your Exposition were good and full yet it is impertinent unto the argument taken from the first verse The cause of the fainting of his spirit illustrated from a comparison of melting wax was neither only nor chiefly his suffering from the wrath of men but from the wrath of God Dialogu Thou hast brought me unto the dust of death vers 15. God doth not so bring Christ unto the dust of death as he doth other men namely not so as death is laid upon man for sin Gen. 3.19 Answ The Scripture mentioneth no other death then what is inflicted justly for sinne and M. Ainsworth whom the Dialogue often cites seemeth to understand death to be laid upon Christ according to the sense of Gen. 3.19 expresly quoting that Text in his Commentary upon this Verse But do you shew the difference between the death of Christ and the death of other men whence it may appear that death was not laid upon Christ for sin Dialogu But for the better understanding of the true difference I will distinguish upon the death of Christ for God appointed him to die a double kinde of death 1. As a Malefactor and 2. As a Mediatour and all this at one and the same time 1. He died as a Malefactor by Gods determinate counsell and decree he gave the devil leave to enter into Judas to betray him and into the Scribes and Pharisees and Pontius Pilate to condemn him and to do what they could to put him to death and in that respect God may be truly said to bring him into the dust of death Gen 3.19 2. Notwithstanding all this Christ died as a Mediator and therefore his death was not really finished by those torments which he suffered as a Malefactor for as he was our Mediatour he separated his own soul from his body by the power of his God-head All the Tyrants in the world could not separate his soul from his body Joh. 19.11 no not by all the torments they could devise till himself pleased to actuate his own death by the joint concurrence of both his natures Joh. 10.18 Answ The plain meaning of the Authour in this distinction is Christ died as a Malefactor only though unjustly in the Jews account but not as a Mediatour As a Mediatour only in Gods account but not as a Malefactor This distinction in name but in truth a Sophism is used as a crutch to support the halting doctrine of the non-imputation of sin unto Christ Christs death as a Mediatour saith the distinction was not really finished by those torments which he suffered as a Malefactor the Jews are said to put Christ to death because they endeavoured to put him to death but did not separate his soul from his body in that sense they did not put him to death so is the distinction expresly interpreted pag. 100. If Christs death was a suffering then the formall cause thereof was not that active separation of his soul from his body so often mentioned by the Dialogue otherwise Christ should have been his own afflicter yea and in this case his own Executioner which last the Dialogue it self expresly rejecteth But the Dialogue resuming and insisting further upon this distinction elsewhere let the fuller speaking thereunto be referred till then Though Haman according to the true sense of that Text Est 8.7 be said to lay his hand upon the Jews yet are the Jews no where said to be slain by Haman Abraham is said to have offered up Isaac yet Isaac is no where said to be slain by Abraham as Abraham did sacrifice Isaac so was Isaac sacrificed that is interpretatively or virtually not actually But how often do we reade in Scripture that Christ was actually crucified and put to death by the Jews Act. 2.37 4.10 1 Cor. 2.8 By this reason it may be said that the Jews only endeavoured to offer violence unto Christ and put him to smart but did not actually and really because they could do neither without the permission of the Divine nature nor did either without both his Mediatorly permission and consent The Jews accounting of Christ as of a Malefactor or Transgressor was that the Scripture might be fullfilled Mat. 15.28 and was just in respect of God though unjust in respect of them Christ in Gods account suffered not only as a Mediator but also as a malefactor or transgressor i. e. a sinner imputatively in respect of the guilt and punishment of sin he was such a Mediator to whom it was essentiall for the time to be a Malefactor that is to suffer the guilt and punishment of sin The Priesthood was essentiall to the Mediatour To be a sacrifice for sin was essentiall to the Priesthood Isa 53.10 Therefore to be a sacrifice for sinne was essentiall to the office of a Mediatour As Christ was by office so he died Christ died not only as a Mediatour Heb. 8.6 but also as a surety Heb. 7.22 He shall bear their iniquity Isa 53.11 Bajulabit as a Porter bears a burthen and that upon the Tree 1 Pet. 2.24 He was made sin 2 Cor. 5.21 Christ separated his soul from his body as a subordinate cause not as a principall efficient that is as a surety by voluntary yeelding and offering up his life Heb. 9.24 but not as an executioner We reade Joh. 10.18 that Christ laid down his life but not that he took it away by violence the same word that is here used concerning Christ Peter hath concerning himself I will lay down my life for thy sake Joh. 13.37 and John hath concerning Christ and the Saints because he laid down his life for us we ought also to lay down our lives for the brethren 1 Joh. 3.16 But it was not lawfull for Peter or the Saints to take away their own lives Though Christ by his absolute power could have preserved his life against all created adversary power none taketh it from me namely against my consent whether I will or not Joh. 10.18 yet by his limited power he could not but as our surety he was bound to permit the course of physicall causes and prevailing of the power of darknesse for the fullfilling of what was written concerning him This is your hour and the power of darknesse Luke 22.53 The Jews therefore doing that which according to the order of second causes not only might but also through his voluntary and obliged permission did take away his life did not only endeavour but also actually kill him Yet suppose the Jews were not instrumentall in the actuall taking away of his bodily life it is a meer non-consequence thence to inferre the non-imputation of sin unto Christ Briefly as this distinction is a meer sophisme and groundlesse so the discourse concerning the Jews endeavouring to put Christ to death but not really putting him to death making Christ to take away his own life and consequently to be his own Executioner is false and impertinent For which though the Jews may owe the Authour some thanks
pain of losse essentially and principally Thirdly It is impertinent holding only as we saw before concerning the pain of losse accidentally but not essentially though this last be the only and very question between us This description of the Dialogue laid as a foundation of the following Discourse being overthrown what we shall finde built thereupon must needs fall with it which before we proceed unto it may be seasonable here to present the Reader with a true description of the pain of loss in stead of this erroneous description of the Authour The pain of losse taken essentially is an universall privation of the fruition of the good of the promise The pain of losse taken essentially and circumstantially is the universall privation of the fruition of the good of the promise together with the totall and finall absence of those good things which flow not from the curse as such but are effects of justice upon the damned in respect of the condition of the Patient viz. dis-union with God privation of his image in the soul and desperation Dialogu For as the favour of God through Christ is the fountain of life because it is the beginning of eternal life Psa 36.9 so on the contrary to be totally separated from Gods favour by an eternall separation must needs be the beginning of hell-torments or of death eternall Answ If the Dialogue intends the favour of God to be the beginning of eternall life only causally then this comparison is instituted between the formall beginning of eternall death and the causall beginning of eternall life so it is vain as to the purpose intended if it intends the favour of God in Christ taken properly to be the beginning of eternall life formally then it is false for the favour of God in Christ which is the fountain of life is increated and without beginning and is nothing else but Election the first cause of our good Eternall life whose beginning and continuance is of the same nature is created and hath a beginning though it be without an end and is the effect of this first cause the Dialogue therefore confounding the favour of God with the beginning of eternall life formally doth as much as say the cause is the effect and that which is increated is created If the comparison were in it self good yet it is impertinent concluding only concerning the pain of losse taken accidentally not as taken essentially which last must alwaies be remembred to be the sense of the Question Dialogu God doth not forsake the Reprobates so long as they live in this life with such a totall forsaking as he doth after this life yea the very Devils themselves as long as they live in this world being Spirits in the air are not so forsaken of God as they shall be at the day of judgement for as yet they are not in hell but in this air and therefore they have not their full torments as yet Answ Then the pain of losse consists not in the meer want of the favour or love of God for the Reprobates whether men or devils in this life or in the air are alwaies hated of God Gods love and hatred are eternall and immutable Vide Pisc in 2 Pet. 2.4 The devils being deprived of the image of God after which they were created and being under a degree of eternal death in respect of their malice final despair and present sufferings in part their condition doubtlesse is rather a condition of death then of life The Dialogue needlesly here ventureth to tell us that the devils are not in hell though Peter saith God cast them down to hell and John telleth us Rev. 20.3 that the devil was bound a thousand years and cast into the bottomlesse pit the same word with that which is used by the Legion of devils concerning the place they feared when they besought Christ that he would not command them thither Luke 8.31 Dialogu And yet this pain of losse may a little further be explained by opening the term Second death which may be in part described by comparing it with the first death which I have at large described to be our spirituall death or a losse of the life of our first pure nature I may call it a death in corrupt and sinfull qualities as I have opened Gen. 2.17 yea all other miseries which fall upon us in this life till our bodies be rotten in the grave I call them altogether the first death because they do all befall us in this world therefore on the contrary the second death must needs imply a deeper degree of sinful qualities then did befal us under the first death Answ Whether eternall death be called the second death to contra-distinguish it from the death of the body or death in sin or both as the first death As it is not materiall to the point in hand so neither need we labour about it though the Text Mat. 10.28 seemeth rather to oppose it to the death of the body by its separation from the soul as also the coherence Rev. 2.13 20.6 14. And if the first death is taken for death in sin and the full measure of sin as the Dialogue speaketh be included in the second death the opposition lieth rather between a bodily death and eternall death then between the first and second death for so far the first and second death are as two degrees of the same death not two kindes of death whereas bodily death and eternall death are two kindes of death Yea forasmuch as eternall death followeth bodily death and bodily death followeth death in sin there would then be three deaths viz. death in sin death of the body and death of the body and soul in hell and so it should be called the third not the second death Dialogu And thus this very term Second death doth plainly tell us that it is such a degree of death as surpasseth all the degrees of death in this life and that the full measure of it cannot be inflicted upon any man till this life is ended and then their end shal be without mercy Jam. 2.13 Answ The term Second being a word of order teacheth that eternal death in that it is called the second death is in Gods ordinary dispensation inflicted after the first death but it shews not the nature of eternal death The reason why eternal death is inflicted after the separation of the soul from the body is partly because of the inability of the nature of man in this present state of mortality to endure the wrath of God without separation of the soul from the body but chiefly because this bodily death puts a period to our capacity of having any part in the first resurrection i.e. of regeneration whereby the second death is only prevented Though for these and other reasons the paenall wrath of God viz. eternall death be inflicted after bodily death yet it thence followeth not that the paenall wrath of God cannot be inflicted but according
to this order which is the scope of the Dialogue in this discourse for order of succession is not of the essence of punishment Again the reasons that require this order in the Reprobates in inflicting paenall wrath upon the damned have no place concerning Christ Adde hereunto that according to extraordinary dispensation some of the Reprobates namely those that shall be found alive immediatly before the Judgement 1 Cor. 15.51 shall suffer eternall death without any separation of the soul from the body so as eternall death which is a finall separation of the soul and body from God being opposed to naturall death which is a separation of the soul from the body is not necessarily a second death no not in the Reprobates Dialogu The second part of the tormentt of hell is the pain of sense or the sense of all torturing torments Answ As we did formerly in the pain of losse so now in the pain of sense we are to distinguish between what is essentiall and what is accidentall thereunto Fallacia compositionis div sionis otherwise the Question intending that which is essentiall only but the description including both that which is essentiall and accidentall is apt to deceive the Reader by a fallacy for the better preventing whereof as before the Reader had a description of the pain of losse so let him here if he please take along with him this description of the pain of sense The pain of sense taken essentially is the inflâ—cting of all the substantiall positive evill of the curse flowing from it as such without any respect to the condition of the patient The pain of sense taken essentially and accidentally superaddeth unto the essential punishment fore-mentioned the suffering of such positive punishments as were concomitant effects of justice in respect of the disposition of the patient viz. the evil of sin desperation duration of the pains for ever c. Dialogu As Gods rejection is the principall efficient cause of their damnation so Jesus Christ the Mediatour is the principall instrumentall cause thereof because they beleeved not in him that was promised to be the seed of the woman Answ Gods rejection that is Reprobation as it is the Antecedent not the cause of sin so it is also the Antecedent not the cause of condemnation Reprobation is an act of absolute Lordship and Soveraignty not of Justice Condemnation that is the judiciall senâ—encing unto punishment for sin is an act of Justice not of Lordship no Reprobate suffers the smart of his finger because a Reprobate but because a sinner Dialogu Now come we to examine the particulars and whether Christ did suffer these torments of hell for our Redemption 1. Did Christ suffer these torments of hell for our Redemption Did Christ suffer the second death Was he spiritually dead in corrupt and sinfull qualities without any restraining grace and did God leave him to the liberty of these corrupt and sinfull qualities to hate and blaspheme God for his justice and holinesse as inseparable companions of Gods totall separation for these sinful qualities are inseparably joyned to them that suffer hell-torments as the effect is to the cause Did Christ suffer this pain of losse when he said My God my God why hast thou forsaken me Answ Except the Dialogue had laid a better foundation for the disproving of Christs suffering the paenal wrath of God flowing from the curse as such without any consideration of the condition of the Patient that is the essentiall punishment then such a description as disproveth only his suffering of the circumstantiall part of the punishment these vain and reasonlesse interrogatories as so many triumphs before the victory might well have been spared There are that deny that the damned sinne whom though I see not why to consent unto therein yet it concerned such a Questionist though that being done his work had still been to do to have satisfied their objections by the way The sinfull qualities of the damned proceed not from hell-torments as an effect from the cause Parker de descensu lib 3. the torments of hell are an effect and execution of justice whereof God is the Authour sinfull qualities are a defect not an effect therefore have a deficient not an efficient cause therefore of them God cannot be the Authour to to say the contrary were to say God is the Authour of sin which is high blasphemy Sinfull qualities are of the circumstantiall not of the substantiall part of punishment which is manifest 1. Because God is the Authour of punishment essentially but he is not the authour of sin 2. Christ suffered the essentiall punishment but was without sin 3. The Elect sin yet suffer not the punishment due to sinne otherwise they should be both elected and not elected and in the conclusion both saved and damned In that Proposition God punisheth sin with sin the futurition of sin is to be distinguished from sin it self the infallible and paenall futurition of sin is an effect of justice Sin as sin is not an effect of justice but a defect in man Though the separation of the damned from God is totall and finall yet the separation or rather desertion of Christ was partiall and temporall in respect of the sense of the favour of God and only for a time Separatio quoad substantiam quoad sensum Wilict cen 5. err 3. par 9. q. 3. 1141. There are two kindes of paenall desertion or forsaking one is only in part and for a time so Christ was forsaken the other is totall and finall so the Reprobates in hell are forsaken Totall separation from God is not of the essence of the curse Gen. 2.17 Otherwise the Elect whilst elect could not be ministerially obnoxious to the Curse In a word we must carefully keep in minde the distinction between the essentiall part and the circumstantiall part of the punishment of sin Christ suffered the former not the latter Defects saith Damasoone are either simply miserable or detestable and vitious Christ suffered the former not the latter When our Lord Jesus Christ that man of sorrows cried out upon the Crosse My God My God Austin Damascen Jun. cont 2. l. 4. c. 5. why hast thou forsaken me he suffered the pain of losse understanding alwaies thereby the substantial not the circumstantial pain of losse Dialogu Did Christ at any time feel the gnawing worm of an accusing conscience Was he at any time under the torment of desperation truly if he had at any time suffered the tormets of hell he must of necessity have suffered these things Tho. par 3. q. 46. art 6. Perk. de desc l. 3. n. 53. Willet cen 5. err 3. par 6. q. 3. 1129. Neque enim in eo questionis hujus cardo vertitur an inhaesivè verum an imputativè tantum peccatis nostris pollu us Christus dicendus sit Dialogu for they are as nearly joyned to those that suffer the torment of hell as the effect is
for the whole and compleat cause The valour and preciousnesse of the obedience of Christ though it depends principally yet it depends not wholly upon the eminency of his person but also upon the quality of his obedience and Gods gracious acceptation thereof the absence of any of these would render Christ an insufficient Redeemer Had not he been such a person his obedience could not have been satisfactory and though there were such a person yet without such obedience unto the Law there can be no satisfaction The immutable truth of God Gen. 2 17. and his inviolable justice Rom. 1.32 require obedience in the Mediatour the Law requireth obedience both active Lev. 18.5 and passive Gal. 3.10 else there can be no life The Dialogues frequent reiteration of the same objections forceth the reiteration of the same answers The firstling of the Asse must either be redeemed or destroyed Exod. 34 20. Christ was appointed of God to be a common and more effectuall principle of Redemption then Adam was of destruction Rom. 5.14 16 17 18 19. 1 Cor. 15.22 Dialogu Christ at one and the same time died both as a Mediatour actively and as a Malefactor passively as I have explained the matter Gal. 3.13 and in other places also Answ Christ both was and died such a Mediatour as was also a Malefactor imputatively in his death he was both active and passive how we shall soon see in due place The errour of this distinction in the sense of the Dialogu hath been already shown in the place mentioned Dialogu But for your better understanding of the meritorious efficacy of the bloud of Christ consider 2. things 1. Consider what was the Priestly nature of Christ and 2. Consider what was his Priestly action 1. His Priestly nature was his Divine nature for he is said to be a Priest for ever after the order of Melchisedeck of whom it is witnessed that he liveth or that he ever liveth Heb. 7.8 Answ None that beleeveth the Scriptures doubts of Christs being in respect of his Divine nature a Priest according to the order of Melchisedeck but that Christs Priestly nature was his Divine nature only that is that Christ was only a Priest according to his Divine nature which the language of the Dialogue seemeth to hold forth is a great errour the common principles of Religion tell us that the Priesthood is a part of the Mediatorly office Christ as Mediator is God man therefore as Priest he is God-man Parts are of the same nature with the whole Necessary it is say the Catechisms that the Mediatour should be both God and Man he must be man else he could not be a meet sacrifice he must be God or else his sacrifice could not have been effectuall Christ was both Priest Sacrifice and Altar The humane nature only suffered therefore most properly was the sacrifice yet so as in Personal union with the Godhead the Divine nature was that which upheld the humane The person consisting of both natures was the Priest Christ offered up himself before his humane nature was dissolved by death which consideration might have prevented that objection in this place though the union of the body with the soul was dissolved by death Dawascen de fide orthodox l. 3. cap. 7. yet the union both of soul and body with the second Person continued undissolved the separation of the soul from the body loosed not the union of both with the Divine nature Tho. par 3. qu. 5. ar 4. Gerh. suppl 104. they were locally separated the one from the other but both united hypostatically i. e. personally with the Deity Neither the soul nor the body of Christ ever had any subsistence but in the Word The word He in the Scriptures alledged signifieth not either Nature apart but the person consisting of both Natures as the Mediator was not nor is not God alone nor man alone but God-man so he merited not as God alone or man alone but as God-man and as Christ merited the application of the good of Redemption so God applieth it not for the sake of the Divine nature alone nor the humane nature alone but for the sake of God-man Mediatour The Scripture so attributes the infinite value and efficacy of the works of the Mediatour unto the Divine nature denoted by the word Spirit as it also ascribes those works unto the Person i. e. whole Christ consisting of both natures signified by the word Who How much more shall the bloud of Christ who through the eternall Spirit offered himself without spot to God Synops pur Theol. disp 26. Thes 18 19. purge your consciences from dead works to serve the living God Heb. 9.14 Because the actions of the Mediatour were the actions of Christ who is God-man in them the Divine nature was the principal the humane nature the lesse principal and instrumental cause If upon a supposition this untruth were a truth yet 't is impertinent to the question being neither beneficial to the tenet of the Authour nor prejudiciall to the tenet of the Orthodox Dialogu But yet withall take notice that the term He Gen. 3.15 doth comprehend under it his humane nature as well as his divine yea it doth also comprehend under it the Personal union of both his Natures Answ Then the term He Gen. 3.15 notes the Person consisting of both natures therefore not the Divine nature onely but the person consisting of both natures was the Priest The Term He in the other Scriptures being by your own acknowledgement of the same sense with the term He Gen. 3.15 you hereby unsay what you just now said or otherwise what was said was nothing to the purpose Dialogu Consider what was his Priestly action and that was the sprinkling of his own bloud by his own Priestly nature that is to say by his divine nature Isa 53.12 namely by the active power of his own divine Priestly nature Heb. 9.14 that is to say he separated his soul from his body by the power of his Godhead when he made his soul a trespasse-offering for our sin Isa 53.10 and the manner of sprinkling of bloud by the Priests upon the Altar must be done with a large and liberall quantity and therefore it is called pouring out and this sprinkling with pouring out did typifie the death of the Mediatour a large quantity of bloudshed must needs be a true evidence of death Answ Christ considered as a Priest was obliged in the state of his humiliation to fullfill the Law in our stead and consequently the sacrifice that he offered as our Priest was the whole work of his active and passive obedience the Priests who were a type of Christ stood severally charged with the custody of the Ark wherein the Decalogue distinguished into two Tables was laid up Duties of active as well as passive obedience are ordinarily called Sacrifices Heb. 13.16 The Priest that offered this Sacrifice was not the Divine nature alone but the Person of Christ consisting
