QUERIES. -- After the entrance of sin into the world, was there no other remedy for the expiation of sin, or of rendering satisfaction to God, than through the death of the Son of God, 2. Had the human nature in Christ any other thing, than substance alone, immediately from the LOGOS, that is, without the intervention of the Holy Spirit, 3. Have the holy conception of Christ through the Holy Ghost, and his birth from the Virgin Mary, this tendency -- to cover the corruption of our nature lest it should come into the sight of God, 4. Does the holy life of Christ, in which he fulfilled all righteousness according to the prescript of the moral law concerning the love of God and of our neighbour, conduce only to this purpose -- that Christ may be a pure and innocent High Priest and an uncontaminated victim, But was it not like-wise for this purpose -- that this righteousness [of the holy life of Christ] may be our righteousness before God, and by this means performed by him for us, that is, in our name and in our stead, 5. Do those things which Christ suffered prior to his being placed before the tribunal of Pilate, concur with those which he afterwards endured, for the purging away and expiation of sins, and the redemption and reconciliation of sinners with God? 6. Was the oblation by which Christ offered himself to the Father as a victim for sin, so made on the cross that he has not offered himself and his blood to his Father in Heaven, 7. Is not the oblation by which Christ presents himself to his Father in heaven sprinkled with his own blood, a perpetual and continuous act, on which intercession rests or depends? 8. Is not the redemption which has been obtained by the blood of Christ, common to every man in particular, according to the love and affection of God by which he gave his Son for the world, though, according to the peremptory decree concerning the salvation of believers alone, it belongs only to some men?