should serve the Lord more diligently lest being offended he should deliver us back to that death from which he redeemed us For he bought us with a very dear price that he might give his blood for us The same on the same Ep. c. 11. We take the mystical Cup of the blood for the preservation of our body and soul because the blood of the Lord redeemed our blood that is made the whole man safe For the flesh of the Saviour was for the salvation of our body and the blood was shed for our souls The same on the second Epistle to the Corinthians cap. 5. Because he was offered for sins he is not without cause said to be made sin because the Sacrifice in the Law which was offered for sins was called sin that we might be the righteousness of God in him who knew no sin as Isaiah says Who did no sin neither was guile sound in his mouth He was slain as if he had been a sinner that sinners might be justified before God in Christ Epiphanius Hoeres 55. First he offered himself that he might abolish the Sacrifice of the Old Testament having offered a more perfect living Sacrifice for all the world himself being the Temple himself the Sacrifice himself the Priest himself the Altar himself God himself Man himself a King himself an High-Priest himself a Sheep himself a Lamb becoming all in all for our sake that he might become life to us in all respects and might procure the unchangeable establishment of his Priesthood Andraeas Caesariensis on Apoc. cap. 1. Honour saith he Glory and Dominion becometh him who being inflamed with burning love by his own Death deliverec us from the bonds of Death and by the pouring forth of his Life-giving blood and water washed us from the filth of sin and chose us for a Royal Priesthood Prudentius on Roman Mart. This is the Cross the Salvation of us all saith Romanus this is man's redemption Chrysostomus in his Preface on the Comment on Isaiah How great is the Clemency of God towards us He spared not a Son that he might spare a Servant He delivered up his only Begotten that he might redeem Servants that were altogether unthankful he payed the blood of his own Son for their price Hieronymus lib. 1. against the Pelagians And saith he when he would enter in let him offer a Calf for sin and a Ram for a Burnt-Sacrifice and let him take two Goats for the People let him offer one of them for his own sin and one for the sin of the People and a Ram for a Burnt-Sacrifice One of the two Goats takes all the sins of the People upon him for a Type of the Lord our Saviour and carries them away into the Wilderness and so God is reconciled to all the Multitude The same on Isaiah He was despised and not regarded when he was hanged on the Cross and being made a Curse for us bore our sins and spake to the Father My God why hast thou forsaken me Augustine concerning the Trinity lib. 13. cap. 14. What is the righteousness where-by the Devil was overcome What other but the righteousness of Jesus Christ and how was he overcome because when he found nothing in him worthy of Death yet he killed him And verily it is just that the Debtors whom he held should be sent away free believing in him whom he slew without any Debt For so was that innocent blood shed for the remission of our sins And presently He goes on afterwards to his Passion that he might pay that which he owed not for us the Debtors And in the next Chapter Then that blood because it was the blood of him that had no sin at all was shed for the remission of our sins that because the Devil kept those deservedly in bondage whom being guilty of sin he bound over to a condition of Death he might justly set these free by him whom being guilty of no sin he punished with Death without his deserving The strong man was overcome by this righteousness and tied with this bond that his Goods might be taken away that whilst they were in his possession were together with him and his Angels Vessels of Wrath and that they might be turned into Vessels of Mercy The same on John Tract 41. We are not reconciled but by the taking away of sin which is the Medium of Separation but the Mediator is the Reconciler Therefore that the Wall of Separation may be taken away the Mediator comes and the Priest himself is made a Sacrifice Lib. 7. de Civ Dei cap. 31. God sent his Word unto us who is his only Son by whose Birth and Sufferings for us in the Flesh that he took we might know how much God prized man and might be cleansed by that one Sacrifice from all our sins and Love being spread abroad in our hearts by his Spirit having overcome all Difficulties we might come to everlasting rest In his Declaration on Psalm 95. Men were held captive under the Devil and served Devils but they were redeemed from Captivity For they could sell themselves but they could not redeem themselves The Redeemer came and gave the price shed his blood and bought the world Ask ye what he bought See what he gave and find what he bought The blood is the price What is of so great worth What but the whole world What but all Nations They are very unthankful to their own price or they are very proud who say that either it was so small a price that it purchased only Africans or that they themselves were so great that it was given for them only Therefore they should not insult nor be puft up with pride he gave for the whole as much as he gave He knows what he bought because he knows for how much he bought it and how much he gave for it On Psalm 129. Our Priest received from us what he might offer for us for he received flesh from us In the flesh he was made an Expiation he was made a whole Burnt-Offering he was made a Sacrifice Lib. 4. against the two Epistles of the Pelagians But how say the Pelagians that Death only passed unto us by Adam For if we therefore dye because he died and he died because he sinned they say the punishment passeth unto us without the Fault and that the innocent Infants are punished by an unjust Judgment in being liable to Death without the merits of Death Which the Catholick Faith acknowledgeth of one only Mediator between God and Men the man Christ Jesus who condescended to undergo Death for us that is the punishment of sin without sin For as he only was made the Son of Man that through him we might be made the Sons of God So he undertook punishment for us without evil merits that we throught him might obtain grace without good merits Because as there was not any good due to us so neither was any evil due to him Lib. 14. against Faustus
Death of Christ besides the Will of God and Christ Which is manifestly contrary to the saying of Paul If there is righteousness by the Law then Christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain Gal. 2.21 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain by the acknowledgment of Socinus signifies without Cause but there should have been added without an Antecedent Cause which is the original and most frequent signification of this word The original of it is from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Gift that is such a Gift as hath not an Antecedent Cause of Right whence it began to be translated also to other things in which the Antecedent Cause is not found So David Psalm 25.19 speaking of his Enemies says They hated me hinam in vain that is when I had given them no Causes of hatred Which Christ applying to himself John 15.25 says They hated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause just in the same signification The place of Paul it self of which we are treating suffers not another Cause than an Antecedent to be understood For the Cause which Socinus deviseth to wit That they who mend their lives should be assured of the pardon of their sins this Final Cause appertains unto the Preaching and the Resurrection but not to Death which when Socinus saw here he would have Christ understood by the name of Death and also that Preaching and the Resurrection are included both wrestingly and contrary to the mind of Paul for Paul denying that Christ died for all signifies that there is some peculiar Cause which should belong to the Death of Christ for otherways he could have preached for a certain Cause and for a certain Cause have received a Reward for according to Socinus the Resurrection is only referred hither and not have died Moreover that Paul had a peculiar respect to the Death of Christ that which goes before makes it sufficiently evident who gave himself for me for that Giving every where in the Scripture signifies Death And Paul calling this same thing the Grace of God denies that that is despised or rejected by him and immediately gives a Reason For if righteousness came by the Law Christ then died in vain signifying by the contrary that this is the peculiar Cause why Christ gave himself and died because we by the Law were not just but guilty of punishment therefore our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity is the Antecedent Cause of the Death of Christ The other Efficient Cause is Christ himself and that a willing Cause I lay down my life saith Christ no man taketh it from me but I lay it down of my self John 10.18 Christ gave himself for us for the Church Gal. 2.20 Eph. 5.2 and 5.25 The Cause that moved Christ was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love to Mankind This is saith he my Command that ye love one another as I loved you Greater love than this hath no man that a man should lay down his life for his Friends Ye are my Friends John 15.13 In the Faith of the Son of God that loved me and gave himself for me Gal. 2.20 Who loved us and washed us from our sins in his blood Apoc. 1.5 Christ loved us and gave himself for us an Oblation Eph. 5.2 Christ loved the Church and gave himself for her Eph. 5.25 The Matter is both the Torment going before Death and chiefly Death it self Isaiah calleth Torments by a pathetical name haburah a Wound Isai 53.5 And 1 Pet. 2.24 calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stripes Therefore we also see mention made of the Cross where this Argument is handled He reconciled both to God by the Cross Ephes 2.16 Having made peace by the blood of the Cross 1 Col. 12. Neither should only those Corporal pains be understood by the name of Torments but chiefly those very grievous Sufferings of Mind which the Evangelists signifie by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sorrowful to be astonished to be heavy in respect of which chiefly Christ cried out that he was forsaken of God The other part of the Matter Death it self is urged in many places I lay down my life John 10.18 He reconciled us by Death Coloss 1.22 Death coming between for the Redemption of Transgressions Hebr. 9.15 This Death in the holy Scriptures is considered chiefly with two qualities as Bloody and as Ignominious That quality of bloody Death is denoted by the word Blood This is the Blood of the New Covenant which is poured forth for many for the remission of sins Matth. 26.28 Luke 22.20 God purchased the Church with his own blood Acts 20.28 God hath appointed Christ for a Propitiation by Faith in his Blood Rom. 3.25 Justified in his Blood Rom. 5.9 We have redemption by his Blood the remission of sins Eph. 1.7 Ye that sometimes were afar off are made near by the Blood of Christ for he is our peace Eph. 2.13 We have redemption by his Blood Col. 1.14 Having made peace by the Blood of the Cross Col. 1.14 Not by the Blood of Bulls or Goats but by his own Blood he entred into the holy place having obtained eternal redemption Hebr. 10.12 Without shedding of Blood there is no remission Hebr. 10.22 Ye are come to the Blood of sprinkling that speaketh better things than that of Abel Hebr. 12.24 According to the purification of the Blood of Jesus Christ 1 Pet. 1.2 The Blood of Jesus Christ cleanseth us from all sin 1 John 1.7 Christ washed us from our sins in his Blood Apocal. 1.5 But the other quality of an Ignominious Death is signified by the very Name of the Cross for in that very punishment there is great ignominy whence it is said He suffered the Cross having despised the shame Hebr. 1.2 And by the name of Contempt which Isaiah used Isai 53.3 Here by the by it may be observed That not only in the places now alledged and others like them that either only or chiefly treat of the remission of sins there is mention made of Death Cross Blood but that in very many places the Apostles did profess they knew nothing they taught nothing but Christ and him crucified 1 Cor. 1.23 and 2.2 and that therefore the Gospel it self is by them called the Word of the Cross 1 Cor. 1.12 Moreover Christ appointed the Sacred Sacrament of his Supper not peculiarly for a Commemoration of his Life or Resurrection but of his Death and the shedding of his Blood 1 Cor. 11.26 Which things having been so often repeated do manifestly shew that some proper and peculiar Effect should be attributed unto this Death and Blood which Socinus cannot do For the whole Life of Christ gave an Example of Holiness more than his Death it self which was compleated in a short time But the Confirmation of that Promise of Celestial Life consists properly in the Resurrection of Christ unto which Death is only as a way
Yea also Greek and Latin Authors when they use that Phrase do always include imputation Socinus for the confirming of this Exception cites a place of Jeremiah which is thus Our Fathers sinned and are not and we bear their punishment neither doth he suffer here any imputation to be understood But by what Argument doth he prove that that Phrase signifies another thing here than in all other places where it is put Socinus himself is compelled to confess that as oft as the Sons follow their Fathers footsteps not only their own but their Fathers sins are imputed unto them for the Word of God is evident Exod. 20.5 But that those concerning whom Jeremiah speaks were like their Fathers that makes it evident which follows in the Prophet Wo to us that we have sinned verse 16. Neither is this different from the intent of Jeremiah for that he may aggravate the Misery of those that then lived he saith That the punishment both of their own and their Ancestors sins redounds upon them and that therefore the lot of their Fathers was much better than their lot who being alike guilty were yet taken out of life before that those very bitter punishments heaped up as if it were in the Treasure of Divine Wrath were at length poured forth together But though the signification of these words ferre peccata to bear sins were ambiguous in Sacred Writings yet both in this place of Isaiah and in that of Peter the joint mention of the Sufferings of Christ and our Deliverance would make the Interpretation certain For to bear sins by suffering and so that others may be delivered from them cannot signify another thing but the undertaking of anothers punishment And in the same Isaiah vers 6. and 7. it is God cast or laid on him the punishment of us all he is punished and he is afflicted Here Socinus moves every stone that he may wrest the genuine sense from the words and deviseth a new Interpretation God did by him or with him go against the iniquity of us all But the Hebrew word doth manifestly contradict Hiphgiah being of that Conjunction which signifies not a single but twofold Action wherefore seeing Phaga properly signifies to go against it follows that Hiphgiah signifies he made to go against and by Metaphor he deprecated because a person that deprecates doth as it were interpose his Prayers To deprecate here hath not place for then God should be said to have deprecated for Christ for that is the signification of this word the Particle Beth following Jer. 15.11 Neither doth fecit deprecari he made to deprecate agree here both because bo on him follows when otherways it ought to have been said He made him deprecate and also because all things that next go before and follow pertain to Affliction not to Deprecation Therefore these words do not bear another sense but this God