christ
died
when
he
would
?
who
can
lay
aside
his
garment
,
so
as
Christ
laid
aside
his
flesh
?
Who
can
leave
his
place
as
Christ
left
his
life
?
his
life
was
not
forced
from
him
by
any
imposed
punishment
,
but
he
did
voluntarily
render
it
up
to
God
as
a
Mediatorial
sacrifice
:
in
his
life
time
he
was
often
touched
with
the
fear
of
death
,
but
by
his
strong
crying
unto
God
with
daily
praiers
and
tears
he
obtained
power
against
his
natural
fear
of
death
,
before
he
came
to
make
his
oblation
;
as
I
have
expounded
,
Grotius
de
satisf
.
Christ
Again
,
it
is
evident
that
his
death
was
miraculous
,
because
at
that
instant
when
he
breathed
out
his
soul
into
the
hands
of
God
,
the
veil
of
the
Temple
(
which
typified
his
humane
nature
)
rent
it self
in
twain
from
the
top
to
the
bottome
;
and
at
that
time
also
the
graves
of
the
Saints
did
open
themselves
,
and
many
of
the
dead
Saints
did
arise
,
Many
bodies
of
the
Saints
that
slept
,
arose
,
and
came
out
of
their
graves
after
his
Resurrection
,
Eclipsis , velum , terrae trepedatio , Rupes . Busta : cruci astantum conversio , sanguis , & unda .
Hence
we
learn
that
the
doctrine
of
the
Papists
and
Lutherans
in
their
transubstantiation
and
consubstantiation
is
very
erroneous
;
for
they
place
the
meritorious
price
of
their
Redemption
in
the
grosse
substance
of
Christs
flesh
and
bloud
,
and
in
the
passive
shedding
of
it
upon
the
Crosse
by
the
Romans
.
The
cleansing
vertue
of
his
bloud
lies
in
his
own
Mediatorial
shedding
of
it
,
for
though
he
did
not
break
his
own
body
,
and
powr
out
his
own
bloud
with
nails
and
spears
,
as
the
Roman
souldiers
did
,
yet
he
brake
his
own
body
in
peeces
by
separating
his
own
soul
from
his
body
by
the
power
of
the
Divine
nature
:
and
then
he
did
actually
shed
his
own
bloud
when
he
did
pour
out
his
own
soul
to
death
,
as
a
Mediatorial
sacrifice
of
Atonement
for
the
procuring
of
his
Fathers
Atonement
for
our
full
Redemption
,
Iustification
and
Adoption
,
and
in
this
sense
only
the
bloud
of
Christ
doth
purge
us
,
and
cleanse
us
and
wash
us
from
our
sins
,
i.
e.
i.
e.
Before
I
can
speak
any
thing
touching
Christs
obedience
to
the
Morall
Law
,
it
must
be
understood
what
you
mean
by
this
term
morall
Law
:
By
the
term
morall
Law
you
mean
the
Decalogue
or
ten
Commandments
,
and
call
it
the
morall
Law
,
because
every
one
of
these
ten
Commandments
were
engraven
in
our
nature
in
the
time
of
innocency
:
but
in
my
apprehension
in
this
sense
the
term
moral
Law
is
very
ill
applied
,
because
it
makes
most
men
look
at
no
further
matter
in
the
ten
Commandments
but
at
morall
duties
only
:
or
it
makes
them
look
no
further
but
at
sanctified
walking
in
relation
to
moral
duties
.
But
the
truth
is
,
they
are
greatly
deceived
,
for
the
ten
Commandments
do
require
faith
in
Christ
as
well
as
morall
duties
:
but
faith
in
Christ
was
not
engraven
in
Adams
nature
in
the
time
of
his
innocency
,
he
knew
nothing
concerning
faith
in
Christ
,
till
after
his
fall
;
therefore
the
ten
Commandments
in
the
full
latitude
of
them
were
not
given
to
Adam
in
his
innocency
:
they
were
not
given
till
after
Christ
was
published
to
be
the
seed
of
the
woman
,
to
break
the
devils
head-plot
,
therefore
the
ten
Commandments
do
require
faith
in
Christ
as
well
as
morall
duties
.
If
the
whole
Law
and
the
Prophets
do
hang
upon
the
ten
Commandments
as
the
generall
heads
of
all
that
is
contained
within
the
Law
and
the
Prophets
,
then
the
ten
Commandments
must
needs
contain
in
them
rules
of
faith
in
Christ
as
well
as
morall
duties
.
And
this
is
further
evident
by
the
Preface
of
the
ten
Commandments
,
which
runs
thus
,
Christ
was
that
Jehovah
which
brought
them
out
of
the
Land
of
Egypt
:
So
it
was
Christ
that
gave
the
first
Commandment
,
that
is
to
say
,
Thou
shalt
have
no
other
Gods
but
the
Trinity
,
and
no
other
mediatour
but
me
alone
to
be
thy
Redeemer
and
Saviour
.
In
like
sort
Christ
in
the
second
Commandment
doth
require
obedience
to
all
his
outward
worship
,
and
in
speciall
to
all
his
Leviticall
worship
,
and
the
observation
of
that
worship
is
especially
called
the
Law
of
works
,
though
the
ten
Commandments
also
must
be
included
.
But
the
right
application
of
the
typicall
signification
of
the
Leviticall
worship
to
the
soul
,
is
called
the
Law
of
faith
;
the
third
Commandment
doth
teach
holy
reverence
to
the
person
of
the
Mediator
:
Faith
in
Christ
is
also
typically
comprehended
under
the
fourth
Commandment
.
Mount
Sinai
Egypt
,
Exod.
i.
e.
I
Cannot
see
how
the
common
doctrine
of
Imputation
can
stand
with
Gods
justice
;
God
cannot
in
justice
impute
our
Saviours
Legall
obedience
to
us
for
our
just
righteousnesse
or
justification
,
because
it
is
point
blank
against
the
condition
of
the
Legall
Covenant
so
to
do
:
for
the
Legall
promise
of
eternall
life
is
not
made
over
to
us
upon
condition
of
Christs
personal
performance
,
but
upon
condition
of
our
personal
performance
.
