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of sin, and the way to etermal life; and at the last day it shall
be altogether abolished. “And if you go on to argue in this
manner, I shall easily make it appear from your own hypo-
thesis, that even that very anguish of Christ when he com-
plained of his being forsaken of God, was not satisfactory for
us; for believers themselves often complain of spiritual deser-
tion: “But Zion said, the Lord hath forsaken me," Isa. xlix.
14. Where we have the very same word, which the Lord
Jesus uses, Psal. xxii. 2. And Zion says so truly, with re-
spect to the sense of grace, and the influence of spiritual conso-
lation. The difference between the desertion whereby Christ
was forsaken of his Father and that of believers, consists in this,
that in the former, there was the wrath and curse of God, and
the nature of punishment, which are not in the latter;
aeither are these in their death.

XLVI. What is objected te our argument, taken from the
agonies of Christ in Gethsemane, is very inconsistent. They
say that these sufferings were not satisfactory, because then
an angel appeared to comfort him; whereas a good angel
could not have done this without a most grievous sin against
God, if Christ was then actually making satisfaction; espe-
cially as he was to tread this wine-press alone, and it was
Roretold, that while making satisfaction, he should be depriv-
ed of all consolation, Psal. lxix. 20. “there is none to take
pity, comforters I found none;” for 1st. That angel did not
tread the wine-press together with the Lord Jesus, nor bear
any part of his sufferings, nor by any natural influence did he
assist Christ in carrying that burden. He strengthened Christ
only in a moral sense, by setting before him the glorious issue
of the conflict he had undertaken, and by other arguments to
the like purpose. 2dly. There is no reason why some small
share of comfort should not be administered to Christ while
in the act of making satisfaction; especially if with a view
to preserve him for more, and not fewer sufferings. The
words of Psal., lxix. are not to be taken in such a general
sense as to exclude all manner of consolation and pity; for,
“a great company of people and of women to him,”
Luke xxiii. 27. as did also “all the le that came toge-
ther to that sight, and smote u their breasts,” v. 48. and
the beloved disciple John, and above all his pious mother,
“whose soul then a sword pierced,” Luke ii. 35. Nor is
there any thing in the words of the Psalm which obliges us
to confine these things to the three hours of darkness. It treats
of that time in which “they gave him gall for his meat, and
in his thirst gave him vinegar to drink,” ver. 21. which was

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not done during the darkness. 8dly. It cannot be inferred
that God the Father, in sending that angel, had not then ei-
ther begun to act, or that time ceased to act, as a strict and
impartial jo. any more than it can be inferred, that the
disposition Christ's enemies was softened to pity, when
they laid the cross on Simon of Cyrene, in order to carry it
after him. For both were done with a view, lest Christ
sinking under his present pains, should escape those that
were to ensue. 4thly. We shall by this be o: able to
form a judgment of the incredible load of anguish with which
that mighty lion of the tribe of Judah was so pressed down,
that he appeared almost ready to sink under it, unless he was,
in some manner at least, encouraged. 5thly. Nor on any
pretence can that angel be accused of any sin in strengthening
Christ while satisfying for us; since by that consolation, he
neither intended to rob Christ of his glory, to whom alone
the praise of satisfying remains entire; nor to o the de-
cree of God; for he animated Christ to execute that with
resolution; nor to put any bar in the way of our salvation,
for he encouraged our Lord to acquire the right to that by
constancy in his sufferings. * *
XLVII. To pretend to infer from the beginning and end
of the solar eclipse, during the passion of Christ, the begin-
ning and end of his satisfaction, is a cabalistical fancy, founded
neither on scripture nor solid reason. I do not deny, that in
that darkness there was a kind of type of the very thick dark-
ness with which the greatly distressed soul of the Lord Jesus
was then overwhelmed, without a single ray of consolation
breaking in upon him, but what his wo faith, grounded
on the inviolable promises of his Father, and not staggering as
to the certainty of the future reward, darted in at times upon
his trembling soul. But the question is not, whether Christ
was then actually satisfying? This we all allow: the question
is, whether then only f -
XLVIII. But let us now conclude this debate; which has
so much disquieted the mind of this very learned person, as hi
friends wanted the world should know from letters o
after his death. . But God and my conscience are my wit-
messes, that nothing but the love of truth, which is only to be;
derived from, and defended by the scriptures, obliged me to
enter upon this subject, I know not in what I can be blamed,
unless in the liberty I have taken to dissent from the author.
But is, by taking a wrong path, I have strayed from the truth,
how acceptable will the kind admonition be How readily
shall I own and correct the error! I heartily wish we could