did make the sins of us all occurrere illi to go against him that is impegit incussit he inflicted or he did cast upon him Sin is required exigitur peccatum that is according to Scripture phrase the punishment of sin Et ipse affligitur and he is afflicted Here Socinus objects unto us that place of Lev. 16.21 and 22. where sins are said to be put upon the Goat of Atonement and the Goat himself is said to carry the sins of the people into a waste Wilderness For he thought that nothing is more manifest than that it could in no ways be said that this Goat suffered punishment for the sins of the People which by what right he takes upon him I see not For verily Punishment taken in the general befals Beasts also The blood of all your Souls will I require Of every Beast will I require it Gen. 9.5 When an Ox shall push a Man or a Woman that he die let that Ox be stoned Exod. 21.28 If any man lie with a Beast let him be put to death also slay the Beast it self Lev. 20.15 The Earth was cursed with a Deluge for man's sake Gen. 8.21 The Creature was subject to vanity Rom. 8.20 Neither is there Cause why Socinus should object that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scape-Goat did not use to be killed but that the shedding of blood or death was required for the remission of sins For though the Scripture doth not expresly declare that that very Goat was thrown headlong from a high place in the Wilderness and so slain the Hebrew Interpreters agree about it which though it were not so yet what other thing did that driving into a waste Wilderness threaten but a death not at all natural either of hunger or the tearings of wild Beasts Also the word Nagash is to be marked in Isaiah for it is very certain that Nagash Schin having a point in the left-horn doth properly signify exigere to require as appears 2 Kings 23.35 Zach. 9.8 but metaphorically is taken for opprimere to oppress therefore the Passive Nagash is either opprimitur he is oppressed or exigitur he is required Opprimitur he is oppressed hath no place here because it follows in the same vehou Sentence ipse affligitur and he is afflicted whence it appears that this Verb is referred to another Noun than that unto which the word affligitur he is afflicted is applied Therefore it remaineth that that word should be taken properly that it may signify exigitur is required and may be referred to the Noun immediately going before Now to require sin is or can be nothing else but to require the punishment of sin therefore the requiring of Punishment and Christ's Affliction are joined together There went before in the same Prophet these words The Chastisement of our peace was laid upon him and by his stripes we are healed In the Hebrew Chastisement is called Musar which word signifieth not every Affliction but that which hath a relation to Punishment whether it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplary or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admonitory only by which words of old Taurus the Philosopher did aptly distinguish the kinds of Punishment And thence it came to pass that any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admonition per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the figure Catachresis was signified by the word Musar But because the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke hath no place in Christ especially seeing the discourse is concerning Afflictions including Death it remains that we should understand Affliction that hath joined together with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplary punishment for the use of that Hebrew word is not found separated from all respect unto a fault But here if by the subject matter we understand the good of Impunity it will appear that Christ's Punishment and our Impunity are very well opposed the one against the other Though nothing hinders Reconciliation to be understood by the name of Peace though there was no mention made of Enmity which the matter it self and the following words of the Prophet do abundantly
fact came death and by man came the resurrection of the dead As in Adam all die as many as die so in Christ all shall be made alive as many as shall be made alive 1 Cor. 15.21,22 Who reading these very words sees not that this saying to the Corinthians is exactly answerable to that to the Romans Therefore the Discourse is concerning Death that is common to the Posterity of Adam and from which they do rise again which rise again Wherefore also this place being compared with that to the Romans we say the Discourse is here concerning Adam a sinner for what he said here by man there he said by sin The Animal Condition of Adam is discoursed upon in Twenty Verses and more by the Apostle on a very different occasion for here Death is opposed to the Resurrection but there the Qualities of the Body at the first created and afterwards raised again are compared with one another of which that had joined with a natural possibility of dying by the bounty of God a possibility also of living but this shall so have life in it self that it shall be without any natural possibility of dying Here I cannot omit the adding of an excellent place of the very excellent Writer of the Book of Wisdom which though it is not in the Hebrew Canon yet it hath a venerable Antiquity and was always had in estimation among Christians So then saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.13 And next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2.23 God made not Death neither doth he delight in the destruction of living Creatures for he created all things to have Existence and their Generations are healthful and the Poison of destruction is not in them neither is the dominion of Hell upon Earth But Righteousness is immortal But the ungodly with their hands and words called it to them and thinking it to be their Friend were consumed and made a Covenant with it because they are worthy to have a portion with it God created Man for uncorruption and made him the Image of his own Deity but by the Envy of the Devil Death came into the World and they have Experience of it that are on its side Here he shews that any kind of Death is understood which Death God is said not to have created nor to desire to wit with a will going before sin in opposition to uncorruption for the hope whereof Man is said to be created and that hope is not obscurely declared to have been a part of the Divine Image or at least a Consequent thereof But Uncorruption excludes all Death whether it is violent or not violent And what the Apostle said That by Man and by Sin Death entred this Author said no less truly That Death entred by the Envy of the Devil For all these Expressions signify the same Fact to wit That the first Sin of Man was committed by the Suggestion of the Devil Neither doth it hinder that this Author observes a certain special Effect of Death upon the Wicked for Death having entred by the first sin and gained power over all Men gets a certain peculiar strength by the great and continual sins of every Man in which sense sin is called the sting of death 1 Cor. 15.56 Therefore those from whom after their death all passage to life is shut up are deservedly called the Confederates of Death or its Bondslaves and peculiar Possession It might very easily be demonstrated if this were the thing that is treated upon that this was the constant Opinion both of Jews and Christians that any kind of death of a Man is a punishment of sin so that the Christian Emperours not without cause disallowed that Opinion besides others in Pelagius and Celestius that they said That Death did not flow from the snare of sin but that the Law of an unchangeable Appointment required it But that we may gather the things that hitherto have been said into one because the Scripture saith That Christ was chastised by God that is was punished That Christ did bear our sins that is the punishment of our sins That he was made sin that is subjected to the punishment of sin That he was made a Curse unto God or liable to the Curse that is the punishment of the Law But the Passion of Christ it self having been full of Torments bloody and ignominious is a very fit matter of punishment Moreover because the Scripture saith That these things were inflicted on him by God for our sins that is our sins so deserving because Death it self is called the wages that is the punishment of sin verily it cannot be justly doubted that in respect of God the Passion and Death of Christ was a punishment Neither are the Interpretations of Socinus worthy to be regarded which deviates from the constant use of words without Example especially because no just reason hindereth to retain the signification of the words which shall appear more evident afterwards Therefore in God the punishment is actively in Christ passively yet to whose Passion a certain voluntary Action is joyned to wit the undertaking of the Penal Passion The end of the thing that is discoursed upon according to the Intention of God and Christ which being placed in act may also be called an Effect is twofold to wit a Demonstration of the Divine Righteousness and the Remission of Sins in respect of us that is our Impunity For if you take the exacting of punishment impersonally it 's end is the Demonstration of Divine Righteousness but if you take it personally that is wherefore Christ was punished the end is that we might obtain freedom from punishment The former end is expressed by Paul when he saith concerning Christ Whom God hath appointed for a Propitiation in his Blood for the demonstration of his Righteousness for the pardoning the foregoing sins in the forbearance of God Afterwards he adds repeating almost the same words To declare his Righteousness at this time that he may be the justifier of him that is of the Faith of Jesus Rom. 3.25,26 Here next unto his Blood that is his bloody Death is joyned the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to declare his Righteousness By this Name of the Righteousness of God that Righteousness should not be understood that God works in us or which he imputeth unto us but that which is in God for it follows That he may be just that is that he may appear to be just This Justice of God that is Righteousness according to its divers Objects hath divers Effects About the good or evil Deeds of a Creature the Effect thereof amongst others is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward unto which Paul having respect said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it is just with God to reward Affliction to them that afflict you And elsewhere Every Transgression and Disobedience received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just Recompence of Reward And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.8 the Syrian translated it Whose Condemnation
is reserved for Justice Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Day of Wrath and the Day of just Judgment is the same Rom. 2.5 And it is said That the last Judgment will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Righousness Acts 17.3 And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge in Righteousness is severely to punish which is shewed by adding the word pugnare to fight and much more those things that follow a little after Out of his Mouth shall proceed a sharp Sword that he may smite the Nations for he shall rule them with an Iron Rod and he it is who shall tread the Lake of the Wine of the Indignation and Wrath of Almighty God Apoc. 19.11 and 15. So God is called just and his Judgments just because he severely punished sin Apoc. 16.5,7 when also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness is called both that very punishing Justice of God Acts 28.4 and also the Punishment brought in by it 2 Thess 1.9 Jude 7. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Righteousness of God is declared by Paul to be this That those which do or approve Evil are worthy of Death Rom. 1.31 his paronyma are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punitor a just Punisher Rom. 13.14 1 Thess 4.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the requiring of punishment Luke 21.22 1 Thess 1.8 1 Pet. 2.14 the signification whereof is declared by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reward Rom. 12.19 Hebr. 10.30 We know that by the Name of Justice often Veracity and often also Moderation is understood But because by that word as hath been already shewed by many Testimonies also that property of God is expressed which moveth God to punish sin and which is demonstrated in the very punishment of sin we say that this signification is proper to this matter for divers times are opposed before Christ and Christ's time To the former time is attributed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatorum the passing by of sins which is also expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not remission but transmission to which is rightly added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbearance by which word also the Greeks call truce because thereby for a time War is forborn To this Transmission and Inhibition is opposed the Demonstration of such Justice whereby God is just that is appears to be just Of old when God passed by most sins unpunished his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rewarding Justice did not enough appear At length he shewed what a just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rewarder he was when it pleased him that his own Son should die for this cause That he might be a Propitiation for Mankind and might Redeem all those that ever had believed or that should afterwards believe in God So the Apostle joined together the manifest declaration of the Grace that is the Goodness of God which is conveyed unto Creatures and of his Justice which is the keeper of right order and also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recompense Verily the very name of Blood the name of Propitiation and also of Redemption do shew that the Discourse here is not of the testifying of Goodness only he joyned also Obtaining with Application Obtaining is by Blood Application is by Faith And that very Justice of God of which we treat is said to be made manifest by Faith to wit that Justice by which the Blood of Christ is believed to have been shed for the appeasing of the Wrath of God Which Faith doth wholly exclude all glorying of Works and all confidence in the Law This end to wit the demonstration of Divine Righteousness is also rightly gathered from the form of the thing concerning which we treat For the end of punishment is the demonstration of justicia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rewarding Justice about sins also from the Antecedent Cause which we shewed above to be meritorious But the moving Cause of any Action cannot be meritorious unless the End also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reward The other end as we said is our Freedom from Punishment This Paul said significantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being justified by his Blood we shall be saved from Wrath Rom. 5.10 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Anger of God as also Socinus acknowledged signifies the desire if it is allowable so to speak of punishing John 3.36 Rom. 1.18 and often the punishment it self Mich. 7.9 whence it is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction Rom. 9.22 Hence the Law is said to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath that is to bring forth punishment Rom. 3.5 And the Magistrate is said to be appointed for a taker of vengeance on evil doers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wrath that is for the inflicting of punishment Rom. 13.4 and that he should be obeyed not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for fear of punishment but also for conscience But freedom from Punishment is opposed to Punishment Punishment is Eternal Death or a detention under Death whose Serjeant is the Devil who therefore having the power of Death is said to be destroyed by the Death of Christ Hebr. 2.14 for the mention of deliverance from the fear of Death which follows shews that the Discourse is here rather of the Impetration of Pardon than of the Mortification of Sin And Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that delivereth us from the wrath to come 1 Thess 1.10 This same freedom from Punishment by a very usual Phrase of holy Scripture is called Remission of sins which properly follows the Death of Christ as many places shew Such as these are This is my Blood of the New Testament which is shed for many for the remission of sins Matth. 26.28 We have in him redemption by his Blood the remission of sins Eph. 1.7 Col. 1.9 Without shedding of Blood there is no remission Hebr. 9.22 Which places do interpret that place of Paul above mentioned Being justified freely by his Grace through the Redemption which is in Christ Jesus whom God hath set forth for a propitiation through Faith in his Blood for a declaration of his Justice for the pardoning of the sins by-past through the forbearance of God for a declaration of his Righteousness that he might be just and the justifier of him that is of the Faith of Jesus where he expressed the same things in many words signifying the same thing Rom. 23,24,25,26 For as he expressed the demonstration of his Justice twice and thirdly added that God might be just that is that he may appear just which appertain to the former End so he expressed the other End also both by repeating the word Justification and the word Redemption Justification as is known in many places of holy Writings but chiefly in the Epistles of Paul signifies Absolution which sin being presupposed consists in the remission of sins Paul himself clearly explaining himself chiefly Rom. 4.2 and 6. wherefore unto these places
