CHAP.
I.
In
what
sense
to
justifie
and
just●fication
are
to
be
taken
and
understood
in
this
affair
.
TO
justifie
,
is
either
I
will
not
insist
on
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
jus
,
ju●i●●ia
,
justific●re
.
taken
in
a
moral
sense
,
or
in
a
judicial
▪
for
the
working
a
change
in
a
mans
person
,
or
●he
making
a
change
in
his
estate
.
By
the
first
,
he
is
made
a
new
crea●ure
:
By
the
second
,
he
is
absolv●d
at
the
Bar
of
Justice
.
The
Pa●ists
contend
wholly
for
the
first
●nse
;
namely
,
that
justification
●ught
to
be
taken
for
the
infu●on
of
holiness
,
and
the
Reformed
●r
the
second
,
viz.
the
discharg●●g
and
absolving
one
in
Law
▪
Now
that
this
,
and
not
the
former
must
be
the
meaning
and
sense
of
the
Holy
Ghost
in
this
affair
,
appears
,
1.
Because
otherwise
we
should
Voces
quibus
utitur
Sp.
S.
null●bi
in
to●a
Scripturâ
,
in●usâ
iustitiâ
justū
face●e
,
notant
.
nec
apud
proba●os
latinitatis
Authores
,
hoc
sensu
usurpan●ur
.
confound
justification
,
and
sanctification
,
which
the
Scripture
every
where
distinguisheth
,
1
Cor.
6.
11.
But
ye
are
sanctified
,
but
ye
are
justified
,
Rom.
8.
29
,
39.
whom
he
called
,
(
namely
,
to
a
conformity
to
the
image
of
his
Son
)
them
he
also
justified
.
1.
In
sanctification
,
the
change
is
absolute
and
inherent
;
in
justification
,
relative
and
juridical
,
2.
Sanctification
is
gradual
and
successive
,
justification
is
instantaneous
,
and
compleat
at
once
.
3.
By
the
first
we
are
made
like
God
,
by
the
second
we
are
taken
into
the
favour
of
God
.
4.
Sanctification
is
the
subduing
the
dominion
and
power
of
sin
in
us
.
Justification
is
the
removing
the
obnoxiousness
to
the
curse
which
was
against
us
.
Though
these
two
●n
the
case
we
speak
of
beever
un●●ed
,
yet
they
are
not
to
be
confounded
.
They
differ
as
to
the
praedicate
,
though
they
be
not
separate
as
to
the
subject
;
though
where
the
one
is
,
there
the
other
be
also
,
yet
the
one
is
not
formally
the
other
.
In
many
other
cases
they
are
separable
,
one
may
be
morally
just
,
and
yet
not
juridically
justified
;
as
Christ
,
who
though
he
was
every
way
Innocent
,
Pilate
himself
being
Judge
,
Joh.
18.
38.
Joh.
19.
4.
6.
yet
he
was
condemned
;
and
on
the
other
hand
one
may
be
morally
unjust
,
and
yet
judicially
acquitted
,
daily
experience
bearing
witness
:
however
in
all
cases
they
are
distinct
.
But
to
say
the
truth
,
the
Papists
acknowledge
no
pardon
of
sin
distinct
from
sanctification
,
for
though
they
speak
of
remission
,
yet
they
always
understand
it
by
renovation
,
which
is
a
stumbling
at
the
very
threshold
,
and
an
argument
of
their
little
insight
into
this
mystery
of
God
.
2.
Because
the
Apostle
,
who
so
often
useth
the
word
,
never
useth
it
for
the
Infusion
of
holiness
,
but
for
a
judicial
absolution
and
therefore
opposeth
it
not
to
pollution
and
defilement
,
but
to
accusation
and
condemnation
,
Rom.
5.
18.
As
by
the
offence
of
one
judgment
came
upon
all
to
condemnation
,
even
so
by
the
righteousness
of
one
,
the
freegift
came
upon
all
men
unto
justification
of
life
,
Rom.
8.
33
,
34.
It
is
God
that
justifieth
,
who
is
he
that
condemneth
.
And
accordingly
he
describeth
it
by
remession
of
sin
,
not
by
renovation
of
nature
,
Rom.
4.
7.
and
by
Imputation
of
righteousness
without
us
,
to
us
,
not
by
an
Infusion
of
holiness
,
or
working
of
grace
in
us
,
Rom.
4.
6.
3.
Because
the
question
betwixt
the
Jews
and
the
Apostle
,
was
not
whether
we
were
renewed
in
our
souls
by
the
works
of
the
Law
,
or
by
Faith
,
but
by
which
of
them
we
were
acquitted
at
the
Ba●
of
God
.
This
is
clear
throughout
the
whole
dispute
.
The
word
then
is
to
be
taken
in
a
judicial
legal
sense
,
and
so
is
opposed
to
condemn
;
now
in
this
sense
it
is
used
two
ways
in
Scripture
.
1.
For
the
declaring
of
one
Ju●um
judicare
.
vid.
Mat.
11.
19.
Mat.
12.
37.
Luc
7.
29
&
16.
15.
just
,
1
Tim.
3.
16.
justified
in
the
spirit
the
Son
of
God
,
having
assumed
our
nature
,
being
made
of
a
woman
,
Gal.
4.
4.
taking
flesh
and
bloud
,
Heb.
2.
14.
and
manifesting
himself
in
the
flesh
,
he
was
judged
by
the
world
,
not
onely
to
be
a
meer
man
,
but
condemned
as
an
Impostor
and
Malefactor
;
now
he
was
justified
in
the
spirit
,
that
is
,
in
and
by
the
spirit
;
He
was
not
only
vindicated
,
and
proclaimed
innocent
from
all
the
accusations
of
his
enemies
,
but
withal
approved
and
declared
to
be
the
true
and
the
great
God
;
partly
by
the
attestation
of
the
Holy
Ghost
,
in
visible
descent
on
him
at
baptism
,
Mat.
3.
last
,
partly
by
audible
voice
both
then
,
and
at
other
times
,
Mat.
17.
5.
Joh.
12
28
,
29.
partly
by
the
testimony
of
miracles
,
which
he
wrought
by
the
spirit
,
Heb.
2.
4.
Act.
2.
22.
partly
by
that
great
testimony
of
raising
himself
from
the
dead
,
through
the
eternal
spirit
,
Rom.
1.
4.
Act.
13.
33.
1
Pet.
3.
18.
partly
by
the
testimony
of
the
Prophets
and
Apostles
,
who
as
they
spake
by
the
inspiration
of
the
spirit
,
2
Pet.
1.
21.
Joh.
16.
13.
So
they
bare
witness
to
the
divinity
and
Godhead
of
Christ
.
This
also
is
the
import
of
the
word
,
Jam.
2.
21.
was
not
abraham
our
father
justified
by
works
,
i.
e.
declared
to
be
just
;
by
the
offering
of
Isaac
,
Abraham
testified
his
faith
to
be
true
and
right
,
Gen
22.
12.
by
this
I
know
that
thou
fearest
me
,
upon
which
God
reneweth
unto
him
the
promise
,
as
a
testimony
and
declaration
that
he
was
justified
.
2.
But
most
properly
,
and
also
Justum
judicare
,
vid
Deut.
25.
1.
ps.
143.
2
Rom.
8.
33
,
34.
most
frequently
,
it
is
made
use
of
to
signifie
to
absolve
and
acquit
in
judgment
;
Act.
13.
29.
by
him
all
that
believe
are
justified
from
all
things
,
from
which
he
could
not
be
justified
by
the
law
of
Moses
,
Rom.
2.
13.
not
the
hearers
of
the
law
are
just
before
God
,
but
the
doers
of
the
law
shall
be
justified
,
Rom.
3.
20.
by
the
deeds
of
the
law
shall
no
flesh
be
justified
in
his
sight
,
see
Rom.
5.
16
,
17.
1
Cor.
4.
4.
Gal.
12.
16
,
17.
Now
this
is
the
sense
we
are
to
understand
the
words
in
,
in
this
affair
,
to
discharge
by
accounting
righteous
in
law
.
CHAP.
II.
Somethings
proposed
in
general
,
towards
the
better
clearing
the
common
notion
of
justification
.
Justication
is
an
act
of
justice
.
Onely
just
men
can
be
justly
justified
.
Those
who
are
once
unjust
cannot
be
acquitted
as
just
without
a
satisfaction
.
No
necessity
that
satisfaction
be
made
in
kind
,
or
that
it
be
made
by
the
party
offending
.
May
be
made
by
doing
,
or
suffering
,
or
both
.
HAving
established
the
sense
of
the
words
,
that
in
the
affair
before
us
we
are
alone
to
take
them
in
a
judicial
sense
;
some
things
are
to
be
offered
in
the
next
place
for
the
rendring
more
easie
and
clear
the
common
notion
of
our
justification
.
1.
Justification
is
an
act
of
justice
,
and
not
of
mercy
,
Rom.
3.
26.
To
declare
his
righteousness
,
that
he
might
be
just
,
and
the
justifier
of
them
which
believe
in
Jesus
.
This
is
the
difference
betwixt
for●iveness
and
justification
,
that
the
●●rst
is
an
act
of
mercy
,
the
latter
●n
act
of
justice
.
The
word
justi●e
is
a
judicial
word
,
and
in
all
Courts
of
Judicature
,
proceedings
●ught
to
be
according
to
right
,
●nd
not
according
to
favour
;
and
●entence
should
not
be
according
●o
mercy
,
but
law
;
grace
,
but
equi●y
,
Exod.
23.
2
,
3
,
6.
2.
None
but
just
men
can
be
●ustly
justified
;
a
man
must
be
just
,
or
made
just
before
he
can
be
justly
justified
,
Deut.
25.
1.
If
there
be
a
controversie
between
men
,
and
they
come
unto
judgment
,
that
the
Judges
may
udge
them
,
then
they
shall
justifie
the
righteous
and
condemn
the
wicked
.
There
is
a
wo
denounced
against
him
that
shall
justifie
the
wicked
,
Isa.
5.
23.
Solomon
tells
us
,
that
he
who
justifies
the
wicked
,
is
as
much
an
abomination
to
the
Lord
as
he
that
condemns
the
just
,
Prov.
17.
15.
Not
but
that
it
is
lawful
sometimes
for
a
Prince
or
others
to
pardon
an
offendor
,
but
without
calling
good
evil
,
which
God
denounceth
a
wo
against
,
Isa.
5.
20.
An
offendor
cannot
be
justified
.
Joseph
pardoned
his
Brethren
,
but
he
could
no
ways
justifie
them
:
according
to
all
lines
and
measures
of
justice
,
it
is
as
criminal
to
justifie
the
Nocent
,
as
to
condemn
the
Innocent
,
Prov.
24.
24.
He
that
saith
to
the
wicked
,
thou
art
righteous
,
him
shall
the
People
curse
;
and
this
not
onely
holds
with
reference
to
Men
,
but
God
,
Exod.
34.
7.
He
will
by
no
means
clear
the
guilty
,
Mica
.
6.
11.
Shall
I
count
them
pure
with
the
wicked
ballances
?
There
is
a
strong
negation
in
ihe
question
,
I
cannot
:
To
strengthen
this
a
little
further
,
and
render
it
more
plain
;
we
must
distinguish
between
pronouncing
the
sentence
of
guilt
and
death
,
and
the
execu●ion
of
the
sentence
:
A
prisoner
may
be
found
guilty
and
condemned
,
and
yet
●ot
execute
;
forasmuch
as
he
may
produce
a
pardon
,
or
obtain
a
reprieve
,
but
he
can
no
ways
be
justified
,
and
acquitted
as
not
guilty
.
Thus
God
by
Nathan
pronounced
against
David
the
sentence
of
guilt
,
yet
pardoned
him
as
to
the
execution
of
it
,
2
Sam.
12.
7.
13.
God
neither
did
nor
could
pronounce
him
guiltless
of
the
murder
,
&c.
though
he
could
and
did
remit
the
sentence
of
death
.
That
none
but
those
who
are
just
or
made
just
,
can
be
justly
justified
,
appears
further
here
.
(
1.
)
Because
all
Gods
judgments
are
according
to
truth
,
Rom.
2.
2.
but
it
were
contrary
to
truth
,
to
say
to
a
man
he
is
guiltless
,
when
he
is
guilty
.
(
2.
)
All
God's
judgments
are
according
to
justice
,
Psal.
119.
75.
But
it
were
contrary
to
justice
,
to
acquit
and
declare
a
man
innocent
,
when
he
were
nocent
.
Possibly
it
may
be
objected
that
God
is
said
to
justifie
the
un
godly
,
Rom.
4.
5.
and
that
therefore
those
who
are
unjust
,
may
be
justly
justified
.
Answ.
It
is
true
,
God
justifies
those
who
are
guilty
of
sin
,
and
doth
justly
in
so
doing
,
in
that
Christ
hath
made
satisfaction
for
their
sin
,
and
through
saith
they
can
plead
an
interest
in
it
,
so
that
it
becomes
theirs
,
and
is
accounted
to
them
for
righteousness
.
3.
Those
that
are
once
unjust
,
cannot
be
made
just
again
,
or
acquitted
as
just
,
without
a
compensation
and
satisfaction
made
to
the
party
injured
for
the
offence
;
whatsoever
else
can
be
thought
of
,
or
may
be
pleaded
,
is
not
enough
for
the
acquitting
of
a
person
as
just
.
We
will
briefly
view
all
that
is
,
or
can
be
said
in
the
case
.
(
1.
)
Sorrow
for
the
offence
committed
is
not
sufficient
,
for
the
constituting
of
the
offendor
just
:
The
Heathen
said
,
Quem
●nites
peccasse
,
paenè
est
innocens
,
almost
innocent
,
but
not
alto●ther
.
The
Law
proceeds
against
Malefactour
,
be
his
sorrow
for
●s
crime
never
so
great
:
He
that
●stains
a
wrong
is
not
righted
by
●s
sorrow
that
doth
commit
it
.
●od
himself
proceeded
against
David
,
for
his
sin
of
numbring
the
●ople
,
though
David
heartily
sor●wed
and
repented
for
it
,
2
Sam.
●
.
10.
(
2.
)
Confession
of
the
fault
,
is
●
ground
in
Law
for
absolution
,
●
more
than
repentance
and
sor●w
;
when
a
person
stands
ar●gned
,
his
confession
of
the
fact
●th
not
at
all
tend
to
the
acquit●g
him
of
guilt
,
but
on
the
con●ry
promotes
his
condemnati●
.
And
therefore
when
the
A●stle
saith
,
if
we
confess
,
&c.
●
is
just
to
forgive
us
our
sins
,
Joh.
1.
9.
It
is
in
reference
to
●od's
promise
,
but
that
which
is
the
ground
of
it
with
respect
t●
Hoc
interest
inter
condonationem
m●ram
,
&
justificatio●ē
acquisi●am
;
quod
ibi
pana
relaxatur
,
hic
meritum
paenae
G●tak
.
Remissio
non
justos
,
sed
a
p●na
pecca●i
liberos
,
statuit
,
G●mar
.
Nemo
prudens
punit
quia
peccatum
est
,
sed
n●
peccetur
;
revoca●i
enim
praeterita
non
possunt
,
futura
prohibcantur
,
Sen.
Hence
punishments
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
justice
,
is
the
bloud
of
Christ
,
v.
7
▪
(
3.
)
Remission
and
forgivene●
doth
not
make
a
man
that
i●
guilty
to
become
guiltless
;
thoug●
a
Thief
be
pardoned
,
yet
as
t●
guilt
he
is
a
Thief
still
;
this
i●
only
the
gratifying
of
an
offendo●
not
the
justifying
of
him
:
this
i●
a
meer
Act
of
Grace
,
not
an
Ac●
of
Justice
.
Forgiveness
can
only
release
from
the
penalty
,
whereas
justification
releases
from
th●
demerit
.
(4)
It
is
not
the
sustaining
th●
penalty
that
makes
a
man
who
i●
unjust
to
become
just
;
I
know
there
are
many
of
another
mind
but
the
ground
of
the
mistake
●
apprehend
to
be
this
,
that
they
d●
not
consider
,
that
the
end
of
th●
Law
,
in
all
criminal
matters
,
i●
obedience
,
and
that
the
penalty
i●
added
for
other
ends
;
as
to
d●ter
men
from
doing
the
like
;
Deut
▪
13.
11.
and
17.
13.
and
to
dive●
●he
wrath
of
God
;
which
if
sin
go
unpunished
,
is
kindled
not
on●y
against
the
Offenders
,
but
the
whole
Land
,
Deut.
13.
15.
16
,
17.
But
the
sustaining
the
penalty
ne●er
makes
a
man
that
is
unjust
to
●e
just
in
Law
.
A
Perjured
person
,
though
he
has
lost
his
ears
;
●et
he
is
reputed
a
perjured
person
still
,
and
if
introduced
into
a
Court
of
Justice
to
take
an
Oath
,
●e
will
be
rejected
and
refused
,
as
unworthy
and
uncapable
in
Law
.
Though
a
Thief
be
Burn't
in
the
Hand
,
yet
he
is
accounted
a
Thief
●till
:
The
sustaining
the
penalty
,
doth
not
save
and
make
up
the
wrong
done
to
the
party
prejudiced
.
If
a
Traitor
take
away
the
●ife
of
the
Supream
Governour
,
●is
undergoing
the
utmost
tor●ure
cannot
compensate
the
wronge
he
hath
done
the
State
.
However
should
it
be
so
in
other
●ases
,
yet
it
is
most
certain
,
that
●n
the
case
we
are
to
treate
of
,
a
man
that
is
unjust
,
cannot
by
undergoing
the
penalty
be
made
just
again
:
for
to
undergo
the
penalty
of
sin
,
is
to
be
ever
damned
,
and
never
justified
.
So
that
it
Satisfacere
,
est
tantum
facere
quantum
satis
est
●rato
ad
vindictam
remains
,
if
a
man
hath
been
once
unjust
,
he
can
only
be
made
just
again
by
a
satisfaction
;
and
this
is
able
to
do
it
;
for
plenary
satisfaction
for
a
fault
,
and
the
non
commission
of
it
,
are
of
equal
justice
,
if
there
be
an
equivalency
and
just
value
in
that
satisfaction
that
is
made
,
to
the
honour
of
●he
party
offended
,
and
law
that
is
broken
,
Satisfactio
pro
solutione
est
,
saith
the
Civil
Law
.
so
that
as
much
benefit
ariseth
by
the
satisfaction
,
as
there
was
dammage
by
the
offence
,
then
the
satisfaction
is
full
,
and
justice
it self
acquits
that
man
.
4.
The
fourth
thing
I
would
offer
to
be
observed
in
general
is
this
,
that
it
is
not
needful
that
the
satisfaction
be
always
made
in
kind
,
but
it
is
sufficient
if
it
be
made
in
value
.
If
a
Beast
be
stollen
,
satisfaction
may
be
made
by
paying
down
as
much
money
to
the
party
wronged
as
he
demands
,
as
well
as
if
the
very
Beast
were
restored
.
It
was
ordained
in
the
Judicial
Law
,
that
if
a
man
smote
the
eye
of
his
servant
,
that
it
perish'd
,
he
should
let
him
go
free
for
his
eyes
sake
,
Exod.
21.
26.
so
that
God
himself
being
judge
,
the
mans
liberty
was
esteemed
Vid.
etiam
Exod.
21.
18
,
19
,
32
,
33.
valuable
satisfaction
for
the
loss
of
his
eye
.
5.
I
would
propose
this
to
be
considered
,
that
it
is
not
always
●eedful
that
the
satisfaction
be
made
by
the
party
offending
,
but
●t
may
be
made
by
an
other
.
If
●he
Surety
pay
the
Debt
,
it
is
all
●ne
to
the
Creditor
as
if
he
that
●ontracted
it
,
pay'd
it
.
This
uni●ersally
holds
in
pecuniary
mat●ers
;
if
the
Debt
be
pay'd
,
the
●aw
doth
not
enquire
who
paid
●
.
But
in
criminal
matters
it
is
●therwise
,
there
noxa
sequitur
caput
,
put
,
a
Man
hath
dominion
over
his
money
,
and
in
that
respect
,
may
in
way
of
suretiship
engage
himself
to
pay
another
mans
debt
;
but
no
man
hath
a
dominion
over
himself
,
or
his
own
life
,
and
therefore
may
neither
part
with
a
member
of
his
own
in
commutation
for
the
member
of
another
,
no●
lay
down
his
own
life
,
for
the
redemption
of
anothers
.
This
doth
admirably
display
the
Grace
o●
So
that
there
legis
is
both
Impletio
&
relaxatio
;
solutio
debiti
,
&
debiti
condonatio
.
God
,
as
well
as
his
Justice
,
tha●
though
he
would
have
his
Law
satisfied
,
yet
he
would
allow
●
commutation
,
where
the
rigou●
of
the
Law
allowed
none
.
An●
it
also
shews
the
full
dominio●
that
Christ
had
over
his
own
life
that
he
could
part
with
it
for
th●
life
of
others
.
6.
Let
this
be
taken
notice
o●
that
satisfaction
may
be
made
b●
doing
,
or
suffering
,
or
jointly
b●
both
:
If
a
man
owe
a
summ●
money
,
and
cannot
pay
his
Cr●ditor
in
kind
,
he
satisfies
him
if
he
does
it
in
service
;
if
he
work
as
●ong
freely
for
him
,
as
the
Credi●or
shall
count
valuable
to
the
●ebt
.
If
a
Person
having
injured
mother
should
afterwards
hazard
●is
life
for
him
,
this
might
be
●eemed
satisfaction
for
the
former
●njury
.
Or
one
that
is
in
debt
to
●nother
,
may
pay
him
part
in
mo●ey
,
and
part
in
service
.
CHAP.
III.
●omethings
more
particularly
proposed
,
towards
the
clearing
of
our
justification
.
We
must
be
charged
.
Must
plead
.
Cannot
plead
not
guilty
,
nor
be
justified
upon
the
Plea
of
mercy
for
the
sake
of
mercy
.
Nor
upon
the
Plea
of
satisfaction
made
by
our selves
.
Only
upon
the
Plea
of
a
satisfaction
made
by
another
.
WE
must
in
order
to
being
justified
,
be
arraigned
and
charged
,
otherwise
,
as
on●
well
notes
,
If
a
man
be
pronounced
righteous
,
that
was
never
endited
,
he
is
onely
praised
,
not
justified
.
Now
we
all
stand
arraigned
and
charged
,
Joh.
5.
45
There
is
one
that
accuseth
you
,
eve●
Moses
,
i.
e.
the
Law
of
Mose●
This
was
one
great
reason
wh●
after
we
had
lost
and
darkned
th●
transcript
of
the
Law
which
w●
in
our
natures
:
God
renewed
th●
Law
by
Moses
,
Gal.
3.
19.
It
〈◊〉
added
because
of
transgression
.
N●
only
to
curb
and
restrain
from
si●
but
to
charge
and
accuse
for
si●
For
as
the
Apostle
says
elsewher●
1
Tim.
1.
9.
the
Law
is
not
for
t●
righteous
,
but
the
disobedient
,
●
e.
it
is
not
to
accuse
and
conde●
the
righteous
,
but
only
to
accu●
and
threaten
the
disobedient
.
W●
stand
all
endited
and
charged
b●
the
Law
,
Gal.
3.
20.
By
the
L●
is
the
knowledge
of
sin
.
We
shou●
not
have
known
our selves
so
w●
to
be
guilty
,
unless
the
Law
had
Meminerit
deum
se
adhibere
testem
,
idestut
arbitror
,
mentem
suam
,
Cic.
charged
us
with
guilt
,
Rom.
7.
7.
And
that
the
charge
is
true
,
our
own
consciences
come
in
for
witnesses
,
Rom.
2.
15.
we
need
none
else
to
prove
the
Inditement
,
our
own
hearts
giving
testimony
against
us
.
2.
Being
thus
charged
we
must
Plead
,
he
that
refuseth
to
Plead
abandoneth
himself
to
the
Law
.
Now
there
are
but
two
Pleas
,
that
of
guilty
,
and
not
guilty
.
1.
As
I
said
before
,
we
cannot
plead
not
guilty
,
being
under
the
●mpeachment
of
our
own
consci●nces
,
Utut
alios
latere
possis
tute
tibi
conscim
eris
.
Mens
quoque
namen
habet
.
as
well
as
of
the
Law
.
Illo
●ocens
se
damnat
quo
peccat
die
.
This
might
have
been
the
Plea
of
Adam
before
he
fell
,
but
of
none
●se
,
1
King
.
8.
46.
There
is
no
man
●hat
sinneth
not
,
Eccles.
7.
20.
●here
is
not
a
just
man
upon
earth
●●at
doth
good
and
sinneth
not
.
●ome
understand
it
,
that
sinneth
●t
in
doing
good
,
1
Joh.
1.
8.
If
we
say
,
we
have
no
sin
,
we
deceiv●
our selves
,
and
the
truth
is
not
in
us
,
Prov.
20.
9.
Who
can
say
,
I
have
made
my
heart
clean
,
I
am
pure
from
my
sin
,
James
3.
2.
In
many
things
we
offend
all
.
In
a
word
,
all
have
sinned
,
Rom.
3.
23.
All
,
though
not
all
a
like
see
,
Rom.
3.
9
,
19.
Whatever
be
the
Plea
of
the
Sons
of
Men
,
that
cannot
.
2.
Our
Plea
then
must
be
Guilty
,
and
in
this
Case
we
must
either
Plead
mercy
for
the
sake
of
mercy
,
or
mercy
for
the
sake
of
a
satisfaction
.
There
is
no
third
.
1.
There
is
no
being
justified
upon
the
Plea
of
mercy
,
for
the
sake
of
mercy
.
For
as
one
well
observes
,
it
were
not
to
plead
,
but
to
beg
.
Nor
were
it
at
all
to
be
justified
,
but
meerly
to
be
pardoned
,
it
were
to
be
dealt
with
alone
upon
the
score
of
grace
,
not
at
all
upon
the
score
of
righteousness
;
and
we
have
already
proved
,
that
justification
is
an
act
of
justice
,
and
not
of
mercy
.
It
is
true
,
in
the
salvation
of
sinners
,
both
grace
and
justice
meet
;
we
are
both
pardoned
and
justified
.
God
is
as
merciful
as
we
can
desire
,
and
yet
as
righteous
as
himself
can
desire
:
There
is
the
freest
Grace
,
and
the
fullest
Justice
.
As
God
pardons
sin
,
he
displays
his
mercy
;
as
he
justifieth
us
from
sin
,
he
manifesteth
his
righteousness
.
The
ignorance
of
this
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
a
late
Socinian
Pamphlet
,
written
in
oppositian
to
a
Sermon
,
which
was
late●y
Preached
in
behalf
of
the
satis●action
of
Christ
:
That
because
there
is
forgiveness
,
that
therefore
there
is
no
justification
;
and
because
God
acts
towards
us
in
a
way
of
mercy
,
that
therefore
he
doth
not
also
act
towards
us
in
a
way
of
justice
:
As
if
God
,
for
the
advancing
the
honour
of
one
●roperly
and
perfection
of
his
Na●ure
,
must
Impeach
and
Eclipse
all
the
rest
.
But
if
the
Author
of
that
discourse
be
as
teachable
as
he
is
ignorant
,
he
may
once
for
all
take
notice
,
that
the
freeness
of
remission
doth
not
consist
in
the
want
of
a
satisfaction
,
or
in
any
defect
in
the
satisfaction
that
is
made
;
but
in
these
four
other
things
.
1.
In
that
though
he
exact
a
satisfaction
,
he
doth
not
exact
it
,
at
the
hand
of
the
delinquent
.
In
the
rigour
of
the
Law
,
the
Criminal
himself
should
bear
the
punishment
!
and
here
si
alius
solvit
,
aliud
solvitur
.
Now
is
not
this
grace
?
that
though
he
will
have
his
justice
satisfied
,
yet
he
will
dispense
so
far
with
the
offendor
,
Solvere
dicitur
qui
per
se
pretium
numerat
,
satisfacere
qui
quod
alius
debet
selvit
.
as
not
to
demand
solution
from
himself
,
but
he
will
allow
the
substitution
of
a
Surety
to
make
the
satisfaction
,
and
take
satisfaction
for
solution
.
2.
In
that
he
both
contrived
the
satisfaction
,
and
gave
his
own
Son
to
make
it
.
Supposing
that
he
would
have
accepted
a
satisfaction
,
yet
he
might
haue
left
it
to
the
offendor
,
to
have
found
out
the
way
and
the
means
to
have
made
it
:
whatever
diminitive
thoughts
the
Sociniaus
may
have
of
this
,
I
am
sure
the
Scripture
every
where
delivers
it
as
a
fruit
and
result
of
inexpressible
love
;
Joh.
2.
16
:
Rom.
5.
8.
1
Joh.
4.
9
,
10.
In
this
was
manifested
the
love
of
God
towards
us
,
because
God
sent
his
only
begotten
Son
into
the
world
,
that
we
might
live
through
him
.
Herein
is
love
,
that
he
loved
us
,
and
sent
his
Son
to
be
the
propitiation
for
our
sins
.
Was
there
no
grace
in
Christ
his
Interposing
for
us
,
and
not
for
Angels
?
was
God
under
any
obligation
to
fallen
man
,
that
he
behoved
to
recover
him
more
than
fallen
Angels
?
Might
not
God
have
honoured
his
justice
in
the
damnation
of
both
alike
,
and
that
without
the
least
derogation
to
his
mercy
?
was
there
no
grace
in
translating
o●r
sins
from
us
to
Christ
,
Isa.
53.
6.
and
exacting
full
payment
at
his
hand
in
our
room
,
Isa.
53.
5
,
10
,
11
?
In
a
word
,
however
these
Socinian
Gentlemen
stile
themselves
Vindicaters
of
the
Grace
of
God
,
as
they
wholly
subvert
his
justice
,
and
darken
his
holiness
,
they
will
also
be
found
to
any
sober
enquirer
,
greater
eclipsers
,
of
his
mercy
,
and
derogators
from
his
love
and
grace
,
than
any
of
their
adversaries
.
3.
It
consists
in
a
gracious
acceptation
of
that
satisfaction
in
our
steads
,
for
so
many
,
and
no
more
;
for
such
,
and
not
for
others
,
he
might
have
refused
it
for
all
,
or
accepted
it
for
others
,
not
for
such
.
That
the
death
and
blood
of
Christ
is
of
infinite
wort●
proceeds
from
the
dignity
of
his
person
,
and
greatness
of
his
sufferings
;
yet
that
it
is
a
rans●m●
or
satisfaction
for
many
,
and
particularly
for
such
,
doth
not
immediately
arise
from
its
sufficiency
and
worth
,
but
from
the
intention
and
agreement
of
the
Father
and
Son
,
using
and
accepting
it
to
that
end
,
and
in
behalf
of
such
.
There
is
a
value
in
the
blood
and
satisfaction
of
Christ
,
to
have
purchased
both
grace
and
pardon
for
all
mankind
,
if
the
Father
and
Son
had
so
intended
and
pleased
.
Now
that
grace
and
life
should
be
bought
by
it
to
some
,
and
not
others
,
as
it
is
solely
to
be
ascribed
to
the
pleasure
of
the
Father
and
Son
,
designing
and
using
it
to
that
purpose
;
so
it
is
the
effect
and
issue
of
high
mercy
and
distinguishing
love
at
leasure
,
see
Joh.
17.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
significat
se
Deo
in
Sanctam
victimam
consecrare
,
vid.
Heb.
2.
10.
Heb.
5.
9.
Eph.
5
2
,
25.
Heb.
10.
14.
Tit.
2.
14.
Is
there
no
grace
in
this
,
that
the
death
of
Christ
should
be
intended
and
accepted
as
a
satisfaction
in
behalf
of
some
,
so
that
in
due
time
the
Father
,
because
of
that
,
should
bestow
grace
upon
,
and
be
reconciled
to
such
;
others
,
in
the
meane
time
,
being
left
under
the
power
of
their
lusts
and
sins
,
and
obnoxious
to
God's
wrath
and
enmity
?
Whatever
apprehensions
that
sort
of
men
have
of
it
,
there
are
others
who
desire
to
take
notice
of
,
and
admire
it
.
4.
The
freeness
of
God's
grace
towards
sinners
,
stands
in
the
free
and
effectual
application
of
the
death
and
satisfaction
of
Christ
to
them
;
his
free
donation
of
the
spirit
to
some
,
to
work
faith
in
them
,
and
to
bring
them
up
to
the
conditions
,
upon
which
the
satisfaction
of
Christ
and
pardon
through
it
is
only
pleadable
.
The
Father
and
Son
having
contrived
and
brought
about
this
satisfaction
,
without
any
help
or
rise
from
us
,
We
could
have
no
actual
interest
in
the
benefits
of
it
,
but
upon
such
tearms
as
the
Father
and
Son
should
agree
to
.
It
is
true
,
if
we
our selves
had
made
the
satisfaction
,
that
then
without
the
intervention
of
any
new
condition
,
both
Law
and
Justice
would
have
discharged
us
.
But
that
being
done
by
others
,
without
any
contrivance
or
influence
of
ours
,
the
benefit
of
it
is
not
to
be
expected
by
us
,
but
upon
such
conditions
as
those
who
brought
about
and
accomplished
that
work
think
fit
to
appoint
.
Now
it
having
pleased
the
Father
and
the
Son
to
constitute
and
appoint
,
believing
as
the
condition
upon
which
the
satisfaction
of
Christ
should
be
accounted
ours
,
and
without
which
we
should
have
no
interest
in
the
benefit
of
it
;
and
we
being
both
unable
and
unwilling
to
believe
,
our
moral
impotency
and
insufficiency
to
this
,
being
no
less
than
our
Physical
inability
and
incapacity
was
to
the
former
,
Joh.
16.
44.
1
Cor.
2.
14.
Joh.
6.
29.
Is
it
not
then
eminent
mercy
and
grace
?
that
while
the
generality
are
left
under
their
unwillingness
,
enmity
,
and
inability
;
God
should
in
some
work
both
to
will
and
to
do
,
Phil.
2.
13.
Give
them
to
believe
,
Phil.
1.
29.
Ephes.
2.
8.
Draw
them
to
Christ
,
Joh.
6.
44.
Fullfil
the
work
of
faith
in
them
with
power
,
2
Thes.
1.
11.
Certainly
whatever
low
imaginations
some
have
of
this
,
there
are
others
will
not
cease
to
adore
that
distinguishing
and
eminent
love
and
mercy
which
unfolds
it self
in
it
.
Having
thus
briefly
shown
wherein
the
Grace
of
God
in
the
pardoning
of
sin
consists
;
though
he
pardon
none
but
with
respect
to
,
and
upon
the
account
of
a
satisfaction
.
I
return
to
that
which
I
was
upon
,
namely
,
that
to
be
justified
upon
the
Plea
of
meer
mercy
,
is
both
perfect
nonsense
,
and
a
formal
contradiction
.
Whatever
these
high
masters
of
reason
think
of
it
,
we
poorer
mortals
use
to
account
it
nonsense
,
to
say
a
man
is
justified
,
when
he
is
meerly
gratified
,
and
according
to
our
little
Philosophy
we
esteem
it
a
contradiction
,
to
make
that
the
alone
effect
of
mercy
,
wherein
justice
hath
only
to
do
.
And
our
adversary
must
give
us
leave
to
retort
his
own
Phrase
,
with
this
little
alteration
upon
himself
,
that
he
and
his
friends
are
absurd
not
only
in
their
Faith
,
but
in
their
Reason
:
As
we
are
justified
,
God
acts
only
towards
us
in
way
of
righteousness
;
as
we
are
pardoned
,
he
acts
only
towards
us
in
way
of
mercy
.
But
as
in
being
saved
,
we
are
both
pardoned
and
justified
,
so
in
the
whole
of
our
recovery
,
there
is
a
wonderful
combination
and
union
of
mercy
and
justice
.
Now
though
this
were
enough
to
overthrow
our
being
justified
upon
the
Plea
of
mercy
,
for
the
sake
of
mercy
.
I
shall
yet
for
the
fuller
clearing
and
establishing
the
truth
that
we
are
discoursing
,
endeavour
to
prove
,
that
as
we
have
already
said
,
it
is
a
contradictio●
to
be
justified
upon
the
sole
term●
of
mercy
and
grace
.
So
secondly
,
It
was
not
possible
for
God
i●
a
way
of
consistency
with
his
truth
and
justice
,
to
save
sinners
and
pardon
sin
,
but
through
the
Intervention
of
a
satisfaction
.
And
let
thi●
be
noted
once
for
all
,
that
wha●
God
cannot
do
in
agreeableness
t●
his
truth
and
righteousness
,
he
cannot
do
at
all
.
That
it
was
not
possible
fo●
God
to
pardon
sin
and
save
sinners
without
the
intervention
and
consideration
of
a
satisfaction
,
may
b●
demonstrated
,
First
,
From
th●
truth
of
God's
threatnings
.
Now
for
the
better
understanding
th●
strength
of
this
Argument
,
an●
that
exceptions
and
cavils
may
b●
obviated
,
I
shall
premise
thes●
things
.
1.
Though
threatnings
precisely
Loquuntur
de
debito
,
non
de
eventu
.
and
universally
taken
,
do
only
signifie
what
is
due
,
not
what
shall
actually
be
;
yet
forasmuch
as
God
in
giving
his
creatures
a
law
,
intended
not
only
to
tell
them
that
according
to
that
they
must
live
,
but
also
that
according
to
that
they
must
be
judged
;
therefore
though
in
the
primary
sense
of
all
threatnings
,
the
meaning
only
is
,
such
a
penalty
in
case
of
offence
shall
be
due
;
yet
in
that
God
signifieth
he
will
govern
according
to
his
law
.
He
seconda●ily
declareth
,
that
he
will
inflict
the
penalty
,
and
give
to
all
their
●ue
.
As
it
was
necessary
that
Taci
èpermiti
tur
,
quod
sinc
ultione
prehibet●r
,
Tert.
God
in
the
enacting
his
law
,
●hould
annex
a
penalty
,
so
in
the
●romulgation
of
his
law
,
he
in●ended
that
the
world
should
be●eve
he
would
execute
the
pe●alty
in
case
his
law
were
violate
.
2.
There
is
a
difference
betwixt
●rticular
threatnings
denounced
in
some
singular
cases
,
to
some
special
ends
,
&
a
General
commination
or
threatening
annexed
to
an
universal
law
;
and
however
the
first
sort
may
be
relaxed
or
dispensed
with
,
Isa.
38.
1.
with
5.
Jonas
3.
4
▪
with
10.
yet
the
second
is
as
unalterable
as
the
law
it self
;
because
without
it
the
end
of
the
law
cannot
Qui
ratione
duci
non
possunt
,
metu
continentur
,
Quint
be
compassed
,
though
the
end
of
the
law
be
not
the
inflicting
o●
the
penalty
,
but
obedience
,
yet
the
annexing
of
the
penalty
to
th●
law
is
necessary
to
the
enforcing
o●
obedience
.
3.
We
must
distinguish
betwixt
those
threatnings
which
import
only
temporal
punishment
and
those
which
denounce
eternal●
For
suppose
God
doth
suspend
th●
infliction
of
temporal
judgments
yet
this
is
no
violation
of
the
Sanction
of
his
law
,
forasmuch
a●
what
he
forbears
here
,
he
may
inflict
in
severer
kind
hereafter
;
b●
on
the
other
hand
should
he
rela●
and
dispense
with
those
threatnings
which
denounce
eternal
judgments
,
no
crime
were
possibly
punishable
according
to
its
demerit
,
seeing
all
that
creatures
are
capa●le
of
having
inflicted
on
them
in
●his
life
,
is
infinitely
still
below
●he
desert
of
their
least
sin
.
4.
We
ought
heedfully
to
note
●he
difference
,
betwixt
Evangeli●al
threatnings
and
legal
:
Evan●elical
I
count
those
that
form
ob●gation
to
fatherly
and
Gospel
●hastisements
;
legal
,
such
as
de●ounce
unmixed
and
unallayed
●urse
and
wrath
.
These
two
widely
●ffer
not
only
in
their
nature
but
●d
;
the
end
of
Gospel
threatn●gs
,
This
is
it
which
Aut●ors
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cum
pan●
infligitu●●mendandi
causa
.
is
the
recovering
us
to
,
and
●e
keeping
of
us
within
the
bounds
●
Child-like
obedience
,
and
there●re
God
hath
not
only
signified
,
●t
the
nature
of
the
affair
re●tires
,
that
they
should
be
exe●ted
only
in
case
need
be
,
1
Pet.
6.
Supposing
then
that
the
business
of
these
threatnings
be
done
to
the
hand
of
God
without
the
execution
of
them
;
it
clearly
follows
,
that
the
obligation
of
th●
believer
to
them
,
as
they
have
respect
to
such
an
end
,
dissolves
an●
ceaseth
.
That
which
is
God's
intent
by
them
,
being
obtained
without
them
,
the
execution
of
them
without
the
least
derogation
to
th●
This
is
that
which
Au●hors
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cum
paena
adhibetur
ani●o
ulcis●
endi
.
