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c e>340> . siy. 3is 










WUliamPenn Sf Richard Claridge, 

-•M Tnt 

Deat^ Btfli SivSMnsii 



Printed by WilUam and SuBud Onreti Q9« ChMpride. 


No. 13. Srd Ed, 







WittMAM Pbnit and Richard CtARtDBs aer& 

emineni characters in the, religious Society of 

Friends. Thep were men who diligently employed 

their iimcy both as Ministers and Authors^ in calling 

. the attention of others to the importarU duties which 

the Christian religion enjoins* Their views of the 

' benefits of the propitiatory sacrifice of the Son of God 

for the sins of the whole worlds are offered to the 

" i'eader as sound and scriptural ; and it is hoped^ thai 

. the circulation of them may be attended with- advan* 

4age to the cause of Christianity, 






ILLIAM PENN, in a pamphlet pub- 
lished in the year 1696, entitled "Primitive 
Christianity revived, in the faith and practice of 
the people called Quakers," after asserting that \ 
Christ is not the cause, but the eifect uf God's, 
love, and expressing the belief of the Quakers, 
^* that Jesus Christ was our holy sacrifice, atone- 
ment, and propitiation, that he bore our iniqui- 
ties, and that by his stripes we were healed," &Ci 
proceeds thus : 

In short, justification consists of two parts^ or 
bath a two-fold consideration, viz. Justification 
irora the ffuilt of sin, and justification from the 
power ana poUution of sin ; and, in this senses 
justification gives a man a full and clear accept- 
ance before God. For want of this letter part 
it is, that so many souls, religiously inclined, are 
often under doubts, scruples, and despondencies, 
notwithstanding all that their teachers t<ell them 
* ef the extent and effiotcy ofthe first part of jus- 
tification. And it is too general an unhappiness 
iamong the professors of Christianity, that they 
are apt to cloak their own active and passive 
cUsobedience, with the active and passive obedi- 

( 6 ) 

ence of Christ. The first part of justification, 
we do reverently a3fi4 humbly acknowledge, is 
only for the sake of the death and sufierings of 

Christ.-^ It is the power and eflScacy of that 

propitiatory offering, upon faith and repentance, 
that justifies us from the sins thatare past; ahd 
it is the power of Christ's spirit in our hearts, 
that purities and makes us Jicceptable before 
God. For till the heart of man is purged from 
sin, God will never accept of it. He reproves, 

'' rebukes, and condemns those that entertain sin 
there, and therefore such cannot be said to be in 
a justified slate ; condemnation and justification 
being contraries : so that they that hold them* 

" selves in a justified state, by the active and pas- 
sive-obedience of Christ, while they are not 
actively and passively obedient to the Spirit of 
Christ Jesus, are under a strong and dangerous 
delusion ; and for crying out against this sin- 
pleasing imagination, not to say doctrine, we are 
reproachfed as deniers and despisers of the death 
and sufierings of our Lord Jesus Christ. But be 
it known to such ; they add to Christ^s sufferings, 
and crucify to themselves afresh the Son of God, 
and tra^nple the blood of the covenant under 
their feet, that walk unholily under a profession 
of justification ; for God will not acquit the 
guilty, nor justify the disobedient and unfaithful. 
Silch deceive themselves, and at the great and 
final judgment, their sentence will not be, " Co9ne 
ye blessed^^^ because it cannot be said to themy 
" Well doney gcod and faithful/^ for they cannot 
be so esteemed that live and die in a reprovable 
and condemnable state. 

Kegeneratipn we must know, or \ye can- 
not be children of God, and heirs of eternal 
glory, and to be born again, another 

( 7 •: 

and principle must prevail, leaven, ^season, and 
govern us, than> either the spirit of the world^ 
or our own depraved spirits ; and this can be Jto 
other spirit than that which divelt in Christ ; for 
unless that dwell in us, we. can be none of his, 
Rom. viii. 9. And this Spirit beg^ins in convic- 
tion, and ends in conversion and perseverance ; 
£ind the one follows the other ; conversion being 
the consequence of convictions obeyed; and per- 
severance, a natural'fruit of conversion and bein^ 
born of God ; for such sin not, because the seed 
of God abides in them, 1 John, iii. 0. But such, 
through faithfulness, continue to the end, and 
obtain the promise, even everlasting life. 