ten thousand-thousand worlds That which is infinite knoweth no bounds but Gods will The kinde of his obedience was Legal the same in nature and measure which we by the first Covenant stood bound unto This his obedience to the Law was more acceptable to God then the disobedience of Adam was detestable yea more acceptable then the obedience of Adam had he continued in the first Covenant Though all these ingredients are so essentially requisite unto the obedience of the Mediator as that the defect of any one of them renders Christ an insufficient Mediator yet is it both the grand Error and a great part of the unhappy Labour of the ensuing Treatise to take away the Second of the Three It is therefore unworthy a Christian to say with Fevardentius One drop of the bloud of Christ is sufficient to have redeemed us Or with Bellarmine That the bodily death of Christ is sufficient for the Elect though according to both performed in way of satisfaction to Divine justice But much more unworthy a Christian to say with the Dialogue That the bodily death of Christ is sufficient for redemption though not performed in order to satisfie justice Quaere 4 How doth it appear that the justice of the Law is answered by a sinners suffering the punishment due to sin either in their own person or in the person of their Surety Answ Because God Gen. 2.17 no otherwise obliged himself by the Law to the punishment of sin with death but so as that it was free for him to execute that punishment either upon the offender or upon the Surety Distinct 1 Distinguish between the Essential or Substantial and the Accidental or Circumstantial parts of the punishment of the curse The essential part of punishment is that execution of justice which proceedeth from the curse Desperatio non est de essentia paenae infernalis Bellar. enerv To. 1. lib. 2. c. 2. considered absolutely in it self without any respect to the condition or disposition of the patient this may be called The essence of punishment The accidental part of punishment is that execution of justice which proceedeth not from the cause considered absolutely but from the disposition or condition of the patient being under such a curse this may be called A penal adjunct For examples sake In the execution of the sentence of death upon a malefactor Mors Per se Aeterna the separation of the soul from the body is of the essence of the punishment the gradual decay of the senses impotency of spirit losse of friends are accidental parts of punishment or penal adjuncts arising not from the meer separation of the soul and body Polan Carcer debiti pars nulla est Parker de Descen l. 3. num 91. but from the disposition of the patient In case of execution of the sentence of imprisonment upon a debtor Imprisonment is of the essence of the punishment but duration in the prison is from the disposition of the debtor viz. his insufficiency to pay the debt The essential punishment of the curse is the total temporal privation of all the sense of the good of the promise called by some The pain of losse and the inflicting of the positive evil flowing from the curse considered absolutely in it self without any respect to the disposition of the patient called The pain of sense This essential punishment was that and only that which Christ suffered Medull l. 1. c. 22. th 6. The death which Christ died was in nature and proportion the same which was due unto the Elect for their sin according to justice The accidental part of the punishment of the curse is all the rest of the penal evil thereof and befals the reprobate not from the curse simply but from the disposition of the patient under that curse Of these accidental parts of punishment which if you please may well passe under the name of penal adjuncts are final and total separation from God final death in sin final and total despair duration of punishment for ever the place of punishment c. Pataeus in Matth. 27.46 p. 889. Absolute separation from disunion or discovenanting with God is a consequent of reprobation but not of the essence of punishment because the elect notwithstanding the Commination stood in as full force against them as against the reprobate yet continued elected and in Covenant with God in Christ the Elect were in Christ before they were in Adam The personal union of Christ continued notwithstanding he suffered the punishment due to the sinnes of the Elect. Sin is not of the essence of the punishment because essential punishment is a satisfaction unto justice for injury done but sin is a continuing of the injury and a provocation of not a satisfaction unto justice Essential punishment is an effect of justice of which God is the Author but it is blasphemy to say God is the Author of sin The Elect suffer no part of penal punishment yet are left unto sin Duration for ever and the place of the punishment are adjuncts as the nature of them sufficiently shews Distin 2 Distinguish between the wrath of God as concerning the Elect Vide Zanch. de natura Dei l. 4. c. 6. Hatred is taken either for the willing of affliction or for hatred opposite to eternal love in the last sense God hates not the Elect. Odium sumitur pro volitione malorū odio opposito amori aeterno Twiff Vind. Grat. l. 3. errat 8. S. 7. Dei ira in electos non est odium oppositum dilectioni quā antea ipsos est prosecutus Rhetorf exc 1. c. 2. and the hatred of God strictly taken Wrath is sometime taken for Gods hatred of persons and signifieth reprobation thus the reprobates are called Vessels of Wrath Rom. 9.22 Sometimes for the execution of Vindicative Justice Rom. 1.18 chap. 2.5 in this sense the elect are called the children of wrath Eph. 2.3 because their state by nature is such whereunto vindicative justice is due by reason of their sin Sometimes for the execution of corrective justice Deut. 4.21 Psal 78.62 in the first sense God is wroth with the reprobate in the second sense he was wroth with Chirst in the last he is wroth with the Elect Though in the second sense not in the first God may be said to be wroth with Christ yet in no sense could God be said ever to hate Christ God hates both persons and sins of the reprobate he hates sin in the Surety and in the Elect but he ever loved their persons God is wroth with all whom he hates but he hates not all with whom he is wroth Distinct 3 Distinguish concerning imputation of sin Imputation of sin is either of the commission of sin or of the guilt of sin guilt not taken for the commission of sin but for the obligation unto punishment for sin committed sin is imputed to Christ in the later sense not in the former Distinct. 4
formally and individually yet all suffer the wrath of God Eternall death is an evill not in kinde but in value not formally but virtually As the enjoyment of blessednesse doth not presuppose all temporall good things enjoyed in kinde so neither doth the suffering of the wrath of God suppose the suffering of all temporall evils in kinde Duration of punishment for ever is not of the substance of punishment but is an adjunct following upon the inability of the Patient to satisfie justice as continuance in prison is no part of the debt but the consequent of the debtors inability to pay the debt the punishment of the damned continueth for ever because they can never satisfie divine justice The punishment of Christ endured but a time because he satisfied justice The sufferings of Christ were eternall in value though temporall in duration Mors aeterna duratione pondere Paraeus in Rom. 3. Willet Synops cen 5. gen cont 28. par 4. qu. 3. had they been eternall in duration he had been overcome by the curse had they not been eternall in value he had not overcome the curse Christ suffered death as inflicted upon him by the justice of the curse Gal. 3.13 1 Pet. 2.24 hanging on the tree was a type therefore a divine testimony of a cursed death The curse notes the execution of justice and that executed upon sin in our stead Rom. 5.25 Who was delivered for our offences The bodily death of Christ alone did not redeem our bodies nor the spirituall death of Christ alone redeem our souls but the whole suffering of that person who was God In respect of his humane nature both body and soul from the instant of his incarnation to the instant of his death redeemed our whole persons both bodies and souls Those places of Scripture which attribute our redemption unto his bloud are to be understood synechdochically mentioning a more visible part of his sufferings for the whole Dialogu My reasons why Christ could not suffer eternall death for our redemption therefrom are first Then he must have suffered all other curses of the Law to redeem us from them but I have shewed that utterly impossible immediatly before 2. Then he did descend locally into hell it self to suffer it there for no man can suffer death eternall in this life no man can suffer the second death till after this Life is ended Answ Your first reason is in effect satisfied in the foregoing answer where we saw that Christ suffered the eternall wrath of God and consequently eternall death in value equivalent unto yea exceeding of eternall death in kinde it doth not follow that he must suffer all the other curses of the Law in kinde but the contrary followeth he hath satisfied the debt therfore there can be no more required Sufferings for sin as we have divers times said before are such as are poenall essentially viz. in respect of the punishment considered in it self namely the privation of the present fruition of the good of the promise and inflicting of the sinlesse misery of the curse or consequentially viz. not in respect of the punishment it self but in respect of the condition of the Patient such are called detestable consequents namely sins imperfections c. And evils that are proper to the reprobate 3. Innumerable common sorrows of this life 4. The duration of the punishment for ever As the eternall vertue of Christs sufferings redeemed us from the eternity of suffering formally so Christ in suffering the wrath of God formally suffered virtually whatsoever was due to the Elect for their sin and so by suffering redeemed us from all the properly-poenall curses of the Law whatsoever 'T is true Heb. 2.17 and 4.15 Omnis poena damnatorū his duobus continetur generibus ut aliae pertineant ad corpus aliae ad animam Cham. 1.2 l. 5. c. 19. s 14. in all points he was like unto us sin only excepted in All generically not individually that is in All in respect of the generall kindes of temptation namely both bodily and spiritually but not in All in respect of each particular passion and malady As concerning your second Reason The place of punishment is not of the essence of punishment Malefactors may and oft do suffer out of the ordinary place of execution The devil alwaies suffers hellish pains in some degree yet is many times out of the place of hell Souls in this life feel the wrath of God in some degree 't is not impossible then in respect of the thing it self but that it may be felt in its full degree Christ felt the joys of heaven out of heaven in his transfiguration and after his Resurrection so he both might and did feel the pains of hell out of hell There is a poenall hell and a locall hell a poenall hell may be where there is not a locall hell 'T is from the free dispensation of God not from the nature of the things themselves that the full measure of the wrath of God is not ordinarily executed in this life As Enoch and Eliah entred into the joys of heaven without death So if God please may a person enter into the pains of hell without death The Reprobate alive at the last day shall not die and yet shall suffer the pains of eternall death The distinction of the first and second Death in respect of the order of the execution holds only concerning the Reprobate Christ suffered the essentiall poenall wrath of God which answers the suffering of the second death due to the elect for their sin before he suffered his naturall death Dialogu If Christ bare Adams sin by Gods imputation and his curse really then you make Christ to be dead in sinne Answ We distinguish between the imputation of the Commission of sin and the imputation of the guilt i.e. the obligation of the punishment God imputed not unto Christ the guilt of Commission of sin but the guilt of obligation unto punishment for sin committed and because so the contrary followeth from our doctrine viz. that Christ is not dead in sin As it is not the inherent righteousnesse of or actuall working of Righteousnesse by Christ Willet Synops but the vertue power and efficacy which is imputed to the beleever so it is not the inherence or commission of sin but the guilt and punishment of sin that is imputed to a Beleever Dialogu Consider the true force of the Word Impute in the naturall signification thereof and then I beleeve you will acknowledge that it cannot stand with the justice of God to impute our sins to our innocent Saviour for to impute sin to any is to account them for guilty sinners and to impute the guilt of other mens sins to any is to account them guilty of other mens sins by participation Answ To impute in Court-language is judicially to reckon unto a person either that which is his properly and not only as a Legall Surety so sin is imputed to the
God though some acknowledge not this word to afford an argument thereof K. James Translators as they reade piety in the margent which you mention so they reade fear in the Text which you mention not M. Tyndall and M. Overdale though they translate the Greek as you say yet how far that translation is from helping your cause or prejudicing ours will fully appear in the sequel of this chapter If the Greek word be translated Godly Fear Heb. 5.7 it may only thence be inferred that this word affords not an argument but it no way weakens the cause which hath Arguments enough beside Dialogu The Greek word doth properly signifie such a fear as makes a man exceeding wary and heedfull how he toucheth any thing that may hurt him Answ Cartwright in Rh. Test Heb. 5.7 Your explication is too generall to give the property of the word the word signifieth both Reverence and fear but the proper signification of this word being saith Cartwright never severed from fear and yet sometimes disjoyned from reverence It followeth that the property of the Greek word serveth better for to note fear then reverence Dialogu I come now to explain the very thing it self from which Christ prayed to be saved which was that he might be delivered from death and this petition was the masterpeece of all his prayers Answ He prayed that he might be delivered from death Good but this death was the death of the crosse for unto it his strong cries refer Mar. 14.37 the principall matter whereof was the curse viz. the wrath of God wherefore also out of this verse from the word Death if not from the word translated Fear it is truly argued that Christ suffered the wrath of God Not Christs salvation out of his sufferings but the glory of God in the salvation of the Elect was the master-piece of his prayers Joh. 17. Dialogu But for the better understanding the very thing it self that he did so often and so earnestly pray to be delivered from we must consider him with a twofold respect 1. As he was true man so he prayed to be saved from death conditionally Mat. 26.39 2. We must consider him in this Text as he was our Mediatour and so he prayed to be saved from death absolutely namely to be saved from his natural fear of death when he came to make his oblation for he knew well enough that if there had remained in him but the least naturall unwillingnesse to die when he came to make his oblation it would have spoiled the mediatorial efficacy of his oblation Answ To consider Christ as man distinct from the consideration of Christ as Mediatour is to consider the Mediatour without the consideration of him as man that is to consider the Mediatour as not a Mediatour for it is essentiall to Christ as Mediatour to be Godman That praier of Christ Mat. 26.39 was as much the praier of the Mediatour as this Heb. 5.7 neither was the manhood more concerned in that then in this To understand by death Heb. 5.7 his naturall fear of death and by that his fear of offending God by his naturall unwillingnesse to die for so you expound your self beside the manifest and fearlesse violence offered thereby unto the text is that you may wave the true cause of his fear namely the wrath of God together with your silencing the wonted cause asserted by you namely the fear of bodily death to devise a new cause of the fear of Christ viz. lest he should offend God i. e. lest he should sin choosing rather to say that Christ was afraid of the evil of sin then of the evil of punishment for sin That which it was impossible for Christ to be touched with that Christ was not afraid of But to offend God by his unwillingnesse to die was impossible for Christ to be touched with Therefore Christ was not afraid of unwillingnesse to die Unwillingnesse to die in Christ had been a sin he having received a command to lay down his life Damasc de fide orthod l. 3. c. 23. Joh 10.17 Heb. 4.15 Naturall fear is either pure and without vice this was in Christ or impure adverse to reason this was not in Christ So Damascene long since This spoiling of the mediatorly efficacy of this oblation is a supposition of impossibility therefore could not be an object of fear to him who was only subject to pure and reasonable fear Significat timorem rationabilem Cham. de descen l. 5. c. 5. Dialogu The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is noted to signifie a reasonable fear For he had from eternity covenanted with his father to give his soul by his own active obedience as a mediatoriall sacrifice of atonement for our sins Joh. â—0 17 18. therefore he must not die a positive death by the power of man but he must die as Mediator by the actuall and joynt concurrence of both divine and humane nature no man could force his soul out of his body by all the torments they could devise but he must separate his own soul from his body by the joint concurrence of both his natures Answ If he covenanted only to suffer a bodily death as you say you must needs think very unworthily to say no worse of him that was God whilest you put upon him so great fear of breaking covenant upon so small temptation Notwithstanding he covenanted to suffer spirituall death i. e. the wrath of God yet because he was God it was impossible that he should break his word and consequently impossible that he should fear an impossibility He laid down his life as a surety whicâ— none could have taken away against his will but he took not away his life as an executioner If he had covenanted to take away his own life as an executioner neither then could he have broken his word because he was God nor had so covenanting opposed but engaged him to the suffering of the wrath of God his death being the cursed death of the crosse Dialogu Christ made his oblation an exact obedience unto Gods will both for matter manner and time and this mediatorial action of his was the highest degree of obedience that the father required or that the son could perform for mans atonement and redemption Answ True But in our sense not yours of which afterwards Dialog His obedience in his death was not Legall but mediatoriall Answ It was both mediatorly and legall It was the obedience of the Mediatour as such unto the Law Such a person obeying and such obedience from that person were both requisite for the meritorious procuring of our atonement and redemption Dialog 2. He prayed also to be delivered from the dominion of death after he had made his oblation and God heard him and delivered him by his resurrection on the third day Act. 2.24 27. Answ By death then here we are not only to understand the fear of death which elsewhere you seem to say He prayed to be delivered
