A SERMON Concerning the Sacrifice and Satisfaction of Christ, &c. HEB. IX. 26. But now once hath he appeared in the end of the world, to take away sin by the sacrifice of himself.
A SERMON Concerning the Sacrifice and Satisfaction of christ, etc. HEBREW. IX. 26. But now once hath he appeared in the end of the world, to take away since by the sacrifice of himself.
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AMong many other great ends and reasons for which God was pleased to send his Son into the World to dwell amongst us, this was one of the chief, that by a long course of the greatest innocency and the greatest sufferings in our Nature he might be capable to make a perfect Expiation of Sin:
AMong many other great ends and Reasons for which God was pleased to send his Son into the World to dwell among us, this was one of the chief, that by a long course of the greatest innocency and the greatest sufferings in our Nature he might be capable to make a perfect Expiation of since:
But now once in the end of the world, NONLATINALPHABET, in the conclusion of the Ages, that is in the last Age of the World, which is the Gospel Age, hath he appeared to take away sin by the sacrifice of himself.
But now once in the end of the world,, in the conclusion of the Ages, that is in the last Age of the World, which is the Gospel Age, hath he appeared to take away since by the sacrifice of himself.
So the Author of our Salvation himself tells us, That God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
So the Author of our Salvation himself tells us, That God so loved the World, that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have everlasting life.
And both these, if God had so pleased, might for any thing we certainly know to the contrary, have been effected by the abundant mercy and powerful grace of God, without this wonderful method and dispensation of sending his Son in our Nature to take away sin by the sacrifice of himself:
And both these, if God had so pleased, might for any thing we Certainly know to the contrary, have been effected by the abundant mercy and powerful grace of God, without this wondered method and Dispensation of sending his Son in our Nature to take away since by the sacrifice of himself:
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For if God had proclaimed a general Pardon of Sin to all mankind, without any testimony of his wrath and displeasure against it, who would have had any great veneration for his Laws,
For if God had proclaimed a general Pardon of since to all mankind, without any testimony of his wrath and displeasure against it, who would have had any great veneration for his Laws,
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Therefore to maintain the honour of his Laws, rather than Sin should pass unpunish'd God would lay the punishment of it upon his only begotten Son, the dearest Person to him in the World:
Therefore to maintain the honour of his Laws, rather than since should pass unpunished God would lay the punishment of it upon his only begotten Son, the dearest Person to him in the World:
Secondly, another Reason of this Dispensation, and that likewise very considerable, was, that God might forgive Sin in such a way as yet effectually to discountenance and discourage it,
Secondly, Another Reason of this Dispensation, and that likewise very considerable, was, that God might forgive since in such a Way as yet effectually to discountenance and discourage it,
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But when God makes his own Son a Sacrifice, and lays upon him the punishment due for the iniquities of us all, this is a demonstration that God hates Sin as much,
But when God makes his own Son a Sacrifice, and lays upon him the punishment due for the iniquities of us all, this is a demonstration that God hates since as much,
If we sin wilfully after so clear a revelation of the wrath of God from heaven against all ungodliness and unrighteousness of men, there remains no more sacrifice for sin,
If we sin wilfully After so clear a Revelation of the wrath of God from heaven against all ungodliness and unrighteousness of men, there remains no more sacrifice for since,
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Thirdly, another Reason of this Dispensation seems to have been a gracious condescension and compliance of Almighty God with a certain apprehension and persuasion, which had very early and universally obtained among Mankind, concerning the expiation of Sin and appeasing the offended Deity by Sacrifices:
Thirdly, Another Reason of this Dispensation seems to have been a gracious condescension and compliance of Almighty God with a certain apprehension and persuasion, which had very early and universally obtained among Mankind, Concerning the expiation of since and appeasing the offended Deity by Sacrifices:
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And this Notion of the expiation of sin by Sacrifice, whether it had its first Rise from Divine Revelation, and was afterwards propagated from Age to Age by Tradition: I say, from whence soever this Notion came, it hath of all other Notions concerning Religion, excepting those of the Being of God,
And this Notion of the expiation of since by Sacrifice, whither it had its First Rise from Divine Revelation, and was afterwards propagated from Age to Age by Tradition: I say, from whence soever this Notion Come, it hath of all other Notions Concerning Religion, excepting those of the Being of God,
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And indeed a very great part of the Jewish Religion, which was instituted by God himself, seems to have been a plain condescension to the general Apprehension of Mankind, concerning this way of appeasing the offended Deity by Sacrifices:
And indeed a very great part of the Jewish Religion, which was instituted by God himself, seems to have been a plain condescension to the general Apprehension of Mankind, Concerning this Way of appeasing the offended Deity by Sacrifices:
As it was also a Figure of that great and efficacious Sacrifice which should in due time be offer'd to God to make atonement once for all for the Sins of all Mankind.
As it was also a Figure of that great and efficacious Sacrifice which should in due time be offered to God to make atonement once for all for the Sins of all Mankind.
