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seeing the wrath of the Lord upon Judah and Jerusalem for their doing evil in his sight, and turning their backs, &c. said, "Now is it in mine heart to make a covenant with the Lord God of Israel, that his fierce wrath may turn away from us." 2 Chron. xxix. 8, 10. And, in the king's letters: " Be ye not stiff-necked, but yield yourselves unto the Lord; serve the Lord your God, that the fierceness of his wrath may turn away from you." 2 Chron. xxx. 6, 8. The king did not conclude, that the curses pronounced before in Deut. xxvii. against offenders, did oblige God to perpetual revenge, or not to turn away his fierce wrath, if the people turned from their iniquities. And the Lord said unto his church that was to be gathered of the Gentiles: "In a little wrath I hid my face from thee for a moment; but with everlasting loving kindness will I have merey on thee, saith the Lord thy redeemer." Isa. liv. 8. And concerning Israel, whose heart was not right with God, neither were they steadfast in his covenant; it is written: But he being full of compassion, forgave their iniquity, and destroyed them not; yea, many a time turned he his anger away, and did not stir up all his wrath; for he remembered, that they were but flesh,' " &c. Psal. Ixxviii. 37, 38. Yea, in the midst of judgment and in wrath he hath remembered mercy; "righteousness, and equity are the establishment of his throne; mercy and truth go before his face." Psal. lxxxix. 14. See how consistent his mercy and truth are, also Psal. Ivii. 3, Ixi. 7, xcviii. 3, ciii. 8 cxv. 1, cxix. 64, cxxx. 7.—Dan. ix, 4.

Therefore neither his justice, law nor truth could intend, or be any limitation or tie to his power or sovereignty, not to turn away his wrath, or show mercy to them that turn away from evil; and "mercy rejoiceth against judgment, or condemnation." Jam. ii. 15. His truth is far from stopping the mouth of mercy. Yea, it is evident to the spiritual travellers, that although God hides his face, and sends forth his terrors because of men's iniquities and sins, he hath power to turn away his wrath, extend pardon, and show the light of his countenance (as he really doth) when men turn from iniquity, and depart from evil, and with broken hearts submit themselves to his power, who keepeth the covenant and mercy to them that love him, and keep his commandments. Dan. ix. And for any to deny him this power and sovereignty in himself, to show mercy and forgiveness, is

1. To deny the true God to be God. 2. To deny his love and goodness. 3. To deny his omnipotency, infiniteness, and perfection. 4. To render God less gracious and kind than his Son. 5. To debase God's power, glory, and sovereignty below the prerogative of earthly princes, which is best shown in mitigating, rather than in exacting the rigor of laws; in acts of par

don or grace, rather than the severity of revenge upon the subjects. 6. To conclude that God cannot forgive sin or debt, but must have full payment, or use the utmost revenge or rigor for satisfaction, whether on the debtor or surety, is contrary to Christ's similitude of the kingdom of heaven, as likened to a king that had compassion on his servant, when he fell down and worshipped him, and forgave him all his debt of ten thousand talents. It blasphemously renders God like the same servant, in his want of patience towards his fellow-servant, taking him by the throat and casting him into prison for his hundred pence, so that the Lord was wroth with this unmerciful servant, and delivered him to the tormentors, &c. See Mat. xviii. 7. To represent God thus cruel and revengeful, either to man or to Christ in his stead, that he cannot otherwise pardon sins past before conviction, without such a rigid satisfaction or payment, is to deny him to be a just God and a Saviour, when besides him there is no Saviour. Or as if to be a Saviour were inconsistent with his being a just God, contrary to his own plain testimony; see Isa. xlv. 14, 15. chap. xliii. 10, 11, 12, and xlix. 26, and lxiii. 8. Jer. xiv. 8. Hos. xiii. 4. 1 Tim. i. 1. chap. iv. 10. Tit. iii. 4, 5. Jude xxv. And thus saith the Lord God, unto the seed of Jacob, 1, even I, am the Lord, and beside me there is no saviour: I, even 1, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." Isa. xliii. 11, 25.