It
's
evident
that
God
never
propounded
the
Law
of
works
to
the
fallen
sons
of
with
any
intent
at
all
that
ever
any
of
the
fallen
sons
of
should
seek
for
justification
and
atonement
in
Gods
sight
by
Legall
obedience
,
but
his
intent
was
directly
contrary
,
for
when
he
propounded
the
Legal
promise
of
life
eternal
to
the
fallen
sons
of
he
did
propound
it
upon
condition
of
their
own
personal
obedience
,
to
allure
them
thereby
to
search
into
their
own
natural
unrighteousnesse
,
by
this
perfect
rule
of
Legal
righteousnesse
,
so
by
this
Law
of
life
God
intended
chiefly
to
make
the
soul
of
the
fallen
sons
of
to
be
sensible
of
their
own
spiritual
death
in
corruption
and
sin
,
thereby
to
provoke
our
souls
to
seek
for
life
some
other
way
,
by
the
mediation
of
the
Mediator
promised
;
So
it
follows
by
good
consequence
that
God
did
never
intend
to
iustifie
any
corrupt
son
of
by
Legal
obedience
done
by
his
own
person
,
nor
yet
by
our
Saviours
obedience
imputed
as
the
formall
cause
of
a
sinners
iustification
or
righteousnesse
.
the
Law
was
added
for
transgressors
till
the
seed
should
come
,
God
cannot
in
iustice
iustifie
sinners
by
our
Saviours
Legal
obedience
imputed
:
because
Legal
obedience
is
altogether
insufficient
to
iustifie
a
corrupt
son
of
from
his
original
sin
;
for
our
corrupt
and
sinful
nature
did
not
fall
upon
us
for
the
breach
of
any
of
his
Laws
,
but
for
the
breach
of
another
Law
of
works
,
which
God
gave
to
in
his
innocency
by
way
of
prohibition
,
so
God
cannot
in
iustice
impute
our
Saviours
Legal
obedience
to
any
corrupt
son
of
for
his
full
and
perfect
righteousnesse
,
because
it
is
altogether
insufficient
to
make
a
sinner
righteous
from
his
original
sin
.
in
holiness
and
righteousnes
i.
e.
Adams
If
Christs
Legal
obedience
imputed
were
sufficient
to
iustifie
a
sinner
from
all
kinde
of
sinne
both
originall
and
actuall
,
then
Christ
made
his
oblation
in
vain
,
for
it
had
been
altogether
needlesse
for
him
to
give
his
soul
as
a
Mediatorial
sacrifice
of
atenement
for
the
procuring
of
our
iustice
in
Gods
sight
,
if
his
Legal
righteousnesse
performed
by
his
life
had
been
sufficient
to
iustifie
us
from
all
sin
in
Gods
sight
;
for
if
righteousnesse
could
have
come
to
sinners
by
the
Law
,
then
Christ
died
in
vain
,
[
by
]
Gal.
Christs
Legal
obedience
was
but
the
work
of
his
flesh
or
of
his
humane
nature
;
therefore
it
could
not
be
the
procuring
cause
of
Gods
atonement
for
iustification
;
for
no
obedience
is
meritorious
but
that
obedience
which
is
mediatorial
.
I
never
heard
that
the
Father
required
the
Mediator
to
perform
Legal
obedience
at
a
proper
condition
of
his
Mediators
office
,
nay
,
our
Saviour
himself
doth
testifie
,
that
his
flesh
(
alone
considered
)
doth
not
profit
us
to
life
and
salvation
,
therefore
not
his
Legal
obedience
:
for
that
was
but
the
work
of
his
flesh
or
humane
nature
.
In
the
Volume
of
thy
Book
it
is
written
of
me
,
that
I
should
do
thy
will
,
Lo
I
come
to
redeem
such
as
be
under
the
Law
I
came
to
fulfil
it
&c.
Isa.
There
is
great
iarring
among
Divines
about
the
right
stating
of
the
doctrine
of
imputation
.
Some
affirm
,
that
God
the
Father
doth
impute
Christs
Legal
obedience
to
sinners
as
their
obedience
for
their
full
and
perfect
iustification
.
Others
do
affirm
that
Christs
Legal
obedience
imputed
is
not
sufficient
to
make
sinners
righteous
,
and
so
they
do
affirm
that
God
doth
impute
another
kinde
of
Christs
righteousnesse
to
sinners
for
their
full
iustification
,
the
purity
of
his
nature
to
iustifie
us
from
original
sin
.
Others
go
further
in
the
point
of
imputation
,
for
they
affirm
that
God
imputes
another
kinde
of
righteousnesse
to
sinners
for
their
full
justification
,
the
passive
obedience
:
and
so
by
necessary
consequence
they
do
make
sinners
to
be
their
own
Mediators
,
because
they
do
make
Christs
Mediatorial
obedience
to
be
a
sinners
obedience
by
Gods
imputation
.
The
actions
of
Christs
obedience
neither
active
nor
passive
can
be
made
ours
by
Gods
imputation
,
no
more
then
our
sinful
actions
can
be
made
his
by
Gods
imputation
;
but
our
sinful
actions
cannot
be
made
his
by
Gods
imputation
;
as
I
have
at
large
expressed
in
the
opening
If
God
do
make
sinners
righteous
by
the
active
obedience
of
Christ
imputed
,
then
Christ
must
perform
all
manner
of
obedience
for
us
that
God
doth
require
of
us
,
or
else
God
cannot
in
iustice
make
us
perfectly
righteous
by
the
active
obedience
of
Christ
imputed
;
but
Christ
did
not
perform
all
manner
of
acts
of
obedience
for
us
that
God
requireth
of
us
,
because
he
was
never
married
,
and
yet
we
have
as
much
need
to
be
made
righteous
in
such
like
actions
as
in
any
,
therefore
God
cannot
in
iustice
make
us
perfectly
righteous
by
the
actions
of
Christs
active
obedience
imputed
.
IT
is
a
necessary
thing
to
observe
a
right
difference
between
Christs
Legal
and
Mediatorial
obedience
,
which
we
have
in
part
distinguished
already
,
but
for
your
further
satisfaction
I
will
again
distinguish
between
them
.
I
grant
that
God
required
the
Mediator
to
fulfil
all
righteousnesse
,
but
yet
his
obedience
to
the
Law
of
works
,
and
his
obedience
to
the
Law
of
Mediatorship
must
be
considered
as
done
for
severall
ends
and
uses
.
Sacrifice
and
offering
thou
didst
not
desire
,
Mine
ears
hast
thou
opened
,
a
body
hast
thou
prepared
,
Lo
I
come
,
In
the
Volume
of
thy
Book
it
is
written
of
me
,
to
do
thy
will
O
my
God
,
i
e.
But
when
the
fulnes
of
time
was
come
,
God
sent
forth
his
Son
made
of
a
woman
,
made
under
the
Law
,
to
redeem
them
that
were
under
the
Law
,
that
they
might
receive
the
Adoption
of
Sons
,
i.
e
27.
Trelcat
4.
Ame.
18.
