cate; as if which is fufficient, fpeaking it by way of * definition. And it is elsewhere * The manner most evident that every fin is fomething prohibited by fome Law, and devi- of the Apostle's ating from the fame. For the Apostle affirming, that the law worketh Speech is alfo to be obferwrath, that is, a punishment from God, giveth this as a reafon or proof of ved, having his affirmation, for where no law is, there is no tranfgreffion. The Law of an Article prefixed both God is the rule of the actions of men, and any aberration from that rule is to the subject fin: the Law of God is pure, and whatfoever is contrary to that Law is and the prediimpure. Whatsoever therefore is done by Man, or is in Man, having any thereby he contrariety or oppofition to the Law of God, is fin. Every action, every would make word, every thought against the Law is a fin of commiffion, as it is termina- the propofition ted to an object diffonant from, and contrary to the prohibition of the Law, all definitions or a negative Precept. Every omiffion of a duty required of us is a fin, as ought to be. being contrary to the commanding part of the Law, or an affirmative Pre-Hauglia cept. Every evil habit contracted in the Soul of Man by the actions com- Rom. 4. 15. mitted against the Law of God, is a fin, conftituting a Man truly a finner, et Quid eft ven then when he actually finneth not. Any corruption and inclination in the fi prævaricaSoul, to do that which God forbiddeth, and to omit that which God com- tio legis dimandeth, howfoever fuch corruption and evil inclination came into that Soul, vin, & cœwhether by an act of his own will, or by an act of the will of another, fin, as being fomething diffonant and repugnant to the Law of God. this I conceive fufficient to declare the nature of fin. convertible, as ἁμαρτία ἐςὶν ἡ ἀνομία. peccatum ni leftium ino is a bedientia præ- factum vel dictum vel concupitum aliquid contra æternam legem. S. Aug. cóntra Fauftum, 1. 22. c. 27. Quid verum. eft nifi & Dominum dare præcepta, & animas liberæ effe voluntatis, & malum naturam non effe, fed effe averfionem à Dei præceptis? Idem de Fide contra Manich. cap. 10. Neque negandum eft hoc Deum jubere, ita nos in facienda. juftitia effe debere perfectos, ut nullum habeamus omnino peccatum: nam neque peccatum erit, fi quid erit, fi non divinitùs jubeatur ut non fit. Idem de Pec. Meritis, & Rem, lib. 2. cap. 16. The second particular to be confidered is the obligation of fin, which must be presupposed to the folution or remiffion of it. Now every fin doth cause a guilt, and every finner, by being fo, becomes a guilty Perfon; which guilt confifteth in a debt or obligation to fuffer a punishment proportionable to the iniquity of the fin. It is the nature of Laws in general to be attended with these two, Punishments and Rewards; the one propounded for the observation of them, the other threaten'd upon the deviation from them. And although there were no threats or penal denunciations accompanying the Laws of God, yet the tranfgreffion of them would nevertheless make the Person tranfgreffing worthy of, and liable unto, whatsoever punishment can in juftice be inflicted for that fin committed. Sins of commiffion pass away in the acting or performing of them; fo that he which acteth against a negative Precept, after the act is paffed, cannot properly be faid to fin. Sins of omiffion, when the time is paffed in which the affirmative Precept did oblige unto performance, pass away fo that he which did then omit his duty when it was required, and in omitting finned, after that time cannot be truly faid to fin. But though the fin it felf do pafs away together with the time in which it was committed, yet the guilt thereof doth never pass which by committing was contracted. He which but once