Vindiciæ evangelicæ or The mystery of the Gospell vindicated, and Socinianisme examined, in the consideration, and confutation of a catechisme, called A Scripture catechisme, written by J. Biddle M.A. and the catechisme of Valentinus Smalcius, commonly called the Racovian catechisme. With the vindication of the testimonies of Scripture, concerning the deity and satisfaction of Jesus Christ, from the perverse expositions, and interpretations of them, by Hugo Grotius in his Annotations on the Bible. Also an appendix, in vindication of some things formerly written about the death of Christ, & the fruits thereof, from the animadversions of Mr R.B. / By John Owen D.D. a servant of Jesus Christ in the work of the Gospell.

CHAP. XXIX.

Of Reconciliation by the Death of Christ as it is a Sacrifice.

THE next consideration of the Death of Christ, is of it as a Sacrifice; and the proper Effect thereof is Reconciliation* 1.1 by his Death as a Sacrifice.

1. Reconciliation in generall, is the renewall of lost friendship and peace between persons at variance. To apply this to the matter treated of, the ensuing positions are to be premised.

1. There was at first in the state of innocency, friendship and peace between God and man. God had no enmity against his Creature: He approved him to be good: and appointed him to walke in peace, communion, confidence, and boldnesse with him. Gen. 3. Nor had man, on whose heart the Law and Love of his Maker was written, any enmity against his Creator, God, and Rewarder.

2. That by sinne there is division, separation and breach of peace and friendship introduced between God and the Creature; Isa. 59. 2. Your iniquities have separated between you and your God,* 1.2 and your sinnes have hid his face from you, Isa. 63. 10. They rebelled against him, therefore he was turned to be their enemy and fought against them. There is no peace to the wicked saith my God. Is. 48 22. and there∣fore it is that upon a delivery from this condition we are said (and not before) to have peace with God. Rom. 5. 1.

3. That by this breach of peace and friendship with God, God* 1.3 was alienated from the sinner, so as to be angry with him, & to renounce all peace and friendship with him, con∣sidered as such, and in that condition. He that believeth not, the wrath of God abides on him. Joh. 3. 36. And therefore by nature, and in our naturall condition, we are children of wrath Ep. 2. 3. that is, obnoxious to the wrath of God, that abides upon un∣believers; that is, unreconciled Persons.

4. This enmity on the part of God, consists

1. In the purity and holinesse of his nature, whence he* 1.4 cannot admit a guilty defiled Creature to have any communion with him; He is a God of purer eyes then to behold iniquity. Heb. 1. 13. And sinners cannot serve him because he is an Holy God, a jealous God, that will not forgive their Transgressions nor their sinnes. Josh. 24. 19.

2. In his will of punishing for sinne, Rom. 1. 32. It is the Judgement of God that they which commit sinne are worthy of death; and this from the Righteousnesse of the thing it selfe 2 Thess. 1. 6. It is a righteous thing with God to recompence tribulations to sinners: He is not a God that hath pleasure in iniquity, Psal. 5. 4, 5, 6.

3. In the sentence of his Law, in the establishing and exe∣cution whereof his truth and honour were engaged, In the day thou eatest thou shalt dye, Gen. 2. 17. And cursed is every one that con∣tinueth not &c. Deut. 27. 29. And of this enmity of God against sinne and sinners, as I have elsewhere at large declared, there is an indelible perswasion abiding on the hearts of all the Sons of men, however by the stirrings of Lust and craft of Sathan, it may be more or lesse blotted in them. hence.

4. As a fruit and evidence of this enmity, God abominates their persons, Psal. 1. 4, 5, 6. rejects and hates their dutyes and ways, Prov. 15. 8, 9. And prepares Wrath and Vengeance for them to be inflicted in his appointed time, Ro. 2. 5. All which make up perfect enmity on the part of God.

2. That man was at enmity with God as on his part, I* 1.5 shall not need to prove; because I am not treating of our Re∣conciliation to God, but of his Reconciliation to us.

