Gospel Marrow, Treatise 1 · Part 1
That he might redeem us from all Iniquity]
WE are now come to the 4th. and laſt main part of the Text, Finis donationis, Part 4. The ends of Chriſts giving himſelf, Redempton and Purification.the End or fruit of Chriſts thus giving himſelf. Of which there are many. Two of them we have here aſſigned, as ſerving the Apoſtles purpoſe, viz. Redemption and Purification. Of which ſeverally, beginning with the former.
That he might redeem us from all Iniquity] Wherein we may take notice of three Particulars. The Redeeemer, The Redeemed, End. 1. Redemption. Whete 3. particulars.and from What they are redeemed.
1. The Redeemer. 1. The Redeemer.The great God and our Saviour Jeſus Chriſt, Two ſorts of Redeemers in Scripture.who gave himſelf that he might redeem]. Two ſorts of Redeemers we meet withall in Scripture. Principal, and Inſtrumental.
1. Inſtrumental Temporal Saviours.1. Inſtrumental, ſuch as God made uſe of as his Inſtruments in working of temporal ſalvations for his People. Such a one was Moſes, whom we find ſo called Act. 7.35. Him did God ſend to be a Ruler and a Deliverer, foreign (ſaith the Original) which Eraſmus (following the vulgar Latin) renders, according to the proper ſignification of the word, Redemptorem, a Redeemer; an Inſtrument which God made uſe of for the working of that great deliverance for his people Iſrael in bringing them out of Egypt. In which ſenſe other of the Iudges are called by the name of Saviours, Neh. 9.27. Thou gaveſt them Saviours, who ſaved them out of the hands of their Enemies. Inſtrumental Saviours and Redeemers.
2. Principal, Jeſus Chriſt.2. Principal, this is onelyonly Ieſus Chriſt, whom we finde ſometimes ſo ſtiled. I know that my Redeemer liveth (ſaith Iob) Job 19.25. The Redeemer ſhall come unto Sion (ſaith the Prophet Iſai.) Iſa. 59.20. pointing at Chriſt, as the Apoſtle (citing that Text) applies it, Rom. 11.26. Chriſt the Redeemer.
The Author of all deliveracees.And well may he be ſo called, being the Author of all ſuch deliverances as his people are made partakers of (The Angel which redeemed me from all evil (ſaith Iacob ſpeaking of Chriſt, Gen. 18.11.) both Temporal and Spiritual deliverances.
1. Temporal. 1. Temporal.Wherein whoever be the Inſtrument, he is the principal agent. So he was in that deliverance of the Iſraelites out of Egypt, wherein Moſes was only his Inſtrument, a ſtaff in his hand. So much is held forth in that Text forenamed, Act. 7.35. Where it is ſaid that God ſent Moſes to be a Ruler and a deliverer (or Redeemer) by the hand of the Angel which appeared in the Buſh. foreign] Hoc referendum eſt ad foreign Mandata ei per Angelum dedit. Grot. Annot. in loc.foreign, in the hand, that is by the hand; which is to be referred not only to the word [Sent], that Moſes was ſent by this Angel, receiving his Commiſſion from him (as Grotius looketh upon it) but alſo to the word [Redeemer or Deliverer]; God ſent him to be a Redeemer by the hand of the Angel, the Angel of the Covenant, Ieſus Chriſt, in whoſe ſtrength he acted, and by whoſe power he was inabled to that great work.
2. And as of Temporal,2. Spiritual. ſo of Spiritual deliverances. Wherein however others again may be Inſtrumental, and ſo upon that account may be called by the name of Redeemers or Saviours, as we finde the Miniſters of the Goſpel ſtiled in that Text, Obad. 21. Saviours ſhall come upon Mount Sion; which however literally (as Diodate notes upon it) may be underſtood of the Machabees, who ſubdued the Idumeans, of which we read 1 Mach. 5.3. yet ſpiritually it is to be reſerved to the Apoſtles and other Ministers of the Goſpel, who were to preach the Goſpel for the ſalvation of Gods Elect: He that converteth a ſinner from the errour of his way (ſaith Saint Iames) ſhall ſave a ſoul from death, Jam. 5. laſt, in ſo doing. (ſaith Paul to Timothy, viz. in taking heed to his Doctrine and Life) thou ſhalt both ſave thy ſelf and them that hear thee, 1 Tim. 4. laſt. But theſe are but Inſtrumental Saviours, ſent by Chriſt, and working by his power. The Proper and Principal Saviour and Redeemer is Ieſus Chriſt, the only Author of eternal ſalvation (as the Apoſtle calleth him) Heb. 5.9. foreign, the Principal Efficient cauſe of it.