committeth Adultery, at that one time finneth, and at no time after can be faid to commit that fin; but the guilt of that fin remaineth on him still, and he may be for ever faid to be guilty of Adultery, because he is for ever fubject to the wrath of God, and * obli-* This obligaged to fuffer the punishment due unto Adultery. tion unto pu nishment, remaining after the act of Sin, is that peccati Reatus of which the Schools, and before them the Fathers pake. The nature of this Reatus is excellently declared by S. Austin, delivering the diftinction between actual and original Sin, In eis qui regenerantur in Chrifto, cùm remiffionem accipiunt prorfus omnium peccatorum, utique neceffe eft ut reatus etiam hujus licèt adhuc manentis Concupifcentiæ remittatur, ut in peccatum non imputetur. Nam ficut peccatorum quæ manere non poffunt, quoniam cùm fiunt prætereunt, reatus tamen manet, & nifi remittatur, in æternum manebit; fic illius concupifcentiæ, quando remittitur, reatus aufertur. Hoc eft enim non habere peccatum, reum non effe peccati. A a a Nam Nam fi quifquam, verbi gratià, fecerit adulterium, etiam nunquam deinceps faciat, reus eft adulterii, donec reatus ipfius indulgentiâ remittatur. Habet ergo peccatum, quamvis illud quod admifit jam non fit, quia cum tempore quo factum eft præteriit. Nam fi à peccando defiftere hoc effet non habere peccatum, fufficeret ut hoc nos moneret Scriptura; Fili peccafi non adjicias iterum: Non autem fufficit, fed addidit,& de priftinis deprecare, ut tibi remittantur. Manent ergo nifi remittantur; Sed quomodo manent fi præterita funt, nifi quia præterierunt actu, manent reatu. S. Aug. de Nupt. & Concup. I. 26. Ego de Concupifcentia dixi quæ eft in membris repugnans legi mentis, quamvis reatus ejus in omnium beccatorum remiffione tranfierit, ficut è contrario facrificium idolis factum, fi deinceps non fiat, præteriit actn, fed manet reatu, nifi per indulgentiam remittatur. Quiddam enim tale eft facrificare idolis ut opus ipfum cum fit prætereat, codemque præterito reatus ejus maneat venià refolvendus. Idem cont. Julian. l. 6. c. 8. is the word ufed here, a b This debt or obligation to punishment is not only neceffarily refulting from the nature of fin, as it is a breach of the Law, nor only generally delivered in the Scriptures revealing the wrath of God unto all unrighteousness, but it is yet more particularly reprefented in the Word, which teacheth us, if we do ill, how fin lieth at the door. Our bleffed Saviour thus taught his Mat. 5.22. Difciples, Whosoever is angry with his brother without a caufe fhall be Enx is a liable (obnoxious, or bound over) to the judgment; and whosoever shall Say to his brother, Racha, Jhall be liable (obnoxious, or bound over) to the which is tran- council; but whosoever shall fay, Thou fool, fhall be liable (obnoxious, or flated, thall bound over) to hell fire. So faith our Saviour again, All fins fhall be forbut is of a given unto the fons of men, and blafphemies wherewithfoever they shall fuller and blafpheme. But he that shall blafpheme against the Holy Ghoft, bath never more preffing forgiveness, but is liable (obnoxious, or bound over) to eternal damnation. which is a Whence appeareth clearly the guilt of fin and obligation to eternal punishDebtor, fub- ment, if there be no remiffion or forgiveness of it; and the taking off that liged to endure liableness, obnoxioufnefs, or obligation unto death, if there be any fuch reit. Hefych. miffion or forgiveness: All which is evident by the oppofition, much to be "Evoxx obferved in our Saviour's expreffion, He hath never forgiveness, but is lia- ble to eternal death. be in danger, fenfe, as one ject, and ob ώςης, ύπεύθυ . Suid. "Evox, wait: Where by the way is to be observed a great mistake in the Lexicon of Favorinus, whose