But let my reader take this along with him, — 
Th^t we do acknowledge that Christ, through 
his holy doin^ and suffering, (for being a son he 
learned obedience,) has obtained mercy of God 
his Father for mankind, and that his obedience 
has an influence to our salvation, in all the parts 
and branches of it : since thereby, he became a 
conqueror, and " led captivity captive," and 
obtained " gifts for men," with divers, great and 
precious promises ; that thereby we '^ might be 
partakers of the Divine nature, having '' first \ 
escaped the corruption thst is in the world through 
lust." 2 Pet. i. 4. I say, we do believe and con- 
fess, that the active and passive obedience of Christ 
Jesus, affects our salvation throughout, as weU 
from the power and pollution of sin, as from the 
guilt, he being a conqueror as well as a sacrifice^ 
and both through sufiering : yet they that reject 
his Divine gift, so obtained, (and which he ha& 
given to them, by which to see their sin and the 
Einfulness of. it, and to repent and turn away 
from it, and do so no more; and to wait upoa 
God for daily, strength, to resist the fiery dart^ 

( 8 ) 


, of tbft ^nemy, and to be comforted tbrougb tbc^ 
oltedience of faith in and to this Dltine graee of 
the Son of God,) such do not please God, believe 
truly in God, nor are they in a state of true 
Christianity and salvation. — 
, ^ Awake, thou that sleepest in thy sin, or at best, 
in thy self- righteousness; awake, 1 say^^and Christ 
shall givetheelife! forheistheJLord fromheaven^ 
|the quickening Spirit, that quickens us by his 
Spirit, if we do not resist it, and quench it by our 
disobedience, but receive, love; and obey it, in 
all the holy leadings and teachings' of it. Rom. 
viii. 14, 16. To which HolylSpirit I commend 
niy reader, that J(ie may the better see where he 
is, and also come to the true belief and advantage 
of the .doings and sufferings of our dear ^nd 
blessed Lord and Saviour Jesus Christ, who saves 
from the power and pollution, as well as guilt, of 
tkn^ all those that hear his knocks, and open the 
door of their hearts to him ; that he may come 
in and work a real and thorough reformation in 
and for them : and so the benefit, virtue, and 
efficacy, of his doings and sufferings without us^ 
will come to be livuigly and effectually applied 
and felt, and fellowship with Christ in his death 
and sufferings known, according to the doctrine of 
the apostle; which those who live in that which 
Blade him' suffer, know not, though they professi 
to be saved by his death and sufferings. — 

Wherefore, O, my Reader ! rest not thy- 
self wholly satisfied with What Christ has done 
ibr thee in his blessed person without thee, but 
press to know his power and kingdom witl^in 
thee, that the strong man, that has too long 
kept thy ho^ise, may be bound, and his goods 
spoiled, his works destroyed, and sin ended^ 
f according to 1 John, iii. 8, for which end, ^ says 

C 9 

iSat beloved disciple, Christ was manifested) ;— 
that all things may become new, New heavens^ 
and new earthy in which righteousness dwdteth. 
Thus thou wilt come to glorify God in thy 
body and in thy spirit, which are his ;. and live* 
to him and not to thyself Thy love, joy, wor- 
ship, And obedience; thy life, conversation, and" 
practice; tfiy study, me^litiation, and devotion,, 
will be spiritual : for the Father and the Son 
will make their abode with thee, and Christ will 
manifest himself to thee; for the secrets of the 
liord are iwith them that fear him ; and a holy 
unction, or anointing, have all those, which: 
leads theiff into all' truth, and they need not the 
teachings of men. Th^ are better taught, be- 
ing, instructed by the Divine oracle : no bare 
hearsay or traditional Christians, but fresh and 
living witnesses : those that have seen with their- 
own eyes, and heard with their own ears, and' 
have handled with their own hands, the word of 
life, in the divers operations of it^ to their souls'' 
salvation. In this they meet^ in this they preach,, 
and in this they pray and praise : behold tne new 
covenant fulfilled, the cnurch and worship of 
Christ, the great Anointed of God, and the great 
Anointing of God, in his holy high priesthood, 
and offices in bis church !. _ 

The same author, in atraict entitled''^ A Key 
opeaihff the way to every capacity, how to dis« 
tinguish the Religion professed by the Quakers, 
frqm the Perversions and Misrepresentations ofi 
their Adversaries, &c«" writes as follows : 


( 10 ) 

Of the Divinity of Christ. 

