notions may have been used by some for the illustration of the whole matter, and that not without countenance from sundry expressions in the Scripture to the same purpose; but God is considered as the infinitely holy and righteous author of the law, and supreme governor of all mankind, according to the tenor and sanction of it. Man is considerered as a sinner, a transgressor of that law, and thereby obnoxious and liable to the punishment constituted in it and by it, answerably unto the justice and holiness of its author. The substitution of Christ was merely voluntary on the part of God, and of himself, undertaking to be a sponsor to answer for the sins of men, by undergoing the punishment due unto them. That to this end there was a relaxation of the law, as to the persons that were to suffer, though not as to what was to be suffered. Without the former, the substitution mentioned could not have been admitted; and on supposition of the latter, the suffering of Christ could not have had the nature of punishment properly so called. For punishment relates to the justice and righteousness in government of him that exacts it, and inflicts it. And this the justice of God doth not, but by the law. Nor could the law be any way satisfied or fulfilled by the suffering of Christ, if antecedently thereunto its obligation or power of obliging unto the penalty constituted in its sanction unto sin, was relaxed, dissolved, or dispensed withal. Nor was it agreeable to justice, nor would the nature of the things themselves admit of it, that another punishment should be inflicted on Christ, than what we had deserved; nor could our sin be the impulsive cause of his death; nor could we have had any benefit thereby. And this may suffice to be added unto what was spoken before, as to the nature of satisfaction, so far as the brevity of the discourse whereunto we are confined, will bear, or the use whereunto it is designed doth require. Secondly, The nature of the doctrine contended for being declared and cleared, we may in one or two instances manifest how evidently it is revealed, and how fully it may be confirmed or vindicated. It is then in the Scripture declared, that Christ died for us;' that he died for our sins,' and that' we are thereby delivered.' This is the foundation of Christian religion as such. Without the faith and acknow ledgment of it, we are not Christians. Neither is it in these generalterms, at all denied by the Socinians. It remains, therefore, that we consider, 1. How this is revealed and affirmed in the Scripture., And, 2. What is the true meaning of the expressions and propositions, wherein it is revealed and affirmed; for in them, as in sundry others, we affirm, that the satisfaction pleaded for is contained. 1. Christ is said to die, to give himself, to be delivered, VπÈρ nμwν, &c. for us, for his sheep, for the life of the world, for sinners;' John vi. 51. x. 15. Rom. v. 6. 2 Cor. v. 14, 15. Gal. ii. 20. Heb. ii. 9. Moreover he is said to die VTÈρ åμaρriv, for sins; 1 Cor. xv. 3. Gal. i. 4. The end whereof every where expressed in the gospel, is, that we might be freed, delivered, and saved. These things, as was said, are agreed unto, and acknowledged. 2. The meaning and importance, we say, of these expressions, is, that Christ died in our room, place, or stead, undergoing the death or punishment which we should have undergone in the way and manner before declared. And this is the satisfaction we plead for. It remains, therefore, that from the Scripture, the nature of the things treated of, the proper signification and constant use of the expressions mentioned, the exemplification of them in the customs and usages of the nations of the world, we do evince and manifest, that what we have laid down, is the true and proper sense of the words, wherein this revelation of Christ's dying for us is expressed; so that they who deny Christ to have died for us in this sense, do indeed deny that he properly died for us at all; whatever benefits they grant, that by his death we may obtain. First, We may consider the use of this expression in the Scripture, either indefinitely, or in particular instances. Only we must take this along with us, that dying for sins and transgressions, being added unto dying for sinners or persons, maketh the substitution of one in the room and stead of another, more evident, than when the dying of one for another only is mentioned. For whereas all predicates are regulated by their subjects, and it is ridiculous to say, that one dieth in the stead of sins, the meaning can be no other but the bearing or answering of the sins of the sinner in whose stead any one dieth. And this is in the Scripture declared to be the sense of that expression, as we shall see afterward. Let us therefore consider some instances. John xi. 50. The words of Caiaphas's counsel are, ovμpépa ἡμῖν, ἵνα εἰς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ, καὶ μὴ ὅλον τὸ Ovos áróλnrai. 'It is expedient for us, that one man should die for the people, and that the whole nation perish not:' which is expressed again, chap. xviii. 14. áróλéodai vπèo roû λaou, 'perish for the people.' Caiaphas feared, that if Christ were spared, the people would be destroyed by the Romans. The way to free them, he thought was by the destruction of Christ; him therefore he devoted to death, in lieu of the people. As he, Unum pro multis dabitur caput. Not unlike the speech of Otho the emperor in Xiphilin, when he slew himself to preserve his army; for when they would have persuaded him to renew the war after the defeat of some of his forces, and offered to lay down their lives to secure him, he replied, that he would not, adding this reason, πολὺ γὰρ που καὶ κρεῖττον, καὶ δικαιότερον ἐστιν, ἕνα ὑπὲρ πάντων ἤ πολλοὺς ὑπὲρ ἑνὸς ἁπόλεσθαι. It is far better and more just that one should perish or die for all, than that many should perish for one;' that is, one in the stead of many, that they may go free; or as another speaks, Εξὸν πρὸ πάντων μίαν ὑπερδοῦναι θανεῖν.