words are thefe; "Evoz, up, xeŃsns. "Evo, aiti, Tipan. The first taken out of Hefychius, the last out of Suidas, corruptly and abfurdly; corruptly "Evoo for "Evex, abfurdly Timan is added either as an interpretation of "Evox, or as an Author which used it; whereas Tipa in Suidas is only the firft word of the Sentence, provided by Suidas for the use of ivo in the fignification of air. Agreeable unto Hefychius is that in the Lexicon of S. Cyril, "Evexos, Obnoxius, reus, obligatus. And fo in the place of S. Matthew, the old Tranflation, Reus erit judicio. As in Virgil, Conftituam ante aras voti reus, Servius, voti reus, Debitor. Unde vota folventes dicimus abfolutos. Inde cft, Damnabis tu quoque voti, quafi reos facies. So the Syriack, from an obligatum, debitorem, reum effe. For indeed the word vox among the Greeks, as to this matter, hath a double fignification; one in refpect of the fin, another in respect of the punishment due unto fin. In respect of a fin, as that in Antiphon, u vlasia, μηδὲ ἔνοχον τῷ ἔργῳ, and that in Ariftotle, Oecon. 2. ἔνοχον ἔφησεν ἱεροσυλίας ἔσεως, and that in Suidas taken out of Polybius, Τίμαιο και τα Εφόρος πεποίη) καταδρομων αὐτὸς ὢν ἐπὶ δυσὶν ἁμαρτήμασιν ἔνοχο· τὸ μ, ὅτι πικρῶς κατηγόρει I wéras ITI TÓTHIS Ous auros voxos esiv.. In respect of the punishment of a fin, he is evox aga, who is obnoxious to the curfe, and ἔνοχο ἐπιτιμίοις, obnoxious to the punihment. Εμποίνιμος, ἐμποίνιος, τέτεσιν, ἔνοχος ποινῇ, οἷον ἐφ' οἷς 4magle de's riμweras, faith Suidas. Thus evoxos Daváry isì. Matt. 26. 66. ID 172 is not in the intention of the Jews, he is in danger of death, but he deferved death, and he ought to die; he is naladinos, by their fentence, as far as in them lay, condemned to die. S. Chryfoftome, Ti & cueros; croxós isi dæváty iv as xaladinon dubóvles, TW Πιλάτον λοιπὸν ὑπερας οδασκόυάσωσιν· ὁ δὲ κἀκεῖνοι (ωειδότες φασίν, Ενοχος θανάτες ἐσὶν, αὐτοὶ κατηἱορώντες, αὐτοὶ δικάζοντες, αὐτοὶ ψηφιζόμύρον, πάντα αὐτοὶ γινόμθμοι τότε· b Matth. 3. 28, 29. God who hath the fovereign power and abfolute dominion over all men,. hath made a Law to be a perpetual and univerfal rule of humane actions; which Law whofoever doth violate, or tranfgrefs, and thereby fin, (for by fin we understand nothing elfe but the tranfgreffion of the Law) is thereby obliged in all equity to fuffer the punishment due to that obliquity. And af ter the act of fin is committed and paffed over, this guilt refulting from that act, remaineth; that is, the Perfon who committed it continueth ftill a debtor to the vindictive juftice of God, and is obliged to endure the punishment due unto it: which was the fecond particular to be confidered. The third confideration now followeth," What is the forgiveness of fin, or in what remission doth confift: Which at first appeareth to be an act of God toward a finner, because the fin was committed against the Law of God; and therefore the punishment must be due from him, because the injury was done unto him. But what is the true notion or nature of this act, or how God doth forgive a finner, is not eafie to determine: nor can it be concluded out* The word of the words themselves which do express it, the niceties of whofe * origi- used in the nations will never be able to yield a just interpretation. Creed is apeσις αμαρτιών, and that ge nerally likewise in use in the New Testament. But from thence we cannot be affured of the nature of this act of God, because apive and aperis are capable of feveral Interpretations. For fometimes divas is emittere, and is emiffio. As Gen. 35. 18. EXT 5 cv Tápévas auch & Juxli, not cùm demitteret eam anima, as it is tranflated, but cùm emitteret ea animam, i.e. efflaret; as apne To avoμa, emifit fpiritum, Mat. 27. 50. So Gen. 45. 