Hoc
interest
inter
castigationem
&
●oe●am
▪
poena
vindictae
rationem
habei
,
castigatio
ve●ò
habei
rationem
▪
●mendationis
,
Gamet
.
truth
of
God
,
or
impeachment
of
h●
other
properties
,
may
be
suspen●ed
.
But
legal
threatnings
being
●
another
nature
,
and
having
anoth●
end
,
namely
,
the
vindication
●
God
's
holiness
and
justice
upon
pr●soners
and
rebels
,
they
are
no
wi●
dissolvable
,
but
must
necessari●
be
inflicted
,
that
the
perfectio●
and
government
of
God
may
vindicated
,
and
sin
may
be
●
venged
.
All
sin
is
a
contemp●
God's
authority
and
governme●
and
casts
dirt
upon
his
glory
,
a●
punishment
is
the
vindicating
God's
honour
in
the
revenging
●
evil
which
is
committed
.
On●
let
this
be
noted
,
that
in
case
of
Though
I
use
these
words
in
stead
of
better
,
yet
I
would
not
be
understood
as
if
there
were
any
mutatio
,
abrogatio
,
dispensati●
,
●ut
rel●xatio
legis
;
ni
▪
hil
tale
hic
locum
h●bere
cre
▪
do
,
tantum
per
additionem
legis
fidei
ad
leg●m
operum
divini
juris
&
lat●
legis
,
exhibetur
interpreta●io
.
such
a
proportionable
satisfaction
,
by
which
the
honour
and
equity
of
his
law
is
vindicated
,
his
justice
,
holiness
,
and
hatred
of
sin
demonstrated
,
the
ends
of
government
attained
,
he
may
relax
and
dispense
with
his
threatnings
as
to
the
party
offending
,
which
is
the
case
here
,
for
by
executing
the
threatning
upon
Christ
,
and
receiving
a
valuable
consideration
and
satisfaction
from
him
,
he
hath
given
as
eminent
demonstration
of
his
righteousness
,
purity
,
and
hatred
of
sin
,
and
as
fully
vindicated
his
law
from
contempt
,
as
●f
the
offenders
themselves
had
suffered
,
and
therefore
by
an
admirable
mixture
of
grace
with
●is
justice
hath
released
us
.
I
do
●ot
say
,
he
hath
released
his
law
●or
I
think
,
that
is
only
interpreted
;
●ow
interpretation
doth
not
take
off
the
obligation
of
the
law
,
only
declares
that
in
such
a
case
it
was
not
intended
to
oblige
.
Having
now
premised
these
things
,
I
reassume
the
argument
,
namely
,
that
the
truth
of
God's
threatning
would
not
allow
him
to
pardon
sin
and
save
sinners
,
but
upon
the
consideration
of
a
satisfaction
.
1.
God
having
denounced
death
,
and
the
curse
against
sin
,
Gen.
2.
17.
Deut.
27.
26.
The
veracity
and
faithfulness
of
his
nature
,
obliged
him
to
see
it
inflicted
.
Never
any
intertained
a
notion
of
God
,
but
they
included
in
it
that
he
spake
truth
;
could
ever
any
threatning
of
God
be
of
awe
upon
the
conscience
of
a
sinner
,
should
the
first
and
great
threatning
be
made
so
easily
void
?
should
it
be
granted
,
that
notwithstanding
God's
solemn
denunciation
of
wrath
in
case
of
sin
,
that
yet
he
hath
taken
the
offendor
into
favour
,
and
pardoned
the
offence
without
any
satisfaction
or
consideration
at
all
;
what
would
creatures
imagine
?
but
that
God
either
intended
his
threatnings
for
mea●
scarcrows
,
or
that
he
were
subject
to
mutability
;
which
apprehensions
being
once
recieved
,
what
boldness
would
men
assume
in
sin
?
believing
that
the
comminations
of
the
Gospel
,
would
be
no
more
executed
than
those
of
the
law
.
But
let
God
be
true
,
and
every
man
a
liar
,
Rom.
3.
4.
2.
To
suppose
that
God
hath
abrogated
his
threatning
,
is
at
once
to
overthrow
the
whole
Scripture
,
for
that
expresly
tells
us
,
That
not
one
jot
of
the
Law
was
to
perish
,
Mat.
5.
18.
That
every
disobedience
received
a
just
recom●ence
of
reward
,
Heb.
2.
2.
see
Heb.
8.
28.
Heb.
9.
22
,
23.
That
with●ut
blood
there
was
to
be
no
remission
.
3.
If
the
threatning
annexed
to
the
law
be
released
,
it
is
either
by
virtue
of
the
law
it self
,
or
by
virtue
of
the
Gospel
.
It
is
not
by
virrue
of
the
law
,
for
that
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
significat
inutilem
.
otiosum
,
inanem
reddere
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
e
●●are
facimus
,
firmam
effic●c●m
redd●mu●
h●no
●m
ei
suum
defendimus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
significat
abel●r●
.
aebrogare
factis
,
vel
dictis
legem
oppugnare
.
q●d
.
coelum
terroe
miscebitur
potius
,
quam
ut
id
fiat
.
wholly
inexorable
,
requiring
either
perfect
and
constant
obedience
,
or
denouncing
unmixed
and
unallay'd
wrath
,
Gal.
3.
10.
Not
is
it
released
by
the
Gospel
,
this
the
Holy
Ghost
clearly
informs
us
,
Rom.
3.
31.
Do
we
then
make
void
the
law
through
faith
?
God
forbid
:
yea
,
we
establish
the
law
.
Beza
his
Paraphrase
here
is
very
good
,
Christi
satisfactio
quid
aliud
quam
legis
minas
ostendit
minimè
irritas
esse
,
quam
illas
luere
Christum
opportuerit
?
&
Christi
justitia
quid
aliud
est
quam
legis
praestatio
?
See
also
Mat.
5.
17
,
18.
Think
not
(
saith
Christ
)
that
I
come
to
destroy
,
the
Law
or
the
Prophets
:
I
am
not
come
to
destroy
,
but
to
fullfil
.
For
verily
,
I
say
unto
you
;
till
heaven
and
earth
pass
away
,
one
jot
,
or
one
title
shall
in
no
wise
pass
from
the
Law
,
till
all
be
fulfilled
.
As
all
the
predictions
of
the
Prophets
were
fulfilled
by
him
,
and
in
him
▪
so
was
the
whole
law
in
his
keeping
the
precepts
of
it
,
and
teaching
others
to
do
the
like
,
and
in
his
bearing
the
penalty
of
it
,
and
his
fulfilling
and
answering
the
types
of
it
.
The
Gospel
is
so
far
from
repealing
the
penalty
of
the
law
,
that
the
very
Gospel
is
founded
in
Christ's
undertaking
to
bear
the
penalty
of
it
,
Heb.
9.
15
,
16.
There
could
have
been
no
Testament
,
but
in
and
through
the
death
of
the
Testator
.
There
could
have
been
no
such
thing
as
a
Gospel
,
or
tender
of
glad
tydings
and
mercy
to
us
,
but
through
Christ's
undertaking
as
our
surety
to
bear
the
curse
of
the
law
,
Gal.
3.
13.
And
so
much
for
the
first
argument
from
the
truth
of
God's
threatning
.
2.
It
was
not
possible
for
God
upon
the
Plea
of
meer
mercy
,
without
any
consideration
or
satisfaction
,
to
forgive
sin
and
release
the
sinner
,
because
the
justice
,
holiness
,
and
righteousness
of
his
nature
would
not
allow
it
.
The
necessity
of
a
satisfaction
is
Mirum
quantum
pe●ile●tissime
Socino
gratificentur
,
qui
aliter
sentiuns
,
Amyr
.
Thes.
Salm
de
neces
.
satisf
.
See
this
Text
vindicated
in
the
Appendix
.
not
only
founded
in
the
wisdome
and
soveraignty
of
God
;
God
thought
it
convenient
,
and
would
have
it
so
:
but
it
is
founded
in
t●e
holiness
,
justice
,
and
righteousness
of
God
:
His
nature
would
not
otherwise
admit
him
to
forgive
sin
and
save
sinners
,
Heb.
2.
10.
It
became
God
,
this
refers
to
God's
nature
,
not
his
meer
will
.
This
will
the
better
appear
,
1.
If
we
consider
the
nature
of
sin
,
which
in
it self
,
abstracting
from
any
constitution
of
God
about
it
,
deserves
to
be
punished
.
I
do
not
speak
universally
of
all
sins
,
for
there
are
somethings
indifferent
,
and
become
evil
only
by
virtue
of
the
Divine
prohibition
;
but
there
are
other
things
naturally
evil
without
any
enacting
will
of
God
about
them
,
As
to
love
,
fear
,
and
reverence
God
,
are
duties
founded
in
our
very
natures
,
to
which
we
had
stood
obliged
though
there
had
never
been
any
positive
precept
of
God
enjoining
Dic
ergo
cur
adulterium
male
steri
putes
,
an
quia
id
facere
,
lex
vetat
?
non
sane
ideo
malum
est
quia
vetatur
lege
,
sed
ideo
vetatur
lege
,
quia
malum
,
August
.
li.
1.
de
libero
Arbit
.
them
.
So
to
deny
or
hate
God
are
essentially
evil
,
previously
to
any
prohibition
of
God
about
them
;
otherwise
they
might
have
been
duties
supposing
God
had
commanded
them
,
which
he
might
have
done
,
if
they
were
in
themselves
things
indifferent
,
and
became
evil
only
from
his
free
prohibition
;
but
that
these
could
have
heen
duties
,
I
think
no
man
dare
say
,
that
knows
whereof
he
affirms
.
As
there
is
an
eternal
comeliness
,
that
a
reasonable
creature
should
love
and
honour
God
;
so
there
is
an
everlasting
indecency
and
horridness
,
that
a
rational
soul
should
hate
or
contemn
him
.
That
these
things
are
good
and
evil
,
doth
not
depend
so
much
on
God's
will
,
as
his
nature
,
and
for
God
to
will
that
the
one
should
be
bad
,
and
the
other
good
,
were
for
him
to
change
his
holy
and
unchangeable
nature
,
which
is
impossible
;
he
cannot
do
it
,
not
through
any
defect
,
but
through
infiniteness
of
perfection
,
see
2
Tim.
2.
13.
Tit.
1.
2.
It
being
then
obtained
that
there
were
somethings
evil
,
antecedently
to
any
determination
of
God's
will
about
them
,
Si
non
reddit
faciendo
quod
debet
,
reddet
patiendo
quod
debet
,
August
.
Nemo
malus
felix
,
Juven.
it
naturally
follows
,
that
there
belonged
a
dueness
of
punishment
to
those
things
,
there
being
an
indispensable
connexion
betwixt
moral
evil
and
physical
.
He
that
does
ill
,
deserves
to
suffer
ill
:
Neither
divine
wisdome
nor
righteousness
can
allow
,
that
sin
and
impunity
should
for
ever
dwell
together
.
It
is
the
highest
point
of
reason
,
that
he
who
provokes
God
,
should
forfeit
his
favour
,
and
feel
his
anger
;
and
if
so
,
then
without
a
satisfaction
it
cannot
be
otherwise
,
for
the
justice
of
God
requires
that
every
thing
should
have
its
due
,
though
it
be
under
the
Freedome
of
God's
will
,
whether
he
will
punish
sin
in
the
person
of
the
sinner
,
or
the
surety
;
yet
it
is
not
under
the
freedom
of
his
will
,
whether
he
will
punish
sin
or
not
.
Though
the
putting
forth
of
justice
in
these
or
in
other
effects
,
be
under
the
liberty
of
the
Divine
will
,
yet
the
punishing
of
sin
in
a
way
of
vindictive
justice
is
not
;
but
it
results
necessarily
from
the
nature
of
sin
,
to
which
punishment
is
indispensably
due
.
2.
It
further
appears
;
if
we
consider
the
nature
of
God
,
and
the
account
Scripture
gives
us
of
it
,
with
reference
to
sin
and
sinners
.
He
is
every
where
represented
as
hating
them
,
Psal.
5.
4
,
6
,
7.
Thou
hast
no
pleasure
in
wickedness
,
thou
hatest
the
workers
of
iniquity
,
Jer.
44.
4.
Do
not
the
abominable
thing
,
which
I
hate
.
Psal.
11.
5.
The
wicked
,
and
him
that
loveth
violence
his
soul
hateth
.
See
Deut.
12.
31.
Mal.
2.
16.
Zech.
11.
8.
Levit.
16.
30.
Levit.
20.
23.
&c.
and
why
doth
God
abhort
and
loath
sin
and
sinners
?
is
it
only
from
the
determination
of
his
will
he
hath
decreed
and
determined
so
?
No
,
not
only
so
,
but
from
the
purity
and
justice
of
his
nature
,
because
without
ceasing
to
be
a
holy
and
righteous
God
,
he
cannot
do
otherwise
.
Hab.
1
13.
Thou
art
of
pur●r
eyes
,
than
to
behold
iniquity
,
and
canst
not
look
on
evil
.
Josh.
24.
19.
Ye
cannot
serve
the
Lord
,
for
he
is
an
holy
God
,
he
is
a
jealous
God
,
he
will
not
forgive
your
transgressions
nor
your
sins
.
The
principle
in
God
,
by
virtue
of
which
he
punisheth
sin
,
is
not
so
much
any
free
act
of
his
will
,
as
the
justice
and
purity
of
his
nature
.
See
2
Thes.
1.
6.
It
is
a
righteous
thing
with
God
,
to
recompence
tribulation
to
them
that
trouble
you
,
Rom.
2.
5.
Rev.
16.
5
,
7.
Rev.
19.
11.
Justice
in
God
is
a
property
of
his
nature
,
See
Heb.
10
30
,
31.
Nahum
.
1
3.
Deut
4.
24.
Num.
14.
18.
as
well
as
his
mercy
and
goodness
are
,
Exod.
34.
7.
Exod.
20
,
5.
It
is
a
contradiction
to
suppose
a
God
,
and
not
suppose
him
just
▪
there
is
no
possibility
of
framing
a
notion
of
God
,
without
including
justice
in
it
.
And
if
it
were
not
thus
,
it
is
not
imaginable
,
how
the
heathens
should
come
to
have
an
ingraft
notion
of
God's
punishing
sin
;
for
what
depends
meerly
upon
the
will
of
God
,
is
no
other
ways
to
be
known
but
by
revela●ion
:
but
that
the
Gentiles
without
revelation
are
under
a
know●edge
that
God
will
punish
sin
,
●he
Apostle
informs
us
,
Rom.
1.
●2
.
Knowing
the
judgments
of
God
,
●hat
they
which
commit
such
things
●re
worthy
of
death
.
It
was
from
●ence
that
their
accusations
of
●onscience
arose
,
Rom.
2.
15.
From
●ence
also
sprung
their
several
en●eavours
and
attempts
to
appease
God
by
lustrations
,
hecatombs
,
sacrifices
,
&c.
From
all
which
i●
clearly
follows
that
vindictive
justice
is
an
essential
property
o●
God
.
If
justice
be
to
give
ever●
thing
its
due
,
we
must
needs
ascrib●
it
to
God
,
unless
we
will
suppos●
him
to
act
contrary
to
the
principles
and
measures
of
all
equity
.
If
in
man
,
it
be
a
virtue
and
perfection
becoming
a
rational
nature
,
we
must
either
give
it
to
God
,
or
suppose
him
to
be
an
unreasonable
Being
.
3.
This
may
be
further
strengthened
,
if
we
consider
God
actin●
towards
us
as
Supream
Governor
Ruler
,
and
Judge
.
God
havin●
created
Man
a
rational
creature
behoved
to
give
him
a
law
.
It
i●
a
contradiction
for
a
man
to
be
●
man
,
and
not
obliedged
to
love
fear
,
and
obey
God
.
These
thing●
man
became
obliedged
to
,
without
any
other
constitution
of
God
will
about
him
,
save
only
his
making
him
a
man
,
though
God
migh●
●ave
chosen
,
whether
he
would
●ave
made
such
a
creature
as
man
●r
not
,
yet
on
supposition
that
he
●akes
such
a
creature
;
it
neces●arily
results
from
his
very
nature
,
●hat
he
should
reverence
,
love
,
●nd
serve
God
.
Now
this
being
●nce
established
,
that
man
be●oved
to
be
under
a
law
,
it
as
ne●essarily
follows
,
that
God
as
the
●oly
and
just
Governour
of
the
●orld
,
should
make
punishment
●ue
to
him
,
in
case
he
broke
that
●w
.
Duety
being
once
consti●ted
,
though
there
had
been
no
●enalty
annexed
to
the
law
,
yet
●e
dueness
of
punishment
ariseth
●om
the
nature
of
sin
.
Reatus
●lpae
,
&
reatus
poenae
,
howso●er
they
may
be
separable
in
some
●ses
in
humane
laws
,
they
are
not
●
in
divine
.
In
brief
,
if
there
●ere
not
penalties
annexed
to
●ws
,
they
would
be
contemptible
●ings
,
and
Government
would
be
●t
an
empty
notion
.
Now
the
dueness
of
punishment
bei●
granted
in
case
of
sin
:
It
follow●
by
a
like
necessity
,
that
in
case
punishment
become
actually
due
▪
God
as
righteous
Judge
and
G●vernour
should
execute
it
.
Ge●
18.
25.
Shall
not
the
Judge
of
●
Injusti
judic●
est
be
neagentem
non
r●m
uncrar●
▪
&
negligent●m
non
corripere
,
Sene.
the
earth
do
right
.
Execution
is
●
needful
a
part
of
God's
governin●
his
creatures
,
as
Legislation
;
an●
if
this
were
wanting
all
laws
we●
ridiculous
things
:
the
forbearin●
to
execute
punishment
,
would
b●
nothing
less
than
to
invite
and
i●courage
sin
.
To
conclude
,
the●
is
no
presumption
ingrafted
mo●
into
the
hearts
of
men
than
this
,
—
Prima
est
haec
●ltio
,
quod
s●
Judice
,
nemo
nocens
absolvitur
.
And
thus
I
have
overthrown
th●
first
plea
of
a
guilty
sinner
;
nam●ly
,
that
of
mercy
for
the
s●ke
●
mercy
;
and
shown
that
it
is
n●
only
a
contradiction
that
●
should
be
justified
upon
that
plea
,
but
likewise
that
it
was
not
possible
,
that
upon
that
plea
we
should
have
been
so
much
as
pardoned
.
Object
.
1
Object
.
1.
But
it
is
objected
,
that
there
could
be
no
need
of
a
satisfaction
,
unless
we
will
deny
that
to
God
,
which
we
daily
allow
to
men
:
we
admit
them
to
forgive
injuries
without
any
satisfaction
,
and
shall
we
not
allow
God
to
do
the
like
?
we
grant
that
men
may
remit
of
their
right
,
and
shall
we
say
that
God
cannot
remit
of
his
?
To
this
I
offer
these
several
things
by
way
of
Answer
.
Answ.
1
1.
If
by
our
remitting
injuries
be
meant
the
retaining
or
receiving
the
offending
party
into
our
intimate
favour
and
friendship
;
then
it
may
be
questioned
,
whether
we
be
bound
to
forgive
injuries
otherwise
than
upon
the
terms
recorded
by
Luke
17.
4
,
●●●
thy
Vid.
Grot.
in
Luc.
●
.
4.
Brother
trespass
against
●●ee
,
〈◊〉
return
,
saying
,
I
repen●●
thou
shalt
forgive
him
.
Though
,
as
we
have
said
before
,
confession
of
a
fault
,
and
deprecation
of
wrath
be
no
satisfaction
to
the
law
,
nor
compensation
for
a
crime
;
yet
in
cases
of
private
injuries
betwixt
Brother
and
Brother
it
is
a
kind
of
a
satisfaction
,
and
as
much
benefit
and
honor
may
arise
to
the
injured
party
from
it
,
as
he
sustained
dammage
by
the
offence
:
But
if
by
remitting
injuries
be
meant
only
the
not
persuing
revenge
against
the
offendor
,
I
grant
that
in
some
cases
this
both
may
and
ought
to
be
,
notwithstanding
he
should
prove
obstinate
in
his
offence
:
But
now
that
which
is
intended
by
God's
forgiving
us
,
is
not
only
his
superceding
to
execute
wrath
upon
us
,
but
also
the
taking
us
into
friendship
and
favour
with
himself
again
,
and
the
wrong
being
done
to
the
law
,
and
God
being
in
this
whole
affair
to
be
considered
as
judge
,
there
is
no
arguing
therefore
from
the
one
case
to
the
other
.
Answ.
2
(
2.
)
There
are
cases
wherein
not
so
much
as
in
the
last
sense
ought
private
persons
to
forgive
injuries
without
a
satisfaction
.
If
one
murther
anothers
Son
,
it
is
not
in
the
Father's
power
to
remit
it
,
but
he
is
bound
to
prosecute
the
revenge
of
it
upon
the
offendor
:
Though
a
private
person
may
remit
in
cases
which
refer
only
to
his
own
utility
and
profit
,
yet
he
ought
not
to
do
the
like
in
cases
where
honesty
,
and
the
maintaining
of
good
manners
is
concern'd
.
Answ.
3
(
3.
)
Whatever
may
be
allowed
to
a
private
person
in
reference
to
an
injury
done
to
himself
,
yet
a
publick
person
or
Magistrate
ought
not
to
forgive
an
injury
done
to
the
law
,
though
a
Judge
may
remit
a
pecuniary
debt
due
to
himself
,
yet
he
cannot
remit
a
criminal
offence
committed
against
the
State
.
Supposing
that
the
Papists
should
be
convicted
of
having
burnt
London
,
though
the
Judges
in
that
case
might
forgive
the
crime
so
far
as
their
own
houses
were
concern'd
(
which
I
also
question
)
yet
they
are
bound
to
punish
it
,
as
it
is
a
wrong
to
mankind
,
to
all
communities
,
the
whole
Nation
,
and
the
Protestant
Religion
:
Now
God
in
this
Transaction
is
not
to
be
considered
as
an
absolute
Lord
,
or
as
a
meer
Creditor
,
but
as
Supream
Rector
and
Governour
.
It
is
true
,
he
that
is
Rector
,
is
both
absolute
Lord
and
also
Creditor
,
yet
we
are
in
this
affair
to
consider
him
only
as
Rector
;
and
therefore
,
though
it
were
possible
for
him
to
pardon
sin
as
he
is
,
Pars
laesa
,
The
party
wronged
(
though
to
pardon
or
to
punish
,
appertain
to
none
under
that
relation
)
yet
he
is
obliged
to
punish
it
,
as
he
is
the
holy
and
righteous
ruler
of
mankind
,
otherwise
he
should
be
unjust
in
his
rectorship
,
the
end
of
the
law
would
be
subverted
,
and
he
should
not
act
as
becomes
a
just
Governour
:
For
delicta
puniri
publicè
interest
.
And
as
Lactantius
says
very
well
,
Non
est
enim
fas
,
cum
,
cum
talia
fieri
videat
,
non
moveri
,
&
insurgere
ad
ultionem
sceleratorum
,
&
pestiferos
,
nocentesque
delere
,
ut
bonis
omnibus
consulat
.
Now
that
God
in
this
transaction
is
to
be
considered
only
as
Rector
,
appears
,
(
1.
)
Because
,
to
absolve
and
condemn
are
acts
no
wise
peculiar
to
any
but
a
Governour
:
None
may
administer
these
acts
,
under
the
relation
of
being
either
an
absolute
Lord
,
or
an
offended
and
provoked
party
,
but
only
under
the
relation
of
being
vested
with
Government
.
●urgimus
ad
vindictam
,
non
quia
laesi
sumus
;
sed
ut
disciplina
servetur
,
mores
corrigantur
,
licentia
comprimatur
;
haec
est
ira
justa
,
quae
sicut
in
homine
necessaria
est
,
sic
utiqu●in
deo
,
à
qu●
ad
hominem
pervent
exemplum
,
Lact.
(
2.
)
Because
for
one
to
exact
his
debt
or
to
remit
it
,
to
use
his
right
or
release
it
,
are
no
wise
acts
of
justice
:
We
do
not
call
it
justice
,
for
a
man
to
claim
or
remit
that
which
is
owing
to
him
;
or
for
a
person
to
pursue
or
release
his
right
,
where
he
hath
an
absolute
power
:
But
now
the
Scripture
stiles
it
an
act
of
justice
in
God
,
both
to
inflict
punishment
upon
sinners
,
and
also
to
justifie
belivers
:
for
the
first
see
2
Thes.
1.
6.
Heb.
2.
2.
Rev.
16.
5
,
6
,
7.
and
19.
2.
The
inflicting
punishment
upon
sinners
,
is
that
which
the
justice
of
God
requireth
,
hence
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
judgement
of
God
,
Rom.
1.
32.
and
therefore
not
only
the
punishment
inflicted
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vengeance
,
Jude
.
7.
but
the
principle
and
property
in
God
,
that
constitutes
and
●nflicts
it
,
is
also
so
stiled
,
Act.
28.
4.
For
the
last
see
,
Rom.
3.
25
,
26.
(
3.
)
Because
,
for
a
person
to
re●mit
his
right
where
he
hath
abso●ute
power
,
or
to
forgive
a
debt
where
he
is
sole
creditor
,
are
in
no
●ases
,
contrary
to
the
lines
of
ju●tice
,
and
no
person
becomes
un●ust
for
doing
so
;
but
in
some
●ases
to
remit
sin
,
for
example
,
where
it
is
not
so
much
as
repent●d
of
,
according
to
our
very
ad●ersaries
,
is
inconsistent
with
ju●ice
,
and
by
consequence
God
●
the
punishing
or
pardoning
of
●n
,
doth
not
act
as
Creditor
or
●ord
,
but
as
Judge
and
Gover●our
.
(
4.
)
Because
the
end
of
a
Lord
●s
pursuing
his
right
,
and
a
Cre●tor
his
exacting
of
his
debt
,
is
●eir
own
benefit
and
interest
;
●t
the
end
of
inflicting
punish●ent
,
is
the
interest
of
government
,
and
the
benefit
of
the
world
;
s●
that
these
two
differing
in
thei●
ends
,
and
the
ground
of
God
hi●
inflicting
punishment
being
th●
last
,
it
necessarily
follows
,
that
h●
is
to
be
look't
upon
in
this
whol●
transaction
:
as
a
Governour
,
no●
as
a
meer
Creditor
,
or
as
an
absolute
Lord
.
Answ.
4
(
4.
)
It
is
a
strange
kind
of
A●guing
,
that
because
one
man
m●remit
an
offence
committed
again●
him
,
(
may
be
by
his
equal
,
at
leas●
by
his
fellow
creature
)
that
ther●fore
God
ought
to
do
the
like
b●
us
,
who
being
the
work-man
sh●
of
his
own
hands
,
have
yet
rebe●led
against
him
.
What
kind
●
reasoning
would
it
be
?
that
b●cause
we
are
not
upon
every
inj●ry
to
pursue
the
ruin
of
one
an●ther
,
that
therefore
God
witho●
the
impeachment
of
his
mercy
a●
goodness
may
not
inflict
vengean●
upon
sinners
:
or
because
we
m●
be
bound
in
case
a
man
ha●
●ronged
us
,
and
doth
not
so
●uch
as
repent
of
it
,
but
perse●re
in
it
,
yet
nevertheless
to
for●ve
him
;
shall
we
therefore
in●r
that
God
should
forgive
a
man
●s
sins
,
as
well
in
case
he
persevere
●
them
and
repent
not
,
as
in
case
●e
reform
and
repent
?
Answ.
5
(
5.
)
Is
there
no
difference
be●wixt
God
his
abating
in
his
●ght
,
and
his
total
parting
with
●
?
is
it
not
something
that
he
●ill
allow
a
surety
,
but
that
he
●ust
altogether
release
the
debt
?
●nnot
God
be
gracious
without
●easing
to
be
just
?
God
might
●ave
most
justly
damned
us
,
he
●as
under
no
necessity
of
extend●g
mercy
to
us
,
any
more
than
●o
fallen
Angels
;
and
he
hath
re●itted
of
the
r●gour
of
his
ju●ice
in
that
he
hath
contrived
●nd
allowed
the
intervention
of
●
Mediator
.
Answ
6
(
6.
)
This
Objection
con●ounds
God's
power
,
with
his
justice
;
whereas
the
question
●
not
what
God
in
way
of
unlim●ted
power
can
do
,
but
what
●
agreeableness
to
the
righteou●ness
of
his
nature
is
fit
for
him
●
do
.
It
is
not
through
want
of
po●er
,
that
he
cannot
pardon
s●
without
a
satisfaction
,
but
b●cause
he
is
infinitely
holy
an●
just
as
well
as
powerful
,
and
●
thereby
obliged
to
do
nothin●
unbeseeming
the
purity
an●
righteousness
of
his
nature
.
Answ.
7
(7)
We
are
not
only
to
consid●r
what
God
might
have
don●
without
the
impeachment
of
hi●
justice
,
but
also
that
we
ascrib●
nothing
to
him
mis-becoming
hi●
wisdom
.
That
God
should
enact
a
law
,
and
in
the
most
solem●
way
annex
punishment
to
the
violation
of
it
,
and
yet
being
broken
,
should
without
any
more
ad●
forgive
the
offendor
,
seems
●
p●ain
imprudence
in
Government
,
and
altogether
unworthy
the
wisdom
of
God
.
Object
.
2
2.
But
it
is
again
Objected
,
that
sin
every
where
said
to
be
forgiven
,
●ardone
,
remitted
,
and
the
for●veness
of
it
attributed
to
mercy
●d
grace
,
and
consequently
that
●ere
can
be
no
satisfaction
made
●r
it
,
there
being
nothing
more
●ntrary
to
forgiveness
,
than
com●nsation
,
nor
more
opposite
to
grace
●an
what
is
paid
for
.
Thus
the
●amphleter
,
p.
6
,
7
,
8
,
9.
out
of
his
●asters
,
Socinus
,
Crellius
,
&
c.
●o
which
I
offer
these
things
by
●ay
of
return
.
Answ
1
(
1.
)
It
is
a
most
ignorant
mis●ke
,
that
satisfaction
made
by
●hrist
,
and
forgiveness
made
to
●s
,
are
opposite
and
inconsistent
;
●hereas
Scripture
every
where
●olds
forth
the
agreement
be●wixt
these
two
,
Rom.
3.
24
,
25.
●eing
justified
freely
by
his
grace
,
●rough
the
redemption
that
is
in
●esus
Christ
,
&c.
Where
though
●rgiveness
be
held
forth
as
free
●d
of
grace
,
yet
it
is
also
declared
to
be
through
Christ
,
as
a
pro●pitiation
,
and
by
virtue
of
th●
redemption
,
which
by
his
bloo●
he
had
purchased
and
wrough●
See
also
Eph.
1.
7.
Col.
1.
14.
●
is
said
to
be
free
and
of
grace
i●
reference
to
us
,
to
exclude
the
m●rit
of
our
works
;
not
in
respect
●
Christ
,
to
exclude
his
satisfact●on
.
Herein
God
hath
display●
the
depths
of
his
wisdome
,
th●
pardon
is
both
of
grace
and
●
merit
,
that
it
is
at
once
an
act●
mercy
,
and
an
act
of
righteou●ness
.
Answ.
2
(
2.
)
It
hath
been
already
sho●
wherein
the
grace
and
freeness
remission
consists
,
and
that
it
●
wise
stands
,
either
in
the
want
●
a
satisfaction
or
in
any
deficien●
in
the
satisfaction
that
was
mad●
Let
the
adversary
,
if
he
plea●
attempt
to
overthrow
what
ha●
been
spoken
to
that
purpose
,
●
shall
find
us
ready
upon
all
oc●●
〈…〉
vindicate
it
.
Answ.
3
(
3.
)
The
clearing
of
this
shall
be
further
essayed
in
the
Appendix
.
2.
The
second
and
only
plea
then
of
a
charged
sinner
is
to
plead
for
justification
,
upon
the
account
of
a
satisfaction
made
to
the
party
offended
for
the
offence
,
and
this
satisfaction
must
be
pleaded
,
either
as
made
by
our selves
,
or
made
by
another
in
our
stead
.
1.
It
cannot
be
pleaded
,
that
we
have
made
any
satisfaction
our selves
:
There
are
but
three
ways
can
with
any
seemingness
be
insisted
on
to
this
purpose
,
and
it
is
altogether
impossible
it
should
be
made
any
of
these
ways
.
1.
Some
may
be
ready
to
imagine
,
that
satisfaction
might
be
made
by
sacrifices
and
costly
offerings
,
and
that
by
them
God's
wrath
might
be
appeased
,
and
the
guilt
of
sin
expiated
.
Sacrifices
were
of
God's
own
appointment
,
and
after
the
fall
the
first
piece
of
instituted
worship
,
Gen.
4.
3
,
4.
Rom.
14.
23.
Heb.
11.
4.
By
faith
Abel
offered
;
which
implies
the
warrant
of
a
command
:
and
if
this
were
not
necessary
,
there
would
be
no
such
thing
as
will
▪
worship
in
the
world
,
and
faith
would
differ
nothing
from
a
blind
venturous
boldness
.
Now
sacrifices
may
be
considered
tw●
ways
.
First
,
As
an
Appendix
of
th●
Covenant
of
works
,
and
as
they
were
intended
to
testifie
guilt●
and
in
that
sense
the
Apostle
is
t●
be
understood
,
Col.
2.
14.
Th●
hand
writing
of
Ordinances
whic●
was
against
us
,
which
was
contrar●
to
us
.
Ephes.
2.
15.
Having
abolished
in
his
flesh
the
enmity
,
eve●
the
law
of
commandments
contained
in
Ordinances
.
Secondly
,
They
are
considerable
as
subservient
to
the
Covenan●
of
grace
.
As
they
were
our
School-master
to
lead
to
Christ
,
Gal.
3.
24.
As
they
were
shaddows
and
he
the
body
,
Col.
2.
17.
And
as
they
were
types
of
the
great
sacrifice
which
he
was
to
offer
,
Heb.
9.
9.
God
having
made
man
a
promise
of
recovery
●nd
redemption
,
through
the
●eed
of
the
woman
,
Gen.
3.
15.
●nd
it
being
necessary
that
this
●hould
be
accomplished
in
the
way
of
death
and
blood
,
Heb.
9.
●5
,
22.
God
therefore
appoint●d
sacrifices
,
to
typifie
and
prefi●ure
the
great
sacrifice
of
the
●essiah
;
and
in
this
sense
among
others
may
Rev.
13.
8.
be
under●ood
,
(
if
that
be
the
right
read●g
of
the
place
)
The
Lomb
slain
●om
the
foundation
of
the
world
;
●ot
only
in
the
virtue
and
the
effi●cy
of
his
death
,
but
also
with
●spect
to
the
sacrifices
,
which
●efigured
his
death
.
Now
the
●nerality
of
mankind
soon
sunk
into
an
ignorance
of
the
right
end
of
sacrifices
,
and
instead
of
considering
them
●s
Divine
appointments
,
to
represent
the
sacrifice
of
the
Son
of
God
,
and
to
strengthen
their
faith
in
that
:
they
begin
to
rely
upon
them
alone
,
fo●
expiation
of
guilt
and
right
to
life
But
that
no
satisfaction
can
b●
made
by
sacrifices
,
appears
.
(
1.
)
In
that
Scripture
expresl●
Sacrificia
considerantur
,
vel
qua●enus
typi
crant
futurae
satis
facticnis
Messia
,
vel
quatenus
illis
vis
expiandi
per
se
adscribebatur
;
priori
modo
Deu●
illa
voluit
,
posteriori
carejecit
,
Walth
.
rejects
all
sacrifices
,
when
truste●
to
for
that
end
and
purpose
,
Psal●
40.
6.
Sacrifice
and
offering
th●
didst
not
desire
,
mine
ears
hast
th●
opened
;
burnt-offering
and
sin-offering
hast
thou
not
required
,
i.
e.
h●
did
not
desire
them
as
means
b●
which
sin
could
be
expiated
.
S●
Psal.
50.
8.
to
12.
Micah
6.
6
,
7
Heb.
9.
9.
and
10.
1
,
2
,
3
,
4.
Go●
in
Scripture
expresseth
his
disli●
of
sacrifices
upon
three
occasion●
(
1.
)
Because
of
the
prophaness
●
the
Offerers
,
Isa.
1.
11
12.
&c.
●
18.
Isa.
66.
5.
Jer.
6.
20.
(
2●
When
they
were
preferred
to
moral
obedience
,
1
Sam.
15.
22.
Hos.
6.
6.
Jer.
7.
21
,
22.
(
3.
)
When
trusted
to
for
justification
and
life
,
as
we
have
just
before
expressed
.
(
2.
)
There
is
no
worth
in
the
blood
of
a
Bull
or
Goat
,
to
make
reparation
for
the
dishonour
done
by
sin
to
God
;
he
must
have
very
mean
thoughts
both
of
sin
and
God
,
that
thinks
his
justice
can
be
satisfied
,
or
the
guilt
of
sin
expiated
by
the
bloud
of
a
Calf
or
Lamb.
The
wrong
done
by
sin
being
infinite
,
justice
requireth
that
the
satisfaction
should
be
proportionable
.
(
3.
)
Nor
was
there
any
propor●ion
nor
relation
either
,
betwixt
the
sinner
and
the
sacrificed
beast
,
that
the
blood
and
death
of
the
one
,
should
pass
for
a
satisfaction
●or
the
sin
and
offense
of
the
other
.
There
should
be
a
conjunction
in
Nature
,
betwixt
him
that
commits
●he
offence
,
and
him
that
makes
the
satisfaction
;
in
what
nature
the
sin
is
committed
,
in
that
nature
the
reparation
should
be
made
;
there
being
therefore
no
communion
in
nature
betwixt
a
beast
and
a
man
,
the
blood
of
the
one
cannot
pass
for
a
satisfaction
for
the
crime
of
the
other
.
(
4.
)
Because
it
is
necessary
that
whoever
makes
satisfaction
for
another
,
should
consent
and
willingly
submit
to
such
an
undertaking
;
now
a
beast
is
altogether
uncapable
of
stipulation
or
agreeing
to
such
an
exchange
,
Psal.
118.
27.
and
therefore
can
no
wise
make
satisfaction
.
The
Heathen
could
say
,
Quum
sis
ipse
nocens
moritur
cu●
victima
prote
,
Stultitia
est
morte
alterius
sperar●
salutem
.
So
that
upon
the
whole
it
is
clear
we
cannot
plead
a
satisfaction
b●
sacrifice
.
2.
Others
possibly
may
be
ready
to
insist
on
moral
obedience
as
if
by
that
we
could
make
God
a
valuable
compensation
for
the
wrong
we
have
done
him
.
This
was
the
the
great
refuge
of
the
Jews
of
old
,
Rom.
2.
17.
They
rested
in
the
law
.
Rom.
9.
31.
They
followed
after
the
law
,
i.
e.
they
expected
life
and
righteousness
,
in
and
through
the
observance
of
the
law
;
not
that
they
thought
themselves
able
so
universally
to
keep
it
,
as
not
at
all
to
sin
,
but
they
apprehended
that
they
sufficiently
kept
the
law
to
justification
,
if
they
performed
the
outward
acts
of
duety
,
and
forbore
the
outward
acts
of
sin
,
or
if
their
good
works
were
more
than
their
evil
,
Mat.
19.
18
,
19
,
20.
Phil.
3.
6.
but
that
there
is
no
coming
off
on
this
Plea
,
(
1.
)
The
Scripture
every
where
informs
us
,
in
its
disclaiming
all
possibility
of
being
justified
by
works
,
Rom.
3.
20.
By
the
deeds
of
the
law
,
there
shall
no
flesh
be
justified
in
his
sight
.
Gal.
3.
21
,
22.
If
there
had
been
a
law
given
which
could
have
given
life
,
verily
righteousness
should
have
been
by
the
law
,
but
the
Scripture
hath
concluded
all
under
sin
,
&c.
Rom.
8
3.
what
the
law
could
not
do
,
in
that
it
was
weak
through
the
flesh
,
&c.
The
law
,
had
we
kept
it
,
by
continuing
in
the
s●ate
wherein
we
were
created
,
was
both
appointed
and
able
to
have
given
life
,
but
man
by
▪
sin
becoming
flesh
,
the
law
stood
by
,
as
altogether
insufficient
to
help
such
an
one
;
and
is
therefore
called
the
ministration
of
death
,
2
Cor.
3.
7.
and
of
condemnation
,
2
Cor.
3.
9.
and
though
it
was
afterward
continued
for
other
ends
,
yet
it
was
never
intended
that
they
should
have
life
and
righteousness
by
it
.
(
2.
)
The
obedience
of
the
law
is
such
as
never
any
sinner
did
or
can
perform
,
Psal.
143.
2.
In
thy
sight
shall
no
man
living
be
justified
,
i.
e.
upon
a
personal
righteousness
of
his
own
.
Psal.
130.
3.
If
thou
,
Lord
,
shouldst
mark
iniquities
,
O
Lord
,
who
shall
stand
.
The
law
required
not
only
a
personal
,
but
an
universal
,
perfect
,
and
perpetual
obedience
,
and
as
to
all
the
last
three
we
are
sadly
defective
,
and
accordingly
those
Saints
,
who
had
as
much
to
plead
this
way
as
any
,
yet
constantly
disclaim'd
being
justified
on
this
score
,
Psal.