Wolleb
14.
Park
52
,
53.
Rivet
Psa.
40.
First
,
God
appointed
the
Mediatour
to
fulfill
the
Law
of
works
,
I
mean
,
so
much
of
it
as
fell
within
the
compasse
of
his
humane
course
of
life
,
not
as
a
proper
condition
belonging
to
the
Law
of
Mediatorship
:
[
as
Mediator
]
but
as
true
man
only
,
for
he
was
bound
to
observe
the
Law
of
works
as
he
was
true
man
,
as
much
as
any
other
Jew
,
by
a
native
right
,
Secondly
,
Though
I
make
this
Legall
obedience
to
be
no
more
but
humane
obedience
,
yet
I
grant
that
he
was
thereby
qualified
,
and
fitted
to
make
his
soul
a
Mediatorly
sacrifice
,
for
he
could
not
have
been
the
Lamb
of
God
without
spot
,
if
he
had
not
been
exact
in
the
performance
of
so
much
Legal
obedience
as
fell
within
the
compasse
of
his
humane
course
of
life
,
i.
e.
Thirdly
,
The
rewards
which
his
father
did
promise
him
for
his
Mediatorly
obedience
,
do
far
exceed
the
rewards
which
he
doth
promise
to
Legall
obedience
;
for
I
cannot
finde
that
ever
the
Father
did
promise
to
reward
any
mans
Legall
obedience
with
such
speciall
rewards
as
he
doth
promise
unto
Christs
Mediatoriall
Obedience
.
Fourthly
,
Christ
was
not
bound
to
fulfil
personal
obedience
to
every
branch
of
the
Law
of
works
(
for
he
had
not
wife
and
children
to
instruct
,
but
he
was
bound
to
fullfill
every
branch
and
circumstance
of
the
Law
of
Mediatorship
,
he
must
not
be
wanting
in
the
least
circumstance
thereof
,
if
he
had
been
wanting
in
the
least
circumstance
he
had
been
wanting
in
all
.
Psal.
40.8
If
it
be
enquired
what
obedience
Christ
performed
unto
God
;
we
must
answer
,
both
the
universal
obedience
of
the
whole
Law
given
to
man
,
and
the
special
obedience
imposed
upon
the
Mediator
alone
:
Christ
faileth
not
of
fulfilling
the
least
iota
unto
either
.
By
the
Law
Rivet
)
he
understands
as
well
all
the
Commandments
of
God
common
to
all
men
,
as
the
singular
command
of
laying
down
his
life
.
observeth
rightly
,
that
some
of
the
actions
of
Christ
were
proper
to
his
God-head
only
;
and
some
of
his
actions
were
proper
to
his
humane
nature
only
;
and
some
of
his
actions
were
common
to
both
his
natures
,
and
this
observation
Calvin
)
shall
do
no
small
service
to
assoyl
many
doubts
,
if
the
Reader
can
but
fitly
apply
it
.
viz.
For
it
is
marvellous
how
much
the
unskilful
,
yea
,
not
utterly
unlearned
are
cumbred
with
such
forms
of
speech
which
they
see
spoken
by
Christ
which
do
rather
well
agree
with
his
Godhead
then
with
his
Manhood
;
because
they
consider
not
that
they
agree
with
his
person
wherein
he
is
shewed
both
God
and
man
,
and
with
the
office
of
a
Mediator
,
It
is
absurd
to
affirm
that
all
the
acts
of
Christs
obedience
were
Mediatory
,
because
his
person
consisted
of
both
natures
;
for
then
his
natural
Actions
should
be
Mediatorial
as
well
as
any
other
;
You
may
as
well
say
,
that
all
actions
of
the
Son
,
and
of
the
holy
Ghost
are
the
actions
of
the
Father
,
because
they
are
united
into
one
Godhead
,
as
say
that
the
acts
of
Christs
Legal
obedience
were
Mediatorial
,
because
his
person
consisted
of
two
Natures
.
As
for
example
all
the
Actions
of
Christ
from
his
birth
until
he
began
to
be
thirty
years
of
age
,
must
be
considered
as
natural
actions
,
or
as
Legal
acts
of
obedience
:
for
till
he
began
te
be
thirty
of
years
of
age
,
he
led
a
private
life
with
his
parents
.
Secondly
,
When
he
began
to
be
thirty
years
of
age
he
did
then
begin
to
declare
himself
to
be
the
Mediaatour
,
for
when
he
was
baptized
of
the
holy
Ghost
lighted
upon
him
in
visible
manner
before
all
Auditory
,
and
the
Father
by
his
voice
from
Heaven
declared
that
he
was
the
Mediator
.
Thirdly
,
In
the
upshot
of
his
life
,
as
soon
as
he
had
fullfilled
all
things
that
were
written
of
him
he
sanctified
himself
,
and
sacrificed
his
oblation
by
the
joint
concurrence
of
both
natures
;
and
this
was
the
masterpiece
of
his
Mediatorial
obedience
.
Having
thus
distinguished
the
actions
of
the
Mediatour
,
we
may
and
must
rank
his
acts
of
obedience
accordingly
;
his
obedience
to
the
Law
of
works
must
be
ranked
among
the
actions
of
his
humane
nature
,
and
his
obedience
to
the
Law
of
Mediatorship
must
be
ranked
among
his
Mediatorial
actions
,
which
he
performed
by
the
personal
union
of
both
his
natures
.
It
may
be
you
think
(
as
many
others
do
)
that
Christ
began
to
pay
the
price
of
our
redemption
from
the
very
first
beginning
of
his
incarnation
,
for
many
affirm
that
he
was
conceived
by
the
holy
Ghost
without
any
original
sin
,
that
so
he
might
thereby
justifie
us
from
our
original
sin
,
which
opinion
I
have
confuted
:
but
the
open
History
of
the
Evangelists
do
speak
nothing
at
all
of
his
Mediatoriall
actions
,
till
he
was
publikely
installed
into
the
office
of
the
Mediator
by
Wherefore
when
he
cometh
into
the
world
he
saith
,
Sacrifice
and
offering
thou
wouldest
not
,
but
a
body
hast
thou
prepared
me
:
In
burnt
offering
and
sacrifice
for
sin
thou
hast
had
no
pleasure
;
then
said
I
,
Lo
I
come
(
in
the
Volume
of
thy
Book
it
is
written
of
me
)
to
do
thy
will
O
God
:
Yea
,
when
Christ
began
to
be
thirty
years
of
age
,
he
was
publikely
installed
into
the
Mediators
office
,
by
the
joint
consent
of
all
the
Trinity
;
and
so
our
Saviour
doth
explain
the
matter
unto
saying
,
Thus
our
Desire
is
(
or
thus
it
becometh
us
)
to
fullfill
all
Righteousnesse
,
These
two
terms
our
desire
our
fulfilling
all
righteousnesse
had
need
to
be
explainad
:
the
term
us
or
our
desire
must
have
relation
to
some
other
,
namely
,
to
the
joint
desire
of
the
Trinity
:
all
the
Trinity
desired
to
fullfil
all
that
righteousnesse
which
appertained
to
the
Mediators
Person
and
Office
:
at
this
time
they
desired
to
fulfil
that
part
of
righteousnesse
which
appertained
to
his
publike
Installment
.