2. Kai άønne Owvis pô xλaudμỡ, not dimifit, but emifit vocem cum fletu, as does wil μszál, emifsâ voce magnâ. Mark 15. 37. In the like manner aptress Jaddons are emiffiones maris. 2 Sam. 22. 16. as ápices iðárav. Joel 1. 20. to which fenfe may be referred that of Hefych. "Aper, vangla. And this interpretation of aperis can have no relation to the remiffion of fins. Secondly, divas is often taken for permittere, as Gen. 2.6. 8× à‡ñ×á Сε avatars Mat. 3. 15. äpes äg71 & TOTE apinoi autor, which the vulgar tranflated well, Sine modo, and then ill, Tunc dimifit eum. Mat. 7.4. apes cubana, fine ejiciam; So Hefych. peris, Cuxagnos. And this hath as little relation to the prefent fubject. Thirdly, ἀφιέναι is ometimes relinquere and deferere, as Gen. 43. 33· ἀδελφὸν ἕνα ἄφελε ὧδε μετ' ἐμδ. Mat. 5. 24. ἄφες ἐκεῖ τὸ δῶρον (8. 7. 4. καὶ ἀφῆκεν αὐτῷ ὁ πυρετός. 19. 27. ἰδῶ, ἡμεῖς ἀφήκαμθμ πάντα. 26.56. τότε οἱ μαθηταὶ πάντες άφέντες αὐτὸν ἔφυγον. And in this acceptation it cannot explicate unto us what is the true notion of ἀφιέναι αμαρτίας. Fourthly, It is taken for omittere, as Mat. 23. 23. ale ta Bagóteng To voμs, and Luke 11. 42. TaŬTα idd worncas, xánsiva un àoivas, and yet we have nothing to our prefent purpose. But fifthly, it is often taken for remittere, and that particularly in relation to a Debt, as Mat. 18. 27. τὸ δάνειον ἀφῆκεν αὐτῷ. and W. 32. πᾶσαν τ' ὀφειλώ εκείνω Pxú Co. Which acceptation is most remarkable in the Year of Releafe. Deut. 15. 1. 2. A À ÉTAY WIÝCH, DEσIV. καὶ ὅταν τὸ πρόταγμα τ' ἀφέσεως· ἀφήσεις πάν χρέω ἴδιον ὁ ὀφείλει (οι ο πλησίον, καὶ ἀδελφόν (ὰ ἐκ ἀπαιτήσεις, ἐπικές xan. aperis Kveiw To Ow Co. Now this remiffion or release of debts hath a great affinity with remission of fins; for Chrift himself hath conjoined these two together, and called our fins by the name of Debts, and promifed remiffion of fins to us by God, upon our remiffion of debts to Man. And therefore he hath taught us thus to pray, "ACss μiv τà opeλŃμαλα ἡμῶν, ὡς καὶ ἡμᾶς ἀφίημῳ τοῖς ὀφειλήταις ἡμῶν. Mat. 6. 13. Befides he hath not only made ufe of the notion of debt, but any injury done unto a Man, he calls a fin against Man, and exhorteth to forgive those fins committed against us, that God may forgive the fins committed by us, which are injuries done to him. Luke 17. Eav aμág?? εis Cε ò ̓Αδελφός (δ, ἐπιζίμησον αὐτῷ, καὶ ἐὰν μετανοήσῃ, άφες αὐτῷ. For although the word fignifying remiffion have one sense among many other which may feem proper for this particular concernment, yet because the fame word hath been often used to fignifie the fame action of God in forgiving fins, where it could have no fuch particular notion, but several times hath another fignification tending to the fame effect, and as proper *We must not to the remiffion of fins; therefore I conceive the nature of forgiveness of only look upon the propriety fins is rather to be understood by the confideration of all fuch ways and of the words means which were used by God in the working and performing of it, than used in the in this, or any other word which is made use of in expressing it. as New Teftament, but we must also rewell as the New. Oix ¿peláce) flect upon their use in the Old, especially in fuch fubjects as did belong unto the Old Teftament Now apiva apaglias is there used for the Verb, as Ifa. 22. 14. nibn ay 0ɔɔ min (yn Úμiv auTY is aμaglia ïws äv dolável, fometimes for the Verb W, as Gen. 50. 17. ONRUNI TÜN YUD NI NU Øis αὐτοῖς 7' ἀδικίαν καὶ ἢ ἁμαρτίαν αὐτῶν· Pfal. 25. 18. Non 555 Να καὶ ἄφες πάσας τὰς ἁμαρτίας με. And in that remarkable plase which S. Paul made use of to declare the nature of remiffion of Sins, Pfal. 32. 1. yup 10) UN μanáesor av äßélnoav ai ávouías. Sometimes it is taken for D as Numb. 14. 19. in Dyn nyb i no äpes I aμagliav τῷ λαῷ τέτω. Lev. 4. 