which ascribe the remission of sins to the Blood of Christ that place should be joyned which we just now cited Being justified in his Blood Rom. 5.9 Also those that attribute the washing away of sins to Blood or Death Te Blood of Christ cleanseth us from all sin 1 John 1.7 For the purging of the Blood of Jesus Christ 1 Pet. 1.2 Christ washed us from our sins in his Blood Apoc. 1.5 For though to wash away to cleanse and the like words may signifie either to cause that sins may not be committed in time to come or that being committed they may not appear yet the other Interpretation is more agreeable to the Phrase of Scripture So to abolish sins is expounded not to remember sins Isaiah 43.24 and to cleanse from Iniquity is shewed to be the same thing with forgiveing Jer. 33.8 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sins may be blotted out hath evidently the same sense Acts 3.19 And these are taken wholly for the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forgive sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cleanse from all inquity 1 John 1.9 and elsewhere these are put as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synonimous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be cleansed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pardon may be Hebr. 9.22 Wherfore also Socinus is forced to confess that in John's Apocal. cap. 1. vers 5. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cleanse is attributed to Blood deliverance from punishment is more rightly understood than the cleansing of the Soul To these may be joyned that of Isaiah just now cited The chastisement of our peace was upon him that is his punishment procures us peace with God concerning which peace the Angels speak Luke 2.14 And that of the same Isaiah By his stripes we are cured that is by his punishment we have freedom from punishment By these Testimonies therefore it is manifest that the impunity of our sins is the End of the Death of Christ and also an Effect of the same Death Socinus who is not willing to acknowledge this Connexion of Death with the Remission of sins performed unto us brings others wonderfully different from the words and scope of the Scripture But all these that he hath here and there scattered in his Book seem to be reducible to these four Heads The first is That Christ when he preached that the remission of sins lyes open to the Penitent did not refuse Death to give testimony to that Preaching But this sense makes the Death of Christ an Effect of remission more than remission of Death For the Existence of a thing is the cause of a Testimony not contrariways But the Scrripture says that we obtain remission by Blood Ephes 1.7 Coloss 1.14 And that Blood blots out our sins 1 John 1.7 Also that the shedding of Blood is a thing Antecedent without which there is no Remission Hebr. 9.22 Moreover if this Interpretation were true the Martyrs also might be said to have shed their Blood for the remission of sins and that we obtain remission by that Blood when yet the Scripture gives this priviledge to Christ only Moreover the Cause of the Killing of Christ in respect of men was not properly the preaching of Repentance and Remission of Sins but that he called God his Father making himself equal to God John 5.18 and consequently that he did profess himself to be God For which cause his Death gave properly a Testimony to this Profession not to the preaching of Pardon And also a Testimony concerning the Doctrine was given no less but more by the Miracles than by the Death of Christ But no where is this Effect attributed unto Miracles that by them we obtain Remission of sins The second thing that Socinus brings is That Christ by his Death obtained the power of giving Remission But Socinus himself overturns this Position who sheweth that Christ living on Earth had and exercised this Power But that which is cannot be any more made mine And lest any man should so mistake which Socinus doth more hint at than affirm as if this Power of Christ had only respect to Punishments Temporal and of this Life it must be observed That when Christ is said to have had power upon earth to forgive sins the Effect is not restrained by that Addition on Earth but the place of the Action is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically expressed For it is also said to the Apostles Whatsoever ye shall bind on Earth where though to loose is to declare to be loosed yet that Expression on the Earth signifies only the place of the Action for it follows they shall be loosed in Heaven For that is it which Christ signified that that Power though so eminent and Celestial belonged to him living on the Earth Neither do the People wonder at any other thing but that so great power was given to men that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by enallagy to one of the number of men Christ himself also first forgives the sins of the man that had the Palsy before he takes away the Palsy which was a Temporal Punishment and manifestly distinguishing both Powers he proves the one by the other to wit the invisible by the visible Then Christ did not at length obtain the power to forgive sins by his Death and consequently those sayings which ascribe the Effect of the remission of sins to his Death cannot be drawn to this sense Moreover the Scripture explains the way of the Connexion between Death and Remission by the word Propitiation and other such like words which cannot be applied to the power of giving Pardon The third thing is That in the Death of Christ an Example of Patience and Obedience is proposed to us But this Example in some respect pertains to Sanctification and that which follows it Eternal Glory but not any ways to the remission of sins for Christ by his Patience and Obedience obtained no pardon to himself as having no sin Wherefore when Christ is proposed for Imitation that we keeping that way which he went may come to the same Mark nothing would be more unseasonable than to make any mention of remission of sins And the Phrases of Scripture Blood cleanseth us By his Blood we have Remission do utterly reject this sense The fourth thing remains which most pleased Socinus So that in very many places he inculcates this as the support of his Cause and it is this That the Death of Christ perswades us to that very thing that is required for the obtaining remission of sins to wit Faith or as Socinus explains himself the hope of obtaining Eternal Life But verily what is more disagreeable unto truth than that so bloody a death of a most innocent man doth of it self conduce unto this that it may perswade us that great Joys are prepared by God for us living holily Wherefore Socinus seeing the absurdity of this Invention saith That the Death of Christ doth not this but his Resurrection
and those things that followed his Resurrection But that it was requisite Death should go before But if the Scripture had signified so it would have mentioned perpetually the Resurrection or rather the Exaltation unto Heaven and sitting at the right hand of God where forgiveness of sins is discoursed of not Death and Blood at least not so often and in words so significant For that so frequent and usual joyning of Blood with Remission signifies some Effect not common but proper not far remote but near hand For what By-ways are these The Remission of sins is granted unto none but them that live holily for so speaks Socinus Faith and a certain hope of reward makes for holiness of Life This Faith is begotten by the Example of Christ raised from the Dead and glorified for holiness of Life as Socinus would have it Death went before that raising up therefore rightly and fitly is Remission said to be obtained by the Death of Christ Is not this it really which he finds fault with in others Alas That the Pine-tree was cut in the Pelian Wood for that is brought for a cause which is not some near thing or at least not far distant but that which is most remote from the Effect What if this had been in one place of Scripture it would perhaps have been less wonderful But what man that is in his right wits can believe that the Scripture speaks so often so obscurely and so coldly That Saying of Paul is very unlike Christ was raised from the dead for our justification Rom. 4.25 Which that it may be explained there is no need to fetch so long a compass of Socinus For the Resurrection of Christ begets in us Faith and Reliance on God and Christ to which Faith is promised Remission of sins And this Series is manifestly shewed Acts 13.33,38 Rom. 1.4 and 10.9 for Death is so far from being fit to beget Faith that on the contrary it most affrighteth men from that Faith And therefore in preaching the Gospel the Apostles do always oppose the Resurrection to the Ignominy of the Cross and the Misery of Death But that by Death and the shedding of Blood which the Scripture frequently expresseth in this Argument which is not properly a Cause of the Resurrection but only an Antecedent he would have the Resurrection it self to be expressed What is it else but to name Night that thereby Day may be understood Moreover if Death did not belong to the Remission of sins except because of the Resurrection that followed how could it have happened that Remission of sins was very seldom referred to the Resurrection but to Death in innumerable places Now add this also that Paul doth attribute to Death it self apart that is as it is abstracted from the Resurrection and Glory of Christ the Effect of Redemption purchased For he says If when we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his Life Rom. 5.10 Death is opposed unto a glorious Life and as Reconciliation is ascribed distinctly unto that so is Preservation unto this Reconciliation is obtained for Enemies by Death as a Sacerdotal Act being reconciled they are kept by his Kingly Power unto which Resurrection made access So also elsewhere the same Apostle puts Reconciliation before Preaching which begets Faith God was in Christ reconciling the World to himself not imputing their sins unto them and did put in us the Word of Reconciliation therefore we are Ambassadours for Christ and as if God were requesting by us we beseech you in Christ's stead be ye reconciled unto God 2 Cor. 5.19,20 Here a twofold Reconciliation is put the former which is declared by the Word the other that is made by the Word that is the Reconciliation of Impetration this of Application that is before the Word this is after the Word We treat of that former and do justly deny that it can be referred to the Ingeneration of Faith which comes by the Word That also may be added John 3.16 where Christ is said to be given to wit unto death that they who believe may not perish Therefore it is profitable for another thing than that they may believe And verily if you please to attend the same thing is not obscurely shewed in that very place of Paul which is by Socinus cited for to confirm his own Opinions to wit that of which we discoursed who was delivered to wit unto death for our sins and rose again for our justification Because Sins are an evil thing and Justification a good thing it appears that the word propter for is not taken alike in both Members and it is convenient that the final Cause should be expressed in the latter Member if I am not mistaken we sufficiently shewed above that in the former the Impulsive Cause is signified Just as if I say that a Medicine is taken for a Disease and for Health Therefore Justification is the end proposed unto the Resurrection to wit by the Ingeneration of Faith by the Confession of Socinus Though verily I know not whether the Resurrection in this place is looked upon as an Argument to perswade Faith or whether it rather signifies the whole glorious state of Christ who hath this end proposed to himself amongst others that the Preachers of the Gospel may be sent and that their Endeavour may be promoted with a very plentiful Influence of the Spirit and Faith being made after that manner men may obtain the Remission of sins for so said Christ himself All Power is given to me in Heaven and in Earth Therefore go ye and teach all Nations Behold I am with you always to the end of the World Matth. 28.18,19,20 Before as John saith the Spirit was not to wit poured forth with that efficacy and abundance the cause is added because Jesus was not yet exalted to Glory John 7.39 Paul also said of Christ When he had ascended on high he led Captivity captive and gave gifts to men He gave some Apostles others Prophets and others Evangelists and others Pastors and Teachers to the perfecting of the Saints Ephes 4.8,12 But whether of these two ways you take it it appears that some peculiar and is ascribed to the Resurrection inasmuch as it is distinguished from Death On the other side it is ascribed unto Death apart or deliverance unto Death that it happened for sins but that very thing is no where ascribed unto the Resurrection and in this place it is not obscurely taken from the same But the Death of Christ in this Affair is both to be separated from the Resurrection and from the Ingeneration of Faith and in these places which deduce the Remission of sins from the Resurrection of Christ a certain distinct Effect is to be understood which the very simplicity of the Words import agreeing with other words of Scripture which say That Christ for our sins died a bloody death and that the