Chriſt the fitteſt perſon to undertake the work of Redemption, to which he had a double right▪ of Propriety, of Propinquity.And who ſo fit to undertake this work, the work of Redemption, as he? To which he had a double right. Ius Proprietatis & Propinquitatis, a right of Propriety, and a right of Propinquity. Of Propriety as God, the Sons of men being his Creatures, made by him, and for him, as the Apoſtle tels us, Col. 1.16. Of Propinquity as Mau, being neer akin unto mankind, whoſe nature he had taken into a perſonanal union with his Godhead. Now ſuch was the Law of Redemption, it belonged properly to the quondam Owner, or elſe to the neareſt of kin, as we find it Lev. 25.25. Which Hanameel having an eye at, ſpeaks to Ieremie after that manner, when he profered him his field to ſale? The right of Inritance is thine, (ſaith he) and the Redemption is thine, Jer. 32.7, 8. And with ſuch a right was Chriſt inveſted; Being near akin to the Sons of men, and the Inheritance being his by his Fathers graunt, I will give thee the Heathen for thine Inheritance, &c. Pſal. 2.8. who then ſo fit to undertake this work of Redemption as he? [He gave himſelf that he might Redeem].
Redeem whom? There is the ſecond thing. [Redeem us] that is his people, his Elect.2. The Redeemed, Gods Elect. Thoſe whom he gave himſelf for, to them he intended this benefit of his death. He gave himſelf for us that he might Redeem us]
So it was. Such was the condition of all the ſons of men by nature, they were all Captives. Obſ. All men by nature captives. foreign talem liberationem ſignificat, quae captivitatem & oppreſſionem praeſupponit: Chemnit. Harm. Luk. 1.68.So much is here plainly intimated, and neceſſarily implied. Redemption preſuppoſeth Captivity, Bondage. And ſuch was, and is the ſtate of all men by nature, even of Gods Elect, before the grace of God meet with them, a ſtate of Captivity. Like as it was with Iſrael in Egypt before Moſes wrought their deliverance, ſo is it with all men. Even Gods Elect people, as well as others, they are a Captived people. So much we may learn from that Text of the Prophet Iſaies, Iſ. 61.1. Where giving an account of his Commiſſion, wherefore he was ſent to Preach, he ſaith it was to proclaim liberty to the Captives, and the opening of the Priſon to them that are bound. Which Text, however literally it may have an eye at the temporal freedom of the Iewes by Cyrus from their Babyloniſh Captivity, (of which we find expreſs mention afterwards, Cap. 45.13. where the Lord ſpeaking of Cyrus ſaith, He ſhall let my Captives go) yet myſtically and principally it is to be underſtood of that ſpiritual deliverance which is wrought by Chriſt for his Elect people; whoſe condition by nature is like unto that of the Iewes in Babylon. They are all Captives, Priſoners. So we find them called Cap. 49. of that Prophecy, v. 8, 9. where the Lord deſigning to ſend forth his Son Chriſt upon the great arrand of his Mediatorſhip, unto the Gentiles, I will (ſaith he) give thee for a Covenant of the people. (the Mediator of the new Covenant betwixt God and his people) That thou mayeſt ſay to the Priſoners go forth; both procure and proclaim a ſpiritual liberty for his Elect, who of themſelves were no better than others, Captives, Priſoners. A Doctrine which our Saviour applies to and inculcates upon the Iewes. Joh. 8.32. where he tells ſome of them who profeſſed to believe on him, that if they ſo continued, If ye continue in my word (ſaith he) ye ſhall know the truth, and the truth ſhall make you free] foreign, liberabit, ſet you at liberty, make you freemen. Thereby giving them to take notice, that of themſelves, (what ever they thought) ſuch they were not. A thing which indeed they could not digeſt, and thereupon reply unto him in the next verſe, we be Abrahams ſeed, and were never in bondage to any man, How ſayeſt thou then, yee ſhall be made free? Thus did they ſtand upon their native privilege, looking upon themſelves as the only free people in the world, being deſcended from Abraham, & ſo from Iacob, of whom, it was foretold, The Elder ſhall ſerve the Younger, Gen. 25.23. the poſterity of Eſau ſhould be ſubject to the poſterity of Iacob. Thus did they look upon themſelves as the freeſt people upon Earth. Yet our Saviour perſiſteth in what he had ſayd, inculcating it again, v. 36. If the Son ſhall make you free ye ſhall be free indeed; giving them to know that unleſs they were ſet at liberty by him, and made partakers of his Redemption, what ever they were in their own opinion and perſwaſion, they were nothing leſs in truth than free-men, they were not foreign, free indeed. As they were not at that time Corporally free, being then vaſſalls to the Romans, ſo much leſs ſpiritually. And ſuch is the conditition of all men without Chriſt, what ever they may think of themſelves, or what ever their outward condition be, they are no better than ſlaves and vaſſals, all under a ſpiritual Captivity and Bondage, Captives all.