20. b καὶ ἀφεθήσε) αὐτοῖς ἡ ἁμαρτία. Now being ἀφιέναι in relation to fins, is ufed for fignifying Expiation and Reconciliation; for fignifying Elevation, Portation or Ablation; for ПD signifying Pardon and Indulgence; we cannot argue from the word alone, that God in forgiving fins doth only and barely releafe the debt. There is therefore no force to be laid upon the words äpeσis áμagliãv, Remiffio peccatorum, or, as the ancient Fathers, Remiffa peccatorum. So Tertullian, Diximus de remiffa peccatorum. adv. Marc. lib. 4. cap. 18. S. Cyprian, Epift. 14. Qui blafphemaverit in Spiritum Sanctum non habet remiffam, fed reus eft æterni peccati. Id. de bono Patien. Dominus baptizatur à fervo, & remiffam peccatorum daturus, ipfe non dedignatur lavacro regenerationis corpus abluere. Idem lib. 3. Epift. 8. of an Infant, Qui ad remiffam peccatorum recipiendam hoc ipfo faciliùs accedit quòd illi remittuntur non propria fed aliena peccata. Add the Interpreter of Irenæus concerning Chrift, Remiffam peccatorum exiftentem his qui credunt in eum. χωρίς αίμα τεκχυσίας ε Now that we may understand what was done toward the remiffion of fins, that from thence we may conclude what was done in it; it is firft to be observed, thar * almost all things by the law were purged by blood, and with- * Heb. 9. 22. out shedding of blood there is no remiffion. And what was then legally done, was but a type of that which was to be performed by Chrift, and therefore vive peris. the Blood of Christ must neceffarily be involved in the remiffion of fins; for het once in the end of the world hath appeared to put away fin by the fa- † Heb. 9. 26. crifice of himself. It must then be acknowledged, and can be denied by ἄφεσις but 2none, that Christ did fuffer a painful and fhameful death, as we have for- dinis dagmerly described it; that the death which he endured, he did then fuffer for Tías. fin; Aaaz Ifa. 53. 5. Rom. 4.25. Gal. I. 4. 1 Cor. 15.3. Heb. 10. 12. fin; for this man, faith the Apostle, offered one facrifice for fins; that the 1 Pet. 3. 18. fins which he fuffered were not his own, for Chrift hath once fuffered for Heb. 7. 26. fins, the juft for the unjust; he was holy, harmless, undefiled, and separate from finners, and therefore had no fins to fuffer for; that the Sins which he fuffered for, were ours, for he was wounded for our tranfgreffions, he was bruifed for our iniquities; He was delivered for our offences, he gave bimfelf for our fins, he died for our fins according to the Scriptures; that the dying for our fins was fuffering death as a punishment taken upon himself, to free us from the punishment due unto our fins; for God laid on him the 2 Cor. 5.21. iniquity of us all, and made him to be fin for us who knew no fin: he hath born our griefs and carried our forrows, the chaftifement of our peace was upon him, and with his ftripes are we healed; that by the fuffering of this punishment to free us from the punishment due unto our fins it cometh to Mat. 26.28., pafs that our fins are forgiven, for, This is my blood, faith our Saviour, of the New Teftament, (or Covenant) which is fhed for many for the remifEphef. 1. 7. fion of fins. In Chrift we have redemption through his blood, the forgivenefs of fins according to the riches of his grace. Ifa. 53. 6. Ifa. 53.5. 2 Cor. 5.18. Rom. 5. 