is a sign of the immutableness of the thing to which it is added Psal 95.11 110.4 Hebr. 3.11 6.17 7.21 And a Promise gives power to a Party which cannot without injury be taken from it Therefore though to promise is free yet there is not a freedom to break Promises therefore that ought to be referred to those things that have immutable pravity in themselves Therefore God cannot do this who is therefore called faithful because he keeps his Promises 1 Thess 5.24 Therefore let us see whether there is in the said Penal Law any thing that utterly disallows Relaxation And first it may be objected That it is just naturally that the Guilty themselves be punished with such a punishment as is answerable to their Crime and therefore that it is not subject to Free-will nor is relaxable That this Objection may be answered it must be known that unjust doth not follow of any denial of just no not at that very time when the same Circumstances are put for as it doth not follow if a King should be called Liberal who gave to some Man a thousand Talents that he should therefore not be Liberal if he gave them not so it is not perpetual that that which is performed justly cannot be omitted but unjustly Now a thing is called natural as in Physicks so in Morals either properly or less properly Natural in Physicks properly is that which necessarily coheres to the Essence of every thing as for a living Creature to have sense but less properly that which is convenient and as it were fitted for any Nature as for a man to use his right hand So then in Morals there are some things properly natural which follow necessarily from the relation of the things unto rational Natures as that Perjury is unlawful but some improperly as that a Son succeeds the Father Therefore that he that hath offended deserves Punishment and therefore is punishable this follows necessarily from the relation of the sin and sinner to the Superior and it is properly natural But that any sinner should be punished with such a Punishment as is answerable to the Fault is not neceslary simply and universally Neither is it properly natural but agreeable enough unto Nature whence it follows that nothing hinders why the Law commanding this same thing should not be relaxable The sign of a definite Decree or Irrevocability appears not in that Law of which we Discourse neither is it a promising Law therefore none of those things hinder a Relaxation for it should not be admitted that a threatning should be equallized to a Promise for by a Promise some right is acquired to him to whom the Promise was made But by threatning only the merit of Punishment in the sinner and the right of punishing in the Threatner are more openly declared Neither is it to be feared least something be detracted from the Veracity of God if he doth not fulfil all his Threatnings for it must be understood that all threatnings that have not with them a sign of Irrevocability by their own nature do diminish nothing of the right of the Threatner to relax as before was declared and it appears manifestly by the Example of the Divine Clemency towards the Ninevites It must not be here omitted that the ancient Philosophers by Natural Light judged that no matter was more relaxable than Penal Law Therefore Aristotle says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sopater in an Epistle to Demetrius saith so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is called moderate Justice comfortably interpreting the austere voice of the Laws seems unto me an innocent pretence of the true and free Graces but correcting Justice in mutual Exchanges wholly shuns the nature of the Graces But that which consists in Accusations doth not abhor the meek and courteous face of the Graces It appears by these things which hitherto have been said that that Positive and Penal Law of God was dispensable But this hinders not but that there were certain Reasons which might disswade that I may stammer after humane manner this Relaxation And these may be taken either from the nature of all Laws or from the proper matter of the Law It is common to all Laws that by relaxing something seems to be taken away from the Anthority of a Law It is a property of this Law that though that Law as we said hath not an inflexible Rectitude yet it is very agreeable to the Nature and Order of things from which things it follows That the Law was not to be wholly unrelaxable but not easily nor for a light Cause And the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitely wise Lawgiver did according to that For he had a very weighty Cause when Mankind fell into sin to relax the Law because if all sinners had been to be given up to Eternal Death two very beautiful things had utterly perished out of the World on Mens part Religion towards God on God's part the Testimony of his special Bounty towards Men. Neither did God in relaxing the Law observe Causes only and that very weighty ones but also did set a singular Bounds to the Relaxation concerning which there will be a fitter place to Discourse afterwards CHAP. IV. Whether it is unjust that Christ should be punished for our sins And it is shewed that it is not unjust THE Arguments whereby Socinus goes about to disprove this Doctrine having not been placed by him in a right enough Order seems to us that they ought to be digested in this manner That the first rank be of those Reasonings which gather that That which we defend to have been performed is unjust The second of those that deny there was cause for so doing The third of those which deny that God did that which we assert For if the thing it self hath Unrighteousness in it in vain is the Cause thereof sought for because there can be no reasonable Cause of that which is unjust In vain also is it disputed Whether it hath been because no unjust thing can be done by God Also the Examination of the Cause because by nature it goes before the Question of the Fact should also first be handled therefore that we may come to the Question of Just and Unjust first these things are to be separated Whether it was just that Chirst should be punished for our sins And if that could any thing Conduce to obtain a pardon for us For this latter must be referred to the second rank that disputes of the Cause of the Fact but it belongs not properly to this first For though such a Cause of Punishment had not been it would not thence follow that some Injury is contained in the Punishment But it seems that an Injury may be sought either in the Matter it self that is in the very heavy Afflictions and Death compared with the Innocency of him who suffered those things or in the Form that is in the Punishment compared with other mens Sins
as the meritorious Cause Therefore we shall shew that there is Injury in neither First then Socinus confesseth That it is not unjust that Christ most Innocent should suffer from God very heavy Punishments and Death it self that hence no help can come to his Cause And the thing it self demonstrates the same very evidently For Sacred History shews that Christ suffered very grievous things and that he died also The Scripture no less evidently says that God did this very thing But without blaspheming the Sacred Deity it cannot be denied that God doth nothing unjustly Therefore passing over to the other part I affirm That it is not simply unjust or against the nature of punishment that a man should suffer for other mens sins When I say unjust it is manifest that I speak of unjustice which riseth out of things not which riseth out of Positive Law as whereby Divine Liberty cannot be diminished I prove this that I said Exod. 20.5 and 34.7 God visits the Iniquities of the Fathers upon the Sons Nephews and Nephews Children Our Fathers sinned and we bear their punishment Lam. 5.7 For the Fact of Cham Canaan is subjected to a Curse Gen. 9.25 For the Fact of Saul his Sons and Nephews were hanged God approving of it 2 Sam. 21.8,14 For the Fact of David 70000 perish and David cries out I have sinned and done wickedly but what have these sheep done 2 Sam. 24.15 and 17. So for the Fact of Achan his Sons are punished Jos 7.24 and for the Fact of Jeroboam his Posterity 1 King 14. These places manifestly shew that some are punished by God for other mens sins He that hath time may see Chrysostom Homil. 29. on Gen. chap. 4. Tertullian against Marcion Socinus objects that in Ezechiel The Soul that hath sinned it shall die The Son shall not bear the Iniquity of the Father neither shall the Father bear the Iniquity of the Son But in these words God teacheth not what he must necessarily do but what he hath decreed freely to do Therefore it doth no more follow hence that it is wholly unjust that the Son should bear any punishment of his Father's fault than that it is unjust that a sinner should die The place it self proves That God doth not here discourse of a perpetual and immutable Law but of the ordinary Course of his Providence which he professeth he will after that time use towards the Jews that he may break off all occasions of Calumny Neither is that more to the purpose that is written Deut. 24.16 Let not the Fathers be put to death for the Sons nor the Sons for the Fathers but let every man be put to death for his own sin Of which also there is mention made 2 Kings 14.6 for this Law is in part Positive whereunto God is not tied as having no where made that Law to himself neither indeed can he be tied to any Law Also the diversity of the Reason is manifest because the power of Men is narrower than that of God which shall be more clearly explained afterwards though now also I may intimate that the abuse of Power is feared in men but it is not feared in God Socinus replies That no where in Scripture the Innocent are found punished for the sins of the Guilty But this Reply is not to the purpose For seeing we read that some were punished not only for their own sins in respect whereof they were guilty but also for other mens sins it follows that they were also punished as they were not guilty But if a man may in part be punished as he is not guilty the nature of the thing doth not hinder but that he may be punished in the whole for the right of the parts and the whole is the same Add also that the Posterity of Saul were wholly innocent as to that sin for which they were punished But if a man may be punished in a respect wherein he is innocent he may also be punished being innocent And if a man rihtly consider Innocence hindereth not punishment more than Affliction yea it hindereth not that at all but for this Therefore the distinction of Guilty and Innocent belongs to the Question Whether any man may be justly Afflicted but not to this Whether his Affliction may have the force of Punishment For it being granted That Relation to a man 's own Sin is not of the Essence of Punishment it being also granted that the Innocent may be afflicted as Socinus confesseth God may do for a while no Reason verily can be given why by the very nature of things for here we treat not of Positive Law it should be unjust that an innocent Person should be punished for another man's Fault with such Affliction especially if he hath of his own accord obliged himself to such a Punishment and hath power in himself to undertake it which shall be handled afterwards Socinus urgeth That at least between the Guilty and him that is punished there ought to be some Conjunction which he acknowledges between Father and Son but between Christ and us he doth not acknowledge It might be said here that man is not without relation to man that there is a Natural Kindred and Consanguinity between Men because Christ took upon him our Flesh But another much greater Conjunction between Christ and us was decreed by God for he was appointed of God that he should be the Head of the Body of which we are Members And here it must observed that Socinus did erroneously confine to the Flesh that Conjunction which is sufficient for the laying Punishment upon one for the sins of another because here the Mystical Conjunction hath no less power which appeareth most in the Example of a King and People There was cited above the History of the People of Israel punished for the sin of David Concerning which thing the Ancient Author of Questions and Answers to the Orthodox which are carried about with the Name of Justinus discoursing wisely said thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a man consists of a Soul and Body so a Kingdom consists of the King and People and as a man having sinned a sin with his hand if he be struck upon the back he that struck him doth no injustice so God doth no injustice in punishing the People for the Faults of their Kings At length Socinus comes to this that he saith That at least this is not found in the Scripture that an Innocent Person was punished for those Faults for which the Guilty Person himself was not punished But this also is not to the purpose For because it is not of it self and universally unjust to grant Impunity to a guilty Person which Socinus confesseth neither is it unjust to punish a man for another man's sins there cannot be injustice in these no not when they are joyned together Yea the Scripture makes manifest that that very thing is not unjust by the Example of Achab who received the impunity of his sins
Christ God laid upon Christ our sins that is the punishment of sins which were so required that he upon that account was afflicted Christ did bear our sins that is again the punishment of sins Isai 53.5,6,7 1 Pet. 2.24 Christ made himself Sin and a Curse that is liable to the punishment of sins Isai 53.10 2 Cor. 5.21 Gal. 3.13 The Blood of Christ was shed for the Remission of sins so that that Remission did not come to pass without the shedding of Blood but by it Matth. 26.28 Hebr. 9.22 and elsewhere in many places Here Socinus opposeth many things Some Examples and Promises before Christ some sayings concerning those things that God said he gave by Christ The word remittere and cordonare to forgive and pardon and the very nature of Liberality from which he thinks it follows that God willeth to grant Impunity to us repenting requiring no punishment of any man upon that account As touching the Examples of Indulgence besides that no universal thing is rightly concluded from them it must be observed that these belong either to Temporal Punishment or Eternal If they belong to Temporal Punishment only the difference is manifest for as it is proverbially said That which is deferred is not taken away Now add this that in the very Fact of Achab as also in the Fact of David the contrary appears of that which Socinus would infer alledging them for himself for the Temporal Punishment was so taken away from David and Achab that it was translated unto others And in the Law it self sins are not forgiven except the Blood of the Sacrifices be poured out as shall be explained afterwards But if the remission of Eternal Punishment be the matter of Discourse Socinus proves by no Argument that it was made to any man without a respect of God to Christ The same must be said of Promises that hath been said of Examples and by the way it must be observed That when God promiseth to them that repent that he will forgive Temporal Punishments that should not be understood always of the whole punishment but of so much for God often useth to punish them also that repent but fatherly and gently So God restored his people when they repented from the Babylonish Captivity unto their Country but restored not the former Liberty and Glory of the Kingdom But as touching Eternal Punishment there is no Promise of Remission which excludes a respect to Christ Hitherto belong those sayings of Sacred Scripture which shew that Christ tasted death for all men without any difference of time that he gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom for all Heb. 2.9 1 Tim. 2.6 and much more those that by a Comparison being added admit no restriction of time as when all are said to have sinned and to be justified by Redemption in Christ Rom. 3.23 and when Righteousness is said to have come by one Christ upon all to wit as many as are justified as by one Adam Condemnation came upon all men Rom. 3.12 5.17,18 1 Cor. 15.22 Hence it is that Christ is called the Lamb slain from the foundation of the World Apoc. 13.8 which place is sufficiently vindicated from the Interpretation of Socinus both by the very coherence of the words and also by a like place of Peter where Redemption