19.
12.
Psal.
40.
12.
My
sins
are
more
than
the
hairs
of
my
head
.
As
if
he
had
s●id
,
I
may
sooner
tell
my
hairs
than
reckon
my
sins
,
Job
9.
2
,
3
,
15
,
20
,
21
,
30.
read
it
at
leisure
.
See
also
2
Cor.
4
,
4.
Though
I
know
nothing
by
my self
,
yet
am
I
not
hereby
justified
,
Phil.
3
8
,
9.
(
3
▪
)
Were
it
possible
that
we
coul●
give
God
a
perfect
and
universal
obedience
(
which
we
never
can
)
yet
it
were
no
more
than
a
debt
which
we
owe
him
,
as
we
are
his
Creatures
,
and
therefore
could
be
no
satisfaction
from
us
,
as
we
are
his
delinquents
.
Whatever
we
are
or
have
,
it
being
from
God
,
we
owe
him
the
farthest
improvement
of
all
,
without
rendring
him
beholding
;
yea
,
in
the
state
wherein
he
created
us
,
he
might
have
obliged
us
to
the
utmost
obedience
,
and
after
all
that
,
instead
of
any
reward
,
have
reduced
us
▪
into
the
state
of
nothing
,
out
of
which
he
raised
us
;
being
fallen
,
more
than
we
can
yield
,
is
a
debt
we
owe
him
as
our
Maker
,
and
therefore
can
be
no
satisfaction
to
him
as
an
offended
Judge
.
One
debt
useth
not
to
go
in
payment
for
another
,
if
a
man
commit
one
treasonable
act
,
and
for
a
time
make
an
escape
,
but
be
afterwards
apprehended
,
it
will
be
no
Plea
in
Law
,
to
say
he
is
Loyal
now
,
because
he
was
bound
to
have
been
so
before
,
and
therefore
must
satisfie
for
his
former
disloyalty
.
(
4.
)
All
the
obedience
we
are
●er
able
to
yield
to
God
,
it
is
●rough
the
alone
strength
and
in●uence
of
his
grace
,
Joh.
15.
5.
Cor.
3.
5.
And
therefore
instead
●
being
a
satisfaction
to
his
ju●ce
,
we
are
made
fresh
debtors
to
●s
mercy
.
(
5.
)
One
sin
dishonours
God
●ore
than
an
eternity
of
obedience
●n
recompence
;
all
our
service
●ings
no
accession
to
God
to
me●
any
thing
at
his
hand
.
Job
22.
3.
Can
a
man
be
profitable
to
●d
?
is
it
pleasure
to
the
Almighty
●at
thou
art
righteous
?
or
is
it
●in
to
him
,
that
thou
makest
thy
●ys
perfect
?
Job
35.
7.
If
thou
●
righteous
what
givest
thou
unto
●m
?
or
what
receiveth
he
at
thine
●nd
?
see
also
Psal.
16.
2
,
3.
Luc.
●
.
10.
Rom.
11.
35.
Acts
17.
25.
●t
the
least
sin
is
a
derogation
●m
his
honour
,
and
lays
us
under
●
obnoxiousness
to
eternal
wrath
.
(
6.
)
Justification
upon
the
ple●
of
obedience
is
that
which
the
Apostle
through
the
Epistles
to
th●
Romans
and
Galatians
so
largel●
disputes
against
,
and
therefore
w●
must
either
make
nonsense
of
a●
his
arguments
,
or
we
must
els●
confess
that
there
is
no
being
justified
upon
this
plea.
3.
It
remains
,
that
if
we
ma●
satisfaction
by
our selves
,
it
mu●
be
alone
done
by
sufferings
.
Th●
Papists
,
though
they
agree
with
●
about
the
truth
of
Christs
satisfaction
,
yet
they
greatly
deroga●
from
it
in
the
establishing
the
n●cessity
of
humane
satisfaction●
It
is
true
,
their
doctrine
is
a
litt●
intricate
in
this
affair
,
they
are
n●
accorded
among
themselves
,
eith●
as
to
the
extent
or
the
condignit●
of
such
satisfactions
,
yet
they
a●
meet
in
this
,
that
Christ
hath
n●
so
satisfied
as
to
remove
the
who●
punishment
,
but
that
there
is
so●
of
the
legal
penalty
still
to
be
u●dergo●
by
our selves
,
which
is
●artly
born
in
punishments
in
this
●fe
,
and
partly
in
purgatory
tor●ents
in
the
future
.
This
they
●alliate
by
distinguishing
betwixt
●moving
of
the
fault
,
and
re●oving
of
the
punishment
:
The
●ult
is
the
offence
committed
●gainst
God
,
which
is
done
away
●
remission
;
the
punishment
is
●e
penalty
,
which
after
the
fault
●
removed
,
remains
,
say
they
,
●ll
to
be
suffered
;
and
by
the
●aring
of
which
,
either
in
our
own
●rsons
,
or
one
for
another
,
we
●ake
God
formal
satisfaction
.
But
(
1.
)
we
have
already
prov●
,
that
the
bearing
of
the
penal●
,
doth
constitute
no
man
who
is
●ce
unjust
,
just
again
.
The
first
●ention
of
the
law
is
obedience
,
●d
nothing
doth
satisfie
the
pri●ary
design
of
the
law
but
that
.
●grant
that
in
humane
laws
in
●me
cases
it
may
be
otherwise
,
●mely
where
the
law
is
purely
penal
,
the
intention
of
the
la●
giver
being
neither
precisely
●
command
nor
forbid
any
thing●
but
on
a
penalty
to
allow
th●
which
otherwise
he
prohibite●
As
for
example
,
that
if
a
perso●
be
chosen
Sheriff
of
Lon●on
,
●
shall
either
hold
,
or
pay
such
fine
:
The
paying
the
fine
do●
here
satisfie
the
law
,
forasmuch
●
the
law
did
not
precisely
enjoy●
the
party
to
hold
,
but
only
boun●
him
to
the
payment
of
such
●
summ
in
case
he
would
not
.
Bu●
in
Divine
Laws
the
case
is
different
,
the
end
of
all
God's
Law●
being
obedience
,
and
the
penalt●
being
annexed
only
for
other
ends
(
2.
)
The
distinction
upon
whic●
the
Papists
here
proceed
,
implie●
one
of
the
absurdest
things
imaginable
;
namely
,
that
the
fault
should
be
remitted
,
and
not
the
punishment
;
that
the
debt
should
be
forgiven
▪
and
yet
payment
exacted
;
seeing
the
forgiving
the
●ebt
,
is
nothing
else
but
the
dis●olving
the
offenders
obligation
to
●unishment
.
See
Mat.
18.
17.
(
3.
)
Sin
being
of
an
infinite
de●erit
,
requires
an
infinite
penal●y
,
●ow
a
penalty
can
be
infinite
only
●ne
of
three
ways
.
(
1.
)
Through
the
infinite
worth
of
the
person
sustaining
the
punishment
,
and
in
this
sense
I
suppose
none
will
say
that
man
is
of
●uch
value
and
dignity
,
as
that
any
suffering
he
undegoes
should
be
accounted
infinite
.
(
2.
)
A
penalty
may
be
infinite
from
the
infinite
weight
of
what
is
inflicted
and
sustained
,
and
in
this
sense
no
man
can
undergo
an
infinite
punishment
▪
forasmuch
as
no
finite
creature
can
bear
any
weight
but
what
is
finite
.
(
3.
)
A
punishment
may
be
infinite
as
to
length
and
duration
,
but
for
to
think
that
a
person
can
satisfie
by
bearing
a
punishment
which
is
infinite
as
to
continuance
,
involves
,
(
1.
)
A
plain
contradiction
,
being
for
ever
to
suffer
,
and
nev●
to
satisfie
;
for
ever
to
be
damne●
and
never
acquitted
.
(
2.
)
Such
kind
of
suffering
do●
not
satisfie
the
primary
intentio●
of
the
law
,
seeing
law
and
justi●
in
their
first
intention
,
require
th●
the
punishment
be
commensura●
to
the
crime
in
the
weight
of
i●
rather
than
in
the
length
.
S●
that
upon
the
whole
we
cannot
b●
justified
upon
the
plea
of
havin●
made
a
satisfaction
our selves
.
If
we
plead
justification
then
▪
upon
the
account
of
a
satisfaction
▪
it
must
be
alone
,
because
of
a
satisfaction
made
by
another
:
an●
this
leads
me
to
the
next
point
,
th●
ground
and
matter
of
our
justification
,
viz.
the
satisfaction
o●
Christ
.
CHAP.
IV.
Other
supream
ends
of
the
death
of
Christ
disclaimed
.
That
he
did
not
dye
primarily
to
seal
and
confirm
the
covenant
,
nor
to
give
us
an
example
of
suffering
with
patience
.
2.
THE
second
and
only
Plea
of
a
guilty
sinner
is
,
that
Christ
hath
made
satisfaction
.
To
this
end
he
was
incarnate
,
and
for
this
end
he
died
.
That
there
were
other
subordinate
ends
of
his
Incarnation
,
Obedience
,
and
Passion
is
not
denied
;
but
that
any
thing
else
was
either
the
supream
,
or
the
only
end
,
must
not
be
granted
.
That
which
is
first
pleaded
by
th●
Socinians
,
is
that
all
which
Christ
underwent
was
to
ratifie
and
confirm
his
Doctrine
;
having
preached
the
freeness
of
remission
to
such
as
should
repent
.
And
men
finding
a
witness
in
themselves
of
their
liableness
to
wrath
and
death
,
being
ready
to
suspect
every
proposal
o●
grace
and
favour
;
t●erefore
Chris●
by
his
death
(
say
they
)
made
fait●
of
,
and
gave
assurance
of
what
h●
had
taught
.
Now
that
what
w●
have
to
offer
in
opposition
to
this
,
may
be
the
better
secured
agains●
all
exceptions
,
we
premise
thes●
three
things
to
be
first
taken
notice
of
.
1.
That
Christ
answerable
t●
the
threefold
necessity
that
w●
were
in
,
stood
in
a
threefold
office
▪
As
we
were
ignorant
of
God
,
h●
was
our
Prophet
,
Joh.
6.
14.
Act
▪
3.
22
,
23.
As
we
were
under
th●
guilt
of
sin
,
he
was
our
Priest
,
Heb
▪
2.
17.
Heb.
7.
26
,
27.
As
we●
were
in
bondage
to
sin
and
Satan
▪
he
was
constituted
our
Captai●
and
King
,
Isa.
55.
4.
Heb.
2.
10.
Dan.
9.
25.
Now
as
he
is
ou●
Prophet
,
he
not
only
reveals
and
makes
known
the
Father
to
us
,
Joh.
1.
18.
but
hath
also
by
his
death
sealed
and
confirmed
his
doctrin●
Joh.
18.
37.
As
he
is
our
●riest
he
hath
by
his
death
ex●iated
sin
,
Heb.
9.
15.
1
Joh.
2.
●
.
purchased
remission
to
us
,
Mat.
26.
28.
Eph.
1.
7.
and
●ought
grace
for
us
,
Phil.
1.
29.
●
Pet.
2.
1.
And
as
he
is
our
●ing
,
he
hath
by
his
death
conque●ed
our
enemies
,
Col.
2.
15.
Heb.
●
.
14.
and
left
us
an
example
of
●ffering
and
patience
.
1
Pet.
2.
21.
●ow
one
or
more
of
these
ends
●e
not
exclusive
of
the
other
,
be●ause
some
of
these
were
the
ends
●
his
death
,
we
must
not
say
that
●hers
are
not
.
But
the
Socinians
●
they
confound
the
Priesthood
of
●hrist
,
either
with
his
Kingship
●
with
his
Prophetical
Office
;
so
●ey
confine
the
ends
of
his
death
,
●
what
meerly
was
done
as
he
●od
in
these
relations
:
but
as
●e
shall
(
God
willing
)
hereafter
●monstrate
him
to
be
properly
Priest
,
as
well
as
a
King
,
or
●ophet
:
So
for
the
present
we
distinguish
what
were
the
ends
of
his
death
as
Priest
,
from
those
which
were
the
ends
of
it
,
as
he
was
King
and
Prophet
.
2.
We
would
have
it
observed
,
that
there
were
some
more
primary
and
principal
ends
of
Christ's
death
,
and
others
that
were
less
princip●
and
only
secondary
.
The
more
primary
and
principal
end
of
his
death
,
was
that
he
might
give
himself
a
ransome
for
sinners
,
1
Tim.
2.
6.
be
a
propitiation
for
our
offences
,
1
Joh.
2.
2.
and
become
a
sacrifice
for
sin
,
Heb.
9.
26.
and
10.
12.
The
secondary
and
less
principal
were
,
that
he
might
ratifie
the
truth
of
his
doctrine
,
and
leave
us
an
example
of
patience
in
suffering
:
Now
the
adversaries
insist
only
upon
the
subordinate
and
secondary
ends
of
his
death
,
and
altogether
shut
out
the
more
principal
and
chief
.
3.
We
would
distinguish
betwixt
the
proper
end
of
his
death
,
and
those
things
which
are
the
fruits
and
consequences
of
it
,
through
his
having
obtained
that
end
.
The
proper
end
of
the
death
of
Christ
,
was
the
satisfying
of
God's
justice
,
and
the
vindicating
his
Law
and
Government
,
Rom.
3.
25.
and
4.
25.
but
the
fruits
and
consequences
of
it
through
his
having
compassed
that
end
,
are
our
deliverance
from
the
curse
and
condemnation
of
the
law
,
Gal.
3.
13.
Rom.
8.
34.
The
remission
of
our
sins
,
Col.
1.
14.
justification
at
the
Bar
of
God
,
Rom.
5.
9.
and
a
right
and
title
to
life
,
1
Pet.
3.
18.
Rom.
5.
18.
Having
now
premised
these
things
,
we
come
to
prove
that
the
confirmation
of
the
doctrine
of
the
Gospel
,
could
not
be
the
only
not
yet
the
principal
end
of
the
death
of
Christ
.
1.
Because
the
truth
of
his
doctrine
was
otherwise
sufficiently
established
;
for
being
demonstrated
to
be
from
God
,
there
needed
no
▪
further
evidence
of
the
truth
of
it
;
and
that
it
was
from
God
was
abundantly
proved
,
(
1.
)
By
those
motives
of
credibility
,
and
inbred
evidence
which
it
carried
in
it
;
if
we
consider
the
Purity
,
Majesty
,
Plainness
,
Fullness
,
Method
and
Manner
in
which
delivered
,
it
is
not
possible
,
but
that
without
further
means
of
conviction
,
we
may
be
ascertained
that
God
is
the
Author
of
it
.
(
2.
)
God
himself
by
the
Testimony
and
Attestation
of
Miracles
gave
irrefragable
evidence
that
it
was
true
,
and
from
himself
,
Heb.
2.
4.
—
God
bearing
witness
,
with
signs
,
and
wonders
,
and
divers
miracles
,
&c.
Act.
2.
22.
Jesus
a
man
approved
of
God
amongst
you
,
by
miracles
,
wonders
,
and
signs
,
which
God
did
by
him
in
the
midst
of
you
,
&c.
and
it
was
to
these
that
Christ
so
often
appealed
for
the
truth
of
his
doctrine
,
Joh.
5.
36.
I
have
a
greater
witness
than
that
of
John
;
for
the
works
which
the
Father
hath
given
me
to
finish
,
the
same
works
that
I
do
,
bear
witness
of
me
,
that
the
Father
hath
sent
me
;
Joh.
10.
25.
The
works
that
I
do
in
my
Fathers
Name
,
they
bear
witness
of
me
.
So
Joh
15.
24.
and
alibi
.
And
it
was
upon
the
conviction
and
evidence
of
these
,
that
the
world
received
his
doctrine
,
Joh.
2.
23.
Many
believed
in
his
Name
,
when
they
saw
the
miracles
which
he
did
.
Joh.
3.
2.
We
know
that
●hou
art
a
Teacher
come
from
God
:
for
no
man
can
do
these
miracles
●hat
thou
dost
,
except
God
be
with
●im
,
Joh.
7.
31.
And
many
of
the
●eople
believed
on
him
,
and
said
,
●hen
Christ
cometh
,
will
he
do
more
●iracles
,
then
these
which
this
man
●ath
done
.
So
that
there
was
no
●ecessity
for
Christ
to
have
dyed
in
●eference
to
this
end
,
his
doctrine
●eing
by
other
mediums
suffici●ntly
confirmed
,
had
there
never
been
any
such
thing
as
the
death
of
Christ
,
yet
there
wanted
not
sufficient
grounds
by
which
a
Divine
Revelation
might
be
known
.
Those
that
lived
before
the
incarnation
of
Christ
,
were
not
without
sufficient
evidence
of
the
truth
and
divinity
of
the
doctrine
of
Moses
and
the
Prophets
,
yet
they
had
not
this
argument
to
establish
and
confirm
them
in
the
belief
of
it
.
(
3.
)
The
needlesseness
of
Christs
dying
in
relation
to
the
ascertaining
the
truth
of
his
doctrine
appears
hence
,
in
that
the
highest
argument
and
motive
the
Holy
Ghost
instanceth
in
,
in
reference
to
the
confirming
any
declaration
o●
God
is
God's
Oath
,
Heb.
6.
17
,
18.
So
that
if
this
had
been
the
supream
end
of
the
death
of
Christ
I
do
not
see
how
it
was
any
wise
necessary
that
Christ
should
hav●
dyed
,
there
having
been
other
way●
and
me●ns
every
way
sufficient
fo●
the
attaining
of
that
end
;
yea
,
●annot
understand
how
it
is
con●istent
with
the
wisdome
,
good●ess
,
and
righteousness
of
God
,
●o
have
put
an
innocent
person
,
●nd
one
so
dear
to
him
as
his
own
Son
to
death
,
when
he
might
●ave
spared
him
,
and
yet
arrived
●t
all
he
propounded
by
his
suf●erings
.
2.
If
the
confirming
the
truth
of
the
Scripture
,
had
been
the
●upream
end
of
all
the
sufferings
of
Christ
,
and
if
it
be
upon
that
●ccount
that
he
is
so
often
said
to
●ave
dyed
for
us
;
this
is
no
more
●han
what
men
are
capable
of
do●ng
,
yea
,
than
what
the
Martyrs
●ave
actually
done
,
for
they
by
sufferings
,
blood
,
and
death
have
●ealed
and
confirmed
the
truth
of
the
Gospel
,
and
yet
they
are
never
said
to
have
dyed
for
us
,
or
to
have
reconciled
us
to
God
by
their
blood
;
yea
instead
of
this
it
is
expresly
denied
,
that
they
ever
did
,
or
could
dye
for
us
in
that
sense
,
and
to
that
purpose
tha●
Christ
did
,
1
Cor.
1.
13.
Act.
4.
12.
and
by
consequence
there
behoved
to
be
other
and
greate●
causes
of
the
death
and
suffering●
of
Christ
,
then
the
sealing
o●
confirming
the
truth
of
his
doctrine
.
3.
It
may
from
hence
be
further
demonstrated
,
that
it
was
no●
the
supreame
end
of
Christ's
dying
,
only
to
encourage
us
to
believe
the
certainty
of
God's
promise
,
in
reference
to
the
free
remission
of
sin
,
because
the
Scripture
every
where
assigns
other
ends
,
namely
,
that
he
might
bea●
our
sins
,
Rom.
4.
25.
destroy
th●e
mity
betwixt
God
and
us
,
Eph.
2.
16.
save
us
from
perishing
,
an●
give
us
a
right
to
life
,
Joh.
3.
16.
So
that
the
first
Plea
of
the
Sociniars
remains
confuted
and
overthrown
.
2.
The
second
end
instanced
in
,
and
pleaded
for
as
the
impulsive
cause
of
the
sufferings
and
death
of
Christ
is
,
that
he
might
give
us
an
example
of
suffering
with
patience
.
It
is
not
denied
,
but
that
the
death
of
Christ
is
of
singular
import
to
these
purposes
,
1
Pet.
2.
21.
and
4.
1.
Heb.
12.
2
,
3.
but
yet
these
were
not
the
principal
ends
of
his
sufferings
and
death
,
neither
were
they
indispensably
needful
upon
that
score
.
(
1.
)
Because
the
Old
Testament
Saints
were
patiently
carried
through
suffering
,
who
(
though
they
lived
in
the
faith
of
the
death
of
Christ
)
yet
had
not
the
lively
example
of
the
quality
of
his
sufferings
,
nor
of
his
patience
under
them
.
(
2.
)
Because
upon
these
terms
Christ
should
not
be
properly
our
Saviour
,
but
the
act
of
saving
us
should
be
our
own
:
Christ
should
only
chalk
us
the
way
to
salvation
,
whereas
we
should
go
in
it
,
and
consequently
the
act
of
saving
us
should
be
altogethe●
ours
.
(
3.
)
Because
God
by
the
strength
and
influence
of
hi●
grace
could
have
carried
us
through
suffering
with
patience
,
without
setting
us
the
pattern
an●
example
of
his
Son
;
and
this
he
actually
doth
in
that
which
is
every
way
as
difficult
;
for
example
,
the
mortifying
of
indwelling
corruption
;
wherein
the
adversary
dare
not
say
,
that
Christ
was
capable
of
being
our
pattern
.
These
being
disclaimed
then
from
being
the
supream
ends
of
Christ
his
suffering
,
it
follows
that
we
demonstrate
the
true
and
principal
end
of
his
dying
to
have
been
that
he
might
make
satisfaction
to
God
for
us
.
CHAP.
V.
The
satisfaction
of
Christ
established
from
Christ's
bearing
our
sins
.
No
impeachment
of
God's
justice
,
that
though
innocent
,
he
should
suffer
the
punishment
of
the
nocent
.
That
he
hath
undergone
what
we
should
have
undergone
.
WE
being
in
debt
to
God
,
Christ
undertook
to
be
our
Surety
,
Heb.
7.
22.
I
do
not
deny
but
that
he
is
also
God's
Surety
to
us
,
for
the
making
good
of
all
the
promises
,
which
are
therefore
said
to
be
in
him
,
yea
and
Amen
,
2
Cor.
1.
20
and
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sponsor
propriè
est
qui
pro
alio
spondet
,
vel
ut
debitum
solvat
,
Prov.
22.
26.
vel
ut
paenam
l●at
,
Gen
▪
44
32
,
33.
Turret
.
in
reference
to
this
called
God's
Witness
,
Isa.
55.
3
,
4.
But
withall
he
is
our
Surety
to
God
for
the
discharging
of
our
debt
:
And
that
that
is
the
intendment
of
the
Apostle
in
the
forequoted
place
appears
from
the
context
,
in
that
he
is
there
treating
of
the
Priesthood
of
Christ
;
and
particularly
treating
of
it
in
reference
t●
those
things
which
were
to
b●
done
with
God
for
m●n
.
It
i●
true
there
were
two
parts
of
th●
Priests
office
;
one
was
to
declar●
God's
statutes
and
ordinances
t●
the
people
,
and
to
oversee
hi●
worship
,
according
to
his
ow●
institution
and
appointment
:
an●
in
this
sense
Christ
is
called
,
Th●
High
Priest
of
our
profession
,
an●
said
to
be
faithful
in
God's
house
,
Heb.
3.
1
,
2.
which
is
also
the
import
of
Zech.
6.
13.
He
shall
buil●
the
Temple
of
the
Lord
,
and
he
shall
bear
the
glory
,
and
shall
sit
and
rule
upon
his
Throne
,
and
he
shall
be
a
Priest
upon
his
Throne
.
The
other
part
was
to
offer
sacrifice
for
men
to
God
,
and
to
reconcile
God
to
the
people
,
and
this
was
the
principal
part
of
the
Priest's
office
,
Heb.
5.
1.
the
other
being
only
secondary
,
and
consequent
to
this
.
And
in
this
sense
the
Apostle
in
the
foregoing
place
understands
Christ's
Priesthood
,
●nd
in
reference
to
this
notion
of
●
,
stiles
him
surety
,
forasmuch
as
●t
had
our
debt
charged
upon
●im
,
and
suffered
the
penalty
●hich
we
should
have
born
,
Ere
●e
attempt
the
proof
of
this
,
we
●esire
first
to
establish
these
two
●hings
.
1.
It
is
not
against
justice
in
●od
to
cast
pains
upon
an
innocent
●erson
.
This
the
adversary
dare
●ot
deny
,
forasmuch
as
it
was
●one
in
reference
to
Christ
.
I
do
●ot
now
dispute
,
whether
those
●ains
were
satisfactory
;
all
a●●resent
I
intend
is
,
that
God
●ithout
injustice
may
inflict
pains
●pon
an
innocent
,
as
it
is
mani●est
he
did
upon
Christ
.
Though
●mongst
men
it
be
against
all
●rinciples
of
justice
,
to
take
away
●he
life
of
a
guiltless
person
,
see●ng
we
have
no
natural
and
abso●ue
dominion
over
one
another
,
●either
is
there
any
such
power
allowed
us
by
the
supream
Sov●raign
;
yet
God
having
an
abs●lute
dominion
over
the
lives
,
b●dies
,
and
fortunes
of
men
;
he
ha●
a
right
to
act
,
what
none
els●
without
the
grossest
injustice
ca●
2.
It
is
not
in
every
case
unj●
for
one
to
be
made
undergo
the
p●nishment
of
anothers
sin
.
The
I●fants
of
Sodome
,
were
involve●
in
the
punishment
of
those
crim●
of
which
themselves
were
n●guilty
,
Gen.
19.
C
ham
commi●ted
the
sin
,
and
the
slavery
w●
entailed
upon
Canaan
,
Gen.
9.
2●
25.
The
lye
was
singly
Gehezi●
but
yet
the
Leprosie
clave
not
t●
him
alone
,
but
also
to
his
post●rity
,
2
Kings
5.
27.
Scriptu●
furnisheth
us
with
an
infini●
number
of
instances
,
where
Go●
makes
use
of
the
Sons
misery
,
t●
punish
the
Fathers
offence
.
S●
2
Sam
21.
8
,
14.
and
24.
15
,
1●
Josh.
7.
24.
1
Kings
14.
10.
Ja●
22.
30.
God
threatens
to
visit
t●
●niquity
of
the
fathers
upon
the
Children
,
unto
the
third
and
●ourth
generation
,
Exod.
20.
5.
Neither
is
this
any
more
,
then
what
in
one
instance
or
other
hath
●een
,
and
is
still
practiced
among
●en
in
all
Nations
.
If
a
person
●e
convicted
of
Treason
,
his
in●eritance
escheats
to
the
Crown
,
●nd
all
right
of
claim
ceaseth
from
his
posterity
.
In
pecuniary
●atters
it
cannot
be
denied
,
but
●hat
punishment
may
redound
to
●he
Surety
:
And
in
criminal
cases
,
●autionaries
have
been
often
pu●ished
for
others
whom
they
have
●e
presented
.
Now
to
render
such
a
trans●ction
just
,
that
one
be
made
to
●uffer
for
anothers
fault
,
there
are
●ut
these
things
necessary
.
1.
That
the
innocent
person
●ave
a
dominion
over
that
which
●e
parts
with
;
hence
a
person
●aving
a
dominion
over
his
estate
may
alienate
it
to
pay
anothers
debt
,
and
had
we
as
absolute
pow●
over
our
lives
as
over
our
money
▪
we
might
likewise
dispose
●
them
for
the
preservation
of
th●
lives
of
others
.
And
among
th●
Heathens
,
who
apprehended
tha●
they
had
the
same
right
over
th●
one
as
over
the
other
,
there
wan●
not
instances
of
that
nature
;
neither
were
those
commutations
among
them
ever
blamed
of
injustice
.
The
example
of
Dam●
and
Pithias
is
obvious
.
That
which
alone
renders
such
transactions
unjust
is
,
that
we
have
not
a
domini●
on
over
our
lives
,
and
so
cannot
alienate
and
part
with
them
:
But
now
Christ
had
a
plenary
domini●
on
over
his
own
life
,
and
so
coul●
freely
dispose
of
it
for
the
lives
o●
others
,
John
10.
18.
I
lay
down
my
life
of
my self
,
I
have
power
to
lay
it
down
.
2.
That
there
be
a
willingnes●
in
the
parties
concerned
,
in
the
Judg
and
Ruler
,
to
allow
and
accept
such
a
commutation
in
the
●bses
and
Surety
to
condescend
to
,
●nd
engage
in
such
an
undertak●ng
:
There
is
no
wrong
done
,
●●en
all
parties
are
willing
.
Now
●oth
parties
are
here
agreed
;
the
Father
in
calling
and
inviting
Christ
to
it
,
John
10.
18.
—
I
lay
●own
my
life
—
this
commandement
have
I
received
of
my
Father
.
The
Son
in
readily
,
submitting
to
●nd
engaging
in
the
work
,
Heb.
10.
●
,
6
,
7
,
8
,
9.
—
loe
I
am
●ome
,
&c.
3.
That
the
party
stipuluting
be
●ble
to
overcome
all
he
exposeth
●imself
to
,
and
that
those
in
●hose
stead
he
doth
it
,
do
there●y
escape
what
they
themselves
●ood
obnoxious
to
.
If
either
●e
be
sure
to
perish
in
the
engage●ent
,
or
they
for
whom
he
under●akes
be
likely
to
receive
no
ad●antage
by
it
,
then
the
whole
un●ertaking
is
altogether
inconsistent
●ith
wisdome
,
whatever
it
be
with
righteousness
.
But
now
Jesus
Christ
know
himself
able
t●
discharge
all
he
became
bound
for
,
Joh.
10.
18.
I
lay
down
my
life
,
and
I
take
it
up
again
.
And
certai●
deliverance
was
to
attend
those
i●
whose
room
he
became
substitute●
Gal.
3.
13.
Christ
hath
redeemed
u●
from
the
curse
of
the
law
,
being
made
a
curse
for
us
.
4.
That
there
be
some
near
conjunction
in
him
that
suffers
,
with
those
that
should
have
suffered
.
Justice
doth
not
allow
that
a
person
altogether
inconcerned
in
the
offence
,
should
be
subjected
to
the
punishments
due
to
those
with
whom
he
hath
no
relation
.
But
now
there
is
the
nearest
union
betwixt
Christ
and
those
in
whose
behalf
he
became
engaged
.
(
1.
)
There
is
an
union
of
nature
,
the
satisfaction
is
made
in
the
same
nature
in
which
the
offence
was
committed
,
Heb.
2.
14
,
16.
There
could
have
been
no
possibility
of
●aving
sinners
,
without
a
satisfa●tion
in
the
nature
that
sinned
;
●nd
there
was
no
need
at
all
of
Christ's
having
assumed
our
na●ure
,
but
only
in
order
that
he
●ight
suffer
and
dye
in
it
:
And
●he
Apostle
in
forecited
place
,
●aketh
his
assuming
our
nature
,
●he
very
foundation
of
his
fitness
●o
undertake
in
our
behalf
,
and
the
ground
why
the
benefits
of
his
suf●ering
do
in
justice
redound
to
us
.
(
2.
)
Being
one
with
us
in
na●ure
,
he
became
also
one
with
us
in
●aw
:
Though
Physically
the
Sure●y
and
Debter
be
two
different
●en
,
yet
Juridically
and
in
conspe●tu
fori
,
in
the
account
of
the
●aw
,
they
are
one
and
the
same
●erson
.
Thus
Christ
being
our
●urety
,
was
one
with
us
legally
,
and
in
a
law
sense
became
chargeable
wi●h
,
and
pu●suable
for
all
●ur
sins
,
Isa.
53.
6.
—
The
Lord
●aid
on
him
the
iniquity
of
us
a●●
,
●
Cor.
5.
21.
He
made
him
to
be
sin
for
us
,
who
knew
no
sin
.
(
3.
)
He
became
also
one
with
,
u●
in
a
mystical
and
spiriturl
sense
,
on●
with
us
as
head
to
members
,
Eph.
1.
22
,
23.
One
with
us
a●
husband
to
wife
,
Eph.
5.
31
,
32.
And
one
with
us
as
King
to
Subjects
.
Now
as
a
husband
may
b●
justly
sued
for
his
wives
debt
;
and
if
the
hand
offend
the
head
may
be
smitten
.
So
is
Christ
withou●
any
unrighteousness
impleadable
for
our
sins
.
5.
That
the
inducements
moving
to
such
a
transaction
be
weighty
and
considerable
:
It
is
not
f●
that
the
criminal
himself
shoul●
be
released
,
nor
that
an
innocen●
person
should
be
substituted
i●
his
room
,
but
upon
a
cause
that
i●
momentous
and
great
.
Therefore
do
Historians
justifie
the
Decii
in
devoting
themselves
to
death
in
that
it
was
for
the
preservatio●
of
the
Commonwealth
.
No●
there
was
most
important
reason
●ns
for
the
transfering
our
guilt
●pon
Christ
,
and
exacting
satis●ction
at
his
hand
.
(
1.
)
Because
otherwise
the
●hole
race
of
mankind
had
been
●terly
lost
.
In
the
fall
of
Angels
●ere
was
only
a
certain
number
●at
sinned
,
millions
being
preser●d
in
their
obedience
to
God
,
and
●
condition
of
blessed
enjoying
of
●m
.
But
in
the
fall
of
man
the
●hole
race
was
involved
.
not
so
●uch
as
one
of
the
whole
kind
●uld
have
ever
come
to
the
frui●on
of
God
;
and
besides
God
●ould
have
mist
that
,
which
was
●art
of
his
end
in
the
creating
of
●em
,
viz.
active
glory
in
a
way
of
●anksgiving
and
praise
.
Now
●ough
their
was
no
necessity
arose
●om
hence
upon
God
,
but
that
●
might
have
left
them
in
their
●
and
misery
;
yet
there
was
a
●eat
agreeableness
in
it
to
the
Di●ne
wisdom
,
that
a
whole
species
●
rational
creatures
should
not
be
lost
;
but
that
as
there
we●
some
of
the
Angels
who
stood
●
give
God
the
active
glory
of
h●
perfections
and
works
;
so
som●
of
fallen
mankind
should
be
recovered
to
joyn
forever
with
th●
in
that
employment
.
(
2.
)
Because
otherwise
God
ha●
lost
the
opportunity
of
glorifyin●
his
mercy
and
grace
.
God
in
th●
creation
of
the
world
had
glorified
his
power
,
wisdom
,
and
bounty
;
and
in
the
preterition
of
falle●
Anctels
,
he
had
glorified
his
holiness
and
vindictive
justice
:
No●
without
the
recovering
of
falle●
man
,
his
mercy
and
grace
had
no●
been
equally
honored
and
manifested
with
his
other
properties
▪
And
it
is
observable
,
that
there
i●
no
one
attribute
of
God's
nature
▪
by
which
he
loveth
and
chuseth
to
m●ke
himself
more
known
,
ther●
goodness
,
clemency
,
and
mercy
▪
Exod.
34.
6
,
7.
2
Chron
▪
30.
9.
Ps●l
.
86.
5
,
15.
and
3.
4.
and
alibi
.
(
3.
)
Because
otherwise
all
reli●ion
had
been
necessarily
extin●uish'd
in
dispair
.
It
is
not
pos●ble
to
serve
God
without
hope
●f
reward
,
Heb.
11.
6.
Had
man
●een
unavoidably
left
obnoxious
●o
wrath
he
would
through
des●air
have
resigned
himself
to
all
●in
and
villany
;
being
left
equally
●opeless
with
the
devils
,
he
would
●ave
been
as
opposite
to
the
love
and
obedience
of
God
as
they
.
Now
it
was
very
becoming
the
Divine
wisdome
,
that
obedience
and
service
should
not
utterly
perish
from
the
earth
.
6.
The
last
thing
needful
to
render
such
a
transaction
just
i●
,
that
the
honor
of
the
transactors
be
heightned
,
at
lest
secured
by
the
transaction
.
It
were
no
ways
consonant
either
to
wisdom
or
righteousness
,
to
allow
the
interposure
of
a
fidejussor
or
substitute
,
if
more
could
be
had
by
retaining
the
offendor
.
But
now
by
the
exacting
satisfaction
from
Christ
as
our
Surety
,
the
glory
of
the
perfections
of
God's
nature
,
the
honour
of
his
law
and
government
are
much
more
enhanced
,
than
if
God
should
have
inflicted
punishment
personally
upon
us
.
First
,
for
his
Law
,
that
is
honored
both
in
the
precept
,
and
threatning
of
it
;
Christ
having
both
fulfilled
the
command
and
born
the
curse
:
whereas
had
God
confined
himself
to
the
sinner
,
he
had
forever
lost
the
honour
of
the
obediente
of
his
law
,
and
could
have
only
honoured
his
threatning
.
2ly
.
For
the
properties
of
his
nature
.
(
1.
)
Had
he
detained
the
offendor
,
he
had
compassed
only
the
honour
of
his
justice
,
but
he
had
mist
the
glory
of
his
grace
:
His
justice
indeed
had
been
conspicuous
,
but
his
mercy
had
never
come
in
view
.
He
had
rendred
himself
dreadful
and
terrible
to
his
creatures
,
but
not
endeared
,
whereas
now
he
hath
given
evidence
and
demonstration
of
it
to
the
utmost
,
1
John
4.
10.
Eph.
2.
4
,
5
,
6
,
7.
(
2.
)
For
his
justice
,
though
it
had
been
enough
that
it
did
not
suffer
through
the
the
releasing
the
offendor
,
yet
it
is
moreover
exalted
above
whatever
it
could
have
been
,
had
God
resolved
on
the
destruction
of
the
sinner
.
(
1.
)
Had
he
executed
the
punishment
upon
us
,
his
justice
had
been
glorified
only
passively
,
but
by
inflicting
it
upon
Christ
,
it
is
glorified
not
only
passively
,
but
also
actively
.
Christ
loved
the
Majesty
of
God
at
the
same
tim●
he
satisfied
his
Justice
,
but
the
damned
while
under
the
effects
of
God
▪
s
justice
,
they
hate
both
it
and
his
holiness
:
The
voluntary
sufferings
of
Christ
do
infinitely
more
honour
the
justice
of
God
,
than
the
forced
torments
of
the
ungodly
can
.
(
2.
)
In
that
had
he
confined
himself
to
the
sinner
,
his
justice
should
never
have
been
satisfied
.
The
damned
are
alwise
paying
their
debt
,
but
yet
never
pay
it
.
Now
Christ
hath
satisfied
to
the
full
.
(
3.
)
In
that
justice
hath
not
only
all
its
demands
,
but
is
obliged
with
a
surplusage
;
he
that
was
our
creditor
,
is
become
our
debtor
;
there
is
more
honor
ariseth
to
God
from
Christ's
sufferings
,
than
he
suffered
dishonor
by
our
sins
.
3ly
.
For
his
wisdom
,
how
wonderfully
is
that
display'd
in
the
whole
transaction
▪
the
debt
pay'd
,
and
yet
the
debtor
forgiven
;
sin
punished
,
and
yet
the
sinner
acquitted
:
God
at
once
infinitely
righteous
,
and
withal
gracious
.
Death
submitted
to
,
yet
conquered
,
&c.
See
Eph.
1.
8.
Eph.
3.
10.
and
as
the
Father
is
honoured
through
this
transaction
,
so
is
the
Son
;
hereby
he
gives
demonstration
of
his
love
to
mankind
,
Rev.
1.
5.
is
rewarded
for
his
sufferings
with
a
numerous
seed
,
Isa.
53.
10
,
11.
And
in
recompence
for
his
depression
and
humiliation
,
he
hath
a
name
given
him
above
every
name
,
Phil.
2.
7
,
8
,
9.
Eph.
1.
21
,
22.
and
to
overweigh
his
cross
and
shame
,
he
is
crowned
with
dignity
,
honour
,
and
glory
,
Heb.
2.
9.
Having
thus
far
cleared
our
way
,
by
demonstrating
that
it
is
not
against
justice
for
one
to
be
made
suffer
for
anothers
sin
,
and
having
opened
what
conditions
are
necessary
to
render
such
a
transaction
righteous
,
and
that
they
all
meet
in
the
affair
before
us
.
Before
we
come
to
the
proof
of
Christ
his
having
suffered
what
we
should
have
suffered
,
we
desire
further
to
premise
these
three
things
.
1.
We
are
to
distinguish
what
is
essential
in
the
punishment
,
from
what
only
is
accidental
in
it
,
what
it
includes
in
its
own
nature
from
what
ensueth
through
the
weakness
of
the
subject
.
If
we
consider
only
what
is
absolutely
included
in
the
threatning
,
we
shall
find
no
more
but
this
,
namely
,
that
the
sinner
ought
to
undergo
,
both
as
to
sense
and
loss
as
much
as
it
is
possible
for
a
creature
to
bear
.
The
law
principally
eyes
the
quality
and
the
weight
of
the
punishment
,
not
so
much
the
duration
and
continuance
.
The
living
and
dying
in
Prison
is
no
part
of
a
man's
debt
,
neither
is
that
the
primary
intention
of
the
law
towards
any
,
yet
this
comes
justly
to
be
his
lot
,
that
will
not
,
or
cannot
pay
his
debt
.