10. Col. I. 20. In which deduction or feries of Truths we may easily perceive that the forgiveness of fins which is promised unto us, which we upon that promise do believe, containeth in it a reconciliation of an offended God, and a fatiffaction unto a juft God; it containeth a reconciliation, as without which God cannot be conceived to remit; it comprehendeth a fatisfaction, as without which God was refolved not to be reconciled. For the firft. of thefe, We may be affured of forgiveness of fins, because Chrift by his death, hath reconciled God unto us, who was offended by our fins; and that he hath done fo, we are affured, because he which before was angry with us, upon the confideration of Chrift's death, becomes propitious unto us, and did ordain Chrift's death to be a propitiation for us. For we are juftified freely by his grace through the redemption that is in Jefus Christ, whom God hath fet forth to be a propitiation through faith in his blood. We have an advocate with the Father, and he is the propitiation for our fins. For God loved us, and fent his Son to be a propitiation for our fins. It is evident therefore that Chrift did render God propitious unto us by his Blood, (that is, his fufferings unto death) who before was offended with us for our fins. And this propitiation amounted to a reconciliation, that is, a kindness after wrath. We must conceive that God was angry with mankind before he determined to give our Saviour; we cannot imagine that God who is essentially juft, fhould not abominate iniquity. The firft affection we can conceive in him upon the lapfe of Man, is wrath and indignation. God therefore was most certainly offended before he gave a Redeemer; and tho' it be most true, that he fo loved the world that he gave his only-begotten Son; yet there is no incongruity in this, that a Father fhould be offended with that Son which he loveth, and at that time offended with him when he loveth him. Notwithstanding therefore that God loved men whom he created, yet he was offended with them when they finned, and gave his Son to fuffer for them, that through that Son's obedience he might be reconciled to them. This reconciliation is clearly delivered in the Scriptures as wrought by Chrift; For all are of God, who hath reconciled us to himself by Jefus Chrift; and that by virtue of his death, for when we were enemies we were reconciled unto God by the death of his Son, making peace through the blood of his cross, and by him reconciling all things unto himself. In vain it is objected that the Scriptute faith our Saviour reconciled men to God, but no where teacheth that he reconciled God to Man; for in the language of the Scripture to reconcile a Man to God, is in our vulgar language to reconcile God to a Εν τίνι διαλ 2 κεφαλαῖς τ תרצה ; voy reddet, ita fe a tiam recipere 24. Πρῶτον διαλ man, that is to cause him who before was angry and offended with him to Sam. 29.4. be gracious and propitious to him. As the Princes of the Philistines fpake 3. of David, Wherewith fhould he reconcile himself unto his Master? should is very auit not be with the heads of thefe men? Wherewith fhall he reconcile Saul T, &xì CH TOYS who is fo highly offended with him, wherewith fhall he render him gracious deviand favourable but by betraying these men unto him: As our Saviour advifeth, If thou bring thy gift before the Altar, and there remembreft that acceptum fe thy brother bath ought against thee, leave there thy gift before the Altar, geret ut Saul and go thy way, first be reconciled to thy brother, that is, reconcile thy Bro- cum in grather to thy felf, whom thou haft injured, render him by thy fubmiffion fa- velit. vourable unto thee, who hath fomething against thee, and is offended at thee, Mat. 5. 23, As the Apostle adviseth the wife that departeth from her husband, to remain unmarried, or to be reconciled to her husband, that is, to appease and the favour of her husband. In the like manner we are faid to be reconget ciled unto God, when God is reconciled, appeafed, and become gracious and favourable unto us, and Chrift is faid to reconcile us unto God, when he hath moved, and obtained of God to be reconciled unto us, when he hath appcased him and restored us unto his favour. Thus when we were enemies Rom. 5. 