q. 3. Cyril de rectâ fide ad Theod. Calv. insti l. 2. c. 16. sect 10 11 12. We saith Dr Willet in the name of the Orthodox say then that though in the use and application of Christs sacrifice we speak distinctly that Christs soul was given for our souls his flesh for our flesh as Cyril saith thereby to set forth the proportion of Gods justice which must be satisfied with the price both of body and soul for the redemption of our body and soul yet we do not sever nor divide the power and vertue of Christs sacrifice but ascribe the Redemption of our body and soul jointly and equally to the sacrifice of his body and soul Dialogu This kinde of reasoning is very absurd for as Mr. Broughton well observeth if Christ suffered the wrath of God in his soul only to redeem our souls and not in his body to redeem our bodies then our bodies are not redeemed Answ The Dialogues kinde of reasoning is worse then very absurd that first puts untruly upon Divines the affirmation of an errour and then censureth them as if that errour were theirs making them first guilty by an untruth and then censuring them as truly guilty Dialogu If Christ suffered the wrath of God in his soul to redeem our souls from the eternall curse he must also suffer the wrath of God in his body to redeem our bodies from the eternall curse or else our bodies must still continue under the eternal curse though our souls be redeemed by his soul-sufferings Is not this to make Christ an imperfect Redeemer and to leave a doubting conscience in a Labyrinth of doubts and querg's Answ Whilest you say If Christ suffered the wrath of God in his soul what is this but to deceive your lesse attentive Reader into a better opinion of your errour by a scoffing inference for you beleeve not that Christ suffered the wrath of God in his soul added to an untruth immediatly fore-going Perkins on the Creed Such weapons discovered will turn upon the Authour We beleeve and have already affirmed that Christ suffered the full wrath of God even the pangs of hell both in soul and body it concerns therefore the Reader to beware of that Dialogue and the Authour thereof to look to himself that whilst it saith To make Christ to suffer the wrath of God only in his soul and not in his body is to make him an imperfect Redeemer and to leave a doubting conscience in a labyrinth of doubts and quere's doth it self deny Christ to have suffered the wrath of God either in soul or body Is not this to make Christ no redeemer and to leave a doubting conscience in a labyrinth not of doubts and quere's but of despair it self Dialogu The truth is I finde much uncertainty amongst Divines what to affirm in this point for first some affirm that Christ suffered the wrath of God in his soul only Secondly Others affirm that he suffered the wrath of God as well in his body as in his soul to redeem our bodies from Gods wrath as well as our souls Answ That the latter is affirmed by Divines we have already seen we expect to hear from you who are those Divines which affirm that Christ suffered the wrath of God in his soul only Dialogu Vrsinus doth plainly deny that Christ suffered the pains of the damned in his body in Catech. pa. 487. Printed 1611. These pains saith he he suffered not in his body for the sufferings of his body were only externall therefore saith he he suffered those pains in his soul And yet in the same Catechisme pag. 487. he affirmeth That Christ suffered thè wrath of God both in his body and in his soul to deliver our souls and bodies from eternall damnation Answ There is much difference between a contradiction and a deniall If he denieth that Christ suffered the pains of the damned either in body or soul Christus corpore animâ sentit totalem Dei iram explicat Catechis part 2. qu. 37. q. 1. pag. 256. Idem ibid. qu. 44. pag. 277. as you affirm in so saying he saith the truth with divers others who distinguish between the pains of those who deserved to be damned namely the Elect and the pains of the damned and judiciously resolve that it is better to say Christ suffered the pains of those who were to be damned according to their deserts that is the essentiall punishment due unto the Elect for their sins then that he suffered the punishment of the damned part whereof though not the substantiall but circumstantial is their totall and finall separation from God sinne despair duration of the torments for ever c. none of which Christ suffered Those Divines that thus interpret the Articles of Christs descent into hell concerning soul-sufferings of Gods wrath distinguish the sufferings of Christ into outward intended by them in those words he was crucified dead and buried and inward Nempe omnes poeuae damnatorum his duobus continentur geueribus ut aliae pertincant ad corpus alia ad animam intended in those words he descended into hell which is a distribution in respect of the subject and not of the adjunct as you mistake and is as if they should say The paenall wrath of God or hell-pains which Christ suffered were either outward viz. such as he suffered in body or inward viz. such as he suffered in soul and this article of his descent into hell signifieth his inward pains namely those which he suffered in soul and not in his body Vrsin thus intends and is and ought to be so understood and so agreeth both with the truth and with himself Dialogu The like contradiction may be shewed in sundry other Authours Polanus divides the sufferings of Christ into outward and inward and he applieth his sufferings of hell-torments to his inward soul sufferings only See his Substance of Religion pag. 141.144 Answ As you mistook Vrsin so you mistake Polanus the same answer is to be repeated in the same case Polanus in opposition to Bellarmine and some other late Popish Writers who teach that Christ suffered not the wrath of God in his soul propounds this question v. Whether the alone passion and death of the body of Christ was sufficient punishment for us and the satisfaction of an infinite price and resolveth it negatively proving the satisfactory passion of Christ to be both outward and inward of both body aad soul as is plain to the Reader though the nature of the dispute so requiring he applieth himself principally to prove the soul-sufferings of Christ You have not yet produced an Orthodox Authour that saith Christ suffered the wrath of God in his soul only Dialogu We see but in part and know but in part God hath some truth to bring to light in every age the common doctrine of imputation hath much obscured the meritorious price of our redemption and justification Answ We doubt not but God doth clear
lesse attentive Reader before we proceed to examine the arguments for this new Mediatorly obedience what the rules of disputation required of the Authour namely that he should first have given us some such definition or description thereof whence we might have understood what it is that he so much contends for for to be willing to dispute say the Logicians before we undrstand certainly what is the Question is to be willing to lose our time and that serious and affectionate counsell of Keckerman is here seasonable Kec Log. Sact. Post cap. 1. Let us not saith he dispute of any thing in Divinity before the various signification of that whereof we dispute is diligently distinguished that I shall endeavour to supply namely to acquaint the Reader with what the Dialogue intends by its new Mediatorly obedience according to what is to be collected out of it self comparing one place with another whereto I shall also subjoyn a description of Mediatorly obedience according to the received doctrine of the Orthodox that so the Reader conferring both together may the better judge both of the question and disputation Truth loves the light and errour lurks in ambiguities The minde of the Dialogue concerning Mediatorly obedience is to be gathered 1. By its dictinction 2. By putting together what in severall places it speaks concerning it It is necessary saith the Dialogue to distinguish between Legall and Mediatoriall obedience Legall or naturall obedience is no more but humane obedience performed by Christ as a godly Jew unto the Law of works all the actions of Christ from his birth until he was thirty years of age must be considered but as natural or but as legall acts of obedience I cannot see saith the Dialogue how any of these actions which yet it somewhat corrects as we shall finde in due place can properly be called Mediatoriall obedience Pag. 111. 112. The Mediatorial obedience of Christ Mediatorial obedience of the Dialogue what Largely according to the Dialogue consists of those acts of his obedience which he did actuate by the joynt concurrence of both his natures some whereof viz. many mediatoriall praiers of his intercession though they were acted by him before 30 years of age yet the far greater part of the acts thereof and all the publike actions were performed after he was thirty years of age viz. after his publique installing into the office of Mediatorship Mat. 3. See pag. 112. 113. amongst the which mediatorial acts of his obedience is his giving up his Manhood by the power of his Divine nature to suffer a natural death such and no other as the sons of Zebedee suffered Mar. 10.39 Pag. 46. without suffering any degree of Gods wrath at all either in soul or body pag. 2. yet so as the Divine nature separated his soul from his body which was the master-piece and was accepted of God the Father as the price and meritorious procuring cause of our Redemption pag. 86. for that was the most precious thing that either God the Father could require or that the Mediatour could perform for our atonement or redemption pag. 87. The sum whereof take thus Briefly Christs Mediatorly obedience according to the Dialogue are certain actions performed by him not in way of obedience to the moral Law for all such actions he performed as a godly Jew and as man only but as God-man Mediatour unto the Law of Mediatorship especially after 30 years of age the Master-piece whereof was his yielding himself to suffer a bodily death Mediatorly obedience according to the Orthodox what Mediatorly obedience according to the received doctrine of the Orthodox is the inherent conformity and whole course of the active and passive obedience of Christ from his conception to his passion inclusively performed by him as God-man Mediatour unto the Law in way of Covenant whereunto the whole good of Redemption was due unto the Elect for Christs sake according to order of justice though conferred upon them in a way of meer grace Touching the Dialogues Mediatorly obedience here are divers things which the Reader is desired to take distinct and seasonable notice of 1. Concerning the distinction Mediatorly and Legal obedience are not two kindes of obedience in Christ but one and the same obedience called Mediatorly from the office of the person obeying Legall from the Rule which was obeyed 2. Concerning the nature of Mediatorly obedience we have First a new Law given which is called the Law of the Mediatour excluding from it wholly the Law of works Secondly we have a new Mediatorly obedience conformable to that new Law and excluding expresly the essential obedience of the Mediatour which consists in obedience to the Law of works That obedience which the Creditor according to the Law demands and the Debtor owes that the Surety is to pay but the obedience unto the Command i.e. the Law of works Lev. 18.5 Gal. 3.10 and suffering of the punishment due to sin Gen. 2.17 is that which God according to Law demands and the Debtor namely the sinner oweth therefore obedience unto the Law of works is that which the Surety ought to pay It is a fiction not only unwarrantable and from beginning of time as I beleeve unheard from any Classical authour but above measure presumptuous expresly to deny about or neer 30 years of the obedience of Christ to be Mediatorly obedience and upon point to acknowledge only an uncertain little part of his life to be spent in that service it is also an ignorant and snaring contradiction to affirm that to be meritorious which is not done in a way of justice Justice is of the form of merit Merit is a debt according to order of justice it is a just debt Christs mediatorly obedience was an act of a far higher nature then is the fictitious obedience of the Dialogue It is an untruth of perillous consequence to corrupt the Faith of the Reader by asserting Gods high acceptance of such a Mediatorly obedience which is not Mediatorly obedience nor will be so owned of God That Christ in giving up his life in respect of the Divine nature as considered in Personall union with the humane nature acted in way of consent but not as his own executioner hath been oft seen CHAP. II. Of the divers waies of Redemption Dialogu IF so then there is no need that our blessed Mediator should pay both the price of his Mediatoriall obedience and also bear the Curse of the Law really for our Redemption Answ Even so it was viz. that the obedience of the second countervailed yea far transcended the disobedience of the first Adam because our blessed Mediatour paid the price of his Mediatorly obedience by beating the curse of the Law really for our Redemption the Meritorious obedience of Christ not the fictitious obedience of the Dialogue was the cause of Gods actual acceptation thereof not of his volition to accept and not Gods actual acceptation the cause of his meritorious obedience
of both natures with the needlesse repetition of which it is full time to cease troubling the Reader any further So to attribute the Mediatorly obedience of his death unto the divine nature as to exclude the humane nature from its influence thereunto is not only to derogate from the humane nature but indeed not to attribute such mediatorly obedience unto Christ for Christ is a person consisting of both Natures Christs shedding of his bloud in such a large manner as we reade in the Scripture is a truth worthy of all attention and acknowledgement but understood in the sense of the Dialogue for the shedding of his materiall bloud only it is comparatively but a small part of his obedience for Christ suffered not only a naturall death Job 19.30 but also a spiritual death Mat. 26.46 Heb. 2.9 not only a bodily but also a spiritual death he shed his blood together with the sense of the wrath of God here his death is not called a death simply but a suffering wherein the iniquities of us all gathered together as in an heap were laid upon him Isa 53.6 and a curse but this is already largely spoken to The death or shedding of the bloud of Christ in Scripture is often put for the whole satisfactory obedience which he performed in the state of his humiliation Rom. 3.25 Eph. 1.7 Col. 1.20 because it was the compleating and consummation of all or synechdochically taking a part for the whole namely the visible part of his sufferings for both visible and invisible Med. lib. 1. c. 22. th 5. Polan Pis 2 Pet. 2.4 like as in the relating the moral acts of his obedience the external part is oftentimes only mentioned the internal understood and in setting down the works of the Creation the visible creatures are named the invisible included Dialogu And secondly In this respect the bloud of Christ is called the bloud of God Act. 20 28. not only because his humane nature was united to his Divine nature for by the communication of properties that may be attributed to the Person which is proper to one nature only but secondly 't is called the bloud of God in another respect namely because he shed his bloud by his own Priestly nature that is to say by the actuall power of his divine nature for he offered himself by his eternall Spirit Heb. 9.14 Answ As it was the bloud of him that was God-man so it was shed by him that was God-man Christs offering up of himself unto God was a free and a willing act otherwise his offering had not been effectual it could not have been obedience if it had not been done freely In respect of God He had done none any wrong if the second Person had continued only in that subsistence wherein he was equal unto God without admitting any subsistence in personal union with the Manhood in which respect he is inferiour unto God by voluntary dispensation He laid down his life of his own accord otherwise there was no one could have taken it away Ioh. 10.18 Christ had power of right authority and Majesty and might dispose of his own life yet having received commandment of the Father to lay down his life he put not forth his Divine power to rescue the manhood from deadly sufferings but cooperating with subordinate instruments according to the concourse of the first cause with the second gave way to the course of nature and patiently suffered a violent death That which the Dialogue is to prove is that the Mediatorly obedience of Christ whereby we are redeemed is by way of price only not by way of Suretiship and just satisfaction unto the Law but that which it here saith is that the bloud of Christ was shed with a large and liberal quantity that his bloud was shed for the atonement of mens souls that the bloud that was shed was the bloud of him that was God all which are true but conclude not the question he shed his bloud most true but he did not only shed his bloud but so as the sense of the wrath of God was mixed with it he suffered both a naturall and a supernatural death Separation of the soul from the body is either by the first and universal efficient so the Divine nature considered in it self separated one from the other or by an universal subordinate efficient acting by way of consent so the Divine nature subsisting in Personal union acted together with the humane in the separation of his soul from his body or else by the next formal cause so the executioners separated his soul from his body Dialogu In like sort he is called Jehovah our Righteousnesse Jer. 20.3 because his Mediatorial obedience whereof his oblation was the masterpiece was actuated by Iehovah that is to say by his divine nature as well as by his humane Answ He is called Iehovah our righteousnesse because he merited our justification by obeying and because he obedience imputed is the matter of our righteousnesse You now plainly acknowledging that his Mediatorly obedience was actuated by Iehovah that is to say by his divine nature as well as by his humane acknowledge therewithall that it was performed by the joint concurrence of both natures as elsewhere you say And so shew that your Reader is troubled in vain to finde out the meaning of those novell propositions viz. He poured out his soul to death by the active power of his own Divine Priestly nature He separated his soul from his body by the power of his God-head without mentioning the humane nature We must needs look at that as a piece of the mystery of darknesse which hath no other strength but in imagination and that only whilest it is not understood but when understood becomes just nothing The Father of Popery proveth a known Impostor if men once speak in the mother tongue Popery liveth no longer then it speaks Latine to plain people Dialogu So then I may well conclude that the death of Christ was a Mediatorial sacrifice of atonement because it was the act of the Mediatour in both his natures in his humane nature he was the Lamb of God without spot and in his Divine nature he was the Priest to offer up his humane nature to God as a Mediatorial sacrifice of atonement for the full Redemption of all the Elect. Answ It is an inviolable rule in disputation that the conclusion should run in the formall terms of the question The question therefore being whether the natural death of Christ without his suffering the wrath of God was a sufficient Mediatorly sacrifice of atonement other inferiour acts done by him as God-man included the Conclusion should have proceeded thus The natural death of Christ without his suffering of the wrath of God was a sufficient Mediatorly sacrifice of atonement The weaknesse and fallaciousnesse of which conclusion deduced from the annexed reason viz. because it was the act of the Mediatour in both natures immediatly discovereth it self unto him who
seeth herein the Dialogues usuall fallacy of putting that which is not a cause for a cause since not onely the eminency of the Person but also the kinde of obedience and acceptation of God are required as essential to Mediatorly obedience But the Dialogues conclusion expressing it self in ambiguous terms capable both vf the sense of the Orthodox and Heterodox doth by this unseasonable and irregular equivocation betray the weaknesse of its cause and arguments both at once Dialogu It was the holinesse of his Divine nature that gave the quickning power to the oblation of his humane nature Joh. 6.63 Answ 'T is true the sacrifice of the humane nature could not have profited any thing but by reason of the Person whereunto it was united which notwithstanding the Person was not the sole cause of the efficacy of the oblation had the eminency of the Person been sufficient alone then one drop of his bloud might have been as effectual as his life-bloud and so your reasoning would be against your self Dialogu In this answer Joh. 6.63 our Saviour declareth two things 1. That the grosse and carnall substance of his flesh and bloud considered by it self alone had no meritorious efficacy and therefore his legal obedience cannot profit us 2. Our Saviour in his answer declared wherein the true force and efficacy of his sacrifice did lie namely in these two things 1. In the Personal union of his humane nature with his divine nature 2. It lies in his Priestly offering up of his humane nature by his divine nature Answ Though neither the flesh nor the actions of his flesh considered alone can profit us it doth not thereupon follow that his legall obedience cannot profit us the consequent is as false as the antecedent is true for the legall obedience of Christ is not only humane obedience as the Dialogue speaks but the obedience of God-man of the errour of this distinction of legal and mediatorial obedience hath been spoken before The efficacy of it lay in the eminency of the Person offering that is the Person who offered up himself was such a man who was also God Joh. 6.63 Act. 20.28 Heb. 9.14 but not in that only this is but the same in more words which is usually expressed in fewer viz. the value and efficacy of the Sacrifice depends yet not wholly upon the dignity of the Person Godman offered properly Godman was offered but not without the limitation of communication of properties The humane nature suffered properly but the divine nature suffered not Whole Christ suffered but not the whole of Christ i.e. though the God-head did not suffer yet he that did suffer was God CHAP. IV. Whether the Iews and Romans put Christ to death Dialogu NEither did he die a passive death by the power of the Roman souldiers as the Iews thought and as the Papists and other carnal Protestants do think All the men and devils in the world could not put him to death by their power I mean they could not separate his soul from his body till himself pleased to do it by his own Priestly power Joh. 10.17 18. his soul was not separated from his body by the sense of those pains which the Romane souldiers inflisted upon him as the souls of the two theeves were that were crucified with him for Christ died not sooner nor later then the very punctual hour in which God had appointed him to make his oblation Answ The Dialogue unable to prove the meer naturall death of Christ to be meritorious that is to be a sufficient price of our Redemption from the meer eminency of the person that died what it cannot do by argument it attempts by amazement beguiling the lesse attentive Reader into a credulity of the conclusion not by any reason alledged but by asserting some wonders concerning his natural death and first that his death was active only i.e. he separated his soul from his body shed his own bloud actuated his own death but the Jews and Romans put him not to death Suppose it were true that men did not instrumentally inflict upon Christ a naturall death and that they kil'd him not which yet is against the expresse letter of the Scripture Act. 2.23 it doth not therefore follow God did not inflict upon him a spirituall death As they killed their own Prophets so they killed Christ 1 Thes 2.15 but they killed their own Prophets not only in appearance but effectually Neither Christs being active as concerning his death sc as voluntarily permitting or giving way and consenting unto it neither the inability of man to take away his life till himself pleased neither his not dying either sooner or later then the very punctual hour in which God had appointed deny the sense of those pains which the Romane Souldiers inflicted upon him to have instrumentally and as next externall causes separated his soul fron his body when he pleased by suspending the assistance of the Divinity to give way unto the course of nature in the appointed hour By the last reason no man dieth a violent death because no man dieth sooner or later then his appointed time Dialogu The Centurion did plainly see a manifest difference between the manner of Christs death and the death of the two theeves that were crucified with him for as yet they did still continue alive in their torments till after the time that Joseph of Arimathea had begged our Saviours dead body of Pilate at the Sun-set Evening for Joseph did not go to Pilate to beg our Saviours body until the Evening was come Mat. 27.57 Mar. 15.52 53. and that was at Sun-set it could not be when the first Evening was come but Christ was dead long before this for he gave up the ghost at the ninth hour which was about three hours before the two theeves were killed and yet by the course of his nature he might have lived in his torments as long as the two thieves did for the Romane Souldiers did crucifie all three alike Answ Put case Ioseph of Arimathea begged not the body of Christ until Sunset-Evening and that he died three hours before the theeves this disproveth not the Jews as procurers Pilate as a Commander and the Roman souldiers as Executioners to have effectually put Christ to death neither doth all being granted touch the question mans not putting Christ to his natural death no way disproving Gods putting of him to a supernatural death so impertinent are these new assertions though true 'T is true the latter Evening began not until Sun-set but 't is not true that Ioseph came not to beg the body of Christ until Sun-set for he came as the Evening was coming as the Greek hath it therefore before it was actually come Besides otherwise he could not have taken down the body and buried it the same day for it was before Sun-set even after the exposition of the Dialogue it self on Gal. 3.13 according to the Law Deut. 22.23 which Iohn testifieth they were careful and mindeful
