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, bat for us, as the apostle expressly speaks, 1 Cor. riiL 11. which also alike places do shew, where the Scriptare saich, that Christ died for our sins; which word cannot have this sense, that Christ died instead of our sins, but chat he died for our sins, as it is expressly written, Rom. i*. i3w Moreover these words, 'Christ died for us,' have *is sense, that he therefore died, that we might embrace and obtain that eternal salvation which he brought so as Jrsm heareu, which how it is done you heard beausfeT
_L-«r. Bnecy to state the difference between us about the iBwnmg j£ this expression ' Christ died for us,' I shall i»ve jue or two observations npou what they deliver, then coodrsn, the common faith, and remove their exceptions thereto..
I. *■ ichoue anv attempt of proof they oppose 'vice nos*y»,* <pit "propter cos,* as contrary and inconsistent; and atak.3 thts thetr argument, that Christ did not die ' vice nos:r*/ "aecaose he died * propter nos." When it is one arguatesC wiiereb* we prove that Christ died in our stead, because he iied tec us. in the sense mentioned, 1 Cor. viii. 11. where ;t:» expressed by ?t«, because we could no otherwise V* arouso* w taw end aimed at.
£, Our sense of tie expression is evident from what we atss« *po«* ut the doctrine in hand. * Christ died for us;' shaft «Sv 5w underwent the death and curse that was due to », ■-• .;'" '.-o delivered therefrom,
oV The last words of the catechists are those wherein the* stttv* to hide the abomination of their hearts in reference t* %b*s business. I shall a little lay it open.
I. Chrtst. sav they, 'brought us eternal salvation from Vgateu:* ***** **» 'ne preached a doctrine in obedience • •• t- may obtain salvation.' So did Paul. • He died that we might receive it;' that is, rather than btewvttld deny the truth which he preached, he suffered IJNksetf to be put to death. So did Paul; and yet he was ^ crucified for the church. i**>Jt W not indeed the death of Christ, but his resurreci bath an influence into our receiving of his doctrine, r obtaining salvation. And this is the sense of js. 'Christ died for us.'
For the confirmation of our faith from this expression, 'Christ died for us,' we have,
1. The common sense, and customary usage of human kind as to this expression. Whenever one is in danger, and another is said to come and die for him, that he may be delivered, a substitution is still understood. The avn'^ux01 of old, as Damon and Pythias, &c. make this manifest.
2. The common usage of this expression in Scripture confirms the sense insisted on. So David wished that he had died for his son Absolom, that is, 'died in his stead,' that he might have lived; 2 Sam. xviii. 33. And that supposal of Paul, Rom. i. 11. of one daring to die for a good man, relating (as by all expositors on the place is evinced) to the practice of some in former days, who to deliver others from death, had given themselves up to that whereunto they were obnoxious, confirms the same.
3. The phrase itself, of arriSavt, or airtOavtv virlp Rjjuwv, which is used, Heb. ii. 9. 1 Pet. i. 21. Rom. v. 6-8. 2 Cor. v. 14. sufficiently proves our intention, compared with the use of the preposition in other places; especially being farther explained by the use of the preposition dim, which ever denotes a substitution, in the same sense and business, Matt. xx. 28. x. 45. 1 Tim. ii. that a substitution and commutation is always denoted by this preposition (if not an opposition which here can have no place); 1 Pet. iii. 9. Rom. xii. 14. Matt. v. 38. Luke xi. 13. Heb. xii. 16. 1 Cor. xi. 15. amongst other places are sufficient evidences.
4. Christ is so said to die avri rj/xuv, so as that he is said in his death to have 'our iniquities laid upon him,' to 'bear our sins in his own body on the tree,' to be made sin and a curse for us, to offer himself a 'sacrifice for us,' by his death, his blood, to pay a price or ransom for us, to redeem, to reconcile us to God, to do away our sins in his blood, to free us from wrath, and condemnation, and sin. Now whether thus to ' die for us,' be not to die in our place and stead, let angels and men judge.