5. Where there is such an enmity as this, begun by offence on* 1.6 the one part, and continued by anger and purpose to punish on the other, to make Reconciliation is properly to propitiate, and turne away the Anger of the person offended, and thereby to bring the Offendor into favour with him againe, and to an en∣joyment of the same, or a friendship built on better conditions then the former. This description of Reconciliation doth God himselfe give us, Job. 42. 7, 8, 9. And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Te∣manite, my wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my Servant Job

hath. Therefore take unto you now seven bullocks and seven Rams, and go to my servant Job, and offer up for your selves a burnt offering, and my Ser∣vant Job shall pray for you, for him will I accept, least I deale with you after your folly, in that you have not spoken of me the thing that is right, like my servant Job, &c The offenders are Eliphaz and his two Friends: The offence is their folly in not speaking aright of God: The issue of the breach is, that the wrath or anger of God was towards them; Reconciliation is the turning away of that wrath; the meanes wherby this was to be done, appointed of God; is the Sacrifice of Job, for Attonement.

This then is that which we ascribe to the Death of Christ,* 1.7 when we say that as a Sacrifice we were reconciled to God by it; or that he made reconciliation for us. Having made God our enemy by sinne (as before) Christ by his death turned away his Anger, appeased his wrath, and brought us into favour againe with God: Before the proof of this, I must needs give one cau∣tion, as to some termes of this Discourse, as also remove an objection that lyes at the very entrance against the whole nature of that which is treated of.

For the first, when we speake of the Anger of God, his wrath* 1.8 and his being appeased toward us, we speake after the manner of men, but yet by the allowance of God himselfe; not that God is properly angry, and properly altered from that state and ap∣peased, whereby he should properly be mutable and be actually changed; but by the Anger of God, which sometime in Scripture signifyeth his Justice from whence punishment proceeds, some∣times the effects of anger or punishment, itself, the obstacles be∣fore mentioned on the part of God, from his nature, Justice, Law, and Truth are intended▪ and his being appeased toward us, his being satisfyed as to all the barrs so laid in the way from recei∣ving us to favour, without the least alteration in him, his nature, will, or Justice: & according to the analogie hereof, I desire that what∣ever is spoken of the Anger of God, & his being appeased or altered which is the language wherein he converseth with us, and in∣structs us to wisdome, may be measured and interpreted.

2. The objection I shall propose in the wordes of Crellius.* 1.9 Siin co sita est dilectio, quod Deus nos dilexerit & filium suum miserii 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro peccaris nostris, quomodo Christus morte sua demum iram

Dei adversus nos incensam placarit? nam cum dilectio illa dei quae plane fuit summa, causa fuit cur Deus filium suum charissimum miserit, necesse est ut iram jam suam adversus nos deposuerit: nonne aliter eodem tempore & impense amabit, & non amabit? si Deus etiam tum potuit nobis irasci, cum filium suum charissimum supremae nostrae felicitatis causa morti acer∣bissima objiceret, quod satis magnum argumentum erit, ex effectu ejus pe∣titum, unde cognoscamus Deum nobis non irasci amplius. Crell: Defen. So∣cin. con. Grot. part. 6.

To the same purpose Sacinus himselfe. Demonstra••i non modo Christum Deo nos, non autem Deum nobis reconciliasse, verum etiam De∣um ipsum fuisse qui hanc reconciliationem fecerit. Socin. de Servator. lib. 1. pa. 1. cap. 1.

If this be the chiefest and highest love of God, that he sent Christ his only Sonne to be a propitiation for our sinnes, how then could Christ by his death appease the wrath of God, that was incensed against us? For seeing that Gods love was the cause of sending Christ, he must needs before that have laid aside his anger: for otherwise should he not in∣tensely love us, and not love us at the same time? And if God could then be angry with us, when he gave up his Sonne to bitter death for our everlasting happinesse, what Argument or evidence at any time can we have from the effect of it, whence we may know, that God is not farther angry with us?

To the same purpose is the Plea of the Catechist: Cap. 8.

De Morte Christi. Quest. 31, 32.

Ans. The Love wherewith God loved us, when he sent his Son* 1.10 to dye for us, was the most intense, and supreame in its own kind: nor would admit of any hatred or enmity in God toward us, that stood in opposition thereunto. It is every where set forth as the most intense Love, Joh. 3. 16. Rom. 5. 7, 8, 1 Joh. 4. 10. Now this Love of God, is an eternall free act of his Will: his Purpose, Rom: 9. 11. His good Pleasure, his Purpose tha the purposed in himselfe, as it is called; It is his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, •• Pet. ••. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as I have elsewhere distinctly declared; a Love that was to have an efficacy by means appointed: but for a Love of Friend∣ship, Approbation, Acceptation, as to our Persons and duties, God bears none unto us, but as considered in Christ, and for his sake. It is contrary to the whole Designe of the Scripture, and innu∣merable

particular Testimonies, once to fancy a love of friend∣ship, and acceptation toward any in God, and not consequent to the Death of Christ.