That
which
lyes
then
formally
in
the
threatning
is
death
,
Rom.
6.
23.
wrath
,
Rom.
2.
5.
and
the
curse
Gal.
3.
10.
but
that
this
is
eternal
,
ariseth
meerly
from
the
finiteness
and
weakness
of
the
creature
:
If
a
sinner
could
at
once
bear
that
which
is
proportionable
and
equal
in
justice
to
his
crime
,
and
by
so
doing
make
satisfaction
,
there
might
in
time
be
an
end
of
his
punishment
,
but
this
he
cannot
do
,
●nd
therefore
must
suffer
forever
according
to
what
he
is
capable
of
bearing
.
Now
Christ
was
to
undergo
only
what
was
formally
in
the
threatning
,
to
bear
the
weight
of
it
,
and
having
by
bearing
of
it
made
satlsfaction
,
he
was
no
ways
concerned
in
the
eternity
and
duration
of
the
punishment
,
justice
it self
discharging
him
,
the
debt
being
pay'd
.
2.
We
must
distinguish
betwixt
those
effects
which
flow
naturally
from
suffering
,
and
those
which
through
the
corruption
of
the
party
punished
,
flow
only
accidentally
from
it
.
If
the
Socinians
would
be
pleased
to
take
notice
of
this
,
they
would
ease
us
the
trouble
of
that
thread-bare
objection
,
viz.
that
in
case
Christ
underwent
the
punishment
of
the
law
,
he
behoved
to
dispair
and
blaspheme
,
forasmuch
as
these
do
not
flow
naturally
from
suffering
,
but
proceed
meerly
from
the
corruption
and
imbecillity
of
those
that
suffer
.
A
person
may
undergo
punishment
,
without
either
murmuring
at
the
Judge
who
sentenceth
him
,
or
reproaching
the
law
by
which
he
is
condemned
.
The
blasphemy
of
a
damned
sinner
ariseth
in
way
of
causation
meerly
from
his
own
corruption
,
his
pains
are
at
most
but
occasional
of
it
;
and
while
he
had
mercies
they
issued
in
the
like
effects
.
For
the
dispair
of
a
damned
person
,
it
proceeds
hence
,
that
he
knows
he
shall
never
make
satisfaction
,
nor
extricate
himself
from
under
what
he
feels
.
Now
it
was
not
possible
,
that
either
of
these
should
fall
upon
Christ
;
not
the
first
,
seeing
he
was
perfectly
holy
in
his
nature
,
without
any
principle
of
or
inclination
to
sin
:
Not
the
second
,
in
that
he
knew
himself
able
to
make
God
a
satisfaction
,
and
foresaw
,
and
believed
a
glorious
issue
from
all
his
pains
.
3.
We
must
make
a
difference
betwixt
those
sufferings
which
were
directly
in
the
threatning
,
and
those
that
were
only
consequentially
●in
it
.
Those
,
that
the
humane
nature
may
be
made
obnoxious
to
,
though
it
be
holy
and
innocent
;
and
those
that
follow
the
humane
nature
,
as
existing
only
in
our
sinful
persons
.
Christ
assumed
only
the
common
nature
of
man
,
and
not
the
person
of
any
man
;
and
therefore
was
neither
subject
to
passionate
disorders
of
mind
,
nor
painful
sicknesses
of
body
;
seeing
these
do
not
appertain
to
the
essence
of
the
humane
nature
,
but
only
attend
it
as
it
exists
in
our
sinful
persons
.
These
things
being
premised
,
I
come
now
to
prove
that
Christ
hath
suffered
what
we
should
have
suffered
;
and
that
the
same
penalty
which
was
due
to
us
was
inflicted
on
him
:
the
death
and
curse
which
the
law
denounced
against
the
sinner
,
Christ
as
the
Surety
bore
.
The
punishment
which
was
due
to
us
consisted
of
two
parts
,
death
and
the
curse
to
be
inflicted
upon
us
;
and
the
favour
of
God
to
be
suspended
and
withdrawn
from
us
.
1.
That
which
was
expresly
denounced
,
as
the
penalty
of
sin
was
death
and
the
curse
,
Gen.
2.
17.
Deut.
27.
26.
Rom
6.
23.
Rom.
5.
12.
Gal.
3.
10.
And
this
,
and
no
less
;
this
very
punishment
,
and
not
an
other
did
Christ
undergo
:
the
same
sentente
of
the
law
,
which
should
have
been
executed
upon
us
,
was
executed
upon
him
.
There
was
a
change
of
persons
,
the
Surety
suffering
for
the
Debtor
,
the
just
for
,
the
unjust
;
but
no
change
of
punishment
at
all
.
Christ
tasted
death
,
Heb.
2
9.
was
put
to
death
,
Joh.
18.
31
,
32.
became
obedient
unto
death
,
even
the
death
of
the
Cross
,
Phil.
2.
8.
bore
the
curse
,
Gal.
3.
13.
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
.
The
Apostle
having
asserted
in
the
10.
verse
,
that
every
person
who
continues
●ot
in
all
things
,
which
are
writ●en
in
the
Book
of
the
Law
to
do
●hem
,
is
cursed
:
He
here
opens
●ow
believers
,
notwithstanding
●hat
commination
,
come
to
be
●eed
from
the
curse
;
namely
,
be●ause
Christ
hath
born
it
;
and
for
●he
proof
of
this
,
he
refers
them
●o
Deut.
21.
23.
where
they
were
●aught
so
much
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Execra●o
,
a
Curse
,
the
abstract
for
the
●oncrete
(
as
is
usual
in
Scripture
,
2
C●r.
3.
9.
and
5.
21
Eph.
5.
8.
John
17
17.
Rom.
3.
30.
●e
the
Texts
in
the
Margin
)
that
is
,
●e
underwent
all
the
wrath
which
●e
law
denounced
;
particularly
,
●at
death
to
which
it
only
affixed
●
curse
.
By
curse
we
may
either
●nderstand
the
sentence
of
the
law
●ecrating
and
condemning
the
sin●r
,
which
is
called
the
curse
●tively
,
or
we
may
understand
the
execution
of
punishment
according
to
that
sentence
which
is
the
curse
passively
;
for
in
both
respects
Christ
was
made
a
curse
.
I
would
have
well
observed
here
,
that
though
hanging
was
reckoned
always
an
ignominious
kind
of
death
,
ye●
that
it
alone
was
an
accursed
death
,
arose
meerly
from
the
constitution
of
the
Law-maker
,
and
the
declaration
of
the
Law
.
Whatever
malefactors
were
hanged
before
the
enacting
and
proclaiming
of
this
Law
,
we
have
no
ground
to
believe
that
they
were
accursed
;
and
originally
the
curse
was
ceremonial
,
being
intended
by
God
as
a
type
of
the
moral
curse
,
which
Christ
was
to
bear
.
Suspensus
,
secundum
legem
ceremonialem
est
execrationi
Deo
:
nam
alicqui
neque
secundum
naturae
legem
,
nec
secundum
jura
civilia
,
neque
per
seipsum
denique
,
qui
suspensus
est
,
Deo
execrabilis
,
Jun.
Paral●ll
.
l.
2.
And
here
the
providence
of
God
is
very
observable
,
that
whereas
suspension
was
not
any
o●
the
capital
punishments
prescribed
by
Moses
,
neither
was
it
the
custome
of
the
Jews
to
punish
their
malefactors
with
that
kind
of
death
,
Christ
should
dye
by
a
Romane
and
not
a
Judaical
law
.
It
is
true
,
that
some
after
they
were
stoned
to
death
,
were
sometimes
for
the
enormity
of
their
fact
,
put
to
the
ignominy
of
Deut
21.
22.
And
he
be
to
be
put
●o
death
,
and
thou
hang
him
on
a
Tree
;
ough●
to
be
read
,
and
he
be
put
to
de●th
.
and
thou
hang
him
on
a
Tree
,
See
Grot.
and
Fag
.
on
the
place
.
the
Gibbet
,
but
otherwise
it
was
no
Judaick
punishment
;
and
had
Christ
been
executed
according
to
a
Mosaick
law
,
he
could
not
have
been
Crucified
.
But
among
the
Romans
,
it
was
a
death
to
which
they
often
used
to
put
Traitors
,
Thieves
,
Murderers
,
and
Seditious
persons
.
Authores
Seditionis
aut
tumultus
▪
pro
qualitatis
d●gnitate
,
aut
in
crucem
tolluntur
,
aut
bes●tis
obj●c●untur
,
Paulus
.
l.
5.
tit
.
22.
Now
Christ
being
condemned
by
Pilate
upon
accusation
of
affecting
the
Soveraignty
,
disturbing
the
Nation
,
and
being
an
enemy
to
Caesar
,
Luc.
23.
2.
Joh.
19.
12.
underwent
the
death
of
the
Cross
,
which
was
the
Roman
punishment
for
these
crimes
.
Crucem
autem
irrogatam
Christo
,
tanquam
seditionis
auctori
verissimè
à
multis
notatum
est
▪
eam
enim
p●nam
ei
crimini
statuunt
Romanae
leges
,
Grot.
in
Mat.
27.
And
as
of
all
deaths
it
was
the
most
painful
and
shameful
,
summum
supplicium
,
Paul
.
in
Se●tent
.
Extrema
poena
,
Apul.
Servile
supplicium
,
Tacit.
Pone
crucem
servo
,
Juven.
So
over
all
these
there
was
in
the
death
of
Christ
the
curse
of
the
law
,
and
the
wrath
of
God
.
And
this
,
together
with
the
apprehension
and
sense
of
the
withdrawment
of
his
Fathers
love
(
of
which
more
anone
)
was
the
rise
of
that
grief
and
horrour
in
the
soul
of
Christ
,
which
the
Holy
Ghost
by
the
several
Evangelists
so
largely
expresseth
.
His
soul
was
exceeding
sorrowful
,
Mat.
26.
38.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
undequaque
tristis
,
Bez.
It
▪
signifies
the
soul
surrounded
and
encompassed
with
an
excess
of
sorrow
,
beset
with
grief
round
about
.
The
soul
depressed
and
bowed
under
dejection
of
mind
,
the
Holy
Ghost
seems
to
●ave
respect
to
Psal.
116.
3.
The
●orrows
of
death
compassed
me
,
and
●he
pains
of
hell
got
hold
upon
me
:
●
found
trouble
and
sorrow
.
See
●lso
Psal.
22.
14.
Mark
expresseth
●t
,
He
began
to
be
sore
amazed
and
●ery
heavy
,
Mar.
14.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
●
signifies
an
high
degree
of
hor●our
and
amazement
,
Medici
vo●ant
horripilationem
,
when
the
hair
●ands
up
through
fear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
●ravissimè
angebatur
,
Bez.
It
im●lies
much
fear
attended
with
rest●●eness
and
anxiety
of
mind
:
Prae
●oerore
pene
concidere
animo
.
John
●presseth
it
,
Now
is
my
soul
trou●ed
,
Joh.
12.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
sig●fieth
great
trouble
through
fear
or
grief
:
Hence
tartarus
,
hell
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quia
terret
omnia
.
Luke
satth
he
was
in
an
agony
,
Luke
22.
44
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
signifieth
fear
and
commotion
of
mind
,
upon
the
feeling
and
foresight
of
evil
and
danger
,
yet
not
so
as
to
be
dispirited
,
or
disheartned
.
From
hence
also
proceeded
his
bloody
sweat
ibid.
his
sweat
was
as
it
were
great
drops
of
blood
.
Tears
were
not
sufficient
evidences
of
his
inward
sufferings
,
nor
could
the
sorrows
of
his
heart
be
vented
enough
at
his
eyes
,
but
the
innumer●ble
pores
of
his
body
must
represent
and
speak
the
bitter
anguish
of
his
soul
.
There
is
no
instance
can
parallel
it
:
That
a
person
under
no
distemper
of
body
,
who
before
hand
had
agreed
to
lay
down
his
life
,
and
was
now
willing
to
do
it
:
A
person
perfectly
innocent
both
in
nature
and
life
,
under
no
accusation
of
conscience
as
to
personal
●uilt
,
free
from
all
solicitude
in
●eference
to
the
cares
of
the
world
,
and
c●●tain
of
a
Crown
of
Glory
,
should
be
under
such
●nguish
and
const●rnation
;
which
●lea●ly
argues
that
it
did
not
pro●eed
from
the
consideration
of
meer
natural
death
,
but
from
the
●ense
of
Divine
wrath
,
and
the
●eeling
of
the
curse
.
I
here
are
●wo
instances
in
Thuanus
,
which
●hough
very
strange
yet
do
infi●itely
differ
from
this
.
Dux
quidam
indigna
mortis
metu
adeo
con●ussus
animo
fuit
,
ut
sanguineum
●udorem
toto
corpore
fudit
,
Hist.
.
●
.
11.
Juvenis
ob●le●em
causam
à
S●xto
5.
ad
mortem
damnatus
,
prae
doloris
vehementia
lachrymas
crucn●as
fudisse
,
&
sanguinem
pro
su●dore
,
toto
corpore
mittere
visus
est
,
l.
80
I
might
also
add
,
That
his
strong
crys
and
tears
arose
from
the
same
spring
,
Heb.
5.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
denoteth
a
most
ardent
kind
of
praying
:
A●dentior
orandi
●o●ma
,
cum
lachrymis
,
gemitu
,
aliisque
gestibus
conjuncta
.
Luke
expresseth
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
praye●
more
earnestly
.
To
say
that
all
this
was
only
from
a
preapprehension
of
his
bodily
sufferings
,
is
a
most
irrational
as
well
as
a
false
suggestion
;
for
what
were
this
but
to
abase
the
valour
and
courage
of
Christ
below
that
of
thousands
of
men
,
who
have
undauntedly
,
at
least
with
less
consternation
,
encountred
death
in
its
most
terrible
shapes
.
The
ground
then
of
all
this
anguish
and
agony
which
Christ
was
in
,
was
his
conflicting
with
Divine
wrath
,
and
the
curse
of
the
law
in
death
.
There
was
not
the
least
change
of
the
punishment
in
reference
to
the
Surety
,
from
what
was
denounced
against
the
sinner
.
The
consideration
of
this
overthrows
,
First
,
the
Popish
phansie
,
of
Christ
his
suffering
formally
only
in
his
body
,
and
in
his
soul
only
by
way
of
simpathy
;
he
suffered
the
very
same
that
we
should
have
suffered
,
i.
e.
he
suffered
both
in
soul
and
body
.
In
neither
did
God
spare
him
,
but
both
gave
him
up
to
death
,
and
made
his
soul
an
offering
for
sin
,
Rom.
8.
32.
Isa.
53.
8
,
10.
Secondly
,
It
overthrows
the
phansie
of
others
,
that
if
God
had
so
pleased
,
one
drop
of
the
blood
of
Christ
might
have
been
a
compensation
for
our
sins
;
whereas
seeing
it
was
death
,
wrath
,
and
the
curse
which
was
in
the
threatning
,
nothing
less
could
have
made
a
satisfaction
for
sin
.
It
is
a
note
of
Camero's
,
Dignitas
personae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
satisfactionis
detrahere
nil
potest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
potest
;
ratio
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
satisfaction●
essentialis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
est
.
2.
The
second
part
of
the
curse
was
separation
from
God
,
and
the
sense
of
the
loss
of
his
favour
,
and
this
also
Christ
underwent
,
being
for
a
time
under
the
with
drawment
and
loss
of
the
feeling
of
God's
love
So
much
was
before
hand
prophesied
concerning
him
,
Psal.
22.
1.
and
himself
declareth
that
he
bore
it
,
Mat.
27.
46.
My
God
,
my
God
,
why
hast
thou
forsaken
m●
?
It
is
true
,
he
was
not
left
as
to
the
dissolution
of
the
personal
union
with
the
Divine
Essence
●on
.
14.
11.
and
10.
30.
Heb.
9.
14.
n●r
as
to
the
vertue
and
support
of
God's
power
and
providence
,
Psal.
16.
8
,
9
Joh.
16.
32.
nor
as
to
grace
and
sanctification
,
Col.
1.
19.
It
was
needful
that
he
should
be
always
holy
,
otherwise
he
had
failed
in
the
work
which
he
came
about
,
but
●t
was
not
needful
that
he
should
be
always
joyful
;
yea
,
considering
his
undertaking
,
it
was
impossible
that
he
should
be
so
:
and
therefore
he
was
left
only
as
to
the
communication
of
the
effects
of
Divine
love
and
favour
,
which
is
that
which
the
damned
●ye
under
in
hell
.
And
this
,
with
what
I
delivered
under
the
former
head
,
was
the
ground
of
his
fear
,
agony
,
and
bloody
sweat
,
&c.
Having
proved
that
Christ
suffered
the
very
same
which
we
should
have
suffered
;
it
naturally
follows
,
that
he
did
it
in
way
of
a
satisfaction
,
for
there
is
no
other
reason
imaginable
,
why
God
should
thus
punish
a
person
who
in
himself
was
altogether
innocent
,
and
one
so
dear
to
him
as
his
own
Son
,
but
that
he
stood
charged
as
a
Surety
with
our
sins
,
to
make
satisfaction
to
Divine
Justice
for
them
.
CHAP.
VI.
The
satisfaction
of
Christ
further
established
,
in
that
he
suffered
in
our
room
.
He
underwent
death
as
a
penalty
,
our
sins
were
laid
on
him
.
He
was
made
sin
,
dyed
for
us
,
bare
our
iniquities
.
THE
next
thing
which
comes
under
consideration
for
the
more
full
clearing
,
that
Christ
hath
satisfied
for
us
is
this
;
that
as
he
suffered
the
same
which
we
should
have
suffered
,
so
he
suffered
it
all
in
our
room
and
stead
.
It
was
before
hand
told
,
that
the
Messiah
should
be
cut
off
,
but
not
for
himself
,
Dan.
9.
26.
He
was
to
be
penally
cut
off
,
not
upon
his
own
account
,
or
for
himself
,
but
for
us
.
This
particular
will
be
fully
made
out
by
considering
these
five
things
.
1.
In
that
he
underwent
death
,
which
God
had
constituted
the
punishment
of
sin
,
and
there
being
no
●use
in
himself
why
he
should
suf●r
that
penalty
,
It
unavoidably
●llows
,
that
it
was
because
he
stood
●arged
with
our
offences
.
I
do
not
●ow
dispute
,
whether
God
might
●ave
made
man
obnoxious
to
●ath
in
case
he
had
never
sinned
,
●e
only
question
is
what
he
hath
●one
:
I
will
not
deny
,
but
that
●od
having
given
us
our
beings
●nd
lives
,
might
without
inju●ice
have
taken
back
,
what
he
●ad
given
,
he
might
in
way
of
do●inion
and
soveraignty
have
sent
●
into
the
world
to
act
our
parts
●or
a
time
,
and
then
remanded
us
●to
our
state
of
not
being
again
;
●e
only
question
is
what
he
hath
one
,
and
that
in
condecency
to
is
wisdom
,
goodness
,
and
righte●usness
as
governour
of
his
crea●res
;
and
here
we
affirm
that
●eath
was
appointed
by
God
to
be
●e
wages
of
sin
,
and
that
if
man
●ad
not
sinned
,
he
should
not
have
●yed
,
notwithstanding
the
possibility
of
dying
,
which
was
in
ma●
nature
,
he
should
by
the
power
●
God
have
been
preserved
fro●
actual
dying
.
Whatever
he
was
ob●noxious
to
in
the
constitution
●
his
nature
,
he
should
for
ever
na●
been
free
from
death
in
the
even●
And
it
was
very
consonant
to
Di●vine
wisdom
and
goodness
,
th●
perfect
righteousness
and
puri●
should
have
been
attended
wit●
life
and
immortality
,
and
th●
God
should
not
take
away
th●
being
which
he
had
bestowed
but
upon
a
faileur
in
reference
t●
the
end
for
which
it
was
given
God
appointed
death
to
be
th●
punishment
of
sin
,
Gen.
2.
17.
I●
the
day
that
thou
eatest
thereof
,
th●
shalt
surely
dye
.
This
being
denounced
only
in
case
of
sin
,
w●
are
thence
fully
informed
,
that
i●
man
had
not
sinned
he
should
no●
have
dyed
.
To
this
it
were
●asi●
to
subjoyn
many
other
places
o●
Scripture
,
Rom.
6.
23.
The
wag●●
of
sin
is
death
.
Rom.
5.
12.
Death
entred
into
the
world
by
sin
.
It
came
not
in
as
a
consequent
of
the
frailty
of
humane
nature
,
but
as
the
deme●it
of
the
fall
.
Hence
death
is
called
an
enemy
,
1
Cor.
15.
26.
God
made
not
death
,
saith
●he
Apocryphal
writer
.
Now
Jesus
Christ
having
suffered
death
,
which
was
the
punishment
of
sin
,
and
having
had
no
sin
of
his
own
for
which
he
could
be
punished
,
it
results
by
a
necessary
consequence
,
that
he
suffered
death
as
the
penalty
of
our
sins
,
●nd
as
he
stood
in
our
room
.
Object
.
Object
.
But
possibly
it
may
be
●bjected
,
that
this
interferes
with
our
own
doctrine
.
For
if
death
be
the
●enalty
of
sin
,
then
for
asmuch
as
Christ
by
bearing
the
penalty
hath
de●ivered
us
from
every
thing
that
is
●enal
,
he
should
have
delivered
us
from
death
too
,
but
not
having
delivered
us
from
death
,
we
contradict
●ur
selves
in
calling
death
the
pu●ishment
of
sin
.
Answ.
I
Answer
,
All
those
for
who●
Christ
hath
satisfied
,
are
delivered
by
him
from
death
,
so
far
as
it
is
penal
:
So
that
though
it
be
continued
,
yet
it
is
not
as
it
is
a
punishment
,
but
in
order
to
other
ends
;
sin
and
the
curse
being
separate
from
it
,
it
is
no
more
poisonous
but
medicinal
.
Instead
of
a
punishment
,
it
is
become
a
priviledge
.
Christ
having
unstung
it
,
and
swallowed
up
the
curse
which
was
in
it
,
1
Cor.
15.
54
,
55.
it
cannot
hurt
them
,
though
it
seise
them
.
Instead
of
being
an
inlet
to
wrath
,
it
is
an
entrance
to
glory
.
2.
Christ
his
suffering
in
our
room
,
will
be
made
further
out
,
if
we
consider
that
our
sins
were
laid
on
him
,
Isa.
53
,
6
,
7.
The
Lord
laid
on
him
the
iniquity
of
us
all
;
he
was
oppressed
,
and
he
was
afflicted
.
That
it
is
the
Messiah
and
none
other
,
who
is
intended
throughout
that
whole
Chapter
hath
been
abundantly
justified
against
the
Jews
:
and
it
is
utterly
impossible
with
any
congruity
and
sense
to
apply
it
to
any
other
.
And
several
testimonies
taken
hence
are
in
the
New
Testament
expresly
applyed
to
Christ
,
ver.
1.
Joh.
12
,
●7
,
38.
ver.
4.
Mat.
8.
17.
ver.
7
,
8.
Act.
8.
28.
ad
36.
ver.
12.
Luke
22.
37.
The
attempts
of
Grotius
in
accommodating
the
whole
to
Jeremiah
,
have
been
a●undantly
refuted
by
Hoornbeck
,
Alex.
Morus
,
and
the
learned
Dr.
Owen
,
to
whose
writings
I
profess
my self
more
beholding
for
a
clear
understanding
of
some
things
in
●he
mystery
of
the
Gospel
,
than
to
●ny
mans
besides
.
Taking
then
at
present
for
granted
,
that
it
is
to
be
understood
of
the
Messiah
:
Is
it
possible
that
we
should
desire
,
in
●eference
to
the
affair
in
hand
,
a
Text
either
more
plain
or
full
?
He
●aid
on
him
the
iniquities
of
us
all
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hiphgiang
,
from
the
root
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pahang
.
Now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
properly
to
meet
▪
and
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
signifi●
he
made
to
meet
.
They
were
s●
made
to
meet
on
him
,
that
h●
bore
them
ver.
11.
It
were
non-sense
to
render
the
words
,
Th●
Lord
made
him
to
intercede
the
in●quity
of
us
all
upon
him
.
It
s●
true
,
the
word
is
sometimes
s●
translated
,
where
the
subject
matter
requires
it
,
as
Jer.
7.
16.
bu●
neither
Grammar
nor
context
wi●
allow
it
to
be
so
here
.
See
ver.
●
5
,
10.
He
hath
born
our
grieffs
,
an●
carried
our
sorrows
—
he
wa●
wounded
for
our
transgressions
,
●
was
bruised
for
our
iniqu●ties
.
Go●
doth
not
remit
sin
only
in
favou●
of
his
Son
at
his
intreaty
,
as
King
sometimes
pardon
Malefactors
a●
the
earnest
request
of
a
favourit●
No
,
Christ
prayed
that
if
ma●
without
his
death
could
have
bee●
saved
,
the
Cup
might
pass
fro●
him
,
Mat.
26.
39.
but
it
woul●
not
do
;
they
were
so
laid
on
him
,
that
God
exacted
of
him
a
satisfaction
for
them
.
He
was
oppr●ssed
and
he
was
afflicted
,
so
we
render
it
:
but
it
might
be
better
rendred
,
It
was
exacted
,
and
he
answered
.
how
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nagus
,
with
:
sin
,
signifieth
to
exact
and
require
;
and
how
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
naaneh
,
signifieth
to
answer
,
as
well
as
to
be
afflicted
,
and
how
translated
either
ways
,
it
admirably
establisheth
the
satisfaction
of
Christ
;
see
our
Annotators
on
the
place
.
That
Christ
was
to
suffer
,
through
having
our
sins
laid
on
him
,
was
the
faith
of
the
Old
Testament
Church
;
typified
in
their
imposition
of
hands
upon
,
and
confession
of
sin
over
the
head
of
the
sacrifice
,
Levit.
16.
21.
Levit
5
,
5
,
6.
Their
confessing
of
sin
over
the
sacrifice
,
and
their
laying
their
hands
on
it
,
was
both
to
signifie
their
earnest
desire
that
their
sins
might
be
taken
off
from
them
,
and
laid
on
the
sacrifice
,
and
that
the
punishment
which
was
How
far
the
Heathen
did
in
this
imi●ate
the●
,
see
Herodot
.
lib
2.
c.
29.
and
Plutarch
in
I
side
.
due
to
them
might
be
upon
it
:
Quicquid
à
me
peccatum
est
,
sit
in
hujus
victimae
caput
;
i.
e.
paenam
peccato
commeritam
ab
illa
reposc●t
Deus
:
As
also
a
profession
of
their
faith
in
Christ
,
as
the
true
sacrifice
to
be
slain
for
sin
,
and
that
the
present
sacrifice
was
only
a
type
thereof
.
And
this
for
the
second
consideration
,
for
the
confirming
that
what
Christ
suffered
,
he
suffered
in
our
room
and
stead
.
3.
That
Christ
suffered
in
our
room
,
and
as
being
charged
with
●u●
sins
,
will
be
yet
more
fully
established
,
if
we
take
notice
of
that
of
the
Apostle
,
he
was
made
sin
for
us
,
2
Cor.
5.
21.
He
hath
made
him
to
be
sin
for
us
who
knew
no
sin
.
Now
sin
is
either
to
be
taken
properly
or
metonymically
;
metonymically
,
either
by
a
metonymie
o●
the
cause
for
the
effect
,
Isa.
53.
12
He
bore
the
sin
of
many
.
i.
e.
th●
punishment
,
1
Pet.
2.
24.
Wh●
his
own
self
bare
our
sins
in
his
own
body
on
the
tree
.
i.
e.
The
punishment
of
our
sins
in
his
body
,
Gen.
4.
13.
My
punishment
is
greater
than
I
can
bear
,
so
we
render
it
;
but
in
the
Hebrew
,
It
is
my
iniquity
is
greater
,
&c.
See
also
Gen.
19.
15.
Zech.
14.
19.
or
else
by
a
metonymie
of
the
adjunct
for
the
subject
;
sin
put
to
denote
a
sacrifice
for
sin
,
Levit.
4.
29.
and
5.
9.
and
elsewhere
frequently
in
that
book
,
we
render
it
sin
offering
,
but
in
the
Hebrew
it
is
sin
.
See
also
Hos.
4.
8.
Isa.
53.
10.
When
thou
shalt
make
his
soul
an
offering
for
sin
;
so
we
read
it
,
but
it
is
in
the
Hebrew
trespass
or
sin
.
Now
whether
we
pitch
upon
either
of
these
or
both
,
the
Text
proves
this
much
,
that
Christ
who
had
no
sin
of
his
own
to
suffer
for
,
suffered
the
punishment
that
was
due
to
ours
;
he
that
had
no
crime
of
●is
own
to
expiate
,
became
a
sacrifice
of
expiation
for
our
crimes
.
Or
if
you
will
take
sin
here
properly
,
as
the
context
by
stating
sin
in
opposition
to
righteousness
,
seems
to
encline
it
.
Non
per
tropum
est
explicandum
,
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sumendum
est
,
pro
ut
oppositio
monstrat
.
Walth
.
Then
the
imporr
will
be
,
that
Christ
who
had
no
sin
in
his
nature
,
nor
committed
any
in
his
life
;
who
in
a
moral
sense
was
altogether
free
from
sin
,
was
yet
in
a
judicial
sense
made
sin
.
Our
iniquities
were
charged
upon
him
,
and
satisfaction
exacted
of
him
for
them
,
as
if
they
had
been
his
own
.
Lutherus
non
male
Christum
nominavit
maximum
p●ccatorem
.
It
is
a
most
frivolous
civil
of
the
Socinians
,
that
Christ
his
being
made
sin
,
signifieth
no
more
than
that
the
world
esteemed
of
him
,
and
treated
him
as
a
sinner
.
Sinit
cum
tractari
tanquam
scelerosum
,
Grot.
in
loc.
Wonderfully
betraying
the
truth
,
even
after
he
had
once
defended
it
.
There
might
have
been
some
plea
for
this
exception
,
if
it
had
been
he
was
accounted
sin
,
or
if
it
had
●een
man
made
him
to
be
sin
:
But
●s
(
1.
)
they
can
hardly
shew
that
●o
be
made
sin
,
is
in
all
the
Scri●ture
of
the
same
intendment
with
being
esteemed
a
sinner
:
much
●ess
(
2.
)
can
they
show
that
to
be
made
sin
by
God
,
should
be
ever
●sed
to
imply
the
being
reputed
a
●inner
by
men
.
(
3.
)
That
this
can●ot
be
the
meaning
,
the
next
words
●at
out
of
question
;
For
as
our
●eing
made
the
righteousness
of
God
,
●s
not
that
the
world
holds
us
for
●ighteous
,
but
that
in
a
law
sense
●e
are
constituted
as
righteous
●hrough
Christ
,
as
God
ei●er
desires
or
can
require
:
So
is
being
made
sin
is
not
that
the
●orld
esteemed
him
a
sinner
,
or
●at
God
suffered
him
to
be
treat●d
by
the
world
as
a
sinner
;
but
●e
intendment
is
that
he
was
l●●ally
,
and
in
a
judicial
sense
cha●ed
with
our
sins
,
and
that
whatever
the
law
made
the
punishment
of
them
he
bore
.
4.
Christ
his
suffering
in
our
room
and
stead
,
will
be
furthe●
strengthned
by
considering
those
expressions
and
places
,
in
which
it
●
expresly
affirmed
that
he
died
f●
our
sins
,
and
that
he
suffered
for
us
There
are
four
prepositions
the
Holy
Ghost
useth
to
this
purpose
that
if
one
be
more
emphatica●
that
another
they
may
all
conspir●
to
justifie
this
truth
.
First
,
o●
Rom.
4.
24.
Who
was
delivered
f●
our
offences
;
this
particle
joyne●
with
an
accusative
doth
general●
signifie
the
impulsive
cause
,
a●
not
the
final
.
See
Mat.
10.
2●
and
13.
5.
and
14.
9.
Joh.
20.
1●
2
Cor.
4.
11.
and
particularly
wh●
used
in
reference
to
sufferings
,
hath
that
signification
and
●
other
,
see
Levit.
26.
18.
28.
De●
28.
11.
2
Kings
23.
26.
Jer.
1●
22.
Joh.
10.
32.
in
all
the
places
it
necessarily
signifies
the
meritorious
and
impulsive
cause
,
and
no
wise
the
final
.
And
so
in
the
foregoing
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
our
offences
must
needs
be
undestood
that
our
offences
were
the
meritorious
and
impulsive
cause
of
Christ's
suffering
.
Another
particle
that
the
Holy
Ghost
useth
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
6.
8.
For
when
we
were
yet
without
strength
Christ
died
for
the
ungodly
,
Rom.
8.
32.
He
spared
not
his
own
Son
,
but
delivered
him
up
to
death
for
us
all
.
1
Pet.
3.
18.
Christ
hath
once
suff●red
—
the
just
for
the
unjust
,
Tit.
2.
14.
who
gave
himself
for
us
—
1
Tim.
2.
6.
who
gave
himself
a
ransome
for
all
,
Heb.
2.
9.
he
tasted
death
for
every
man
,
Joh.
10.
15.
I
lay
down
my
life
for
my
sheep
,
Luke
22.
19
,
20.
This
is
my
body
which
is
given
for
you
—
This
Cup
is
the
New
Testament
in
my
blood
which
is
shed
for
you
.
Now
the
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
other
significations
that
it
hathe
signifieth
sometimes
the
impulsiv●
cause
,
Phil.
2.
13.
Eph.
5.
20.
Rom.
15.
9.
Sometimes
the
substitution
of
one
in
the
room
of
another
,
2
Cor.
5.
20.
Philem.
v.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Demost.
Ego
pro
te
molam
,
Terent.
Particularly
when
the
sufferings
of
one
for
another
is
exprest
by
it
,
it
always
signifieth
the
substitution
of
one
in
the
place
of
another
,
Rom.
9.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eurip.
Unum
pro
multis
dabitur
caput
.
Virg.
Hanc
tibi
Eryx
meliorem
animam
pro
morte
Daretis
Pers●lvo
.
When
ever
it
's
used
to
imply
ones
dying
for
another
,
it
always
signifieth
the
dying
in
his
stead
.
Another
Preposition
made
use
of
in
this
affair
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Pet.
3.
18
Christ
also
hath
once
suffered
for
sins
,
Gal.
1.
4.
who
gave
himself
for
our
sins
,
1
Joh.
2.
2.
and
he
is
the
propitiation
for
our
sins
.
Now
this
particle
though
it
hath
several
significations
according
as
the
subject
matter
requires
,
yet
among
others
it
often
signifyeth
the
impulsive
cause
,
Luke
19.
37.
Joh.
10.
33.
especially
when
it
refers
to
sufferings
,
Jud.
15.
The
last
particle
made
use
of
to
this
purpose
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mat.
20.
28.
even
as
the
Son
of
Man
came
to
give
his
life
a
ransome
for
many
.
Repeated
again
Mark
10.
45.
Now
this
Preposition
when
ever
applyed
to
persons
or
things
,
it
always
imports
a
substituting
of
one
in
the
room
of
another
,
or
an
exchanging
of
one
for
another
,
Mat.
2.
22.
Mat.
5.
38.
and
17.
27.
Luke
11.
11.
Rom.
12.
17.
1
Cor.
11.
15.
1
Pet.
3.
9.
So
that
from
the
whole
we
may
confidently
conclude
that
Christ
not
only
suffered
for
our
good
,
but
in
our
room
and
stead
.
5.
That
Christ
dyed
not
only
for
our
advantage
and
profit
,
but
in
o●
place
,
will
be
fully
demonstrated
,
i●
we
observe
that
he
is
sa●d
to
hav●
born
our
sins
,
1
Pet.
2.
24.
who
hi●
own
self
bare
our
sins
in
his
ow●
body
on
the
tree
,
Heb.
9.
28.
Chris●
was
once
offered
to
bear
the
sins
of
many
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
carried
up
our
sin●
on
his
body
on
the
tree
;
they
wer●
made
to
ascend
on
him
.
Now
to
bear
sin
is
usually
in
the
Scripture
phrase
to
bear
the
punishment
o●
sin
,
Levit.
5.
1.
and
7.
18.
and
20.
17.
Numb.
14.
33.
Exod.
28.
43.
Ezek.
28.
20.
and
23.
49.
and
18.
20.
Lament.
5.
7.
And
though
it
should
be
granted
that
to
bear
sin
sometimes
signifieth
only
to
remove
sin
,
yet
that
this
is
not
the
sol●
meaning
of
it
in
reference
to
Christ
his
bearing
sin
,
the
Holy
Ghost
puts
out
of
question
,
Isa.
53.
4
,
5
,
8
,
10.
He
hath
born
our
griefs
,
and
ca●rie
our
sorrows
,
—
he
was
wounded
for
our
transgressions
—
for
the
transgression
of
my
people
●as
he
striken
—
he
shall
bear
●eir
iniquities
.
The
two
words
●hich
the
Holy
Ghost
there
useth
●e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nasa
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saball
;
●w
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
some●mes
only
to
take
away
,
Job
7.
1.
and
to
forgive
,
Exod.
34.
7.
●um
.
14.
18.
Psal.
32.
1.
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
●gnifieth
ever
to
bear
,
or
carry
a
●urthen
by
taking
it
on
,
nor
is
it
●nce
used
otherwise
in
all
the
Scri●tures
.
And
besides
,
however
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
other
places
may
be
allow●d
to
signifie
only
to
remove
or
●ake
away
;
yet
that
it
should
sig●ifie
so
here
,
the
context
will
not
●dmit
,
In
that
it
is
said
he
bore
our
●ns
so
,
as
to
be
wounded
for
them
,
●rieved
,
bruised
,
chastised
,
and
put
●o
pain
for
them
,
which
clearly
●hews
the
ground
and
cause
of
his
●ufferings
,
and
not
only
the
issue
●nd
the
event
.
Object
.
But
it
is
objected
,
that
●his
of
the
Prophet
of
Christ
his
●earing
our
diseases
is
applied
,
Mat.
8.
16
,
17.
in
reference
to
Christ
●
healing
of
diseases
,
and
ther●fore
if
the
bearing
our
sickness●
be
only
his
removing
of
them
by
c●ring
them
,
in
like
manner
●
bearing
our
sins
is
not
the
takin●
them
upon
himself
to
undergo
the
p●nishment
of
them
,
but
only
his
takin●
them
away
by
forgiveness
and
he●ing
.
To
this
I
return
these
things
b●
way
of
Answer
.
(
1.
)
It
may
●
denyed
that
Christ
his
bearing
o●
diseases
,
is
to
be
understood
on●
in
reference
to
his
removing
●
them
;
but
that
it
imports
also
h●
travelling
under
them
as
a
b●then
▪
He
had
a
fellow
feeling
●
the
pains
and
griefs
he
cured
:
●
was
affected
and
afflicted
under
t●
sense
of
them
,
as
if
they
had
be●
his
own
,
Heb.
4.
15.
besides
●
underwent
great
trouble
,
pain
,
an●
travel
in
the
curing
of
them
.
S●
much
at
least
is
implyed
in
t●
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Est
in
hac
voce
●ne●
quaedam
&
●olestiae
significatio
,
Grot.
Nuspiam
non
portare
significat
,
&
bajulare
,
vid.
Mat.
3
11.
and
20.
12.
Mat.
14.
13.
Luke
7.
14.
and
10.
4.
and
14.
27.
Joh.
19.
17.
and
20.
15.
Acts
15.
10.
Rom.
15.
1.
Gal.
6.
5.
Rev.
2.
3.
(
2.
)
We
meet
with
a
great
deal
more
in
Scripture
to
induce
us
to
believe
that
Christ
bare
our
sins
by
taking
them
upon
him
,
than
that
he
bare
our
diseases
by
taking
them
upon
him
;
for
our
sins
are
said
to
have
been
laid
on
him
,
Isa
53.
6
,
and
he
is
said
to
have
been
made
sin
for
us
,
2
Cor.
5.
21.
whereas
we
do
not
read
that
our
si●●nesses
were
laid
on
him
,
or
that
he
was
made
blind
,
or
lame
,
&c.
for
us
.
(
3.
)
A
Scripture
may
be
alleged
to
be
fulfilled
,
not
only
when
the
thing
foretold
and
principally
intended
comes
to
pass
,
but
when
something
like
it
falls
out
:
when
there
is
only
an
allusion
or
accommodation
to
the
Prophesie
,
though
in
the
primary
and
literal
meaning
of
it
,
there
be
something
else
intended
;
though
there
be
but
one
literal
&
coordinate
sense
of
Scripture
,
yet
there
may
be
divers
senses
o●
several
kinds
one
subordinate
to
another
.
Compare
Psal.
78.
2.
with
Mat.
13.
35.
Isa.
29.
13.
with
Mat.
15.
7
,
8.
Jer.
7.
11.
with
Mat.
21.
13.
Isa.
1.
9.
with
Rom.
9.
29.
(
4.
)
A
Scripture
may
be
said
to
be
fulfilled
,
either
when
that
which
is
chiefly
designed
is
brought
forth
▪
or
when
that
which
only
typisie●
and
represents
the
other
comes
t●
pass
.