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Our opposer having justified the wicked, and rendered God cruel, we must now take a view of his condemning the Just One, for whose dignity I thus appear on the behalf of God and the Son of his love. The man having taken pains to justify such as have nothing but matter of condemnation in them. let us now take notice what honour he hath ascribed to the Son of God, and what entertainment he allows him, while, to justify the condemnable, he condemns him as with wrath and vengeance, (which some call justice vindictive,) whereby he reckons, the sins of the world" were punished in Christ."

He allegeth Rom. viii. 82, " He that spared not his own Son, but delivered him up for us all. What made God's justice lay on so? Did Christ ever by sin provoke to this? Will God punish where there is no sin? This is an ocular demonstration." p. 104.

Reply. God spared not his own Son from what he was to do and suffer, but delivered him up for us all; yet not to his “own revenge or burning wrath" incurred by sin, but to be a sacrifice for sinners. Christ could not be the subject of the wrath that is due to sin, he being the mediator between God and man that had sinned. No more could the act of those wicked hands and murderers that crucified him, be counted an act of God's justice, "laying on so," as fully punishing the sin of the world in the Son

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of his love; for this is contrary to his mediatorship, and to his being a sacrifice of a sweet smelling savour to God, both for a pacification and putting away sin. It behoves a mediator and advocate, to be a man of interest and favour with the king, and not an object of his hatred, else he could not prevail for others, if himself were so out of favour.

S. S. The faith of a believer that is justified can here see justice punishing his transgression, and that he is not justified without full satisfaction to justice. God hath punished then the sins of all that are justified in Jesus Christ." p. 104.

Reply. See here how the man hath condemned the just that never sinned, unto the punishment due to sin. See how he has thundered out against Jesus Christ. The burning wrath and hell fire incurred by sinners, must now be Christ's punishment. Oh, wonderful justice! There was never such divine justice known or heard of from just men or justified persons. How could God be thus angry with his ever beloved, innocent Son, whom he both freely gave and upheld in his love through all his sufferings? For God was in Christ reconciling the world to himself, bearing, forbearing, and sympathizing with him in Spirit in his sufferings, wherein Christ, as man, was accepted as a most acceptable sacrifice. His bearing the sin of many, tasting death for every man, was not by way of revenge or wrath from the Father, nor the punishment due to the world's sin; for tasting death is far short of eternally dying. The prophet said, "Surely he has borne our griefs, and carried our sorrows, yet we did esteem him striken, smitten of God and afflicted; but he was wounded for our transgressions; he was bruised for our iniquities; the chastisement of our peace was upon him." Isa. liii. Man's transgression was the burthen and cause of his grief and suffering; however some esteemed him smitten or plagued of God. He hath borne our griefs and carried our sorrows," &c. Such as suffer with Christ, and lie under the sense of their burthen, do not lay all, both the sorrow and punishment of sin, upon Christ. Such do not say, "Christ was sorry or repented for us, therefore we need not ;" or, "Christ was chastised and afflicted in his person for us, therefore we need not be chastised nor afflicted-for sin past Christ made intercession, therefore we need not pray." This were not to know the fellowship of his sufferings, nor to be conformable to to his death, nor baptised with his baptism. Besides, the chastisement of our peace upon him, was not revenge nor burning wrath from God. Chastisement and vengeance are two things. God's chastisement is in love, not in revenge. It pleased the Lord to bruise him who had done no violence, (Isa. liii.) by delivering him up to suffer and bear our sorrows and griefs. An act of his good pleasure, not of revenge or wrath. How could

it be justice, fully to punish the innocent for the wicked's offence? Is it not blasphemy to charge God with such cruelty and injustice?

Obj. Every known sin is a wilful rejection of infinite goodness, a free choice of infinite displeasure, &c. It therefore carries infinite demerit with it; and nothing short of infinite punishment, or sufferings of infinite wrath, can possibly suffice to satisfy for it." p. 105.

