The Sum of Christian Religion 2, Part 2 · Subpart 2
OF THE DELIVERIE OF MAN.
THe queſtions to bee conſidered hereof, are fiue.
1 What mans deliuerie is, or in what things it conſiſteth.
2 Whether anie deliuerie might be wrought after the fall.
3 Whether it bee neceſſarie, and certaine.
4 What manner of deliuerie it is, and whether it bee perfect, that is a deliuerie from the euill both of crime and paine.
5 By what meanes it may be wrought.
1 WHAT MANS DELIVERIE IS.
THis worde Deliuerie is reſpectiue. For all deliuerie and libertie hath a reſpect to ſomewhat: to wit, it is a graunt, whereby any one is licenſed according to honeſt lawes, or the order of nature, to be free from ſubiections, defects, and burdens not proper vntounto his nature, and to doe thinges agreeable vntounto his nature without lette or hinderaunce.The deliuerie of man, an immunitie from miſerie and the gilt of ſinne. So the Deliuerie of man is an immunitie from miſerie, that is, from the guilt and ſubiection or tyrannie of ſinne: or, it is the right and power reſtored by Chriſt, to liue freely, according to GODS lawe, and to inioy thoſe commodities which were at the beginning graunted by GOD vntounto mans nature without prohibition or impediment. For thus to liue, agreed vntounto mans nature, in reſpect of his creation: and not to liue thus, is mans moſt miſerable and ſhamefull ſeruitude. As therefore the miſerie and ſeruitude of man comprehendeth ſinne, and death, or puniſhment: ſo his deliuerie, is a deliuerie from ſinne and death; or a reſtoring of righteouſnes and life euerlaſting.
Nowe Deliuerie from ſinne, is the perfect, both pardoning of ſinne, that it may not for euer bee imputed; And alſo the aboliſhing of it in vsus by regeneration, or newneſſe of life, which is begunne here, but to bee perfected in the world to come. Deliuerie from death, is a Deliuerie, both from Deſperation, or the feeling of GODS wrath, which beeing in the wicked here begunne, ſhall continue euerlaſtingly, and is called euerlaſting death: and ſecondly, from corporall death and all calamities and miſeries by our Reſurrection and Glorification. In ſumme: That Deliuerie is a full reſtoring of life euerlaſting, that is, of Holineſſe, Righteouſneſſe, and felicitie, or perfect Bleſſedneſſe, and ſo of all good thinges which are contrarie to thoſe euils. It is called Deliuerie, becauſe men, without Chriſtes ſatisfaction, are helde as it were fettered in gyues, and Captiues of ſinne and hell.
2 Whether anie Deliuerie might be wrought after the fall.
THis queſtion is neceſſarie. For if there be no deliuerie of vsus out of miſerie, in vaine make wee queſtion of the reſt. Againe, there is ſome cauſe to doubt thereof, to them eſpecially,The deliuerie of man poſſible. The cauſes of which poſſibility in God onelie. vntounto whom the doctrine of the Goſpell is vnknowen. The Deliuerie therefore of man is poſſible. And the cauſes of the poſſibleneſſe thereof are in GOD alone, declared in the ſacred Scripture.
The firſt is his merciemercy and immeaſurable goodneſſe, which that hee woulde exerciſe in ſauing of vsus, not impeaching his iuſtice, he hath vttered in his word. Iohn. 5.21. The father quickeneth whom he will.
The ſecond is, his infinite wiſedome, whereby hee knoweth, how to turne the purpoſes of the Diuel imagined and deuiſed to the reproche of GOD himſelfe, by corrupting mankinde, and to the ouerthrowing of the ſaluation of Gods choſen, euen to the manifeſting of his owne glorie, and to the ſaluation of his choſen. God therefore, by this his wiſedome hath found out an admirable temperament, and ſuch as no creature coulde hauehave found, of his iuſtice and merciemercy, in deliuering man, that is, ſuch a way, whereby hee might ſhewe his exceeding both merciemercy and iuſtice.