Many
things
in
Scripture
ar●
spoken
of
the
type
,
which
principally
belong
▪
to
the
Antitype
,
s●
2
Sam.
7.
14.
compared
with
He●
1.
5.
and
Hos.
1.
11.
with
Mat.
2.
15
▪
and
Jer.
31.
15.
with
Mat.
2.
16
▪
17
,
18.
Now
Christ
his
healin●
of
bodily
diseases
,
being
a
type
o●
his
curing
the
diseases
of
the
sou●
therefore
the
Holy
Ghost
appli●
●hat
which
firstly
and
chiefly
be●ongs
to
the
one
,
to
the
other
,
that
●
they
might
not
look
on
Christ
●s
a
meer
bodily
Physitian
,
but
ra●er
as
one
whose
work
and
end
●
was
to
heal
their
souls
,
where●f
the
curing
the
infirmities
of
●eir
bodies
was
only
a
type
and
●mbol
,
see
Mat.
8.
2.
(
5.
)
A
Scripture
may
be
said
●
be
fulfilled
,
when
the
accom●ishment
of
it
is
demonstrated
●
the
effects
.
Multa
fieri
dicun●r
,
quando
facta
esse
intelliguntur
,
●e
Psal.
2.
7.
with
Acts
13.
32
,
33.
●hrist
in
the
day
of
his
resurrecti●
is
said
to
be
begotten
of
the
●ather
,
because
he
was
then
most
●idently
shown
to
be
the
Son
of
●od
.
So
Jam.
2.
21.
Abraham
●
the
offering
of
his
Son
Isaac
is
●id
to
be
justified
by
works
,
be●use
that
great
work
gave
demon●ation
of
his
being
justified
.
Now
●hrist
his
taking
away
bodily
di●mpers
,
being
an
evidence
of
his
taking
away
sins
,
which
is
done
b●
bearing
of
them
;
therefore
tha●
which
the
Prophet
spake
in
ref●rence
to
the
cause
,
the
Evangeli●
applies
in
reference
to
the
effect●
So
that
having
dispatched
this
objection
,
we
presume
to
conclud●
from
the
whole
of
what
hath
bee●
offered
,
that
as
Christ
suffered
th●
same
penalty
which
was
due
to
us
so
he
suffered
it
in
our
room
an●
stead
,
and
as
a
satisfaction
an●
compensation
to
God's
justice
fo●
our
sins
.
CHAP.
VII
.
The
satisfaction
of
Christ
further
established
,
from
his
having
redeemed
●
The
import
of
the
word
.
A
ransom●
paid
for
us
.
Accepted
of
God
,
an●
thereupon
we
set
free
.
THat
Jesus
Christ
hath
ma●
satisfaction
for
our
sins
wi●
●rther
appear
,
if
in
the
next
place
●e
consider
,
that
he
hath
effected
●d
accomplished
what
in
other
cases
●eth
to
be
the
effects
and
results
of
a
●tisfaction
;
namely
,
he
hath
re●emed
us
from
the
wrath
and
curse
●
which
we
were
obnoxious
.
To
●●eem
in
the
general
import
of
●e
word
,
is
either
to
deliver
from
●ndage
and
misery
,
through
the
●tervention
of
a
price
;
or
to
re●ue
out
of
a
state
of
slavery
●rough
force
and
power
.
In
this
●uer
sence
the
deliverance
of
●ael
out
of
Egypt
is
often
called
●demption
,
Exod.
15.
13.
Deut.
●8
,
and
9.
26.
and
13.
5.
and
21.
8.
●al.
77.
15.
and
in
many
places
●sides
.
And
Moses
having
been
●nally
employed
in
that
affair
is
●lled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
deliverer
,
Acts
7.
●
.
and
let
this
be
observed
by
the
●ay
,
that
as
the
redemption
of
●e
people
from
the
bondage
of
●gypt
was
typical
of
the
Redem●ion
from
the
wrath
of
God
;
so
it
is
called
redemption
,
not
so
much
from
the
general
nature
of
deliverance
,
as
from
the
respect
i●
had
to
the
redemption
to
be
wrought
by
Christ
,
whereof
i●
was
a
type
.
And
besides
,
as
tha●
temporal
deliverance
from
th●
Egyptian
bondage
,
was
typical
o●
the
spiritual
redemption
from
th●
curse
;
so
there
was
a
typical
pric●
exacted
and
paid
suitable
to
tha●
typical
redemption
,
to
point
to
u●
the
real
and
proper
price
whic●
Christ
was
to
pay
for
our
prop●
and
spiritual
redemption
.
An●
in
reference
to
this
it
is
that
Chri●
is
called
our
Passover
,
1
Cor.
5.
●
and
as
they
were
redeemed
fro●
temporal
wrath
,
and
typically
r●conciled
to
God
by
the
blood
●
the
Paschal
Lamb
,
so
we
are
r●deemed
from
eternal
wrath
,
a●
really
reconciled
to
God
by
t●
blood
of
Christ
,
who
is
therefo●
called
the
Lamb
of
God
,
Joh.
1
2●
and
a
Lamb
without
spot
and
blemi●
1
Pet.
1.
18
,
19.
But
to
redeem
in
its
first
and
most
proper
intendment
,
signifies
by
the
payment
and
solution
of
a
price
and
ransome
to
set
free
.
Quid
agas
?
nisi
ut
redimas
te
captum
quam
queas
minim●
,
si
nequeas
paululo
ac
quanti
queas
,
Terent.
Si
fratrem
Pollux
alterna
morte
redemit
,
Virg.
Now
one
may
be
in
bondage
,
ei●her
as
a
Debtor
to
a
Creditor
,
or
●s
a
Criminal
to
a
Governour
and
Ruler
;
he
that
is
in
Prison
on
the
first
foot
of
account
,
must
con●nue
so
,
unless
satisfaction
be
made
by
the
payment
of
the
summ
of
which
he
stands
charged
;
and
●e
that
is
detained
on
the
second
●ccount
,
is
not
to
expect
delive●ance
,
unless
the
penalty
be
under●one
,
to
which
his
offence
hath
●endred
him
obnoxious
.
And
●hose
who
upon
other
terms
come
●o
be
free
,
cannot
proberly
be
said
to
be
redeemed
,
but
only
to
be
released
.
Having
stated
the
significatio●
of
the
word
before
I
come
t●
prove
,
that
Christ
through
the
payment
of
a
price
hath
in
a
proper
sense
redeemed
us
;
I
desire
to
premise
these
three
things
.
1.
That
we
stood
obnoxious
t●
God's
fiery
indignation
and
wrath
.
His
law
we
had
broken
,
and
by
his
sentence
we
stood
condemned
▪
●
is
his
judgment
,
that
they
who
commit
sin
are
worthy
of
death
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God's
constitution
and
appointment
.
The
precept
of
the
law
being
broken
,
we
lay
liable
to
the
curse
as
the
penalty
of
it
,
Gal.
3.
10.
Divine
Justice
had
made
us
prisoners
,
Isa.
61.
1.
and
we
were
subject
to
Satan
as
God's
jaylor
,
and
without
payment
there
was
to
be
no
deliverance
.
2.
That
as
we
had
for
feited
the
favour
of
God
,
and
were
become
subject
to
his
wrath
,
so
we
had
lost
his
image
,
and
were
fettered
in
our
own
lusts
.
Therefore
as
we
wer●
to
be
redeemed
from
the
justice
and
wrath
of
God
,
so
we
were
to
be
set
free
from
the
dominion
and
power
of
corruption
;
as
a
Captive
delivered
from
the
penalty
of
the
law
,
is
also
released
from
his
prison
and
irons
;
and
as
the
delivery
of
a
Traitor
from
the
wrath
of
the
Governour
,
and
sentence
of
the
law
,
is
the
primary
and
principal
thing
intended
in
redemption
,
and
the
loosing
of
him
from
his
fetters
and
jayl
;
follows
as
consequential
and
secondary
upon
that
:
So
Christ
having
as
the
chief
end
of
his
suffering
,
satisfied
the
justice
of
God
,
and
redeemed
us
from
his
wrath
,
he
hath
through
a
redundancy
of
merit
,
which
was
in
his
blood
consequentially
purchased
grace
for
us
,
and
set
us
free
from
the
power
of
our
corruption
.
Hence
as
he
is
said
to
have
redeemed
us
from
the
curse
of
the
law
,
Gal.
3.
13.
so
he
like
wise
is
said
to
have
redeemed
u●
from
iniquity
,
and
from
our
vai●
conversation
,
Tit.
2.
14.
1
Pet.
1.
18
▪
3.
We
must
distinguish
betwix●
pecuniary
debts
and
penal
,
betwix●
a
meer
Creditor
and
a
Governour
▪
In
pecuniary
debts
something
material
is
paid
and
received
,
by
which
the
Creditor
is
made
richer
:
In
penal
,
it
is
enough
that
th●
Law
be
satisfied
,
though
the
Governour
be
not
formally
made
th●
richer
.
A
person
that
is
wronged
may
account
himself
satisfied
,
i●
the
party
who
hath
offended
him
hazard
his
life
for
him
,
though
h●
formally
pay
him
nothing
.
S●
here
it
was
not
needful
that
Go●
should
properly
receive
any
thing●
it
was
enough
that
he
should
accept
what
was
done
.
To
mak●
good
God's
acceptance
of
th●
price
,
it
is
sufficient
that
his
law
is
satisfied
,
and
that
his
justice
suffered
not
by
the
delivery
of
th●
sinner
,
though
he
be
not
formally
made
the
richer
;
and
this
is
not
only
true
that
the
justice
of
God
suffers
nothing
by
our
release
,
Rom.
3.
25.
but
besides
,
it
is
more
glorified
,
than
it
could
have
been
in
the
destruction
of
the
sinner
.
These
things
being
premised
,
we
come
now
to
prove
that
Christ
,
by
the
interposition
of
his
blood
as
a
price
,
hath
properly
in
way
of
solution
and
payment
redeemed
and
delivered
us
.
And
this
will
appear
if
we
consider
these
three
things
.
1.
If
we
observe
that
there
was
a
price
paid
;
and
this
the
Scripture
fully
informs
us
,
1
Cor.
6.
20.
for
ye
are
bought
with
a
price
;
and
what
this
price
was
,
we
are
expresly
told
,
1
Pet
,
1.
18
,
19.
Ye
are
not
redeemed
with
silver
and
gold
—
but
with
the
precious
blood
of
Christ
,
as
of
a
Lamb
without
blemish
and
without
spot
.
Of
what
use
silver
and
gold
are
in
other
cases
to
redeeme
captives
,
of
that
use
is
the
blood
of
Christ
to
redeem
sinners
.
Hence
Christ's
death
is
called
a
ransome
,
Mat.
20.
28.
He
gave
his
life
a
ransome
for
many
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
all
one
whether
it
come
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
loose
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
pay
.
As
we
w●re
held
prisoners
by
the
law
and
justice
of
God
,
we
are
by
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
redeemed
and
set
free
.
The
Antient
C●ot
.
in
Mat.
28.
20.
Jews
used
to
stile
the
Messiah
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
not
improbable
that
the
Romans
derived
their
lustrum
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
many
were
delivered
from
destruction
by
one
or
more
suffering
,
to
purifie
and
●xpiate
the
sin
of
the
rest
.
Hinc
Dec●i
dicuntur
lustrasse
Romanum
exercitum
.
Now
Christ
was
such
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
instead
of
many
.
Hence
he
is
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
2.
6.
Quum
alius
solvit
,
quod
reus
non
potera●
,
Ar●t
.
Est
tale
pretium
in
quo
liberator
simile
quid
sub●t
et
●alo
quod
ei
imminebat
qui
liberatur
,
Scult.
It
signifieth
a
counter
price
,
that
which
one
undergoeth
in
the
room
of
another
.
When
one
giveth
his
own
life
▪
for
the
saving
of
anothers
.
Such
were
those
whom
the
Greeks
▪
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
gave
life
for
life
,
and
body
for
body
;
who
used
to
devote
themselves
to
death
to
deliver
others
;
as
Alceste
did
for
Admetus
,
Philumene
for
Aristides
,
An●inous
for
Adrian
,
the
Decii
for
their
Country
.
So
Christ
laid
down
his
life
to
redeem
ours
,
he
bore
▪
the
curse
that
we
might
escape
it
,
he
shed
his
blood
in
our
lieu
,
and
offered
up
himself
a
valuable
compensation
for
our
release
.
2.
That
it
was
paid
and
accepted
in
our
lieu
▪
and
stead
.
There
is
no
other
ground
with
any
consistency
to
Scripture
or
reason
can
be
assigned
of
the
payment
of
it
;
for
not
being
paid
for
himself
,
it
must
meeds
have
been
for
us
.
It
is
chiefly
and
principally
in
reference
to
this
,
that
he
is
our
Mediator
;
it
was
God's
law
and
justice
which
was
against
us
,
and
the
only
way
for
a
Mediator
to
deal
with
them
,
was
in
bearing
the
penalty
to
give
justice
the
satisfaction
which
it
did
claime
.
So
that
should
it
be
granted
,
that
the
word
is
sometimes
used
to
signifie
only
an
interpreter
and
intermessenger
,
yet
the
nature
of
the
case
betwixt
God
and
us
doth
necessarily
require
,
that
whoever
interposeth
in
way
of
mediation
,
must
do
it
by
price
and
ransome
.
And
the
Apostle
puts
it
out
of
doubt
,
by
asserting
this
as
the
cause
,
ground
,
and
end
of
his
mediatorship
,
in
those
places
where
he
so
stiles
and
mentions
him
,
1
Tim.
2.
5
,
6.
There
is
one
Mediator
betwixt
God
and
Man
,
the
man
Christ
Jesus
,
who
gave
himself
a
ransome
,
Heb.
9.
15
,
He
is
the
Mediator
of
the
New
Testament
,
that
by
means
of
death
,
for
the
redemption
of
transgressions
that
were
under
the
first
Testament
,
they
which
are
called
might
receive
the
promise
of
eternal
inheritance
,
Heb.
12.
24.
And
to
Jesus
the
Mediator
of
the
New
Covenant
,
and
to
the
blood
of
sprinkling
▪
In
all
which
places
the
Apostle
clearly
assigns
this
as
the
cause
and
reason
of
Christ's
being
Mediator
,
namely
,
that
he
gave
himself
a
ransome
,
and
by
his
blood
made
reparation
for
transgression
.
3.
This
will
further
appear
by
observing
that
by
vertue
of
the
solution
and
payment
which
Christ
hath
made
we
are
said
to
be
redeemed
,
Ephes.
1.
7.
repeated
,
Col.
1.
14.
In
whom
we
have
redemption
through
his
blood
,
the
forgiveness
of
sins
,
&c.
Though
there
be
forgiveness
,
yet
it
is
only
through
the
redemption
wrought
and
accomplished
by
the
blood
of
Christ
,
&c.
see
Rev.
5.
9.
Heb.
9.
12.
1
Pet.
1.
18.
19.
Rom.
3.
25.
In
all
these
places
both
our
redemption
is
asserted
,
and
the
blood
of
Christ
h●ld
forth
as
the
meritorious
and
procuring
cause
of
it
.
The
words
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
never
so
far
as
I
remember
,
made
use
of
in
the
whole
New
Testament
,
but
to
denote
a
proper
redemption
;
save
that
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
once
metaphorically
employed
,
Heb.
11.
35.
to
signifie
a
temporal
deliverance
.
From
what
hath
been
offered
we
may
now
confidently
infer
the
truth
and
certainty
of
a
satisfaction
.
Object
1
Object
.
1.
But
it
is
Objected
.
That
Moses
as
a
type
of
Christ
,
in
reference
to
his
bringing
the
people
of
Israel
out
of
Egypt
,
is
called
a
redeemer
,
who
yet
paid
no
price
for
them
,
and
consequently
that
the
intendment
of
the
Scripture
,
when
it
speaks
of
Christ's
having
redeemed
us
,
is
not
that
he
payd
any
ransome
for
us
,
but
only
that
he
hath
set
us
free
,
which
he
may
have
done
by
other
ways
and
means
than
the
solution
of
a
price
.
Answ.
To
this
I
offer
these
Answers
,
(
1.
)
It
is
a
strange
way
of
arguing
,
that
because
redemption
is
taken
sometimes
Metaphorically
,
that
therefore
it
must
always
be
so
taken
;
because
we
so
interpret
it
in
such
places
,
where
it
is
expresly
said
to
be
done
in
a
way
of
power
,
must
we
likewise
interpret
it
so
in
such
places
where
there
is
express
mention
of
a
price
and
ransome
.
(
2.
)
We
have
shown
before
,
how
that
temporal
deliverance
out
of
Egypt
,
was
not
wrought
without
a
typical
reconciliation
and
price
,
to
intimate
that
the
spiritual
deliverance
was
not
to
be
effected
but
by
a
proportionable
price
and
ransome
.
(
3.
)
Though
I
do
not
deny
but
that
Moses
was
a
type
of
Christ
,
and
that
the
redemption
out
of
Egypt
was
a
type
of
that
which
the
Messiah
was
to
work
;
yet
it
no
ways
follows
,
that
because
the
redemption
out
of
Egypt
was
without
any
ransome
of
price
,
therefore
the
redemption
from
sin
must
likewise
be
so
;
for
it
is
not
needful
that
the
type
and
the
thing
typified
be
in
all
things
alike
,
it
is
enough
if
they
agree
in
that
,
wherein
the
one
was
designed
of
God
to
be
the
type
of
the
other
.
Jonas
his
being
in
the
belly
of
the
Whale
,
was
a
type
of
Christ's
being
in
the
bowels
of
the
Earth
;
must
we
therefore
infer
,
that
because
Jonas
was
alive
in
the
belly
of
the
Whale
,
that
Christ
was
so
in
the
grave
?
So
here
,
it
was
sufficient
to
render
Moses
a
type
of
Christ
,
that
they
were
both
deliverers
,
and
that
they
both
wrought
deliverances
;
but
it
was
no
wise
needful
either
that
their
deliverances
should
be
of
one
kind
,
or
accomp●ished
after
one
manner
.
The
deliverance
which
Moses
wrought
,
was
a
tem●oral
deliverance
;
who
will
therefore
say
that
that
of
Christ
was
but
a
temporal
deliverance
?
●o
more
ought
we
to
alledge
,
that
because
the
one
was
accomplished
without
a
price
,
that
therefore
the
●ther
must
be
effected
so
also
.
(
4.
)
Moses
was
not
a
type
of
Christ
in
all
his
Offices
.
Now
●hat
wherein
Moses
was
a
type
of
Christ
was
Christ's
Kingship
,
and
therefore
we
are
not
to
expect
an
agreeableness
betwixt
what
Christ
wrought
as
he
was
Priest
,
and
what
Moses
did
;
but
we
must
seek
●he
resemblance
in
that
wherein
●he
one
was
the
type
of
the
other
.
Now
there
is
a
resemblance
be●wixt
Moses's
redeeming
Israel
●rom
the
tyranny
of
Pharaoh
,
and
Christ's
redeeming
us
from
the
power
of
Satan
.
Object
.
2
Object
.
2.
But
is
is
further
ob●ected
,
that
redemption
in
this
whole
affair
must
be
understood
in
a
Metaphorical
sense
,
because
we
are
sai●
to
be
redeemed
from
iniquitie●
Tit.
2.
14.
and
from
a
vain
conversation
,
1
Pet.
1.
18.
but
it
cannot
be
said
that
there
was
a
pric●
paid
to
sin
,
or
that
there
was
a
satisfaction
made
to
our
vain
conversation
,
and
consequently
that
to
redeem
is
no
more
in
this
affair
but
t●
deliver
.
Answ.
For
Answer
,
(
1.
)
The
objecto●
at
once
proclaim
themselves
ignorant
both
of
Law
and
Religion
;
i●
there
any
thing
more
usual
,
tha●
when
a
person
pays
to
the
Creditor
the
debt
of
one
that
is
in
Prison
;
or
the
ransome
of
one
that
i●
in
bondage
,
to
him
that
detain●
him
;
to
say
that
that
person
hath
redeemed
such
a
one
out
of
Prison
▪
and
from
the
Gally
,
though
the
satisfaction
was
not
made
to
the
Prison
or
Gally
,
but
to
him
or
them
▪
by
whom
they
were
held
and
detained
in
these
conditions
.
In
al●
cases
satisfaction
is
to
be
made
to
him
who
detains
the
captive
by
way
of
law
,
power
,
and
authority
;
and
not
to
them
who
detain
him
only
in
subserviency
to
the
principal
Creditor
and
Judge
.
Now
it
was
God
that
we
were
debtors
to
,
and
criminals
against
;
it
was
his
Law
we
had
broken
,
and
it
was
by
his
Sentence
that
we
stood
condemned
.
Our
sins
were
the
debts
satisfaction
was
to
be
made
for
,
not
to
be
made
to
:
Satan
was
only
an
instrument
of
our
vexation
and
bondage
,
in
subserviency
to
God's
leave
and
commission
;
neither
they
,
nor
he
were
properly
our
detainers
,
but
only
as
the
Jaylor
and
Irons
detain
a
Malefactor
at
the
Action
of
the
Creditor
,
Sentence
of
the
Judge
,
and
Authority
of
the
Law
.
(
2.
)
We
have
before
distinguished
the
principal
end
of
Christ's
death
from
the
subordinate
,
betwixt
that
which
was
the
primary
end
of
his
dying
,
and
that
which
was
only
secondary
.
Now
the
principal
and
primary
end
of
the
death
of
Christ
,
was
the
satisfying
the
justice
of
God
,
the
making
him
a
compensation
for
the
dishonour
which
had
been
done
to
his
Name
,
and
for
the
contempt
which
had
been
shown
to
his
Law
;
the
secondary
,
and
that
which
was
only
consequential
on
the
former
,
was
the
purchasing
the
spirit
and
grace
for
us
,
that
thereby
we
might
be
enabled
to
resist
and
conquer
Satan
,
kill
and
subdue
inbred
corruption
,
have
a
conformity
wrought
in
us
to
God's
holiness
,
and
be
brought
again
to
a
willing
obedience
.
CHAP.
VIII
.
The
satisfaction
of
Christ
further
justified
from
his
having
made
reconciliation
.
The
words
used
in
this
affair
opened
.
Signifie
God's
being
reconciled
to
us
.
Foretold
that
Christ
should
make
reconciliation
.
This
the
intendment
of
the
Levitical
Priesthood
.
Christ
properly
a
Priest
.
Hath
offered
a
true
sacrifice
.
Through
him
we
have
attonement
.
TO
reconcile
is
to
restore
and
recover
lost
friendship
,
it
is
the
renuing
of
peace
betwixt
persons
once
at
an
agreement
,
but
now
at
variance
;
so
that
it
supposeth
these
two
things
.
1.
That
there
was
once
a
peace
and
friendship
betwixt
God
and
Man
.
God
approved
Man
,
and
Man
loved
God
.
In
the
state
of
innocency
there
was
a
twofold
union
betwixt
Man
and
God
;
an
union
of
nature
,
he
was
like
God
;
and
an
union
of
state
,
he
was
Gods
friend
.
2.
By
the
fall
there
arose
a
breach
of
that
peace
and
friendship
We
at
once
lost
the
image
of
God
,
and
forfeited
his
f●vour
;
we
became
alienated
from
God
through
sin
,
and
God
became
alienated
from
us
for
sin
.
The
enmity
is
mutual
,
not
only
on
our
part
to
God
,
Col.
1.
21.
but
on
God's
part
to
us
.
There
is
no
peace
in
him
to
the
wicked
,
Isa.
48.
22.
They
are
the
children
of
his
wrath
,
Ephes.
2.
3.
And
under
his
curse
,
Gal.
3.
10.
Their
persons
are
an
abomination
to
him
,
Psal.
5.
5.
And
their
services
an
abhorrency
,
Prov.
15.
8
and
21.
4.
Now
Christ
by
a
satisfactory
sacrifice
hath
appeased
the
anger
of
God
,
purchased
his
grace
to
renue
us
,
and
so
hath
brought
God
and
Man
into
a
state
of
friendship
and
favour
again
.
The
words
the
Holy
Ghost
expresseth
this
by
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
5.
10.
2
Cor.
5.
18
,
19
,
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ephes.
2.
16.
Col.
1.
20
,
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Col
,
1.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
5.
11.
2
Cor.
5.
18
,
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
2
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Joh.
2.
2.
1
Joh.
4.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
3.
25.
Now
all
these
words
signifie
to
appease
,
to
render
propitious
,
to
turn
away
anger
,
to
attone
,
to
reconcile
and
import
as
well
God's
being
'
reconciled
to
us
,
as
our
being
reconciled
to
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
S●phocles
is
to
attone
the
Anger
of
the
Gods
,
and
to
render
them
propitious
and
favourable
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Home●
,
is
by
sacrifice
to
appease
God
.
It
is
that
which
the
Latines
call
Propitiare
&
placare
.
And
in
this
sense
do
the
Septuagint
most
frequently
make
use
of
them
,
Exod.
30.
15
,
16.
and
32.
30.
Levit.
4.
20.
and
10.
17.
Numb.
28.
22
,
30.
In
all
which
places
,
and
innum●rable
more
,
the
words
signifie
by
appeasing
anger
,
to
reconcile
God
to
us
.
It
is
not
denied
but
that
the
words
are
used
sometimes
to
import
and
signifie
our
accepting
the
tenders
of
God's
grace
and
favour
,
as
1
Cor.
5.
20.
We
pray
you
in
Christ's
stead
be
ye
reconciled
.
But
withal
we
affirm
that
in
their
most
frequent
use
,
they
signifie
the
appeasing
God's
anger
,
and
the
reconciling
him
to
us
.
This
we
confirm
from
the
ensuing
Scriptures
,
Rom.
5.
10.
When
we
were
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
Son
.
Where
by
being
reconciled
is
principally
meant
,
God's
being
reconciled
to
us
,
as
appears
,
(
1.
)
Because
the
reconciliation
spoken
of
here
,
is
that
to
which
justification
is
equivalent
,
ver.
9.
but
justification
is
God's
reconciliation
to
us
,
not
our
conversion
to
him
.
(
2.
)
In
that
the
reconciliation
here
intended
,
is
that
which
is
the
immediate
effect
of
the
death
of
Christ
;
and
consequently
we
cannot
understand
by
it
the
reconciling
of
our
natures
to
God
,
this
being
immediat
fruit
of
the
spirit
of
Christ
,
(
for
though
remotely
it
be
founded
on
the
death
of
Christ
,
yet
in
Scripture
it
is
made
the
immediate
effect
of
the
resurrection
,
life
,
and
power
of
Christ
,
Acts
5.
31.
and
latter
part
of
this
same
verse
10.
Much
more
being
reconciled
by
the
death
of
his
Son
,
we
shall
be
saved
by
his
life
.
)
But
we
must
necessarily
understand
the
reconciling
of
God
to
us
.
(
3.
)
Because
the
reconciliation
here
spoken
of
is
that
which
is
tendred
to
us
,
and
which
we
receive
,
ver.
11.
—
have
received
the
atonement
,
and
therefore
cannot
be
meant
of
our
reconciliation
or
conversion
to
God
,
forasmuch
as
we
are
not
said
to
receive
our
conversion
,
or
to
have
our
conversion
tendred
to
us
,
but
must
needs
be
spoken
in
reference
to
the
appeasing
of
God's
anger
towards
us
,
and
our
acceptation
with
him
;
and
accordingly
the
Syriack
renders
it
,
Reconciliatus
est
nobiscum
Deus
,
God
was
reconciled
to
us
.
Another
Scripture
which
offers
for
the
further
establishing
of
this
is
,
2
Cor.
5.
18
,
19
,
20.
All
things
are
of
God
,
who
hath
reconciled
us
to
himself
by
Jesus
Christ
,
and
hath
given
us
the
ministry
of
reconciliation
,
to
wit
,
that
God
was
in
Christ
,
reconciling
the
world
unto
himself
,
not
imputing
their
trespasses
unto
them
,
and
hath
committed
unto
us
the
word
of
reconciliation
,
now
then
we
are
Embassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
;
we
pray
you
in
Christ's
stead
,
be
ye
reconciled
to
God
.
Besides
the
reconciliation
of
man
to
God
by
conversion
,
mentioned
in
the
latter
end
of
the
20
vers.
and
to
which
we
are
there
exhorted
:
There
is
also
mention
of
God's
reconciliation
to
us
,
and
●hat
this
is
the
main
thing
insisted
●on
,
and
intended
by
the
Apostle
appears
,
(
1.
)
In
that
he
expresseth
it
by
God
's
not
imputing
our
sins
to
us
,
not
by
our
conversion
from
sin
to
God
;
and
what
is
it
now
for
God
not
to
impute
sin
?
it
is
,
not
●o
charge
our
sins
upon
us
,
so
as
●o
condemn
us
,
but
in
considera●ion
of
the
death
of
Christ
to
lay
aside
his
anger
,
and
receive
us
into
●avour
.
(
2.
)
Because
the
reconciliation
●ere
intended
,
is
that
,
the
declaration
whereof
is
committed
to
the
Ministers
of
the
Gospel
:
Now
that
which
they
have
in
trust
to
Preach
,
is
not
that
we
are
actually
converted
to
God
,
but
that
God
in
consideration
of
the
sufferings
of
Christ
is
willing
,
upon
terms
of
faith
and
repentance
,
&c.
to
take
us
into
favour
and
friendship
.
(
3.
)
Because
,
if
the
intendment
of
all
these
Verses
,
were
only
our
conversion
to
God
,
we
should
be
necessitated
to
fasten
nonsen●
upon
the
Apostle
,
for
at
this
ra●
of
expounding
,
the
import
woul●
be
,
ye
are
converted
,
therefore
be
ye
converted
.
Many
more
testimonies
speaking
clearly
to
the
same
purpose
,
if
I
studied
no●
brevity
,
might
be
alledged
:
Se●
Ephes.
2.
12
,
13
,
14
,
15
,
16
,
17.
Col.
1.
20.
Object
.
But
it
may
be
objected
,
that
we
often
read
of
our
being
reconciled
to
God
;
but
we
do
not
once
read
in
the
whole
Bible
that
God
i●
reconciled
to
us
.
Answ.
It
is
true
,
but
the
reason
is
because
God
is
the
offended
Ruler
and
Judge
,
and
we
are
the
offending
Subjects
;
now
in
every
case
the
party
who
offends
is
said
to
be
reconciled
to
the
party
offended
,
and
not
on
the
contrary
,
so
Mat.
5.
23
,
24.
1
Cor.
7.
11.
See
that
pertinent
place
to
this
purpose
,
1
Sam.
29.
4.
where
the
Philistines
●efusing
to
let
David
march
along
with
them
to
the
encounter
against
Saul
,
assign
this
as
the
reason
of
it
:
For
wherewith
should
he
reconcile
himself
unto
his
Master
?
should
it
not
be
with
the
heads
of
these
men
?
Now
David
had
no
enmity
nor
anger
against
Saul
,
only
Saul
was
angry
with
David
,
and
yet
it
is
expressed
that
David
should
reconcile
himself
to
Saul
,
i.
e.
that
he
would
endeavour
by
such
a
stratagem
to
make
Saul
his
friend
.
God
having
given
us
no
cause
then
why
we
should
be
angry
with
him
,
but
we
having
given
him
cause
of
being
provoked
against
us
,
it
lyes
with
us
to
go
and
reconcile
our selves
to
him
,
but
how
?
by
the
appeasing
of
his
anger
,
which
forasmuch
as
we
could
not
do
,
Christ
hath
done
it
.
That
Christ
by
the
appeasing
of
God's
wrath
and
anger
hath
wrought
reconciliation
,
and
by
consequence
our
very
adversaries
being
judges
made
satisfaction
,
will
receive
full
establishment
,
if
we
consider
thes●
things
.
1.
That
this
was
prophesied
before
hand
of
the
Messiah
,
Dan.
9
▪
24.
—
and
to
make
reconcil●ation
for
iniquity
.
Which
the
Apostle
expresly
applies
to
Christ
,
Heb.
2.
17.
Wherefore
in
all
thing●
it
behoved
him
to
be
made
like
unt●
his
brethren
,
that
he
might
be
▪
●
merciful
and
faithful
High
Priest
in
things
pertaining
to
God
,
to
make
reconciliation
for
the
sins
of
the
people
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
by
an
enallage
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
make
reconciliation
with
God
for
iniquities
;
not
meerly
,
Peccata
a●ferre
,
aut
purgare
à
peccato
;
to
take
away
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
apud
graecos
Scriptores
omnes
poctas
,
hic
oricos
,
alios
est
placare
.
G●ot
.
de
satisf
sin
,
or
to
cleanse
from
sin
;
as
Grotius
in
his
notes
,
contrary
to
himself
elsewhere
,
but
expiare
,
placare
,
to
attone
,
to
reconcile
by
removing
wrath
according
to
the
constant
use
of
the
word
in
all
Greek
Authors
.
It
is
equivalent
to
that
phrase
,
Heb.
1.
3.
—
when
he
had
by
himself
purged
our
sins
.
Namely
,
by
the
attoning
and
pacifying
God's
anger
,
through
the
sacrifice
of
himself
,
that
we
should
not
be
condemned
for
them
;
not
by
the
sanctification
of
believers
from
them
.
It
is
an
observation
of
the
reverend
and
learned
Dr.
Owens
,
that
wherever
sin
,
not
sinners
,
are
made
the
object
of
any
mediatory
acts
of
Christ
,
that
act
immediately
respecteth
God
,
and
not
the
sinner
.
So
Heb.
9.
15.
For
the
redemption
of
transgressions
,
i.
e.
to
redeem
from
the
wrath
due
to
transgression
,
by
making
God
a
reparation
.
And
Heb.
9.
26.
—
he
appeared
to
put
away
sin
by
the
sacrifice
of
himself
,
to
take
it
away
by
satisfaction
,
so
that
it
should
not
be
charged
.
2.
Christs
reconciling
us
to
God
by
propitiation
and
attonement
,
will
receive
further
strength
and
light
,
if
we
observe
that
this
was
the
great
truth
and
mystery
which
was
signified
and
intended
in
the
Aarenical
Priesthood
,
and
Levitical
Sacrifices
.
That
these
did
in
their
institution
and
end
typifie
the
sacrifice
of
the
Son
of
God
,
the
Holy
Ghost
puts
out
of
question
by
calling
them
shadows
,
Col.
2.
17.
Heb.
8
5.
Heb.
10.
1.
figures
,
Heb.
9.
9.
patterns
,
ibid.
ver.
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
attonement
and
reconciliation
is
every
where
ascribed
to
these
,
Levit.
4.
20.
and
5.
6.
and
6.
7.
and
10.
11.
Num.
5.
8.
and
28.
22.
and
31.
50.
&
alibi
.
And
that
not
only
in
reference
to
some
sins
,
or
to
lesser
sins
,
but
in
reference
to
all
sins
,
to
the
ve●y
greatest
,
Levit.
16.
21
,
22.
Levit.
5.
1
,
2
,
3.
4
,
5
,
6
,
7
,
14.
&c.
Num.
5.
6
▪
Object
▪
If
it
should
be
objecte●
that
there
were
some
sins
fro●
which
by
the
law
of
Moses
the●
could
not
be
justified
,
Acts
13.
39
▪
and
therefore
that
their
sacrifice●
did
not
serve
to
make
attonement
for
all
sins
.
I
Answer
,
(
1.
)
All
that
the
Apostle
intends
is
,
that
the
sacrifices
of
the
law
could
expiate
no
sin
further
than
typically
,
and
that
it
was
Christ
whom
they
typified
who
could
alone
absolutely
justifie
from
any
sin
.
The
sacrifices
of
the
law
could
not
of
themselves
so
much
as
attone
for
one
sin
,
Gal.
3.
13.
but
typically
they
ser●ed
to
make
attonement
for
every
●●n
:
The
Jews
in
reference
to
whom
●he
Apostle
discourseth
,
trust●d
solely
to
sacrifices
for
righte●usness
and
life
,
and
in
this
he
●firms
that
they
were
mistaken
,
●●d
that
it
was
only
the
blood
●●d
sacrifice
of
Christ
which
they
●gnified
and
shadowed
,
that
could
●ally
free
the
conscience
from
the
●ilt
of
the
least
sin
.
(
2.
)
It
may
be
Answered
,
that
●der
the
law
there
was
a
twofold
●ilt
,
a
Ceremonial
,
and
a
Moral
;
one
external
binding
over
the
transgressour
unto
temporal
punishment
,
another
spiritual
binding
over
the
offendor
unto
eterna●
wrath
.
Now
sacrifices
as
the●
were
incorporated
into
their
policy
as
well
as
a
part
of
their
worship
were
in
many
cases
appointed
,
an●
accordingly
served
to
deliver
fro●
temporal
guilt
,
Heb.
9.
15.
b●
there
were
other
cases
wherei●
they
were
not
at
all
allowed
to
deliver
from
the
temporal
punishment
,
Psal.
51.
16.
but
accordin●
to
their
political
constitutions
death
was
without
mercy
to
●
inflicted
on
the
offendor
.
No●
says
the
Apostle
,
these
sins
fro●
the
temporal
guilt
of
which
a●
your
sacrifies
could
not
dischan●
you
,
the
blood
of
Christ
is
su●cient
to
acquite
you
from
the
ete●nal
guilt
even
of
those
.
This
objection
being
discha●ed
,
it
stands
established
that
●
tonement
and
reconciliation
ascribed
to
sacrifices
,
and
that
not
only
in
reference
to
some
sins
,
but
to
every
sin
.
Now
this
expiation
was
not
real
,
but
only
typical
;
all
their
sacrifices
were
not
able
to
acquit
them
from
the
moral
guilt
of
one
sin
,
Heb.
9.
9.
and
7.
19.
and
10.
4.
For
it
is
not
possible
that
the
blood
of
Bulls
and
Goats
should
take
away
sins
.
But
the
sole
intendment
of
all
their
sacrifices
was
to
shaddow
forth
the
great
sacrifice
of
the
Messiah
,
and
the
at●onement
and
expiation
which
were
to
be
made
by
it
.
This
will
arrive
with
more
light
to
the
Reader
,
if
we
present
it
in
these
three
●eads
.
1.
Christ
is
our
true
Priest
in
●atters
pertaining
to
God
,
whom
all
he
other
Priests
did
but
shaddow
.
All
others
were
only
called
Priests
●ecause
they
represented
him
,
and
●utwardly
by
type
expressed
,
what
●e
was
really
to
accomplish
and
●o
:
and
never
one
could
do
the
proper
work
of
a
Priest
,
namely
,
make
reconciliation
for
the
sins
of
the
people
,
but
he
.
That
he
should
be
a
Priest
then
only
in
a
metaphorical
sense
,
is
such
a
contradiction
to
Law
and
Gospel
,
as
it
could
not
possibly
receive
the
entertainment
of
any
,
who
had
not
first
set
themselves
in
opposition
to
the
whole
mystery
of
God
▪
but
that
Christ
was
properly
a
Priest
,
may
be
many
ways
rendred
evident
.
(
1.
)
From
the
definition
of
a
Priest
properly
so
called
,
Heb.
5.
1.
Every
high
Priest
taken
from
among
men
is
ordained
for
men
in
thing●
pertaining
to
God
,
that
he
may
offe●
both
gifts
and
sacrifices
for
sin
That
this
is
the
definition
of
●
Priest
properly
so
called
,
is
bot●
clear
in
the
thing
it self
,
for
if
suc●
a
one
as
is
here
described
be
no●
properly
a
Priest
,
there
was
neve●
a
Priest
properly
so
called
in
th●
world
;
as
also
in
the
Apostles
a●commodating
it
,
ver.
4.
to
Aaro●
who
was
unquestionably
a
Priest
in
a
proper
,
and
not
in
metaphorical
sense
.
Now
that
Jesus
Christ
is
such
a
Priest
as
is
here
described
,
is
manifest
in
that
all
the
parts
of
this
description
do
admirably
appertain
to
him
;
he
was
taken
from
among
men
.
To
this
very
end
principally
,
and
none
other
,
did
he
partake
of
the
humane
nature
,
Heb.
10.
5.
He
was
also
ordained
for
men
,
see
ver.
5
,
6.
and
herein
he
excelled
all
other
Priests
that
he
was
constituted
only
for
others
,
and
not
for
himself
,
Heb.
7.
27.
Lastly
,
he
was
ordained
to
offer
gifts
and
sacrifices
,
yea
herein
he
transcended
all
other
Priests
,
that
he
had
something
of
his
own
to
offer
;
other
Priests
had
indeed
something
to
offer
,
but
nothing
of
their
own
;
they
only
offered
the
bodies
of
beasts
,
which
the
people
brought
them
,
but
Christ
had
a
body
given
him
to
be
at
this
own
disposal
to
this
purpose
.
That
this
description
of
a
Priest
belongs
properly
to
Christ
,
yea
,
that
it
is
he
whom
the
Holy
Ghost
principally
describes
,
may
be
put
out
of
question
,
by
observing
that
the
Apostle
applies
it
ver.
5.
particularly
to
him
.
(
2.
)
That
Christ
was
properly
a
Priest
,
may
be
further
established
from
Heb.
8.
3.