Thus
it
Becometh
Vs
THe
Apostle
in
that
Text
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
us
,
doth
not
speak
of
that
part
of
Legal
obedience
which
God
requires
of
every
man
that
looks
to
be
saved
thereby
:
but
in
this
place
he
speaks
only
of
that
part
of
righteousnesse
which
the
Gospel-part
of
the
Law
taught
and
typified
by
their
sacrifices
of
Atonement
,
which
sacrifices
are
called
sacrifices
of
Righteousnesse
,
because
they
taught
sinners
how
they
might
obatin
the
Fathers
Atonement
by
the
Mediators
sacrifice
of
Atonement
for
their
full
and
perfect
Righteousnesse
.
SACRIFICES
of
RIGHTEOVSNESSE
Did
Christ
condemn
sinne
in
the
flesh
by
his
Legall
Obedience
?
no
;
but
by
his
Mediatorial
Obedience
only
,
God
sent
his
Son
for
sinne
,
when
he
sent
him
to
make
his
soul
a
sacrifice
of
Atonement
for
sin
,
as
I
have
opened
the
phrase
at
large
in
In
brief
the
meaning
of
the
Apostle
lies
thus
,
when
God
sent
his
Son
to
die
as
a
Malefactor
in
the
similitude
of
sinful
flesh
,
Christ
did
at
the
same
time
condem●
But
this
distinction
of
the
double
death
of
Christ
I
have
opened
more
at
large
in
and
in
i.
e.
Polan
.
syntag
doth
do
what
the
Law
forbiddeth
shall
die
,
he
that
continueth
not
in
the
things
that
are
written
in
the
Book
of
the
Law
to
do
them
,
Who
can
lay
any
thing
to
the
charge
of
them
that
God
justifieth
?
And
in
this
very
sense
all
sacrifices
of
Atonement
are
called
sacrifices
of
Righteousnesse
,
And
in
this
sense
Christ
is
the
end
of
the
Law
for
Righteousnesse
to
every
one
that
beleeveth
,
And
thus
I
think
I
have
explained
the
true
nature
of
a
sinners
righteousnesse
,
justice
,
or
justification
,
which
I
have
described
to
be
nothing
else
,
but
the
Fathers
mercifull
atonement
,
pardon
,
and
forgivenesse
,
so
that
I
may
more
fitly
call
a
sinners
righteousnesse
a
mercifull
justice
put
upon
poor
beleeving
sinners
,
by
Gods
fatherly
pardon
and
forgivenesse
,
then
a
strict
Legall
righteousnesse
imputed
to
us
from
Christs
obedience
,
as
our
actuall
righteousnesse
,
as
the
common
doctrine
of
imputation
doth
teach
.
God
is
just
,
and
the
justifier
of
him
that
beleeveth
?
Willet
med
Rhet.
ex.
Twiss
.
de
praed
And
indeed
the
righteousnesse
which
God
the
Father
bestowed
upon
poor
beleeving
sinners
in
making
them
sinlesse
by
this
Atonement
,
is
an
example
of
the
highest
degree
of
mercy
.
The
Geneva
note
on
is
excellent
speaketh
thus
,
he
declareth
that
we
cannot
be
just
before
God
,
but
by
forgivenesse
of
sins
,
for
Gods
forgivenesse
is
a
part
of
his
merciful
Atonement
.
Hence
it
is
evident
that
Gods
Atonement
,
pardon
,
and
forgivenesse
communicated
to
poor
beleeving
sinners
must
needs
be
the
formal
cause
of
a
sinners
righteousnesse
.
THe
justice
and
righteousnesse
of
a
sinner
doth
not
lie
in
his
own
righteous
nature
,
nor
in
his
own
iust
actions
,
nor
yet
in
the
righteousnesse
of
Christ
imputed
,
but
it
doth
lie
only
in
the
Fathers
righteous
atonement
,
pardon
and
forgivenesse
,
procured
by
the
meritorious
Sacrifice
of
atonement
,
and
conveyed
by
the
Father
through
the
Mediatour
to
every
beleeving
sinner
,
as
soon
as
they
are
in
the
Mediator
by
faith
.
This
doctrine
of
a
sinners
righteousnesse
hath
ever
been
well
known
,
and
witnessed
among
the
godly
in
all
ages
from
the
beginning
of
the
world
.
It
is
witnessed
by
the
practices
of
all
sacrifices
of
Atonement
before
the
Law
.
It
is
witnessed
by
the
practices
of
all
sacrifices
under
the
Law
.
It
is
witnessed
by
the
doctrine
of
the
Prophets
.
It
is
witnessed
by
the
doctrine
of
the
New
Testament
,
and
it
was
never
so
much
obscured
,
as
it
hath
been
of
late
daies
by
the
doctrine
of
imputation
.
It
is
evident
that
our
first
Parents
were
well
acquainted
with
the
doctrine
of
a
sinners
iustification
by
Gods
Atonement
:
for
as
soon
as
ever
God
had
told
them
,
that
the
seed
of
the
woman
should
break
the
devils
head-plot
,
he
explained
unto
them
the
manner
how
the
seed
of
the
woman
should
do
it
,
namely
,
by
his
Mediatoriall
sacrifice
of
Atonement
.
After
the
floud
when
offered
a
sacrifice
of
Atonement
smelled
a
smell
of
Rest
and
to
that
resting
of
God
in
the
promise
,
the
sweet
smell
of
rest
,
which
God
smelt
in
sacrifice
did
look
.
The
word
Rest
implieth
that
now
Gods
Spirit
was
quieted
,
and
that
he
did
rest
satisfied
and
well
pleased
in
the
sacrifice
of
Christ
,
which
was
thereby
typified
:
confer
to
this
the
fathers
by
faith
saw
Christs
sacrifice
.
By
this
means
knew
and
beleeved
that
he
was
made
righteous
or
sinlesse
by
Gods
mercifull
Atonement
procured
by
Christs
Mediatorial
sacrifice
of
Atonement
.