The third is Gods omnipotencie, wherefore hee is able to performe that deliuerie of man from ſinne and death, which hee through his immeaſurable merciemercy, and wiſe counſaile decreed. Luc. 1.37. With God nothing ſhalbee impoſſible. To denie then mans deliuerie, is to ſpoile God of infinite wiſedome, goodnes, and power, againſt that which is ſaid, 1. Sam. 2.6. The Lorde bringeth downe to the graue, and raiſeth vp. Pſal. 68.20. To the Lord God belong the iſſues of death. Iſai. 59.1. The Lords hand is not ſhortened.
Obiection. What the vnchangeable iuſtice and truth of god requireth, that is vnchangeable. But the iuſtice and truth of god requireth the caſting away and damnation of man: for god had expreſſelie threatned euerlaſting death to the tranſgreſſours of his lawe: and the iuſtice of god will deſtroie euerie thing that is not conformable thereunto. Therefore the caſting awaie of man from the face of god is vnchangeable, neither is it poſſible that without the impeaching of gods iuſtice and truth man ſhould eſcape euerlaſting damnation. Aunſwere. The Maior is to bee diſtinguiſhed. What the iuſtice of God requireth, to wit, ſimplie without al condition, that is ſimply vnchangeable. It requireth the caſting away of man with this condition, except there bee interpoſed a full and perfect ſatisfaction. Wherefore the iuſtice of GOD requireth that a ſinner either ſatisfie, or bee caſt away. Mathew 5.36. Thou ſhalt not come out thence, vntill thou haſt paide the vtmoſt farthing. Replie. But impoſſible is it for vsus to ſatisfie for our ſinnes, or to beare ſufficient puniſhment, ſo that wee may come from thence. Aunſwere. It is impoſſible in reſpect of our ſelues, but not in reſpect of God. He knoweth the meanes how by an other full ſatisfaction may be made for vsus.
Adam after his fall, before by ſpecial reuelation hee was aſſured of the promiſe, could not hope for deliuerance.But that our deliuerie by another is poſſible, is knowen onelyonly by the promiſes of the Goſpel, and the reuealing of the holy Ghoſt forcibly mouing our hearts to beleeue the Goſpel.
Here ariſeth a queſtion: Whether Adam after his fall might hauehave certainly promiſed himſelfe deliuerie? Wee aunſwere, that hee coulde not, without eſpeciall promiſe, and reuelation. And before he had this, nothing could preſent it ſelfe vntounto his mind, but the great iuſtice & truth of God exacting of him euerlaſting puniſhment, for not yeelding obediēce. For fleſh & bloud reueal not thoſe things, which are the peculiar and proper benefites of the Mediatour. But ſome man may except: that the ſelfe ſame cauſes notwithſtanding doe remaine, euen nowe after the publiſhing of the Goſpell, to wit, the iuſtice and truth of GOD, who is neuer chaunged. If then Adam coulde not hope for deliuerie before the promiſe was publiſhed, neither could he after the publiſhing thereof. For ſo hee might hauehave reaſoned: It is impoſſible that the iuſtice and truth of GOD ſhoulde bee impeached. But mans recouering and eſcaping out of puniſhment, would impeache the iuſtice and truth of GOD, becauſe euerlaſting puniſhment ſhoulde not bee inflicted on man which yet the iuſtice and truth of GOD require. For, the puniſhment to bee euerlaſting, and yet man to wade and eſcape out of it, are thinges contradictorie, and of flatte repugnauncie. Therefore mans eſcape and deliuerie out of puniſhment is impoſſible.
This Obiection or temptation Adam might by the promiſe nowe made hauehave repelled on this wiſe. The Minor is true, if the eſcaping bee ſuch, that ſufficient puniſhment and equall to the ſinne bee laide neither vponupon the ſinner himſelfe, nor on another who offereth himſelfe in the ſinners place. But the iuſtice of GOD hath inflicted puniſhment ſufficient for our ſinnes, on his owne Sonne who offered himſelfe of his owne accorde to ſuſtaine it for vsus. Wherefore mans eſcaping out of miſerie, by the full ſatisfaction performed by the Sonne of GOD, doth not impeache but rather eſtabliſh Gods iuſtice.
