A Defence of the Catholic Faith Concerning the Satisfaction of Christ

p. 1CHAP. I. The State of the Controversy is shewed, and the true Opinion is Explained in the Words of Scripture.

BEfore we come to this Dispute, we will first set down that Opinion, which being taken out of Sacred Writings, the Church of Christ hath hitherto p. 2defended with an unwavering Faith, that afterwards it may evidently appear, what is the difference between this and the Opinion of Socinus: Therefore we shall explain the same Opinion, bringing some Testimonies of Scripture, which because Socinus wrested to another Sense, by the way the true Interpretation of them shall be vindicated. Therefore the Catholick Opinion is thus: God being moved by his own Goodness to be signally beneficial unto us, but our sins standing in the way, which deserved Punishment, he appointed that Christ, being willing of his own free Love towards men, should suffer punishment for our sins by enduring very grievous Torments, and a bloody and ignomious Death, that without prejudice to the demonstration of the Divine Righteousness we should, by Faith Interposing, be delivered from the punishment of Eternal Death.

The first Efficient Cause of the Thing, whereof we treat, is God. God gave his only begotten Son, that he that believeth in him should not perish, John 3.16. God spared not his own Son, but delivered him up for us all, Rom. 8.32. God laid upon Christ the sins of us all, Isai. 53.6. God made Christ sin, 2 Cor. 5.21.

p. 3The former Cause that moved God is Mercy, or 〈non-Latin alphabet〉, Love to Mankind. So God loved the World, that he gave his Son, John 3.16. God commends his Love to us, that when we were yet sinners, Christ died for us, Rom. 5.10.

The other Cause, which moved God, is our Sins deserving Punishment. Christ was delivered for our sins, Rom. 4.25. Where 〈non-Latin alphabet〉 is with an Accusative, which amongst the Authors of the Greek Tongue, Sacred and Profane, is a very usual sign of an impulsive Cause: As when it is said 〈non-Latin alphabet〉, For these things the wrath of God comes upon the Children of Disobedience, Eph. 5.6. And as oft as that Phrase, propter peccata, for Sins, is joined to Sufferings, it admits no sense different from an impulsive Cause: I will punish you seven times for your sins, Levit. 26.28. For those Abominations the Lord God casts them out from your sight, Deut. 18.12. and in several other places of Scripture; neither is it any where other ways.

p. 3And that other Phrase,pro peccatis, for sins, hath the same force, as oft as it is join'd with Sufferings. Hitherto belong those, Christ died 〈non-Latin alphabet〉 for our sins, 1 Cor. 15.3. Christ suffered once 〈non-Latin alphabet〉 for sins, p. 41 Pet. 3.18. Christ gave himself 〈non-Latin alphabet〉 for our sins, Gal. 1.4. Christ offered a Sacrifice 〈non-Latin alphabet〉 for sins, Hebr. 10.12. And yet in these places Socinus would have the final Cause, and not the impulsive to be denoted. Yea, which is more, he adds, That by the word (pro) for, and the Greek word 〈non-Latin alphabet〉 (for) there was never an impulsive Cause declared, but always a final. Many places do evince that this latter, on which Socinus relies, is not true: For 〈non-Latin alphabet〉 and 〈non-Latin alphabet〉 use to signifie no less the impulsive Cause, than the final Cause. The Gentiles are said to praise God 〈non-Latin alphabet〉 for Mercy, Rom. 15.9. that thanks may be given on our behalf 〈non-Latin alphabet〉, faith Paul, 2 Cor. 1.11. 〈non-Latin alphabet〉 for you, Eph. 1.16. and 〈non-Latin alphabet〉 Eph. 5.20. We pray 〈non-Latin alphabet〉 for Christ's sake, 2 Cor. 5.21. Great is my glorying 〈non-Latin alphabet〉 on your behalf, 2. Cor. 7.4. and 9.2. and 12.5. straits 〈non-Latin alphabet〉 for Christ, 2 Cor. 12.10. I give thanks to God 〈non-Latin alphabet〉 for you, 1 Cor. 1.4. God will rebuke the wicked 〈non-Latin alphabet〉 for all their ungodly Deeds, Jude 15. So also the Latines say, Pro beneficiis gratias agere aut reddere, to give or render thanks for benefits, as Cicero doth very often. The same said, Vlcisei pro injuriis, p. 5To revenge for Injuries; Pro magnitudine sceleris poenas persolvere, To suffer punishment for the greatness of the Crime; Supplicia pro maleficiis metuere, To fear punishments for evil Deeds. As Plautus, Castigare pro commerita noxia, To chastise for a deserving Crime. And Terentius; Pro dictis & factis: ulcisci, To take vengeance for Words and Deeds. In all these places (pro) for signifies not the final Cause, but the impulsive. So also when Christ is said, pro peccatis passus aut mortuus, to have suffered or died for sins; the Matter it self suffers not the final Cause to be understood (as Socinus would have it;) for because there is a twofold End, 〈non-Latin alphabet〉, The End to whom, and the End for whom. As the End to whom the Medicine is made, is the diseas'd Man, the End for the sake whereof is Health, and neither of them agree to sin: For whether you say with Socinus, that it is the end of Christ's Death, that we should be drawn back, or removed from our sins, or whether also that we may obtain the remission of sins, (that we may omit that this End, according to his opinion) could not be attributed unto Death, but very remotely) neither of them can be expressed by these words, propter peccata, p. 6for sins, or, pro peccatis, for sins: for the End to whom will be Man; but the End for what, is not for sins, but for that which is most contrary to sins, the destruction or remission of sins. Who ever said a Drug (or Medicine) was taken for Death, that is, to prevent Death? But it is therefore said to be taken for the Disease, because the Disease drives us thitherto. It follows, therefore, that the impulsive Cause should be understood here. Wherefore when also the Particle [Min] amongst the Hebrews denoted the Antecedent or impulsive Cause, as Psal. 38.9. and elsewhere often; that place of Isai. 53.5. cannot be translated better and more agreeably to other Scriptures than, Dolore afficitur ob defectiones nostras; atteritur ob iniquitates nostras: he is afflicted for our faults; he is bruised for our iniquities. And that Romans 6.10. 〈non-Latin alphabet〉, died unto sin, what other thing can it signifie, but Mortuus est ob peccatum, he died for sin?