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and whereas they apprehended so great a necessity of an High-Priest and of Sacrifices to make expiation for the sins of the People, that it was an established Principle among them, that without shedding of blood there was no remission of Sins;
and whereas they apprehended so great a necessity of an High-Priest and of Sacrifices to make expiation for the Sins of the People, that it was an established Principle among them, that without shedding of blood there was no remission of Sins;
God was pleased to comply so far with these Notions and Apprehensions of theirs, as to make his own Son both a Priest and a Sacrifice, to do that once for all which their own High-Priest pretended to do year by year.
God was pleased to comply so Far with these Notions and Apprehensions of theirs, as to make his own Son both a Priest and a Sacrifice, to do that once for all which their own High-Priest pretended to do year by year.
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And from hence the same Apostle takes occasion to recommend to them the new Covenant and Dispensation of the Gospel, as having a greater and more perfect High-Priest and a more excellent Sacrifice, than were the High-Priests and the Sacrifices under the Law; the Son of God having by one Sacrifice of himself obtained eternal Redemption for us,
And from hence the same Apostle Takes occasion to recommend to them the new Covenant and Dispensation of the Gospel, as having a greater and more perfect High-Priest and a more excellent Sacrifice, than were the High priests and the Sacrifices under the Law; the Son of God having by one Sacrifice of himself obtained Eternal Redemption for us,
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even of their first born. And with this Apprehension, not to countenance but to abolish it, God was pleased to comply so far as to make a general Atonement for the Sins of Mankind by the Death of his Son, appearing in our Nature to become a voluntary Sacrifice for us:
even of their First born. And with this Apprehension, not to countenance but to Abolah it, God was pleased to comply so Far as to make a general Atonement for the Sins of Mankind by the Death of his Son, appearing in our Nature to become a voluntary Sacrifice for us:
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That by this wise counsel and permission of his Providence he might for ever put an end to that barbarous and inhuman way of serving God which had been so long in use and practice among them:
That by this wise counsel and permission of his Providence he might for ever put an end to that barbarous and inhuman Way of serving God which had been so long in use and practice among them:
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For these Ends and Reasons, and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom, the Wisdom of God hath pitched upon this way and method of delivering Mankind from the guilt and dominion of Sin by the Sacrifice of his Son. And to this end it was requisite that he should appear in our Nature and dwell amongst us for some considerable time, that by a long course of the greatest Innocency and of the greatest Sufferings in our Nature he might be capable of making a perfect expiation of Sin.
For these Ends and Reasons, and perhaps for many more as great and considerable as these which our shallow understandings Are not able to fathom, the Wisdom of God hath pitched upon this Way and method of delivering Mankind from the guilt and dominion of since by the Sacrifice of his Son. And to this end it was requisite that he should appear in our Nature and dwell among us for Some considerable time, that by a long course of the greatest Innocency and of the greatest Sufferings in our Nature he might be capable of making a perfect expiation of Sin.
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He was in all points tempted like as we are, yet without Sin, saith the Apostle to the Hebrews. He always did the things which pleased God, as He testifies concerning himself, and we are sure that his witness is true.
He was in all points tempted like as we Are, yet without since, Says the Apostle to the Hebrews. He always did the things which pleased God, as He Testifies Concerning himself, and we Are sure that his witness is true.
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And this the Apostle tells us is one great Advantage of our High-Priest under the Gospel, above the High-Priest under the Law, who being a Sinner himself,
And this the Apostle tells us is one great Advantage of our High-Priest under the Gospel, above the High-Priest under the Law, who being a Sinner himself,
But a perfect and effectual expiation of Sin, so as to purge the conscience from the guilt of it, cannot be made but by an High Priest who is holy and innocent himself;
But a perfect and effectual expiation of since, so as to purge the conscience from the guilt of it, cannot be made but by an High Priest who is holy and innocent himself;
For such an High-Priest, saith the Apostle, became us, that is, now under the Dispensation of the Gospel, when a perfect expiation of Sins is to be made, such an High-Priest is necessary, as is holy, harmless, undefiled, separate from Sinners, who needs not as those High-Priests, that is as the High-Priests under the Law, to offer up sacrifice first for his own Sins, and then for the People:
For such an High-Priest, Says the Apostle, became us, that is, now under the Dispensation of the Gospel, when a perfect expiation of Sins is to be made, such an High-Priest is necessary, as is holy, harmless, undefiled, separate from Sinners, who needs not as those High priests, that is as the High priests under the Law, to offer up sacrifice First for his own Sins, and then for the People:
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perfect holiness is necessary to make a Sacrifice acceptable and available for the expiation of Sin. The necessity of this was typified by the quality of the expiatory Sacrifices under the Law: the Beasts that were to be offered were to be without spot and blemish: To which the Apostle alludes, speaking of the quality and efficacy of the Sacrifice of Christ: How much more, says he, shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? And to the same purpose St. Peter, For asmuch as ye know ye were not redeemed with corruptible things,
perfect holiness is necessary to make a Sacrifice acceptable and available for the expiation of Sin. The necessity of this was typified by the quality of the expiatory Sacrifices under the Law: the Beasts that were to be offered were to be without spot and blemish: To which the Apostle alludes, speaking of the quality and efficacy of the Sacrifice of christ: How much more, Says he, shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, purge your Consciences from dead works to serve the living God? And to the same purpose Saint Peter, For as as you know you were not redeemed with corruptible things,
hereby intimating, that nothing less than the perfect innocency and holiness of him who was to be a Sacrifice for us could have expiated the guilt of our sins and purchased eternal Redemption for us.
hereby intimating, that nothing less than the perfect innocency and holiness of him who was to be a Sacrifice for us could have expiated the guilt of our Sins and purchased Eternal Redemption for us.