Q. Captives, to whom, or How?Queſt. Captives to whom.
A. Anſ.To this I may anſwer. They may be ſaid ſo to be upon a diverſe account, being under the power Tyrannie f many hard Maſters.
1. The firſt and chief whereof is Sin, 1. Under ſin.under which all men are. An unqueſtionable truth, which the Apoſtle ſets down with a Probatum eſt, Rom. 3.9. we have before proved both Iewes and Gentiles that they are all under ſin, So again Gal. 3.22. The Scripture hath concluded all under ſin. declared them ſo to be; foreign, as under the guilt, ſo under the power of ſin. God be thanked (ſaith the ſame Apoſtle to his Romans) ye were the ſervants of ſin. Rom. 6.17. And again v. 20. When ye were the ſervants of ſin ye were free from righteouſneſſe. Such is the condition of all men before the grace of God meet with them to ſet them at liberty, they are all ſervants of Corruption, (as Peter ſaith of thoſe Saduces, 2 Pet. 2.19) Serving diverſe Luſts and Pleaſures (as Paul ſaith of himſelf and other believers before their converſion) Tit. 3.3.
And what greater ſlavery can there be in the world than this? No drudgery like that of Sin. If the Law of God be (what it is) The perfect Law of liberty (as Saint Iames call it) Iam. 1.25. Then the Law of ſin muſt needs be a perfect Law of ſervitude and ſlaverie. And under this ſlavery are all men by nature. Even ſold under ſin. So ſaith regenerate Paul of himſelf, in regard of the remainders of Corruption which he found in himſelf, Rom. 7.1. I am Carnal, ſold under Sin. So he was, ſo far forth as he was Carnal. What are they then who are wholly ſuch? nothing but Carnal? they muſt needs be no other but perfect ſlaves, ſuch as Ahab was, of whom it is ſaid, that He ſold himſelf to work wickedneſſe, 1 King. 21.22.
2. And being thus under the Tyranny of ſin,2. Under the power of Satan. they are alſo under the power of Satan. Paul being ſent to the Gentiles, he was ſent upon this errand, to turn them from the power of Satan unto God, Act. 26.18. Such is the condition of all men by nature, they are under the power of Satan; that God of this world, who blindeth the minds of them which believe not (as Paul ſpeaks, 2 Cor. 4.4.) Being in the ſnare of the Devil and taken Captive by him at his Will (as the ſame Apoſtle ſaith of impenitent ſinners) 2 Tim. 2. laſt.
3. To this add, they are alſo under the Law, Ye are not under the Law, but under Grace, (ſaith aul to his beleeving Romans) c. 6.14.3. Under the Rigorous exaction of the Law. Intimating that before they were under Grace they were under the Law. And ſo are all men, before the Grace of God meet with them, to put them under another Covenant, they are under the Law, the Law and Covenant of works. Which like an Egyptian Taſkmaſter, requireth that from them, and that under the penalty of eternal condemnation, which of themſelves they are no ways able to perform. By reaſon whereof they ly under the laſh, and Curſe of the Law. As many as are of the works of the Law they are under the Curſe, Gal. 3.10.
4. And to this add,4. Under the fear of death. they are alſo in bondage under fear of death, So the Apoſtle ſets forth their Condition, Heb. 2.15. They are ſuch as through fear of death (death Temporal and Eternal) are all their life time ſubject unto bondage, Heb, 2.15. Like ſlaves who are ever afraid of being caſt into the Dungeon. Such is the condition of all men by nature.