is said to be made by the Blood of Christ the unblameable and unspotted Lamb that was foreknown before the foundation of the World but made manifest in the last times 1 Pet. 1.19,20 Wherefore elsewhere the Death of Christ is said to have interposed for the Redemption of those Transgressions that had been under the former Covenant Hebr. 9.15 and the Righteousness of God is said to be declared by his Blood for the pardoning of sins that went before which God is shewed to have tolerated and suffered at that time the declaring of Righteousness being deferred to the time of Christ Rom. 3.25 Hereunto belongs that famous place to the Hebrews 3.25 not that he should often offer up himself as the Chief Priest entered once a year into the Sancturry with the Blood of another or else he should have suffered often from the Foundation of the World but now he hath been made manifest once in the end of the World to take away sin by the offering up of himself and as it is appointed for all men once to die and after this the Judgment so Christ was once offered that he might carry up the sins of many c. The whole coherence of which place if it be rightly considered and especially if that place of Peter be compared 1 Pet. 1.19 where the same thing is discoursed of almost in the same words it will appear that in this the Sacrifice of Christ differs from the Levitical because the Efficacy was limited within the time of a year but the Efficacy of that extends it self through all Ages for his Passion was esteemed with God as performed before all Ages though really it was performed in a certain time and so the decree of God was very manifestly revealed unto us And unless it had been so Christ must often have underwent Sufferings not after he began to preach but from the beginning of the World Which words have no signification at all unless the Efficacy of the Death of Christ extend it self to all sins which have any time been forgiven to men from the very beginning of the World Just as the Judgment after Death extends it self to all sins that a man committed during life But the contrary Interpretation of Socinus doth not only render the words vain but weakens the Argument of the Writer for it doth not follow if it were granted that Christ should have often been offered that he ought to have suffered not only often but often from the Foundation of the World unless you put together that Christ should have been often offered from the Foundation of the World for these have a coherence with one another for the Effect of the Oblation is not stretched farther than the Dignity of the Sacrifice But that Christ should have been offered oft-times from the Foundation of the World if the parity of the Sacrifice of Christ and the Levitical were granted which the Writer of the Epistle to the Hebrews opposeth it would not follow from any other thing but because the Effect of the Oblation of Christ is extended unto those sins that were at any time committed and forgiven from the Foundation of the World For if it were equal to the Levitical that is of a vertue limited within a certain time verily its Efficacy could not reach from the time that Christ died unto the most ancient sins But it would have been altogether necessary that many Acts of that kind should have been interposed between both times Now let us come to those Testimonies that seem to Socinus properly to belong to the time of Christ and the New Covenant Jeremiah indeed says God will be propitious to sins but denies not
this matter and unusual to Scripture but Bounty and that much greater than that lately started up Opinion of Socinus The former Bounty is that God seeing he was stirred up with great hatred against sin and could have as well been utterly unwilling to spare us as he was utterly unwilling to spare the Angels that finned yet that he might spare us he did not only admit such a payment as he was not obliged to admit but he also himself of his own accord found it out Verily this benefit is much greater and much more glorious than if God judging it a matter of no value whether some Example were made or not had suffered our sins to go unpunished as Socinus would have Therefore the Glemency of God is not overthrown by the payment of punishment because to admit such payment and much more to invent it proceeded from meer Clemency The other Bounty is that he delivered up to death his own Son being most dear unto him the Image of himself and if it is lawful so to speak his other self not only that he might give a Testimony to the Truth of the Doctrine and so might attain unto the Resurrection within which Socinus contained himself but chiefly that he might perform that payment or satisfaction by suffering the punishment of our sins in which part Socinus ought to confess that he would owe much less to Christ than we owe yea this evidenceth that a greater love of God is declared by us because it is just that Benefits should be esteemed not only for the Expence but chiefly for the Advantage that by the Expence redounds unto the person on whom the Benefit is bestowed But we besides the Advantages which together with us Socinus confesseth acknowledge a chief one which he denies Neither say we That God bestowed his Son that God himself might receive his own and so make God sordid with which Socinus upbraids us but we say God therefore did it that he might openly declare the merit of sin and his own hatred against our sins and also that he might consult the order of things and his own Law as much as be could in sparing us Neither is that less unjust and that I may use his own word cruel that he sats we make God cruel For that end of the Satisfaction being added makes the Sufferings of Christ no heavier which Socinus is compelled to confess that they were laid upon him by God without any cruelty yea how many more ends there are so much farther is the appearance of Cruelty removed for he is a cruel person that without cause or for a light cause tormenteth any one Moreover this end of Satisfaction or bearing Punishment coheres with the Death of Christ much more evidently and with a much surer connexion than those ends that Socinus acknowledgeth for Miracles could give Testimony to the Doctrine enougn and abundantly Also Celestial Glory could have been conferred upon Christ without the intervening of Death but Death such a Death especially is fitted properly for suffering Punishments and punishment for procuring deliverance But though we hitherto shewed that satisfaction was made to God by the punishment of Christ yet we desire not to deny that the force of satisfaction is in the very action of Christ For oftimes an acceptable action useth to be admitted instead of a punishment A benefit coming after saith Seneca suffereth not an injury to appear Lib. 6. cap. 5. In which place he sheweth that to render is to give a thing for a thing and that by payment the same thing is not paid but so much But though God that needeth nothing cannot receive a Benefit yet his great Goodness taketh any Dutifulness for a Benefit So Achab prevented a Temporal punishment by calling humbly upon God Neither doth only a mans own action profit him for freedom from punishment but also another man's with whom he is joyned So punishment was forgiven to the Posterity of David for the sake of David himself 2. Kings 8.19 not only for the Promises made to David but also because the actions of David pleased God judging graciously of them 1 Kings 11.13 and 20.6 So Aelianus tells That Aeschylus was delivered from punishment because his Brother Amyntas had acted valiantly for bis Country So amongst the Romans when Titus Quintius was accused the Memory of his Father profitted him Livius concerning Appius He commemorated the Merits of his Forefather towards the Common-wealth that he might deprecate punishment Death was forgiven to Plautius Lateranus for the eminent Merit of his Uncle And in the general Sallustius said If they offended their ancient Nobility the valiant Acts of their Ancestors are present for a Safeguard unto them Cicero It will behove him who shall require that he may be pardoned to produce good Deeds of his Predecessors if any are known Quintilian The Merits of Progenitors plead for a person in danger And as Works temporally good avail for a temporal impunity so the Work of Christ being perfectly and spiritually good availed for deliverance from eternal punishment Unto which that hath reference By the obedience of one man many are made righteous that is they are justified they are esteemed as innocent Rom. 5.19 and that other for his Name to wit the Name of Christ and there was no mention of God before as Socinus confesseth And moreover the like Sentence proveth this same thing Acts 10.43 Our sins are forgiven to us 1 John 2.13 For it is certain that by this phrase for the name of a man the impulsive cause is signified Neither can Socinus prove the contrary by any place of Scripture But what we said of Satisfaction that it is first given to the punishment and afterward to the obedient action if self the same should be understood concerning the appeasing God concerning our Redemption and concerning Expiation for the explaining whereof we are now preparing CHAP. VII Concerning Propitiation and Reconciliation made by the Death of Christ SOcinus himself took care that no man might mistake this present Disputation as if it were concerning a word only for he professeth in many places That be opposeth not the naked word of Satisfaction but the thing it self signified by the word Therefore Christ reconciled God unto us by his blood Christ delivered us out of the hands of Divine Justice by giving thereunto his own blood the price of our Redemption Christ made amends for our wicked works by his own obedience Christ worthily deserved that God should bestow upon us the remission of sins Christ pacified the Anger of God by the loss of his life Socinus no less disallows all these than the word Satisfaction it self and yet if this Disputation were concerning the word the Church cannot be justly defrauded of the liberty of interpreting Scriptures In which this also is comprehended to translate very aptly into other Languages those things that either the Prophets spake in Hebrew words or the Apostles in Greek words which savoured many times
before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I go to washings and the brinks of the shore that having cleansed my faults I may escape the heavy wrath of the Goddess We see here manifestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be reconciled to the Gods is the same with escaping their anger And verily he that diligently hath lookt into those places just now cited cannot deny that they speak of this Reconciliation that is the turning away of the wrath of God or verily of this also For Rom. 5. Paul after his own manner expressing twice the same thing that which he had said before that Christ died for the wicked and sinners vers 6. and 8. presently he expresseth the same in these words that when we were Enemies we were reconciled unto God by the death of his Son vers 10. And it appears by the opposite Member that this benefit is before Conversion it self If these things saith he are so much more now being justified by him we shall be saved from wrath verse 9. also much more being reconciled we shall be saved by his life The Apostolick Argumentation proceeds à majori If God was so good towards us before we were converted what will he be to us being converted Here the word Reconciliation in the formed Member cannot signifie Conversion for the Apostle observes some singular thing in Christ but to convert sinners is not such a thing for they are not converted at any time but being sinners But it is a rare and altogether singular thing to dye for sinners and to reconcile sinners by death seeing that there have been always very few who would dye for their Friends being good men vers 7. Then Conversion is more aptly ascribed unto the glorious Life of Christ than his Death but this Reconciliation is attributed to Death distinguished and discriminated from a glorious Life as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite signification of the word shews Moreover by the latter benefit it is given to be understood what the former is The latter that comes to the converted is to have peace with God verse 1. to be saved from wrath vers 9. and 10. The Apostle calls this same to receive reconciliation verse 11. What other thing is it here to receive reconciliation but to receive remission of sins as the Scripture speaks Acts 10.43 and 26.18 but to receive Conversion is an unknown kind of speaking If therefore in the latter Member to receive reconciliation is to receive the reconciliation of sinners and in effect to be delivered from wrath or from punishment in the former Member also to be reconciled should have an analogical signification that the former Member may be a right to the thing the latter an exhibition of the same thing Add unto all these that the love of God cannot be said but very unsutably and unaptly to be gathered from this that we have departed from the hatred of God For though Paul would have discoursed of the benefit of our Redemption it should have been expressed with anotherguess word that might signifie not our action but Gods But nothing is more plain than our Interpretation nothing more agreeable to the Apostle's purpose But that Socinus objects that the mention of satisfaction here is not sutable yea that the praise of love is thereby diminished it is a vain thing for mention is not made of satisfaction in respect of its being a punishment but as it is a way of delivering us Neither as we proved before can the love of God towards men be more manifestly shewed any way than that being angry that is requiring punishment yet found a way for our freedom from punishment having bestowed Christ for that purpose In that place 2 Cor. 5. about the end as in that to the Romans there is found mention of a twofold Reconciliation The former Reconciliation is that whereby God reconciled all things or the World to himself by Christ or in Christ vers 18 and 19. The latter is that unto which the Apostles as Ministers of Reconciliation in whom the word of Reconciliation is put exhort men in the name of God and Christ vers 18 19 20. Therefore that former cannot be Conversion it self for it is the Antecedent and chief Matter of that word by which conversion is made Moreover Paul himself sheweth that it consists in the not imputing of sins that is in the decree of not imputing them But now to impute sins and to forgive them signifie the same thing Rom. 4.6,7,8 But how is this Decree of not imputing sins founded on Christ Paul will tell for God made him that knew no sin to become sin for us That which Socinus objects That the not imputing of sins is contrary to that way of reconciling by satisfaction is without reason for as was explained before satisfaction goes before afterwards emission and non-imputation of sins follow It may also be said that it is not absolutely said that God imputes not sins but that he imputes them not to them that is to the sinners And that sin may be forgiven to one man or not be imputed to him and that it may be imputed to another man for example or that another man may upon that account be afflicted and punished it appears sufficiently both by many things that we alledged before and also chiefly by that which happened to David And though these are not joyned immediately in words not imputing sins and he made him that knew no sin to become sin that doth not make them not to belong to the same thing For these are joyned to one another by conjunctive words and and for neither doth any new speech and differing from this argument come between but this is said that God hath made the Apostles Ambassadors and Ministers of the benefit by him bestowed to wit that they were sent for this purpose through the World that they might plant the Faith of that benefit in men by their preaching But the strongest argument for making that Faith is from the delivering up of Christ unto Death for it is not credible that God would have had his Son that was most dear to him and most innocent so heavily afflicted except he had proposed some excellent end unto himself But this end to wit the proper end and most nearly adhering to that fact Scripture every where and reason it self in some respect by induction testifying can scarcely be any other but the obtaining the right of pardon by antecedent satisfaction But that we request you in Christ's stead be ye reconciled to God though according to the nature of the word it may signifie either cast ye away your hatred towards God or receive ye the remission of sins to wit by repentance as is shewed Mark 1.4 Luke 3.3 Acts 3.19 and 5.31 yet according to the nature of the thing discoursed of it more rightly admits the latter sense for a weaker person useth not to be requested to receive more