Every
high
Priest
is
ordained
to
offer
gifts
and
sacrifices
:
wherefore
it
is
of
necessity
that
this
man
have
somewhat
also
to
offer
.
Now
if
Christ
be
not
truly
a
Priest
,
this
way
of
arguing
is
altogether
impertinent
;
for
it
might
be
easily
replyed
,
that
though
it
be
needful
that
a
Priest
properly
so
called
,
should
have
somewhat
to
offer
,
yet
it
is
not
necessary
that
he
who
is
only
metaphorically
a
Priest
,
should
have
any
thing
to
to
offer
;
for
it
is
no
ways
needful
,
that
whatever
appertains
to
that
which
is
true
and
real
,
should
also
appertain
to
that
which
is
figurative
and
improper
.
Though
a
man
be
a
rational
creature
,
yet
it
doth
not
follow
that
the
picture
of
a
man
should
be
so
.
And
therefore
the
Apostle
by
concluding
that
Christ
behoved
to
have
somewhat
to
offer
,
because
he
was
a
Priest
,
mvst
needs
intend
that
he
was
a
Priest
in
a
proper
,
and
not
in
a
metaphorical
sense
.
(
3.
)
It
appears
further
,
that
Christ
was
truly
and
properly
a
Priest
,
in
that
he
was
a
Priest
of
a
true
and
proper
order
,
namely
,
of
the
order
of
Melchisedeck
,
Psal.
110.
4.
Heb.
5.
10.
and
7.
17.
21.
I
do
not
now
dispute
who
Melch
sedeck
was
,
all
that
I
affirm
is
,
that
according
to
the
Holy
Ghost
he
was
a
real
Priest
,
and
that
his
order
was
a
real
order
,
and
therefore
Christ
being
of
a
true
order
,
behoved
also
to
be
a
true
Priest
.
As
the
Levitical
Priests
were
truely
and
properly
Priests
,
because
of
the
order
of
Aaron
,
which
was
a
true
and
proper
order
of
Priesthood
;
so
Christ
being
of
the
order
of
Melchisedeck
,
which
was
a
true
order
of
Priesthood
,
must
also
have
been
a
true
Priest
.
And
this
is
the
reason
why
believers
though
all
Priests
,
Rev.
1.
5.
yet
are
alloted
to
no
order
,
because
they
are
not
properly
Priests
,
but
only
metaphorically
so
.
(
4.
)
That
Christ
was
properly
a
Priest
,
may
be
demonstrate●
from
the
design
of
the
Apostl●
throughout
the
Hebrews
,
especially
from
the
7.
chap.
to
the
10
which
is
to
exalt
the
Priesthoo●
of
Christ
above
that
of
Aaron
Now
this
were
the
most
incongruous
way
of
disputing
imaginable
if
Christ
were
only
metaphorically
a
Priest
,
Aaron
having
been
properly
one
;
for
howeve●
Christ
m●ght
be
more
eminen●
t●an
Aaron
in
other
respects
,
ye●
in
respect
of
his
Priesthood
he
would
be
less
excellent
,
forasmuch
as
what
is
so
only
metaphorically
,
is
beyond
all
contradiction
less
than
what
is
properly
so
.
(
5.
)
This
may
be
yet
confirmed
from
the
more
solemn
institution
and
confirmation
of
Christ's
Priesthood
,
above
that
of
any
other
;
for
the
more
solemn
and
sacred
the
institution
of
a
thing
is
,
the
more
excellent
is
the
thing
it self
.
Now
Christ
was
established
a
Priest
by
oath
,
which
none
other
ever
was
,
Heb.
7.
20
,
21.
and
therefore
his
Priesthood
is
more
excellent
than
the
Priesthood
of
any
else
,
and
consequently
must
be
a
true
Priesthood
,
and
not
a
metaphorical
.
(
6.
)
Christ
was
properly
a
King
&
Prophet
,
and
consequently
properly
a
Priest
,
forasmuch
as
the
Scripture
declares
him
to
be
a
Priest
,
as
well
as
any
of
the
former
,
and
he
was
typified
in
that
,
as
well
as
in
these
.
2.
He
is
the
true
sacrifice
;
bein●
a
true
Priest
he
must
have
a
tru●
sacrifice
,
Heb.
8.
3.
yea
,
all
othe●
sacrifices
were
but
meerly
typic●
of
the
sacrifice
which
he
was
t●
offer
.
No
other
sacrifice
coul●
make
the
comers
thereunto
perfec●
or
take
away
sins
,
Heb.
10.
1
,
●
They
were
only
appointed
to
be
●
shadow
of
the
great
sacrifice
●
Christ
,
Heb.
8.
5.
Heb.
10.
1.
H●
alone
in
the
offering
of
himsel●
offered
to
God
a
true
sacrific●
That
the
death
of
Christ
is
a
s●crifice
,
the
following
Scriptur●
may
be
sufficient
to
render
clea●
Ephes.
5.
2.
He
hath
given
himself
for
us
,
an
offering
and
a
sacr●fice
to
God
for
a
sweet
smelling
s●vour
,
1
Cor.
5.
9.
Christ
our
Pass●over
is
sacrificed
for
us
,
Heb.
●
14
,
—
through
the
eternal
spirit
●
offered
up
himself
to
God
,
Heb.
●
27.
He
needeth
not
daily
to
offer
●
sacrifices
,
for
this
he
did
once
whe●
he
offered
up
himself
;
Heb.
9.
2●
●ow
once
in
the
end
of
the
world
,
he
●ath
appeared
to
put
away
sin
by
●he
sacrifice
of
himself
,
Heb.
10.
●0
.
—
we
are
sanctified
by
the
of●ring
of
the
body
of
Jesus
once
for
●ll
.
It
is
one
of
the
most
ground●ss
figments
of
the
world
,
which
●e
Socin●●ns
here
suggest
,
namely
,
●at
none
of
all
this
is
to
be
interpre●d
in
reference
to
any
thing
Christ
●id
on
earth
,
but
that
it
is
only
to
be
●xpounded
in
reference
to
his
entring
●to
heaven
,
and
his
appearing
before
●od
for
us
.
We
do
not
deny
but
●at
Christ
continues
to
be
a
●riest
in
heaven
,
and
shall
do
so
,
●ll
the
whole
mediatory
work
be
●ver
;
but
withal
we
affirm
,
that
●y
the
shedding
of
h●s
blood
and
●eath
,
he
perfected
his
whole
sa●rifice
here
on
earth
.
Redemption
●as
obtained
before
he
entred
into
●e
holy
places
,
Heb.
9.
22.
Sin
●as
purged
before
he
sat
down
on
●e
right
hand
of
majesty
on
high
,
●eb
.
1.
3.
where
by
purging
is
not
meant
purging
by
sanctifyin●
grace
,
(1)
Because
that
spoken
o●
here
was
perfected
ere
Chri●
went
to
heaven
,
which
sanctific●tion
is
not
.
(
2.
)
Because
the
purging
her●
spoken
of
is
that
which
is
don●
by
Christ
alone
,
without
the
u●
and
intervention
of
any
oth●
means
—
when
he
had
by
himself
purged
our
sins
,
but
sanctific●tion
is
accomplished
by
the
wor●
and
spirit
;
so
that
the
purging
●
sin
here
,
is
the
expiating
of
si●
which
is
expresly
asserted
to
hav●
been
finished
are
Christ
ascende●
That
Christ's
Priesthood
was
o●
earth
,
is
further
demonstrated
b●
all
those
places
where
he
is
said
t●
have
offered
himself
once
,
an●
where
there
is
mention
made
●
one
offering
,
Heb.
7.
27.
and
●
28.
and
10.
10
,
14.
for
this
ca●not
refer
to
what
he
does
in
he●ven
,
seeing
what
he
does
there
,
h●
●oes
always
,
and
is
continually
in
●oing
of
it
;
it
must
necessarily
●fer
therefore
to
what
he
did
on
●rth
.
That
his
Priesthood
was
●n
earth
,
may
be
further
confirm●d
,
by
considering
the
parts
of
●e
Levitical
Priesthood
;
there
●as
in
that
,
besides
the
high
●riest's
carrying
the
blood
into
●he
Holy
of
Holies
,
and
sprinking
the
Mercy
Seat
with
it
,
the
laying
of
the
beast
without
:
Now
●s
Christ's
intercession
in
heaven
,
by
which
he
continues
his
Priest●ood
)
answers
the
last
of
these
.
So
there
behoved
to
be
Christ's
offering
of
himself
a
sacrifice
on
●arth
,
to
answer
the
first
;
otherways
there
should
not
have
been
●
correspondency
in
the
heavenly
●hings
to
the
earthly
.
Lastly
,
Christ
his
being
Priest
on
earth
,
will
be
yet
strengthened
,
by
observing
that
there
were
many
sacrifices
,
the
blood
whereof
was
not
at
all
carried
into
the
Holy
place
(
for
that
was
done
but
once
a
year
,
Heb.
9.
7.
)
and
that
these
sacrifices
were
types
of
Christ
,
and
therefore
what
Christ
wa●
mainly
to
do
,
behoved
to
be
before
he
entred
into
heaven
,
otherwise
the
Antitype
had
not
answered
the
type
,
and
that
in
the
very
thing
wherein
it
was
a
type
.
S●
that
we
see
Christ
is
both
tru●
Priest
,
and
true
sacrifice
,
wich
th●
Socinians
themselves
bein●
judges
establisheth
the
satisfaction
of
Christ
.
3
It
is
by
Christ
alone
,
that
w●
have
the
true
and
real
attonement
All
the
Levitical
propitiations
and
reconciliations
were
at
mos●
but
typical
of
this
.
He
alon●
hath
purged
away
our
sins
,
Heb●
1.
3.
i.
e.
He
hath
removed
th●
guilt
of
all
sins
from
the
conscienc●
and
the
obnoxiousness
of
the
sinne●
to
punishment
for
them
,
Heb.
●
14.
for
as
the
sanctifying
of
t●
flesh
,
ver.
13.
was
the
setting
th●
offendor
free
from
temporal
punishment
,
so
the
purging
the
conscience
is
the
setting
the
offendor
free
from
eternal
punishment
.
He
hath
made
reconciliation
for
sins
,
Heb.
2.
17.
Through
him
we
have
attonement
,
Rom.
5.
11.
He
hath
slain
the
enmity
which
was
in
God
to
sinners
,
by
his
cross
,
Ephes.
2.
16.
He
is
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
propitiation
,
1
Joh.
2.
2.
and
1
Joh.
4.
10.
Our
placamen
,
that
by
which
God
is
reconciled
towards
us
.
He
is
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
3.
25.
It
is
much
at
one
whether
you
take
it
in
the
Masculine
,
or
in
the
Neuter
;
if
you
take
it
in
the
first
,
then
the
import
is
,
that
it
is
Christ
who
reconciles
God
to
us
;
if
you
take
it
in
the
second
,
then
the
meaning
is
,
that
he
doth
it
by
himself
as
by
a
placamen
,
an
anger
appeasing
sacrifice
.
Most
take
it
in
the
Neuter
,
and
so
it
is
either
by
way
of
allusion
to
the
propitiatory
sacrifices
,
by
which
God
was
said
to
be
attoned
and
reconciled
,
Levit.
6.
30.
and
8.
15.
Hence
the
Ram
was
called
the
Ram
of
attonement
,
Num.
5.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Septuagint
.
So
Christ
hath
put
away
sin
by
the
sacrifice
of
himself
,
Heb
,
9.
26.
Or
else
by
way
of
allusion
to
the
Mercy
Seat
(
which
the
Apostle
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
9.
5.
)
either
because
the
Mercy
Seat
covered
the
Ark
;
the
law
which
chargeth
and
condemneth
us
for
sin
lay
in
the
Ark
,
Exod
,
25.
16.
Now
the
Mercy
Seat
covered
the
Ark
,
to
signifie
that
through
Christ
the
law
should
not
condemn
us
,
Exod
,
25.
20
,
21.
Exod.
36.
34.
So
Christ
hath
blotted
out
,
removed
,
and
cancelled
the
handwriting
which
was
against
us
,
Col.
2.
14.
Or
else
because
through
sprinkling
of
th●
blood
of
the
sacrifice
upon
th●
Mercy
Seat
,
God
signified
himsel●
pleased
and
attoned
,
Levit.
16.
15
16
,
1●
,
and
it
is
very
remarkabl●
●hat
the
High
Priest
durst
not
go
●ear
the
Mercy
Seat
,
but
with
the
●lood
of
the
sacrifice
which
was
●ppointed
to
make
attonement
.
●o
in
and
through
the
blood
of
Christ
we
are
accepted
,
Ephes.
1.
●6
.
but
without
coming
in
the
ver●ue
,
and
under
the
sprinkling
of
●he
blood
of
Christ
there
is
no
●cceptance
.
Or
else
,
because
it
was
●om
the
mercy
seat
,
that
God
as
●econciled
communed
with
his
●eople
,
Exod
25.
22.
Num.
7.
89.
●o
in
and
through
Jesus
Christ
we
●ave
access
with
boldness
and
con●dence
,
Ephes.
2.
18.
and
3.
12.
We
hope
now
that
from
this
which
hath
been
tendred
in
the
●resent
chapter
,
especially
,
toge●er
with
what
hath
been
deliver●d
in
the
preceding
chapters
,
we
●ay
boldly
infer
and
assert
the
●ruth
of
Christ's
satisfaction
.
Object
.
1.
But
it
is
objected
,
that
●od
before
hand
loved
us
,
foras●uch
as
in
demonstration
of
his
love
,
he
sent
his
Son
to
dye
for
us
and
consequently
that
he
cannot
be
sai●
to
have
been
angry
with
us
,
or
that
b●
needed
to
be
reconciled
.
For
Answer
1.
It
is
true
,
God'●
love
was
carried
towards
us
as
hi●
creatures
,
but
at
the
same
time
h●
hated
us
as
sinners
.
Deus
mir●
modo
quando
nos
oderat
,
diligebat●
odit
in
unoquoque
nostrum
quod
s●
ceramus
,
amavit
quod
fecerat
,
Be●
He
did
not
love
us
and
hate
us
●
the
same
time
,
and
in
the
same
respect
.
He
loved
us
as
his
cre●tures
whom
he
intended
to
recover
,
he
hated
us
as
rebels
who
ha●
transgressed
his
law
,
and
contemned
his
government
.
Answer
2.
There
is
a
twofol●
love
in
God
,
a
love
of
benevo●
lence
,
and
a
love
of
friendship
;
●
love
of
good
will
,
and
a
love
●
delight
.
The
first
we
ascrib●
to
God
antecedently
to
the
consi●deration
of
the
death
of
Christ
as
that
which
was
the
spring
an●
●untain
of
his
giving
Christ
,
and
●his
we
own
to
have
been
superla●ve
in
its
kind
,
Joh.
3.
16.
1
Joh.
●
.
10.
Neither
was
there
in
God
●ny
hatred
or
anger
opposite
to
●is
love
;
but
then
this
love
was
●othing
else
but
a
purpose
of
con●iving
,
and
by
such
means
of
●inging
about
our
reconciliation
,
●hile
in
the
mean
time
we
were
●e
objects
of
his
wrath
,
Joh.
3.
●6
.
Ephes.
2.
3.
God's
eternal
●urpose
of
reconciling
himself
to
●s
,
did
not
in
the
mean
time
ex●mpt
us
from
being
the
objects
of
●is
wrath
,
but
supposeth
both
that
●e
were
,
and
behoved
to
continue
●
,
till
by
such
ways
and
mediums
●ur
peace
was
purchased
.
It
im●lyes
not
the
least
contrariety
to
●firm
that
God
hated
us
,
but
yet
●
as
to
purpose
by
such
means
his
●turning
into
friendship
with
us
.
●
the
42.
chap.
of
Job
ver.
7
,
8.
●e
read
of
God's
being
angry
●ith
Jobs
three
friends
,
yet
so
as
to
signifie
by
what
means
he
would
again
accept
them
.
Object
.
2.
It
is
objected
2ly
▪
That
upon
supposition
that
God
would
not
pardon
us
without
a
satisfaction
,
and
that
Christ
undertook
an●
hath
made
satisfaction
,
we
should
b●
more
obliged
to
the
Son
,
than
to
th●
Father
.
Answ.
We
are
infinitely
,
an●
alike
obliged
to
both
;
to
the
Father
in
giving
his
Son
to
make
th●
satisfaction
,
and
in
taking
us
int●
favour
upon
it
,
being
made
;
t●
the
Son
in
condescending
and
undertaking
to
make
it
.
And
accordingly
the
Scripture
mention●
equally
the
love
of
both
,
the
lo●
of
the
Father
as
the
rise
and
sprin●
of
our
reconciliation
,
Joh.
3.
16
1
Joh.
4.
10.
Rom.
5.
8.
and
in
r●ference
to
this
he
is
called
our
Saviour
,
1
Tim.
1.
1.
Tit.
1.
3.
Th●
love
of
the
Son
,
as
the
means
●
carrying
it
on
,
and
accomplishi●
it
,
Eph.
5.
2.
25.
Rev.
1.
5.
Gal.
●
20.
Eph.
3.
19.
So
that
to
make
the
comparison
betwixt
the
one
and
the
other
,
argues
not
only
bold
presumption
,
but
also
ignorance
of
this
whole
mystery
of
God
.
Object
.
3.
But
it
is
alledged
thirdly
,
that
by
asserting
the
satisfaction
of
Christ
,
we
must
be
exposed
to
one
of
these
two
absurdities
;
either
that
Christ
hath
satisfied
himself
,
or
else
that
he
is
more
merciful
than
the
Father
,
and
pardons
sin
without
any
satisfaction
.
Answer
1.
To
this
I
return
these
two
things
.
1.
It
is
no
ways
absurd
,
to
say
he
hath
satisfied
himself
.
The
Court
of
Aldermen
having
a
Citizen
before
them
,
who
●s
obnoxious
to
a
mulct
,
and
which
they
in
consistency
with
the
preservation
of
Government
cannot
remit
,
and
the
offendor
not
having
wherewithal
to
pay
,
may
not
one
of
themselves
make
solu●ion
in
the
offenders
behalf
to
the
Court
;
and
so
by
making
satisfaction
to
the
Bench
,
he
makes
also
satisfaction
to
himself
,
forasmuch
as
he
is
a
member
of
it
.
So
God
being
in
this
whole
affair
considerable
a
Governour
,
and
not
as
a
meer
Creditor
,
it
is
no
pageantry
to
affirm
that
he
might
satisfi●
himself
.
Answer
2.
Upon
supposition
that
Christ
hath
made
satisfaction
,
yet
it
doth
not
follow
that
adequatè
he
hath
made
it
to
himself
,
seeing
he
made
it
as
God
man
,
and
it
was
made
to
him
only
as
God
.
Now
as
there
is
nothing
more
usual
in
Scripture
than
to
affirm
contrary
things
of
Christ
under
different
respects
;
for
example
,
that
the
Father
is
greater
than
he
,
Joh.
14.
28.
and
yet
that
the
Father
and
he
are
one
,
Joh.
10.
30.
that
he
is
Gods
equal
,
Phil.
2
6.
and
yet
Gods
s●rvant
,
ibid.
ver.
7.
So
under
different
respects
he
both
made
the
satisfaction
,
and
had
it
made
to
him
.
Having
at
great
length
demonstrated
the
satisfaction
of
Christ
,
which
is
the
alone
plea
upon
which
we
can
be
justified
,
the
next
enquiry
is
how
upon
this
plea
,
we
come
to
be
justified
.
CHAP.
IX
.
How
upon
the
Plea
of
a
satisfaction
made
by
Christ
,
we
are
justified
.
The
satiffaction
of
Christ
effectual
before
made
,
as
well
as
after
.
None
actually
justified
till
they
believe
what
justification
is
.
HAving
fully
established
the
satisfaction
of
Christ
,
which
is
the
only
plea
a
guilty
sinner
hath
why
he
should
be
justified
,
that
which
falls
next
under
consideration
is
how
upon
this
Plea
we
come
to
be
justified
,
or
how
we
come
to
have
an
interest
in
the
satisfaction
made
by
Christ
,
so
as
by
vertue
of
that
Plea
to
be
acquitted
,
I
had
intended
and
accordingly
digested
my
thoughts
to
a
considerable
length
on
this
subject
,
and
treated
the
whole
interest
both
of
faith
and
works
in
this
affair
;
but
finding
this
treatise
already
lengthened
beyond
what
the
Reader
may
desire
,
though
much
short
of
what
the
subject
requires
;
and
not
knowing
to
what
bigness
the
Appendix
may
grow
,
I
shall
not
proceed
as
I
had
designed
,
but
refer
it
to
another
season
,
if
not
wave
it
forever
.
Only
that
the
present
tract
may
not
be
wholly
imperfect
,
it
will
be
necessary
to
suggest
a
few
things
.
This
then
I
would
first
premise
,
that
the
satisfaction
of
Christ
was
as
effectual
to
justification
and
life
to
those
who
could
plead
it
,
before
it
was
actually
made
(
he
having
undertaken
it
)
as
it
is
to
those
who
can
now
plead
it
,
it
is
made
:
the
Father
acted
in
the
same
way
of
justifying
believers
then
that
he
doth
now
.
The
blood
of
Christ
had
the
same
efficacy
then
which
it
hath
now
,
Rom.
3.
25.
Whom
God
hath
set
forth
to
be
a
propitiation
,
through
faith
in
his
blood
,
to
declare
his
righteousness
for
the
remission
of
sins
that
are
past
.
The
Old
Testament
Saints
were
saved
upon
terms
of
justice
,
as
well
as
the
New
.
God
by
exacting
afterwards
full
satisfaction
from
Christ
,
declares
himself
to
have
acted
towards
them
as
a
righteous
Judge
,
as
well
as
a
gracious
Father
.
This
I
take
to
be
the
intendment
of
the
Apostle
,
Col.
1.
2.
And
having
made
peace
through
the
blood
of
his
Cross
,
by
him
to
reconcile
all
things
unto
himself
,
by
him
I
say
,
whether
they
be
things
in
earth
,
or
things
in
heaven
.
Whereby
things
in
heaven
is
meant
the
Saints
already
in
heaven
,
who
are
said
now
to
be
reconciled
,
because
the
price
of
their
reconciliation
was
now
paid
.
See
Gomar
.
on
the
place
.
All
that
were
saved
then
,
were
saved
alone
through
faith
in
Christ
,
Heb.
11.
13.
In
this
federal
transaction
betwixt
the
Farher
and
Son
,
about
the
recovery
and
pardon
of
sinners
,
Divines
take
notice
that
there
is
a
mutual
trusting
of
each
other
;
as
Christ
having
paid
the
price
and
ransome
,
takes
the
Fathers
word
now
,
for
the
bringing
in
and
justifying
of
all
those
in
due
time
,
in
whose
room
and
stead
it
was
paid
;
so
the
Father
before
received
many
into
favour
and
to
glory
,
upon
the
Sons
promise
,
that
in
the
appointed
time
he
would
make
him
a
full
satisfaction
.
Having
pr●mised
this
,
there
is
a
twofold
justification
,
one
fundamental
in
Christ
of
all
the
elect
before
faith
,
yet
so
as
they
abode
under
wrath
till
they
came
actually
to
believe
;
wherein
that
consists
I
had
at
length
drawn
out
,
but
must
now
forbear
it
.
2ly
.
There
is
an
actual
justification
of
all
the
elect
in
Christ
upon
their
believing
.
The
Father
and
Son
having
contrived
and
brought
about
this
great
affair
of
our
recovery
without
any
rise
or
help
from
us
,
we
can
have
no
actual
interest
in
the
benefits
of
it
,
but
upon
such
termes
as
the
Father
and
Son
have
agreed
unto
.
And
here
I
would
observe
these
two
things
.
1.
The
necessity
that
we
should
not
be
justified
,
but
upon
some
condition
.
2.
That
it
was
most
agreeable
to
the
Divine
wisdome
that
faith
should
be
the
condition
.
1.
It
was
not
fit
that
we
should
be
actually
justified
,
but
upon
some
condition
;
and
this
is
the
main
hinge
upon
which
the
compact
betwixt
the
Father
and
Son
▪
in
his
undertaking
the
work
of
redemption
,
turns
,
Isa.
53.
11.
By
his
knowledge
shall
my
righteous
servant
justifie
many
,
i.
e.
by
the
knowledge
of
him
,
where
knowledge
(
as
often
elsewhere
in
Scripture
)
signifies
faith
.
It
was
not
fit
that
the
justice
of
God
should
acquit
us
to
the
impeachment
of
the
Divine
purity
.
The
holiness
of
God
was
a
bar
to
our
being
received
into
favour
,
as
well
as
his
righteousness
;
it
was
needful
therefore
that
a
respect
should
be
born
to
that
as
well
as
this
;
and
that
though
justice
had
received
a
satisfaction
,
yet
that
the
benefits
of
it
should
not
redound
to
us
,
but
upon
terms
of
conformity
to
the
purity
and
holiness
of
God
.
2.
So
far
as
can
be
imagined
by
us
,
it
was
most
convenient
that
faith
should
be
the
condition
.
(
1.
)
Because
that
alone
quites
all
pretensions
of
being
justified
any
other
way
,
and
trusts
solely
to
be
justified
this
way
.
It
is
the
nature
of
faith
to
take
us
of
from
whatever
else
we
are
apt
to
confide
in
,
and
to
engage
us
only
to
depend
upon
the
righteousness
of
Christ
.
It
is
the
constitution
of
faith
,
and
no
other
grace
to
trust
the
promise
of
God
,
and
to
receive
and
embrace
what
is
there
tendred
.
Hence
faith
is
set
in
opposition
to
self
,
trust
,
and
confidence
,
Phil.
3.
9.
Rom.
9.
31
,
32.
Rom.
4.
15.
Gal.
5.
4
,
5.
It
is
faith
alone
by
which
the
soul
owns
Christ
for
its
surety
,
rolls
over
it self
upon
him
,
so
that
in
conspectu
fore
in
the
account
of
the
law
,
Christ
and
the
pleader
are
but
one
.
(
2.
)
Because
it
is
by
faith
that
Christ
and
we
come
to
be
spiritually
united
,
and
as
it
were
concorporated
together
.
Christ
is
brought
to
dwell
in
us
by
faith
,
Eph.
3.
17.
and
we
are
implanted
and
rooted
in
him
by
the
same
,
Col.
2.
7.
by
faith
Christ
and
we
become
one
spirit
,
1
Cor.
6.
17.
This
being
then
the
bond
of
union
betwixt
him
and
us
,
it
was
most
convenient
that
it
should
be
the
condition
of
our
interest
in
him
,
and
of
our
right
to
all
the
benefits
of
his
satisfaction
and
purchase
.
What
this
faith
is
,
how
it
is
called
our
righteousness
,
and
how
none
are
actually
justified
till
they
believe
,
though
prepared
to
have
been
here
inserted
,
yet
to
prevent
the
excess
of
this
discourse
,
shall
be
wholly
superceded
.
Only
a
little
how
upon
our
believing
we
are
actually
justified
.
Justification
is
God's
act
,
Rom.
8.
33.
A
man
is
then
justified
,
when
he
is
constituted
righteous
in
law
;
now
this
is
done
by
God's
imputing
and
accounting
the
righteousness
of
Christ
ours
,
Rom.
4.
11.
24.
Rom.
5.
19
So
that
he
is
made
our
righteousness
,
1
Cor.
1.
30.
Jer.
23.
6.
and
we
are
as
righteous
through
him
as
God
can
require
or
doth
desire
,
Phil.
3.
9.
It
is
no
more
harsh
that
his
righteousness
should
be
thus
made
ours
,
then
that
our
sins
should
be
made
his
,
which
the
Apostle
expresly
asserts
,
2
Cor.
5.
21.
and
we
have
before
opened
.
Now
God
may
be
said
to
justifie
such
a
person
two
ways
.
(
1.
)
In
his
secret
acquitting
of
him
within
himself
,
accounting
of
him
as
righteous
,
and
in
a
state
of
favour
.
He
that
was
in
a
state
of
hatred
before
,
the
obligation
to
punishment
being
now
dissolved
,
is
accounted
of
as
in
a
state
of
friendship
.
(
2.
)
In
the
constituting
and
proclaiming
in
the
Gospel
,
that
whoever
believes
is
justified
.
As
a
person
is
condemned
by
a
law
,
and
said
to
be
condemned
when
the
law
condemns
him
:
so
we
are
justified
by
the
Gospel
patent
,
and
may
be
said
to
be
so
,
when
that
Charter
declares
us
justified
,
which
it
doth
if
we
believe
.
Now
the
effects
of
this
are
a
non-imputation
of
sin
,
and
a
donation
of
a
right
to
life
;
our
obligation
to
punishment
is
dissolved
,
and
we
are
vested
with
a
title
to
life
.
1.
Sin
shall
never
be
charged
upon
us
in
the
legal
guilt
of
it
,
Rom.
8.
1
,
33
,
34.
The
legal
guilt
of
all
sins
past
is
removed
formally
,
and
the
legal
guilt
of
all
sins
to
come
is
removed
virtually
:
That
is
thus
,
justification
takes
of
legal
guilt
where
once
it
was
,
and
keeps
it
of
where
else
it
would
be
.
And
(
1.
)
It
is
no
more
harsh
that
sins
should
be
legally
disimputed
to
us
before
committed
,
than
that
they
should
be
legally
imputed
to
Christ
before
committed
,
which
all
the
sins
of
the
elect
,
who
have
lived
,
and
are
yet
to
live
,
since
the
death
of
Christ
,
were
.
(
2.
)
Because
the
guilt
of
sin
may
be
as
well
disimputed
to
believers
before
committed
by
them
,
as
the
satisfaction
of
Christ
was
imputed
to
believers
before
made
by
him
,
which
it
was
to
all
the
Old
Testament
Saints
.
2.
Being
constituted
righteous
,
by
having
the
righteousness
of
Christ
accounted
ours
,
〈◊〉
only
our
obligation
to
punishment
is
●issolved
,
but
there
also
emergeth
●nd
ariseth
a
new
title
to
life
,
Christ
purchased
not
only
redem●tion
from
wrath
,
but
a
right
to
●he
heavenly
inheritance
.
And
this
●hall
suffice
at
least
at
present
to
●ave
been
discoursed
upon
this
whole
affair
.
AN
APPENDIX
.
In
vindication
of
the
Satisfaction
of
Christ
,
from
th●
frivolous
Objections
of
●
late
Socinian
Pamphlet●
made
against
a
Sermon
o●
mine
preached
at
th●
Morning
Lecture
.
SECT.
I.
The
Title
examined
.
The
Scriptur●
prefixed
,
proved
destructive
of
th●
which
they
were
brought
to
establish
.
IT
is
not
needful
to
give
a●
further
account
of
the
induc●ments
and
grounds
of
●
Preaching
upon
that
subject
,
s●
what
the
Preface
to
the
foregoing
discourse
intimates
.
The
cost
of
that
exercise
was
before
hand
considered
,
and
whatever
may
be
the
consequences
of
it
,
I
hope
to
have
satisfaction
▪
and
peace
in
the
bearing
and
encountring
of
them
.
The
party
who
hath
appeared
in
opposition
to
the
doctrine
then
held
forth
,
hath
(
from
what
motives
himself
best
knows
)
been
pleased
to
conceal
his
name
,
and
therefore
(
seeing
it
may
be
omitted
without
prejudice
to
the
cause
●
manage
)
I
shall
not
concern
my self
about
him
,
though
I
could
particularly
declare
him
and
assign
his
character
:
Only
it
had
been
●ut
ingenuous
,
when
he
had
published
the
name
of
another
,
and
in
●hat
exposed
him
to
the
law
,
to
●ave
given
a
more
particular
account
of
himself
than
what
can
meerly
be
gathered
from
two
nu●erical
letters
:
wherein
he
hath
ei●her
endeavoured
,
or
may
be
able
to
wrong
me
,
I
pardon
him
;
but
what
he
hath
attemped
in
opposition
to
the
truth
,
cannot
in
consistency
to
conscience
and
duty
be
overlookt
.
The
Title
of
his
Book
is
very
specious
,
for
what
can
more
invite
a
Reader
,
than
the
Freeness
of
God's
grace
in
the
forgiveness
of
sins
by
Jesus
Christ
.
But
all
is
not
gold
which
glisters
;
a
Box
of
poison
may
have
a
fair
inscription
;
the
Prince
of
Darkness
transforms
himself
into
,
and
desires
to
pass
for
,
an
Angel
of
Light
.
Error
loves
to
appear
in
the
garb
o●
truth
.
I
need
not
to
tell
whose
character
that
is
,
deceiving
and
being
deceived
,
2
Tim.
3.
13.
But
we
shall
endeavour
to
unmask●
them
here
,
by
animadverting
these
three
things
.
1.
That
it
is
the
great
endeavou●
of
these
men
to
present
us
as
enemies
to
the
grace
of
God
.
Whereas
(
1.
)
There
is
nothing
we
desir●
more
to
exalt
and
admire
,
and
whatever
doctrine
of
ours
,
either
directly
or
indirectly
reflects
upon
the
Freeness
of
God's
Grace
we
disclaime
and
renounce
it
:
but
we
boldly
affirme
the
Grace
of
God
to
be
as
free
in
the
forgiveness
of
sin
upon
a
satisfaction
,
as
it
would
have
been
,
if
it
had
been
possible
to
have
forgiven
sin
without
a
satisfaction
;
and
how
it
is
so
,
you
may
see
opened
at
large
from
page
23.
to
page
30.
of
the
preceeding
discourse
.
(
2.
)
We
a●sert
our
adversaries
to
be
in
this
particular
the
only
men
who
are
tardy
,
in
that
they
establish
justification
by
works
,
which
the
Apostle
every
where
excludes
as
opposite
to
,
and
in
this
business
utterly
destructive
of
grace
,
Eph.
2.
8
,
9.
Rom.
11
▪
6.
2.
We
would
have
observed
that
it
is
the
method
of
these
Gentlemen
,
●o
cry
up
the
grace
of
God
,
to
the
●verthrow
of
his
holiness
and
righte●usness
.
We
acknowledge
God
to
be
infinitely
gracious
,
but
withal
we
affirme
to
be
infinitely
pure
and
just
.
We
dare
not
exalt
one
perfection
of
God
,
to
the
diminution
of
another
.
We
know
God
cannot
be
gracious
,
if
at
the
same
time
he
may
not
be
righteous
also
.
God
can
as
soon
cease
to
be
God
,
as
that
one
property
of
his
nature
should
be
exalted
to
the
dishonour
of
the
rest
.
Having
therefore
in
the
foregoing
discourse
from
page
38.
to
51.
demonstrated
the
inconsistency
of
forgiveness
,
without
a
satisfaction
,
with
the
truth
,
justice
,
and
holiness
of
God
,
it
necessarily
follows
,
that
there
can
be
no
such
grace
in
God
.
He
cannot
be
kind
to
us
so
as
to
be
cruel
to
himself
.
3.
We
take
notice
,
that
according
to
the
Socinian
Divinity
,
they
might
have
as
well
stiled
their
Book
the
Freeness
of
God's
Grace
in
the
forgiveness
of
sins
by
Paul
,
or
some
other
of
the
Apostles
,
as
by
Christ
.
For
that
which
they
assign
as
the
ground
of
God's
forgiuing
sins
by
Christ
,
being
only
that
he
preached
the
doctrine
of
forgiveness
,
and
afterwards
sealed
the
truth
of
it
with
his
blood
,
accords
to
Paul
,
and
other
of
the
Apostles
,
as
well
as
to
Christ
;
for
they
Preached
the
same
doctrine
,
and
that
by
immediate
revelation
,
and
also
confirmed
the
truth
of
it
by
martyrdome
and
death
;
so
that
according
to
the
opinion
of
these
Gentlemen
,
I
see
no
cause
but
that
they
might
have
given
their
Book
the
title
I
alledge
,
as
well
as
that
which
they
have
given
it
.
The
next
thing
which
comes
under
consideration
,
is
the
examination
of
the
Scriptures
which
he
prefixes
▪
And
he
could
have
quoted
few
in
the
whole
Bible
,
which
are
more
destructive
of
his
cause
;
and
herein
God
displays
his
wisdom
,
that
that
whereof
his
adversaries
hope
most
to
serve
their
design
,
proves
utterly
subversive
of
it
.
The
first
is
Rom.
3.
24.
Being
justified
freely
by
his
grace
,
through
the
redemption
that
is
in
Jesus
Christ
.
Now
the
opening
of
this
Verse
,
together
with
the
two
following
,
will
without
any
more
ado
sufficiently
evidence
,
how
disserviceable
it
is
to
the
design
it
was
brought
for
.
We
have
in
these
three
verses
justification
set
sorth
in
all
its
parts
and
causes
.
First
,
the
efficient
impulsive
cause
of
it
in
God
,
Causa
impulsiva
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
justified
freely
by
his
grace
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justification
is
free
in
respect
of
the
love
that
gave
Christ
to
merit
it
,
Heb.
2.
9.
Given
by
the
grace
of
God
to
taste
death
for
every
man
.
The
alone
moving
and
impulsive
cause
of
God's
bestowing
Christ
▪
was
his
eternal
good
pleasure
and
love
.
It
is
free
also
in
respect
of
any
works
performed
by
us
to
deserve
justification
,
Tit.
3.
5.
Not
by
works
of
the
law
which
we
have
done
,
but
according
to
his
mercy
he
hath
saved
us
.
Nothing
required
or
done
on
our
part
to
merit
it
,
and
this
and
no
more
is
intimated
by
grace
and
freely
;
for
that
the
excluding
the
merit
and
satisfaction
of
Christ
is
not
here
intended
,
the
opening
of
the
next
words
will
confirm
and
demonstrate
.
2ly
.
There
then
is
the
material
and
meritorious
means
procuring
justification
.
Causa
impulsiva
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
this
is
the
blood
of
Christ
,
through
the
redemption
that
is
in
Jesus
,
and
in
his
blood
.
Though
justification
be
free
in
respect
of
us
,
yet
it
is
merited
in
respect
of
him
.
The
import
of
redemption
we
have
formerly
opened
,
and
proved
it
to
be
a
deliverance
by
solution
and
payment
of
a
ransome
.
See
from
pag.
146.
to
161.
though
there
be
nothing
done
by
us
to
merit
justification
,
yet
we
have
it
only
by
the
intervention
of
Christ
as
the
deserving
cause
;
this
the
Apostle
amplifies
from
God's
exhibiting
of
him
to
this
purpose
,
whom
God
hath
set
forth
to
be
a
propitiation
.
What
the
intendment
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
,
is
before
opened
,
God
set
him
forth
to
be
a
means
of
atton●ing
him
,
and
appeasing
his
anger
,
that
by
him
,
as
a
meritorious
cause
,
we
might
be
set
free
from
the
wrath
to
which
we
stood
obnoxious
:
To
this
end
God
constituted
and
appointed
him
Mediator
,
proposed
him
in
the
types
and
shadows
of
the
law
,
actually
exhibited
him
in
the
flesh
,
and
offereth
him
to
the
world
,
as
he
through
whom
,
as
a
placamen
,
God's
wrath
is
appeased
,
and
his
favour
recovered
.
3ly
.
We
have
the
final
cause
,
First
,
the
finis
cujus
,
the
end
on
the
part
of
God
—
to
declare
his
rightousness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
show
his
righteousness
;
ut
justus
agnoscatur
:
By
righteousness
here
,
we
can
by
no
means
understand
God's
benignity
,
kindness
,
and
mercy
;
not
that
we
deny
,
but
that
it
may
admit
that
signification
in
some
other
places
,
where
the
subject
matter
necessitates
to
it
:
but
here
it
clearly
signifies
that
property
in
God
,
by
which
he
is
enclined
to
punish
sin
;
and
this
is
the
proper
and
usual
import
of
it
in
the
Scripture
,
Rom.
2.
5.
2
Thes.
1.
6.
Rev.
16.
5
,
6.
And
it
is
from
this
principle
of
his
nature
carrying
him
against
sin
,
that
he
is
compared
to
fire
,
Deut.
4.
24.
Isa.
33.
14.
Heb.
12.
29.
and
in
respect
of
this
,
wrath
and
anger
are
often
ascribed
to
him
,
Rom.
9.
32.
Exod.
32
,
10.
Psal.
6.
1
▪
Rom.
1.
8.
That
this
is
the
intendment
of
righteousness
here
,
is
evident
from
hence
,
that
Christ
in
the
shedding
of
his
blood
is
set
out
to
be
a
propitiation
,
which
fully
argues
both
that
God
was
angry
,
and
that
by
Christ
,
as
a
propitiator●
sacrifice
,
his
vindictive
and
ang●
is
appe●sed
.
Then
we
have
th●
finis
cu●
,
the
end
with
respect
t●
us
,
—
that
he
might
be
the
justifier●
The
design
God
had
in
all
this
▪
namely
his
giving
Christ
in
●
way
of
death
and
blood
to
be
●
propitiation
,
was
the
taking
●
company
of
poor
creatures
,
wh●
lay
obnovious
to
his
indignation
▪
into
his
grace
and
favour
again
▪
4ly
.
