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to suffer the just for the unjust, which import, that sinne was the efficient meritorious causePsal. 39.12.
Psal. 73.18,19.
& 106.17.
Ephes. 5.6. of the death of Christ: for sinne cannot otherwise be the cause of punishment but by way of merit, nor can any man be said to be punished for sinne, but the meritorious cause of punishing is noted thereby. And those particles applied to other things may note the finall cause, applied to sufferings, they point out the efficient or meritorious only, and sinnes deserve affliction per modum paenae, Lev. 26. 39. Deut. 18. 12.   1 King 14. 16. Christ is said to die not only for our sinnes, but for us;ἀντὶ
Matth. 5.38.
Luk. 11.11.
Rom. 12.17.
1 Cor. 11.15.
Heb. 12.16.
1 Pet. 3.9. not for our good alone, but in our roome and steed, as the phrase importeth, and the one particle used signifieth opposition or subrogation and commutation, Mat. 20. 28. Mar. 10. 45. Joh. 11. 50. Rom. 5. 7, 8.   2 Cor. 5. 15. Heb. 2. 9.   1 Pet. 2. 2. and the latter,ὑπὲρ
signifieth the impulsive clause.
Rom. 15.9.
2 Cor. 1.11.
Ephes. 1.16. & 5.20.
2 Cor. 5.20.
2 Cor. 7.4. & 9.2. & 12.5.
2 Cor 12.10.
1 Cor. 1.4.
Jud. ver 15.
Sic Latini, pro beneficiis gratias agere, ulcisci pro injuriis, &c. though sometimes it admit a different sence, in this matter must be expounded by the former, Rom. 9. 3.   2 Cor. 5. 20.   2 Cor. 5. 14. Christ died, the Just for the unjust, that is, being just he was substituted for us unjust, and suffered not only for our good, as the Martyrs may be said to doe, Isa. 53. 9, 10. Rom. 5. 5, 6, 7, 8.   1 Pet. 3. 18.   1 Cor. 1. 13. The same is demonstrated by this, that Christ is said to be the Mediatour, who gave himselfe a ransome for all men, 1 Tim. 2. 5, 6. that by redemption of transgressions which were under the former Covenant, they that are called might receive the inheritance, Heb. 9. 15. and the mediation it selfe is joyned to the sprinkling of blood, Heb, 12. 24. so that none other mediation is to be understood, then that whereby parties disagreeing are set at one. Hitherto it is to be referred, that we are said to be reconciled to God by the blood of Christ, Rom. 5. 10, 11.   2 Cor. 5. 18. Ephes. 2. 16. Col. 1. 20. whereby our conversion to God, is not understood, as if we who hated God before, had now departed there from, and did set our love upon him, but that we which formerly were under wrath are restored into favour, that which caused that seperation being taken away by the satisfaction of Christ and free condonation of grace. Therefore Christ is called our propitiatorie, Rom. 3. 25. and propitiation,Heb. 2.17.
sig. ibi expiationem, sed eam quae fit placando. 1 Joh. 2. 2. & 4. 10. not a testimony of placation, because God in Christ is made propitious unto us, and not we propitious to God. In Scripture God is said to reconcile the world unto himselfe, according to the usuall manner of speaking, wherein he that offendeth, is therefore said to be reconciled, because as he gave occasion to hatred, so he hathneed