powerful into favour And those words of Paul express the Ministry of Reconciliation which Reconciliation he had just now described by the Non-imputation of sins So Christ himself said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was sent to proclaim liberty to Captives Luke 4.18 and commanded the Apostles to preach in his name the remission of sins Luke 24.47 So Paul himself said he declared the remission of sins Acts 13.38 Eph. 2.16 It is written concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may reconcile both Jews and Gentiles in one Body unto God This Dative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be governed but by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Interpretation of Socinus that Deo here may stand by it self or that reconciliare Deo should be to reconcile them amongst themselves that they may serve God is wrested hard and without example Neither is the Argument drawn thence of any force that in that place Paul treats of the Peace made between the Jews and the Gentiles for it doth not follow that mention of Peace is unsutable to this Argument which is purchased unto them both with God for the two divers things that are joyned are so joyned with one another that they are first and more eminently joyned to the Bond it self for they are not joyned with one another but by and for the Bond. Therefore the Gentiles and Jews are made Friends with one another through their Friendship with God And it is wonderful that Socinus doth not acknowledge this when he says himself Col. 1.20,21,22 That the Apostle having raised a Discourse concerning the Agreement procured between Creatures presently and immediately subjoyns mention of that Reconciliation by which men are made friends to God and that by the interposition of the word and which useth not to joyn things that have no manner of coherence Whence it is manifest that these things are joyned with one another so that Paul in that place to the Ephesians whereof we treat did rightly refer the Reconciliation of men with men unto the Reconciliation of men with God as an effect to its Cause That must be added that in that same place the blood of Christ is named as by which reconciliation was made But the Scripture in many places subjoyns remission of sins to the blood of Christ as its most proper effect Matth. 26.28 Ephes 1.7 Coloss 1.14 Hebr. 9.22 Rom. 3.25 and 5.9 1 John 1.7 1 Pet. 1.2 Apoc. 1.5 to wit by a Propitiatory Virtue 1 John 2.2 and 4.10 Like unto that place to the Ephesiâ—…s seems that of which already mention hath been made to the Coloss 1.20 so that for the explication of that I think that this rather should be brought then that Eph. 1.9,10 for very many things agree what there is said separately by Blood and by Cross is here said joyntly by the Blood of the Cross There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making peace here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made peace there that he might reconcile both to God here to reconcile all unto himself that is God This is the difference that there only mention is made of men reconciled with one another because they were reconciled unto God but here of men reconciled both with one another and with Angels therefore because they were reconciled unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is verily unto himself as also the Syrian interprets for if this were the sense of these words into one as Socinus would have it it should have been written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but should not have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is necessarily referred to a certain person Neither is it a new thing that the Preposition in with an Accusative is put for a Dative because amongst the Hebrews there is a very frequent change of the Particles b and l for by the confession of Socinus himself it is an usual Phrase amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a man is reconciled to another But no man can deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Apostolick Speech is put in the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath looked into a few places diligently such as Matth. 15.24 Acts 16.40 Eph. 3.19 and the exchange of the same words may be also frequently observed in profane Writers Wherefore that is not likely that Socinus would have that in this Sentence only the Reconciliation of Creatures with one another is mentioned but in the following Sentence the Reconciliation of men with God for contrariways what is said in the general vers 20. that is specially applied to the Colossians v. 21. which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you signifies that is yea you also or you your selves But in this Sentence that is not said which Socinus says That Reconciliation was made by making us unblameable but that we were reconciled that we might be made unblameable Socinus made the way of the end verily very licentiously The Scripture in many places declares that sins are forgiven to us that in time to come we may live holily being obliged by so great a benefit Luke 1.17 And it is to be observed that in this Sentence also there is made mention of the body of Christ which was broken for us for the remission of sins 1 Cor. 11.24 Matth. 26.28 and of death to which likewise already before we shewed that remission as an effect is attributed But that which the Apostle adds That we were reconciled when we were estranged and enemies in our mind is like that which he said elsewhere that Christ died for us when we were sinners and wicked Rom. 5.6,8 and that it is God that justifies the ungodly Rom. 4.5 Wherefore it is so much the more justly believed that here also the same benefit is treated of for this was the beginning whereby the Apostle came in to this speech that we have in Christ redemption to wit the remission of sins and verily it cannot be better understood how much God and Christ loved us and how much we are Debtors to God and Christ than if we consider that the remission of sins was first obtained and afterwards applied to us being under the wrath of God and guilty of sins which two things the Scripture for the most part joyns together But that which Socinus saith in another place That it behoved God to be throughly appeased towards us and not angry at all before Christ was sent to make a Covenant How disagreeable unto truth this is he seems himself elsewhere to have acknowledged when he said That at that very moment when God offered Conditions to renew Friendship with us he was of a mind not reconciled but reconcilable And verily Reason it self teacheth this very thing for in all conditional things the conditional are before the absolute Neither should the Condition only be offered but also fulfilled before an absolute Act followeth Wherefore the Scripture saith We have peace with God
thing whether you strike a private Person or a King also whether you strike an unknown Person or a Father because strokes are directed to the Body not to the Dignity of the Person which gross Errour long since Aristotle hath confuted Also the common-Judgment dissents from Socinus For those People whose Laws are most praised esteemed punishments by the dignity of the Persons and other Attributes Wherefore according to the Laws of the Romans which are known evidently to be very full of equity Punishments are varied according to the Condition of the Persons and it hath been abundantly demonstrated by them that did write of Commonwealths that other Nations famous for Wisdom did not otherways appoint And the Interpreters of the Roman Law prove it CHAP. IX What doth it import that Christ died for us IN the third Class we did put those Testimonies which intimate Subrogation as when Christ is said to have tasted death for all men Hebr. 2.9 died for the people John 11.50 suffered for us 1 Pet. 2.21 died for us wicked and sinners Rom. 5.7,8 one died for all 2 Cor. 5.14 It is received in every Tongue that when a Person did or suffered a thing in the room and place of another it is said that he suffered or did that for him So it is in Terentius I will lead thee pro instead of him I will grind pro for thee Neither is this phrase only applied to persons but also to things for that is said to be given put or had for him which in his stead or room is given put or had Socinus declines this Interpretation by the ambiguity of the word pro for which often signifies only the profit of another which is true of the Latin word as also of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is â—ound in Matthew 20.28 and Mark 10.45 wholly rejects this signification and requires commutation So evil is said to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evil 1 Pet. 3.9 Rom. 12.17 an eye for an eye a tooth for a tooth Matth. 5.38 so a Serpent given for a Fish Luke 11.15 the birthright for one morsal Hebr. 12.16 hair for a covering 1 Cor. 11.15 But as oft as that Particle is applied to Persons it signifies that one succeeded into the place of another So Archelaus is said to have reigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the room of Herod his Father that is that he succeeded him in the Kingdom Matth. 2.22 so Peter is commanded to give a piece of money for himself and Christ Matth. 17.27 because he alone in that action supplied the room of two Neither is it otherways in prophane Writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one in the room of many and the like Here Socinus being in a strait dares not deny that a certain change is signified by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many But he miserably seeks an escape When the Redemption is discoursed of saith he there is place for that Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though a Captive owes nothing for Redemption This is true but not to the purpose For we do not from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly infer payment but we gather from thence that Christ died in our stead that is unless Christ had died we should have died and because Christ died we shall not die an eternal Death For verily the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned to a Person and the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires that a Person expressed in the Genitive was to give the same in Gender or Species which now another gave Neither is it any difference whether it be lawfully as in a Bond for Debt or unlawfully as in him that is taken by High-way-men but this being granted that it would come to pass that we should have been put to death unless Christ had died the payment is afterwards rightly gathered from the very nature of the thing For either we were to have been unjustly put to death or justly not unjustly for we had deserved death therefore justly If justly then we were debtors of death Christ procured us deliverance from this debt by giving something But to give something that another by that same may be delivered from a Debt is to pay or satisfie Therefore that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give for many signifies a true exchange as always not a metaphorical which Socinus invents without example But touching the other Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be observed that it also not always but often signifies the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul wisheth to be accursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in room of the Jews whom otherways persevering in their unbelief he knew would be accursed Rom. 9.3 The Apostles are Ambassadors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ that is they are Ambassadours in the room of Christ himself 2 Cor. 5.20 Wherefore seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily signifies exchange and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 useth sometimes to be put for the same nothing forbids to interpret a word of a doubtful notation from a certain chiefly when the same Argument is treated of But especially that place 2 Cor. 5.14 seems to require that interpretation If one died for all then are all dead Moreover though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it self ambiguous had not been used in these places but it had been openly said that Christ died for our good by this very thing that exchange should not have been excluded but rather inclued other places being compared For he also who dies for this purpose that thereby he may deliver another from death dies for his good Neither can this sense be rejected because the fact of Christ is proposed to us for example For unto an example it is sufficient that there be a certain general similitude though the difference be in a special respect of which nevertheless mention sometimes is made for denoting the thing more certainly Which is manifestly evident from the Exhortation of Peter 1 Pet. 2.19 he would have us be patient in bearing afflictions which we suffer innocently He brings the example of Christ who said he himself also suffered This was sufficient for a comparison but he added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us which belongs not the comparison but clearly expresseth the thing it self that is the suffering of Christ Therefore Patience is a common thing but that manner is different Otherways Paul should in vain ask if Paul was crucified for believers 1 Cor. 1.13 for he also could have been crucified for the Church that is for the use of the Church as he said he suffered for the Church Col. 1.24 and afterward he himself was for the great good of the Church beheaded Peter and other Apostles crucified But neither Paul nor any other man could be crucified in that manner that Christ was by suffering punishment in our stead Therefore that word pro expresseth here something