*** ***...***

234 of the efficacy or [book 11.

generally endeavour to please ourselves less, in order to please
God more. I ever had a veneration for this learned person,
though after our dispute. I found he was much disgusted.
But I thought this should be no hindrance to my profiting by
his learned commentaries, which I own I did, with a just com-
mendation of the author, as my other writings abundantly
testify. : *, *- : * * * os ---

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I. THE efficacy of Christ's satisfaction is twofold; the first re-
gards Christ himself; the other, the elect. Christ by his sa-
tisfaction, obtained for himself, as Mediator, a right to all the
elect: which the Father willingly and deservedly i. upon
him, Psal. ii. 8. “Ask of me, and I shall give thee the Hea-
then for thine inheritance, and the uttermost parts of the earth
for thy possession.” This is Christ's work with his God, that
he ...”. only be his servant, to raise up the tribes of
Jacob, and to restore the preserved of Israel; but that he
hould be given for a light to the Gentiles, that he might be
God's salvation unto the end of the earth, Isa. xlix. 4, 6. It
appears also from that promise, Isa, liii. 10. “if his soul shall
make itself an offering for sin, he shall see his seed.” And
thus we become his “inheritance,” Eph. i. 11, his “peculiar
treasure,” Psal. cxxxv. 4. his “peculiar people,” Tit. ii. 14.
and 1 Pet. ii. 9.
II. Besides, it is not possible but Christ should exercise
that right which he acquired at so dear a rate. For when,
according to the determinate counsel of God, the time of the
racious visitation of every one of the elect is come, he actually
§. them, as his property, by an outstretched arm.’ And
why should he not, seeing he can easily effect it by the power
of his Spirit, turning and inclining their heart? Is it credible
he should suffer those who are his lawful right, to be, and to
remain the slaves of Satan? Is it worthy of Christ that he
should not be actually glorified in the sanctification and happi-
ness of those for whom he underwent so much infamy P. Or
should suffer any of those to perish whom he purchased for
his own possession by his precious blood? Christ himself hath
taught us thus to reason, John x. 16. “And other sheep I

* I have rendered this officacy, rather than effect, as that expresses all the effects of Christ's satisfaction, treated of in this chapter.

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have, which are not of this fold; them also I must bring, and
they shall hear my voice.” Because these sheep were of right
his property, it therefore became him actually to lay hold of