Reply. Woe unto them that persist in sin, and reject Christ's inherent or inward righteousness for such a satisfaction as this of infinite punishment, &c. or that believe their sins were thus punished in Christ, and thereupon continue in sin! Woe unto you that thus justify the wicked and condemn the innocent! God's controversy is against you: you are afflicting, oppressing, and crucifying the just with your iniquities, treading under foot the Son of God, rejecting the blood of the covenant.* You are guilty of the body and blood of Christ, as much as they were that condemned him, and said he was guilty of death. Your doctrine imputes the sin, guilt, and punishment thereof to Christ. You have esteemed him plagued of God, but you have pierced him and grieved him by your iniquity and hypocrisy. Take heed of wilful sinning, and rejecting the goodness of God, lest there remain no more a sacrifice for you. Repent, repent, repent; return, return, return to the Lord God, before his wrath sweep you away into perdition.

Further he says: "None but God's equal, and this is God himself in our nature, is capable of satisfying God for sinChrist received the stroke of God's justice," &c. p. 105.

Reply. One while he states this satisfaction to be only by way of punishing men's sin in Christ, and now it is God himself" that "satisfies God." This is of an absurd and blasphemous tendency, as if God punished himself; or as if God satisfied God with infinite punishment or suffering of infinite wrath. And what is this but to divide God against himself? Yet we may find out a better sense for the words before, that God and Christ were one and inseparable in the suffering and affliction ;" that his soul bore, as the spirit of God was burthened, afflicted, and grieved under the weight and pressure of man's iniquity and sin. However, this was not of the nature of striet payment, made to God by himself in man's stead, much less to punish man's sin in Christ with infinite wrath.

Question. Can faith and the works that follow, without the imputation of Christ's sufferings, satisfy God's majesty for our sin ?" p. 105.

As S. S. hath, p. 105. Also his brother T. Danson saith, "Christ was not innocent, but guilty of our sins, when he suffered." Synops. p. 36, 40.

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Answer. Here he misses the true state of the controversy or question, which should rather be, can your imputation of Christ's sufferings, without true faith and the obedience or works thereof, either satisfy God's majesty for sin, or justify men? While he implies No, he hath given away his cause, by granting, that the sufferings of Christ alone cannot justify men without true faith and obedience to him.

"By so much was Jesus made the surety of a better testament." Heb. vii. 22.

This is no proof that your sins were imputed to him, as punished in him by the suffering of infinite wrath, which to affirm, renders him no better than a transgressor, guilty of your sins, as your brother T. D. hath affirmed. Which is much beneath his being mediator or the surety of the new testament, which he was made the surety of, to ensure and make good the promises and privileges thereof to true believers, which are all yea and amen in him; and to enable us to obey and perform those terms and conditions of the new testament or covenant, which concern us. For we cannot receive the promises but in him, nor discharge or pay our duty without him; therefore he is the mediator of the new covenant; he is our high priest, made with the oath of God, and continueth for ever; wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." Heb. vii. 24, 25, 28. chap. xii. 24. chap. ix. 14, 15.

But if God's justice be fully satisfied for your sins by the sufferings of Christ, and for them only God justify men, and secure them from condemnation, it being against justice itself to punish those sins a second time, that have been punished to the full already, (as he saith, p. 106,) how then shall God render to every man according to his works? "Indignation and wrath to them that are contentious and obey not the truth, but obey unrighteousness?" Will they be able to plead this doetrine before His tribunal: "Lord, thou hast punished our sins to the full in thy Son Christ: it is against justice itself to punish them a second time; for Christ died for all men, tasted death for every man, gave himself a ransom for all for a testimony in due time?" But if this were a punishment of their sins to the full,* then how could justice punish them again with indignation and wrath? "But glory, honour and peace to them that do good, to the Jew first, and also to the Gentile, to them that through patient continuing in welldoing, seek for glory and immortality, eternal life." Rom. ii. Such do not plead Christ's doing good and suffering only for them in his person, to justify and excuse them for sinning in

Christ's tasting death for every man could not be the same with the full punishment that is due for sin.

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