in Rom. 8.13 and in Gal. 3.13 which Scriptures I have opened at large in the first part Luke 22.19 compared with 1 Cor. 11.24 Luke 22.20 so Isa 12. with Rom. 4.25 The Scripture doth sometime speak of his Mediatorial death only as Isa 53.10 he gave his soul to be a trespasse-offering for our sins and he offered himself by his eternall spirit Heb. 9.14 and he laid down his own life Joh. 10.17 18 and he sanctified himself Joh. 17.19 therefore seeing the holy Scriptures do teach us to observe this distinction upon the death of Christ it is necessary that all Gods people should take notice of it and engrave it in their mindes and memories Answ In the examination of this distinction which the Authour labours much in and makes much use of consider we 1. The sense of it 2. The Scriptures alledged for the ground of it 3. The scope of it 4. The deductions from it By it the Dialogue means that the naturall death of Christ for the spirituall death it denieth is either Active actuated by the Divine nature yea the joint concurrence of both natures so he died as a Mediatour and this was reall or Passive wherein the Jews and Romans inflicted upon him the sores of death but did not put him to death though they thought they did so he died as a Malefactor This was not real but only in the Jews account Such is the minde of the distinction Those Texts wherein Christ is said to be put to death Luke 18.33 1 Pet. 3.18 killed Gal. 3.13 teach us that Christ was passive in his death but make no mention of the Dialogues twofold naturall death nor do they deny Christ to be active in that death wherein he was passive They shew plainly his bloud was shed and that by Jews but not one of them affirmeth that Christ shed it himself Isa 53.10 Heb. 9.14 Ioh. 10.17 18. and 17.19 teach expresly that Christ was active and imply him to be be passive as concerning the same oblation of himself by his death Luke 22.19 20. 1 Cor. 11.24 shew us that the body of Christ was given for us primarily by the Father who gave his Son and subordinately by Christ who by voluntary consent gave himself according to his Fathers will for us as also that the breaking of the bread in the administration of the Sacrament is to be used as significative of his sufferings What is this to the distinction Rom. 4.25 clearly intimates Christ to be passive but denieth him not be active in one and the same natural death Rom. 8.13 Isa 12. speak not of the death of Christ at all Some of these Texts alledged say that Christ was active others that he was Passive in his death that is in one and the same death whether it be naturall or supernaturall but not one saith his death was passive Divers of the Scriptures alledged hold forth manifestly both his naturall and supernaturall death the most include his supernatural death none deny it The scope of the distinction is to make Christ the formal taker away of his own life The deduction from it therefore neither Jews nor Romans put Christ to death of both which before and in the answer immediatly following This distinctions twofold death is but one for he died not a passive death as a Malefactor according to the Dialogue p. 97. and 100. It denyeth the death of Christ as Mediatour to be Passive which can hardly escape a contradiction It denieth Christ as he was Mediatour to be a Malefactor though to be imputatively a Malefactor was essential for the time unto his being a Mediatour As in your distinction of Legall and Mediatoriall obedience you understand the terms Legal and Mediatorial to signifie two kindes of obedience which are but two appellations of the same obedience so in this distinction of the active and passive death of Christ according also as you expresse your self clearer upon the margent you make these terms to signifie two kindes of death which only signifie diverse affections in the Person dying The terms Mediator and Malefactor are to be distinguished as the whole and the part of the same office To be a Malefactor imputatively was an essentiall part for the time of the office of the Mediatour The terms Active and Passive do not denote or distinguish two deaths but are to be distinguished as adjuncts or affections of the same Person and Officer as concerning one and the same death Dialogu When I speak of the death of Christ as a Malefactor then the Scribes and Pharisees must be considered as the wicked instruments thereof yet this must be remembred also that I do not mean that they by their torments did separate his soul from his body in that sense they did not put him to death himself only did separate his own soul from his body by the power of his Godhead but they put him to death because they inflicted the sores of death upon his body they did that to him which they thought sufficient to put him to death and men are often said to do that which they indeavour to do as in the example of Abraham Heb. 11.7 Haman Esth 8.7 Amalek Exod. 17.16 Saul Psal 143 3. The Magicians Exo. 8.18 The Israelites Numb 14.30 as the matter is explained in Deut. 1.41 and in this sense it is said that the Iews did kill and slay the Lord of life because they endeavoured to do it Answ In respect of the natural death of Christ God was the universal efficient The second cause cannot act without the concurse of the first Act. 17.28 The formall efficiency of the second cause consists with and is subordinate to the universal efficiency of the first cause so as the efficiency of the second cause is both ordered by and is also the effect of the first cause but the deficiency of the second cause though it be ordered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad efficientem causam indirectè refertur voluntas ipsius Christi Synops pur theol disput 27. thes 19. yet it is not the effect of the first cause Christ as Mediatour was the voluntary cause freely and readily consenting to the Fathers will Heb. 10.7 and 9.14 Gal. 2.20 Christ was Lord of his own life he had power of right concerning it Ioh 10.18 It was his own and he had done no wrong in case he had not taken upon him the form of a servant Phil. 2.6.7 He had power of might to have preserved his life no man could take it from him against his will Ioh. 10.18 All which notwithstanding he voluntarily humbled himself and became obedient unto death even the death of the Crosse Phil. 2.8 Thus Christ was active concerning his death but not as his own executioner and formall shedder of his own bloud The Executioners were the immediate external and blameable cause so are these Texts to be understood 1 Pet. 3.18 Act. 2.32 and 3.15 1 Thes 3.15 Jam. 5.6 Two of your instances hold
according to Gods determinate counsell was tried through sufferings inflicted upon his body as upon a Malefactor by Satan and his Instruments Answ Neither the merit of Christ without his mediatorly obedience nor his mediatorly obedience without his merit but both conjoyned are the meritorious price whence according to the language of the Orthodox the mediatorly obedience of Christ is the meritorious price of our redemption but this manner of speech the Dialogue declines chusing rather to expresse it self by affected if not ambiguous terms viz. Christ payed the price of our redemption by the merit of his Mediatoriall obedience the meaning of which Sibboleth we shall soon see The Question between the Orthodox and the Dialogue is not whether the Mediatorly obedience of Christ be a meritorious price of redemption but whether the Mediatorial obedience of Christ in the Dialogue be the Mediatorly obedience of Christ So that hitherto you do but beg not state the Question or rather boast of a question begged then state a Question to be disputed That part of the Controversie which concerns Mediatorly obedience shall be truly stated in its due place It is very true that the Mediatorly obedience of Christ is the meritorious and full price of redemption but most untrue in the sense of your Mediatorial obedience for you leave out and reject from thence Christs obedience to the Law of works as God-man his judiciall bearing of sin his suffering the punishment due for sin in way of satisfaction to divine justice Sustinent quidem sed non ita ut usquam satisfaciant justitiae Dei Ursin Ex. plic Catech. par 2. q. 17 and all this as the Surety of the elect without which the Mediatorly obedience of Christ is insufficient and uneffectuall for we cannot bear sin nor endure the punishment of sin so as to satisfie the justice of God nor can we perform legall obedience yet all these must be suffered Gen. 2.17 overcome 1 Cor. 15.17 and done Lev. 18.5 otherwise no salvation Gal. 3.10 otherwise sin still reigns the curse hath dominion and justice remaineth in its full force to the execution of eternall death The Mediatorly obedience of Christ being by your leaving out these essentiall parts thereof made unsufficient there can be no mediatorly sacrifice satisfaction price or any merit therein or therefrom The triall of Christs Mediatorly obedience lay in the greatnesse of those sufferings which as Mediator he was to undergo and was so much greater in respect of God then it was in respect of Satan and his instruments as the sufferings of the soul exceed the sufferings of the body the just charge of all the sinnes of the elect the unjust charges of men and as the righteous wrath of God exceeded the unrighteous wrath of Satan and his agents Dialogu I put as much worth and efficacy in Christs Mediatorial obedience so tried as they do that pleade most for our redemption by his suffering Gods wrath for us Answ If you did not say so your Reader might well dread hearkening to such a Mediatoriall obedience which the Teacher thereof durst not professe to be saving Though you do say so yet if you say not the truth your so saying makes your doctrine never the more safe but so much the more perilous as by such specious pretences it is rendred more apt to be received Aarons Calf was never the lesse an Idol notwithstanding those glorious words spoken of it these are thy Gods that brought thee up out of the Land of Egypt Exo. 32.8 the fictitious Mediatorial obedience of the Dialogue is no whit altered from it self howsoever guilded over with the falsly arrogated attributes of the obedience of Christ Dialogu They place the price of our Redemption in his suffering Gods wrath for us in the full weight and measure as it is due to our sins by the Curse of the Law I place the price of our redemption in the merit of his Mediatorial obedience whereof his Mediatoriall sacrifice of Atonement was the Master-piece Answ We place it not only in Christs sufferings but both in Christs sufferings and Gods acceptation the worth of a thing and the price are to be distinguished Vid. Cham l. 9. p. 121. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Materialiter Formaliter Rhetorf the full worth may be tendred by the buyer but the worth is not a price without the acceptation of the seller Ahab offers the worth of the vineyard 1 Kin. 21.21 but it was not a price without Naboths consent though the obedience of Christ being the obedience of God-man was of infinite vertue in it self yet it could not have obliged God to the acceptation thereof nor make him a debtor thereunto without his consent What to judge of your mediatoriall obedience we saw before which being null its merit price and sacrifice must needs perish with it Dialogu I agree with others in this that divine wrath is fully satisfied for the sins of the Elect by the merit of Christs Mediatoriall obedience I differ from others in this namely in the manner of his satisfaction I say that Christ did not suffer Gods wrath for our sins by suffering the extremity of his wrath neither did he suffer the torments of hell neither in his body nor in his soul nor any degree of Gods wrath at all Answ No no you agree not with us in this that divine wrath is fully satisfied but deal therein like Epicurus who in his disputation concerning the Gods abused the hearers with yeelding that verbally which he took away really so while you yeeld verbally that divine wrath is fully satisfied you steal away the truth from the lesse wary Reader really for in the very next line but one you say Christ did not satisfie Gods wrath for our sins by suffering so much as any degree of Gods wrath at all And though you would seem to qualifie and hide your vast and sad diffâ—rence from us saying you differ from us in respect of the manner yet you cannot but know full well that you differ from us not only in the manner but also in the matter of Christs satisfaction Whilest you deny and oppose what you know we affirm and defend namely Christs suffering of the wrath of God and that in way of satisfaction to divine justice For the confirmation whereof give me leave upon this occasion to insert an argument otherwise somewhat out of its place Such meritorious mediatorly obedience as indebted to God in point of justice to remit the just punishment of sin without any violation of justice nay with the establishment of justice must needs be done in such a way of satisfaction unto justice as includes also a suffering of justice But the meritorious mediatorly obedience of Christ is such meritorious mediatorly obedience whereby God is indebted in point of justice to remit the just punishment of sin If we confesse our sins he is faithfull and just to forgive us our sins 1 Joh. 1.9 without any violation of
followeth upon Adams sin Originall sin proceeding thence as an effect from the cause and actuall sin as an act from the habit As all evil is inflicted for sin so all evil in Scripture-language is called Death The evil of affliction Exo. 10.17 Of bodily Death Gen. 3.15 Rom. 8.10 Gen. 26.10 Exo. 21.16 Of spirituall death i.e. the death of the soul in sin 1 Tim. 5.6 1 Joh. 3.14 Of eternall death Joh. 8.51 Ezek. 33.8 Concerning the Distribution of Death Punishment is taken in a large or strict sense If taken largely the castigations of the elect are punishments but not so if taken strictly Poena est castigatio aeterna vel vindicta poena correctionis vel maledictionis Oecolampad in Ezek. 22. Castigatio electorum est poena latè sumptâ voce poenae eadem non est poena strictè sumptā voce poenae Polan l. 6. c. 4. The sufferings of the Elect are not vindicatively-paenall in a strict sense i.e. they are not inflicted by God upon them in a way of satisfaction to justice Death is either Death In sin Separation of the Image of God from the soul and the Castigatory or correctively-poenall and temporary in the Elect Properly poenall viz. Vindicatively or strictly-poenal i.e. in way of satisfaction to divine justice Presence of sin For sin Separation of the soul from the body Temporal and castigatory in the Elect. Temporal and properly-poenal in Christ Temporal and properly poenal in the Reprobate Separation from the sense of the good things in the promise Partiall temporary and castigatory in the Elect. Total temporal and properly-poenall in Christ Total perpetual and properly-poenall in the Reprobate Presence of the evil things in the Commination Separation of the whole person soul and body from God Totall eternall and properly poenal in the Reprobate The castigatory or correctively poenall part of death only was executed upon the elect the essentiall properly poenall part upon Christ both the essentiall and circumstantiall properly-poenall parts of death upon the Reprobate The castigatory but not poenall i. e. strictly-poenall part was and is executed upon the elect Post remissam culpam adhuc tam multa patimur tandem etiam morimur ad demonstrationem debitae miseriae vel ad emendationem labilis vitae vel ad exercitationem necessariae patieutiae August tractat 124. in Joannem for though Christ freed his from the punishment of sin yet not from the castigation or correction for sin thereby leaving a testimony against sin a remedy for sin a place for conformity unto their head The whole essentiall properly-poenall death of the curse that is the whole essentiall punishment thereof was executed upon Christ The whole properly-poenal death of the curse is executed upon the reprobate both in respect of the essential and accidental parts thereof Adam then standing as a publike person containing all mankinde and which is more so standing as that the first Adam a publike person contaiing all mankinde disobeying was a figure of Christ the second Adam a publike person containing all the Elect obeying so Paul expresly who is the figure of him that was to come Rom. 5.14 the meaning of these words In the day thou eatest thereof thou shalt die is this If man sin man shall die either in his own person as the Reprobate or in the person of the man Christ Jesus their surery as the elect according to the distribution above so is the Text a full and universal truth Man sins and man dies Touching the Reprobate there is no controversie Concerning the Elect thus Either Christ suffereth the poenall Death of the curse due to the Elect for sin or the Elect suffer it themselves or the curse is not executed but the Elect suffer it not themselves neither is the curse not executed for then the truth of the Commination and Divine justice should fail Therefore Christ suffered the poenall Death of the curse due to the Elect for sinne Briefly this Text Gen. 2.17 is Gods judiciall denunciation of the punishment of sinne with a reservation of his purpose concerning the execution of the execution of it The punishment is denounced to shew divine detestation of sin to deterre man from sin to leave man the more inexcusable in sin his purpose concerning the execution is reserved that the mystery of the Gospel might not be opened before its time This for the clearing of the Text. Since you dislike the last member of the disjunction you do ill to approve the former for thence it followeth Either that God is not true or else that Adam with his Elect posterity must perish for they sinned yet by your exposition neither die in themselves nor in their surety notwithstanding the Divine Commination and so either you take truth from God or salvation from the elect which also denieth the truth of God in the promise in your very entrance But why cannot the curse here threatned be extended unto the Redeemer Dialogu This Text doth not comprehend Jesus Christ within the compasse of it for this Text is a part of the Covenant only that God made with Adam and his posterity respecting the happinesse they had by Creation Answ Though Christ do not fall within the compasse of the Covenant of works it doth not thence follow that he is excluded the compasse of the Text. Damnation is no part of the Gospel yet it is a part of the verse wherein the Gospel is revealed He that beleeveth and is baptized shall be saved but he that beleeveth not shall be damned Adam in his eating intended and prohibited in this verse was a figure of Christ to come Rom. 5.14 Vel potiu◠ex ipso eventu Evangelij patefactione hunc typum Apostolu◠nos vult intelligere Pareus in loc Sequitur illam comminationem quo die comederis morieris ex intentione divinā non fuisse purè legalem c. Vide Rhetorf exercit pro div gratia ex 2. c. 2. 'T is certain then though Adam during the first Covenant perceived it not yet that Christ was couched and comprehended in some part of the revealed will of God during the first Covenant 'T is very probable that the Tree of Life Gen. 2.9 was a Figure of Christ who is called and indeed is the Tree of life Rev. 22.2 If Christ be not within the compasse of the Text the Text is not true Dialogu Death here threatned concerns Adam and his fallen posterity only therefore Christ cannot be included within this Death Answ This is nakedly affirmed your reason annexed being impertinent and the contrary to your assertion is already proved Dialogu God laid down this rule of Justice to Adam in the time of innocency Why should the Mediatour be comprehended under the term Thou Answ Because God so pleased Because elect sinners not dying in their own persons must die in their surety else the Text should not be a truth Unde admirabilis Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscitur qui in