Perversion. The Quakers deny Christ to be 
God. ^ 

Principle. A most untrue and unreasonable 
censure : for their great and characteristic prin- 
ciple being this, that Christ, as the Divine Word, 
lighteth the souls of all men that cojoae into the 
world, with a spiritual and saving light, accord- 
ing to John, i. 9, viii. 12, (which nothing but the 
Creator 6f souls can do,) it does sufficiently, show 
they believe him to be God ; for they truly and 
expressly own him to be so, according to Scrip- 
ture^ viz. In him was life, and the life was the 
light of men ; and he is God over all blessed for 

Of the Manhood of Christ. 

Perversion, The Quakers deny the human 
nature of Christ. 

Principle. We never taught, saidj or held so 
gross a thing; if by human nature be understood 
the majihood of Christ Jesus. For as we believe 
him to be God over all blessed for ever, so we 
do as truly believ.e him to be of the seed of 
Abraham and David after the flesh, and therefore 
ti*uly and properly man, like us in all things (and 
once subject to all things for our sakes) sin only 
excepted. + 

Of Christ Jesus, his Death and Sufferings. 

Perversion. The Quakers expect to be justi- 
fied and saved by the light within them,' and not 
by the death and sufferings of Christ. 

Principle. This is both unfairly and untruly 
stated and charged upon us. But the various 
sense of the word justification, obliges me here 

* John^ i> 4. Rom. ix. 5. 
f Isa. vii, 14. Matt. i. S2, 23. Luke, i. 31. 

( " ) 


to dUiinguish the use of it; for in the natural and ' 
proper sense, it plainly implies making men just, 
that were unjust ; godly, that were ungodly ; 
upright that were dejpraved ; as the apostle ex- 
presselh himself, 1 Cor. vi. 11. " And such were 
some of you, but ye are washed, but ye are sane- . 
tified, but ye are justified in the name of the 
jLord Jesus, and by the Spirit of our God." In 
the other use of the word, which some call a law- 
sense, it refers to Christ, as a sacrifice and pro- 
pitiation for sin, as in Rom. v. 9. ^^ Much more 
then being now justified by his blood, we shall be 
saved from wratn through him : and 1 John,ii.i,3. 
If any man sin, we have an advocate with the 
Father, Jesus Christ the righteous ; and he is 
the propitiation for our sins : and not for ours 
only, but also for the sins of the whole world,'* 
Which, though a great truth, and most firmly 
believed by us, yet no man can be entitled to the 
benefit thereof, but as they come to believe and 
repent of the evil of their ways ; and then it may 
be truly said, that God justifieth even the un- 
godly, and looks upon them, through Christ, as 
if they had never sinned.; because their sins are 
forgiven them for his beloved son's sake. 

Not that God looks on people to be in Christ 
that are not in Christ; that is, that are not in the 
f^ith, obedience, and self-denial of Christ; nor 
sanctified, nor led by his spirit, but rebel against 
it ; and instead of dying to sin, through a true 
and unfeigned repentance, Iiv6 aifd indulge 
themselves daily in it; for they that are in Christ, 
become new creatures; old things are passed: 
away, and all things with them become new. 
Wherefore we saj, that whatever Christ thert . 
did, both living and dying, was of great benefit 
to the salvation of all that have believed, 'and: ^^ 

( 12 ) 

now do, and that hereafter shall believe in him 
unto justification and acceptance with God : but 
the way to come to that raith is, io receive and 
obey the manifestation of his divine light and 