10. we were reconciled to God, that is, notwithstanding he was offended with us for our fins, we were restored unto his favour by the death of his Son. Whence appeareth the weakness of the Socinian exception, that in the Scriptures* we are faid to be reconciled unto God; but God is never faid to * Ad hæc verò quòd nos be reconciled unto us. For by that very expreffion, it is to be understood, Deo reconcithat he which is reconciled in the language of the Scriptures, is reftored unto liarit quid afthe favour of him who was formerly offended with that Perfon which is now mùm, nuffaid to be reconciled. As when David was to be reconciled unto Saul, it quam Scripwas not that David fhould lay down his enmity against Saul, but that Saul turam afferefhould become propitious and favourable unto David: and therefore where re, Deum nothe language is that David fhould be reconciled unto Saul, the Senfe is, that reconciliaSaul, who was exasperated and angry, should be appeafed and fo reconciled tum, verùm unto David. fers? Pri bis à Chrifto id tantùm quòd nos per Chriftum aut mortem ejus fimus reconciliati, vel Deo reconciliati; ut ex omnibus locis quæ de reconciliatione agunt videre eft, Cat. Rat, c. 8. To this may be added the Obfervation of Socinus, Ita communem ferre loquendi confuetudinem, ut fcilicet is reconciliatus fuiffe dicatur per quem ftabat ne amicitia aut denuo exifteret, aut confervaretur. de Chrifto Servatore, p. 1. c. 8. Which obfervation is most falfe, as appeareth in the Cafe of Saul and David, and in the Perfon mentioned in the Gospel, who is commanded to be reconciled unto him whom he had offended, and who had something against him. a χλω αὐτῷ λύσ τρον ἀντὶ πολύ Nor is it any wonder God fhould be thus reconciled to finners by the death a Mat. 20. 28. of Chrift, who while we were yet finners died for us, because the punish-Ament which Chrift, who was our furety, endured, was a full fatisfaction to the will and Justice of God. The Son of man came not to be miniftred unto, xv. What is but to minifter and to give his life a ransome for many. Now a Ramfome is the true notion of λύτρον a price given to redeem fuch as are any way in captivity; any thing laid down will easily apby way of compenfation, to take off a bond or obligation, whereby he which pear, because before was bound becometh free. All finners were obliged to undergo fuch both the ori punishments as are proportionate to their fins, and were by that obligation use of the gination and Word is fuffi ciently known. The origination is from λύειν folvere to lofe, λύτρον quafi λυ]ήριον. Εtym. Θρέπτρα τὰ θρεπτήρια, ώσσες λύτρᾳ τὰ λύ]ήρια, Εuftath. Λέξη 3 Θρέπτρα (ita leg.) τα τροφεία ἐκ τῶν θρεπτήρια και αυ[κοπίω· ὡς λυτήρια λύτρα, σωλή ενα (@reg, Iliad. δ. Λύτρον igitur quicquid datur ut quis folvatur. Ἐπὶ αἰχμαλώτων ἐξωνέσεως οἰκεῖον τὸ λύεως· ὅθεν καὶ λύτρα τα δώρα λέγον ἢ τὰ εἰς τότο διδόμθρα, Euftathius upon that of Homer, Ι. ά. Λυσόμμα το θέατρο. it is properly Spoken of fuch things as are given to redeem a Captive, or recover a Man into a free Condition, Hefych. wala sa didóρθρα εἰς ἀνάκλησιν ἀνθρώπων, (fo I read it, not ἀνάκλησιν.) So that what foever is given for fuch a purpofe is λύτρον, and whatsoever is not given for fuch an end deferveth not the Name in Greek. As the City Antandrus was fo called, becaufe it was given in exchange for a Man who was a Captive. "Οτι Ασκάνιο αἰχμάλωτο ἐγένετο υπό Πελασγῶν καὶ ἀν αὐτῇ * πόλιν δέδεικε λύτρᾳ, καὶ ἀπελύθη, Etym. So that there can be nothing more proper in the Greek language than the Words of our Saviour, δέναι * ψυχίω αὐτῷ λύτρον ἀντὶ πολλῶν δῆναι λύτρον for λύτρον ἐς τὸ διδόμθμον, and ἀντὶ πολλῶν, for it is given, avli vegánov, as that City was called, "Avlardę · ülev avlì árdog's dedorún. And therefore 1 Tim. 2. 6, it is faid, ὁ δὸς ἑαυτὸν ἀντίλυτρον ὑπέρ πάντων, captivated αντ' |