morbo remedium in morte vitam in perditore â—ervatorem adumbratum voluit Paraeus in locum He that compareth Rom. 5.14 with Gen. 2.17 hath an unspeakable ground of consolation whilest he reades Gods purpose to redeem us in our first fathers sinning and we in him From hence Paul gathers an argument to conclude that all Adams posterity descended from him by way of ordinary generation to be guilty of Adams sin Whilest you acknowledge that in Gen. 2.17 God laid down a rule of justice to Adam you must needs imply the surety of the elect to have satisfied that rule of justice and consequently to have suffered the wrath of God and in conclusion you tacitely contradict your self and act our cause Dialogu The nature of death intended in this Text is such as it was altogether impossible the Mediatour should suffer it Answ The distinction premised concerning death in sin and death for sin is here to be applied and accordingly the castigatory part of death in sin was intended to the sinner not to the surety The essentiall part of death for sin was intended to the surety not to the elect sinner The essentiall and circumstantiall poenall part of death in sinne and death for sin was intended for the Reprobate The Text must needs proceed according to this interpretation in respect of the elect There iâ— as good and greater reason why it should so proceed in respect of Christ it being much more impossible that he should suffer death in sinne that is become a sinner then that the elect sinners should suffer poenall i. e. properly-poenall death for sinne that is be damned though both be impossible Dialogu The death here threatned must be understood primarily of a spirituall death or death in sin Answ All that you say concerning spiritual death befalling Adam in the day that he sinned and therefore primarily inflicted is vain and impertinent for that denyeth not the inflicting of eternall death to be intended afterward nay it rather argueth eternall death to be primarily intended because not executed according to that Proposition That which is first in intention is last in execution That which is of the essence or substance of the punishment of sin is primarily in the curse and therefore primarily to be understood but death for sin not death in sin is of the essence of the punishment of sin as we saw in the first Distinction Chapter the first Instead of proving your assertion viz. That it was impossible for Christ to suffer any of the cursed death intended Gen. 2.17 your arguing only proves another thing viz. that the death here primarily intended was spirituall death i. e. death in sinne which Christ could not suffer and so you lose your Question Though it be granted that death in sin be here understood primarily yet if death for sinne be understood secondarily then this argument concludes not against Christs suffering any death intended but only against his suffering the death primarily intended in the text Though death in sin compared with eternal death be primarily intended in regard of Adams reprobate posterity yet it cannot be said it was primarily intended in respect of Adam himself if you will yield him to be saved and his elect posterity because that would imply eternall death to be secondarily intended which was never at all intended as concerning them Howsoever certain it is that death for sin as concerning the essentiall poenall part thereof is solely intended concerning Christ and death in sin not at all Dialogu Calvin in Gen. 2.17 demandeth what kinde of death it was that God threatned to fall upon Adam in this Text he answereth to this purpose It seemeth to me saith he that we must fetch the definition thereof from the contrary Consider saith he from what life Adam fell at the first saith he he was created in every part of his body and soul with pure qualities after the image of God therefore on the contrary saith he by dying the death is meant that he should be emptied of all the image of God and possessed with corrupt qualities as soon as ever he did but eat of the forbidden fruit Answ It is a vain question saith Calvin upon the place how God threatned death unto Adam in the day wherein he touched the fruit since he deferred the punishment unto a long time afterward Your labour to confirm Adams falling into death in sin the same day that he sinned is altogether impertinent the Question being Whether â—uch poenall death for sin is not here intended as it was possible for Christ to suffer Mihi definitio petenda ex opposito videtur tenendum inquaÌ„ est ex quâ vitâ homo ceciderit erat enim omni ex parte beatus Calvin in loc That poenall death for sin is here intended Calvin proveth though you omit his proof by the nature of opposites thus The death that he fell into was opposite to the good he fell from But the good he fell from was all kinde of blessednesse Therefore the death he fell into comprehended all kindes of misery This is the scope of his argumentation your mistake thereof though it is easily pardoned yet your other defect in the citation the Reader that compareth Calvin and the Dialogue together can hardly excuse Dialogu If there be good and necessary reason as there is to exempt our Mediatour from suffering the first cursed spirituall death then there is good reason also to exempt him from suffering any other curse of the Law whatsoever Answ The sum is Christ could not sinne Therefore he could not suffer the punishment due to the elect for sin as a surety a most reason-lesse and sick consequence and the contrary true He could not as Mediator and Surety have suffered satisfactorily the punishment for sinne if he had not been without sinne Though Christ was not a sinner inherently yet he was a sinner imputatively whereupon the substantiall curse of the Law was justly executed upon him Dialogu Examine the particulars of any other curse of the Law and they will be found to be such as Christ could not suffer Diseases naturall death putrefaction of body after death eternall death are curses of the Law Christ did not bear diseases and bodily infirmities yet by the common doctrine of imputation you must affirm it nor suffer naturall death in our stead nor see corruption nor suffer eternall death therefore he did not suffer the cursed death meant Gen. 2.17 Answ We are to distinguish between the sufferings which are of the essence or substance of the curse and those the inflicting whereof in particular is not of the essence of the curse Bodily diseases Putrefaction the duration of punishment for ever are not essentiall to the curse because the wrath of God may be suffered where these are not The Devils are not sick the reprobate that shall not die but be changed therefore not see coruption yet shall suffer the wrath of God No reprobates endure all miseries
offender Lev. 17.4 Or that which is not his properly but as a legall Surety only So Philemon may put Onesimus his debt on Paul ver 18. or that which though it be not his properly yet is his in a way of grace So the word Impute is used ten times Rom. 4. Distinguish between the nature of sinne and the guilt of sin and there will be no cause to say with Socinus that it is against justice to impute sin understanding thereby the guilt of sin unto an innocent person especially upon these considerations 1. If the innocent be of the same nature with the nocent Ursin Paraeus in Rom. 5. Dub. 5. 2. If he voluntarily undertake the paenal satisfaction of the debt 3. If he can satisfie the punishment 4. If he can thereby free others from the punishment which they cannot undergo 5. If in this satisfaction he looks at the glory of God and the good of man It is therefore not only a perillous untruth but a high blasphemy to say and that without any distinction should God impute our sin to our innocent Saviour he should be as unjust as the Jews were The meer imputation of the guilt of sin doth no more infer a participation with the commission of sin then the imputation of the righteousnesse of Christ inferreth a participation in the working thereof Dialogu If our Mediator had stood as a guilty sinner before God by his imputing of our sins to him Then he could not have been a fit person in Gods esteem to do the office of a Mediator for our Redemption Answ As it was requisite that Christ should be without sin i. e. without the commission of sin Heb. 7.26 So it was requisite that Christ should be made fin i. e. that the guilt of sin should be legally imputed to him 2 Cor. 5.21 both were necessary to make him a meet Mediator You erre not distinguishing according to the Scripture Dialogu The common doctrine of imputation is I know not what kinde of imputation it is such a strange kinde of imputation it differs from all the severall sorts of imputing sin to any that ever I can meet withall in all the Scriptures Answ It is a judiciall imputation of that unto a person which is not his properly but made his by way of voluntary and both Legall and Evangelicall account If you know not what kinde of Imputation it is the being of things depends not upon mans knowledge much lesse upon his ignorance but upon the will of God notwithstanding the term of imputation in this sense were not in the Scripture yet the thing intended by it is The terms of essence trinity satisfaction merit c. are not in the Scripture expresly yet are they acknowledged generally to be contained in the Scripture by just consequence because the things contained by those terms are found therein expresly The very term Impute taken for judicial imputation of that unto a person which is not his properly yet reckoned to be his in a way of grace is as was said before ten times used Rom. 4. Your other Reasons for what you assert which you promise immediatly before we shall expect in their place CHAP. IV. The Vindication of Isa 53.4 5. Isa 53.4 Surely he hath born our griefs and carried our sorrows Dialogu HE saith not only saith M. Jacob that he sustained sorrows but our sorrows yea the Text hath it more significatively our very sorrows or our sorrows themselves that is to say those sorrows that else we should have born Answ This Exposition of M Jacob understood according to that distinction premised Chap. 1. M. Jacob on Christs Sufferings p 33. is both solid and acute and that this Learned Authour is so to be interpreted his own words sufficiently argue Dialogu The Evangelist Mathew hath expounded this text in a quite contrary sense Mat. 8.17 saying that this Text was fullfilled when Christ did bear our infirmities and sicknesses from the sick not as a Porter bears a burthen by laying them on his own body but bear-them away by his own power Answ That the Prophet in this Text by griefs and sorrows intends sufferings due to us for sinne is plain from the scope of the Chapter and the comparing of the 4. and 5. verses with 1 Pet. 2.24 that by bearing those griefs and sorrows he intends Christs bearing them in our stead appears ver 5 6 8 10 11 12. of this chapter as also from the collation of the two Hebrew words used in this very place for though Nasa he hath born be of more generall use signifying sometimes to bear as a Porter beareth a burthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes otherwise yet Sabal he hath carried signifying properly to bear as one beareth a burthen restraineth the sense of the former word and limits it to the received interpretation This Text therefore in Isaiah may either be understood as a compound Proposition containing these two truths 1. That Christ should bear our spirituall griefs and sorrows for us 2. That he should heal bodily diseases as a type and figure of his bearing our spirituall griefs and sorrows Piscat in Mat. 8.17 Veritas magis quid quam figura habere debet ficut dicitur plus hic est quaÌ„ Jonas Park l. 3. de Desc n. 63. Dialogu So the word fullfilled in Mathew is true properly of the type or specimen and symbolicaly or typically of the thing signified or the word fullfilled in Mathew is taken figuratively i. e. metonymically viz. the sign namely healing bodily diseases put for the thing signified namely a healing-bearing of spiritual diseases That of your coherence which concerns the question is already answered the rest is either impertinent or uncontroverted Isa 53.5 But he was wounded for our transgressions he was bruised for our iniquities The chastisement of our peace was upon him and with his stripes we are healed These words I confesse do plainly prove that Christ did bear divers wounds bruises and stripes for our peace and healing but yet the Text doth not say that he bare these wounds bruises and stripes of Gods wrath for our sins 1. It was Satan by his instruments that wounded and bruised Christ according to Gods prediction Gen. 3.15 2. Christ bare these wounds bruises and stripes in his body only not in his soul for his soul was not capable of bearing wounds Satan could not wound his soul the Jews fullfilled all his sufferings Act. 13.27 29. Peter expounds the Text of his bodily sufferings only 1 Pet. 2.24 If Peters phrase He bare our sins in his body on the Tree had meant any thing of his bearing Gods wrath for our sinnes the case of his sufferings had not been a fit example to exhort to patience his appeal to God had â—ot been suitable 3. The end was a triall of his mediatoriall obedience and our peace Answ Satan by his instruments did wound and bruise him true but not only Satan by his instruments Satan
and his instruments were all instruments herein In those effects wherein Satan and men are instruments God is the first and universall efficient not a meer counseller fore-speaker and permitter The efficiency of the second cause is the effect of the first cause Satan the Sabeans and Chaldeans were subordinate causes and instruments of Jobs sufferings yet he saith God hath taken away Job 1.21 So Joseph Gen. 45.8 David Psa 39 9. in cases much alike Satan and men were Instrumens in inflicting such a stroak therefore it is no stroak of divine vindicative justice is no good consequence All evils inflicted upon the reprobate whether corporall or spirituall are stroaks or acts of vindicative justice So often then as Satan or men are instrumentall in inflicting such evils so often Satan and men are instrumentall in stroaks of vindicative justice judicial punishment of sin with sin is an act of vindicative wrath but of this parents are instrumental in the propagation of original sin to their Reprobate children The spiritual distres of an excommunicate person that is a Reprobate is an effect of vindicative wrath But in such distresses Satan is instrumental 1 Cor. 5.5 That delusion of which 2 Thes 2.9 10 11 12. is an act of vindicative justice But in working it Satan and men are instrumentall Casting the wicked men into hell is also an act of vindicative justice in which Gods Angels are instruments Matth. 13.42 Creatures then both good and bad may be instruments of Gods vindicative wrath inflicted both on body and soul Yet we must distinguish between the wounds bruises and stripes inflicted upon Christ and the sin in inflicting of them Satan and his agents were the sole authours and actors of sin yet as concerning the wounds bruises stripes themselves though Satan and men were the subordinate instruments yet God himself was the Authour and principall efficient of them The Lord hath laid upon him the iniquities of us all Isa 53.6 Yet it pleased the Lord to bruise him vers 10. The sufferings of Christ included in this Text are not only such wherein Satan and men were Instruments but some of them were inflicted immediatly of God without any second means as instruments thereof Not only the body but the soul also is capable of bearing wounds bruises and stripes hence we reade of a wounded spirit Pro. 18.14 A wounded conscience 1 Cor. 8.12 The broken and bruised in heart Luke 4.18 The plague of the heart 1 King 8.38 The words proceeding from the very same Hebrew roots with the very words used in this Text are in the Scripture applied to the soul My soul is wounded within me Psa 119.22 A broken and a contrite spirit Psa 51.17 Receive instruction or castigation and not silver Pro. 8.10 which words proceed not only concerning corporeal but also concerning spiritual chastening Should the soul be supposed to be uncapable of wounds bruises chastenings properly yet experience shews it is capable of them metaphorically Satan being a spirit may have accesse unto and consequently both may and doth afflict the spirit 1 Cor. 5.5 Eph. 6.12 16. If Satan could not God can Christ suffered not only in body but in soul Isa 53.10 when thou shalt make his soul a sacrifice for sin My soul is exceeding sorrowfull even unto death Mat. 26.38 Mar. 14.13 His great heavinesse sore amazement agony sweat as it were drops of bloud Mar. 14.33 34. Luk. 2◠44 cannot be looked at in a person that was God-man as lesse then the effects of soul-sorrows hell-sorrows Thou shalt not leave my soul in hell The soul is by judicious and learned Authors understood properly Rivet Hell metaphorically that is for pains aequivalent to the pains of hell it self Parker de Desc l. 3. n. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir dolorū His sufferings are in the plurall number called passions not a single passion 1 Pet. 4.13 Death 's not a single death Isa 53 9. to shew as some conceive his sufferings both of soul and body He was a man of sorrows Isa 53.3 The word All Act. 13.29 is to be taken in a limited sense as you were told before for all that he was to suffer by them there mentioned not for all that he was to suffer He bare our sins in his body 1 Pet. 2.24 therefore our sins were imputed to him he bare them in his body but not only in his body he hung upon the tree being made a curse Gal. 3.13 The curse is not only bodily but spirituall As we were delivered from our sin so he bare our sin But we were delivered not only from the bodily but also from the spiritual punishment of sin Therefore Most aptly from the example of Christs suffering patiently the punishment of our sins he committed not are we exhorted to suffer patiently our chastisement for the sinnes which we have committed With good reason did he appeal in his sufferings unto the righteous Judge because though he suffered justly in respect of God yet he suffered most unjustly in respect of men The demonstration of the Mediatorly obedience of Christ is truly acknowledged as a subordinate end of his sufferings but the supream end you leave out namely the manifestation of the glory of Gods mercy tempered with justice Mercy to the elect justice unto Christ To declare I say at this time his righteousnesse or justice that he might be just and the justifier of him that beleeveth in Jesus Whilest you so often affirm the obedience of Christ to be meritorious and yet all along deny it to be performed in a way of justice you so oft affirm a contradiction The very nature of merit including justice for merit is a just desert or a desert in way of justice as Chap. 1. Dialogu I hold it necessary often to remember this distinction namely that Christ suffered both as a malefactor and as a Mediator at one and the same time Answ Though the notions of a Mediatour and a Malefactour are clearly distinct in themselves yet your distinguishing between Christ dying as a Mediatour and as a malefactor is unsound because it implieth that in dying as a Mediatour he died not as a Malefactor no not imputatively whereas to be a malefactor imputatively was for the times a part of his Mediatorly office and essentiall to the death of the Mediator The Dialogue makes him a malefactor in respect of mens false imputations only but denies any imputation of sin unto him by God Dialogu He bare our sins in his body upon the tree 1 Pet. 2.24 Peter means he bare the punishment of sin inflicted according to the sentence of Pilate in his body on the tree sin is often put for the punishment of sin Answ True sin is here taken for the punishment of sin though not only so but for the guilt of sin also 'T is true also that Christ in enduring the sufferings inflicted upon him by the Jews bare as you say our punishments and our sins i. e. the