frace in their consciences, which leads men to 
elieve and value, and not to disown or under* 
value Christ, as the common Sacrifice and Me-^ 
diator.* For we do afiirm, that to follow this 
holy light in the conscience, and to^ turn our 
minds, and bring all our deeds and thoughts to 
it, is the readiest, nay the only ri^ht way to have 
true living and sanctifying fdith in Christ, as he 
appeared in the flesh, and to* discern the Lord's 
body, coming, and sufferings arisht, and to re-» 
(!eive any real benefit by him, as l£eir only sacri* 
fiee and mediator : according to the beloved dis<* 
ciple's emphatical passages, — If we walk in the 
light, as [God} is in the light, we have fellow<» 
ship one with another, and the blood of Jesuer 
Christ his Son cleanseth us from all sin.t And 
because this people say, that Christ's outward 
coming and sufferings profit not to their salva* 
tion, that lire in sin, and rebel against this Di^ 
vine liffht, some have untruly and uncharitably 
concluded, that they deny the virtue and benefit 
of Christ's coming and sufferings in the flesh,. a& 
a sacrifice for sin. Whereas we ohlv deny and 
opposie a false and dangerous application of them, 
in and to a disobedient state. For we believe 
Christ came not to save men in their sins^ but 
from their sins; and that those that open the 
door of their hearts at his inward and spiritual 
knocks,! (to wit, the reproofs and cpuvictions- 
of his liffht and ^ace,> have their consciences 
sprinklea with his blood (that is, discharged, 
from the guilt of them) from dead works to serve 

♦ Jehn, iii. 30, 3K IJohn, K 6, 6, 7. 
tUohn,lT. {Rev. iii. 20* 

( ts > 

ihe liTin^ God: and that so far onlj as men 
come by &ith, repentance, and amendment to be 
Christ'sr, Christ is theirs ; and as he has an in- 
terest in their hearts, they have an interest in hi» 
love and salvation ; that is, so far as they are 
obedient to his grace,, and take up his cross, and 
follow him in the ways of meekness, holiness, and 
8elf*denial, so far they have an interest in Christ,. 
and no further* And here there is no condemna-^ 
tion indeed to them that are in Christ Jesus, be«^ 
cause such walk not after the flesh, but after the 
spirit. For we have seen a shoal or sand here„. 
taat we fear many thousands have split upon,, 
which we desire to avoid, and are earnest that 
others may beware of it also, viz. that because 
Christ diea a sacrifice for the sins of the whole 
world, by which he put mankind into a capacity 
of salratibn,^ and has given every one a talent of 
graee to work it out by ; they presume upon the 
sacrifice, and sin on, without a thorough repen-^ 
tance^ reformation, and conversion to God, not 
dying with Christ to the world, but living in, it,, 
according to the lusts and spirit ef it. Such as 
these may be assured, that where Christ is gona 
they shall liever come; for, says the blessed 
apostle, God sent his Son to bless us, by turning 
every one of us from the evil of our way. So 
that the contrite, humble^ meek, and self-denyioff 
people, are those that have the true and fuu 
benefit of Christ's coming, suffering, and media* 
tton, and of all those holy ends for which God his ~ 
Father anointed and gave him to theworld, viz* 
to be the way, truth, and life; light, leader, and* 
saviour ; to be a king, priest, prophet, sacrifice,, 
sanctifier, and mediator. Being sensibly felt of 
all such to reign over their hearts, teach them* 
God's royal law, give them saving knowledge,. 

( 14 ) 

and to mediate, atone for^ sanctify, and justify 
them in the sight of God his Father for ever. 

By all which it is evident to any moderate in- 
quirer that we acknowledge Christ in his double 
appearance ; as in the flesh, of the seed of 
Abraham, so in the Spirit, as he is God ovier all, 
blessed for ever. Wherein is a full confession 
to him both as a blessed person, and as a divine 
principle of light and life in the soul ; the want 
of which necessary and evident distinction, occa- 
sions our adversaries' frequent mistakes about 
our belief and application of the Scriptures of 
truth concerning Christ, in that two-fold capa- 

For it is not another than that eternal Word, 
light, power, wisdom, and righteousness, which 
then took flesh, and appeared in that holy body, 
by whom they have received, or can receive any 
true spiritual benefit. They holding, light is 
only from him, forgiveness only through him, 
and sanctification only bv him. So that their 
ascribing salvation froib sin and death eternal to ^ 
him in this age, who now appears by his holy 
Spirit to their souls, as before expressed,, ' cannot 
render him no Saviour in that age, or make void 
the end and benefit of his blessed appearance 
then in the flesh on earth, or his mediation now 
in^glory, for those that believe in him in this age. 
Whose doctrine pierced, whbse life preached, 
whose miracles astonished, whose blood atoned, 
and whose death, resurrection, alnd ascension 
confirmed that blessed manifestation to be ho 
less than that of the Word God, (the life and 
light of men,) manifested in the flesh, according 
to the apostle Paul, for the salvation of the world :* 
and therefore properly and truly was the l^on of 
Man on earth, and is now as truly the Son of 

* Jofin, i. 4— 9« 1 Tim. iii. IG. 