But againe it is replied: That which neceſſarilie doth not conclude puniſhment to inſue, doth leaue ſome hope, neither willeth vsus to diſpaire of deliuerie from puniſhment. But the euent hath taught, that the caſting away of man is not neceſſarilie concluded or inferred vponupon the firſt fall of Adam. Therefore Adam beeing fallen, no not before the promiſe publiſhed concerning the ſeede of the Woman, ought altogether to hauehave diſpaired of his deliuerie. Aunſwere. Hee ought not verily to hauehave diſpaired, neither coulde hee hauehave inferred vponupon his fall neceſſarily, that his deliuerie out of miſerie was ſimplie impoſſible; but neither coulde hee of the otherſide hauehave certainely promiſed vntounto himſelfe, or hoped for it, before the publiſhing of the Goſpell. Becauſe neither hee nor any creature was able,Humane reaſon might probablie coniecture, but not neceſſarily conclude mans deliuerie. or ſhoulde for euer hauehave beene able of himſelfe to perceiue, or ſo much as imagine vntounto himſelfe a maner of eſcaping puniſhment, not repugnant to the iuſtice of God: except GOD had declared and reuealed the ſame by his Sonne. Hee might truelie (as others likewiſe, who liue out of the Church deſtitute of the worde of promiſe) hauehave probablie reaſoned, that one day there ſhoulde bee a deliuerie. Firſt, becauſe it is not meete, that man the moſt excellent creature ſhoulde bee made of GOD to ſuſtaine the greateſt puniſhment, and that for euer. Againe, For that it ſeemeth not likely, that GOD woulde hauehave deliuered a lawe to man to no effect, that is, which ſhoulde neuer bee perfectly performed by him.
But except the voice of the goſpel had come, mā would neuer hauehave beene able by theſe reaſons long to hauehave withſtood the tentation of the Diuel, who woulde eaſily hauehave refuted them by his owne example. Wherefore albeit theſe two reaſons are of themſelues moſt true (for GOD did not make mankinde vntounto perpetuall miſerie, neither made hee a lawe to no effect) yet man beeing fallen is not able, by reaſon of his blindneſſe and corruption, without the promiſe and grace of the holy Ghoſt to aſſent vntounto them, that is, is not able of them certainely and neceſſarily to infer, that he knoweth and hopeth for his deliuerance out of paine and miſerie.
3 Whether Deliuerie be neceſſarie and certaine.
THat ſome ſhould be deliuered and ſaued from deſtruction is neceſſarie. Obiection. But it is free vntounto God, The deliuerie of ſome neceſſarie.euen to ſaue none. Anſwere. It is free vntounto God, to ſaue either al, or none, or ſome: for he was not bound to vsus, that he ſhould ſaue vsus. Rom. 11.35. Who hath giuen vntounto him firſt, and he ſhal be recompenſed? Yet is it neceſſarie that he ſhould ſaue ſome, not by any abſolute neceſſitie, but by ſuch as is called neceſſitie by ſuppoſition.
Firſt, becauſe God hath moſt freely and vnchangeably decreed, The neceſſitie not abſolute, but depending on the vnchangeable will and decree of God.& promiſed this deliuerie publiſhed. A ſyllogiſme thereof may be framed on this wiſe: It is impoſſible that God ſhould either lie or deceiue. But God hath auouched and promiſed by an …th, that hee will not the death of a ſinner, but will that hee bee conuerted and liue. The conuerſion therefore and deliuerie of man, not onelie may bee wrought, but neceſſarily alſo is wrought.
Secondly, In the beginning God created mā, that he might for euer be magnified of him. Epeſ. 1.6. He hath made vsus to the praiſe of the glorie of his grace. And Pſalm. 89.48. Haſt thou made al men for naught? Wherefore ſeeing God is not fruſtrated of the end of his counſels, it is neceſſarie that ſome be deliuered.
Thirdly, God did not in vaine ſend his ſonne into the world, and deliuer him ouer vntounto death. Iohn. 6.39. I came downe from heauen to doe his will which hath ſent me. And this is the fathers will which hath ſent mee, that of al which hee hath giuen mee I ſhould looſe nothing. Mat. 9.13. I am come to call ſinners to repentance, & 18.11. The Sonne of man is come to ſaue that which was loſt. Rom. 4.25. He died for our ſinnes, and is riſen againe for our iuſtification.
