Front Page Titles (by Subject) §84 - The Divine Feudal Law: Or, Covenants with Mankind, Represented
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§84 - Samuel von Pufendorf, The Divine Feudal Law: Or, Covenants with Mankind, Represented 
The Divine Feudal Law: Or, Covenants with Mankind, Represented, trans. Theophilus Dorrington, ed. with an Introduction by Simone Zurbruchen (Indianapolis: Liberty Fund, 2002).
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The Places of Scripture Vindicated.For a Conclusion Jurieu endeavours, (p. 98.) to elude those Expressions of Scripture which our Men oppose to the Particularism. But if Cavils of that sort may be admitted, it will not be difficult to invent a Divinity to which the whole Context of Holy Scripture is Repugnant, and yet to recommend it as drawn out from thence. As the Socinians begin with evading some Expressions by little Distinctions, and empty Interpretations, and from thence proceed so far as to take away from Christian Religion all that is mysterious, to convert it into a meer Moral Philosophy. When Christ is said to be the Saviour of the World, or the Saviour of Men, or of all Men, this must be understood indefinitely, not universally.66 But from whence does Jurieu fetch that Imperious must be. Why have not our Men more right to say that ought to be understood universally, not indefinitely, from the Opposition, from the Context, and from the whole Tenour of Scripture. So likewise because Jurieu is so pleas’d the word σωτηρ, 1 Tim. 4:10. must not signifie a Saviour, but a Preserver or Keeper, who averts Corporal Dangers; and if indeed in that place that word may admit of this signification, shall therefore the words σωζειν to save in all other places, be the same thing as to free from Corporal Danger and σωτηρ or the Saviour be such an one as performs such a Deliverance, or Conservation? To the Expression, 1 John 2:2, that he may evade it, a very poor Cavil is made use of, (p. 99.) Christ is a Propitiation, not for our Sins only, but for the Sins of the whole World, that is, Not only of us the Believers, who are now, and at present living, but for those of all Ages past and to come. But let Jurieu show but one place where this word has this Sense. And why is the word World? John 3:16, eluded by another Cavil, and a Refuge taken against it in the distinction of a Legislative Will of God? And where this distinction will not do, at length the Philanthropy, and Will signified is feign’d. If this manner of Interpreting be allow’d, what certainty of Doctrine can be fetch’d from Holy Scripture. That the Saying, Isa. 5:4. may be enervated, What could have been done more to my Vineyard that I have not done? That it is to be Interpreted of External Means, Benefits, Chastisement, Compellations, not of saving and internal Grace. But how fine would the Sense of that Place be, if we would say, In that Similitude there were applied efficacious Means for the producing of Fertility, but in that which is insinuated by the Similitude of a Vineyard that is in the People of Israel, there were efficacious Means afforded, but for fashion sake only, and that were void of all Virtue, and were Illusory. That he might Cavil against the Expression in Mat. 23:37. A new Subtilty is used, that we may not believe God speaks with Men, so as Men of good Morals speak with one another. He says, If he spoke those things as a Man, there is nothing to hinder, but that they may signifie a real Affection with which he often truly desir’d the Salvation of the Jews. So then, those things which Christ has spoken to us as Men, may be accounted as seriously spoken. But if he spoke them as God, it is to be understood of the Will signified contradistinct to his Good-pleasure. But we believe even those things possible to be spoken by God seriously and sincerely, and so as that the Divine Essence is not thereby obnoxious to Change or Passions. Lastly, When in Heb. 6:4, 5, 6. and 2 Pet. 2:1. It is expresly intimated that Christ Redeem’d also those, who but for a time only believe, and do afterwards deny the Faith, and never resume it, he does not want a Cavil for this too. To wit, That the Temporary Righteousness of these Men proceeded from the Merit of Christ, as the Cause of it: Not that Christ was willing to Redeem them by his Death from eternal Death, but that he merited for them this Temporary Righteousness, that they falling from this might serve for an Example to the Faithful, and truly Godly, to make them take heed of a grievous Fall and Apostacy. But what Foundation can there be shown from the Text for so violent an Interpretation? And that Christ while he died for these, had another Intention then about those who persevere in the Faith. By such Answers, perhaps the Mouths of young Students may be stop’d; and where, that they may urge the more forcibly, they may be pronounced with the severe Countenance of a Master, and an imperious Voice, they may have some regard. But with those who are wise, and who search the Scriptures with Reverence, such things excite either Indignation or Pity. And he who disputes in such a manner proves his Heart not to be upon Truth, but upon Victory at any rate, or that he may not be said to have been altogether reduced to Silence.
[66.]Ibid., p. 98.