essentiall part of our punishment due to us for our sin From your own words I inferre then Christ bare our punishment and our sins either in the account of the Jews or in the account of God Not in the account of the Jews they charged them as his proper crimes without any regard to the sins of the elect therefore he bare our punishment and our sins in the account of God In that then Christ suffered punishment Paraus in Heb. 10. and bare our sin in the account of God it followeth Christ bare guilt in the account of God because guilt and punishment are relates Punishment doth not only signifie a suffering but such a suffering that is suffering for offence in way of justice Had Christ suffered death without guilt imputed his death could not have been called a punishment thus whilest you acknowledge Christ to have born punishment and born sin and that by just consequeoce at least in the account of God and yet deny the imputation of sinne you run your self into a contradiction He bare our sins in his body but not only in his body Body is here taken synechdochically both for body and soul a part of the humane nature for the whole he bare them upon the tree that is he bare the curse due to sin Gal 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree he bare the morall curse which was the truth signified by the Ceremoniall curse Deut. 21.23 the morall curse extendeth both to soul and body Dialogu I will shew you how Christ did bear our sins divers waies in several senses 1. When he bare away our diseases as I have expounded Isa 53 4. 2. As our Priest and sacrifice as I have expounded Isa 53.5 3. As a Porter bears a burden as I have expounded 1 Pet 2.24 4. When he did patiently bear our sinful imputations and false accusations and imputations of the malignant Iews Psa 40.12 Psa 69.5 In these words Christ doth not complain or grudge against his father for his imputing of our sins unto him as the common doctrine of Imputation doth make the stream of Interpreters to speak Answ How the Dialogue hath not only not expounded nor only mis-interpreted but corrupted the three former texts viz. Isa 53.4 5. 1 Pet. 2.24 We have seen before 'T is very true that Christ bare our sins as our Priest and sacrifice and as a porter bears a burden yea as a surety but very false that he bare them only in your sense Scripture is in sense and not in sound only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your calling of the Jews unjust criminations of Christ sometimes our sinful imputations sometimes the false accusations of the Jews sounds too harsh without a distinction 'T is true that Psal 40.12 and Psal 69.5 hold forth a type of Christ complaining under the injuries of the Jews from which their false imputations are not excluded though neither of them only nor chiefly To complain unto God is blamelesse and no grudging To cemplaln against God is a sin and sheweth grudging M. Ainsworth whom you oft make use of in his notes on Psal 69.5 is amongst those who acknowledge sin to be in Christ by imputation yet your conscience herein appealed unto where did you ever reade in him or any other orthodox Interpreter that Christ complained against God as say you the common doctrine of Imputation doth make the stream of Interpreters to speak CHAP. V. The Vindication of Isa 53.6 Isa 53.6 All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquity of us all Dialogu THe Lord laid not the sin of the Elect upon Christ by imputation The true manner how the Lord laid all our iniquities upon Christ was the very same manner as the Lord laid the sinnes of Israel upon the Priest and sacrifice and no other Answ If he laid them no otherwise on the Antitype then upon the type then sin was laid typically only and not in truth upon Christ consequently the type and the antitype are confounded and those types are so many untruths yea we are yet in our sins But whatsoever your words are we presume your meaning is The types instanced in did not typically hold forth any imputation of sin unto Christ the antitype How then did the Lord lay the sins of Israel upon the Priest and upon the sacrifice Dialogu The Priest bare the iniquity of the holy things by his Priestly appearing before Iehovah with his priestly apparrell especially with the golden plate Exo. 28.38 he bare the iniquity of the Congregatton by eating the peoples sin-offering in the holy place to make atonement Lev. 10.17 The Lord laid all our sins upon Christ as upon our sacrifice Isa 53.12 where dying bearing sin intercession are Synonima's He bare the sins of men namely by his Mediatoriall sacrifice God laid all our sins upon Christ as our sacrifice of atonement In this sense Paul explaineth the Levitical bearing of sin Heb. 9.26 28. Answ It is not requisite to the nature of a type in all respects to answer the Antitype Similitudo non currit quatuor pedibus Paraeus Log. 122. Figura non habet quodcunque habet veritas but to testifie and according to the pleasure of the Authour to exemplifie the thing typified Logick refers types to similitudes and you know the Proverb Similitudes run not on four feet there is alwaies some dislikenesse between the parts of the comparison Ionah was a type of Christ lying dead in the grave yet Ionah though he lay in the Whales belly did not lye dead there Put case you produce a type which holdeth not forth bearing of sin by imputation in the Antitype except it may appear that the manner of Christs bearing sin was thereby fully intended you conclude nothing Aaron the High-Priest wearing the golden plate upon his forehead having engraven therupon HOLINESSE TO THE LORD typified rhe perfect holinesse in Christ by reason of the Divine nature whereby he was able effectually to bear and bear away sin What is here against Imputation nay it is implied in the Priesthood of Aaron The Priests Lev. 10.17 by eating the peoples sin-offering declared by that act together with the fore-mentioned appearing in their stead confessing of their sin and offering sacrifice for them that by divine institution they took upon them typically to make atonement for their sin Hereby it is more plainly figured that Christ should bear away our sin by bearing it in our stead This Text maketh against you It is very true God laid our sins upon Christ as our sacrifice Isa 53.12 therefore say we by imputation for Christs sacrifice is his voluntary and obedient yeelding himself unto death according to the Covenant of God in a way of satisfaction to divine justice for sin and meritorious expiation of sin
exceeded the bounds of naturall fear Answ His confidenee that he should not be moved by his sufferings either from his hope state or the good hoped for but that it should be with him as ver 10. sheweth us his certainty of victory which doth not oppose but rather suppose the matter of his sufferings which the Scripture manifests to be the wrath of God Neither can we apprehend that Christs fear exceeded the bounds of naturall fear understanding by natural fear regular fear in which sense this distinction is used by Divines after Damascene who distinguished fear into a fear according to nature this was in Christ and a fear besides nature adverse to reason this was not in Christ Dialogu These sentences of M. Calvin may advise us how we do attribute such a kinde of fear to Christ as might disorder his pure naturall affections which doubtlesse would have fallen upon him if he had undergone the pain of losse for our sins such as the damned do feel in hell as the common Doctrine of Imputation doth teach Answ It is vain labour to write so much out of Calvin to prove against us that the fear which was in Christ was pure and not impure it being the professed and known judgement of all the inference of impure and vicious fear in Christ from his undergoing of the pain of losse for our sins is your own Institution lib. 2. c. 16. s 10. See Willet synops and an errour nor have you any greater adversary then Calvin therein who not only affirms the fear and affections in Christ to be pure according to your citations but also that in his soul he suffered the terrible torment of the damned and forsaken men Yet because the sufferings of the damned differ in some things from the sufferings of Christ later Writers choose rather upon just reason to say he suffered the punishment of the elect who deserved to be damned then that he suffered the punishment of the damned Dialogu And if he had died without manifesting fear of death it would have occasianed wofull heresie yea notwithstanding the evident proof given of his humane nature sundry hereticks have denied the truth of his humane nature it was necessary therefore that he should be pinched with the fear of death as much as his true humane nature could bear without sin as Calvin well observeth Answ There 's difference between manifest fear and excessive fear to have feared naturall death with excessive fear and that such as never man or woman manifested was to have manifested something lesse then man It was a sufficient manifestation of Christ to be man that he was touched with the feeling of our infirmities that he was in all points tempted like to us His words are these speaking on Matt. 26.39 Sed quantū ferri potuit sana integra natura hominis metu percussus anxietate constructus fuit Dialogu yet without sin So far as I can finde in Calvin for you have not pointed to the place you put in the word Therefore and so force both it and the whole sentence to confirm your own premises contrary to his minde which is directly against you See Calv. Comment on Ver. 2.28 of the chapter mentioned If the fear of death which he expressed to his Disciples in the night before his death had risen on the sense of his fathers wrath inflicted upon him for our sinne then you must also say that he suffered his fathers wrath for our sins six daies before this for six daies before this he spake those words Luk. 12.50 where our Saviour doth expresse as much distresse of minde as here yet I know no expositor that ever gathered so much from this place of Luke Answ Expositors do generally agree that as in Mathew and Mark so also Luke 12.50 Christ speaks of his passion as likewise that the wrath of God was the principal matter thereof in Luke he 's troubled at the remembrance of his future passion of his fathers wrath the sense of that wrath had at present in great degree taken hold upon him Christ doth not expresse so much distresse of minde in Luke as here he saith he was straightned but here he professeth his sorrowfullnesse unto death together with consternation and expavefaction of which straightway Dialogu Our Saviour tells the two sons of Zebedee they must drink of his cup and be baptized with his baptism by these two expressions which are Synonima's or equivalent our Saviour doth inform the two sons of Zebedee what the true nature of his sufferings should be viz. no other but such only as they should one day suffer from the hands of tyrants Answ Herein is a fallacy confounding such things as should be divided this Text saith Piscator is to be understood with an exception of that passion in which Christ felt the wrath of God for the Elect Quod tamen intelligendum est cum exceptione passionis illius quâ Dominus pro electis sensit iram Dei Pisc in loc Dialogu Christ suffered both as a Mattyr and as a satisfier the sons of Zebedee drank of the cup of Martyrdom not of the cup of satisfaction or redemption James and John the sons of Zebedee were asleep whilest Christ was drinking of that cup. His son was not touched with any sufferings from Gods wrath at all except by way of sympathy from his bodily sufferings only Answ If his soul was touched with Gods wrath by way of sympathy then his body was touched with the suffering of his wrath properly then Christ suffered the wrath of God by your concession These sufferings in the soul were not by way of sympathy his soul suffered properly and immediatly Isa 53.10 Mat. 26.37 the cause of his sufferings required that his soul should suffer as well as his body we sinned in soul properly therefore our surety must suffer in soul properly The greatest of the sufferings of Christ were spirituall and such as immediatly seized on his soul As his active obedience was as properly spirituall as bodily so his passive obedience was as properly spirituall as bodily Much rather is their judgement to be embraced who say The body suffered by way of sympathy because the soul is sensible of sufferings without the body but not the body without the soul Dialogu If the circumstances of his agony be well weighed it will appear that it did not proceed from his fathers wrath but from his naturall fear of death only because he must be stricken with the fear of death as much at his true humane nature could bear he must be touched with the fear of death in a great measure as the Prophets did foretell Adde to these pains of his minde his earnest prayers to be delivered from his naturall fear of death the fear of death doth often cause men to sweat and earnestly pray as he was man he must be touched with the fear of death as he was Mediatour he must fully and wholly overcome his naturall
fear of death by prayers therefore there was a necessity for him to pray and to strive in prayer untill he had overcome it as I shall further explain the matter by and by in Heb. 5.7 Answ There can no reason be given why the fear of naturall death should be as much as the humane nature of Christ could bear without sin because the object of that fear may be and is much exceeded paenal-spiritual death is a greater object of fear incomparably Dialogu Again Because the humane nature of Christ whatever had been inflicted upon it could not have sinned there can no sufficient reason be given why Christ should fear naturall death either more or so much as other men there being therefore not such a measure of fear in Christ of naturall death as the Dialogue affirmeth there was no such fear foretold nor was his earnest prayer to be delivered from that fear which could not be what it was and what he praied to be delivered from we shall see where you promise us to explain Heb. 5.7 We must observe the due time of every action the manner the place and the persons and all other circumstances to fullfill every circumstance just as the Prophets had foretold nothing must fail if he had failed in the least circumstance he had failed in all and his humane nature could not be exact in these circumstances without the concurrence of the divine nature in all these respects his naturall fear of death could not chuse but be very often in his minde and as often to put him unto pain till he had overcome it Answ As things were foretold by the Prophets concerning Christ so he fullfilled them Act. 3.18 Luke 22.37 that there might be a ready concurrence of the divine nature with the humane for the enabling of it unto the fullfilling of them he was both God and man Heb. 9.14 Rom. 1.4 there could not therefore be in Christ any fear as concerning his failing to fullfill his office to the utmost Your mentioning other causes though false of Christs fear besides his naturall death is a secret acknowledgement that his conflict with the fear of naturall death only was not a sufficient cause of his exceeding sorrows felt before his death Dialogu Scanderbeg was in such an agony when he was fighting against the Turks that the bloud hath been seen to burst out of his lips with very eagernesse of spirit only I have heard also from credible persont that Alexander the great did sweat bloud in the couragious defence of himself and others The sweaeting sicknesse caused many to sweat out of their bodies a bloudy humour and yet many did recover and live many years after but if their sweating bloud had been a sign of Gods wrath upon their souls as you say it was in Christ then I think they could not have lived any longer by the strength of nature Answ The effusion of certain drops of bloud at Scanderbergs lips through the commotion of his spirits was no sweat Your information concerning Alexander in all probability is a mistake there being no such matter reported of him by the ordinary Historiographers of his life It was but a bloudy humour if so and in a time of sicknesse not bloud Arist l. 3. depart animal c. 5. l. 3. De Historia anim c. 9. Fernelius lib. 6. that you mention at the sweating sicknesse Aristotle reports of one that sometimes sweat a kinde of bloudy excrement which yet he looked at proceeding from an evil disposition of the body Theophrastus confirmeth the same Fernelius writes that he saw bloud effused out of the extremity of the veins through infirmity of the Liver and the Retentive faculty Lib. de dignosc morb c. 11. 8. Vid. Gerh. Herm. in Luc. 22.43 Rondelettius tels us that he saw in the year 1547. a kinde of bloudy sweat in a certain Student occasioned by some defects of the veins bones and thinness of bloud Maldonat upon Mat. 26. makes mention of a man at Paris strong and in health who having received the sentence of death was bedewed with a bloudy sweat But this bloudy sweat of Christ properly so flowing from such a person and free from all distemper either of body or minde and in such a manner and plenty as Luke reports differed much from all these Whether the sweat of Christ were naturall or miraculous we leave it to them that have leisure and skill to enquire though the Evangelist mentioneth it as an effect proceeding from a greater cause then the fear of a meet naturall death all which notwithstanding yet is not our doctrine built only or chiefly upon this Argument Dialogu Do but consider a little more seriously what an horrid thing to nature the approach of death is see in how many horrid expressions David doth describe it Psa 116.3 18.4 55.4 5. Answ There were many times many causes why David was much afraid of death none of which are to be found in Christ yet you make Christ much more afraid of death then David was Though death be horrid unto nature yet not so to faith much lesse so horrid as to cause affections of fear above the nature of the evil feared that is erring affections in an unerring subject Dialogu Suppose Adam in innocency had grapled with the fear of death like enough it would have caused a violent sweat over all his body Answ Adam being a sinner did grapple with death Genes 5.5 without any such sweat mentioned doubtlesse Adam innocent would not have been inferiour to Adam a sinner Christ was much superiour to Adam innocent though you make him inferiour in this matter to Adam a sinner Dialogu It 's no strange new doctrine to make the naturall fear of death to be the cause of Christs agony seeing other learned men do affirm it Christopher Carlile in his Treatise of Christs desceut into hell p. 46. saith thus Was not Christ extreamly afflicted when he for fear of death sweat drops in quantity as thick as drops of bloud John Fryth a godly Martyr saith thus in his answer to Sir Thomas Moor B. 2. Christ did not only weep but he feared so sore that he sweat drops like drops of bloud running down upon the earth which was more then to weep Now saith he if I should ask you why Christ feared and sweat so sore what would you answer me was it for fear of the pains of purgatory he that shall so answer is worthy to be laughed to scorn wherefore then was it Verily even for the fear of death as it appeareth plainly by his prayer for he prayed to his Father saying If it be possible let this cup passe from me Answ These Authours I not having by me cannot examine the quotations their words therefore rather better bearing the sense of the Orthodox then the sense of the Dialogue charity untill the contrary appeareth construeth in the best sense M. Fryth's other writings call to have it so But though
and we delivered from the dominion of death i. e. of the cursed death of the crosse therefore he suffered the curse i. e. the wrath of God Dialogu Neither doth the word Fear in this Text signifie such an amazed naturall fear of death as the other word Fear doth signifie Mar. 14.33 which word I have expounded to signifie our Saviours troubled naturall fear of death and no more Answ According to you Fear Mar. 14.33 signifieth naturall fear of death and no more but Fear Heb. 5.7 signifieth a godly fear lest he should offend God by his unwillingnesse to die that is Mark speaks of a naturall fear of a naturall evil the Authour to the Hebrews of a morall fear of a morall evill a distinction as vain as weak without any warrant The object of fear in both places is the same why should not the affection of fear at least for the kinde of it be the same He offered up prayers with strong cries Heb. 5.7 and Jesus cried with a loud voice Mar. 14.37 Dialogu And therefore it caused him in the daies of his flesh to offer up many prayers and supplications with strong cries and tears unto him that was able to save him from death namely from his natural fear of death and he was heard because of his godly fear Just now you interpreted the word Death in the Text properly he prayed say you to be delivered from the dominion of death now you interpret it figuratively namely for the naturall fear of death one and the same word especially not being typicall is capable but of one sense in the same place As concerning the meaning of the place There are no greater asserters of Christs suffering the wrath of God then those who translate the Greek word by Reverence understanding it causally viz. that Christ was heard for that humble reverence wherewith he was affected towards God in his prayers yet those who translate it Fear give many reasons leading thereunto How terrible is eternall death if naturall death be called the King of terrour Job 18.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in loc Cham. de descen Bellarm. enerv t. 1. l. 2. c. 2. 1. The proper signification of the word 2. The frequent use of it in this sense by Greek Authours both sacred and secular as also Philosophers Historiographers and Poets 3. Analogy of Scripture 4. The mention of death that great object of fear together with the affection of fear in the same verse And Lastly Because the Greek praeposition annexed thereunto doth not well agree with the translation of it by reverence For though the praeposition according to Bellarmines instances is read with a genitive case and noteth the internall cause of an action yet it never is observed to signifie the externall moving cause of an action which is the present case Pareus who disalloweth neither of the interpretations yet thinks the Syriack interpreter to have best understood the place and cleared the text rendreth it thus Vid. Bezam Paraeum in loc who also in the daies of his flesh offered prayers and supplications with strong cries and tears unto him that was able to save him from death and was heard And though he were a son yet learned he obedience from his fear and the things which he suffered Tremellius followeth him and Beza dislikes him not herein the sense being the same CHAP. X. The Vindication of Psa 22.1 Psa 22.1 My God My God why hast thou forsaken me Dialogu MAny Divines conclude from this Text that God did forsake his son in his anger because he had imputed to him all our sins but yet other Divines differ from them M. Broughton saith My God My God sheweth that Christ was not forsaken of God but that God was his hope 2. Saith he The word forsaken is not in the Text but Why dost thou leave me namely why dost thou leave me to the griefs following from the malice of the Jews as they are expressed in the body of the Psalm 3. Saith he None ever expounded one matter and made his amplification of another but Psal 22. hath amplification of griefs caused by men and not from Gods anger Therefore the Proposition in the first verse is not a complaint to God that he forsook his soul in anger for our sinnes M. Robert Wilmot sheweth at large that the term forsaken is not so proper to this place as the term leave and he doth parallell it with the word leave in Psal 16.10 M. Ainsworth saith the Hebrew word which we translate forsaken may be translated why leavest thou me And he saith in a Letter to my self that there is no materiall difference between leaving and forsaking so as the meaning be kept sound Therefore it followeth by good consequence that Christ doth not complain Psa 22. that God had forsaken him in anger for our sins Answ The Hebrew word as also the Syriack used by our Saviour Mat. 27.46 and the Greek word used here by the Septuagint signifyeth to leave another helplesse in their necessity or extremiry which appeareth not only in its frequent use in the Scripture but also in that this very word per Antiphrasin it being one of those Hebrew words that have two contrary significations signifyeth to help up that which is down or fortifie Nehem. 3.8 4.2 and such leaving we usually expresse by forsaking and accordingly its read by Latin Expositors promiscuously who all do in effect say with M Ainsworth there is no materiall difference betwixt leaving and forsaking so as the meaning be kept sound which with M. Ainsworth was but with you is not therefore you chuse leaving which with us is more generall and refuse forsaking which is a more proper term The Hebrew word then signifying to Forsake the word forsaken is in the Text more proper then the word leave contrary to M. Broughton The leaving or forsaking here is not only bodily but chiefly spirituall The matter propounded in the first verse and amplified in the body of the Psalm is the same namely the passion of Christ Psa 22. hath amplification of griefs caused by men instrumentally and by Gods anger as the efficient cause Gods anger and mens herein are not opposite but subordinate one to another Anger in Scripture is taken sometimes for the hatred of God unto a person sometime for the execution of vindicative justice in the latter sense God was angry with Christ not in the former Separation from God in sense or feeling Absolute separation from God this second was in Christ Perk. Gal. 3.13 Forsaking is either totall and finall so God forsakes the Reprobate or partial and temporal as concerning the fruition and sense of the good of the promise so God forsook Christ and of this forsaking Christ complaineth in this place being a principall part of that punishment which Christ as the surety of the Elect was to undergo the words clearly holding forth this truth the Text neither according to Grammaticall sense nor Analogy of