For
the
God
of
glory
Iesus
Christ
appeared
to
him
(
that
is
,
to
Abraham
)
whilest
he
dwelt
at
of
the
Caldees
no
doubt
but
Iesus
Christ
did
then
tell
him
in
what
a
miserable
lost
condition
he
was
,
and
how
he
should
be
that
seed
of
the
woman
that
should
break
tht
devils
head-plot
by
his
sacrifice
of
Atonement
,
and
how
he
should
thereby
procure
his
Fathers
Atonement
to
all
poor
broken-hearted
sinners
.
All
which
beleeved
,
and
so
his
sinnes
were
done
away
by
Gods
Atonement
,
which
he
received
by
his
faith
,
and
so
he
was
made
perfectly
iust
and
righteous
in
Gods
sight
.
The
doctrine
of
a
sinners
iustification
or
righteousnesse
was
abundantly
taught
under
the
Law
by
their
sacrifices
of
atonement
,
namely
,
by
their
burnt-offerings
,
sin-offerings
,
and
trespasse-offerings
,
in
&c.
as
I
have
explained
their
use
above
.
The
doctrine
of
a
sinners
justification
or
righteousnesse
by
the
Fathers
Atonement
was
taught
,
and
explained
by
the
Prophets
.
The
Prophet
saith
in
the
Person
of
Christ
,
what
righteousnesse
was
it
that
he
by
himself
and
by
his
Officers
preached
to
the
Church
of
the
first
born
?
Was
it
his
Legal
Righteousnesse
made
theirs
by
his
Fathers
Imputation
?
no
,
the
Text
denieth
that
,
and
saith
,
that
it
was
such
a
righteousnesse
,
as
he
obtaineth
by
his
sacrifice
of
Atonement
,
saying
,
By
the
doing
of
which
will
,
we
are
sanctified
from
sin
,
or
made
perfectly
righteous
.
[
by
which
will
[
we
are
sanctified
Or
thus
,
Christ
purchased
or
procured
such
a
righteousnesse
of
his
Father
for
sinners
,
as
shall
last
to
all
Eternity
by
the
same
way
and
means
by
which
he
purchased
their
eternal
redemption
,
but
he
did
not
purchase
their
redemption
and
freedom
from
sin
by
his
active
Legall
Obedience
,
but
by
his
active
Meditoriall
Obedience
,
when
he
made
his
soul
a
Mediatoriall
Sacrifice
of
Atonement
for
poor
sinners
.
Compare
therefore
Christ
purchased
and
procured
such
a
righteousnesse
for
sinners
as
shall
last
to
all
Eternity
by
no
other
way
or
means
,
but
by
his
Mediatoriall
Sacrifice
of
Atonement
,
therefore
his
Fathers
Atonement
is
a
sinners
Righteousnesse
.
The
New
Testament
doth
also
bear
witnesse
to
this
doctrine
.
S.
the
Apostle
doth
tell
us
that
the
Righteousnesse
of
the
Law
(
namely
,
the
righteousnesse
which
was
taught
and
typified
by
the
sacrifices
of
the
Law
)
might
be
fullfilled
in
us
,
that
walk
not
after
the
flesh
but
after
the
Spirit
;
as
I
have
explained
this
Text
a
little
before
.
Secondly
,
The
Apostle
doth
in
another
place
confirm
this
doctrine
,
saying
,
God
made
him
to
be
sin
for
us
(
that
is
to
say
,
God
ordained
him
to
be
a
Sacrifice
of
Atonement
for
our
sins
,
)
that
we
might
be
made
the
Righteousnesse
of
God
in
him
;
that
is
to
say
,
that
we
might
be
made
righteous
or
sinlesse
by
Gods
Atonement
.
Faith
was
imputed
to
him
for
Righteousnesse
,
because
by
it
he
did
receive
the
Fathers
Atonement
for
his
full
and
perfect
Righteousnesse
,
because
he
beleeved
all
this
both
in
and
again
therefore
God
imputed
that
faith
to
him
for
righteousnesse
,
for
by
that
faith
he
apprehended
and
received
the
Fathers
Atonement
,
and
applied
it
to
his
own
soul
,
as
an
effectual
remedy
to
acquit
him
from
the
guilt
of
all
his
sins
,
and
so
by
that
means
he
became
sinlesse
,
that
is
to
say
,
iustified
and
righteous
in
Gods
sight
.
[
Righteousnesse
of
the
Law
in
Gal.
With
the
heart
man
beleeveth
unto
righteousnesse
,
And
in
this
sense
the
Apostle
doth
prove
that
faith
was
accounted
to
him
for
righteousnesse
,
by
a
Testimony
taken
from
saying
,
even
as
also
describeth
the
blessednesse
of
that
man
unto
whom
God
imputeth
righteousnesse
without
works
;
saying
,
What
other
reason
can
any
man
else
render
,
why
the
Apostle
should
enterlace
this
testimony
in
this
place
,
but
to
describe
unto
us
the
true
manner
how
faith
did
make
him
righteous
,
namely
,
because
by
his
faith
he
did
apprehend
and
receive
the
fathers
atonement
,
by
which
his
sins
were
forgiven
,
covered
,
and
not
imputed
.
David
,
And
thus
after
this
sort
the
Apostle
doth
bring
in
forgivenesse
of
sin
as
an
effect
of
justifying
faith
:
for
faith
is
the
only
instrument
of
the
Spirit
,
by
which
sinners
come
to
be
united
to
the
Mediator
in
and
through
whose
Mediation
they
apprehend
,
and
receive
the
Fathers
Atonement
,
pardon
,
and
forgivenesse
,
for
their
full
and
perfect
justification
.
This
was
the
only
true
reason
why
God
imputed
faith
to
him
for
righteousnesse
,
namely
,
because
he
beleeved
in
Gods
atonement
,
through
the
mediation
of
the
seed
promised
.
And
it
is
further
evident
that
this
doctrine
of
a
sinners
righteousnesse
by
faith
was
taught
and
preached
by
all
the
Prophets
,
as
affirmeth
,
for
all
the
Prophets
do
witnesse
that
through
the
Name
of
Christ
,
whosoever
beleeveth
in
him
shall
receive
remission
of
sins
,
that
is
to
say
,
they
shall
receive
remission
of
their
sins
for
their
justification
by
the
Fathers
atonement
,
procured
by
Christs
sacrifice
of
atonement
.
And
to
this
tenour
the
Apostle
doth
explain
the
use
of
faith
in
the
point
of
a
sinners
justification
,
and
in
With
the
heart
saith
he
man
beleeveth
unto
righteousnesse
.