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And it was a constant Maxime and Principle among the Jews, and the Apostle more than once in this Epistle seems to allow and confirm it, that without shedding of blood there was no remission of Sins.
And it was a constant Maxim and Principle among the jews, and the Apostle more than once in this Epistle seems to allow and confirm it, that without shedding of blood there was no remission of Sins.
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For which reason he seems either to have possess'd Mankind with this Principle, or to have permitted them to be so perswaded, that Sin was not to be expiated but by Blood, that is, either by the Death of the Sinner, or of the Sacrifice.
For which reason he seems either to have possessed Mankind with this Principle, or to have permitted them to be so persuaded, that since was not to be expiated but by Blood, that is, either by the Death of the Sinner, or of the Sacrifice.
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and continued still to oblige them by the greatest Blessings and Benefits purchased and procured for them by those very Sufferings which with so much Malice and Cruelty they inflicted on him.
and continued still to oblige them by the greatest Blessings and Benefits purchased and procured for them by those very Sufferings which with so much Malice and Cruelty they inflicted on him.
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and his perseverance in well doing, notwithstanding the ill usage and hard measure, the bitter Reproaches and Persecutions he met withal for it, from a wicked and ill natured World:
and his perseverance in well doing, notwithstanding the ill usage and hard measure, the bitter Reproaches and Persecutions he met withal for it, from a wicked and ill natured World:
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The Dignity of the Person who did and suffered all this for us, and his dearness to God, must needs add a mighty value to so perfect an Obedience and such patient Sufferings;
The Dignity of the Person who did and suffered all this for us, and his dearness to God, must needs add a mighty valve to so perfect an obedience and such patient Sufferings;
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And all this being willingly performed in our Nature, and accepted by God as done upon our account, may reasonably be presumed to redound to our benefit and advantage,
And all this being willingly performed in our Nature, and accepted by God as done upon our account, may reasonably be presumed to redound to our benefit and advantage,
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to which the Death of Christ is in the New Testament so frequently compared, and in point of vertue and efficacy to take away Sin infinitely preferred to it.
to which the Death of christ is in the New Testament so frequently compared, and in point of virtue and efficacy to take away since infinitely preferred to it.
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And this is so evidently the scope and meaning of these Expressions, that it cannot be denied without offering the greatest violence imaginable to the H. Scriptures. For can any man think that God would have used so many expressions in Scripture, the plain and most obvious sense of all which is that the Son of God suffered for our Sins and in our stead,
And this is so evidently the scope and meaning of these Expressions, that it cannot be denied without offering the greatest violence imaginable to the H. Scriptures. For can any man think that God would have used so many expressions in Scripture, the plain and most obvious sense of all which is that the Son of God suffered for our Sins and in our stead,
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St. Peter to the same purpose tells us, that Christ also hath once suffered for Sins, the just for the unjust, that he might bring us to God, being put to death in the flesh:
Saint Peter to the same purpose tells us, that christ also hath once suffered for Sins, the just for the unjust, that he might bring us to God, being put to death in the Flesh:
but that he suffered in the place and stead of the Sinner, he adds, the just for the unjust, that is, the Son of God, who was innocent and had no Sin, suffered for us who were Sinners;
but that he suffered in the place and stead of the Sinner, he adds, the just for the unjust, that is, the Son of God, who was innocent and had no since, suffered for us who were Sinners;
But the manner of the expression, if compared with other parellel Texts of Scripture, and especially with what is so often said of our Saviour 's being a Sacrifice, which I shall have occasion further to urge by and by:
But the manner of the expression, if compared with other parallel Texts of Scripture, and especially with what is so often said of our Saviour is being a Sacrifice, which I shall have occasion further to urge by and by:
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I say the manner of the expression, if well considered, will appear to any man that is not contentious to signify our Saviour 's suffering instead of the Sinner.
I say the manner of the expression, if well considered, will appear to any man that is not contentious to signify our Saviour is suffering instead of the Sinner.
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But not to argue from words and phrases, I will produce two Texts which declare this matter so plainly, that the force of them is not to be avoided without the most shameful wresting and perverting of them.
But not to argue from words and phrases, I will produce two Texts which declare this matter so plainly, that the force of them is not to be avoided without the most shameful wresting and perverting of them.
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How is that? he declares in the next words, Greater love than this hath no man, that a man lay down his life for his friend, that is, that he be contented to die in his stead.
How is that? he declares in the next words, Greater love than this hath no man, that a man lay down his life for his friend, that is, that he be contented to die in his stead.
And now I appeal to any man of good sense, whether it be not plain that the Apostle here speaks of Christ 's dying for sinners in the same sense as one man is said to dye for another, that is, to save another from death;
And now I appeal to any man of good sense, whither it be not plain that the Apostle Here speaks of christ is dying for Sinners in the same sense as one man is said to die for Another, that is, to save Another from death;
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He dyed for Sinners, for those who were neither good men nor righteous: But God commendeth his love to us, in that whilst we were yet Sinners Christ dyed for us.