peculiar which cannot be communicated to the Apostles But it could if the benefit of Christ's death were distinguished only by degree from the death of the Apostles and not also in its proper end So also in the Epistle to the Hebrews 2.10 there is an example in it that Christ came to glory by Sufferings the special manner is in that that Christ suffered for every man vers 9. And as in those places patience so in other places love is commended to us by the same example of Christ but the special manner doth more openly express the deed of Christ Though if you will look more exactly into those places we shall see that not so much the act of death as the danger of death is there regarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which only John useth 10 11 15. and 1 John 3.16 as also John 13.37 and 38. also John 15.13 is not properly there to lose life but as it were to put it in pledge that is to undergo the danger of death Therefore in those places that very thing that is prescribed to us contains not only the benefit of another but also a certain exchange to wit in that sense which Horace expressed in these Verses Paratus omne Caesaris periculum Subire Moecenas tuo Being prepared to undergo all dangers of Caesar Mecenas with thine But in the saying of Caiaphas not only as a Prophesy dropt from him at unawares but also according to his Opinion a certain true substitution was expressed For he feigned the inevitable destruction of the Jews if Christ should be permitted to live and on the contrary if Christ should be slain that certain safety should be obtained for this very thing Therefore he desired to substitute really the death of Christ to a destruction otherways hanging over And so he would have the same in kind to befall Christ with that which was otherways to happen to the people and he believed that the death of Christ was a near cause of the deliverance of the People and fit of it self Which is the same thing as if you should say he would have Christ perish in the room of the People that was otherways that is under a contrary condition to perish Here it must be marked by the by that Caiaphas did put the first effect of the death of Christ not about the Jews whose deliverance he sought but about the Roman Governours whose Anger he desired to escape So that if it be true which Socinus urgeth that such an interpretation of the words of Caiphas should be taken which may answer both the mind of the Holy Spirit and his mind this dying for the people must needs signifie that safety was to be obtained from another but that other according to the mind of the Holy Ghost can be none but God whence it follows it is exercised about God before it is exercised about men which Socinus stubbornly denies But those things that have been hitherto said by us concerning the signification of exchange in the Particle pro for are much illustrated by the the nature of the Expiatory Sacrifice For in those the Scripture and common Opinion of Nations do witness that blood is given for life which shall now be made manifest CHAP. X. Concerning the Expiation made by the Death of Christ THere remains the last rank of Testimonies which signifie that Christ's Death is an Expiatory Sacrifice which because by the Artifice of Socinus they are involved in many Mists we reserved them for the last place that they might receive some light from these things that have been said before We and Socinus are agreed concerning the word that Christ's Death was an Expiatory Sacrifice or a Sacrifice for Sin the Divine Epistle to the Hebrews testifying the same especially cap. 9. But of the proper force of that word Socinus thinks one way and the Church of Christ another way The disagreement shall be briefly and perspicuously so explained if we say that according to Socinus the effect of expiation first and properly is exercised about sins to come because the Death of Christ by ingenerating Faith draws us from sins but in respect of by-past sins only secondarily and in that respect also all this action is exercised about us not about God that is that God is not moved to pardon but we are prepared to receive remission to wit by the Amendment of Life but according to the Opinion of the Church which agrees to Scripture the effect of expiation is properly exercised about by past sins and the first action is about God who is moved to forgive That the first action is exercised about God not about Men it is proved from the nature of Priesthood For a Priest is appointed for Men in the things of God Hebr. 5.1 but not for God in the things of Men which is the Office of a Prophet And because Sacrifice especially Expiatory Sacrifice is an act of the Priest as such for a High-Priest is appointed for this purpose that he may offer Sacrifices for sins Hebr. 5.1 8.3 it follows that Sacrifice belongs to those things which are performed for Man with God But the whole matter will be made more manifest by comparing the Sacrifices of the Old Law with this Sacrifice of which comparison the Writer of the Epistle to the Hebrews is an Author unto us and elsewhere the Prophets and Apostles The ancient Law is considered two manner of ways either carnally or spiritually Carnally as it was an Instrument of the Commonwealth of the Jews Spiritually as it had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shadow of things to come Hebr. 10.1 As touching the former consideration the Expiatory Sacrifices of the Law sanctified unto the purifying of the flesh Hebr. 9.13 which of what sort it is we shall explain The Law of God had this sanction he is accursed that abides not in all the words of the Law Deut. 27.26 Gal. 3.10 therefore he shall be guilty of punishment whosoever in the least shall deviate from the Law as James shews James 2.10 This Punishment according to a carnal sense was violent death which is evident from the contrary because life is promised to him that fulfils the Law Lev. 18.5 Gal. 3.12 But as in every Commonwealth rightly governed the King requires punishment by his Judges and if they fail by himself So in the Hebrew Commonwealth which Josephus rightly called Theocratia because God was its King Judg. 8.23 1 Sam. 8.7 God ordinarily required the punishments of the Law by Judges yet so that he himself required the same punishment if the Judges failed in their duty Let the people saith he stone him or I setting my angry face against that man will cut him off Lev. 20.3 Neither did he only threaten this but also often performed it as it appears by many Examples of the Old Testament But because a Lawyer may somewhat relax his own Law especially Penal God the King of the Hebrews in some Crimes admitted Expiatory Sacrifices in the room
the thing fignified by the figure in that in which the Comparison is made Neither did he remember that which the Scripture shews that those words All things are cleansed by blood belong the same way to Legal Sacrifices and to Christ Hebr. 9.22 But Legal Sacrifices did not at all beget such a Faith neither is that Exposition of the word tolerable that to expiate is to do something that is requisite for remission For on the contrary all these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like which the Apostles use of their own nature and by perpetual use design not only a precedency of order but also a certain efficacy The Scripture also furnisheth us with other most certain Arguments for the overthrowing this Interpretation invented by Socinus For it saith there was need of a new Priest after the Order of Melchisedec Hebr. 7.11 But the Levitical Priests also could preach Faith in God yea and confirm this preaching by their Death Wherefore if the Priesthood of Christ doth nothing more which Socinus would have it follows there was no need of him Moreover this very thing that Christ died for our sins is believed unto salvation 1 Cor. 15.2,3 therefore the Expiation of Christ was not chiefly procured for this that it might bring a man to believe seeing it self is among things to be believed For that which serves only to gain credit to a thing it is necessary that it should be different from the thing to be believed Moreover after the implantation of Faith the Expiation of Christ hath effect in us For Christ is a High Priest appointed to expiate the sins of the people that is of Believers Hebr. 2.17 Therefore to expiate cannot be to bring to Faith But now that we may not only beat down the false Interpretation of Socinus but also prove the true one which is this That God is moved by the Death of Christ to forgive sins Observe that place to the Hebrews where Christ's blood of sprinkling is said to speak better than the blood of Abel The blood of Abel cried unto God for vengeance The blood of Christ cries for pardon Socinus denies that God is reconciled by Expiatory Sacrifices But the Writers above alledged by us testifie the contrary who use the word reconciling to express those Sacrifices Whence also that phrase came in the Epistle to the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placare peccata to reconcile sins that is to expiate sins by reconciling God Socinus acknowledgeth no Satisfaction in Expiatory Sacrifices Whereas the very word expiating signifies no other thing but making satisfaction by punishment and in many places the Authors cited when they would periphrastically express Expiating they call it to give blood for blood life for life soul for soul to purchase a thing with blood to obtain salvation by the death of another Neither do the Hebrew words disagree from this for Chaphar is not only to cover but also to redeem Exod 21.30 Psalm 49.7 and to appease Gen. 32.20 and thence to expiate Hata is to suffer punishment Gen. 31.39 whence this also began to be used for signifying Expiation Now Expiation is attributed first to Sacrifices as appears Hebr. 9.13 and 23. therafter to the Priest for the Sacrifices that he offers as often in Leviticus and then to God admitting that Satisfaction But as the word Redeeming began to be used improperly for any Deliverance so also it began to be called Expiation for the like effect yea where no Satisfaction intervenes Psal 51.8 But Expiation is attributed unto Christ as unto a Sacrifice and therefore the word blood is added but blood in Sacrifices as before was proved is given instead of the soul of a sinner whence of necessity this word Expiation must be taken properly here Add unto these things that if that were true which Socinus would have That Expiation was made much more by the Resurrection and Ascension into Heaven than by Death and shedding of Blood because those are fitter to perswade us to believe than Death it self at least in some place of Scripture Expiation would have been attributed unto those acts which it did no where It is false that Socinus saith That expiation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purification is attributed unto the manifestation of the Divine Will neither do the places alledged prove this For Hebr. 1.3 Christ is said to sustain all by his Word because all things are subject to his Dominion as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found in the same sense chap. 11. verse 3. and Luke 5.5 and chap. 10. verse 26 and 29. The knowledge of the Truth and sanctification by Blood are not put for the same but many Benefits are joyned together that the Crime of an unthankful man may appear the more odious There is added sometimes unto Blood the mention of a Covenant but much more oftner of a Sacrifice wherefore that Interpretation is to be taken that may joyn them together But this will be if we look unto that part of the Covenant in which Christ engaged that if he underwent death it should come to pass that their sins should be forgiven them that believed in him and God promised the same as appears Isai 53.10 But that Christ is said to offer his blood in Heaven that is to shew his death to his Father and as it were to put God in remembrance thereof which is also read to make intercession for us these things take not away the Expiation that was compleated upon the Cross For the Expiation performed upon the Cross moves God to forgive and acquires us a right but under a certain Condition and Manner in which is comprehended Intercession on Christ's part and on our part true Faith as hath been explained when Satisfaction was discoursed of But Socinus manifestly contradicts the Scripture when he denies that Expiation was made before Christ went into Heaven For in many places Scripture attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption purification and sanctification and the putting away of sin to death and declares the same thing to be already performed an Oblation indeed was made in Heaven but so that Socinus should not have denied that title to the death that Christ suffered on Earth against the manifest words of Paul Eph. 5.2 where Christ is said to have delivered himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offering for us The looking upon the coherence of the words is a sufficient refutation of his Interpretation In the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice are joyned together And all the Books of Greek and Latin Authors declare That a Sacrifice is compleated when the thing to be sacrificed is put to death Whence it came to pass that mactare signifies both to sacrifice and also to kill any way the signification being extended from Sacrifices to other things Hence Ammonius distinguisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Appellations of
and so it was observed in every Sacrifice no Sacrifice being otherways offered For which things it is said that the Beasts were brought that their lives might be offered for theirs Antonius the Hermite Epist 2. in which also the Father of Creatures being moved in his Bowels for our wound which could not be heled but by his goodness only sent his only Begotten to us that by our Bondage he might take the form of Bondage and deliver himself up for our sins And our very sins humbled him but by his stripes we all were healed Macarius Bishop of Jerusalem Lib. 2. Act. Concil Nicen. But he came a Saviour of all men and undertook for our sake in his own flesh the punishments that were due to our sins Athanasius concerning the Incarnation of the Word of God And because it was necessary that that which was due from all should at length be restored for it was due that all men should dye as I said before for which chiefly he came For this cause after his manifesting of his Divinity by his Works it remained that he should offer a Sacrifice for all having given the Temple of his own Body unto Death for all men that he might make all men unblameable and free from the ancient Transgression and might declare himself also to be more powerful than death having shewed his own body uncorruptible as a First-fruits of the Resurrection of all And presently For there was need of Death and there was need that Death should be for all that that which was due from all might be performed whence as I said before the Word because it was impossible that he should dye for he was Immortal took upon himself a Body that could dye that he might offer it as being his own instead of all men And that he suffering for all men by entring thereinto he might destroy him that had the power of Death that is the Devil and might deliver those that through fear of Death were subject to Bondage The Saviour of all men having died for us we that believe in Christ do not now dye the death as of old according to the threatning of the Law The same in the same place And by such a manner of death Salvation came to all men and all the Creation was redeemed this is the life of all And as a Sheep he gave his Body unto Death instead of all men for their Salvation The same upon the Passion and Cross of Christ But beholding the visibleness of the wickedness and that the Mortal Generation was not able to stand against Death nor able to suffer the punishment of their sins for the excessive greatness of the evil exceeded all punishment and seeing the goodness of his Father seeing also his own fitness and power For Christ is the power of God and the wisdom of God he was moved with love to Mankind and pitying our weakness he cloathed himself therewith for he himself as saith the Prophet took our Infirmities and carried our Diseases and pitying our Mortality cloathed himself therewith for Paul saith He humbled himself unto death and that the death of the Cross and seeing the impossibility of our bearing the punishment took it upon himself For Christ became a Curse for us and so being compassed about and cloathed with Humane Nature by himself brought us to the Father that he himself suffering may make mans suffering to be without damage and may exchange small things for great Hilarius Pictaviensis on cap. 14. Matth. in the Hymn on the Epiphany Jesus hath forth shin'd The gracious Redeemer of all Mankind Blest John with fear doth shiver To dip him in the River Whose Blood is able to purge out The sins of all the world throughout Optatus Milevitanus concerning the Schism of