He
doth
not
say
faith
is
a
sinners
righteousnesse
,
but
that
by
it
a
sinner
beleeveth
unto
righteousnesse
.
with
the
heart
man
beleeveth
unto
righteousnesse
,
and
with
the
mouth
confession
is
made
unto
salvation
.
And
in
this
sense
all
Sacrifices
of
Atonement
are
called
Sacrifices
of
Righteousnesse
,
not
only
as
they
are
the
procuring
cause
of
the
Fathers
Atonement
for
a
sinners
righteousnesse
,
but
also
because
they
must
be
offered
in
righteousnesse
,
in
faith
,
because
poor
beleeving
sinners
do
by
faith
receive
the
Fathers
atonement
for
their
full
and
perfect
righteousnesse
.
And
it
is
further
evident
that
faith
doth
no
otherwise
justifie
a
sinner
but
as
it
is
that
grace
or
instrument
of
the
Spirit
,
whereby
a
sinner
is
enabled
to
apprehend
and
receive
the
Fathers
atonement
,
by
the
Apostles
discourse
in
all
which
Verses
I
will
briefly
expound
unto
you
:
First
,
The
Apostle
in
these
words
doth
teach
us
the
true
nature
of
a
sinners
justification
,
he
cals
it
the
righteousnesse
of
God
;
He
doth
not
call
it
the
righteousnesse
of
Christ
but
the
righteousnesse
of
God
the
Father
,
because
the
formall
cause
and
finishing
act
of
a
sinners
righteousnesse
or
justification
doth
come
down
from
God
the
Father
upon
all
beleeving
sinners
.
A
sinner
cannot
be
made
righteous
by
the
works
of
the
Law
,
as
the
former
verse
doth
conclude
:
For
by
the
Law
men
come
to
know
themselves
to
be
sinners
,
and
they
that
are
sinners
are
ever
sinners
in
themselves
,
therefore
if
ever
sinners
can
be
made
righteous
they
must
be
made
righteous
by
such
a
kinde
of
righteousnesse
as
it
pleaseth
God
the
Father
to
bestow
upon
them
,
and
that
can
be
no
other
righteousnesse
then
a
passive
righteousnesse
proceeding
from
Gods
mercifull
atonement
,
pardon
and
forgivenesse
.
But
yet
the
Apostle
doth
further
describe
this
righteousnesse
of
God
,
by
two
other
circumstances
Negatively
he
saith
,
that
this
righteousnesse
is
without
the
works
of
the
Law
.
He
doth
plainly
affirm
that
the
works
of
the
Law
have
no
influence
at
all
in
the
point
of
a
sinners
justice
or
justification
.
He
doth
affirm
that
this
righteousnesse
of
God
whereby
sinners
are
made
righteous
,
is
such
a
reghteousnesse
as
is
witnessed
by
the
Law
and
by
the
Prophett
.
It
is
witnessed
by
the
Law
,
namely
,
by
that
part
of
the
Law
which
did
teach
and
typifie
unto
sinners
how
they
might
be
sinlesse
by
Gods
atonement
through
their
sacrifice
of
atonement
,
as
the
procuring
cause
thereof
,
as
I
have
opened
the
matter
more
at
large
already
.
Moses
.
Moses
Faith
it self
is
not
a
sinners
righteousnesse
,
and
therefore
it
cannot
be
accounted
as
a
sinners
righteousnesse
,
in
stead
of
the
righteousnesse
of
the
Law
,
as
some
would
have
it
.
For
if
faith
were
a
sinners
righteousnesse
no
otherwise
but
in
the
place
or
stead
of
the
righteousnesse
of
the
Law
,
then
faith
could
not
justifie
a
sinner
any
further
then
the
Law
would
do
,
if
it
could
be
supposed
that
a
sinner
could
by
any
means
attain
to
the
righteousnesse
of
the
Law
,
and
then
truly
faith
would
be
but
a
poor
righteousnesse
to
cover
a
sinners
nakednesse
.
For
if
a
sinner
could
keep
the
whole
Law
in
every
circumstance
of
it
,
from
his
birth
unto
his
death
,
yet
it
would
not
be
sufficient
to
justifie
him
from
his
originall
sin
.
We
are
justified
by
faith
The
true
manner
how
the
Law
taught
sinners
to
get
righteousnesse
by
faith
:
When
a
poor
humbled
sinner
brought
his
sacrifice
of
atonement
to
the
Priest
to
be
offered
for
him
upon
the
Altar
,
he
must
lay
both
his
hands
with
all
his
might
upon
the
head
of
the
sacrifice
of
atonement
;
This
kinde
of
imposition
was
ordained
by
God
to
teach
and
typifie
unto
sinners
how
they
must
by
faith
rest
and
depend
upon
the
sacrifice
of
Christ
as
the
onely
meritorious
procuring
cause
of
the
Fathers
atonement
for
their
full
and
perfect
righteousnesse
.
Whom
God
hath
fore-ordained
to
be
a
propitiation
(
or
a
sacrifice
of
atonement
)
through
faith
in
his
bloud
;
The
Apostle
explains
the
matter
by
another
sentence
,
by
whom
we
have
received
the
atonement
.
The
Apostle
doth
imply
three
things
in
this
sentence
.
That
Christ
is
the
Mediatour
by
whom
sinners
do
receive
.
The
main
thing
which
they
do
receive
by
him
is
the
Fathers
atonement
.
That
the
means
or
manner
by
which
they
receive
the
Fathers
atonement
,
is
the
grace
of
faith
.
To
declare
his
righteousnesse
by
the
passing
over
sins
that
are
past
,
through
the
forbearance
of
God
.
God
declares
his
righteousnesse
toward
sinners
by
ordaining
Jesus
Christ
to
be
a
propitiation
.
By
ordaining
the
grace
of
faith
as
the
instrument
of
the
spirit
,
whereby
poor
sinners
might
be
enabled
to
beleeve
in
the
Mediators
propitiatory
sacrifice
,
and
receive
through
him
the
Fathers
atonement
for
their
righteousnesse
.
And
therefore
justified
persons
have
need
of
new
justice
to
their
consciences
every
day
.
ANd
now
for
a
conclusion
I
will
summe
up
the
Doctrine
of
Justification
into
six
heads
.
i.
e.
i.
e.
Cha.
part.
I
come
to
do
thy
will
O
God
,
Christ
fulfilled
the
Law
23
,
24.
Wolleb
i.
e.
32.
Twist
I
Pray
you
produce
some
of
his
Arguments
that
they
may
be
tried
and
examined
whether
there
be
any
weight
of
truth
in
them
or
no.