2. This Love of Gods purpose and good Pleasure, this charitas or∣dinativa,* 1.11 hath not the least inconsistency with those hinderan∣ces of Peace and Friendship, on the part of God, before mentio∣ned; for though the Holinesse of Gods Nature, the justice of his Government, the veracity of his word, will not allow that he take a Sinner into Friendship and communion with himselfe, without satisfaction made to him, yet this hinders not, but that in his Soveraigne good will and pleasure, he might purpose to recover us from that condition, by the holy meanes which he appointed: God did not love us, and not love us, or was angry with us, at the same time, and in the same respect. He loved us, in respect of the Free purpose of his Will, to send Christ to re∣deeme us, and to satisfy for our sinne; he was angry with us, in respect of his violated Law, and provoked justice, by sinne.

3. God loves our Persons, as we are his Creatures, is angry with us, as we are his sinners.

4. It is true, that we can have no greater Evidence and Argu∣ment of the Love of Gods good will and pleasure in generall, then in sending his Sonne to dye for sinners; and that he is not an∣gry with them, with an anger of hatred, opposite to that Love; that is, with an eternall purpose to destroy them; but for a Love of Friendship and Acceptation, we have innumerable other pledges, and evidences, as is known, and might be easily declared.

These things being premised, the confirmation of what* 1.12 was proposed ensues.

1. The use and sence of the words, whereby this Doctrine of our reconciliation is expressed; evinces the Truth contended for. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are the words used in this businesse, are as much as iram avertere, to turne away anger; so is reconciliare, propitiare, and placare, in Latine: Impius, ne audeto placare iram Deorum, Was a Law of the twelve Tables. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, propitior, placor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, placio, exoratio: Gloss. vetus; and in this sence is the word used; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. in Fabio. to appease their Gods, and turne away the things they feared. And the same Author tells us of a way taken, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

to appease the anger of God. And Xenophon useth the word to the same purpose; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so also doth Livy use the word reconcilio: non movit modo talis oratio regem, sed etiam reconciliavit Annibali. Bell. Macedon. and many more instances might be given. God then being angry and averse from Love of Friendship with us, as hath been declared, and Christ being said thus to make Reconciliation for us with God, he did fully turne away the wrath of God from us, as by the Testimonies of it will appeare.

Before I produce our witnesses in this cause, I must give this* 1.13 one caution: It is not said any where expresly, that God is recon∣ciled to us, but that we are reconciled to God. And the sole reason thereof is, because he is the party offended, and we are the parties offending; now the partie offending, is alwaies said to be reconci∣led to the party offended, and not on the contrary; so Math. 5. 23, 24. If thy Brother have ought against thee, go and be reconciled to him; The Brother being the party offended, he that had offended, was to be re∣conciled to him by turning away his anger: and in common speech, when one hath justly provoked another, we bid him, goe, and re∣concile himselfe to him, that is, do that which may appease him, and give an entrance into his favour again; so is it in the Case un∣der consideration; being the parties offending, we are said to be reconciled to God, when his anger is turned away, and we are ad∣mitted into his favour. Let now the Testimonies speak for themselves.

Rom. 5. 10. When we were enemies we were reconciled to God by the* 1.14 death of his Sonne; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: we were reconciled to God, or brought againe into his favour. Amongst the many rea∣sons that might be given to prove the intention of this Expressi∣on to be, that we were reconciled to God, by the averting of his Anger from us, and our accepting into favour; I shall insist on some few from the Context.

1. It appears from the Relation that this expression bears to that of v. 8. whilest we were yet sinners Christ died for us; with which this upon the matter is the same, we are reconciled to God by the death of his Sonne: Now the intent of this expression, Christ died for us sinners, is, He dyed to bring us sinners into the favour of God; nor will it admit of any other sence; so is our being re∣conciled

to God by the Death of his Sonne: And that this is the meaning of the Expression, Christ died for us, is evident from the illustration given to it by the Apostle, v. 6, 7. Christ died for the ungodly, How? as one man dyeth for another; that is, to deliver him from death.