the Donatists against Parmenianus lib. 3. When ye say redeem your souls whence bought ye them that ye may sell them Who is that Angel who makes a fair of souls which the Devil possessed before his coming Christ the Saviour redeemed these with his Blood according as the Apostle said Ye are bought with a price for it is evident that all men were redeemed by the Blood of Christ Victor Antiochenus on the fifteenth Chapter of Mark. And wherefore sayest thou was the Lord and Maker of all things made Man for our sakes and suffered so much reproach and so great punishments He was made like unto us and took our Miseries and our Crosses upon himself that he might raise up our Nature that was fallen down by sin and might again restore it unto its ancient degree of Dignity Therefore the Advantages that have redounded unto us by his Torments are very many for he paid our Debts for us he bore our sins he both lamented and sighed for our sake Cyrillus of Jerusalem Catechis 13. But he set free all that were kept in Bondage under sin and redeemed the whole World of Mankind And you need not wonder that the whole World was redeemed for he was not a meer man but the only begotten Son of God who died for them And verily the sin of one man Adam was effectual to bring death upon the World But if Death reigned over the World by the sin of one man how much more shall life reign by the Righteousness of one man And if then they were thrown out of Paradise for the Tree of Food verily now by the Tree of Jesus Believers shall more easily enter into Paradise If the first man that was formed of the Earth brought Death upon the World certainly it must needs be that he that formed him of the Earth being Life himself should bring Eternal Life If Phinehas being zealous against the Evil-doer caused the Anger of God to cease doth not Jesus who slew not another but delivered up himself the Price of our Redemption take away the Anger of God that was provoked against men Basilius Homil. on Psalm 48. One thing was found that was worthy of all together which was given for the price of the Redemption of our Souls the holy and precious Blood of our Lord Jesus Christ Gregor Nazianz. in the two and fortieth Oration which is the second on the Paschal Lamb. That great thing and unsacrificeable that I may so speak in respect of the first Nature was mingled with Legal Sacrifices and not for a small part of the World nor for a little time but for all the World and it eternized the Purification The same in the same place A few drops of Blood renew the Creation of the whole World and they have united and gathered all men into one Body And in the same Oration It is therefore requisite to search into the Matter and Doctrine which hath been neglected by many but by me hath been very diligently searched after For unto whom was that great and much celebrated Blood of God and the High-Priest and the Sacrifice poured forth and upon what account for we were kept in Bondange by that wicked one under sin and
received the pleasure of Wickedness But if the price of Redemption belongs to no other but the Possessour I ask to whom was this offered and for what cause If you say that it was offered to that wicked one fie upon that Blasphemy whereas this thing proceeds from God only Yea if it were so a Robber would receive God for a price of Redemption and thereby a Reward over and above of his Tyranny for which it was just to spare us But if it was offered to the Father first how for we were not kept in Bondage by him But what a saying is that that the Blood of the only begotten delights the Father who did not accept of Isaac offered by his Father but he exchanged the Sacrifice delivering a Beast instead of the reasonable Sacrifice Or it is evident that the Father receiveth not having asked nor having been requested but for the dispensation and because of the necessity that man should be sanctified by the Humane Nature of God that he might deliver us having laid hold on the Tyrant by force and might bring us to himself by his Son being Mediator and dispensing this for the honour of the Father Gregory Nyssene to Olympius the Monk concerning the Form of a perfect Name But we learn that Christ is the price of Redemption having given himself a price for us This we are taught by such a saying that we should learn how he having paid a certain price for every man's soul made immortality the peculiar possession of them that were by him redeemed from Death unto Life Ambrosius lib. de Tobia cap. 10. Behold the Prince of this world cometh and findeth nothing of his own in me he owed nothing but he payed for all as he himself bears witness saying Then I restored that which I took not away The same in his Book concerning Joseph the Patriarch Joseph was sold in Egypt because Christ was to come to them to whom it was said Ye were sold for your sins And therefore he redeemed them whom their own sins had sold But Christ was sold by undertaking the Condition not the Fault And he owes no price for sin because he himself did no sin Therefore he drew on debt by our price not his own he took away the Hand-writing removed the Usurer freed the Debtor he alone paid that which was due from all Ambrose concerning Esau cap. 7. God therefore took flesh upon him that he might abolish the Curse of sinful flesh and was made a Curse for us that the Blessing might swallow up the Curse the Integrity the Sin the Indulgence the Condemnation and Life Death For he undertook Death that the Sentence might be fulfilled and that the Judgment due to sinful Flesh by the Curse might be satisfied unto the Death Therefore nothing was done against the Sentence of God because the Condition of the Divine Sentence was fulfilled for the Curse was unto Death and after Death came Grace The same Lib. 9. Epist 7. The Lord Jesus when he came forgave all men the sin which no man could avoid and blotted out our Hand-writing by the shedding of his own Blood that is as he saith Sin abounded by the Law but Grace superabounded by Jesus because after all the World was subdued the took away the sin of all the world Lib. 1. Epist. 11. See whether that is the saving Sacrifice which God the Word offered in himself and sacrificed in his own Body And a little after But that he pours out the Blood at the Altar thereby may be understood the cleansing of the World the remission of all sins For he pours out that Blood at the Altar as a Sacrifice to take away the sins of many For the Lamb is a Sacrifice but not a Lamb of an unreasonable Nature but of a Divine Power Concerning whom it was said Behold the Lamb of God behold him that taketh away the sins of the world for he hath not only with his Blood cleansed the sins of all but also endued them with a Divine Power The same upon Luke lib. 7. cap. 12. The Adversary esteemed us at a base rate as Captive-slaves but the Lord hath redeemed us by a great price as being beautiful Bond-slaves which he made after his own Image and Likeness who is a fit Judge of his own handy-work as the Apostle said For ye are bought with a price and well it may be called great which is not prized by Money but by Blood because Chrst died for us who delivered us by his precious Blood c. And well it may be called precious because it is the Blood of an unspotted Body because it is the Blood of the Son of God who hath not only redeemed us from the Curse of the Law but also from the perpetual death of Impiety The same Lib. 10. upon Luke Chap. 22. I have sinned because I have betrayed innocent Blood the price of Blood is the price of the Lord's Passion Therefore the World is bought by Christ with the price of Blood Lib. 3. concerning Virginity near the end We were put in pledge to an evil Creditor by sins we drew on the Hand-writing of the Fault we owed the price of Blood The Lord Jesus came he offered his own Blood for us And presently Therefore do thou also behave thy self worthy of such a price lest Christ come who hath cleansed thee who hath redeemed thee and if he find thee in sin he say unto thee What profit hadst thou by my blood What hath it profitted thee that I went down into Corruption Lib. 1. of the Apology of David cap. 13. The Apostle says excellently Because the Lord Jesus hath forgiven our sins blotting out the Hand-writing of the Decree which was against us and he hath taken it away saith he having fixed it to the Cross He blotted out the Ink of Eve with his own Blood he blotted out the Obligation of the hurtful Inheritance On the Epistle to the Hebrews cap. 9. But all the bodily cleansing of the Old Testament belonged to him but now there is a Spiritual cleansing of the Blood of Christ Therefore he saith This is the blood of the New Testament for the remission of sins In those there was an outside sprinkling and again the sprinkled person was rinsed for the People did not always walk besprinkled with blood But it is not so in the Soul but the Blood is mingled with its Essence making that clean Fountain and bringing forth unspeakable beauty For this cause was the killing of the Lamb and its blood was sprinkled on the Door-posts of them that were to be delivered For this cause also we read of all the Sacrifices of the Old Testament which were appointed to typifie this Sacrifice by which comes the true remission of sins and the cleansing of the Soul for ever The same or rather the Writer of the Commentary on the Epistles of Paul attributed to Ambrose on 1 Cor. cap. 6. Because we are bought with a dear price we
the Manich cap. 4. Christ undertook our punishment without guilt that thereby he might take away our guilt and also put an end to our punishment The same in the eight Sermon concerning Time There is a twofold cause chiefly why the Son of God became the Son of Man One is that as Man through suffering all things for us he might set us free from the bonds of Sins for so the Prophet Isaiah had foretold he bore our sins c. But the other cause of the Lord's Passion is that he might stir us up whom he redeemed from sins and wickedness by his own blood unto the study of Piety not only by the help of Doctrine and Grace but also by his own Example De Temp. Serm. 51. Death could not be overcome but by Death therefore Christ suffered Death that an unjust Death might overcome just Death and might deliver them that were jusâ—ly condemned whilst he was unjustly slain for them And Serm. 141. Our Lord Jesus Christ by partaking with us of the punishment without the sin hath taken away both the sin and the punishment De Serm. Dom. on Luke 37. It is thy fault that thou art unjust but it is thy punishment that thou art mortal He that he might be thy Neighbour he undertook thy punishment but he took not upon him thy sin or if he took it upon him he took it upon him to abolish it not to do it And presently after by taking upon him the punishment and not taking upon him the sin he abolished both the sin and the punishment Cyrillus on Leviticus lib. 10. Then all the People cried that he should let Barrabbas go free but delier up Jesus to Death Behold thou hast the Goat that was sent away alive into the Wilderness carrying with him the sins of the People crying and saying Crucifie Crucifie He then is the Goat was sent alive into the Wilderness and he is the Goat that was offered to the Lord for a Sacrifice to make Atonement for sins and he made a true Propitiation for the People that believe in him The same against Julian lib. 9. See therefore the Sacrament and how it is well delineated by the two Goats For the Goat was slain for the sins of the Priest and People according to that which was commanded in the Law And because Christ was sacrificed for our sins he is compared to a Goat For so saith the Prophet Isaiah We all went astray like sheep every man wandred in his own way and God delivered him up for our sins For two Goats are taken not that there are two Christs that is two Sons as some supposed But rather because it was requisite that he should be seen who was also to be slain for us dying indeed according to the flesh but living according to the spirit The same on John lib. 2. cap. 1. One Lamb is slain for all that he may offer all kind of men to God One for all that he may gain all and that all may no longer live to themselves but to Christ that died for all and that rose again for all For because we were in sin and were therefore a due debt to Death and Destruction the Father gave his Son for our Reddemption He gave one for all both because all are in him and he is better then all The same in the Homil. that was said at Ephesus against Nestorius Verily these wicked Hereticks are the Sons of Perdition and the wicked Seed which deny the Lord that bought them for we are bought with a price not corruptible as Gold and Silver but with the precious blood of Christ as of a Lamb without blemish and spot But how could the blood of a common man like us have been the Redemption of the World In the Exegesis to Valerianus concerning the Incarnation of the Word which is extant Concil Eph. 6. c. 17. He who was without a Body as God confesseth that he hath a Body prepared for him that being made an oblation for us he might heal us all by his stripes according to the saying of the Prophet But how could one dying for all pay a sufficient price for all if we say that was the suffering of any meer man But if the Word having suffered according to the Flesh translated unto himself the Sufferings of his own Flesh as if they were his own Sufferings and claimed them to himself then indeed we do very well affirm that the Death of one according to the Flesh was of greater value than the life of all men Theodoretus quaest 9. on Numb For the Lord Christ only as Man is unblameable and the Prophet Isaiah fore-seeing this cries out Who did no sin neither was guile found in his mouth For this cause also he took upon him the sins of others having none of his own for he saith he doth bear our sins and is in anguish for our sakes And the great John Behold the Lamb of God that taketh away the sins of the World For this cause he is free among the dead as having suffered Death unjustly The same Serm. 10. concerning Providence he brings in the Lord speaking thus For I have paid the Debt for that Generation for not owing Death I suffered Death and being made subject to Death I undertook Death and though being unblameable I was reckoned among them that were worthy of blame and being free from Debts was reckoned amongst the Debtors I therefore paid the Debt of nature and having suffered an unjust Death I abolish the just Death and I having been unjustly detained do free them that were justly detained from their bondage Behold the Nature's Bill of Indictment taken away O bitter Death behold it nailed to the Cross Behold it being a Bill of wickedness not received for the eyes of this very body have paid for the eyes that beheld wickedly the ears of this body for the ears that received pollution this tongue likeways these hands and the other parts for those Members that committed any manner of sin But the Debt being paid it is requisite that they who were kept in bondage upon this account should be freed from their bondage and receive their former liberty and return to the Country of their Father Proclus the Constantinopolitan Homil concerning the Nativity of Christ. The nature of man was deeply indebted through sins and was in distress about the Debt for through Adam all were made guilty of sin the Devil kept us in slavery The first Inventer of our Miseries stood up arguing the Debt upon us and demanded of us Justice Therefore it was necessary that one of these two things should be that either Death should be brought upon all according to the Condemnation because all have sinned or that such a price should be given in recompense that contained all Righteousness that was required Now then Man could not save us for he was liable to the Debt of Sin An Angel could not redeem the Human Nature for the was not capable to