them as his own, and bring them into his fold.' Nor can the

right of Christ be made ineffectual, or remain without actual
ssession; especially as he was not promised by the Father a
are right, but also a possession by right, upon his making sa-
tisfaction; as the places above quoted evince.
III. The Lord Jesus obtained for the elect, by his satisfac-
tion, an immunity from all misery, and a right to eternal life,
to be applied unto them in effectual calling, regeneration,
sanctification, conservation, and glorification, as the scripture
declares. Thus Matt. xxvi. 28. “this is my blood of the
New Testament, which is shed for many for the remission of
sins.” Gal. i. 4. “he gave himself for our sins, that he might
deliver us from this present evil world, according to the will of
God and our Father.” Tit. ii. 14, “gave himself for us, that
he might redeem us from all iniquity, and purify unto himself
a peculiar people, zealous of works.” Eph. v. 25, 26, 27.
“Christ loved the church, and gave himself for it, that he
might sanctify it, that he might present it to himself a glorious,”
&c. In a word, “this is that faithful saying, and worthy of
all acceptation, that Christ Jesus came into the world to save
sinners,” 1 Tim. i. 15, . By these and many other passages to
the same purpose, which it would be needless to mention here,
it evidently appears, that the effect of Christ's satisfaction was
not a bare possibility of the remission of our sins, and of our
reconciliation with God, but an actual remission and reconcilia-
tion, an abolition of the dominion of sin, and at length salva-
tion itself: and it is not possible the elect should have no share
in this, unless Christ should be deemed to have satisfied for
them to no purpose. It is certainly incumbent on us, never to
weaken the force of the words of the Holy Ghost, especially in
those places and expressions of scripture, where the subject of
our salvation is treated of; nor to detract in anything, from
the value of the satisfaction of our Lord.
IV. This truth also appears from those places of scripture,
in which the satisfaction of Christ is called aroxorewal, a re-
demption, made by the payment of Avro a ransom, or arovrts
a price of redemption. For, the proximate effect of redemp-
tion, and of the payment of a ransom, is the setting the cap-
tive at liberty, and not a bare possibility of liberty. It is nei-
ther customary, nor equitable, that after paying the price,
it should still remain uncertain, whether the captive is to be
set free or not. A true redeemer procures restitution

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of liberty to the miserable captive, wherever good faith and
an agreement are of force. One may possibly be upon terms
about the price, though uncertain of the event, but it is neither
rudent nor just, to make any payment, before what is stipu-
ted be sure and firm. The scripture itself declares,
that the proximate sect of redemption is the ectual remission
of sins, and restoration to liberty, Rom. iii. 24. “justified freely
by his grace, through the redemption that is in Christ Jesus.”
Eph. i. 7. “In whom we have redemption through his blood,
the forgiveness of sins, according to the riches of his grace;”
and of: 14. to the same purpose: in like manner, Heb. ix.
12. “by his own olood obtained eternal redemption for us;”
the fruit or effect, which is eternal liberty and salvation.
W..Of the like nature are those phrases, by which the elect
are said to be “bought with a price, purchased with blood,
redeemed by Christ's subjection to the law:” as 1 Cor. vi. 20.
“ye are bought with a o Acts xx. 28. “ to feed the
church of God, which he hath purchased with his own blood.”
Gal. iv. 4, 5, “made under the law, to redeem them that were
under the law.” But whoever makes a purchase of any thing
has an unquestionable right to it, and it not only may, but
actually does become his property, in virtue of his purchase,
upon paying down the price. And herein consists our liberty
and salvation, that we are no longer our own, nor the property
of sin, nor of Satan, but the property of Christ. Whence it
appears, that the effect of Christ's satisfaction is not a bare
possibility of our salvation, but salvation itself.
VI. A right to all the benefits of the covenant of grace is
purchased at once to all the elect by the death of Christ, so
far as, that consistently with the truth and justice of God,
and with the covenant he entered into with his Son, he can.
not condemn any of the elect, or exclude them from partaking
in his salvation; nay, on the contrary, he has declared, that
satisfaction being now made by his Son, and accepted by him-
self, there is nothing for the elect either to suffer or do, in
order to acquire either impunity, or a right to life; but only,
that each of them, in their appointed order and time, enjoy the
right purchased for them by Christ, and the inheritance aris-
ing from it. And this is what the apostle says, 2 Cor. v. 19.
“God was in Christ reconciling the world to himself, not im-
puting their trespasses unto them.” That is, seeing God ac-
cepted of the offering of his Son, when he gave himself up to
death for his people, he received, at the same time into favour,
not only the preserved of Israel, but all nations, and all fami-
lies of the earth, which, in other respects, lay in wickedness,

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