2. From the description of the same thing in other words* 1.15 v. 9. being justifyed by his blood: that it is the same thing upon the matter that is here intended, appeares from the contexture of the Apostles speech, Whilest we were yet enemyes Christ dyed for us; much more being Justifyed by his blood. And if when when we were enemies we were reconciled to God; the Apostle repeats what he had said before; if when we were enemies Christ dyed for us, and we were ju∣stifyed by the blood of Christ, that is, if when we were enemies we were reconciled to God? Now to be justifyed, is Gods Reconciliation to us, his Acceptation of us into favour, not our Conversion to him, as is known and confessed.

3. The Reconciliation we have with God, is a thing ••endred* 1.16 to us, and we do receive it: v. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we have received the reconciliation or Attonement: Now this cannot be spoken in reference to our Reconciliation to God, as on our side, but of his to us, and our acceptation with him: Our Re∣conciliation to God is our Conversion: but we are not said to receive our Conversion, or to have our Conversion tendred to us; but to Convert our selves, or to be Converted.

4. The state and condition from whence we are delivered* 1.17 by this Reconciliation, is described in this, that we are called Enemies, being enemies we were reconciled. Now Enemyes in this place are the same with Sinners. And the Reconciliation of Sinners, that is, of those who had rebelled against God, pro∣voked him, were obnoxious to wrath, is certainely the procu∣ring of the favour of God for them. When you say, such a poore conquered Rebell, that expected to be tortured and slaine, is by means of such an one reconciled to his prince; what is it that you intend? Is it that he begins to like and love his Prince only, or that his Prince lays down his wrath and pardons him?

5. All the considerations before insisted on, declaring in what sence we are saved by the death of Christ, prove our Re∣conciliation with God, to be our Acceptation with him, not our Conversion to him.

2 Cor. 5. 18, 19, 20, 21. Is a place of the same importance* 1.18 with that obove mentioned, wherein the Reconciliation pleaded for, is asserted, and the nature of it explained. And all things are of God, who hath reconciled us to himselfe by Jesus Christ, and hath given to us the ministry of Reconciliation, to wit, that God was in Christ Recon∣ciling the world to himselfe, not imputing their trespasses unto them, and hath committed unto us the word of Reconciliation. Now then we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christs steed be ye reconciled to God. For he hath made him to be sinne for us, who knew no sin, that we might be made the Righteousnesse of God in him.

There is in the words a twofold Reconciliation.

1. Of God to man v. 18. God hath Reconciled us to himselfe by Iesus Christ.

2. Our Reconciliation to God, in the Acceptance of that recon∣ciliation, which we are exhorted to.

The first is that enquired after; the Reconciliation where∣by the anger of God by Christ is turned away, and those for whom he dyed are brought into his favour; which comprises the Satisfaction proposed to confirmation. For

1. Unlesse it be that God is so Reconciled and Attoned,* 1.19 whence is it that he is thus proclaimed to be a Father towards sinners as he is here expressed? Out of Christ he is a consuming fire to sinners, and everlasting burnings, Is. 33. 14. Being of purer eyes then to behold iniquity, Hab 1. 13. Before whom no sinner shall appeare or stand, Ps. 5. 4, 5. So that where there is no Sacrifice for sinne, there remaines nothing to Sinners, but a certaine fearefull looking for of judgement, and fiery indignation that shall consume the Adversaries, Heb. 10, 26, 27. How comes then this jealous God, this Holy God, and just Iudge, to command some to Beseech Sinners, to be reconciled to him? the reason is given before. It is because he reconciles us to himselfe by Christ, or in Christ: That is by Christ His Anger is Pacifyed, His Iustice Satisfyed, and himselfe appeased, or Reconciled to us.

2. The Reconciliation mentioned, is so expounded in the* 1.20 Cause and Effect of it, as not to admit of any other interpre∣tation.

1. The Effect of Gods being reconciled, or his reconciling the world to himself, is in those words; Not imputing to them their tres∣passes.