Fourthly, God more enclineth to the exerciſing and ſetting forth of his mercy, than of his anger. But he ſheweth his anger in puniſhing the wicked. Therefore he muſt ſhew his mercy in ſauing the Godly.
4 What manner of Deliuery this is.
THe deliuerie and ſetting of man at libertie is neceſſarilie compleat, that is, in al ponites perfect,Our deliuerie moſt perfect. euen from both euils, both of crime, and of paine. Firſt, becauſe God is not a deliuerer in part onelyonly, but ſaueth and loueth perfectly thoſe whom hee ſaueth. 1. Iohn 1.7. The bloode of Ieſus Christ cleanſeth vsus from all ſinne, to witte, as touching both the formall partes thereof, the guilt, and the corruption of ſinne.
Secondly, becauſe he doth perfectly puniſh the wicked, that his iuſtice may bee exactly ſatisfied by their puniſhment: Therefore doth hee perfectly deliuer the godly from puniſhment; becauſe he is more inclining & propenſe to mercy than to anger. Thirdly, becauſe we were fully & perfectly loſt in Adam. But Chriſts benefit is not imperfecter, or of leſſe force than the ſin of Adam, which it would be, if he did not perfectly deliuer: becauſe al hauehave loſt al their righteouſneſſe, ſaluation, and bleſſednes in Adam. Therefore righteouſnes and felicity is reſtored by Chriſt.
Each of theſe deliueries, both from the euill of crime, and from the euil of paine or puniſhment, is neceſſarily perfect. Becauſe the image of God, glory and bleſſednes, which is reſtored vntounto vsus by Chriſt our redeemer, is more glorious, & greater than that,Our deliuerie from eternall death perfect in this life, from other calamities in the life to come. which we loſt in Adam. Our deliuery from euerlaſting death or damnation is moſt perfect, euen in this life, both as touching the parts thereof, and alſo in degree. Becauſe Chriſts ſatisfaction for our ſinnes, which is imputed vntounto vsus, is a moſt perfect conformity and correſpondence with the law of God: Now from other calamities we ſhal be fully deliuered in the life to come, when as the remnants of ſin in vsus ſhalbe vtterly aboliſhed. In the meane ſeaſon, they are mitigated vntounto the godly, euen in this life, & turned into fatherly chaſtiſements.
Our deliuerie from ſinne in part here by regeneration, but perfect in the life to come.Our deliuery from crime or ſinne by regeneration, is perfect, not at once in a moment, but ſucceſſiuely by degrees. For in this life it is perfect, as concerning the partes thereof, but as by a beginning onelie, that is, all the partes of obedience are begunne in the redeemed, or beleeuers: ſo that, as long as we liue here, it is daily augmented by new acceſſions and encreaſings. But after the departure of the ſoule out of the body this deliuerie is perfecter: becauſe then man doeth wholy ceaſe from ſinne. After the reſurrection and glorification it ſhall bee most perfect, both as touching the partes thereof, and in degree. For then ſhall God bee all in all, that is, hee ſhal immediatly bleſſe vsus with exceeding happineſſe, ſo that nothing ſhall remaine in vsus repugnaunt to God: but whatſoeuer ſhal be in vsus, that ſhal be of god. But now there is ſomewhat in vsus, which is not of GOD, euen ſinne it ſelfe.