( 15 ) 

Man ia glory, aifthe head of our manhood, which 
shall also be glorified, if we now receive him into 
our hearts, as the true li^ht, that.leads in the way 
of life eternal, an(j[ continue in well-doing to the 

Of Good Works. 

Peroersion. Thus it is the Quakers set up 
works, and meriting by works, like the Papists ; 
whereby justification by faith in Christ is laid 

Principle. By no means ; But they say, with 
the apostle James, ch. ii. that true faith in Christ 
cannot be without works, any more than a body 
can live without a spirit ; and that where there 
is life, there is motion, and where there is no 
divine life and motion, there can be no true 
faith ; believing being a fruit of divine life. Nay, 
by the comparison, if they were separable, works 
being compared to the spirit, they would, have 
the better. Th,e very believing is an act of the 
roind, concurring with God's working in or upon 
the mind^ and therefore a godly work. And no 
sooner is true faith begotten in a soul, but \i falls 
to working ; which is both the nature, and in 
some respect, the end. of it. 

Nor yet do we say, that our very best works, 
proceeding from the true faith itself, can merit ; 
no, nor faith joined with them, because eternal 
life is the gift of God. All, that man is capable 
of believing or performing, can never properly 
be. said to merit everlasting blessedness, because 
there can be no proportion (as there must be in 
case of merit) between the best works that can 
be, performed in the life of man, and an eternal 
. felicity. Wherefore all that man can do, even 
wit;h the assistance of the Holy Spirit, can never 

e re > 

be said stFictly to merit, as a debt due- to tfie^ 
creature : but on the other hand, that right faith,, 
and good works, which arise out of it, or will 
folliow it, may and do obtain the blessed immor- 
tality (which it pleaseth Almighty God to give 
and privilege the sons of men with, who perform 
that necessary condition) is a gospel and neces*- 
sary truth. And this the Quakers ground upon,, 
and therefore boldly affirm to the world. — 

So that men are not justified, because thev are: 
sanctified, but for his sake that sanctifies them,^ 
and works all their good works in them and for 
them, and presents them blameless ;* to wit,, 
Christ Jesus,, who is made unto them as I^e was. 
to the saints of old, wisdom, righteousness,, sanc- 
tification and redemption; thatiie that glorieth; 
n)ight glory in the Lord.t 

• Isa. xxvi. 12.. t I Con i. 30,,31. 

f 17 ) 

nn ICHARD CLARID6E, in a piece printed 
JEm; in the year 17S6, entitled ^^ An Essay on 
the doctrine of Chrisfs Satisfaction for the Sins 
ef Mankind/' 8ays,-*-As to the doctrine of 
Christ's satisfaction for the sins of mankind, that 
we unfeig^edly embrace according to the Scrip* 
tures— [butjthat which we deny is the im- 
possibility of Uod's pardoning of mn upon re- 
pentance, without a ^' plenary satisfaction to his 
*^ vindictive justice, by inflicting the penalty of 
^^ infinite wrath and vengeance on Jesus Christ, 
<< . who for sins past, present, and to come* 
*^ hath wholly borne and paid it, whether for all 
^' or some,) to the oflfehded infinite justice of his 
/^ Father. 