God doth so Reconcile us to himselfe by Christ, as not to impute our trespasses to us. That is, not dealing with us according as Justice required for our sinnes upon the account of Christs Remitting the penalty due to them; laying away his Anger, and receiving us to favour. This is the immediate fruit of the Reconciliation spoken of: If not the Reconciliati∣on its selfe, non-imputation of sinne, is not our Conversion to God.

2. The cause of it is expressed v. 21. He made him to be sinne* 1.21 for us, who knew no sinne. How comes it to passe that God the righteous Judge doth thus reconcile us to himselfe, and not im∣pute to us our sinnes? It is because he hath made Christ so be sinne for us; That is, either a Sacrifice for sinne, or as sinne, by the imputation of our sinne to him. He was made sinne for us, as we are made the Righteousnesse of God in him. Now we are made the Righteousnesse of God by the imputation of his Righteous∣nesse to us. So was he made sinne for us by the imputation of our sinne to him. Now for God to Reconcile us to himselfe by imputing our sinne to Christ, and thereon not imputing them to us, can be nothing but his being appeased and attoned towards us, with his receiving us to his favour, by and upon the account of the death of Christ.

3. This Reconciling of us to himself, is the Matter committed* 1.22 to the Preachers of the Gospell, whereby, or by the declaration whereof, they should perswade us to be reconciled to God. He hath commited to us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; this Doctrine concerning Reconciliation mentioned; We therefore beseech you to be reconciled to God. That which is the matter whereby we are perswaded to be reconciled to God, cannot be our Conversion it selfe, as is pretended. The Preachers of the Gos∣pell are to declare this word of God, viz. that he hath reconciled us to himselfe, by the blood of Christ, the blood of the new Te∣stament that was shed for us, and thereon perswade us to ac∣cept of the tidings, or the subject of them, and to be at Peace with God. Can the sence be, we are converted to God, there∣fore be ye converted. This Testimony then speakes clearely to the matter under debate.

3. The next place of the same import is, Eph. 2. 12, 13. 14,* 1.23 15, 16. That at hat time ye were without Christ, being aliens from the

commonwealth of Israel, & strangers from the Covenant of promise, having no hope, and without God in the world. But now in Christ Jesus ye who some∣times were farre off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us. Having abolished in his flesh the enmity, even the Law of commandements contained in Ordinances, for to make in himselfe of twaine one new man, so making peace. And that he might reconcile both unto God in one body by the Crosse having slaine the enmity thereby.

Here is mention of a twofold Enmity.

1. Of the Gentiles unto God.* 1.24

2. Of the Iewes, and Gentiles, among themselves.

Of the Gentiles unto God, v. 12. Consider them as they are there described, and their Enmity to God is sufficiently evi∣dent. And what in that estate was the respect of God unto them? What is it towards such persons as there described? The wrath of God abideth on them, Joh. 3. 36. they are children of wrath, Eph. 2. 3. So are they there expressly called: He hateth all the workers of iniquity, Psal. 5. 5. And will by no meanes acquit the guilty, Exod. 34. 7. Yea he curseth those families that call not on his name.

2. Of the Iewes and Gentiles among themselves: which is expressed, both in the thing it selfe, and in the cause of it; It is called Enmity, and said to arise from, or be occasioned, and improved by the Law of Commandements contained in Or∣dinances; The occasion, improvement, and management of this Enmity between them, see elsewhere.

2. Here is mention of a twofold Reconciliation.* 1.25

1. Of the Iewes and Gentiles among themselves, v. 14, 15. He is our peace, and hath made both one, slaying the enmity, so making peace.

2. Of both unto God, v. 16. that he might reconcile both unto God.

3. The manner whereby this Reconciliation was wrought; in his body by the Crosse.

The Reconciliation unto God is that aymed at: This Re∣conciliation is the reconciling of God unto us, on the ac∣count of the blood of Christ, as hath been declared. The bringing of us into his favour, by the laying away of his wrath and enmity against us: Which appeares

1. From the cause of it expressed: that is, the Body of Christ,* 1.26 by the Crosse; or the death of Christ. Now the Death of Christ was immediately for the Forgivenesse of sins. This is the blood of the new Testament that was shed for many for the forgivenes of sins. It is by shedding of his blood, that we have remission or forgivenes. That this is by an Attoning of God, or our acceptance into favour, is confessed.