5 By what meanes mans deliuerie may be wrought.
THe meanes whereby we may be deliuered from the curſe, and beeing reconciled to God, may be accounted iuſt before him, is only one, euen a full and condigne or worthy ſatisfaction, that is, puniſhment for ſinnes committed, or obedience omitted. For the Lawe,The law being tranſgreſſed, no ſatisfaction but by ſuffering due puniſhment. when as wee hauehave not perfourmed obedience, dooth iuſtly exact puniſhment of vsus: this being ſufficiently paied, wee are receiued of God into grace, and beeing indued with the holy ſpirit are renued to the image of God, that wee may hence-forward obey his Law, and enioy euerlaſting bliſſefulnes. Beeing therefore reconciled vntounto God by ſatisfaction moſt fully perfourmed vntounto the Law, we are deliuered then from ſinne alſo, that is, from corruption it ſelfe, by regeneration, that is, by the forcible working of the holy Ghoſt, aboliſhing it in vsus, and reſtoring true holines and righteouſnes, heere, by beginning it, and in the life to come alſo, by perfecting and abſoluing it. This deliuery is neceſſarily knit with the former, as a neceſſary effect with his proper & neareſt cauſe. For God wil of that condition accept of this ſatisfaction, and for it pardon our ſinne, ſo that wee leaue off to offend him hereafter thorough our ſinnes, and be thankfull vntounto him for our ſinnes pardoned, and other his benefites. For to bee willing to bee receiued into Gods fauour, and yet not to be willing to ceaſe from ſinning, is to mock God. Wherfore they who are receiued of God into fauour, are withall regenerated: and ſatisfaction is the cauſe, as of acceptation, ſo alſo of regeneration. Now that, if ſatisfaction or ſufficient puniſhment come not betweene, there is no deliuery from the guilt, or from ſinne it ſelfe: the cauſe hereof is gods great iuſtice, and truth, which his mercy dooth no way ouerthrowe, Deut. 27.26. Curſed bee hee that confirmeth not all the woordes of this Law, to doe them. Matth. 5.18. It is not poſſible that one iot of the Law ſhould fall, that is, be fruſtrate, till al thinges be fulfilled. Pſal. 5.4. Euill ſhal not dwel with thee. Seeing then the Lawe is not an emptie ſound, and doth exact ſatisfaction for ſinne committed, equall vntounto the fault, it is wholy neceſſary, that we performe it, if we wil be receiued of god into fauour.
Heere are wee met with an Obiection: But wee neuer ſatisfie the Lawe, therefore this manner of eſcaping puniſhment, is vaine and imaginary. We Aunſwere. Wee are not able to ſatisfie by obedience; wee are, by paying the penalty which the Law in moſt full manner exacteth for our obedience omitted. Reply. But the Lawe requireth obedience, that is, the louelove of God and our neighbour. Therefore it is neceſſarie, that the Law be ſatisfied by obedience. Aunſwere. The Antecedent or former propoſition is to be diſtinguiſhed. The Lawe requireth obedience, that is, which was after to bee perfourmed: this beeing perfourmed, the Lawe was ſatisfyed. But if it bee not perfourmed, then the Lawe exacteth puniſhment, as a ſatisfaction for obedience omitted. For neither can ſatisfaction bee made by obedience, for the breach of the Lawe, or for omitting of obedience. Becauſe the obedience or Godlineſſe which followeth the breach of the Lawe, when as it is due for that preſent, when it is perfourmed, cannot at all ſatisfie for the debt or offence or treſpaſſe which is paſt. Wherefore ſufficient puniſhment, is that ſatisfaction, which the Lawe and Gods iuſtice exacteth at our handes for the not perfourming of obedience, that wee may bee accepted and beloued of God.
This beeing ſette downe and reſolued of, further demaund is made, by whome that ſatisfaction or puniſhment is to bee perfourmed? The Lawe will hauehave it perfourmed by vsus, and that iuſtly: but it yeeldeth not ability to perfourme it, neither any where maketh declaration thereof. But the Ghoſpell declareth and ſheweth vsus Chriſt, by whome we may ſatisfie. By our ſelues wee cannot.
Firſt, becauſe the Lawe requireth perfect ſatisfaction: it is not perfect,Our ſatisfaction can not bee by our ſelues, becauſe then it woulde bee infinite, and ſo neuer accompliſhed. except it bee either eternall (for all ſinne is an offence againſt the infinite good: If then this infinite good muſt bee ſatisfyed, ſatisfaction muſt needes be made by eternall puniſhment, which aunſwereth in equality to that infinite good) or elſe temporall, yet equall to eternall, and worthie to bee accepted by the iuſtice of GOD for ſatisfaction. If it bee eternall, then neuer ſhall wee bee deliuered or recouered out of puniſhment, death and ſinne beeing fullie conquered: becauſe it can neuer bee ſaide, that wee hauehave ſatisfyed (which implyeth the ende) but onelie that wee are ſatisfieng (which ſheweth the perpetuation and continuing of puniſhment) which ſatisfaction is ſuch as the puniſhment of the Diuels and reprobate men, which neuer ſhall hauehave an end. Nowe for a Temporall puniſhment which ſhoulde bee aunſwerable and equall to eternall, there is no man, by reaſon of manifolde imperfection who can perfourme it.