This is that which we deny, because it iB repug- 
nant to the doctrine of the holy scriptures, which 
testify of the infinitely just and righteous God, 
that He is^^^ merciful and gracious, long-suiferihg, 
abundant in goodness and truth, keeping mercy for 
thousands, forgiving iniquity, and transgression, 
and sin," Exod. xxxiv. 6,7 ; ^^good^ and ready to 
forgive, and plenteous in mercy unto all them 
that call upon him," Psak Ixxxvi. 5 ; that .his 
mercy ^^ is from everlasting to everlasting, upoA 
them that fear him," Psal. ciii^ 17 ;. " eudul'eth 
for ever," Psal. cxxxvi. throughout; that "he 
delighteth in mercv," Mic. vii. 18; is "the' 
Father of m^cies," 2 Cor. i. 3; "long-sUffer- 
ing to Us-ward, not willing that any should perish^ 
1i>ut that all should come to repentance," S Pet* 
iii»9. "Return thou backsliaing Israel, saith 
the Zjord, and I will not cause mine anger to fall 
upon you : for I am merciful, saith the Lord, and 
I will not keep anger for ever.". Jer.iii. 12. "Re^ 
pent and turn yourselves from all your transgres- 
9i(>ns ; so iniquity shall not be your ruin. Cast 

C 18 ) 

away from you all your transgressions, whereliy 
ye have transgressed, and make you a new heart, 
and a new spirit ; for why will ye die, O house of 
Israel? For 1 have no pleasure in the death of him 
that dieth, saith the Lord God ; wherefore turn 
yourselves and live ye." Ezek. xviii. 30, 31, 32. 
And therefore^ God, who " sent not his Son into 
the world, to condemn the world, but that the 
world through him, might be saved," John iii. 17. 
" comma'ndeth all men every where to repent." 
Acts xvii. SO. For the sending of his Son, where- 
in " was manifested the love of God towards us,"; 
1 Johniv.9, was not only to " be the propitiation? 
for our sins," v. It); but also "to bless us," ia 
turning away every one of us "from our iniqui- 
ties." Acts lii. 26. And therefore Christ testified 
of himself, saying, "I am not come to call the 
righteous, but sinners to repentance," Mat. ix. 13; 
"For the Son of man is come to seek and to save 
that which was lost," Luke xix. 10 4 such as ^e 
sick, and need a physician. Luke v. 31 . Pursu- 
ant whereunto saith Peter, " him hath God 
exalted with his right hand, to be a Prince, and 
a Saviour, for to give repentance to Israel, and 
forgiveness of sins; and we are his witnesses of 
these things, and so is also the Holy Ghost, whom 
God hath given to them that obey him." Acts v. 
3i,32. For, " to him give all the prophets 
witness, that through his name, whosoevar be-, 
lieveth in him shall receive remission of sins." 
Actsx.43. And this without "such a rigid payment 
or satisfaction," as the suffering of" infinite wrath 

and vengeance." Christ was made " Sin," 

or a sacrifice for sin for us. 2 Cor. v. 21. And 
"bore our sins in his own body on the tree." 1 Pet. 
ii. 24. Yet he " did-no sin, neither was guile 
found in his mouth." t).22, and therefore "suffered 
for sins, the just for the unjust, that he might 

. ( ip ) 

bring us to God.r 1 Peter iii. 18. Andhissufi^* 
ings were exceeding great bojth in bis soul and 
body, but they were finite. For he laid down 
bis life, and took it up again. See John x, 1.7. 
"Having loosed the painsi of death ; because it was 
jiot possible that he should be holdon of it. Acts 
ii. 24. And therefore not infinite, as [somej 
misunderstanding the Scriptures, erroneously 
assert. We do believe that he suffered 
under Pontius Pilate, was crucified, dead, and 
buried, that '' he is the propitiation for our sins, 
und not for ours only, but also for the sins of t&e 
.whole world." 1 John ii. 2. That it is through 
his blood, that we have redemption, even the for* 
giveness of sins. Col. i. 14. We do believe, that- 
as he " was delivered for bur offences,'' so he 
"was raised again for our justification," Rom.iv. 
S5, and ever liveth to make intercession for us, 
Heb.vii.25. We do also believe, that he was and is 
both God and Man, in wonderful union—* 
God uncreated, see John i. 1,2,3, Col. i, 17, Heb. 
i. 8, 10, 12, "The true God." 1 John v. 20. " The 
great God." Tit. ii. 13. " The Lord of Glorv." 
James ii. 1. ^' King of Kings and Lord of Lords,'! 
Rev. xix. 16. -—"The same yesterday, to- 
day, and for ever," Heb. xiii, 8. And man 
■^conceived by the Holy Ghost, and born of 
the Virgin Mary, see Luke i, 31, 35, who suf* 
fered for our salvation ; " hath given himr 
self f6r us, an offering and a sacrifice to God, for 
a sweet-smelling savour." Eph. v. 2. And "by 
his own blood, he entered in once into the holy 
place, having obtained," or fonnd, as the [Greekj 
word signifies, " eternal redemption for us." Heb, 
ix. 12, It was (see 1 Tim. ii.5) the Man Christ Jesus, 
the one Mediator between God and Men, that 
was conceived, born, suffered, died, and gave 

* Creed, commonly called the Apostles^, . 