Nothing
(
saith
M.
is
made
of
God
to
be
a
sinners
righteousnesse
but
Jesus
Christ
alone
and
his
righteousnesse
,
and
this
he
proves
by
with
other
places
.
The
Apostle
saith
that
Christ
was
made
of
God
unto
us
righteousnesse
,
but
how
?
not
as
the
doctrine
of
imputation
speaketh
,
but
thus
,
God
made
him
to
be
our
righteousnesse
in
a
Mediatoriall
way
,
by
ordaining
him
to
be
the
only
meritorious
procuring
cause
of
his
atonement
,
which
is
a
sinners
onely
righteousnesse
.
Christ
is
not
a
sinners
righteousnesse
any
otherwise
but
in
a
Mediatoriall
way
only
,
as
I
have
oft
warned
.
Christ
is
called
but
still
it
must
be
understood
in
a
Mediatoriall
way
,
and
no
otherwise
.
And
thus
Christ
is
our
Righteousnesse
in
one
respect
,
the
Father
in
another
,
and
the
holy
Ghost
in
another
.
Each
person
is
a
sinners
righteousnesse
in
severall
respects
,
The
manner
how
Christ
should
justifie
the
many
was
by
bearing
their
iniquities
,
and
how
else
did
he
bear
their
iniquities
but
by
his
sacrifice
of
Atonement
?
and
in
this
sense
Christ
is
said
to
justifie
us
with
his
bloud
,
that
is
to
say
,
by
his
Sacrifice
of
Atonement
;
therefore
his
righteousnesse
cannot
be
the
formall
cause
of
a
sinners
righteousnesse
;
it
is
but
the
procuring
cause
of
the
Fathers
atonement
,
which
is
the
only
formall
cause
of
a
sinners
righteousnesse
.
i.
e.
i.
e.
i.
e.
i.
e.
i.
e.
The
Father
is
a
sinners
righteousnesse
,
Formally
;
His
Atonement
so
procured
must
needs
be
the
formall
cause
of
a
sinners
full
and
perfect
righteousnesse
.
The
holy
Ghost
also
doth
make
sinners
righteous
,
instrumentally
by
fitting
,
preparing
and
qualifying
sinners
for
the
Fathers
Atonement
,
by
quickening
their
souls
with
the
lively
grace
of
faith
,
by
which
grace
sinners
are
enabled
to
apprehend
and
receive
the
Fathers
Atonement
.
It
is
well
that
your
Authour
will
grant
remission
of
sins
to
be
righteousnesse
in
effect
:
if
remission
of
sins
be
a
sinners
righteousnesse
,
then
(
I
pray
)
consider
whose
act
it
is
to
forgive
sins
formally
.
I
have
already
proved
it
to
be
the
Fathers
act
to
forgive
sin
formally
,
and
not
Christs
;
he
doth
forgive
sin
no
otherwise
but
as
a
Mediatour
by
procuring
his
Fathers
pardon
and
forgivensse
.
is
put
to
his
shifts
to
declare
that
Christs
passive
Obedience
is
the
matter
of
a
sinners
righteousnesse
,
by
a
distinction
between
Christ
as
he
was
our
Lamb
for
Sacrifice
in
his
humane
nature
,
and
as
he
was
our
Priest
in
his
divine
nature
;
for
else
he
did
foresee
,
that
he
should
run
into
an
exceeding
grosse
absurdity
,
if
he
had
made
any
action
of
Christs
God-head
or
Priestly
nature
to
have
been
a
sinners
righteousnesse
by
imputation
:
Therefore
to
avoid
that
absurdity
he
doth
place
a
sinners
righteousnesse
in
his
passive
obedience
only
.
His
distinction
between
Christ
as
he
was
a
Lamb
for
sacrifice
in
his
humane
nature
,
and
as
he
is
our
Priest
in
his
Divine
nature
is
very
ill
applied
,
because
he
makes
Christs
passive
obedience
to
be
meritorious
and
satisfactory
,
excluding
him
as
he
is
our
Priest
.
i.
e.
From
all
the
premises
I
think
I
may
well
conclude
that
your
Authour
is
in
a
great
errour
,
to
ascribe
the
whole
matter
of
a
sinners
righteousnesse
to
Christs
bloudy
Sacrifice
only
:
Neither
was
his
bloudy
sacrifice
the
only
procuring
of
his
fathers
atonement
,
but
his
Priestly
nature
must
concur
thereunto
;
he
made
his
oblation
by
his
divine
nature
as
well
as
by
his
humane
nature
.
The
bloud
of
Jesus
Christ
doth
clense
us
from
all
sin
,
by
a
Synecdoche
;
for
the
Apostle
doth
not
say
that
his
bloud
alone
without
any
thing
doth
cleanse
us
from
all
sin
(
as
M.
would
have
him
speak
)
but
he
names
his
bloud
as
a
Synecdoche
of
his
death
or
as
a
Synechdoche
of
his
Mediatoriall
obedience
,
which
also
he
sealed
with
his
bloud
,
when
he
made
his
soul
a
Mediatoriall
Sacrifice
.
I
grant
that
all
mankinde
are
one
with
by
ae
naturall
union
,
as
proceeding
from
the
same
root
and
fountain
of
nature
;
but
I
fear
your
Authour
doth
stretch
out
naturall
union
with
unto
a
personall
union
(
I
mean
M.
doth
so
by
consequence
)
to
the
end
that
he
might
make
personall
action
to
be
ours
by
imputation
.
Adams
disobedience
had
this
effect
,
that
it
procured
a
corrupt
and
sinfull
nature
to
himself
,
and
to
all
his
posterity
,
which
otherwise
had
continued
righteous
and
sinlesse
.
In
like
sort
Christs
Mediatoriall
obedience
had
this
effect
,
that
it
procured
Gods
fatherly
atonement
and
acceptance
of
all
his
posterity
and
seed
that
should
be
born
of
the
same
promise
,
i.
e.
By
one
man
,
namely
sin
in
eating
the
forbidden
fruit
,
death
entred
into
the
world
,
and
death
by
sin
,
namely
,
spirituall
death
in
sin
fell
upon
and
his
posterity
for
his
sin
;
and
so
death
passed
upon
all
men
for
that
all
men
had
sinned
.
That
is
to
say
,
in
whose
loins
all
men
have
sinned
[
by
receiving
from
his
loins
his
corrupt
nature
which
is
sin
)
and
also
is
the
punishment
of
sinfull
eating
;
not
whose
act
of
disobedience
in
eating
the
forbidden
fruit
,
all
men
have
sinned
in
eating
the
forbidden
fruit
,
for
then
we
must
have
been
united
to
as
one
person
with
him
i.
e.