Q. But how cometh it ſo to be?Queſt. How cometh man into this Captivity. What did God make man in this eſtate?
A. Not ſo. Man at the firſt was made a freeman, in an honourable eſtate; Lord over the reſt of the Creatures, and over himſelf,Anſ. By falling from his God. a ſervant to none but to his God, whoſe ſervice is perfect liberty. But in this eſtate he continued not. Man being in honour abideth not, Pſal. 49.12. But falling from his God by his diſloyalty and diſobedience, he fell from his ſtate of Perfection, forfeiting and loſing that freedom which he had, and ſo inſlaving himſelf and all his Poſterity: who being then in his loyns, and ſinning in him, are made juſtly lyable to the puniſhment of that his ſin. Thus did Man at the firſt ſell himſelf and all his Poſterity, even as Eſau did, who by ſelling his Birth-right for a meſs of Pottage, made himſelf a ſervant to his younger Brother, accordidg to that forenamed Prophecie, Gen. 25.23. The Elder ſhall ſerve the Younger, which as to ſpiritual privileges was made good in the perſon of Eſau himſelf, and as to Corporal in his Poſterity, who were afterwards ſubdued, and brought into ſubjection by the poſterity of Iacob, as the ſtory ſets it forth, 2 Sam. 8.14. After the ſame manner did our firſt Parent Adam ſell himſelf and all his Poſterity for an Apple, by the eating whereof contrary to the command of his God, he forfeited all his privileges, making himſelf, and all his poſterity, Servants and Slaves in ſuch manner as you have heard.
Applic. All to be convinced of this Captivity and affected with itApplic. A truth which I wiſh it might in a right ſerious way be brought home to the hearts of all thoſe whom it concerns, that they might be throughly convinced of it. You who are yet in your natural eſtates, not changed and renewed by Grace, know that this is your condition. Such ſlaves are you, in bondage under all theſe Tyrants, Sin, Satan, the Law, Death. And O that you might be truly affected herewith? This being the very firſt ſtep to your deliverance, ſo to ſee and feel this your ſervitude, as that you may groan under it, and ſo be brought to ſeek after a Redeemer. Which till you do, never look to be made partakers of this bleſſed Redemption here ſpoken of. Eſpecially labour to ſee and feel your ſelves to be under the Tyranny and Bondage of Sin, unthe power of it, ſervants to it, ſold under it. A condition how miſerable? Even regenerate Paul, though freed from the Dominion of ſin, yet feeling the workings of the remainders of Corruption in him, he thereupon cryeth out, foreign, O miſerable man that I am! And did this make him look upon his preſent condition as wretched? how wretched then muſt yours be, in whom ſin ruleth and reigneth? who are not in any degree (as he was) freed and delivered from the power of it. Moſt miſerable is this your ſlaverie. So you look upon the condition of the Iſraelites in Egypt, and the Jewes in Babylon and ſo upon Turkiſh Gallie-ſlaves. But alas! what is their ſervitude to yours? They might be may be free in the midſt of their ſlaverie, their ſervitude reaching only to the outward man, the Body, yours to the inward, to the Soul, your ſouls being hereby inſlaved. Their ſervitude is temporarie, but for a time, ſuch as death will put an end to, but ſo is not yours. Death ſhall not ſet you at liberty, but let you in to a farther bondage, even the bondage of Hell, where you ſhall for ever ly bound and fettered in thoſe everlaſting chains of darkneſs. O then be excited, in the ſenſe and apprehenſion hereof, to look out for your Redemption, your deliverance, betimes. Which where you are to look for this Text will inform you, pointing out unto you the one and only Redeemer, even the Lord Ieſus, who gave himſelf for us that he might redeem us.]
Queſt. 3. From what the Lords people are Redeemed.Q. Redeem us, from what? That leadeth me to the third Branch.