( 30 ) 


himself a ransom for all ; for through tfie eternal 
8pint, he "oflFeredhimselfwrthoutspottoGod." 
Heb. ix. 14. Tliouoh by wicked- haqds he was 
** CFUcified and slain." Acts ii- 23. And in tlie 
ofierif]^ of himself, he was a true and real sacri- 
fice and propitiation for sin, acceptable and satis* 
6i€tory to Qod. ^ But h^^ w^s not a sinner, "or 
reputed by God as such;: for the apostle saitH 
expressly, that he knew no sin, 2 Cor. v. 21, was 
" without sin." Heb. iv, K, was " holy, harm- 
less, undefiled, separate from sinners." Hekvii. 
26i But it wins wickied men, that *- 

condemned him, the just and holy one, as a 
sinner, and numbered him trith the transgressors. 
Isa. liii. 12: 

^ ^ — As it, was the main design of Christ's life, 
doctrine and miraelej:, to- call men to repentance, 
faith and. obedience ; so it was also the great end 
of his Sufferinffs and vDeath, to accomplish the 
same glorious desigfn. For he "gave hrmself for 
our sins, that he might deliver us from this pre- 
sent evil world, according to the will of God 
and our Father," Gal. i. ^k He "Joved the 
Church, and gave himself for it ; that he might 
sanctify and cleanse it with the washing of water, 
by the Word: that he might present it to him- 
self a glorious Church, not having spot or wrin- 
kle, or any sueh thing: but that it should be holy, 
apd whhout blemish," Eph. v. 25, 26, 27^^ He 
" gave- hhnself for us, that he might redeem us 
froin ^i\ iniquity, and puHfy' unto himself a pe- 
euliar people, zealbusof good works." Tit. il. 14. 
This \fa8 a principal end of liis giving of 
himself for us^ or offering himself a sacrifice of 
propitiation for the sins of mankind. For " He 
died for all, that they which live, should not 
henceforth live unto themselves, but unto him 
whicl) died for. them, and rose again, 2 Cor. v. 


( 21 ) 

45. This is the argument that the apo^le n^ch' 
unsifited upon, and for the further enrorciiie of it, 
*I shall mention but two places more,. " Ye are 
bought," saithhe, "with a jjrice, therefore glori- 
fy God in your body, and in your spirit, whick 
are God's," I Con vi. 20. " And you that were 
fiometime alienated, and enemies in your mind 
by wicked works, yet now hatii lie reconciled, in 
the body of bis flesh through death, to present 
Tou holy, and unblamable, and nnreprovable in 

Jhissight." Col.^ 

Someof the consequences of theirulgar doctrine 
of satisfaction, [are] expressly contrary to these 
scriptures : " If thou wilt enter into life, keep the 
-v^ommandments.^* Mat. xix. 27. "Not every one 
that saith unto me. Lord, Xiord, shall enter into 
- -the kingdom of Heaven, but he that d6eth the 
will of myFather .which is in Heaven,^^' ib. vii. 
'SI. " Whosoever heareth these sayings of mine, 
and doeth them, I 'will liken him unto a wise 
-man, which built his house upon a nxsk.'^ t)^ St. 
^OJTe are my friends, if ye do -whatsoever I 
command you,"* John xV. 1^. "He that hath my 
commandments and keepeth them, he it is Uii^ 
loveth me," -John xiv. 21. "If a man love me, 
be will keep my words," v. 23. If ye keep my 
■eommandmeiMs, ve shall abide in my love." J oui ; 
XT. 10. " If ye 'know these things, happy are ye 
if ye do them," John xiii. 17. "Yea, rather bless- 
ed are they that hear the word of God, -and keep 
it." Luke xi. 28. ^' Hereby we doknowthat we 
l^iow him, if we keep bis commandments,^ 
1 .' John ij . 3. " For this is the love of God, that 
we keep his commandments," 1 John v.S.^^Every 
one that doeth righteousness, is born of him, 
3 John 2. 29. " little children, let no man de-^ 
eeive you : he that doeth righteoosnese, is tifhU 
eons, even as be is righteoii^/'* 1 John iih 7. ^-i- 