Secondly, becauſe dailie wee heape vp offences and debtes, yea euen in our puniſhmentes themſelues, while wee doe not in them acknowledge God to be iuſt, and iuſtlie to puniſh vsus for our ſinnes, but murmur and fret againſt him. Wherefore our paines and puniſhmentes muſt needes be alſo heaped vp and encreaſed. For he, who goeth on afterwards in offending him, whom he hath heretofore offended, can neuer hauehave him fauourable vntounto him. Thirdly, becauſe wee cannot deſerue of God, that hee ſhoulde pardon vsus our preſent ſinnes, muchleſſe our ſinnes paſt. Neither can wee pay the debt paſt, with that, which wee owe preſently. Since then wee are not able by our ſelues, wee muſt needes make ſatisfaction by another.
Obiection. The Lawe requireth OVR puniſhment, becauſe wee hauehave ſinned. Aunſwere. The Lawe requireth ours, but not excluſiuely, ſo that it doth not admit it to bee performed by another, for vsus. For, albeit the Law knoweth not this ſatisfaction for our ſins made by another, & to be imputed vntounto vsus, but the Goſpell onelyonly reuealeth it: yet no-where dooth the Lawe either exclude or diſalowe it. Wherefore it is not contrarie to the Lawe, that another ſhould ſatisfie for vsus. Reply. But that another ſhould be puniſhed for offenders, is vniuſt. Aunſwere. That another ſhould bee puniſhed for offenders, is not diſagreeing with Gods iuſtice,The conditions to bee in him reſpected, who may bee puniſhed for another. if theſe conditions cōcur withall. 1 If hee who is puniſhed, be innocent. 2 If he be of the ſame nature with the offenders. 3 If of his own accord he offer himſelfe to puniſhment. 4 If himſelfe be able to recouer out of puniſhment, and not inforced to periſh therein. And this is the cauſe that men can not iuſtly puniſh ones offences in another, becauſe they cānot bring to paſſe, that the partie puniſhed ſhoulde not periſh in the puniſhment. 5 If hee wiſh and attaine vntounto that ende which Chriſt reſpected, euen the glorie of GOD, and ſaluation of men.
A meere man is not able to ſuffer and ſatisfie for man.Furthermore, that other, by whom we muſt ſatisfie, either muſt be a creature onlie, or God to. But no mere creature, be he man, or not man, can ſatisfie for man, which is a ſinner. Firſt, becauſe the iuſtice of God doth not puniſh in other creatures that, which man hath committed. But man hath ſinned. Therefore all humane nature which hath ſinned, ought to bee puniſhed, Rom. 5.12. As by one man ſinne entered into the world, and death by ſinne, and ſo death went ouer all men, for as much as all men hauehave ſinned. Secondly becauſe no creature at al can ſuſtain temporal puniſhment equiualent to eternal. By reaſon therefore of the infirmitie & weakeneſſe of the creature, there would not be proportion betweene the puniſhment & the ſinne, and ſo not ſufficient puniſhment. Pſalm. 130.3. If thou Lord straitly markest iniquities, O Lorde, who ſhall stande? Rom. 8.3. Becauſe the Lawe was not able to iuſtifie, God ſent his ſonne. Deut. 4.24. God is a conſuming fire. Thirdly, He who is himſelfe defiled with ſinne, cannot ſatisfie for others. Fourthly, Becauſe the puniſhment of a meere creature would not bee a price of ſufficient woorthineſſe and valewe for our deliuerie. Wherefore our Mediatour muſt be a man: yet ſo, that he be god alſo. Fiftly. The ſame is alſo ſhewed by this, that the deliuerie of man is wrought after a ſort alſo by regeneration. But to purge out ſinne, and to make fleſhie hearts of ſtonie, is the worke, not of any creature, but of God alone. For his it is to reſtore the image of God in vsus, who firſt created it in vsus. Seeing therefore wee hauehave neede of a Mediatour for our deliuerie, we muſt nowe ſpeake of him.