A. To which I might return Anſwer, from all the aforeſaid Particulars, wherein that our bondage conſiſteth,Anſ. Sin, Satan, Law, Death, From all theſe the Lord Chriſt redeemeth thoſe for whom he gave himſelf. As,
1. From death.1. (To begin firſt with the laſt) from Death, though not from the Power, yet from the fear of it. This was one end of his aſſuming the nature of Man, of being made Man, as the Apoſtle tells us in that Text forecited, Heb. 2.14, 15. That through death he might deliver them who through fear of death were all their life time ſubject unto bondage. Which he did by conquering of death, and taking away the ſting of it, which was ſin. So as they who believe on him now, have no more cauſe to fear that enemie, which he hath ſo conquered and diſarmed, as it ſhall not be able to hurt them, and from the power whereof in due ſeaſon they ſhall be fully delivered. Thanks be to God (ſaith Paul ſpeaking in the perſon of all believers) which giveth us the victory through our Lord Ieſus Chriſt, 1 Cor. 15.57. viz. both over Sin and Death.
2. From the Law.2. And ſo for the Law. When the fullneſs of time was come, God ſent forth his Son made of a Woman, made under the Law, to Redeem them that were under the Law, Gal. 4.5. Chriſt being himſelf made under the Law by a voluntary ſubjection, undertaking the fullfilling of it, for himſelf, and his Elect people, he thereby hath Redeemed them from that ſlavery wherein they were under it, by reaſon of the rigorous exaction of it, requiring that from them which they are not able to perform; as alſo from the Curſe of it. Chriſt hath Redeemed us, from the Curſe of the Law, being made a Curſe for us, Gal. 3.13. undergoing that penalty which the Law had denounced againſt all the Tranſgreſſors of it.
3. And the like for Satan. 3. From the power of Satan.Who hath delivered us from the power of darkneſs, Col. 1.13. that is, from the power of Satan who is the Prince of darkneſs. Him did Chriſt deſtroy in and by his death. Through death he deſtroyed him that had the power of death, the Devil, Heb. 14. Here did that promiſed ſeed of the Woman bruiz and break the ſerpents head, according as it was foretold Gen. 3.15. Chriſt trampled upon Satan that old ſerpent; Him he conquered in his death; Which he manifeſted in his Reſurrection and Aſcenſion, wherein he triumphed over him. Having ſpoiled Principalities and Powers, he made a ſhew of them openly, triumphing over them, Col. 2.15. When he aſcended up on high, he led Captivitie Captive. Eph. 4.8. leading Captive all the ſpiritual Enemies of his Church, which before had held his people Captive; Satan among the reſt.
4. But I ſhall not inſiſt upon any of theſe;4. From Sin. My Text directing and confining me to the firſt of them, Redemption from Sin. Here begins all that ſervitude and bondage to which man is now ſubject. And from this hath Chriſt redeemed his people. He gave himſelf for us (ſaith the Text) that he might redeem us from all iniquity.] Chriſts people Redeemed from Iniquity, All iniquity.From Iniquity, 1. From Iniquity.from All iniquity, ſo I ſhall divide the words. In the one taking notice of the ſubſtance of this benefit, in the other of the Extent of it. Deal with them ſeverally.
That he might redeem us from Iniquity] foreign that is, from Sin. Which is fitly expreſſed by this word, properly ſignifying an Illegality, what ever is done beſides, or contrary to the Law. Such is Sin. So Saint Iohn defines it, 1 Iohn 3.4. Sin is the tranſgreſſion of the Law, foreign. Iniquity. And from this Chriſt hath redeemed his people. There ſhall come out of Sion the Deliverer, and he ſhall turn away ungodlineſs from Iacob, ſo the Apoſtle citeth that Text of the Prophet Iſaies, pointing at Chriſt, Rom. 11.26. Which in effect ſpeaketh the ſame thing with this in the Text, He gave himſelf for us, that he might redeem us from Iniquity. Queſt. How redemed from Iniquity.]
Q. And how is Chriſt ſaid to have done, or to do this?
A. Here if we will hearken to Socinians Anſ. The Socinians ſenſe rejected. foreign] Nempe per praedicationem Apoſtolorum fultam illo ſpiritu quem Chriſtus ipſis impetraverat Groti Annot. ad loc.(whom Grotius herein complyeth with) they will tell us (what he doth) that this was done by the preaching of the Apoſtles, who being ſupported and enabled by that Spirit which Chriſt had impetrated and obtained for them, their Miniſtery became effectual to ſuch an end, for the turning of men from thoſe iniquities, thoſe ſinful wayes and courſes which formerly they were given over to. But this I let go, as ſavouring of a ſpirit which is but too willing to conceal and darken the truth, whileſt it holdeth forth but a part, a ſmall part of it.