( 22 ) 

^^ Blessed are they tliat do his commandmeiifs^ 
£hat thc^y may have right to the tree of life, and 
may enter in through the gates, into the city,'*^ 
Rev. xxii. 14. And as keeping of God's com- 
mandments is manifestly a condition of the ^os<^ 
pel covenant, so also is Faith. " He that believ- 
eth on thcf Son, hath everlasting life ; and he that 
believeth not the Son, shall not see life, but the 
wrath of God abideth on him/' John iii. 36* 
^^ He that beli^veth on him, is not condemned ; 
l^t he that believeth not is condemned already, 
because he hath not believed in the name of the 
only begotten Son of God," v. 1 8. " If ye believe 
not that I am he, ye shall die in^our sins,'^ John 
viii, 24. '^ If thou shalt confess with thy mouth the 
Lord J^sus, and shalt believe in thine heart, that 
God hath raised him from the dead, thou shalt be 
saved," Rom. x. 9. " Without faith it is im- 
possible to please him ; for he that cometh to God, 
mast believe that he is, and that he is a reward- 
er of them that^diligently seek him,'' Heb. xi. 6» 
So that faith is evidently a condition of the new 
covenant. And as to what [has been said^ 
" ihijLt Christ doth justify a person before 
he doth believe :" it is directly opposite to the 
Apostle's testimony, "We have believed in Jesus 
Christ, that we might be justified by the faith of 
Christ," Gal. ii. 16. " Foi^ with the heart man Ije- 
lieveth unto righteousness," Rom. x. 10. "What 
saith the scripture ? Abraham believed God, and it 
was counted unto him for righteousness,^' Rom. 
iv. J. " Now it was not written for his sake alone, 
that it was imputed to him ; but for us also, to 
whom it shall be imputed, if we believe on Him 
that raised up Jesus our Lord from the dead,'* 
9,23,24. Andwhereas [it has been also said] "that 
salvation is not the end of any good work we do;" 
fthisjjdainly contradicts the Apo^le, who saith of 

( 2^ ) 

Moses, that ^^ he had respect unto the recompease 
of the reward/' Heb. xi. 26. and of himself ^^t 
press towards the mark, for the prize of the high 
calling of God in Christ Jesus," Phil. iii. fi. 
Again, saith he, " Know ye not that they which 
run in a race, run all, but one receiveth the prize ? 
So run that ye may obtain. And every man that 
'Striveth for the mastery is temperate in all things : 
now they do it, to oDtain a corruptible crown, 
but we an incorruptible," 1 Cor. ix. 24, 25, So 
that it is apparent, that the new covenant is con- 
ditional, and that salvation is the end of our 
obedience, for Christ Jesus is ^^ the Author of 
eternal salvation unto all them that obey him," 
Heb. V. 9. 

But though the new covenant is conditional, 
yet we do not understand that repentance, faith, 
and obedience, are such conditions as give right 
unto eternal life and salvation, as a reward due in 

a way of merit, for nothing^that we can do 

can possibly deserve so inestimable a blessing : it 
being conferred merely of God's ffee grace and 
mercy, in and through his Son Christ Jesus, upon 
ourrepen|ance,faith,and obedience : but weunder-^ 
stand them to be such necessary qualifications of 
the subjects of Christ's kingdom, as that without 
them, no qaan can enter thereinto ; and these not 
performed in our own strength, but by the power 
of Christ in us, without whom we can do nothing 
that is acceptable to God. We do not therefore 
say, that good works are meritorious of eternal 
lire, as the Papists do ; but we say, they areaccept- 
SLole to God through Jesus Christ, who alone 
works in the faithfiu to will and to do that which 
is good ; and it is not of man's merit, but of 
God's infinite mercy that he is pleased to reward 

W. A S.GraTes, Ptinien, 
«6 Cheapslde, London.