yet Christ Jesus himself and all judicious Christians cannot but take it very ill Dialogu Thus have I shewed unto you the dependance of the first part of this Psalm by which you may see how the scope of this Psalm doth set out the sufferings of Christ to proceed not from Gods wrath but from mans only Neither do I finde any thing of Gods wrath either in this or in any other Psalm and yet Christ doth make as dolefull complaint to God of his sufferings both in this Psalm and Psal 69. as any can be found in all the Bible Answ What you have said upon the first part of this Psalm of any weight against the sufferings of Christ as proceeding from Gods wrath hath been considered and its insufficiency to that end sufficiently manifested It hath also been proved out of part of the first part of this Psalm viz. ver 1.2.11 that Christ suffered the wrath of God yet because notwithstanding you cannot be ignorant of much that is spoken to that purpose you do as much as say that neither here or elsewhere you can finde this truth in the Scripture that the Reader may here see for proofs from other places are to be expected elsewhere how Christs suffering the wrath of God is argued from his dolefull complaints in his passion I shall close this discourse presenting him with a brief yet sad and serious view of the passion of our Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It intends all the suffering of afflicting and conflicting affections under the sight and sense of great and eminent peril impending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anima Christi fuit tristis usque ad mortem extensivè intensivè Gerharm in ◠a subject which the Angels themselves how much more should all beleevers desire throughly and narrowly to look into 1 Pet. 1.12 by considering 1. The nature 2. The effects 3. The adjuncts 4. The subject of these sufferings Luke expresseth the nature of his passion in generall by an Agony Chap. 22.44 it signifieth the sorrows of combaters entring the lists with the sense of the utmost danger of life a metaphor taken from the passion of conflicting affections in the greatest eminentest and most sensible perils and so holding forth the sharpest of the fears of men The parts of this Agony are 1. Extreme sorrow and he began to be sorrowfull and very heavy then saith he unto them My soul is exceeding sorrowfull even unto death Mat. 26.36 37. His sorrow was lethal and deadly both extensively and intensively extensively continuing unto the last gasp intensively killing of it self in time had there been no other causes resolving and melting the soul gradually as wax is melted with the heat My heart is like wax it is melted in the midst of my bowels Psa 22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Amazement and he began to be sore amazed Mar. 14 33. which signifieth an universall cessation of all the faculties of the soul from their severall functions Physitians call it an Horripilation we usually a Consternation Like a clock in kelter yet stopped for the while from going by some hand laid upon it That such intermission of the operations of the soul the effect of this formidable concussion might be without sin is evident to him that remembers Christ slept Sleep ordinarily implying a cessation of the exercise of the intellectuall faculties for the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Expavefaction He began not meerly to be amazed but also to be very heavy the word notes expavefaction which was such a motion of his minde superadded unto his Consternation whereby for the time he was disenabled as concerning the minding of any thing else being wholly taken up with the dreadfull sense of the righteous wrath of God as the eye intensly fixed upon some object taketh no notice of any other object before it for the while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Fear Who in the daies of his flesh i.e. of his infirm flesh before his death and resurrection when he offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that which he feared Heb. 5.7 his fear was an afflicting affection arising from the sight and sense of the greatest morall evil namely the fearfull wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Desertion or being forsaken of God that is left helplesse and succourless in his extremity Mat. 27.46 The effects of his passion were 1. Fervent prayer Mat. 26.36 earnest prayer Luk 22.44 being fallen upon his face ver 39. with strong crying and tears Heb. 5.7 three times saying the same words My Father if it be possible let this cup passe from me Mat. 26.44 2. Bloudy sweat and being in an agony he praied more earnestly and his sweat was as it were great drops of bloud falling down to the ground Luke 22.44 Nam ter humi strato contritio cordis ille Sanguineus sudor crux fuit ante crucem 3. That dolefull loud and lamentable cry and about the ninth hour Jesus cried with a loud voice saying Eli Eli lamasabachthani that is to say My God My God why hast thou forsaken me Mat. 27.46 The Adjuncts of his passion were 1. An Angel comforting him And there appeared an Angel to him from Heaven strengthening him 2. A miraculous Eclipse continuing three hours Aut Deus naturae patitur aut mundi machina dissolvitur so contrary to the course of nature as that an understanding Heathen at the sight of it cried out Either the God of nature suffereth or the frame of this world is dissolved Lastly The subject of all these sufferings namely Jesus Christ God-man Now sum up all these in order An Agony wherein were lethall sorrow consternation expavefaction fear desertion fervent praier bloudy sweat dolefull and loud cry need of strengthening from an Angel put all these together in a person who was not a meer creature but God-man having a perfect soul and body free from all morall infirmity of sound health and exact temper who not only was God but knew that God was his Mat. 27.46 fully understood the glory of the blessed that his soul immediatly upon its dissolution should be in Paradise Luke 23.43 that his body after three daies should rise again Matt. 16.21 and that in the interim it should not see corruption Psa 16.10 and then I appeal to the conscience of each Christian Reader whether such a passion in such a subject argueth not greater sufferings then of a meer naturall death or could argue lesse then the sufferings of the greatest evil that could befall him that could not sin namely the wrath of God CHAP. XI The Vindication of Gal. 3.13 Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us as it is written Cursed is every one that hangs upon a tree Dialogu IN this Text the Apostle speaks of a twofold curse 1. He speaks
his truth more and more in every age neither do we doubt of fundamentall truth continuing the same to his in all ages As at the coming of Christ Satan opposed the true Christ with raising up false Christs so at the breaking forth of the light he opposeth the true light by false lights If the doctrine of the Dialogue brought to the fiery triall be found to be darknesse and ours to be light it deeply concerneth the Authour timously to remember that of the Prophet Wo be to them that put darknesse for light and light for darknesse Isa 5.20 Dialogu Others alledge the Article of Christs Descent to prove that Christ suffered the torments of hell in his soul for our Redemption but the truth is the Article speaks only of his souls passage from his body to Haides which hath a double lot when it is applied to the souls departed a place of joy and a place of torment so that all souls both good and bad go to Haides as soon as they are separated from the body the bad do go to the place of torment in Haides and the good go to the place of pleasure in Haides therefore seeing Christ was a good man even the Holy One of God he must needs go to the place of pleasure in Haides even to the Paradise Luk. 23.43 and that Haides doth comprehend in it a double lot as Britain doth comprehend England and Scotland is evident by the use of the Greek word in sundry Greek Authours and according to this sense M. Robert Wilmot hath expounded this Article wherein he doth also approve of the judgement of M. Broughton in his Exposition of this Article Answ This Article of the Creed is not found in the Scripture in terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. Apos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. Atha Nempe quia essentia illorum est per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 status 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. cont 2. l. 4. c. 14. though the Orthodox sense of it is taught therein clearly and plentifully The Learned observe above threescore Creeds of the most ancient Councels and Fathers that want this clause and amongst them the Nicene Creed The Article of the Creed saith not that Christ descended into Haides but into Hades It is true that Haides in respect of its Etymology is used in a large signification by both divine and secular Authours for an invisible place and condition and in this sense it is applicable to all souls departed whether good or bad because the Being State and Place of both are invisible to us The Authour of the Dialogue perceiving the large use of the word very unwarrantably ventures to say the Article of the Creed speaks only of his souls passage from his body to Haides Sciendum sanè est quod in Ecclesiae Romanae symbolo non habetur additum de scendit ad inferos sed neque in orientis Ecclesiis habetur hic sermo vis tamen verbi eadem videtur esse in eo quod sepultus dicitur For 1. The word in the Creed is doubtlesse to be interpreted according to some sense wherein it is used in the Scripture where it is taken for the grave Act. 2.27 for hell Rev. 20.13 14. but never in this sense used by the Dialogue 2. From the incongruity of the words so understood It were not proper to say he descended but he ascended into the place of joy viz. the celestiall Paradise Lastly the Ancients though they knew the large use of the word Hades yet did not take it in the Creed according to the exposition of the Dialogue Ruffinus saith directly that these words He descended into hell are not found in the Creed of the Romane Church nor used in the Churches of the East and if they be that then they signifie the buriall of Christ CHAP. XIII Of the Dialogues arguments taken from the description of the torments of hell and from the place of suffering the torments of the damned Dialogu BY describing the torments of hell you shall be the better able to judge whether Christ did suffer the torment of hell for our Redemption or not The torments of hell are usually divided into two paerts 1. Into the pain of lesse 2. Into the pain of sense The pain of losse is the privation of Gods favour by a everlasting separation Answ The rule which Logicians give concerning definitions is to be attended to concerning descriptions which are imperfect definitions A little errour in the beginning in a short time becometh a great one Error definiendi exiguus brevi fit ingens and encreaseth as the Dispute encreaseth Pain of losse and Pain of sense make up the torments of hell Pain of losse then being but a part of the curse or punishment the part is to be distinguished according to the whole as the punishment is taken either essentially for such executions of justice as flow from the curse as such viz. the not enjoying of ought of the good of the promises and the suffering of all the substantiall positive evill of the curse without any respect unto the condition of the Patient or accidentally for such executions of justice as are inseparable concomitants of the state of the damned yet flow not from the simple nature of the curse but in respect of the condition of the patient viz. total and final separation from God c. of which oft above The Favour of God is taken largely for the effects of his common bounty so the wicked are for their sin separated from the favour of God or it is taken properly for the speciall love of God namely Election so the wicked cannot be said to be separated from him the Legall discovenanting of the Reprobate for their sin which they have committed is the effect of justice that being discovenanted they fall into the bottomlesse pit is also an effect of justice but totality and finality of their disunion with God without recovery by the covenant of grace is a consequent of Reprobation This premised the errour of the description is manifest which holds only concerning the pain of losse as it is an accidentall part of punishment and belongs to the Reprobate but not as it is of the essence of punishment in which sense it is only true of Christ The description of the pain of losse viz. that it is the privation of Gods favour by an eternall Separation is untrue imperfect and impertinent First It is untrue because 1. It affirmeth a privation of Gods favour where Gods favour never was which is as if we should in Logick suppose a privation where never was an habit 2. Because it supposeth Gods not loving i. e. his hatred of Reprobation to be an effect of justice for pain of losse is an effect of justice whereas Reprobation is an act of Lordship not of Justice Secondly It is imperfect leaving out the privation of the good of the promises wherein consists the
to the cause Answ Guilt is either taken for the personal commission of sin or for a personall obligation unto punishment upon our voluntary taking thereof for the sin committed by another in the last sense only Christ was guilty of sin that is he was guilty imputatively not inherently as Christ was guilty of sin so also he was sensible of an accusing Conscience If Christ saith D Willet truly bare our sins he sustained also the grief of conscience for them which is the inseparable companion of our sin The question is not Whether Christ be polluted with our sin inherently but only whether he may be said to be polluted with our sin imputatively Desperation is not of the essence but accidental in paenal wrath The rest is but a repetition of what was said and also answered a little before Did Christ suffer the torments of hell in the proper place of hell seeing none can suffer the torments of hell as long as they live in this world none can suffer the second death till after this life is ended Answ The place of punishment is not of the essence of punishment as the place of the third heaven is not of the essence of blessednesse so neither is the place of the damned of the essence of misery As the Manhood of Christ was partaker of the joys of heaven out of the place of heaven if not at other times as Luk 9.28 yet after the Resurrection so might it suffer the pains of hell out of the place of hell The prison is no part of the essentiall debt The most Popish enemies of Christs soul-sufferings of the wrath of God whilest though in their erroneous asserting the locall descent they affirm an actuality concerning Christs being in the place of hell without the pains of hell cannot with any reason deny a possibility of being in the pains of hell without the place of hell Vide Rivet â—athol orth â—o 1. tract â— q. 60. Christ was in a paenall hell not in a locall hell the distinction between a paenall hell and a locall hell is nor only acknowledged unto this day by the Orthodox but was long ago taught by sundry of the Learned and sounder Schoolmen The dispensation of God is either extraordinary or ordinary according to the ordinary dispensation of God the full pains of hell are not suffered in this life but according to the extraordinary dispensation of God Christ not only could but did suffer the pains of hell in this life Many Reprobate suffer the pains of hell here in a degree The Reprobate as was said before that shall be found alive 1 Cor. 15.51 shall passe into the pains of hell without any separation of the soul from the body Dialogu Did Christ suffer the torments of hell in his body as well as in his soul to redeem our bodies as well as our souls from the torments of hell Answ We have already seen that Christ suffered the torments of hell in his body as well as in his soul as it is evident that Christ suffered the torments of hell for kinde in his soul so who can deny but he suffered also bodily torments equivalent to the torments of hell though not inflicted after the same manner August de Civit. Dei l. 21. c. 10. All the flames of hell are not corporeall and materiall witnesse that fire wherein the rich man was tormented such as his eyes and tongue were such was the flame Luk. 16.23 24. Willet syn 20. gen cont qu. 3. par 4. Those flames of hell which torment the bodies of the damned though justly acknowledged to be materiall are materiall after a spirituall manner They therefore are not to be heard who object against Christs suffering hell-pains in his body because there was no visible instrument of such bodily pain If any say his bodily pains were not equall to the bodily pains of them that are in hell that being granted to them therein which they are unable to prove it is sufficient to integrate and make up the execution of the full measure of wrath upon Christ that if his bodily torments were not equall to the bodily torments of the damned yet what was not executed upon his body was executed upon his soul The measure of hell-pains is made up without bodily pains in the Angels that fell and if haply some mindes labour concerning the capacity of the soul of a meer man to hold such a measure of torment they may remember that the soul of Christ who is both God and Man is above that objection exceeding the capacity of all Men and Angels by reason of his personall union Dialogu How long did he suffer the torments of hell was it for ever or how long did he suffer them and when did the torments of hell first seize on him and when was be found freed from them or did he suffer the torments of hell at severall times or in severall places or but at one time or place only Answ His sufferings though temporall in respect of duration were eternall in efficacy in respect of the eminency of the Person it was more for an infinite person to suffer for a time then for all finite persons to suffer for ever Christ suffered the torments of hell upon the Crosse where he bare the moral curse Gal. 3.13 and in the garden Mat. 26. though his sufferings in the garden and upon the Crosse are the principal and therefore called the Passion emphatically yet the rest of his sufferings from his conception unto his passion are integral parts thereof that is such without which his passive obedience is not compleated He was freed from them at his death Job 19.30 he was freed from the sensible part of his sufferings at his death from sufferings simply at his Resurrection That Christ suffered the torments of hell is revealed which is the question though many circumstances of time and place are not revealed These are impertinent and captious quere's Dialogu Was he tormented without any forgivenesse or did Abraham deny him the least drop of water to cool his tongue Answ Christ was tormented without any forgivenesse God spared him nothing of the due debt Rom. 8.32 Mat. 26.39 but God gave him a discharge when the debt was paid Isa 53.10 Col. 2.14 He had not then so much as the least drop of water to ease him of the least particle of suffering due unto him according to justice but was wholly forsaken in respect of any participation of the sense of the good of the promise for the time Mat. 27.46 Dialogu Did Christ inflict the torments of hell upon his own humane nature was his Divine nature angry with his humane nature or did his Divine nature forsake his humane nature in anger as it must have done if it had suffered the torments of hell if so then he destroyed the personall union of his two natures and then he made himself no Mediatour but a cursed damned sinner Answ The second Person of the
Trinity is to be considered according to his subsistence in the Divine nature only or as he subsists in personall union with the man-hood In the first consideration He together with the Father and the holy Ghost did inflict the torments of hell upon the humane nature All the works of the Trinity upon the creature whereof this is one Isa 53.10 Mat. 26.31 are undivided that is they are wrought by all the persons jointly In this consideration also the divine nature was angry not only with the humane nature but with the person of the Mediator because of sin imputed to him and forsook him with a temporall and partiall desertion But hence in no waies followeth the dissolution of the personall union as the body and soul of Christ separated one from the other continued in personall union so the soul and body separated from all participation of the good of the promise for the while were without dissolution of the Personall Union The execution of the evil of the curse denieth communion but not union with God The evil of the commination denounced and incurred as touching our legall obnoxiousnesse thereunto dissolveth not the union of the Elect with God in the everlasting covenant of grace nor doth the denouncing incurring the danger and undergoing of the punishment dissolve the union of the election of Christ Isa 42.1 much lesse doth it dissolve the personal union The Second Person considered as subsisting in personall union with the manhood Mediatio propriè analogicè Wolleb and as Mediatour is properly Christ and so though the manhood only suffered yet the Person that suffered being God-man the person of the Mediatour and consequently the Divine nature by way of voluntary dispensation was subject to the Divine nature considered absolutely and in it self Dialogu These and such like grosse absurdities the common doctrine of imputation will often fall into Answ That the received and common doctrine of imputation standeth firm and upright upon the Scriptures of truth without falling or leaning to into or unto any absurdities or inconveniences hath we hope been sufficiently cleared That such and the like unworthy aspersions wherewith the great doctrine of imputation through the grace of Christ generally received amongst all that are worthy to be called Christians and therefore truly though not without appearance of too much irreverence by this discorse called Common is frequently and ignorantly blasphemed in the Dialogue may be shook off as Paul shook off the viper so as the Common doctrine of imputation may hereby shine more gloriously as a part of the Common faith Tit. 1.4 is the further blessing of God That the Authour of this Treatise may arise not only out of those absurdities but also out of those heresies into which the Dialogue sheweth him to be fallen is and shall be our praiers and the rather are we encouraged that God will have mercy upon him herein because we hope he did it ignorantly and through an erring conscience Dialogu Christ could not suffer any part of the Torments of hell as long as he lived in this world because the very devils as long as they live in this air do not suffer the torments of hell as it is evident by the fearfull crying out to Christ Mat. 8.29 Answ The full torments of hell are not inflicted upon the devils before the day of Judgement Mat. 8.29 yet how can he that reades Jam. 2.19 2 Pet 3.4 Jude 6. deny the torments of hell to be inflicted in part upon them before the day of judgement the cause why the devils suffer not the torments of hell fully or in part is not because they are in the air but from the wise dispensation of God But why the Authour of the Dialogue who thinks the place of hell to be on high before the Throne of the Lamb yea so near to the place of the blessed as that the blessed and damned may talk together should look at the air as a priviledged place from torment or as uncapable to become a place of torment I see no colour of reason The rest is but a repetition of what hath been said before and answerd before Dialogu M Broughton in a Manuscript saith thus No words in all the Bible do expresse any thing that Christ suffered the wrath of God for our sins therefore it is no small impiety for men from generall metaphoricall terms to gather such a strange particular none that ever spake Greek Spirit or man gathered hell torments for the just from Haides or from any other Greek or Hebrew Text. Again the same Authour affirmeth in Rev. 11.7 that hell-place and torments are not in this life Answ That Christs suffering of the wrath of God is by just and manifest consequence plentifully held forth in the Scriptures is to us undoubted and I hope fully and clearly evinced the deniall whereof is not only no small but a great impiety Though the place of the damned who suffer the wrath of God be included in Haides taken in its largest signification both by divine and secular authors as any that know not already may soon if they please inform themselves yet that ever any Orthodox indifferently-learned writer thence gathered hell torments for the just I do not beleeve is any where extant except in that Manuscript or the Dialogue We acknowledge readily the gifts of God in M. Broughton and that he was an excellent Linguist yet we do not beleeve that Greek and Hebrew dwelt with him Isaiah speaking Hebrew by the Spirit of God telleth us that Christ suffered the wrath of God Chap. 53. the like doth Paul speaking Greek from the same spirit 2 Cor. 5.21 Gal. 3.13 Doubtlesse Isaiah could speak Hebrew and Paul who spake with tongues more then they all could speak Greek as well and the Spirit of God by which they both spake could speak both Hebrew and Greek better then M. Broughton Sure the Authour is not of his minde whom Erasmus observeth to have said openly that Paul was ignorant of the Greek Grammar Dialogu And truly it seems to me that the holy Scriptures do confine hell-torments to the proper place of hell it self which is seated on high before the Throne of the Lamb Rev. 14.10 and Solomon doth tell us that all mens souls both good and bad do ascend Eccl. 3.21 and the Hebrew Doctors hold generally that hell is above as well as heaven and Learned M. Richardson doth probably conjecture in his Philosophical Annotations on Gen. 1. that hellplace is seated in the Element of fire and why may it not be so seeing its place is next before the Throne of the Lamb where John doth place it Rev. 14.10 And it is certain by Lukes Parable that hell is seated near unto heaven or else the comparisons that Luke useth to describe their neernesse were absurd 1. He describes their neernesse by two persons talking together the one in heavenplace and the other in hellplace 2. He describes their neernesse by seeing each others