We
have
the
instrumenta●
cause
,
or
the
means
by
which
w●
come
to
be
interested
in
Christ
,
and
to
have
the
redemption
an●
justification
purchased
by
him
applyed
to
us
,
and
that
is
through
faith
in
his
blood
.
By
this
time
I
hope
the
Reader
perceives
,
not
only
how
impertinent
,
but
how
destructive
this
Text
proves
to
the
Pamphleters
design
,
and
how
he
falls
by
his
own
weapon
.
The
second
Text
which
the
Gentleman
hath
been
pleased
to
prefix
,
●
Col.
1.
14.
in
whom
we
have
re●emption
through
his
blood
,
even
the
●orgiveness
of
sins
.
And
this
is
●ltogether
as
unanswerable
to
the
●nd
it
was
brought
for
as
the
for●er
:
For
do
but
observe
,
here
●ur
salvation
is
expresly
asserted
●o
be
by
way
of
redemption
,
and
●he
price
of
this
redemption
to
●e
the
blood
of
Christ
,
which
is
●n
plain
termes
to
affirm
that
we
●re
saved
by
the
intervention
of
a
●atisfaction
for
to
be
in
a
proper
sense
redeemed
,
and
redeemed
through
blood
,
is
to
be
set
free
through
the
sufferings
of
Christ
as
a
valuable
compensation
for
our
release
.
But
here
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Socinian
party
,
and
that
which
hath
imposed
upon
the
Pamphleter
in
his
quotations
,
that
because
there
is
mention
of
forgiveness
,
therefore
all
satisfrction
must
be
excluded
;
but
the
falsity
of
this
is
already
demonstrated
,
and
to
suppose
an
opposition
,
where
there
is
so
perfect
a
harmony
,
is
to
profess
〈◊〉
unacquaintance
with
the
Gosp●l
▪
It
is
forgiveness
in
that
it
is
no●
merited
by
us
,
but
doth
this
any
way
hinder
,
but
that
it
may
b●
purchased
by
Christ
.
We
know
no
inconsistence
betwixt
these
two
,
that
it
should
be
of
pur●
grace
in
reference
to
us
,
and
ye●
of
justice
in
reference
to
Christ
.
The
third
and
last
Scripture
mustured
up
by
the
Author
in
his
Title
Page
,
is
Prov.
12.
15.
He
that
justifieth
the
wicked
,
and
he
that
condemneth
the
just
,
even
they
both
ar●
an
abomination
to
the
Lord
.
Is
it
possible
,
a
Scripture
should
be
produced
,
more
destructive
to
the
design
of
the
bringer
?
is
it
an
abomination
that
the
wicked
should
be
justified
?
and
shall
we
afix
such
a
thing
on
the
righteous
God
?
can
no
Judge
acqui●
the
guilty
without
a
satisfaction
,
but
he
must
act
that
which
in
its
own
nature
is
an
abhorrency
?
and
shall
we
ascribe
this
to
the
holy
and
righteous
Governour
of
the
world
.
See
the
foregoing
Treatise
from
pag.
8.
to
16.
But
I
suppose
the
Gentleman
thought
of
serving
himself
by
one
part
of
the
Text
,
not
considering
how
ruinous
to
his
whole
enterprise
the
other
part
would
prove
;
and
indeed
there
is
nothing
more
usual
with
that
sort
of
men
,
than
to
urge
their
mistaken
sense
of
one
part
of
Scripture
,
to
the
overthrow
of
the
true
meaning
of
another
,
but
to
reply
to
the
place
.
(
1.
)
I
deny
that
it
is
against
justice
to
condemn
one
that
is
personally
innocent
,
when
he
hath
put
himself
legally
in
the
room
of
criminals
.
It
is
no
ways
against
equity
to
send
a
person
to
prison
,
who
possibly
may
live
&
dy
there
and
have
his
whole
posterity
begger'd
,
who
never
contracted
one
penny
deb●
of
his
own
,
only
became
bound
for
anothers
:
So
here
though
Christ
was
personally
innocent
,
yet
he
stood
legally
in
the
room
of
the
guilty
,
and
it
was
that
which
he
had
chosen
,
and
in
a
matter
wherein
he
had
as
much
power
as
any
of
us
have
in
our
estates
;
see
before
from
pag.
93.
to
107.
(
2.
)
I
affirm
that
these
words
which
the
Adversary
seeks
relief
to
his
cause
from
,
do
utterly
disserve
it
;
For
if
he
that
condemneth
the
just
be
an
abomination
to
the
Lord
?
how
will
they
salve
the
righteousness
of
God
in
condemning
Christ
who
was
an
innocent
person
to
pain
and
death
,
which
is
the
punishment
of
the
nocent
,
who
as
he
had
no
sin
of
his
own
,
so
according
to
them
,
he
stood
charged
with
no
sin
of
ours
:
Death
being
constituted
the
penalty
of
sin
,
could
no●
without
unrighteousness
have
been
inflicted
upon
Christ
,
forasmuch
as
he
had
become
answerable
for
ours
;
see
this
proved
pag.
124.
to
127.
And
therefore
our
adversaries
by
denying
the
last
,
and
not
daring
to
ass●rt
the
first
,
●re
the
only
men
who
fasten
that
●pon
God
,
which
the
Text
stiles
●bominable
;
and
now
we
hope
●hat
we
have
not
only
wrested
●hese
weapons
out
of
the
enemies
●and
,
but
also
wounded
himself
●y
them
.
SECT.
II.
●t
guilty
of
any
of
the
three
faults
●
inexcusable
in
a
Preacher
▪
The
doctrine
momentous
,
Heb.
2.
10.
opened
,
and
the
necessity
of
a
satisfaction
justified
to
be
the
truth
of
that
Scripture
.
●HE
three
faults
proposed
as
inexcusable
in
a
Preacher
,
●
too
confessedly
so
,
to
be
apo●gized
for
:
but
whatever
other
●aknesses
,
I
may
have
been
guil●
of
,
yet
that
I
am
innocent
from
the
whole
of
that
charg●
comes
now
to
be
justified
.
1.
That
the
Doctrine
I
discours●
is
of
the
highest
import
,
and
tha●
to
mistake
in
it
,
is
to
erre
in
a
matte●
of
the
greatest
concernment
.
readily
acknowledge
,
and
do
fu●ther
add
,
that
it
is
of
such
weig●
in
the
matter
of
a
Christians
b●lief
,
that
not
to
be
sound
there
,
●
to
erre
in
a
main
fundamental
,
a●
consequently
to
be
unavoidab●
obnoxious
to
damnation
.
Whe●
as
their
are
some
truths
whi●
we
are
only
bound
to
believ●
in
case
we
know
them
to
be
●vealed
;
this
is
a
truth
we
●
bound
to
know
and
believe
●
be
revealed
,
in
order
to
be●
saved
.
If
there
be
any
fun●mentals
of
faith
at
all
,
these
●ctrines
wherein
we
and
the
S●nians
differ
,
are
maximes
of
t●
nature
.
As
to
that
exceptio●
have
heard
of
a
certain
pers●
whose
name
out
of
respect
I
●
●ea●
,
that
they
cannot
be
fundamentals
,
because
controverted
by
learned
men
;
if
it
concludes
any
●hing
,
it
concludes
that
there
is
●o
fundamental
at
all
,
there
being
●o
one
truth
so
evident
,
which
●ome
have
not
denied
:
yea
,
it
will
not
be
a
fundamental
that
●here
is
God
,
forasmuch
as
there
●ave
been
some
,
and
still
are
,
who
●are
gainsay
it
.
The
matter
then
●herein
my
Adversary
and
I
differ
,
●eing
of
this
moment
,
I
would
●eset
it
to
the
Reader
to
arbitrate
,
●n
whose
side
the
truth
lies
;
whe●er
with
them
who
can
demon●rate
their
Opinion
to
have
been
●e
belief
of
all
the
faithful
down
●om
the
Apostles
to
the
present
●ge
,
not
one
dissenting
,
who
hath
●ot
been
by
all
the
Churches
of
Christ
branded
for
a
Heretick
;
or
●ith
those
who
in
some
whole
●ges
can
instance
none
of
the
same
●ntiments
with
them
,
and
those
●hom
in
other
times
they
produce
are
such
as
the
Catholick
Church
hath
from
time
to
time
voted
unworthy
the
name
o●
Christians
.
2.
Whether
the
Doctrine
I
the●
insist●d
on
,
be
the
truth
of
any
Scripture
,
the
former
tract
hath
accounted
for
,
where
I
hope
it
is
no●
only
made
evident
to
be
a
truth
but
one
of
the
most
considerabl●
truths
of
the
Gospel
,
the
very
b●si●
of
our
Religion
,
the
foundatio●
of
our
present
comforts
and
futu●
hop●●
.
3.
The
third
,
and
at
present
ma●
particular
,
and
that
which
●a●
now
under
consideration
is
,
wheth●
it
be
the
truth
of
that
Text
,
fro●
which
in
my
Sermon
I
deduced
i●
And
here
I
must
complain
of
t●
unworthiness
and
disingenuity
●
my
Adversaries
,
that
when
I
h●
endeavoured
at
some
length
●
prove
,
that
the
point
then
insist●
on
,
arose
not
only
naturally
fro●
the
place
,
but
was
one
of
●
main
doctrines
intended
in
the
words
,
they
have
been
so
far
from
refuting
what
was
alledged
to
that
purpose
,
that
they
have
not
mentioned
one
word
of
what
was
offered
in
that
matter
.
Was
ever
such
tergiversation
known
,
as
publickly
to
reproach
a
person
for
a
conclusion
,
without
examining
either
the
premises
whence
it
is
drawn
,
or
the
method
of
inferring
●t
.
The
least
I
could
have
expect●d
,
was
either
the
overthrowing
●he
principles
upon
which
I
raised
●t
,
or
else
the
evidencing
some
mis●ake
in
the
way
of
deduction
.
At
●his
rate
of
procedure
,
there
is
no
●ruth
deducible
from
any
Text
of
●he
Bible
,
but
by
saying
it
is
not
●ightly
drawn
,
they
may
with
the
●ame
facility
refute
.
The
Reader
●ad
been
spared
this
labour
,
if
my
●dversaries
had
been
but
so
just
,
●s
in
common
honesty
they
ought
,
●amely
,
if
when
they
declaimed
●gainst
my
doctrine
,
they
had
taken
notice
of
the
foundations
upon
which
I
raised
it
:
but
seeing
they
have
put
me
upon
this
task
,
the
speediest
way
to
bring
it
to
an●
issue
,
will
be
to
open
the
Text
I
then
discoursed
on
,
viz.
Heb.
2.
10.
For
it
became
him
for
whom
are
all
things
,
and
by
whom
are
all
things
,
in
bringing
many
sons
unto
glory
,
to
make
the
Captain
of
their
salvation
perfect
through
sufferings
.
The
Apostle
in
the
preceding
Chapte●
having
largely
treated
of
Christ
as
supream
Prophet
,
and
having
advanced
him
above
all
other
ministerial
revealers
of
God's
will
,
so
far
as
a
Son
is
preferable
to
a
servant
,
after
some
improvemen●
made
in
the
beginning
of
thi●
Chapter
of
what
he
had
delivere●
to
that
purpose
in
the
foregoing
by
an
admirable
thread
and
line
o●
wisdom
he
slides
from
the
Prophe●tical
office
of
Christ
to
his
Sacer●dotal
:
and
having
affirmed
tha●
Christ
through
the
benignity
an●
grace
of
God
was
given
to
taste
and
suffer
death
for
men
,
he
here
assigns
the
impulsive
reason
or
procuring
cause
of
Christ's
suffering
,
It
became
God
,
&c.
i.
e.
if
God
would
save
sinners
his
essential
justice
and
righteousness
could
not
allow
that
it
should
be
otherways
.
That
this
is
the
intendment
of
the
words
a
little
further
opening
of
them
will
confirm
.
We
have
first
then
a
design
of
God
towards
fallen
rebellious
mankind
,
and
that
is
the
bringing
many
of
them
as
sons
to
glory
.
The
making
a
company
of
enemies
who
lay
obnoxious
to
hell
and
wrath
,
to
be
God's
Sons
,
and
the
bringing
them
to
life
.
2ly
.
We
have
the
method
and
means
pitched
on
for
the
compassing
of
that
design
,
and
that
is
the
dedicating
and
consecrating
Christ
by
suffering
to
be
a
Captain
of
salvation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
render
it
to
make
perfect
,
and
that
sense
sometimes
it
hath
;
but
it
signifieth
here
to
consecrate
or
dedicate
unto
an
office
,
and
in
this
sense
the
Septuagint
use
it
,
Exod.
29.
35.
and
Lev.
21.
10.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
same
Apostle
several
times
in
this
Epistle
,
see
Chap.
5.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
consecratus
,
Bez.
being
consecrate
or
set
apart
,
he
became
the
author
of
eternal
salvation
,
&c.
And
chap.
7.
28.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
consecrated
,
hence
Baptisme
among
the
Greek
Fathers
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
were
thereby
consecrated
and
dedicated
to
the
service
of
Christ
.
This
was
the
method
pitched
on
by
▪
God
for
the
bringing
sinners
to
glory
;
namely
,
the
dedicating
and
setting
apart
Christ
by
sufferings
to
be
a
leader
and
Saviour
.
3ly
.
We
have
the
ground
and
reason
of
this
procedure
of
God
,
in
making
Christ
to
suffer
,
and
thereby
consecrating
him
to
be
a
Captain
.
It
became
God
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
decebat
.
It
was
just
and
meet
,
and
upon
supposition
that
God
would
save
sinners
,
it
could
not
without
injustice
otherwise
be
.
The
word
signifies
frequently
that
which
is
incumbent
upon
one
and
ought
to
be
done
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
paena
quam
infligi
decet
&
par
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
often
equivalent
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
signifieth
in
many
places
that
which
is
so
decent
and
meet
,
that
either
the
omission
of
it
,
or
the
commission
of
the
contrary
is
unjust
and
evil
,
Ephes.
5.
3.
1
Tim.
2.
10.
Tit.
2.
1.
Mat.
3.
15.
And
in
this
sense
our
Apostle
useth
it
elsewhere
in
this
very
Epistle
chap.
7.
26.
For
such
an
high
▪
Preist
became
us
,
who
is
holy
,
harmless
,
&c.
It
was
just
and
necessary
that
our
High
Priest
should
be
such
an
one
,
otherwise
he
had
neither
been
fit
Priest
nor
Sacrifice
.
So
that
the
clear
intendment
of
this
expression
,
it
became
him
,
is
,
that
●pon
supposition
that
God
would
●ave
sinners
,
the
holiness
and
justice
of
his
nature
required
,
that
it
should
be
by
constituting
Christ
to
suffer
in
their
stead
,
and
so
to
become
the
Author
and
Captain
of
their
salvation
.
This
is
admirably
strengthened
from
the
next
words
,
it
became
God
for
whom
are
all
things
,
and
by
whom
are
all
things
;
where
we
have
clearly
the
rise
and
ground
of
this
becomingness
,
or
the
necessity
o●
God's
acting
after
this
manner
,
i●
case
he
would
recover
man
;
●
little
opening
of
the
words
wil●
fully
enlighten
the
whole
matter
Man
being
of
God
,
and
made
b●
him
an
intellectual
and
rationa●
creature
,
in
an
aptitude
and
fitness
for
moral
government
,
it
wa●
necessary
that
he
should
appoin●
him
to
be
for
him
,
that
is
,
tha●
he
should
govern
him
,
and
a●cordingly
precribe
him
a
law
b●
which
he
should
signifie
his
ow●
will
,
and
declare
man's
duty
:
No●
man
having
broken
the
law
of
h●
creation
,
and
therein
shaken
off
his
dependance
upon
God
,
and
his
obedience
to
him
as
Governour
,
it
was
meet
and
right
that
God
as
Rector
and
Governour
should
punish
this
rebellion
and
disobedience
;
for
if
this
rebellion
should
not
be
punished
,
either
God
were
not
the
Governour
of
the
world
,
or
else
he
governs
it
not
in
justice
,
and
therefore
on
supposition
that
he
would
not
inflict
the
punishment
on
men
himself
,
but
that
he
would
recover
him
by
Jesus
Christ
to
be
for
him
again
,
it
was
necessary
that
Christ
should
be
made
suffer
in
their
steed
.
So
that
by
this
time
I
hope
the
Reader
will
be
satisfied
,
that
the
doctrine
then
insisted
on
,
was
not
only
agreeable
to
other
Scriptures
,
but
the
very
truth
of
the
Text
I
drew
it
from
:
Neither
is
there
any
such
vast
difference
betwixt
the
terms
of
the
text
and
the
doctrine
,
but
that
a
person
unpr●possessed
,
provided
he
be
insighted
into
Scripture
may
easily
reconcile
them
.
As
to
that
●e
say●
that
supposing
Christ
hath
made
●
satisfaction
,
yet
that
it
doth
not
follow
,
but
that
we
might
have
bee●
saved
otherwise
,
&c.
I
answer
,
God
was
under
no
necessity
of
saving
us
at
all
,
he
was
free
to
hav●
damned
us
,
as
well
as
to
save
us
●
but
supposing
that
he
would
save
us
,
it
was
necessary
he
should
save
us
,
in
ways
agreeable
to
his
justice
and
holiness
.
Though
h●
was
under
an
absolute
freedom●
whether
he
would
do
it
or
not
,
yet
he
was
not
under
a
freedom
whether
he
should
do
it
in
a
way
of
righteousness
or
not
.
Th●
first
absolutely
depended
upon
his
will
,
but
he
is
restrained
as
to
the
second
by
his
nature
;
And
therefore
when
my
Adversary
can
show
me
,
how
the
justice
of
God
coul●
have
been
satisfied
without
the
intervention
of
the
sufferings
o●
Christ
,
I
shall
then
think
my
sel●
to
have
been
too
presumptuous
and
dogmatical
in
my
doctrine
;
but
forasmuch
as
he
hath
not
hitherto
attempted
it
,
and
I
am
sure
will
never
be
able
to
perform
i●
,
I
abide
in
my
former
persuasion
,
viz.
that
there
was
no
other
way
possible
for
God
to
bring
sinners
to
glory
,
but
by
the
death
and
sufferings
of
Christ
,
who
was
set
apart
and
consecrate
to
be
the
Author
and
Captain
of
salvation
.
Whereas
he
says
,
that
the
intendment
of
the
Text
is
only
Christ's
being
a
Captain
to
lead
,
pity
,
assist
,
and
supply
his
people
.
I
absolutely
deny
it
,
it
is
only
part
of
the
intendment
of
the
Holy
Ghost
in
the
place
,
but
not
the
whole
;
yea
,
he
had
never
been
a
Captain
of
salvation
to
us
,
but
in
the
way
,
and
upon
the
termes
of
making
God
a
satisfaction
:
It
was
only
by
this
means
that
he
was
consecrate
to
be
a
Leader
.
And
I
would
have
it
observed
,
that
the
doctrine
I
propounded
was
the
very
scope
of
the
whole
verse
,
which
is
a
better
way
of
deducing
doctrines
,
than
to
draw
them
from
words
and
expressions
.
Not
that
I
deny
but
one
may
rationally
offer
from
them
,
that
Christ
is
our
Captain
,
but
I
affirm
that
his
being
so
is
only
consequential
upon
his
undertaking
,
and
being
ordained
to
make
satisfaction
.
So
that
'
upon
the
whole
,
the
Adversary
hath
both
wronged
the
truth
and
me
,
in
affirming
my
Doctrine
neither
to
have
been
in
the
Text
,
nor
yet
deducible
from
it
.
SECT.
III.
Forgiveness
upon
a
satisfaction
,
not
contradictory
to
it self
.
Nor
to
the
Scripture
.
The
freeness
of
pardon
not
in
●
consistent
with
a
satisfaction
.
It
s
bein●
attributed
to
grace
,
doth
not
over
throw
its
being
paid
for
.
The
first
attempt
made
by
the
●amphleter
against
the
satisfacti●n
of
Christ
,
is
,
that
it
is
contra●ictory
to
it self
,
forasmuch
as
to
●xact
satisfaction
for
sin
,
and
yet
●ot
to
impute
sin
,
are
destructive
●ne
of
another
.
pag.
6.
I
Answer
,
that
to
exact
satis●action
for
sin
of
us
,
and
not
to
●mpute
sin
to
us
,
would
be
con●radictories
;
and
Heaven
and
●arth
might
be
as
soon
blended
●ogether
,
as
that
these
two
●hould
Harmonize
and
meet
:
●ut
to
exact
satisfaction
from
Christ
,
and
on
consideration
of
●hat
,
not
to
impute
sin
to
us
,
●e
no
wayes
contradictory
.
Contradictories
must
alwayes
●e
in
reference
to
the
same
●hing
,
or
person
.
The
satis●action
is
not
exacted
of
us
,
it
●as
only
exacted
of
Christ
;
●nd
it
is
to
us
that
sin
is
not
●puted
,
but
it
was
imputed
to
●im
;
for
he
had
it
laid
on
him
,
and
was
made
legally
to
answer
for
it
,
Isa.
53.
6.
2
Cor.
5.
21.
now
the
demanding
satisfaction
from
Christ
,
upon
his
being
charge●
with
our
sins
,
and
the
not
imputing
sin
to
us
upon
consideration
of
the
satisfaction
whic●
he
hath
made
,
are
so
far
from
being
contradictories
,
that
the
conspiration
of
these
two
together
is
the
very
summ
of
the
Gospel
.
A
short
acquaintance
either
with
Scripture
or
reaso●
will
salve
these
from
being
contradictions
.
And
whereas
he
adds
,
that
t●
pardon
sin
,
and
yet
to
demand
●
satisfaction
,
is
alike
as
if
we
shoul●
say
,
that
a
King
cannot
pardon
●
Rebell
without
punishing
as
th●
Law
requires
,
when
in
the
mea●
time
to
pardon
,
is
not
to
punish
●
the
Law
requires
.
I
Reply
,
(
1.
)
It
is
observable
that
these
Gentlemen
insi●
alwayes
upon
the
word
Pardo●
without
taking
ever
notice
of
the
Word
justifie
;
whereas
the
Scriptures
every
where
inform
us
,
that
we
are
justified
,
as
well
as
pardoned
;
which
implyes
that
we
are
dealt
with
according
to
Law
,
as
well
as
Grace
:
that
right
,
as
well
as
mercy
meet
in
this
affair
.
(
2.
)
There
is
no
arguing
from
what
man
does
,
to
what
God
may
do
;
both
because
men
are
only
restrained
by
Law
,
which
is
often
arbitrary
,
whereas
God
is
confined
by
his
nature
,
which
is
unalterable
;
as
likewise
because
men
and
justice
are
two
distinct
things
,
but
justice
and
God
are
the
same
.
A
man
is
a
man
,
though
he
ceaseth
to
be
righteous
;
but
God
,
if
he
should
cease
to
be
just
,
he
would
cease
to
be
God
.
(
3.
)
There
are
cases
wherein
●en
without
the
highest
un●ighteousness
cannot
pardon
;
●f
a
Son
should
kill
his
Father
,
it
were
the
grossest
injustice
not
to
punish
it
;
and
if
in
men
it
be
against
justice
not
to
punish
vice
,
we
must
suppose
it
to
be
so
in
God
,
or
else
we
separate
righteousness
from
his
nature
.
(
4.
)
I
affirm
that
a
State
may
both
pardon
a
Rebel
,
and
yet
punish
his
Rebellion
;
as
supposing
they
have
mulct
a
person
in
a
1000.
Talents
,
of
which
he
is
not
able
to
pay
one
farthing
,
and
that
then
one
or
two
of
the
Senate
pay
the
mulct
;
here
is
mercy
to
the
criminal
,
and
severity
against
the
crime
,
for
they
who
paid
the
fine
,
being
a
part
of
the
Senate
who
inflicted
it
,
they
at
once
express
grace
to
the
offender
,
and
justice
against
his
offence
.
The
Story
of
Zaleucus
is
not
in
this
case
impertinent
.
As
to
what
he
adds
,
That
n●
man
would
account
himself
pardoned
a
debt
,
if
either
he
,
o●
another
paid
it
in
his
name
.
I
Answer
,
(
1.
)
There
are
cases
wherein
it
is
possible
that
the
debtor
may
be
pardoned
,
and
yet
the
debt
paid
;
as
in
case
he
that
paid
it
was
not
procured
by
the
Debtor
himself
,
nor
did
it
at
his
entreaty
,
but
was
rather
assigned
by
the
Creditor
.
(
2.
)
These
Gentlemen
all
a
long
confound
pecuniary
debts
with
poenal
;
and
a
meer
Creditor
,
with
a
Governour
,
which
is
wilfully
to
err
in
the
case
;
see
the
foregoing
discourse
,
pag.
50.
to
58.
sin
is
properly
a
crime
,
and
only
metaphorically
a
debt
;
and
God
is
properly
a
Governour
,
and
only
metaphorically
a
Creditor
.
Now
the
Socinians
desert
the
proper
consideration
both
of
sin
,
and
God
;
and
in
this
whole
affair
,
pursue
only
the
metaphorical
;
which
in
plain
English
is
to
resolve
to
mistake
.
Thus
we
have
seen
that
the
Doctrine
of
forgiveness
upon
a
satisfaction
,
is
not
contradictory
to
it self
.
Let
us
see
in
the
next
place
whether
it
be
disagreeable
to
the
Scripture
;
and
first
the
adversary
represents
it
as
contrary
to
those
Scriptures
,
which
speak
of
Gods
pardoning
,
forgiving
and
remiting
sins
,
through
Jesus
Christ
,
or
through
his
blood
;
and
here
he
quotes
several
places
,
where
there
is
mention
of
forgiveness
,
and
remission
in
the
blood
of
Christ
;
as
Luk.
3.
3.
Mat.
26.
28.
Act.
2.
38.
and
3.
19.
and
5.
31.
and
10.
43.
and
13.
38.
To
all
which
I
Ans.
(
1.
)
That
these
Scriptures
are
so
far
from
being
serviceable
to
the
design
they
were
brought
for
,
that
they
are
destructive
of
it
;
for
we
have
already
demonstrated
,
that
to
be
pardoned
in
the
name
of
Christ
,
and
through
the
bloo●
of
Christ
,
is
to
be
pardoned
upon
a
satisfaction
,
and
by
vertue
of
Christs
blood
as
a
price
and
ransome
.
(
2.
)
This
whole
Argument
runs
upon
the
old
mistake
,
which
we
have
so
oft
taken
notice
of
,
viz.
that
sin
cannot
be
forgiven
,
because
it
is
satisfied
for
,
whereas
satisfaction
is
so
far
from
diminishing
the
freeness
of
forgiveness
,
that
it
exalts
it
:
it
is
the
more
free
to
us
,
that
it
was
bought
by
Christ
;
God
expresseth
more
grace
in
giving
Christ
to
purchase
it
,
then
(
supposing
it
had
been
possible
)
if
he
had
remitted
sin
without
the
intervention
of
such
inducement
and
means
:
majus
beneficium
,
quod
cum
tanta
molestia
praestitum
.
The
freeness
of
remission
is
so
far
from
being
hereby
darkned
,
that
it
is
rendred
the
more
illustrious
.
For
us
to
have
bought
it
,
had
been
altogether
inconsistent
with
its
being
free
;
but
for
Christ
to
have
bought
it
,
enhanceth
its
freedom
.
As
to
what
he
adds
,
That
we
are
taught
to
Pray
,
That
God
would
forgive
us
our
Debts
,
as
we
forgive
our
Debtors
,
Matth.
6.
12.
and
that
our
Heavenly
Father
forgives
us
our
Trespasses
,
as
we
forgive
men
theirs
.
I
Answer
,
that
in
these
places
,
res
comparatur
cum
re
,
non
modus
cum
modo
.
We
are
to
distinguish
betwixt
mercy
,
and
the
manner
of
mercy
.
The
as
is
not
a
note
of
universal
parity
,
but
a
note
of
some
similitude
;
we
are
to
be
sincerely
merciful
,
as
God
is
,
but
in
the
manner
of
bestowing
mercy
,
God
takes
one
way
,
and
we
another
;
this
is
evident
in
that
we
are
obliged
to
forgive
our
enemies
,
though
they
abide
Enemies
,
whereas
this
Gentlemans
friends
confess
(
and
I
suppose
he
will
not
dissent
from
the
Tribe
)
that
God
cannot
in
honour
forgive
sin
,
but
in
case
of
repentance
.
As
to
the
Parable
which
he
quotes
,
Matth.
18.
32
,
33.
I
Answer
,
We
must
not
set
Parables
upon
more
feet
than
they
will
go
,
nor
compel
them
more
miles
than
they
do
intend
.
The
scope
of
a
Parable
is
alwayes
the
Key
of
it
:
and
the
scope
of
this
,
is
only
to
shew
that
they
who
are
implacable
to
their
Brethren
,
shall
find
others
implacable
to
them
;
and
that
they
who
expect
mercy
to
be
shewn
to
them
,
should
express
mercy
to
others
.
But
the
intendment
of
it
is
neither
to
shew
that
God
is
a
meer
Creditor
,
nor
that
he
forgives
sin
without
a
satisfaction
,
but
at
most
that
he
hath
received
no
satisfaction
from
us
.
Having
seen
the
Adversaries
faileur
in
this
assault
,
let
us
try
the
next
.
To
forgive
sin
upon
a
satisfaction
,
is
contrary
to
all
the
Scriptures
which
attribute
our
salvation
to
the
grace
mercy
and
kindness
of
God
,
and
to
prove
this
,
several
Scriptures
are
brought
,
Exod.
34.
5
,
6
,
7.
Psal.
103.
8
,
10
,
13.
Jer.
3.
3.
Joel
2.
3.
Jonah
4.
2.
2
Cor.
1.
3.
Luk.
1.
77
,
78.
Eph.
1.
7.
Col.
1.
14.
Rom.
3.
24.
For
Answ.
Let
not
the
Reader
be
surprised
with
the
multitude
of
Scriptures
misalledged
:
the
letter
of
Scripture
,
brought
against
the
intendment
of
the
spirit
of
God
in
it
,
is
not
Scripture
.
He
does
here
as
before
Eadem
semper
oberrare
chorda
that
remission
and
Salvation
are
of
Grace
,
we
readily
acknowledge
and
affirm
,
but
tha●
therefore
Christ
hath
not
satisfied
,
is
a
meer
non-sequitur
There
is
not
the
least
contrariety
betwixt
satisfaction
,
and
grace
,
but
they
are
the
one
subordinate
to
the
other
.
The
fullest
and
freest
grace
in
the
giving
Christ
to
satisfie
,
in
the
accepting
that
satisfaction
in
our
stead
,
and
applying
the
merit
of
it
to
our
souls
,
and
yet
still
the
holiness
and
justice
of
Gods
nature
was
such
,
as
that
he
could
not
pardon
sin
without
a
satisfaction
:
the
consistency
of
these
two
is
largely
treated
and
opened
before
,
and
we
referr
the
Reader
thither
,
to
avoid
repetition
here
.
But
saith
the
adversary
,
there
is
nothing
more
contrary
to
grace
,
than
to
give
nothing
but
what
is
paid
for
.
Answ.
It
is
true
,
if
the
payment
had
been
taken
of
us
,
to
whom
the
favour
is
shewn
;
or
if
the
satisfaction
had
been
of
our
contriving
and
procuring
;
but
nothing
being
paid
by
us
,
nor
the
least
influence
of
ours
into
the
affair
.
It
was
meer
grace
that
was
the
impulsive
cause
,
of
Gods
giving
Christ
,
Joh.
3.
16.
1
Joh.
4.
9
,
10.
Rom.
5.
8.
It
was
meer
grace
that
gave
him
for
such
a
number
,
Joh
▪
17.
19.
(
to
sanctifie
there
,
is
to
separate
and
set
himself
apart
to
dye
,
as
Joh.
10.
36.
Heb.
10.
29.
)
But
there
is
one
text
that
the
Gentleman
seems
to
reckon
on
,
more
than
the
rest
,
it
is
Jam.
2.
13.
—
and
mercy
rejoyceth
against
judgement
;
where
he
saith
mercy
is
opposed
to
satisfaction
.
Answ.
(
1.
)
It
is
not
certain
whether
by
mercy
,
we
are
to
understand
Gods
mercy
,
or
mans
;
many
Interpreters
understand
the
last
.
(
2.
)
Granting
him
his
principle
,
that
it
is
to
be
understood
of
Gods
mercy
,
yet
I
deny
his
inference
,
that
therefore
there
is
no
satisfaction
;
in
order
to
the
better
understanding
of
these
,
I
say
that
as
justice
is
an
attribute
of
God
,
he
hath
no
less
of
that
,
than
of
mercy
;
●he
is
as
just
as
he
is
gracious
,
that
is
,
he
is
infinitely
both
:
but
●f
we
take
mercy
for
the
effects
of
his
mercy
,
then
,
in
this
life
God
is
more
ready
to
shew
effects
of
mercy
,
than
of
●ustice
;
hence
the
Lord
is
now
●aid
to
be
slow
to
anger
;
and
the
present
time
,
is
called
the
time
of
long-sufferance
:
whereas
the
day
of
Judgement
is
called
the
day
of
wrath
.
God
is
infinite
as
well
as
merciful
,
but
the
meaning
of
the
Text
is
,
that
in
this
life
he
is
more
in
the
discoveries
of
his
mercy
,
than
his
justice
;
but
this
is
so
far
from
excluding
a
satisfaction
,
that
it
supposeth
it
.
There
is
one
Scripture
I
made
use
of
in
my
Sermon
,
viz.
Exod.
34.
7.
and
that
will
by
no
means
clear
the
guilty
.
Which
the
adversary
would
wrest
out
of
my
hand
,
but
without
giving
the
least
reason
,
to
prove
that
it
i●
otherwayes
applicable
,
than
●
applyed
it
.
As
mercy
is
a
property
of
Gods
nature
,
so
i●
justice
:
sin
is
contrary
to
God
▪
and
his
nature
inclines
him
to
punish
it
.
It
is
remarkable
tha●
Socinus
himself
acknowledgeth
,
that
where
the
sinne●
is
obstinate
,
God
canno●
but
punish
him
;
now
obstinacy
in
reference
to
its
own
nature
is
not
punishable
●
for
obstinacy
in
good
(
being
nothing
but
constancy
)
is
laudable
;
and
therefore
obstinacy
is
not
punished
for
it self
,
but
only
in
reference
to
evil
;
and
consequently
it
is
evil
which
is
punishable
,
and
which
God
cannot
but
punish
,
and
obstinacy
is
only
punishable
in
respect
of
sin
,
to
which
it
is
joyned
.
And
thus
we
have
seen
that
to
pardon
sin
upon
a
satisfaction
,
is
neither
contrary
to
it self
,
nor
to
other
Scriptures
.
SECT.
IV.
Arguments
for
the
necessity
of
a
satisfaction
vindicated
,
that
from
the
truth
of
Gods
threatning
justified
.
Likewise
those
from
the
holiness
and
justice
of
God
;
the
nature
of
sin
;
and
Gods
being
Governour
;
vindicated
from
the
adversaries
exceptions
.
HAving
seen
the
impertinency
of
the
Gentlemans
own
Arguments
,
and
how
insufficient
they
are
to
establish
what
●he
intended
by
them
;
let
us
see
next
how
happy
he
will
prove
in
the
answering
(
as
he
stiles
them
)
my
Argumentations
.
Though
I
must
tell
the
Reader
,
that
he
hath
abused
both
the
World
,
and
me
,
in
calling
a
few
notes
imperfectly
taken
,
and
that
by
a
professed
Enemy
,
my
Sermon
;
and
imposing
upon
his
Readers
only
the
shreds
of
Arguments
,
for
the
summ
of
what
I
produced
:
sure
the
man
had
either
an
itch
to
be
in
Print
,
or
was
in
an
humour
of
quarrelling
.
But
if
he
took
these
for
my
Reasons
,
he
had
both
lost
his
own
Reason
and
his
Conscience
;
and
he
that
takes
his
Replyes
for
Answers
,
either
never
suspected
the
controversie
,
or
else
hath
a
mind
to
be
deceived
.
But
this
being
a
confident
age
,
and
those
I
have
to
do
with
,
being
a
sort
of
men
who
suppose
their
dreams
should
pass
for
demonstrations
,
every
thing
they
say
,
however
inconsiderable
,
must
be
attended
to
.
1.
Whereas
I
argued
from
the
P.
10.
truth
of
Gods
threatning
against
the
pardonableness
of
sin
without
a
satisfaction
,
he
desires
to
know
where
the
threatning
alloweth
a
surety
?
Answ.
The
Texts
I
produced
namely
,
Gen.
2.
17.
(
not
1.
17.
as
the
adversary
misciteth
it
)
and
Deut.
27.
26.
hold
clearly
forth
Gods
judicial
denunciation
of
punishment
against
sin
,
●ut
the
purpose
of
God
for
the
execution
of
it
upon
the
sinner
,
●s
not
there
exprest
:
and
that
●his
was
not
the
intendment
of
●t
,
in
reference
to
all
,
the
event
●emonstrates
,
in
that
it
is
not
●xecuted
upon
the
Elect
,
and
●et
it
behoved
to
be
executed
●gainst
sin
,
otherwise
the
truth
●nd
justice
of
God
should
have
●ailed
:
and
therefore
the
Ad●ersary
must
either
deny
salva●ion
to
the
Elect
,
or
truth
in
●od
.
It
being
then
obtained
that
the
threatning
abides
firm
,
God
himself
is
the
best
interpreter
of
his
own
meaning
in
it
,
and
this
he
hath
done
in
the
Gospel
,
both
in
reference
to
the
stability
of
the
Law
it self
,
Rom.
3.
31.
and
also
in
reference
to
the
execution
of
it
upon
Christ
,
1
Cor.
5.
21.
Gal.
3.
13.
1
Pet.
3.
18.
To
render
this
clearer
,
I
desire
the
Reader
to
observe
that
threatnings
do
primarily
signifie
only
the
dueness
of
punishment
;
not
that
God
will
alwayes
execute
it
upon
the
offender
:
God
might
altogether
release
his
threatnings
,
were
he
not
restrained
by
his
holiness
,
wisdom
,
righteousness
,
and
honour
,
and
it
being
against
none
of
all
these
to
release
the
personal
offender
,
seeing
by
punishing
sin
(
though
i●
another
than
the
personal
offenders
)
he
both
secures
hi●
honour
,
and
at
once
gives
evidence
of
the
purity
of
his
nature
in
the
hatred
of
sin
,
and
of
the
wisdom
and
righteousness
of
his
Government
,
in
the
execution
of
his
Law
.
But
he
adds
,
that
the
Scripture
P.
10.
saith
,
The
soul
that
sinneth
shall
dye
,
Ezek.
18.
4.
and
therefore
that
it
is
against
truth
it self
,
to
affirm
that
another
dies
in
his
room
.
Answ.
The
intendment
of
that
place
cannot
be
,
that
never
any
was
,
or
should
,
or
might
be
made
suffer
for
anothers
sin
,
for
the
Scripture
furnisheth
us
with
an
express
threatning
,
Exod.
20.
5.
and
also
many
instances
to
the
contrary
:
but
the
meaning
of
the
place
is
,
that
whereas
a
company
of
wretches
had
raised
a
Proverbial
reproach
on
the
providence
of
God
,
namely
,
that
their
Fathers
having
been
the
only
offenders
,
yet
they
were
the
sufferers
,
v.
2.
Lament.
5.
7.
(
1.
)
He
either
tells
them
that
hereafter
they
should
not
have
that
occasion
to
complain
,
forasmuch
as
he
intended
to
be
more
speedy
in
the
execution
of
judgements
upon
the
immediate
offenders
.
Or
(
2.
)
That
there
should
be
no
more
cause
for
that
report
,
there
being
an
end
put
to
the
captivity
and
those
calamities
which
occasioned
it
.
Whereas
the
Gentleman
bids
me
P.
10.
take
heed
of
the
curse
denounced
against
him
that
addeth
to
the
Scripture
,
because
in
the
opening
o●
some
Texts
,
I
mentioned
surety
.
Answ.
Surety
is
a
part
of
one
Scripture
Text
,
Heb.
7.
22.
and
in
reference
to
others
,
I
only
mention
it
as
a
true
explication
of
the
words
,
not
as
a
par●
of
them
;
as
a
consequence
naturally
arising
from
them
,
no●
as
lying
in
so
many
syllables
i●
them
.
And
he
cannot
be
offende●
with
this
method
of
disputing
,
without
condemning
the
procedure
of
Christ
who
hath
gone
before
us
in
this
way
of
Argumentation
,
Mat.
22.
31
,
&c.
2.
He
sayes
that
I
Reason
from
the
P.
11.
condecency
that
was
in
it
to
the
wisdom
,
righteousness
,
and
other
attributes
of
God
,
to
pardon
sin
upon
a
compensation
.
Answ.
I
suppose
the
Gentleman
trusted
to
his
Friends
account
,
but
he
was
disingenuous
in
relying
upon
so
slender
information
,
and
his
Friend
was
unworthy
in
abusing
him
,
the
world
,
and
me
;
there
was
not
●ny
such
thing
delivered
in
the
Sermon
,
as
is
here
alledged
,
●hereof
the
best
evidence
,
will
●e
the
presenting
what
was
truly
●elivered
.