He died for Sinners, for those who were neither good men nor righteous: But God commends his love to us, in that while we were yet Sinners christ died for us.
Now where doth the force of this Argument lye, if not in this? that Christ hath done that for us, who were Enemies and Sinners, which some very few persons in the World have done for their Friend, or for some very eminently good man: And what is that? Why they have laid down their lives in their stead:
Now where does the force of this Argument lie, if not in this? that christ hath done that for us, who were Enemies and Sinners, which Some very few Persons in the World have done for their Friend, or for Some very eminently good man: And what is that? Why they have laid down their lives in their stead:
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And though this be no where in Scripture spoken of by the name or term of Satisfaction, yet it is said to be the price of our Redemption; which surely is the same thing in effect with Satisfaction. For as we are Sinners we are liable,
And though this be not where in Scripture spoken of by the name or term of Satisfaction, yet it is said to be the price of our Redemption; which surely is the same thing in Effect with Satisfaction. For as we Are Sinners we Are liable,
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and to declare himself fully pleased and contented with it, why it may not properly enough be called payment or satisfaction I confess I am not able to understand.
and to declare himself Fully pleased and contented with it, why it may not properly enough be called payment or satisfaction I confess I am not able to understand.
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But that his Obedience and Sufferings were of that value and esteem with God, and his voluntary Sacrifice of himself so well-pleasing to him, that he thereupon entred into a Covenant of Grace and Mercy with Mankind, wherein he hath engaged himself to forgive the Sins of those who believe and repent,
But that his obedience and Sufferings were of that valve and esteem with God, and his voluntary Sacrifice of himself so Well-pleasing to him, that he thereupon entered into a Covenant of Grace and Mercy with Mankind, wherein he hath engaged himself to forgive the Sins of those who believe and Repent,
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And hence the Blood of Christ which was shed for us upon the Cross is called the Blood of the Covenant, as being the Sanction of that New Covenant, into which God is entred with Mankind:
And hence the Blood of christ which was shed for us upon the Cross is called the Blood of the Covenant, as being the Sanction of that New Covenant, into which God is entered with Mankind:
Thing propounded, which was to shew that the Expiation of our Sins was made by the Sufferings of Christ, from the nature and intention of Expiatory Sacrifices, both among the Jews and Heathen; to which the Death of Christ is in the New Testament so frequently compared,
Thing propounded, which was to show that the Expiation of our Sins was made by the Sufferings of christ, from the nature and intention of Expiatory Sacrifices, both among the jews and Heathen; to which the Death of christ is in the New Testament so frequently compared,
And though there was no reason to hope for any such effect from the Blood of Bulls, or Goats, or of any other Living Creatures that were wont to be offered up in Sacrifice;
And though there was no reason to hope for any such Effect from the Blood of Bulls, or Goats, or of any other Living Creatures that were wont to be offered up in Sacrifice;
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But this expectation, how unreasonable soever, plainly shews it to have been the common Apprehension of Mankind, in all Ages, that God would not be appeased,
But this expectation, how unreasonable soever, plainly shows it to have been the Common Apprehension of Mankind, in all Ages, that God would not be appeased,
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But yet so that men generally conceived good hopes that upon the Repentance of Sinners God would accept of a vicarious punishment, that is, of the Suffering of some other in their stead.
But yet so that men generally conceived good hope's that upon the Repentance of Sinners God would accept of a vicarious punishment, that is, of the Suffering of Some other in their stead.
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as well as for other weighty Reasons best known to the Divine Wisdom, God was pleased to find out such a Sacrifice as should really and effectually procure for them that great Blessing of the Forgiveness of Sins, which they had so long hoped for from the multitude of their own Sacrifices.
as well as for other weighty Reasons best known to the Divine Wisdom, God was pleased to find out such a Sacrifice as should really and effectually procure for them that great Blessing of the Forgiveness of Sins, which they had so long hoped for from the multitude of their own Sacrifices.
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And the Apostle to the Hebrews doth in a large Discourse shew the great vertue and efficacy of the Sacrifice of Christ, to the purpose of Remission of Sins, above that of the Sacrifices under the Law:
And the Apostle to the Hebrews does in a large Discourse show the great virtue and efficacy of the Sacrifice of christ, to the purpose of Remission of Sins, above that of the Sacrifices under the Law:
This is the great vertue and efficacy of the Sacrifice of Christ, that what ever was expected from any other Sacrifices, either by Jews or Heathens, was really effected by this.
This is the great virtue and efficacy of the Sacrifice of christ, that what ever was expected from any other Sacrifices, either by jews or heathens, was really effected by this.
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This was plainly signified by the Jewish Passover, wherein the Lamb was slain, and the Sinner did escape and was pass'd by. In allusion whereto St. Paul makes no scruple to call Christ our Passover or Paschal Lamb, who was slain that we might escape: Christ our Passover, says he, is slain or offer'd for us; that is, He by the gracious appointment of God was substituted to suffer all that in our stead which the Paschal Lamb was supposed to suffer for the Sinner.