—Eurip. Let one be given up to die in the stead of all. John xiii.38. Τὴν ψυχήν μου ὑπὲρ σου θήσω. They are the words of St. Peter unto Christ, I will lay down my life for thee.' To free thee I will expose my own head to danger, my life to death, that thou mayest live and I die. It is plain that he intended the same thing with the celebrated avrífvxo of old, who exposed their own lives, tuxv avrì чuxns, for one another; such were Damon and Pythias, Orestes and Pylades, Nisur and Eurialus. Whence is that saying of Seneca, 'Succurram perituro; sed ut ipse non peream; nisi si futurus ero magni hominis, aut magnæ rei merces.' 'I will relieve or succour one that is ready to perish, yet so as that I perish not myself; unless thereby, I be taken in lieu of some great man, or great matter.' For a great man, a man of great worth and usefulness I could perish or die in his stead, that he might live and go free. We have a great example also of the importance of this expression in those words of David concerning Absolom, 2 Sam. xviii. 33. лn Who will grant me to die, I for thee,' or in thy stead, 'my son Absolom.' It was never doubted, but that David wished that he had died in the stead of his son; and to have undergone the death which he did, to have preserved him alive. As to the same purpose, though in another sense, Mezentius in Virgil expresses himself, when his son Lausus interposing between him and danger in battle, was slain by Æneas. Tanta-ne me tenuit vivendi, nate, voluptas, Ut pro me hostili paterer succedere dextræ Quem genui? tua-ne hæc genitor per vulnera servor, Hast thou, O Son, fallen under the enemies' hand in my stead? am I saved by thy wounds? do I live by thy death? And the word nnn used by David doth signify, when applied unto persons, either a succession or a substitution; still the coming of one into the place and room of another. When one succeeded to another in government, it is expressed by that word, 2 Sam. x. 1. 1 Kings vii. 7. xix. 16. In other cases it denotes a substitution. So Jehu tells his guard, that if any one of them let any of Baal's priests escape,, 2 Kings x. 24. his life should go in the stead of the life that he had suffered to escape. And this answereth unto avrì in the Greek, which is also used in this matter; and ever denotes either equality, contrariety, or substitution. The two former senses, can here have no place; the latter alone hath. So it is said, that Archelaus reigned, ávrì npwdov roũ πarρòç avrov, Matt. ii. 22. 'In the room or stead of Herod his father.' So op¤aλμòs ávrì ὀφθαλμοῦ, ὁδοὺς ἀντὶ ὀδόντος, Matt. v. 38. is an eye for an eye, and a tooth for a tooth.' And this word also is used in expressing the death of Christ for us. He came, δοῦναι τὴν 4uxmv avrou λúrρov avri toλλāv, Matt. xx. 28. to give his life a ransom for many; that is, in their stead to die. So the words are used again, Mark x. 45. And both these notes of a succedaneous substitution are joined together; 1 Tim. ii. 6. ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων. And this the Greeks call rns Yuxñs πρiaïoda, 'to buy any thing,' to purchase or procure any thing, with the price of one's life. So Tigranes and Xenophon, when Cyrus asked him what he would give or do for the liberty of his wife whom he had taken prisoner, answered, κἂν τῆς ψυχῆς πριαίμην ὥστε μέποτε λarpevoaι Taúrny, 'I will purchase her liberty with my life, or 'the price of my soul.' Whereon the woman being freed, affirmed afterward, that she considered none in the company, but him who said, ὡς τῆς ψυχῆς ἂν πρίατο ὥστε μή με δου λɛɛ, that he would purchase my liberty with his own life.' And these things are added on the occasion of the instances mentioned in the Scripture, whence it appears, that this expression of dying for another,' hath no other sense or meaning, but only dying instead of another, undergoing the death that he should undergo, that he might go free. And this matter of Christ's dying for us, and that he so died for us, as that he also died for our sins, that is, either to bear their punishment, or to expiate their guilt (for other sense the words cannot admit); and he that pretends to give any other sense of them than that contended for, which implies the whole of what lies in the doctrine of satisfaction, erit mihi magnus Apollo ;' even he who was the author of all ambiguous oracles of old. And this is the common sense of mori pro alio,' and 'pati pro alio,' or 'pro alio discrimen capitis subire ;' a substitution is still denoted by that expression, which sufficeth us in this whole cause, for we know both into whose room he came, and what they were to suffer. Thus Entellus, killing and sacrificing an ox to Eryx in the stead of Dares whom he was ready to have slain, when he was taken from him, expresseth himself, Hanc tibi, Eryx, meliorem animam pro morte Daretis. Persolvo. Æn. v. 843, 'He offered the Ox, a better sacrifice, in the stead of Dares,' taken from him. So -Fratrem Pollux alterna morte redemit. And they speak so not only with respect unto death, but wherever any thing of durance or suffering is intended. So the angry master in the comedian, Verberibus cæsum te Dave in pistrinum dedam usque ad necem. Ea lege atque omine, ut si inde te exemerim, ego pro te molam. He threatened his servants to cast him into prison to be macerated to death with labour, and that with this engagement, that if he ever let him out he would grind for him; that is, |