2. From the expression it selfe: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.27 denotes one party in the businesse of Reconciliation He made peace between them both; between the Gentiles on the one hand, and the Iewes on the other; and he made peace between them both, and God; Iewes and Gentiles, on the one hand, and God on the other: So that God is a party in the businesse of Reconciliation, and is therein reconciled to us: for our reconciliation to him, is mentioned in our Reconciliation together, which cannot be done without our Conversion.

3. From the description of the enmity given v. 12. which* 1.28 plainely shews, (as was manifested) that it was on both sides. Now this Reconciliation unto God is by the removall of that Enmity. And if so, God was thereby reconciled, and attoned, if he hath any Anger or Indignation against sinne, or sinners.

4. Because this Reconciliation of both of God, is the great* 1.29 cause and meanes of their Reconciliation among themselves. God through the blood of Christ, or on the account of his death, receiving both into favour, their mutuall enmity ceased, and without it never did, nor ever will. And this is the Re∣conciliation accomplished by Christ.

The same might be said of the other places, Col. 1. 20, 21. But* 1.30 I shall not need to multiply Testimonyes to the same purpose. Thus we have Reconciliation by Christ, in that he hath made Attonement or Satisfaction for our sinnes. The observations given on these Texts, being suited to obviate the Exceptions of Socinus treating of this subject, in his book de Servatore, without troubling the Reader with the Repetition of his words.

That which in the next place I thought to do, is to prove that* 1.31 we have this Reconciliation by the death of Christ as a Sacrifice. But because I cannot do this to my own Satisfaction, without insisting first, on the whole Doctrine of Sacrifices in generall.

Secondly, on the institution, Nature, End, and Efficacy of the Sacrifices of the Aaronicall Priesthod. Thirdly, the respect and Relation that was between them, and the Sacrifice of Christ, both in generall and in particular: And from all these consi∣derations at large deducing the Conclusion proposed: And finding that this procedure would draw out this Treatise to a length, utterly beyond my expectation, I shall not proceed in it; but referre it to a peculiar discourse on that subject.

That which I proposed to confirmation at the entrance of* 1.32 this Discourse, was the Satisfaction made by the blood of Christ. This being proposed under severall considerations hath thus farre been severally handled: That his death was a Price, that we have Redemption thereby properly so called, was first evinced. That truth standing, the Satisfaction of Christ is sufficiently established, our Adversarys themselves being Judges. The Sacrifice that he offered in his death hath also been manifested. Hereof is the Reconciliation now delivered, the Fruit, and Effect. This also is no lesse destructive of the designe of these men: what they have to object against that which hath been spoken, shall have the next place in our Discourse.

Thus then our Catechists to this businesse, in the 31, and 32,* 1.33 Questions of the 8 Chap. which is about the Death of Christ.

What say you then to those places, that affirme that he* 1.34 reconciled us to God?

1.

That the Scripture no where saies, that God* 1.35 was reconciled to us by Christ. But this only, that by Christ, or the Death of Christ we are reconciled, or reconciled to God, as may appeare from all those places, where reconciliation is treated of. Wherefore from those places, the satisfaction cannot be proved. 2. Because it is evident in the Scripture, that God reconciled us to himselfe, which evinceth the opinion of the Adversaries, to be altogether false, 2 Cor. 5. 18. Col. 1. 20, 22.

Ans. 1. Whether there be any mention of such a Reconci∣liation, as whereby the Anger of God is turned away, and we

Received into Favour, in the Scripture, the Reader will judge, from what hath been already proposed, and thither we ap∣peale. It is not about words and syllables that we contend, but things themselves. The Reconciliation of God to us, by Christ, is so expressed, as the Reconciliation of a Judge to an Offender, of a King to a Rebell, may be expressed.

2. If Christ made Reconciliation for us, and for our sins an Attonement, he made the Satisfaction for us, which we plead for.

3. It is true; God is said to reconcile us to himselfe, but alwaies by Christ, by the blood of Christ: proposing himselfe as reconciled thereby, and declaring to us the Attonement; that we may turne unto him.

They adde. * 1.36

But what thinkest thou of this Reconciliation?

* 1.37

Ans. 1.

That Jesus Christ shewed a way to us, who by Reason of our sinnes, were enemies to God, and Alienated from him, how we ought to turne unto God, and by that meanes be re∣conciled to him.