This was plainly signified by the Jewish Passover, wherein the Lamb was slave, and the Sinner did escape and was passed by. In allusion whereto Saint Paul makes no scruple to call christ our Passover or Paschal Lamb, who was slave that we might escape: christ our Passover, Says he, is slave or offered for us; that is, He by the gracious appointment of God was substituted to suffer all that in our stead which the Paschal Lamb was supposed to suffer for the Sinner.
And this was likewise signified by the Sinners laying his hand upon the Sacrifice that was to be slain, thereby as it were transferring the punishment which was due to himself upon the Sacrifice that was to be slain and offered up.
And this was likewise signified by the Sinners laying his hand upon the Sacrifice that was to be slave, thereby as it were transferring the punishment which was due to himself upon the Sacrifice that was to be slave and offered up.
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And that this expression, of Christ 's being offered to bear our Sins, cannot be meant of his taking away our Sins by his holy Doctrine which was confirmed by his Death,
And that this expression, of christ is being offered to bear our Sins, cannot be meant of his taking away our Sins by his holy Doctrine which was confirmed by his Death,
This, I say, is evident beyond all denial from the opposition which follows, after the Text, between his first Appearance and his second; Christ, says our Apostle, was once offered to bear our Sins, but unto them that look for him he shall appear a second time without Sin unto Salvation.
This, I say, is evident beyond all denial from the opposition which follows, After the Text, between his First Appearance and his second; christ, Says our Apostle, was once offered to bear our Sins, but unto them that look for him he shall appear a second time without since unto Salvation.
for the Scripture tells us he had no Sin. What then is the meaning of the opposition, That at his first Coming he bore our Sins, but at his second Coming he shall appear without Sin unto Salvation? These words can have no other imaginable sense but this, that at his first Coming he sustain'd the Person of a Sinner and suffered instead of us;
for the Scripture tells us he had not Sin. What then is the meaning of the opposition, That At his First Coming he boar our Sins, but At his second Coming he shall appear without since unto Salvation? These words can have no other imaginable sense but this, that At his First Coming he sustained the Person of a Sinner and suffered instead of us;
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but his second Coming shall be upon another account, and he shall appear without Sin unto Salvation, that is, not as a Sacrifice, but as a Judge to confer the Reward of Eternal Life upon those who are partakers of the benefit of that Sacrifice which he offered to God for us in the days of his Flesh. I proceed to the IIId.
but his second Coming shall be upon Another account, and he shall appear without since unto Salvation, that is, not as a Sacrifice, but as a Judge to confer the Reward of Eternal Life upon those who Are partakers of the benefit of that Sacrifice which he offered to God for us in the days of his Flesh. I proceed to the IIId.
Obj. 1 st. First, That this Method, of the Expiation of Sin by the Sufferings of Christ, seems to argue some defect and want of Goodness in God,
Object 1 Saint. First, That this Method, of the Expiation of since by the Sufferings of christ, seems to argue Some defect and want of goodness in God,
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And therefore his greater Goodness and Compassion to Mankind devised this way to save the Sinner, without giving the least countenance and encouragement to Sin.
And Therefore his greater goodness and Compassion to Mankind devised this Way to save the Sinner, without giving the least countenance and encouragement to Sin.
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but to think of doing it in this way, by substituting his dearly beloved Son to suffer in our stead, is a Condescention so very amazing, that if God had not been pleased of his own Goodness to stoop to it, it had almost been Blasphemy in Man to have thought of it, or desired it.
but to think of doing it in this Way, by substituting his dearly Beloved Son to suffer in our stead, is a Condescension so very amazing, that if God had not been pleased of his own goodness to stoop to it, it had almost been Blasphemy in Man to have Thought of it, or desired it.
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Obj. 2 d. Secondly, How can our Sins be said to have been forgiven freely, if the Pardon of them was purchased at so dear a rate and so mighty a Price was paid for it?
Object 2 d. Secondly, How can our Sins be said to have been forgiven freely, if the Pardon of them was purchased At so dear a rate and so mighty a Price was paid for it?
In Answer to this I desire these two things may be considered. 1 st. That it is a wonderful grace and favour of God to admit of this translation of the Punishment which was due to us,
In Answer to this I desire these two things may be considered. 1 Saint. That it is a wondered grace and favour of God to admit of this Translation of the Punishment which was due to us,
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It was a free act of his Goodness to save us, even by the Satisfaction and Sufferings of his own Son. 2 ly. It was in effect freely too, notwithstanding the mighty Price which was paid for our Redemption.
It was a free act of his goodness to save us, even by the Satisfaction and Sufferings of his own Son. 2 lie. It was in Effect freely too, notwithstanding the mighty Price which was paid for our Redemption.
yea and to suffer some punishment or to pay a Fine for the obtaining of it, does not in effect and in all equitable and grateful construction forgive him freely?
yea and to suffer Some punishment or to pay a Fine for the obtaining of it, does not in Effect and in all equitable and grateful construction forgive him freely?
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Obj. 3 d. Thirdly, It is yet further objected, That this seems to be more unreasonable than the sacrificing of Beasts among the Jews, nay than the sacrificing of Men among the Heathen, and even of their own Sons and Daughters: Because this is the offering up of the Son of God, the most innocent and the most excellent Person that ever was.