A. Anſ. The word Redemption opened.For a more full and ſatisfactory Anſwer, conſult we the word which is here and elſewhere made uſe of. That he might Redeem us. To Redeem, in common uſe, we know what it is, to procure the liberty of a Captive. Now this may be done two wayes. By Price, or Power. Which is by price or Power.By price, paying a Ranſome for him. By power, freeing him by a ſtrong hand. Both of theſe in Scripture we find called by the name of Redemption. The former moſt commonly and properly. So the word in the Text naturally ſignifieth, foreign, that he might Redeem, viz. by paying of a Price. That is the proper ſignification of the word foreign, which coming of foreign, which ſignifieth (as the Latin word Solvo, anſwering to it, alſo doth) both to pay, and to looſe, it properly imports a Ranſome, the Price which is payed for the Redeeming of one. This is foreign, Redemptionis precium. And ſo foreign it is properly a Redemption in ſuch a way, by the paying of a price. Of ſuch Redemption we often read. As elſewhere, ſo in that Chapter, Lev. 25. where we read of the Redeeming of land that is ſold or morgaged, v. 25. and of Perſons who have ſold themſelves for ſlaves, by paying the price of their Redemption, v. 51, 52. Sometimes we find it in that other way, Redemption by Power. In this ſenſe God is ſaid to have been the Redeemer of his people Iſrael, whom by a ſtrong hand he brought out of Egypt. They remembred that God was their Rock, and the high God their Redeemer, Pſal. 78.35. And in ſuch a ſenſe God is ſaid to Redeem the lives of men, by working temporal deliverances, and ſalvations for them. Who redeemeth thy life from deſtruction (ſaith David of himſelf) Pſal. 103.4. He redeemed them from the hand of the enemy; (it is ſpoken of Gods delivering Iſrael from the hands of the Egyptians at the red ſea) Pſal. 106.10.
Chriſt redeeming his people both theſe wayes.Q. Now in which of theſe ſenſes ſhall we take the word here in the Text?
A. Why take it which way we will, we cannot take it amiſs, both ſuiting well with the matter in hand. Both theſe wayes may Chriſt truly and fitly be ſaid to Redeem his people from their Iniquitie. This he hath done, and doth, by Priee and Power; by the one, freeing them from the Guilt, by the o-from the Dominion of ſin.Conſiſtebat ea ſervitus in duobus, affectu & Reatu. Eſtius Com. in Text. In theſe two conſiſteth the ſervitude and bondage of men under ſin, that they lie under the Guilt and Power of it. And from both theſe Believers are freed and delivered by Chriſt.
1.1. By Price, freeing them from the Guilt of ſin. Begin with the former. Chriſts freeing and delivering his people from the guilt and puniſhment of ſin. This he hath done, and that by paying a Price for them, the Price of his own Blood. So the Apoſtle clearly ſets it down in that known Text, Eph. 1.7. repeated in the ſame words, Col. 1.14. In whom we have redemption through his blood, the forgiveneſs of ſins. Chriſt thereby making ſatisfaction unto the Juſtice of God, hath merited and obtained the Remiſſion of ſins for his Elect. In this way it was that he put away ſin, as the Apoſtle hath it, Heb. 9.26. Now once in the end of the world hath he appeared to put away ſin by the ſacrifice of himſelf. To put away ſin, foreign, to the aboliſhing of it, as to the guilt and obligation thereof, whereby it bindeth ſinners over unto eternal condemnation. This hath Chriſt taken away by that Sacrifice which he offered up upon the Croſs, the Sacrifice of himſelf. Upon this account it is that Chriſt is called the Propitiation, 1 John 4.10. God ſent his Son to be the Propitiation for our ſins. 1 John 2.2. He is the Propitiation for our ſins. foreign, a means to Propitiate, to appeaſe the wrath of God due unto man for ſin. This hath Chriſt done by that ſacrifice of himſelf, by ſhedding his Blood. Him hath God ſet forth to be a Propitiation through faith in his Blood, Rom. 3.25. foreign, A Propitiatorie, Placatorie; alluding unto the Mercy-ſeat under the Law, which covered the Ark of the Covenant, wherein the Tables of the Law were, which is called by that name, The Propitiatory, being a token of Gods Reconciliation to his people, and of his grace and favour towards them, ſhadowed out by the Clouds ſitting and reſting upon it. This Propitiatory, this Mercy-ſeat, was a type of Chriſt, the ttue Propitiatory, through whom God is reconciled, and made propitious unto his people, by the ſhedding of his blood, and their ſins covered from his ſight, as the Tables of the Law were covered by the Mercy-ſeat from the eyes of men.
