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
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
same place Now declare unto me who are those five Enemies from which Christ hath delivered us A. Death the Devil the Curse and Condemnation of the Law Sin and Hell B. As touching Death you said it was destroyed by the Obedience of Christ So also after what manner he delivered us from the slavery of the Devil Now declare how he redeemed us from the Curse of the Law being made a Curse for us And after he had said a few words A. God in his just Judgment required of us all things that are written in the Law which because we were not able to pay therefore Christ our Lord paid those things for us and willingly took and received unto himself the Curse and Condemnation to which we were liable And And he himself suffered those things that we ought to have suffered being scourged besmeared with spittle beaten smitten on the cheek crucified and dyed for us Theophylact in the first Chapter to the Hebrews on these words procuring the Expiation of our sins by him When he had spoken concerning the Majesty of the Divinity of the Word afterwards he discourseth of his care that he takes for men by his flesh which is much more than that he beareth all things And here he asserts two things both that he cleansed us from our sins and also that he did this by himself For by the Cross and Death which he sustained he purged us not only because he dyed for our sin whereas himself was free of all sin and suffered punishment which yet he did not owe to us and delivered that Nature that was simply condemned for the sin and transgression of Adam On Cap. 9. For that cause Christ died that he might cleanse us and in his Testament bequeathed unto us the pardon of sin the use of his Father's Goods being made the Mediator of our Father For the Father would not let go the Inheritance to us but was angry at us as Sons rejecting him and estranged from him Therefore Christ becoming Mediator reconciled him unto us How what we should have suffered for we should have dyed that he suffered for us and made us worthy of his Testament Anselm concerning the Conception of the Virgin and Original Sin cap. 22. If every one hath not the sin of Adam saith some body how sayest thou that none is saved without Satisfaction for the sin of Adam For how doth the just God require of them Satisfaction for the sin they have not To which I say God exacteth of no sinner more than he oweth But because none can restore as much as he owes Christ only rendered more than is due for all that are saved Bernard Epist 190. to Innocentius It was a man that owed and it was a man that paid For saith he if one died for all them are all dead to wit that the Satisfaction of one may be imputed to all as he only did bear the sins of all and so there was not found one that purchased and another that satisfied because one Christ is Head and Body therefore the Head satisfied for the Members Christ for his own Bowels Arnoldus Carnotensis in his Work concerning the seven last words that were spoken by Christ upon the Cross He is forsaken with them that are forsaken and paid a Tribute for the Nature that he took and being to carry with him his own kindred beyond the Sea of this World paid the fare of his flesh to the plundering Pirates and deceived their greedy Teeth being glewed together and drew away and carried up both himself and his prey He offered himself to be a Debtor for Debtors and what he owed not of himself he refused not to owe of his own accord Therefore the Exacter required the sum of the whole Debt of him who gave himself for all Nicetas Choniates in the Annals in John Commenus Christ falling raised up the Carcase of our Nature stretching forth his hands upon the Cross and with a few Sprinklings bringing the whole World into Unity Nicalaus de Cusa Cardinalis excitationum lib. 10. Thus Christ acted for our Justification for we sinners in him suffered the infernal punishments that we justly deserve FINIS