Object 3 d. Thirdly, It is yet further objected, That this seems to be more unreasonable than the sacrificing of Beasts among the jews, nay than the sacrificing of Men among the Heathen, and even of their own Sons and Daughters: Because this is the offering up of the Son of God, the most innocent and the most excellent Person that ever was.
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As to the manner of it, God did not command his Son to be sacrificed, but his Providence permitted the wickedness and violence of men to put him to death:
As to the manner of it, God did not command his Son to be sacrificed, but his Providence permitted the wickedness and violence of men to put him to death:
how is this any more a reflection upon the Holy Providence of God, than any Enormities and Cuelties which by his permission are daily committed in the World?
how is this any more a reflection upon the Holy Providence of God, than any Enormities and Cuelties which by his permission Are daily committed in the World?
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To this I answer, That they who make so great a noise with this Objection do seem to me to give a full and clear Answer to it themselves, by acknowledging,
To this I answer, That they who make so great a noise with this Objection do seem to me to give a full and clear Answer to it themselves, by acknowledging,
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as they constantly and expresly do, that our Saviour suffered all this for our benefit and advantage, though not in our place and stead. For this, to my apprehension, is plainly to give up the Cause,
as they constantly and expressly do, that our Saviour suffered all this for our benefit and advantage, though not in our place and stead. For this, to my apprehension, is plainly to give up the Cause,
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unless they can shew a good reason why there is not as much Injustice and Cruelty in an innocent Person's suffering for the benefit and advantage of a Malefactor,
unless they can show a good reason why there is not as much Injustice and Cruelty in an innocent Person's suffering for the benefit and advantage of a Malefactor,
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So little do Men, in the heat of dispute and opposition, who are resolved to hold fast an Opinion in despite of Reason and good sense, consider, that they do many times in effect,
So little do Men, in the heat of dispute and opposition, who Are resolved to hold fast an Opinion in despite of Reason and good sense, Consider, that they do many times in Effect,
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Nor can I possibly discern any reason why Injustice and Cruelty should be objected in the one Case more than in the other, there being every whit as little reason why an Innocent Person should suffer for the benefit of a Criminal, as why he should suffer in his stead. So that I hope this Objection, which above all the rest hath been so loudly and so invidiously urged, hath received a just Answer.
Nor can I possibly discern any reason why Injustice and Cruelty should be objected in the one Case more than in the other, there being every whit as little reason why an Innocent Person should suffer for the benefit of a Criminal, as why he should suffer in his stead. So that I hope this Objection, which above all the rest hath been so loudly and so invidiously urged, hath received a just Answer.
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And I believe, if the matter were searched to the bottom, all this perverse contention, about our Saviour's suffering for our benefit but not in our stead, will signify just nothing.
And I believe, if the matter were searched to the bottom, all this perverse contention, about our Saviour's suffering for our benefit but not in our stead, will signify just nothing.
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For if Christ dyed for our benefit so as some way or other, by vertue of his Death and Sufferings, to save us from the wrath of God and to procure our escape from eternal Death, this,
For if christ died for our benefit so as Some Way or other, by virtue of his Death and Sufferings, to save us from the wrath of God and to procure our escape from Eternal Death, this,
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for ought I know, is all that any body means by his dying in our stead. For he that dies with an intention to do that benefit to another as to save him from Death, doth certainly to all intents and purposes dye in his placea nd stead.
for ought I know, is all that any body means by his dying in our stead. For he that die with an intention to do that benefit to Another as to save him from Death, does Certainly to all intents and Purposes die in his placeam and stead.
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and both sides are agreed in they will give up that which by their own confession is an undoubted Article of the Christian Faith and not controverted on either Side;
and both sides Are agreed in they will give up that which by their own Confessi is an undoubted Article of the Christian Faith and not controverted on either Side;
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But I shall endeavour to return a more particular Answer to this Objection; and such a one as I hope will satisfy every considerate and unprejudiced mind, that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two Doctrines of the Trinity and Transubstantiation.
But I shall endeavour to return a more particular Answer to this Objection; and such a one as I hope will satisfy every considerate and unprejudiced mind, that After all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two Doctrines of the Trinity and Transubstantiation.
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First, There is not equal reason for the belief of these Two Doctrines. This Objection, if it be of any force, must suppose that there is equal evidence and proof from Scripture for these two Doctrines: But this we utterly deny, and with great reason;
First, There is not equal reason for the belief of these Two Doctrines. This Objection, if it be of any force, must suppose that there is equal evidence and proof from Scripture for these two Doctrines: But this we utterly deny, and with great reason;
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because it is no more evident from the words of Scripture that the Sacramental Bread is substantially changed into Christ's natural Body by virtue of those words, This is my Body, than it is that Christ is substantially changed into a natural Vine by virtue of those words, I am the true Vine;
Because it is no more evident from the words of Scripture that the Sacramental Bred is substantially changed into Christ's natural Body by virtue of those words, This is my Body, than it is that christ is substantially changed into a natural Vine by virtue of those words, I am the true Vine;
or than that the Rock in the Wilderness, of which the Israelites drank, was substantially changed into the Person of Christ, because it is expresly said, That Rock was Christ; or than that the Christian Church is substantially changed into the natural Body of Christ, because it is in express terms said of the Church, That it is his Body.
