CHAP. LIV.

TIIEP. The various senses of it in the New Testa

ment.

THIS preposition very often signifies for the benefit of, on account of, for the sake of, &c. In the New Testament the places are numerous, and are so translated by our English version, when used with a genitive. The great question is, whether it is ever used at all, by or with Jesus Christ, or any of his names or characters, to signify his suffering instead of, or in the place of mankind, or of his followers and disciples?

But upon a careful review of all the places in the four evangelists, where unèp is used, it does not ap pear by any words spoken by Christ himself, or any one of his disciples, that he would have his followers believe, That he was to die, or lay down his life in their stead, as their representative, or to satisfy the justice of God in their room or place. Luke xxii. 19, 20, Christ speaks of his body given, and of his blood shed for his apostles. Which must mean for their benefit, to instruct them by his example of resignation to God, dying in the cause of truth, and out of love to his disciples; that they should tread in his steps. 1 Pet. ii. 20-24, If for doing good you suffer with patience, this is acceptable to God: because Christ [thus] suffered for us (Tep, in good MSS. with regard to us) leaving us an example for our imitation-for he bore upon the cross our ill usage,' which was our sins;' to what end? not to satisfy for our sins, &c. that is never once said in all the bible: no; but to what end? That we should forsake our sius, and devote ourselves to a righteous, holy life. This, and this alone, was the great end of the sufferings of Christ. However, let us inquire how this is expressed by unsp in the other remaining writings of the New Testament.

That Christ died for us' is expressed by in in

many passages in the epistles; that is, he died for our benefit, as an example of patience, resignation, and for our instruction.

And the great end of his death is pointed out by St. Paul thus: 2 Cor. v. 15, If Christ died for all,' it was for this end, That they who are alive should not henceforth live unto themselves, but unto him, who died for them, and was raised again.'

We beseech you, in Christ's stead,' 2 Cor. v. 20. Again, xii. 10, in distresses for Christ's sake,' &c. As hath been intimated already; we meet with such passages as these:

Again, Gal. i. 4. The end of Christ's death is plainly expressed thus: who gave,' or delivered himself' up to death for our sins:' note, That he might deliver us from this present evil world.' More plainly, Tit. ii. 14, Christ gave himself for us, that he might deliver us from all iniquity, and form us a peculiar people, zealous of good works.'

Eph. iii. 1, Paul says he was a prisoner of Jesus Christ, for the sake of you Gentiles;' ver. 13, he speaks of his tribulation for their sakes; vi. 20, for the gospel's sake' he was in bonds.

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Phil. i. 29, To you it is given-to suffer for Christ's sake.'

St. John discoursing of the love of our brethren,' 1 Epist. iii. 10-18, after some remarkable arguments used to enforce the practice of that great duty, mentions at last the highest instance of the love of our brethren, in the death of Christ; and infers that we ought to die for our brethren: as Christ laid down his life for us, we ought to lay down our lives for the brethren, ver. 16. In this text, rèp must signify for the benefit of, and out of kindness and love to the brethren; but cannot mean to satisfy God in their room, place and stead. In short, what Christ did for us, we ought to do for others. This highest instance of love of the brethren was heroically practised by the glorious company of the apostles, &c. And Christ tells us, John xv. 13, Greater love than this

hath no person, that a man lay down his life for his friend.'

St. Paul, who hath otfen used the phrase or form of speech, namely, that Christ died for us,' infers very justly, that Christ greatly loved us.

That we ought to love one another, because Christ so loved us, as to die for us, that is, for our benefit.

That we ought to die unto sin,' and 'live unto righteousness,' Rom. vi. 3-13; and live to the honour of Christ our master, who died and was raised again for us,' 2 Cor. v. 15, Tit. ii. 14; he tasted death for every one,' that he might become a complete guide to his followers. Heb. ii. 9, 10.

St. Peter expresseth very clearly this end of Christ's sufferings. 1 Pet. ii. 20-24, If in well-doing ye suffer patiently, this is acceptable with or to God. And ye were invited [into the Christian state] that as Christ suffered for us, he left us an example, that we should follow his steps.- -He sinned not under his sufferings, reviled not, threatened not, who bore our sinful usage of him on the cross,' for what end? to atone or satisfy God? by no means. But for this end, ver. 24, That we dying unto sin, might live unto righteousness.'