case Luke 16. and so doth Isaiah in cha 66.24 3. Hence we may see the reason why Haides is put as a common name to both places both places are usually called Haides in sundry Greek Writers as if they were but two Regions in the same world of souls one Region for the godly and the other for the wicked where the godly and the wicked may see each others condition and talk together in their next adjacent parts Luk. 16.23 Answ Wheresoever the place of hell is is not materiall unto the Question in hand the Reader therefore might have been spared this longer discourse it is enough that Christ suffered the punishment though not in the ordinary place of punishment It hath now been oft and again said the place of punishment is not of the essence of punishment Joab suffered death though he suffered not in the common place of execution You may reade in Pemble that in Eccl. 3.21 Pemble on the place to be the speech of an Atheist against the assertion of the immortality of the soul and principally both of the felicity and immortality of the souls of good men For whereas saith the Athiest men talk of an immortal soul of man which severed from the body ascends up to heaven and that the soul of a bruit beast descends downward that it falleth and perisheth together with the body they do but speak by guesse who knows it who ever saw it what Anatomist can finde it out The opposition then herein intended by the Athiest lieth not between the spirit of a beast and the soul of man in generall but between the soul of a beast and the soul of such men which severed from their bodies ascend up to heaven that is godly men whose spirits return to God that gave them Eccles 12.7 Vide Pisc in utrumque locum If the ascending of the spirit be extended unto the souls of the wicked which upon their departure are by some thought immediatly to ascend unto the place wherein God passeth judgement upon them which done they are delivered unto the hands of evil Angels to be carried forthwith into hell which they judge to be below This helpeth not you The place appointed for the sufferings of the damned is in the Scripture called hell Mat. 5.22 a Furnace of fire Mat. 13.42 The place of torment Luke 16.38 A prison 1 Pet. 3.19 A bottomlesse pit Rev. 9.1 A Lake of fire Rev. 20.15 A Lake which burneth with fire and brimstone Rev. 21.8 some of which appellations argue that it is below not on high but the very place is not revealed I spare to recite the variety of the opinionss of the Learned concerning the place of hell with such reasons as are most probable not looking at it as pertinent to the controversie To search out the place of hell it not being revealed in the word is curiosity to labour according to what is written that we may not come in that place of torment is our duty If hell were in Aristotles Element of fire the very being of which sounder Philosophy denieth yet if you hearkened either to the learned Philosophers or Mathematicians who distinguish the heaven of the blessed and this inferiour Universe into the visible and invisible world and teach us that there is a most vast and unto the unlearned incredible distance between the supposed Element of fire and the first mover what then is the distance beeween it and the heaven of heavens you would not think that the blessed and damned could see and talk with one another Similitudo seu Parabola adaequetur principali scopo intentioni declarantis atque extra hanc non extendatur Keck log l. 1. sect post c. 4. Calv. in Lu. 16.23 Your arguing the nearnesse of heaven and hell from the conference of Abraham and Dives in the Parable argueth that the rule of interpreting Parables was not attended by you herein namely that a similitude or Parable is to be understood according to the principal scope and intention of the Authour and not to be extended beyond it The comparisons of the Scripture abused vexed and strained beyond the scope intended have been the beginning and strengthening of many errors and too many heresies Calvin telleth you That Christ by sensible figures doth here describe spiritual things Souls saith he have not fingers eye nor do they feel thirst I may adde neither have they tongues to be tormented with flames but the sum is Rest is prepared for the souls of the faithfull departed and torment for the souls of the Reprobate It cannot seem much that he who forbeareth not to charge the Evangelists comparison to be absurd except it bear his absurd Expositions doth so frequently burthen the doctrine of the generation of the godly both learned and unlearned concerning the imputation of sin unto Christ being contrary to him with absurd consequences I omit that the sentence of condemnation is passed in the sight of Christ Angels and the Saints The sight of Angels and Spirits is intellectual seeing their objects by intelligible species not sensible seeing their objects by sensible species as our bodily eyes see sensible objects The damned see Abraham Isaac and Iacob in the Kingdom of heaven Luk 13.28 not sensibly but mentally Christ in respect of his Divinity is present every where and the humane by vertue of its Personall union not only excelleth the understanding of Angels but is also capable of seeing in the Divine nature whatever is thereby presented unto it in a more excellent manner then if it saw it in its proper object The word Throne is not in the Text Rev. 14.10 but it is your addition haply to make your notion the more plausible Of Haides we have spoken sufficiently before Dialogu It is evident that Christ did not suffer the torments of hell in this world because there was no necessary use or end of such sufferings for such sufferings are no way satisfactory to the justice of God for our sins for the rule of Gods justice doth require that soul only to die which sins the soul that sins shall die one man shall not die for another mans sin Ezek 18. By this rule of justice God cannot inflict the torments of hell upon an innocent to redeem a guilty person Answ The necessary use of his sufferings was the Redemption of souls in a way of satisfaction unto justice Hence the obedience of Christ is called righteousnesse Rom. 5.18 noting an obedience satisfactory according to order of justice And we reade that he gave his life a ransome for many Mat. 20.28 a ransome for all 1 Tim. 2.6 that is a sufficient price for our deliverance from the curse He did not only suffer for our good but in our place and stead to this purpose we reade that he redeemed his people and that we have redemption through his bloud Luk. 1.68 and 2.38 Heb. 9.12 Col. 1.14 Heb. 9.15 which words note a just and satisfactoty price laid down
one Sanctulus a Presbyter that offered himself to be beheaded for a certain Deacon that was to be put to death by the Longobards I dare almost say saith Grotius Caterùm ubi consensus c. Grotius de satisfacti-Christ c. 6. a man excelling in this kinde of learning that where there is consent there is not any of all those whom we call Pagans who would esteem it unjust that one should be punished for the delinquency of another Dialogu And this distinction of the souls case from the bodies case may sufficiently serve as an answer to M. Reynolds who doth labour to iustifie the imputation of our sins unto our innocent Saviour in Psa 110. p. 444. 445. Answ This distinction of the case of the body in this life liable and the case of the soul not liable unto punishment is grounded upon presumption of that which is not namely such an act wherein the body is guilty and the soul both guiltlesse and uncapable of guilt either inherently or imputatively M Reynolds distinguisheth between inherent and imputative guilt and concludes Christ was guilty imputatively that is obnoxious unto the punishment that others had deserved Ursin expos Catech. p. 1. qu. 13. Paraeus in Rom. cap. 5. Dub. 5. Mr Reynolds on Psa 110. pag. 446. The arguments whereby he proveth that Christ though inherently innocent might be guilty imputatively and suffer the punishment that others had deserved they that please to examine shall finde solid and in effect much the same with what Vrsin and Paraeus had taught before Were there place for this distinction concerning any other subject yet it holds not concerning Christ who was guilty imputatively though not inherently and in himself which hath been proved in its proper place before PART II. SECTION I. Wherein the Dialogue pretendeth to prove I. That Christ hath redeemed us from the Curse of the Law not by suffering the said curse for us but by a satisfactory price of Atonement namely by paying or performing unto his Father that invaluable precious thing of his Mediatorial obedience whereof his Mediatorial sacrifice of Atonement was the master-piece II. A sinners Righteousnesse or Justification is explained and cleared from some Common Errours CHAP. I. Of the nature of Mediatorly obedience both according to the Dialogue and the Orthodox Dialogu THat which Christ did to redeem us from the curse of the Law was not by bearing of the said curse really in our stead as the common doctrine of imputation doth teach but by procuring his Fathers atonement by the invaluable price or performance of his own Mediatoriall obedience whereof his Mediatoriall sacrifice of atonement was the finishing master-piece this kinde of obedience was that rich thing of price which the Father required and accepted as satisfactory for the procuring of his atonement for our full Redemption Justification and Adoption Answ The Dialogue having hitherto denied and contended against Christs suffering of the wrath of God due unto the Elect for their sins in way of satisfaction to divine justice as also against the imputation of the sins of the elect unto Christ the latter whereof the order of cause and effect would have placed first the imputation of the sins of the Elect unto Christ being the cause of his suffering the wrath of God due to them which passive obedience the Orthodox beleeve and teach to be essentiall unto the Mediatorly obedience of Christ a truth of no lesse moment then the Redemption and salvation of souls The Dialogue I say thus engaged feeleth a neeessity lying upon it to present the Reader with some Mediatorly obedience because without it at least in appearance no Christian who is in earnest concerning his Redemption will be satisfied It concerneth us then the received Mediatorly obedience being denied diligently to attend what this new Mediatorial obedience is Dialogu And according to this tenour the Apostle Paul doth explain the matter he doth teach us to place the obedience of the Mediatour in a direct opposition to the first disobedience of Adam Rom. 5.19 he makes the merit of Christs Mediatoriall obedience to countervail the demerit of Adams disobedience for the disobedience of Adam was but the disobedience of a meer man but the obedience of Christ was the obedience of God-man and in that respect God the Father was more highly pleased with the obedience of the Mediatour then he was displeased with the disobedience of Adam Answ The disobedience of the first Adam and obedience of the second are opposites these opposites are compared in respect of some things wherein they are alike viz. Both are publike persons both communicate what is theirs to their seed respectively and some things wherein they are unlike viz. 1. In respect of their efficacy the obedience of Christ is more potent to communicate the good of his obedience unto his then the disobedience of Adam is able to communicate the evil of his disobedience unto his 2. In respect of the effect the disobedience of Adam in eating the forbidden fruit makes his seed guilty only of that first act of disobedience but the obedience of Christ dischargeth beleevers which are his seed not only from the guilt of that one act of the disobedience of Adams sin but also from the guilt of all other disobedience both originall and actuall The obedience of the second Adam did not only countervail but exceed all the disobedience of the first Adam much more Rom. 5.15 16. Grace abounded ver 16. abundance of grace vers 17. where sin abounded grace did much more abound ver 20. It is a truth most precious that God was more highly pleased with the obedience of the Mediatour then he was displeased with the disobedience of Adam but so unhappy is the Dialogue contending against the Mediatorly obedience of Christ as that in the prosecuting of that opposition it cannot speak this truth without insinuating a fallacy of putting that for the cause which is not the cause for the ground of the acceptation of the Mediatorly obedience of Christ proceeds not wholly though principally from the eminency of the Person which the Dialogue acknowledgeth but also from the kinde of his obedience which the Dialogue denieth But how doth this either prove the bearing of the curse really to be no part of the obedience of the Mediator which the argumentation intends though the obedience whereof the Text speaketh intends the contrary or inform the Reader what the Dialogue means by its new Mediatorly obedience which the order of disputation here called for The Dialogue denying the received doctrine concerning the Passive obedience of Christ as Mediator yet acknowledging a Mediatorly obedience but not giving any tolerable description of it in any one place whence the ordinary Reader may know what it is only here and there mentions the name thereof and occasionally adding to that name such a something as indeed renders it a dark nothing which manner of handling it is rather a snare then a guide to the
therefore die because he is dead and he died because he sinned they say saith he the punishment passed without the fault and that innocent babes are punished with an unjust punishment by contracting death without the desert of death See more testimonies both of August and other Ancients to this purpose out of Grotius de satisf Christ which the Catholike faith acknowledgeth of the one alone Mediatour of God and Men the Man Christ Jesus who vouchsafed to undergo death for us that is the punishment of sin without sin for as he alone was made the Son of man that we by him might be made the sons of God so he alone undertook for us the punishment of sin without evil deserts that we by him might obtain grace without good deserts for as unto us there was no good due so unto him there was no evil due Dialogu Again it is evident that his death was miraculous because at that instant when he breathed out his soul into the hands of God the veil of the Temple which typified his humane nature rent it self in twain from the top to the bottome and at that time also the graves of the Saints did open themselves and many of the dead Saints did arise Mat. 27.51 Answ The miracles that accompanied the death of Christ were divine testimonies of the Divinity and innocency of him that died but no arguments that his death was miraculous The position that his death was miraculous is true but this probation holds not It is rather thought that the Miracle of the Resurrection of the Saints was not till after the Resurrection Many bodies of the Saints that slept arose and came out of their graves after his Resurrection Mat. 27.51 but in matters of this nature we contend not The miracles that fell out about the death of Christ whether before or at or after it were the Eclipse of the Sun causing darknesse from the sixth hour unto the ninth whilst Christ was hanging upon the Cross The rending of the vail of the Temple an Earthquake the rending or the Rocks the opening of the graves and rising of many of the Saints The conversion of the Centurion and others the coming forth of bloud and water out of Christs side all which are summed together in that memorial Distich Eclipsis velum terrae trepedatio Rupes Busta cruci astantum conversio sanguis unda The death of Christ saith D. Ames was true not feigned Mors ista Christi fuit vera non ficta c. Med. l. 1. c. 22. th 27 it was natural from causes naturally efficacious to procure it not supernatural it was voluntary not plainly constrained yet it was violent It was also in some respect supernatural and miraculous because Christ conserved his strength and life so long as he would and laid them down when he would Dialogu Hence we learn that the doctrine of the Papists and Lutherans in their transubstantiation and consubstantiation is very erroneous for they place the meritorious price of their Redemption in the grosse substance of Christs flesh and bloud and in the passive shedding of it upon the Crosse by the Romans Answ Neither the Papists nor Lutherans look at the bloud of Christ as the bloud of a meer man but as the bloud of God-man Dialogu The cleansing vertue of his bloud lies in his own Mediatorial shedding of it for though he did not break his own body and powr out his own bloud with nails and spears as the Roman souldiers did yet he brake his own body in peeces by separating his own soul from his body by the power of the Divine nature and then he did actually shed his own bloud when he did pour out his own soul to death Isa 53.12 as a Mediatorial sacrifice of Atonement for the procuring of his Fathers Atonement for our full Redemption Iustification and Adoption and in this sense only the bloud of Christ doth purge us Tit. 2.14 and cleanse us 1 Joh. 1.7 and wash us from our sins Rev. 1. Answ Christ shed his blood voluntarily that is he consented obediently thereunto but he shed it not formally as the next and formal cause thereof so to say is in effect to affirm that he killed himself and that he was his own executioner Unto the cleansing vertue of his bloud there is required not only the dignity of his person but also that besides the shedding of his bloud there is required that he should suffer a supernatural death i. e. the paenal death of the curse due to the Elect for their sin which is synechdochically signified by his bloud this putting of a partial and insufficient cause for the whole cause Logicians call a fallacy of putting a not-cause for a cause and is a fundamental and perpetual errour in the Dialogue the value of the Mediatorly obedience which is figuratively signified by Bloud proceeds from the eminency of the person obeying the quality of the obedience and the acceptance of God jointly and not from any of them alone The bloud of Christ whereof 1 Joh. 1.7 and Rev. 1. was bloud shed in a way of satisfaction to divine justice Rom. 3.24 25. not by way of a price improperly so called whose acceptance is by Divines called Acceptilation That Redeeming of which Tit. 2.14 signifieth a Redemption not by way of an improper or imperfect but by way of a full and satisfactory price such as was necessarily given for sin that remission might proceed without any violation of justice These objections have been urged before and answered before That which the Authour in this former Section of the second part affirmeth is that the active bodily death of Christ only i. e. his death actuated by the divine nature separating his soul from his body which the Dialogue calleth the master-piece of his Mediatorial obedience together with certain foregoing actions performed by him as God-man was the meritorious price of our Redemption denying that Christ suffered the curse of the Law in our stead which it endeavoureth to prove by comparing the merit of Christs obedience with the demerit of Adams disobedience Rom. 5.19 by allegation of certain Scriptures both misinterpred and corrupted viz. 1 Cor. 6.20 c. By the type of the Redemption-Mony by the typicall Redemption Lev. 25.25 39 47. by placing the meritorious efficacy of the bloud of Christ in that it was shed by his own active priestly power not by the Roman Souldiers this last Proposition it labours to clear by the consideration of his priestly power and in his Priestly action namely the sprinkling of his own bloud The efficacy of his death performed by the joint concurrence of both natures is again ascribed wholly unto the divine nature which gave the quickning power to the oblation of the humane nature for the illustration and confirmation whereof it propounds two distinctions First of Legall and Mediatoriall obedience The second of an active and passive death Or that Christ died as a Mediator and as a Malefactor