or than that the Rock in the Wilderness, of which the Israelites drank, was substantially changed into the Person of christ, Because it is expressly said, That Rock was christ; or than that the Christian Church is substantially changed into the natural Body of christ, Because it is in express terms said of the Church, That it is his Body.
nor necessarily concluded from Scripture: But this the Writers of the Christian Church did never acknowledge concerning the Trinity, and the Divinity of Christ; but have always appealed to the clear and undeniable Testimonies of Scripture for the Proof of these Doctrines. And then the whole force of the Objection amounts to this, that if I am bound to believe what I am sure God says, tho I cannot comprehend it;
nor necessarily concluded from Scripture: But this the Writers of the Christian Church did never acknowledge Concerning the Trinity, and the Divinity of christ; but have always appealed to the clear and undeniable Testimonies of Scripture for the Proof of these Doctrines. And then the Whole force of the Objection amounts to this, that if I am bound to believe what I am sure God Says, though I cannot comprehend it;
Secondly, neither is there equal reason for the rejecting of these two Doctrines. This the Objection supposes, which yet cannot be supposed but upon one or both of these two grounds:
Secondly, neither is there equal reason for the rejecting of these two Doctrines. This the Objection supposes, which yet cannot be supposed but upon one or both of these two grounds:
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and it does by no means follow that, if a man do once admit any thing concerning God which he cannot comprehend, he hath no reason afterwards to believe what he himself sees. This is a most unreasonable and destructive way of arguing,
and it does by no means follow that, if a man do once admit any thing Concerning God which he cannot comprehend, he hath no reason afterwards to believe what he himself sees. This is a most unreasonable and destructive Way of arguing,
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because it strikes at the foundation of all Certainty, and sets every man at liberty to deny the most plain and evident Truths of Christianity, if he may not be humor'd in having the absurdest things in the World admitted for true.
Because it strikes At the Foundation of all Certainty, and sets every man At liberty to deny the most plain and evident Truths of Christianity, if he may not be humored in having the absurdest things in the World admitted for true.
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The next step will be to persuade us that we may as well deny the Being of God because his Nature is incomprehensible by our Reason, as deny Transubstantiation because it evidently contradicts our Senses.
The next step will be to persuade us that we may as well deny the Being of God Because his Nature is incomprehensible by our Reason, as deny Transubstantiation Because it evidently contradicts our Senses.
2 dly. Nor are these two Doctrines loaded with the like Absurdities and Contradictions: So far from this, that the Doctrine of the Trinity, as it is delivered in the Scriptures, and hath already been explained, hath no Absurdity or Contradiction either involved in it, or necessarily consequent upon it:
2 dly. Nor Are these two Doctrines loaded with the like Absurdities and Contradictions: So Far from this, that the Doctrine of the Trinity, as it is Delivered in the Scriptures, and hath already been explained, hath no Absurdity or Contradiction either involved in it, or necessarily consequent upon it:
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For in his Disputation about it he treats this Doctrine with the greatest contempt, as a new Invention of the Council of Lateran under Pope Innocent III.
For in his Disputation about it he treats this Doctrine with the greatest contempt, as a new Invention of the Council of Lateran under Pope Innocent III.
but really derides it as contrary to the common Sense and Reason of Mankind, and not at all supported by Scripture; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole Disputation about it.
but really derides it as contrary to the Common Sense and Reason of Mankind, and not At all supported by Scripture; as any one may Easily discern that will carefully Consider his manner of handling it and the result of his Whole Disputation about it.
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And now Suppose there were some appearance of Absurdity and Contradiction in the Doctrine of the Trinity as it is delivered in Scripture, must we therefore believe a Doctrine which is not at all revealed in Scripture, and which hath certainly in it all the absurdities in the World,
And now Suppose there were Some appearance of Absurdity and Contradiction in the Doctrine of the Trinity as it is Delivered in Scripture, must we Therefore believe a Doctrine which is not At all revealed in Scripture, and which hath Certainly in it all the absurdities in the World,
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But is this equal, to demand of us the belief of a thing which hath always been controverted, not only between us and them, but even among themselves, at least till the Council of Trent? And this upon such unreasonable terms, that we must either yield this Point to them or else renounce a Doctrine agreed on both Sides to be revealed in Scripture.
But is this equal, to demand of us the belief of a thing which hath always been controverted, not only between us and them, but even among themselves, At least till the Council of Trent? And this upon such unreasonable terms, that we must either yield this Point to them or Else renounce a Doctrine agreed on both Sides to be revealed in Scripture.