And he insists upon the very same point, in these words, 1 Pet. iv. 1, Christ having suffered for us, we are to be armed,' or prepared with the same good intention; to die unto sin, and live unto righteousness. Thus considered, Christ's stripes, wounds, and sufferings, will become our cure, and heal the wounds of our sins. When we consider rightly how he taught, lived, and died, we shall also die unto sin, and live unto righteousness.'

When Christ instituted what is now called the sacrament, or the Lord's supper, as a memorial, by which his death, or dying love was to be commemorated, he said, as St. Luke hath it, xxii. 19, 20, and also St. Paul to the same effect, 1 Cor. xi. 24 that his body was to be given, and his blood to be

shed for you, the twelve who were then with him: plainly intimating his death to be at hand; and more plainly intimating his love for them, by telling them that his body was to be given, and his blood to be shed for them in particular. And no doubt he had a particular regard for them, in this last converse with them, who were then terrified with their loss in his approaching death. A death that might shake their constancy: and therefore to strengthen their perseverance, he speaks of himself as a person prepared to suffer death, for their benefit and advantage. The words here used by St. Luke, and St. Paul TÈ ju, are much insisted on by tritheistic writers; but it is evident they are not express for their opinions: here is expressed no substitution in our place and stead; no imputation of our sins to Christ; no imputation of his passive and active merits to us; no satisfaction to divine justice; no notion of a purchase. I say, not one word of all these busy points are mentioned in express terms. St. Matthew xxvi. 28, and St. Mark xiv. 24, it is observable, use not these words ὑπὲρ ὑμῶν, but these, περὶ πολλῶν, which prepositions may be understood as synonymous terms; and strictly signify, for, concerning, &c. in a multitude of instances. And the words [for, and concerning] in our language being terms of great latitude in their meaning, and by ordinary use denpting no particular end, or purpose; their certain use, and signification must be collected and determined by the light and design of the text itself, or the context, parallel places, &c.

The use of the words ἕνεκα, through the New Testament. εἰς, ἐν, &c.

ἕνεκεν, εινεκεν, &c. And also of Δια,

This word is often regard to himself, in other words, Dan. ix, 19. For For his people's

ENEKA. ENEKEN, EINEKEN. used by the LXX to express God's his people, and their offences: or for his own sake,' Isa. xliii. 25. his name sake.' Psa. lxxix. 9. sake;' and because of,' or on account of their

sins. And also Psalm xliv. 22, the sufferings of God's people, for his sake:' and Psalm vi. 4, for thy mercies' sake: Psalm xxv. 7, for thy goodness' sake.'

In the New Testament, it is used twenty-five times in the whole, of which twelve have an immediate reference to other subjects.

Mat. v. 10, It is used to signify, or express, the blessedness of those who suffer for righteousness' sake;' i. e. upon account of their own righteousness, or religious conduct.

11, It is used to represent or express the sufferings of Christ's disciples for him," for his sake,' or on his account.' But it is never used to signify Christ's suffering for the sake of his disciples and followers. Also in Mat. x. 18, 39, xvi. 25, xix. 29.

Mark viii. 35, St, Mark uses it thrice, to signify the sufferings of Christ's disciples for his' and the gospel's sake;' but never to signify Christ's sufferings for their or our sakes. Also in Mark x. 29, xiii. 9.

St. Loke uses it in three places, as St. Mark, viz. vi. 22, ix. 24, xxi. 12, but never once to signify Christ's sufferings for his disciples and followers. Nor is it used in that sense in any one text in all the rest of the New Testament.

AIA. This preposition is often used in the genitive of the prophets and Jesus Christ, as God's messengers; or persons whom he employed to instruct and reform mankind; and also of others, as agents or instruments; and of things as means, &c. See Acts ii. 22, xix. 11, xx. 28, and in a great many other places?

Also this preposition is used often in the accusative case, to signify the cause, motive, account, or reason, for which a thing is done. But I do not find it in any place to be taken in the sense or signification of such a meritorious cause, (when applied to Jesus Christ by the writers of the New Testament), or such a reason for which we may have, or expect to have, or receive mercy of any kind from God. Nor (which is chiefly aimed at in this inquiry) are we required, directed, or