In
my
discoursing
the
●atisfaction
of
Christ
,
I
alledged
●he
several
wayes
which
were
●sisted
on
,
in
the
affair
,
particu●arly
that
there
were
many
,
who
though
they
believed
that
other
wayes
of
saving
sinners
were
not
wanting
to
the
divine
wisdom
,
yet
that
the
saving
us
,
by
the
satisfaction
of
Christ
had
a
great
condecency
in
it
to
the
honouring
of
the
divine
perfections
,
this
was
at
large
treated
,
and
many
Scriptures
which
I
then
judged
very
pertinent
and
serviceable
to
the
design
,
were
produced
;
but
forasmuch
as
none
of
them
save
one
,
are
taken
notice
of
,
I
am
not
concerned
to
repeat
,
much
less
to
vindicate
them
;
and
as
for
that
which
he
cites
,
namely
,
Rom.
3.
25
,
26.
we
have
already
secured
it
,
and
evidently
shewn●
that
justifying
gratis
,
is
very
consistent
with
a
plenary
compensation
.
See
Sect.
1.
3.
But
I
disputed
from
the
holiness
,
P.
11.
purity
,
and
righteousness
o●
Gods
nature
to
the
necessity
of
punishing
sin
.
Answ.
I
did
so
,
and
how
pertinently
,
I
leave
to
the
forgoing
discourse
to
instruct
,
from
p.
45.
to
51.
But
saith
he
,
is
it
not
as
much
P.
11.
against
holiness
,
and
justice
for
God
to
punish
the
innocent
,
as
it
is
to
acquit
the
guilty
?
Answ.
We
have
proved
before
that
it
is
no
wayes
against
justice
to
lay
pains
upon
an
innocent
,
providing
,
there
be
a
concurrence
of
such
conditions
,
as
we
there
mentioned
,
see
p.
94.
to
107.
I
shall
now
therefore
only
reassume
one
thing
,
and
enlarge
it
;
namely
,
that
there
is
no
wrong
done
to
a
willing
person
,
especially
in
a
matter
wherein
he
hath
full
dominion
;
and
Christ
was
admirably
willing
,
there
neither
was
,
nor
could
be
any
necessity
laid
on
him
,
it
was
his
own
election
and
choice
,
Prov.
8.
31.
he
freely
tendred
himself
to
it
,
Psal.
40.
7.
his
will
was
as
forward
in
the
undertaking
,
as
the
Father
's
was
;
he
entred
upon
the
work
with
cheerfulness
,
Psal.
40.
8.
and
was
bent
upon
the
accomplishing
of
it
,
Luke
12.
51.
he
voluntarily
put
his
name
into
the
obligation
,
though
then
he
became
in
duty
responsible
for
the
whole
debt
.
Whereas
the
adversary
calls
this
P.
12.
horrible
cruelty
,
&c.
I
dare
not
return
him
the
Answer
which
he
deserves
,
remembring
that
railing
did
not
become
the
Angels
mouth
,
though
the
devil
deserved
it
,
Jude
.
9.
I
shall
only
joyn
issue
in
that
Prayer
,
Zech.
3.
2.
How
the
sufferings
of
Christ
were
a
valuable
compensation
,
for
the
sins
of
all
those
,
in
whose
behalf
he
suffered
,
the
Adversary
is
far
from
understanding
,
and
is
too
far
prejudiced
to
learn
.
To
those
who
are
humble
and
teachable
it
is
enough
to
know
that
he
was
God-man
,
God
over
all
,
Rom.
9.
5.
the
true
God
,
1
Joh.
5.
20.
and
that
his
blood
was
the
blood
of
God
,
Rom.
20.
28.
and
that
he
offered
up
himself
through
the
eternal
spirit
,
Heb.
9.
14.
there
was
a
real
condignity
in
the
price
paid
,
to
attone
for
the
offence
committed
,
and
to
purchase
the
mercy
obtained
.
Though
we
abhorr
such
unsavoury
P.
12.
expressions
,
as
the
putting
the
thousands
of
pounds
of
his
God-head
,
into
the
scale
with
the
penny
of
his
man-hood
;
yet
we
affirm
that
the
dignity
of
his
person
,
puts
an
infinite
worth
upon
whatever
he
did
or
suffered
.
His
satisfaction
is
the
satisfaction
of
God
,
and
it
is
that
which
the
infinite
God
is
satisfied
with
;
he
looks
for
no
more
,
nor
better
;
yea
there
can
neither
be
more
,
nor
better
.
The
rest
which
th●
Adversary
in
reference
to
thi●
head
suggesteth
,
I
refer
it
t●
any
Reader
whether
it
be
an●
thing
else
,
than
a
bundle
o●
blasphemy
and
nonsense
.
That
which
he
next
falls
upon
,
P.
12.
is
my
asserting
in
case
o●
pardon
,
the
necessity
of
a
satisfaction
from
the
nature
of
sin
●
and
how
effectual
the
Argumen●
is
to
that
end
,
I
referr
to
th●
preceding
discourse
,
pag.
42
▪
to
45.
Two
things
the
Gentlema●
here
objects
,
(
1.
)
That
if
so
,
the●
the
punishment
ought
to
be
inflicte●
upon
the
criminal
.
Answ.
This
he
could
not
bu●
know
,
if
he
knew
any
thing●
that
we
would
deny
,
and
ye●
not
the
least
word
added
for
th●
proof
of
it
.
This
then
is
o●
easie
dispatch
;
for
we
affirm●
that
though
it
be
necessary
that
sin
should
be
punished
,
yet
it
is
not
indispensably
needfull
,
that
it
should
be
punished
in
the
person
who
offends
,
let
him
ra●ionally
attempt
the
probation
of
the
contrary
,
and
I
assure
him
he
shall
be
attended
to
.
(
2.
)
That
suppose
sin
doth
in
P.
12.
●ts
own
nature
,
deserve
punishment
,
●et
this
doth
not
necessitate
God
to
●unish
sin
.
Answ.
(
1.
)
If
by
necessity
,
they
mean
coaction
,
or
a
necessity
inconsistent
with
Gods
counsel
,
purpose
,
and
will
,
we
confess
God
cannot
be
subject
to
any
such
brutal
necessity
;
but
if
by
necessity
,
they
mean
(
as
they
ought
)
a
rational
necessity
,
a
necessity
not
destructive
of
freedom
;
as
God
necessarily
loves
himself
,
and
yet
freely
does
it
:
the
glorified
Saints
necessarily
magnifie
and
praise
God
,
and
yet
most
freely
:
the
Devils
sin
necessarily
,
and
yet
from
freedom
and
choice
:
In
this
sense
we
affirm
▪
God
is
necessarily
inclined
to
punish
sin
;
his
nature
inclines
him
to
punish
it
,
yet
so
as
that
he
wills
,
purposeth
,
and
decrees
the
punishing
of
it
.
(
2.
)
This
Gentleman
confounds
justice
with
the
effects
of
it
;
actual
punishing
,
with
the
principle
whence
it
ariseth
and
proceeds
:
actual
punishing
depends
upon
the
divine
decree
,
but
the
inclination
to
punish
is
founded
in
the
divine
nature
.
He
adds
that
we
men
have
a
P.
12.
natural
right
to
our
Limbs
,
and
he
that
maims
us
deserves
to
be
punished
,
yet
notwithstanding
we
may
forgive
the
offence
.
Answ.
(
1.
)
There
be
cases
wherein
being
wronged
,
we
cannot
without
injustice
forgive
,
but
are
bound
to
prosecute
revenge
upon
the
offender
;
see
pag.
53.
of
the
former
discourse
.
(
2.
)
He
argues
from
what
a
private
person
may
do
,
●o
what
God
who
is
the
su●ream
Rector
and
Governour
●ught
to
do
;
whereas
even
●mong
men
,
that
which
is
law●ull
for
a
private
person
,
is
not
●awfull
for
a
Magistrate
,
vid.
●bi
supra
.
(
3.
)
The
Gentleman
●n
this
whole
affair
confounds
●us
&
justitia
,
power
and
equi●y
.
We
may
have
a
physical
●ower
to
do
that
,
which
we
●ave
not
a
moral
right
to
do
.
●
Father
may
(
if
we
speak
as
●o
power
)
connive
at
rebelli●n
in
his
Son
;
but
it
is
mo●ally
wicked
,
and
destructive
●f
Paternal
Government
to
do
●o
;
so
here
we
do
not
argue
●bout
the
unlimited
power
of
God
,
what
in
a
way
of
abso●uteness
he
may
do
,
but
what
in
agreeableness
to
his
●ustice
,
wisdom
and
holiness
,
is
●it
for
him
to
do
.
Whereas
he
adds
that
sins
give
P.
12.
●od
a
right
to
punish
,
but
that
he
may
dispense
with
his
right
,
if
h●
please
,
or
else
he
were
more
impo●tent
than
we
contemptible
worm●
are
.
Answ.
(
1.
)
If
this
prove
an●
thing
,
it
will
prove
more
tha●
the
Adversary
desires
,
namely
,
that
God
may
forgive
th●
obstinate
and
impenitent
,
seeing
we
not
only
can
,
but
in
som●
cases
are
bound
so
to
do
;
bu●
the
contrary
hereof
,
both
Soc●nus
and
Crellius
affirm
,
and
I
suppose
the
Disciple
will
not
var●
from
his
Masters
.
(
2.
)
It
is
tru●
that
he
who
sins
,
gives
God
●
right
to
punish
him
,
and
tha●
God
may
remit
his
right
,
bu●
then
it
must
be
upon
term
which
may
secure
his
honour
now
it
is
against
his
honou●
to
do
it
otherwise
,
than
upo●
the
conditions
we
alledge
,
an●
upon
these
we
affirm
,
that
i●
demonstration
of
his
grace
,
h●
doth
it
.
Neither
is
it
throug●
impotency
that
God
cannot
otherwayes
act
,
but
through
infiniteness
of
perfection
.
His
next
assault
,
is
upon
my
P.
13.
Argument
from
the
nature
of
God
,
and
the
account
that
the
Scriptures
give
us
of
it
,
in
reference
to
sin
●nd
sinners
,
to
which
purpose
I
●ited
,
2
Thes.
1.
6
,
7.
upon
which
●e
replyes
,
that
God
is
said
to
be
●ighteous
in
recompencing
rest
to
●hem
who
are
troubled
,
as
well
as
●ribulation
to
them
who
trouble
;
●ut
forasmuch
as
that
is
not
from
●he
necessity
of
Gods
nature
,
but
●rom
his
merciful
determination
;
●o
neither
is
this
from
the
incli●ation
of
his
nature
,
but
the
plea●ure
of
his
will
.
Answ.
(
1.
)
God
having
pro●ised
to
reward
obedience
,
●annot
without
faileur
in
his
ve●acity
and
truth
,
but
perform
●t
;
for
though
his
promise
was
●n
act
of
grace
,
yet
the
keeping
●f
it
is
an
act
of
justice
,
and
therefore
the
Scripture
asserts
that
God
cannot
otherwise
do
,
without
being
false
and
unrighteous
,
Heb.
6.
10.
2
Tim.
4.
8.
and
by
consequence
God
having
threatned
to
punish
sin
,
is
obliged
by
his
veracity
to
do
no
less
;
his
truth
is
as
prevalent
with
him
in
the
one
case
,
as
i●
the
other
:
so
that
this
exception
is
so
far
from
prejudicing
us
,
that
it
clearly
overthrows
his
cause
who
brought
it
.
(
2.
)
God
being
infinitely
good
,
is
enclined
by
his
nature
to
love
vertue
,
and
though
it
were
no●
against
his
justice
not
to
rewar●
it
,
forasmuch
as
it
is
impossibl●
that
a
creature
should
lay
an
obligation
upon
its
maker
,
yet
i●
is
that
which
his
wisdom
and
goodness
will
not
admit
him
to
do
.
How
much
more
then
is
i●
contrary
to
his
nature
,
not
to
punish
sin
,
that
being
formally
against
his
justice
,
as
well
as
unbecoming
his
wisdom
.
(
3.
)
We
affirm
that
there
is
a
difference
betwixt
obedience
and
sin
as
to
the
point
of
ones
being
punished
,
and
the
other
rewarded
;
for
●e
owe
the
utmost
of
Service
●o
God
,
as
we
are
his
creatures
,
●nd
withall
there
is
that
in
the
●ature
of
duty
,
which
deserves
●hat
it
should
be
pursued
;
but
●n
the
contrary
sin
is
so
far
from
●eing
a
debt
which
we
owe
to
God
,
that
he
commands
us
on
the
●ighest
perill
to
avoid
it
;
and
●here
is
nothing
in
the
nature
●f
sin
,
that
should
invite
us
to
●ommission
of
it
;
and
withall
●
is
contrary
both
to
Gods
na●re
,
and
government
,
and
●erefore
though
God
be
obli●d
by
his
nature
to
punish
sin
,
●t
he
is
under
no
such
obliga●on
to
reward
obedience
,
obe●ence
being
a
debt
we
owe
to
●od
as
our
maker
and
ruler
,
●ereas
sin
is
both
an
opposing
his
nature
,
and
a
rebelling
against
his
Rectorship
.
The
Apostle
asserts
the
same
distinction
,
Rom.
6.
23.
for
the
wages
of
sin
is
death
:
but
the
gift
of
God
is
eternal
life
,
through
Jesus
Christ
our
Lord
.
The
next
attempt
,
is
upon
my
P.
13.
arguing
for
the
necessity
of
sins
punishment
,
from
the
sense
and
notion
,
which
the
Heathens
without
revelation
have
of
it
.
Against
which
he
excepts
that
the
same
light
taugh●
them
that
God
was
merciful
pardoning
sin
,
without
a
satisfaction
.
Answ.
If
we
consider
in
thi●
affair
the
sentiments
of
the
Heathen
,
our
Adversaries
hav●
clearly
the
disadvantage
,
for
i●
is
most
certain
that
they
believed
God
to
be
offended
,
an●
therefore
sought
by
costly
offerings
,
lustrations
,
&c.
to
appeas●
him
.
(
2.
)
We
readily
gran●
that
the
Heathens
had
som●
light
of
Gods
being
merciful●
herein
he
left
himself
nowhere
without
a
witness
,
Act.
14.
17.
and
the
common
discoveries
which
he
made
of
his
goodness
,
were
intended
in
a
kind
of
objective
way
,
and
had
a
great
tendency
and
usefulness
to
that
purpose
,
to
lead
us
to
Repentance
,
Rom.
1.
19
,
20.
Rom.
2.
4.
but
that
they
had
any
notion
of
Gods
pardoning
sin
without
satisfaction
,
we
deny
and
challenge
him
to
prove
it
,
if
he
can
;
yea
their
whole
Worship
implyed
the
contrary
;
to
what
end
were
all
their
Sacrifices
,
but
,
upon
a
steady
belief
of
Gods
being
angry
,
to
attone
him
?
It
is
very
remarkable
that
of
all
the
parts
and
principles
of
justified
Worship-Priesthood
,
and
Sacrifice
made
the
largest
spread
,
there
being
scarce
any
People
or
Nation
which
hath
arrived
to
our
knowledge
among
whom
we
do
not
find
some
Prints
and
footsteps
of
them
.
And
though
the
Heathens
mistook
the
right
end
of
Sacrifices
,
yet
the
first
Rise
of
them
among
them
,
was
some
traditional
conveyance
from
the
Church
,
to
whom
God
enjoyned
them
as
Types
of
the
great
Sacrifice
of
the
Messiah
.
As
to
what
the
Gentleman
alledgeth
in
reference
to
the
Ninivites
,
it
is
altogether
impertinent
.
(
1.
)
In
that
it
was
but
Gods
withholding
of
a
temporal
judgment
,
and
that
also
but
for
a
time
,
for
about
forty
years
after
they
were
destroyed
,
and
their
City
taken
and
overthrown
.
(
2.
)
All
the
mercy
they
could
suppose
in
God
,
was
only
upon
consideration
of
some
effectual
means
and
way
to
appease
him
,
though
they
had
no
distinct
notion
of
the
right
way
and
means
,
by
which
it
was
accomplished
.
My
last
Argument
,
why
sin
should
not
be
pardoned
without
a
satisfaction
,
was
from
the
consideration
of
Gods
being
Governour
,
and
)
that
if
he
should
permit
sin
to
go
unpunished
,
his
Laws
would
have
been
ridiculous
.
You
may
see
this
Argument
managed
at
further
length
,
p.
48.
to
51.
Against
this
he
excepts
,
saying
P.
13.
all
men
hate
and
abhorr
that
Government
as
cruel
and
tyrannical
,
where
every
the
least
breach
must
be
fully
avenged
.
Answ.
That
you
may
once
for
all
see
,
at
what
kind
of
rate
these
Gentlemen
dispute
,
I
will
ask
him
these
Questions
.
(
1.
)
Whether
God
might
not
have
damned
all
(
mankind
,
without
being
a
Tyrant
or
cruel
?
and
yet
I
suppose
,
we
should
pronounce
it
cruelty
in
any
Governour
,
to
destroy
all
his
subjects
,
even
supposing
them
guilty
of
a
very
hainous
fault
.
(
2.
)
Is
it
cruelty
for
God
to
condemn
men
for
little
sins
,
when
continued
in
without
repentance
?
(
or
will
he
say
that
there
are
some
sins
in
their
own
nature
Venial
)
and
yet
I
think
we
should
call
it
cruelty
for
a
Magistrate
to
cut
of
his
subjects
for
every
little
fault
,
though
persevered
in
.
(
3.
)
Are
there
not
some
cases
,
wherein
Governours
,
without
destroying
the
ends
of
Government
and
exposing
their
Laws
to
contempt
,
cannot
forgive
offences
?
and
shall
we
call
it
Tyranny
in
God
to
secure
the
honour
of
his
Government
,
and
to
preserve
his
Laws
from
reproach
and
derision
(
4.
)
It
no
wayes
follows
that
because
men
may
in
some
cases
pardon
without
a
satisfaction
,
therefore
God
should
;
both
because
mens
Laws
are
often
arbitrary
,
and
in
many
cases
only
ad
terrorem
(
where
summum
jus
,
would
be
summa
injuria
)
as
likewise
because
justice
is
of
the
nature
of
no
Governour
,
but
God
.
Whereas
he
adds
that
I
cited
Gen.
18.
25.
in
a
quite
contrary
sense
to
its
true
meaning
,
because
Abraham
urged
it
against
Gods
destroying
the
few
Righteous
with
the
many
wicked
;
but
I
urge
for
the
many
righteous
,
or
of
one
equivalent
to
many
,
that
a
few
wicked
may
go
free
.
Answ.
(
1.
)
The
end
I
produced
it
for
,
was
that
seeing
sin
in
respect
of
its
nature
deserves
punishment
,
therefore
God
as
just
Governour
was
obliged
to
see
that
it
should
have
its
due
;
and
whatever
the
Gentleman
sayes
to
the
contrary
,
I
do
not
see
but
that
it
was
pertinently
alledged
.
For
seeing
he
ought
as
he
is
judge
and
Rector
to
do
right
,
and
punishment
being
that
which
in
right
belongs
to
sin
,
he
was
bound
to
see
that
it
should
not
miss
it
.
(
2.
)
Abraham
treated
with
God
only
in
and
through
Christ
,
and
what
ever
was
the
matter
of
his
Prayer
,
it
was
tendred
in
the
vertue
,
and
accepted
through
the
merit
of
Christs
Satisfaction
;
for
it
's
only
upon
the
consideration
of
the
blood
of
Christ
,
that
it
becomes
Righteous
with
God
to
pardon
any
.
(
3.
)
How
Christ
is
equivalent
to
many
,
and
how
no
pains
were
thrown
upon
him
but
upon
his
own
election
,
and
consequently
how
there
was
no
cruelty
in
inflicting
;
what
he
had
chosen
to
undergoe
,
is
all
at
large
before
opened
,
and
I
have
more
mercy
both
for
my self
and
my
Reader
than
to
repeat
it
.
I
know
no
more
under
this
head
added
by
my
Adversary
,
but
a
Blasphemy
which
I
care
not
to
mention
,
but
shall
leave
it
to
God
to
avenge
.
SECT.
V.
The
impossibility
of
having
a
satisfaction
made
any
other
way
.
Gods
being
reconciled
to
us
.
Christ's
satisfying
himself
,
bearing
what
we
should
have
born
.
Doing
it
in
our
stead
.
Purchasing
grace
for
us
.
All
vindicated
from
the
exceptions
of
the
Adversary
.
The
Conclusion
of
the
whole
.
HAving
seen
that
a
satisfaction
is
neither
contradictory
to
it self
,
nor
contrary
to
Scripture
;
and
having
vindicated
what
for
the
necessity
of
a
satisfaction
,
in
case
of
pardon
I
alledged
in
my
Sermon
;
I
had
expected
next
a
confutation
of
what
I
produced
to
evidence
the
impossibility
of
its
being
made
any
other
way
;
but
I
perceive
that
my
Adversary
out
of
a
perswasion
,
that
he
had
overthrown
both
the
verity
and
the
possibility
of
a
satisfaction
,
passeth
by
all
that
I
said
on
that
occasion
,
as
impertinent
;
save
only
two
or
three
little
things
which
he
pretends
to
observe
.
First
,
That
in
citing
Psal.
51.
16.
and
50.
12.
upon
the
warrant
and
authority
of
which
;
I
disclaimed
the
possibility
of
satisfaction
by
Sacrifice
,
I
did
not
take
notice
of
the
sacrifice
of
a
broken
heart
,
and
of
thanksgiving
,
&c.
To
which
I
Answer
,
(
1.
)
That
when
I
cite
one
verse
in
a
chapter
,
I
hold
not
my self
concerned
to
cite
every
verse
;
I
observed
what
was
pertinent
to
the
subject
I
was
treating
,
and
I
suppose
I
was
engaged
to
take
notice
of
no
more
.
(
2.
)
A
broken
heart
,
and
thanksgiving
are
stiled
Sacrifices
only
in
a
metaphorical
sense
,
as
all
be●ievers
are
called
Priests
,
Rev.
●
.
6.
and
therefore
to
have
●amed
them
under
the
head
I
was
then
handling
,
had
been
to
●ave
talk'd
at
the
rate
,
which
●his
Gentleman
writes
,
that
is
,
wildly
and
not
to
the
purpose
.
(
3.
)
To
what
end
God
appointed
Sacrifices
,
in
what
re●pect
he
accepted
,
and
in
what
●ense
,
and
upon
what
account
he
●ejected
them
;
is
largely
be●ore
opened
,
pag.
63.
to
69.
and
●
love
not
to
trouble
either
my
●elf
,
or
the
Reader
with
Repe●itions
.
His
second
exception
is
in
refe●ence
P.
14.
to
my
saying
that
Christ
did
,
●ud
suffered
,
what
was
a
just
com●ensation
for
our
release
;
upon
●hich
he
asks
how
we
dare
affirm
,
●at
God
who
loved
his
Son
,
more
than
millions
of
righteous
men
,
should
yet
lay
upon
him
the
punishment
due
to
sinners
.
Answ.
He
laid
no
more
upon
him
than
what
himself
chose
to
have
laid
on
him
,
and
what
he
knew
him
to
be
able
to
bear
and
overcome
;
but
this
whole
matter
being
treated
of
above
pag.
108.
to
123.
I
wave
here
all
further
pursuing
of
it
.
Having
in
my
Sermon
proposed
several
things
,
towards
the
proving
Gods
being
reconciled
to
us
,
through
the
death
of
his
Son
;
this
fine
disputant
without
once
essaying
to
Answer
one
P.
15.
word
of
what
I
alledged
,
confidently
affirms
that
it
is
impossible
to
shew
one
Scripture
,
where
Christ
is
said
to
reconcile
God
to
us
.
Answ.
The
contrary
is
above
demonstrated
p.
166.
&c.
yea
so
happy
is
the
Gentleman
in
his
reasoning
,
that
the
two
Texts
which
he
here
cites
to
the
contrary
,
do
demonstrate
that
very
●hing
which
he
brought
them
to
destroy
,
see
p.
166.
&c.
for
●hough
we
have
it
not
in
so
ma●y
words
,
yet
we
have
the
●hing
.
But
he
adds
what
need
of
recon●ling
God
,
who
so
loved
the
world
,
●hat
he
gave
his
only
begotten
Son
;
●oh.
3.
16.
Answ.
God
without
any
im●eachment
of
his
justice
,
did
pity
●ankind
,
and
find
out
a
way
for
●eir
pardon
and
salvation
,
but
●ctually
to
pardon
and
save
●em
,
he
could
not
without
a
●tisfaction
.
A
judge
seeing
a
●alefactor
condemned
by
the
●aw
,
may
out
of
some
just
in●cements
so
exceedingly
pitty
●m
,
as
to
think
of
and
contrive
●me
way
,
whereby
the
Law
●y
be
satisfied
,
and
the
per●n
acquitted
,
yet
actually
he
●nnot
release
him
,
unless
he
●ill
be
unjust
,
till
the
Law
be
satisfied
.
But
this
objection
is
fully
answered
before
p.
193.
to
196.
But
he
adds
if
Christ
hath
satisfied
the
Father
,
who
hath
satisfied
the
Son
and
the
Holy
Ghost
?
Answ.
(
1.
)
When
we
say
Christ
hath
satisfied
the
Father●
we
do
not
thereby
intend
to
exclude
his
having
satisfied
himself
,
and
the
Holy
Ghost
,
fo●
when
we
use
such
expression●
we
do
not
consider
the
Fathe●
personally
,
but
essentially
:
we
d●
not
consider
him
in
respect
●
his
distinct
subsistence
from
th●
Son
and
Spirit
,
but
in
respe●
of
the
divine
essence
,
wherei●
Father
,
Son
,
and
Spirit
are
on●
as
Matth.
6.
9.
(
2.
)
We
affir●
that
Christ
hath
satisfied
himself
,
neither
do
we
know
an●
absurdity
in
so
saying
;
for
b●ing
in
this
whole
undertakin●
considered
as
God-man
,
so
the●
is
a
distinct
respect
from
himse●
meerly
as
God
.
But
this
being
Replyed
to
before
,
p.
197.
to
199.
we
shall
not
further
insist
on
it
.
His
next
attempt
is
upon
P.
15
,
16.
my
saying
,
that
Christ
underwent
that
,
which
we
should
have
undergone
:
from
whence
he
endeavours
to
inferr
that
upon
these
terms
Christ
should
have
suffered
for
ever
,
and
should
have
despaired
,
&c.
Answ.
(
1.
)
I
would
have
it
observed
once
for
all
,
that
this
Gentleman
never
troubles
himself
to
Answer
my
Arguments
,
only
produceth
a
few
frivolous
cavils
and
exceptions
:
and
indeed
it
is
their
way
,
if
they
can
but
darken
the
expositions
which
we
give
of
Scripture
,
they
never
offer
to
assign
an
Exposition
of
their
own
.
Whereas
I
brought
several
Texts
which
I
appehended
full
to
the
proof
of
Christs
bearing
,
what
we
should
have
born
;
not
one
word
offered
by
way
of
formal
Reply
to
any
of
them
,
only
two
or
three
general
Cavils
.
(
2.
)
It
doth
not
follow
that
because
Christ
bare
,
what
we
should
have
born
,
therefore
he
behoved
to
suffer
for
ever
,
and
despair
,
&c.
as
you
may
see
fully
opened
,
p.
107.
to
111.
That
the
Agony
of
Christ
proceeded
not
meerly
from
a
foresight
of
temporal
death
,
was
asserted
and
proved
in
my
Sermon
.
Now
at
this
the
Adversary
P.
16.
Cavils
,
but
instead
of
alledging
any
thing
to
the
purpose
,
he
only
tells
us
that
Christ
being
our
Captain
,
was
to
experience
as
great
tryals
,
as
his
Souldiers
meet
with
,
and
seeing
they
are
often
by
their
sufferings
,
put
into
Agony
,
therefore
it
was
convenient
that
in
the
same
he
by
his
example
should
go
before
them
.
Answ.
Did
ever
a
person
who
had
not
lost
his
reason
,
argue
so
to
the
prejudice
of
his
own
cause
,
for
(
1.
)
Many
of
his
Souldiers
bear
the
worst
that
befalls
them
,
with
less
consternation
than
he
did
:
how
many
of
the
Martyrs
have
hugg're
their
gibbets
,
and
sung
in
the
flames
;
now
surely
if
it
had
been
only
the
apprehension
and
prevision
of
bodily
death
which
influenced
and
operated
upon
Christ
,
it
had
been
unworthy
that
less
courage
,
fortitude
,
and
spirit
,
should
discover
it self
in
the
Leader
,
than
doth
in
the
followers
.
(
2.
)
I
think
it
will
be
hard
if
not
impossible
,
to
give
one
instance
among
all
the
Saints
,
who
have
●n
all
particulars
,
expressed
in
their
sufferings
,
such
sense
,
pain
,
anguish
and
grief
as
Christ
did
,
which
infallibly
argues
●hat
he
suffered
what
never
any
of
them
did
.
(
3.
)
There
is
a
reason
at
hand
,
why
the
best
of
believers
should
manifest
something
of
infirmity
and
weakness
in
their
sufferings
,
because
they
are
both
meer
and
sinfull
men
,
are
not
got
to
a
full
resignation
of
themselves
to
God
,
nor
have
that
plenary
assura●ce
of
support
in
their
sufferings
,
and
of
glory
after
them
;
whereas
Christ
was
not
only
man
bu●
God
,
had
fully
resigned
himself
to
his
Father
,
was
infallibly
certain
of
being
born
through
hi●
tryals
,
had
the
greatest
inducements
to
cheerfulness
in
his
sufferings
,
namely
,
the
recovery
of
man
,
the
vindicating
hi●
Fathers
Law
,
Government
,
and
honour
,
and
was
fully
assured
not
only
of
a
glorious
issue
but
a
reward
;
and
therefor●
supposing
that
we
poor
worm
should
by
sufferings
,
be
throw●
into
fears
and
agonies
,
i●
is
a
non
sequitur
that
Christ
should
.
After
I
had
declared
in
my
Sermon
,
that
Christ
suffered
what
we
should
have
suffered
,
I
endeavoured
next
to
prove
that
he
did
it
in
our
room
,
and
to
that
end
brought
many
Scriptures
,
three
or
four
of
which
the
Adversary
is
pleased
to
recite
,
but
instead
of
invalidating
the
Expositions
which
I
gave
of
them
,
or
answering
the
arguments
which
were
raised
from
them
,
He
only
tells
me
(
1.
)
That
in
P.
17.
his
judgement
they
are
not
the
most
probable
I
might
have
brought
.
Answ.
(
1.
)
His
judgement
is
of
small
value
with
me
,
neither
am
I
to
enquire
of
my
Enemies
,
what
Weapons
I
should
fight
with
.
(
2.
)
That
they
are
effectual
and
pertinent
to
the
end
they
were
brought
for
,
I
have
before
proved
,
p.
128.
to
141.
He
adds
(
2.
)
That
he
suffered
P.
17.
for
our
example
,
1
Pet.
2.
21.
Answ.
It
is
confessed
,
but
that
that
was
either
the
only
end
,
or
the
principal
end
of
his
sufferings
is
denyed
:
yea
,
if
that
had
been
the
only
end
of
his
sufferings
,
it
had
not
been
necessary
for
him
to
have
suffered
at
all
,
nay
,
it
had
not
been
agreeable
to
the
goodness
,
justice
,
and
wisdom
of
God
,
that
he
should
have
at
all
suffered
▪
but
)
see
this
discussed
before
,
p.
80.
to
83.
and
p.
88.
to
91.
He
adds
(
3.
)
That
he
who
doth
P.
17.
any
thing
in
another
st●nd
,
doth
i●
,
that
the
other
may
not
do
it
.
Answ.
Neither
do
we
suffer
to
that
end
,
that
Christ
suffered
.
Our
sufferings
are
only
disciplinary
,
his
were
poenal
and
satisfactory
.
Ours
are
the
chastisements
of
God
as
a
Father
,
Christs
were
the
punishments
of
God
as
a
Judge
.
But
he
adds
(
4.
)
That
he
is
P.
17.
said
to
have
entred
into
Heaven
for
us
,
Heb.
6.
20.
Which
is
to
be
understood
of
his
doing
it
only
for
our
good
,
not
in
our
stead
,
and
consequently
that
whenever
he
is
said
to
have
dyed
,
or
have
suffered
for
us
,
we
are
so
to
understand
it
,
and
not
otherwise
.
Answ.
(
1.
)
I
deny
the
sequel
,
It
is
a
strange
kind
of
arguing
,
because
a
word
hath
such
a
signification
sometimes
,
therefore
it
must
alwayes
signifie
so
.
(
2.
)
I
have
already
proved
that
▪
whatever
significations
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
in
other
cases
,
yet
when
the
sufferings
of
one
for
another
are
exprest
by
it
,
that
it
signifieth
alwayes
the
substitution
of
one
in
the
room
of
another
,
p.
137
,
138.
and
when
the
Gentleman
hath
overthrown
what
we
have
said
there
to
that
effect
;
we
shall
judge
him
worthy
to
be
hearkened
to
;
in
the
mean
time
he
speaks
nothing
to
the
purpose
.
The
next
thing
he
falls
upon
,
is
my
alledging
that
Christ
by
vertue
of
the
satisfaction
which
he
had
made
,
and
the
redundancy
of
merit
which
was
in
his
obedience
and
suffering
,
had
purchased
grace
for
us
,
so
that
God
in
righteousness
was
bound
to
give
it
to
so
many
as
he
had
bought
it
for
,
to
which
purpose
I
had
cited
,
2
Pet.
1.
1.
Now
what
he
brings
by
way
of
exception
,
will
be
rendred
of
easie
dispatch
,
by
tendring
an
exposition
of
that
place
.
(
1.
)
We
have
there
an
account
of
something
obtained
,
and
that
is
faith
.
(
2.
)
We
have
the
means
and
ground
of
obtaining
it
,
and
that
is
through
the
righteousness
of
God
,
and
our
Saviour
Jesus
Christ
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Some
interpret
righteousness
in
reference
to
Gods
faithfullness
in
his
promises
;
now
all
Gods
promises
of
grace
are
founded
in
Christ
,
2
Pet.
1.
4.
and
through
him
it
is
,
that
they
are
stable
and
firm
,
2
Cor.
1.
20.
and
as
in
consideration
of
his
merit
,
it
is
matter
of
justice
in
God
to
justifie
believers
,
Rom.
3.
25
,
26.
So
it
is
matter
of
justice
,
to
give
,
to
so
many
as
Christ
hath
satisfied
for
,
that
they
may
believe
,
Phil.
1.
29.
Others
by
righteousness
understand
the
righteousness
of
Jesus
Christ
,
who
is
here
called
our
God
,
(
where
by
the
way
this
is
an
excellent
testimony
for
the
Deity
of
Christ
,
for
it
is
not
said
of
God
and
of
our
Saviour
,
but
of
God
and
our
Saviour
,
there
is
but
one
single
article
assigned
to
all
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
it
is
parallel
to
Tit.
2.
13.
)
Now
faith
is
said
to
be
given
through
his
righteousness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
often
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Mat.
6.
7.
Mat.
11.
6.
Act.
7.
29.
1
Cor.
12.
9.
&
alibi
.
which
may
be
taken
either
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
per
,
propter
,
For
,
and
then
the
import
is
,
that
in
consideration
of
the
satisfaction
,
merit
,
and
righteousness
of
Christ
,
God
bestows
faith
,
and
consequently
cannot
without
injustice
but
bestow
it
upon
such
,
in
reference
to
whom
Christ
hath
bought
,
merited
and
purchased
it
;
or
it
may
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Luk.
●
.
26.
Petrus
hoc
capite
v.
5
,
6
,
7.
voce
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
septies
utitur
.
be
taken
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cum
,
with
,
and
then
the
import
is
,
that
they
had
received
faith
,
and
with
it
the
righteousness
of
Christ
made
over
and
imputed
to
them
.
Now
in
my
Sermon
I
took
it
as
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
accordingly
argued
,
and
I
find
no
cause
to
recede
from
my
perswasion
.
But
the
Gentleman
excepts
,
P.
17.
that
this
is
to
make
that
of
Debt
,
which
is
meerly
of
Grace
.
To
this
I
briefly
Answ.
That
it
is
both
of
Debt
,
and
of
Grace
;
of
Debt
in
respect
of
Christ
,
of
Grace
in
respect
of
us
,
and
he
must
invent
a
new
Philosophy
,
as
well
as
a
new
Divinity
,
before
he
can
be
able
to
prove
these
two
to
be
contradictories
.
His
other
exceptions
are
obviated
in
the
Exposition
,
and
indeed
he
wholly
mistakes
the
sense
in
which
I
cited
the
words
,
and
shews
himself
altogether
ignorant
of
the
scope
of
them
.
We
are
now
come
to
the
Adversaries
last
exceptions
;
The
first
whereof
is
,
that
to
say
P.
18.
God
would
have
a
satisfaction
,
and
yet
that
himself
procured
it
,
is
to
render
the
whole
transaction
,
a
matter
of
Pageantry
.
Answ.
This
is
spoken
to
before
,
p.
152.
&
197.
and
therefore
I
shall
only
say
,
that
whatever
it
would
be
in
pecuniary
debts
,
it
is
not
so
in
poenal
,
He
adds
secondly
,
That
though
P.
19.
according
to
this
procedure
,
there
would
be
mercy
shewn
to
the
sinner
,
yet
there
would
be
none
shewn
to
sin
.
Answ.
There
neither
ought
nor
can
any
mercy
be
shewn
to
sin
:
but
is
not
this
fine
Divinity
?
that
God
must
not
only
be
a
friend
to
the
Rebell
,
but
to
the
Rebellion
?
not
only
justifie
the
offender
,
but
the
offence
?
what
is
this
but
in
plain
English
,
sin
must
cease
to
be
sin
,
or
God
must
cease
to
be
just
and
holy
,
otherwise
he
cannot
be
merciful
.
Are
these
the
Masters
of
reason
?
or
is
this
it
they
intend
by
the
freenes●
of
Gods
Grace
in
forgiveness
?
doth
the
Gentleman
reproach
P.
19.
us
for
mysteries
?
sure
this
is
mysterie
,
and
mysterie
of
iniquity
too
.
He
hath
one
touch
more
upon
P.
19.
the
old
string
at
parting
,
namely
,
That
it
is
unrighteous
to
punish
an
innocent
in
the
room
of
the
nocent
.
Answ.
Though
this
be
fully
Replyed
to
before
,
I
shall
yet
further
subjoyn
this
,
namely
,
That
by
the
common
consent
of
●ll
Nations
,
in
some
cases
,
the
●nnocent
may
be
made
suffer
●
the
room
of
the
nocent
;
●r
example
,
suppose
a
person
●oth
render
himself
a
ho●age
,
for
the
security
of
the
●ith
of
that
state
where●f
he
is
a
member
,
(
which
he
●ay
do
,
in
that
a
part
oweth
●
self
,
unto
the
preservation
●
the
whole
)
and
that
State
●hose
fidelity
he
was
bound
to
secure
,
break
their
faith
,
the
Hostage
though
personally
innocent
,
being
bound
to
Answer
for
the
guilt
of
the
State
,
may
without
any
Unrighteousness
be
put
to
death
.
I
have
gone
now
through
the
Pamphlet
,
and
have
not
omitted
the
least
thing
that
is
material
,
but
whether
the
Answers
I
have
returned
be
satisfactory
,
(
I
do
not
mean
to
the
Adversary
,
for
I
know
that
sort
of
men
too
well
,
to
have
cause
to
●ope
any
such
thing
of
them
)
must
be
left
to
the
judgement
of
the
Reader
to
decide
.
I
had
thought
to
have
presented
the
World
with
some
few
of
the
many
unsavoury
and
blasphemous
expressions
,
which
the
book
is
stuft
with
,
but
this
discourse
being
already
swelled
beyond
what
I
imagined
,
I
shall
only
mention
two
or
three
.
P.
12.
He
tells
us
it
is
horrible
cruelty
●hat
the
punishment
due
to
us
●hould
be
inflicted
upon
Christ
.
And
in
the
same
page
.
That
the
●hole
transaction
of
a
satisfacti●n
,
is
Childish
and
Ludicrous
.
And
p.
14.
That
the
Phoenicians
●nd
Carthaginians
in
Sacrificing
●
few
men
(
he
should
have
added
●o
the
Devil
)
in
behalf
of
the
●holw
people
,
came
short
of
the
●ruelty
of
God
in
punishing
Christ
in
●ur
room
.
And
p.
15.
That
it
●ould
grieve
a
man
of
ingenuity
,
●o
be
saved
at
that
rate
;
i.
e.
●o
be
beholding
to
Christ
for
●alvation
.
Ex
ung●e
Leone●
.
●ou
may
know
what
the
whole
●s
,
by
a
taste
.
That
the
great
●eacher
of
the
truth
,
as
it
is
in
●esus
,
would
lead
us
into
,
and
●stablish
us
in
it
,
is
and
shall
●e
the
Prayer
of
the
Author
.
FINIS
.