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To shew the unreasonableness of this proceeding, Let us suppose a Priest of the Church of Rome pressing a Jew or Turk to the belief of Transubstantiation, and because one kindness deserves another, the Jew or Turk should demand of him the belief of all the Fables in the Talmud, or in the Alchoran; since none of these,
To show the unreasonableness of this proceeding, Let us suppose a Priest of the Church of Room pressing a Jew or Turk to the belief of Transubstantiation, and Because one kindness deserves Another, the Jew or Turk should demand of him the belief of all the Fables in the Talmud, or in the Alcoran; since none of these,
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nor indeed all of them together, are near so absurd as Transubstantiation: Would not this be much more reasonable and equal than what they demand of us? Since no Absurdity,
nor indeed all of them together, Are near so absurd as Transubstantiation: Would not this be much more reasonable and equal than what they demand of us? Since no Absurdity,
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how monstrous and big soever, can be thought of, which may not enter into an Understanding in which a Breach hath been already made wide enough to admit Transubstantiation. The Priests of Baal did not half so much deserve to be exposed by the Prophet for their Superstition and folly,
how monstrous and big soever, can be Thought of, which may not enter into an Understanding in which a Breach hath been already made wide enough to admit Transubstantiation. The Priests of Baal did not half so much deserve to be exposed by the Prophet for their Superstition and folly,
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as the Priests of the Church of Rome do for this sensless and stupid Doctrine of theirs with a hard Name. I shall only add this one thing more, That if this Doctrine were possible to be true,
as the Priests of the Church of Room do for this senseless and stupid Doctrine of theirs with a hard Name. I shall only add this one thing more, That if this Doctrine were possible to be true,
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For it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made.
For it pretends to change the substance of one thing into the substance of Another thing that is already and before this change is pretended to be made.
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As that we should serve him only, and pay no Religious Worship to any but to Him. For to pay Religious Worship to any thing is to make it a God and to acknowledge it for such:
As that we should serve him only, and pay no Religious Worship to any but to Him. For to pay Religious Worship to any thing is to make it a God and to acknowledge it for such:
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And among all the parts of Religious Worship none is more peculiarly appropriated to the Deity than solemn Invocation and Prayer. For he to whom men address their Requests, at all times,
And among all the parts of Religious Worship none is more peculiarly appropriated to the Deity than solemn Invocation and Prayer. For he to whom men address their Requests, At all times,
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Because God being a singular Being there is nothing like Him, or that can without injuring and debasing his most spiritual and perfect and immense Being be compared to Him: As He himself speaks in the Prophet, To whom will ye liken me, saith the Lord,
Because God being a singular Being there is nothing like Him, or that can without injuring and debasing his most spiritual and perfect and immense Being be compared to Him: As He himself speaks in the Prophet, To whom will you liken me, Says the Lord,
and make me equal? And therefore with no Distinction whatsoever can it be lawful to give Religious Worship, or any part of it, to any but God: We can pray to none but to Him, because He only is every where present,
and make me equal? And Therefore with no Distinction whatsoever can it be lawful to give Religious Worship, or any part of it, to any but God: We can pray to none but to Him, Because He only is every where present,
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So that the Reason of these two Precepts is founded in the Unity and Singularity of the Divine Nature, and unless there be more Gods than One, we must worship Him only, and pray to none but Him: Because we can give Invocation to none but to Him only whom we believe to be God; as St. Paul reasons, How shall they call on Him in whom they have not believed?
So that the Reason of these two Precepts is founded in the Unity and Singularity of the Divine Nature, and unless there be more God's than One, we must worship Him only, and pray to none but Him: Because we can give Invocation to none but to Him only whom we believe to be God; as Saint Paul Reasons, How shall they call on Him in whom they have not believed?
There is One God and Father of all, and therefore we should keep the unity of the Spirit in the bond of Peace, that is, live in mutual love and peace.
There is One God and Father of all, and Therefore we should keep the unity of the Spirit in the bound of Peace, that is, live in mutual love and peace.
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and not be injurious one to another, Have we not all One Father? hath not One God created us? Why do we then deal treacherously every man against his brother.
and not be injurious one to Another, Have we not all One Father? hath not One God created us? Why do we then deal treacherously every man against his brother.
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And therefore when we see such hatred and enmity among Men, such divisions and animosities among Christians, we may not only ask St. Paul 's question, Is Christ divided? that we cannot agree about serving him;
And Therefore when we see such hatred and enmity among Men, such divisions and animosities among Christians, we may not only ask Saint Paul is question, Is christ divided? that we cannot agree about serving him;
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and are we not all his Offspring? Are we not all the Sons of Adam, who was the Son of God? So that if we trace our selves to our Original, we shall find a great nearness and equality among men:
and Are we not all his Offspring? are we not all the Sons of Adam, who was the Son of God? So that if we trace our selves to our Original, we shall find a great nearness and equality among men:
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And this equality that we are all God's creatures and Image, and that the One only God is the Father of us all, is a more real ground of mutual love, and peace, and equity in our dealings one with another,
And this equality that we Are all God's creatures and Image, and that the One only God is the Father of us all, is a more real ground of mutual love, and peace, and equity in our dealings one with Another,
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than any of those petty differences and distinctions of strong and weak, of rich and poor, of wise and foolish, of base and honourable, can be to encourage men to any thing of insolence, injustice, and inequality of dealing one towards another.
than any of those Petty differences and Distinctions of strong and weak, of rich and poor, of wise and foolish, of base and honourable, can be to encourage men to any thing of insolence, injustice, and inequality of dealing one towards Another.
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