But
it
passeth
my
understanding
to
conceive
how
God
in
justice
can
impute
the
act
of
Christs
Mediatoriall
Sacrifice
of
Atonement
to
us
as
our
act
,
unlesse
he
do
first
make
us
one
with
Christ
in
the
personal
unity
of
both
natures
,
noither
can
I
see
how
any
of
the
actions
of
Christ
can
be
imputed
to
Beleevers
as
their
actions
.
In
like
sort
our
blessed
Mediatour
(
as
he
is
the
mysticall
head
of
all
beleevers
in
the
Covenant
of
grace
)
did
take
care
to
do
all
and
every
act
of
Mediatoriall
obedience
that
might
procure
his
Fathers
Atonement
for
the
good
and
benefit
of
every
member
of
his
mysticall
body
,
as
fully
and
effectually
as
if
every
member
could
have
performed
those
acts
of
Mediatoriall
obedience
themselves
.
And
in
this
sense
God
doth
imput●
the
efficacy
of
all
Christs
Mediatoriall
obedience
to
all
beleevers
as
the
only
meritorious
price
of
his
Fathers
atonement
for
them
.
Esau
;
i.
e.
Ebion
,
Photinus
,
Marcion
The
Father
is
greater
then
I
,
This
is
my
Body
For
that
all
have
sinned
,
In
whom
all
have
sinned
THe
Fathers
Atonement
comprehendeth
under
it
justification
and
adoption
.
These
two
parts
of
the
Fathers
atonement
or
reconciliation
are
evident
by
the
effects
,
which
all
the
Sacrifices
of
atonement
under
the
Law
did
procure
to
poor
beleeving
sinners
(
for
all
sacrifices
of
atonement
under
the
Law
did
typifie
Christs
Sacrifice
of
atonement
)
and
they
procured
the
Fathers
atonement
,
which
hath
a
threefold
effect
towards
poor
beleeving
sinners
.
All
Sacrifices
of
Atonement
in
generall
were
ordained
to
procure
a
savour
of
rest
unto
Jehovah
,
namely
to
procure
a
savour
of
rest
to
God
the
Father
.
The
sin-offerings
(
which
were
Sacrifices
of
atonement
)
were
ordained
by
God
to
procure
Gods
merciful
atonement
,
pardon
,
and
forgivenesse
to
poor
beleeving
sinners
,
by
which
means
only
sinners
are
made
sinlesse
,
that
is
to
say
,
just
and
righteous
in
Gods
sight
.
The
burnt-offerings
(
which
also
were
Sacrifices
of
Atonement
)
were
ordained
of
God
to
procure
his
favourable
acceptance
towards
poor
beleeving
sinners
,
by
receiving
them
into
speciall
favour
as
Adopted
sinners
.
Reconciliation
what
2
,
3
,
4.
Therefore
his
forgivenesse
of
sin
is
not
only
a
bare
acquittance
of
the
fault
,
but
it
doth
comprehend
under
it
his
receiving
of
sinners
into
favour
.
And
I
do
also
grant
that
his
receiving
of
sinners
into
favour
must
be
distinguished
as
another
part
of
Gods
Atonement
.
lin
▪
i.
e.
This
also
must
be
remembred
,
that
no
other
person
in
Trinity
doth
forgive
sins
formally
but
God
the
Father
only
he
of
his
free
grace
did
ordain
the
Mediatour
,
as
the
meritorious
procuring
cause
of
his
forgivenesse
,
and
therefore
it
is
said
that
he
doth
forgive
us
all
our
sins
for
Christs
sake
,
sometimes
Christ
is
said
to
forgive
sins
,
but
still
we
must
understand
his
forgivenesse
to
be
in
a
Mediatoriall
way
,
not
formally
.
And
whereas
I
have
oftentimes
in
this
Treatise
made
Gods
atonement
to
comprehend
under
it
our
Redemption
from
sin
,
as
well
as
our
justification
and
adoption
;
I
would
have
you
take
notice
that
I
do
not
mean
that
Gods
atonement
doth
contain
under
it
Redemption
as
another
distinct
point
differing
from
justification
;
but
I
make
our
redemption
and
freedom
from
sin
by
the
Fathers
atonement
,
to
be
all
one
with
our
justification
from
sinne
.
The
Fathers
Atonement
or
Reconciliation
is
the
top-mercy
of
all
mercies
that
makes
poor
sinners
happy
.
How
shall
he
not
with
him
also
freely
give
us
all
things
?
But
the
truth
is
,
a
sinners
Atonement
must
be
considered
as
it
is
the
work
of
all
the
Trinity
.
The
Father
must
be
considered
as
the
efficient
and
as
the
formal
cause
of
a
sinners
atonement
.
The
Mediatour
must
be
considered
as
the
only
meritorious
procuring
cause
of
the
Fathers
Atonement
.
The
holy
Ghost
must
be
considered
as
the
principal
instrumental
cause
of
the
Fathers
atonement
,
by
working
in
sinners
the
grace
of
faith
,
by
which
sinners
are
enabled
to
apprehend
and
receive
the
Fathers
atonement
:
The
Father
must
be
considered
as
the
efficient
cause
,
the
Son
as
the
Mediatoriall
procuring
cause
,
and
the
holy
Ghost
as
the
principall
instrumentall
cause
of
all
blessings
,
that
poor
believing
sinners
do
enjoy
,
i.
e.
i.
e.
i.
e.
i.
e.
To
conclude
,
If
thou
hast
gotten
any
spirituall
blessing
by
any
thing
that
I
have
said
in
this
Treatise
,
Let
God
have
all
the
glory
.
1.11
.
and
11.19
1
,
2
,
3.
Pontius
Pilate
To
this
end
was
I
born
,
and
for
this
cause
came
I
into
the
world
that
I
should
bear
witnesse
to
the
truth
.
Isa. 45.21 .
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
And there is none else beside me , a just God and a Saviour , there is none beside me ,
Rom. 3.26 .
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
To declare I say , at this time his righteousnesse , that he might be just and the justifier of him that beleeveth in Jesus .
Discant hi igitur quid peccatum Mereatur , quaeque ad illud expiandum satisfactio necessaria sit : Ne fortè de ijs dicendum sit quod Irenaeus . Iren. adv. haer . l. 3. c. 21.
Debitum Christi dum negant , satisfactionem illius integram dum credere renuunt : debitores ipsi manent , antidotum vitae non accipientes . Parker De Descensu l. 3. n. 52.
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English
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England