5. But, say they, this is all that we have to say in this business. 'Yet we ought to lay down our lives for the brethren;' and Paul saith,' that he filled up the measure of the affliction of Christ, for his body's sake the church,' but nei
'Q. Whatk say you to this, that Christ is the Mediator the new covenant between God and man? and answer.
'A. Seeing it is read, that Moses was a mediator, Gal. iii. 19. (namely of the old covenant between God and the people of Israel) and it is evident, that he no way made satisfaction to God; neither from hence, that Christ is the Mediator of God and man, can it be certainly gathered, that he made any satisfaction to God for our sin.'
I shall take leave before I proceed, to make a return of this argument to them from whom it comes, by a mere change of the instance given. Christ, they say, our high-priest, offered himself to God in heaven. Now Aaron is expressly said to be a high-priest, and yet he did not offer himself in heaven, and therefore it cannot be certainly proved, that Christ offered himself in heaven, because he was a highpriest. Or thus: David was a king, and a type of Christ; but David reigned at Jerusalem, and was a temporal king: it cannot therefore be proved, that Christ is a spiritual king from hence, that he is said to be a king. This argument I confess Faustus Socinus could not answer when it was urged against him by Sidelius. but for the former, I doubt not but Smalcius would quickly have answered, that it is true; it cannot be necessarily proved, that Christ offereth himself in heaven, because he was a high-priest, which Aaron was also, but because he was such a high-priest, as entered into the heavens to appear personally in the presence of God for us, as he is described to be. Until he can give us a better answer to our argument, I hope he will be content with this of ours to his. It is true, it doth not appear, nor can be evinced necessarily, that Christ made satisfaction for us to God, because he was a mediator in general, for so Moses was who made no satisfaction; but because it is said, that he was such a mediator between God and man, as gave his life a price of redemption for them for whom with God he mediated, 1 Tim. ii. 6. it is most evident and undeniable; and hereunto Smalcius is silent.
What remains of this chapter in the catechists, hath been already fully considered; so to them and Mr. B. as to his 12th chapter about the death of Christ, what hath been said may suffice. Many weighty considerations of the death of Christ in this whole discourse, I confess are omitted; and yet more perhaps have been delivered, than by our adversaries' occasion hath been administered unto. But this business is the very centre of the new covenant, and cannot sufficiently be weighed. God assisting, a farther attempt will ere long be made for the brief stating all the several concernments of it.
* Quid ad baee dicis, quod Christus sit Mediator inter Deum et homines, aut N. foederis?—Cum legatur Moses fuisse Mediator, Gal. iii. 19. (puta inter Deumetpopulum Israel aut prisci foederis) neque eum satisfecisse Deo ullo modo constet, ne nine quidem quod mediator Dei et hominum Christ us sit, colligi certo poterit, eum satufactionem aliquam, qua Deo pro peccatis nostris latisfieret peregisse.
of election and universal grace: of the resurrection of Christ
Mr Biddle's intention in this 13th chapter, being to decry God's eternal election, finding himself destitute of any Scripture that should to the least outward appearance speak to his purpose, he deserts the way and method of procedure imposed on himself, and in the very entrance falls into a dispute against it, with such arguments as the texts of Scripture after-mentioned, give not the least colour or countenance unto. Not that from me he incurs any blame for using any arguments whereby he supposeth he may further or promote his cause, is this spoken; but having at the entrance professed against such a procedure, he ought not upon any necessity to have transgressed the law, which to himself he had prescribed. But as the matter stands, he is to be heard to the full, in what he hath to offer. Thus then he proceeds:
'Q. Those Scriptures which you have already alleged, when I enquired for whom Christ died, intimate the universality of God's love to men : yet, forasmuch as this is a point of the greatest importance, without the knowledge and belief whereof, we cannot have any true and solid ground of coming unto God (because if he from eternity intended good only to a few, and those few are not set down in the Scriptures, which were written, that we through the comfort of