Ans. I suppose there was never a more perverse description of * 1.38 any thing, Part, or Parcell of the Gospell, by any Men fixed on. Some of the Excellencies of it may be pointed out.

1 Here is a Reconciliation between two parties, and yet a Re∣conciliation but of one; the other excluded.

2. An Enmity on one side only, between God and Sinners, is supposed, and that on the part of the Sinners; when the Scrip∣ture•• do much more abound in setting out the Enmity of God a∣gainst them as such; his wrath abiding on them, as some will find one day to their eternall sorrow.

3. Reconciliation is made nothing but Conversion, or Con∣version to God; which yet are termes and things, in the Scriptures every where distinguished.

4. We are said to be Enemies to God, propter peccata nostra, when the Scripture saies every where, that God is an Enemy to us, propter * 1.39 peccata nostra. He hateth and is Angry with sinners, his judgement is that they which commit sinne, are worthy of Death.

5. Here is no mention of the Death and Blood of Christ, which

in every place in the whole Scripture, where this Reconciliati∣on is spoken of, is expresly laid downe as the Cause of it; and necessarily denotes the Reconciliation of God to us, by the a∣verting of his Anger, as the Effect of it.

6. Did Christ by his Death shew us a way, whereby we might * 1.40 come to be reconciled to God or convert our selves? What was that way? Is it, that God lays punishment, and Affliction, and Death on them, who are no way liable thereunto? What else can we learne from the Death of Christ, according to these men? The truth is, they mention not his Death, because they know not how to make their ends hang together.

This is the summe of what they say; We are Reconciled to God, that is, we Convert our selves; by the Death of Christ, that is, not by his death, but according to the Doctrine he Teacheth; and this is the summe of the Doctrine of Reconciliation, Christ teacheth us a way, how we should convert our selves to God. And so much for Reconciliation.

Notes

• * 1.1

  §. 1.
• * 1.2

  §. 2.
• * 1.3

  §. 3.
• * 1.4

  §. 4.
• * 1.5

  §. 5.
• * 1.6

  §. 6.
• * 1.7

  §. 7.
• * 1.8

  §. 8.
• * 1.9

  §. 9.
• * 1.10

  §. 10.
• * 1.11

  §. 11.
• * 1.12

  §. 12.
• * 1.13

  §. 13.
• * 1.14

  §. 14.
• * 1.15

  §. 15.
• * 1.16

  §. 16.
• * 1.17

  §. 17.
• * 1.18

  §. 18.
• * 1.19

  §. 19.
• * 1.20

  §. 20.
• * 1.21

  §. 21.
• * 1.22

  §. 22.
• * 1.23

  §. 22.
• * 1.24

  §. 23.
• * 1.25

  §. 24.
• * 1.26

  §. 25.
• * 1.27

  §. 26.
• * 1.28

  §. 27.
• * 1.29

  §. 28.
• * 1.30

  §. 29.
• * 1.31

  §. 30.
• * 1.32

  §. 31.
• * 1.33

  §. 32.
• * 1.34

  Ad haec vero, quod nos Deo Reconciliârit quid affers?
• * 1.35

  Primum, nusquam scrip∣turam asserere, Deum no∣bis a Christo reconciliatum; verum id tantum, quod nos per Christum aut mortem ejus, simus reconciliati, vel Deo re∣conciliati, ut ex omnibus lo∣cis, quae de hac reconciliatio∣ne agunt, videre est. Quare nullo modo ex iis omnibus lo∣cis ea satisfactio extrui potest. deinde vero qd aperte in Scrip∣turis extat, Deum nos sibi re∣conciliasse, id opinionem Ad∣versariorum prorsus falsam es∣se evincit. 2. Cor. 5. 18. Col. 1. 20, 23.
• * 1.36

  §. 34.
• * 1.37

  Quid vero de hac reconci∣liatione sentis? Christum Jesum nobis, qui propter pec••ata nostra Dei ini∣mici eramus, & ab eo aba∣lienati, viam oftendisse, quem∣admodum nos ad Deum con∣verti, at{que} ad eum modum ei reconciliari oporteat.
• * 1.38

  §. 35.
• * 1.39

  Rom. 1. 32.
• * 1.40

  §. 36.