Chriſt giveth himſelf a ranſom for his peopletAnd thus hath Chriſt redeemed his people by paying a Price, giving himſelf a Ranſome for them. So he himſelf ſets down the end of his coming into the world, Math. 20.28. The Son of man came to give himſelf a Ranſom for Many, foreign, the price of their Redemption which is (as I ſaid) the proper ſignification of that word. And ſo in that other Text, 1 Tim 2.6. Who gave himſelf a Ranſom for all, where the word is foreign, (a word never elſewhere met with in the New-Teſtament) properly ſignifying a Counterprice, when one giveth himſelf for another, body for Body, engaging himſelf to do or ſuffer what he ſhould have done for the obtaning of his liberty, or ſaving his life. And ſuch a Ranſom did the Lord Jeſus give himſelf for all his Elect people, laying down his life for them, that ſo making ſatisfaction to the Juſtice of God for their ſins, he might redeem them, free and deliver them from the Guilt and Puniſhment of them.
2. And as from the Guilt, ſo alſo from the Power and Dominion of them. This benefit he merited for his people by his death.2. Freeing them from the Dominion of ſin which he merited for them by his death. Ye were not redeemed with corruptible things, as Silver & Gold, from your vain converſation, but with the precious blood of Chriſt, (ſaith Saint Peter to the believers to whom he writeth) 1 Pet. 1.18, 19. Such was their Converſation before their converſion, foreign, a vain converſation; They then walked in the vanity of their minds, (as Paul ſaith of the unbeleeving Gentiles, Eph. 4.17.) being given over to thoſe unfruitfull works of darkneſs, (as he calleth ſinfull waies and courſes, Eph. 5.11.) doing thoſe things whereof they had no fruit but ſhame, (as he tells his Romans, Rom. 6.21.) Such was their Converſation before Converſion. A vain, yea and a wicked converſation. We alſo had our converſation in times paſt in the luſts of the fleſh, fulfilling the deſires of the fleſh, and of the mind (ſo he telleth his Epheſians, Cap. 2. v. 3.) But from this converſation they were redeemed by the blood of Christ, he having merited this benefit for them, that they ſhould be freed, as from the Guilt, ſo from the Power and Dominion of of ſin.
And what he hath thus Merited for his Elect, he alſo effecteth in them,Effecteth in them by his ſpirit. which he doth by the powerfull operation of his Spirit, whereby he ſetteth them free from the ſervice of ſin. Being then made free from ſin, ye became the ſervants of righteouſneſs, Rom. 6.18. Now being made free from ſin and become ſervants to God, ye have your fruit unto holineſs, v. 22. Free, though not from the in-being, in-dwelling and working of ſin, yet from the power and dominion fo it, ſo as though it did ſtill abide in them, yet it did not rule over them. And thus are all believers made freemen, and that by the ſpirit of Chriſt. Where the ſpirit of the Lord is, there is libertie, 2 Cor. 3.17. Liberty, as from the yoak of the Ceremonial, and Rigour of the Moral Law, ſo much more from the Law of ſin,Libertatem hic intellige a vitiis Grot. Annot. ad loc. which no longer ruleth in the beleever. The Law of the Spirit of life which is in Chriſt Jeſus hath made me free from the Law of ſin (ſaith Paul of himſelf) Rom. 8.2. Thus doth Chriſt ſet his Elect people at liberty from thoſe ſins wherin they were before intangled. Such were ſome of you (ſaith the ſame Apoſtle to his Corinthians, viz. fornicators, Idolaters, &c.) but ye are waſhed, but ye are ſanctified, but ye are juſtified in the name of the Lord Jeſus, and by the Spirit of our God. 1 Cor. 6.11. As they were juſtified, by his Merit, ſo ſanctified by his Spirit. Thus is Chriſt made unto all true beleevers, as Righteouſneſs, ſo Sanctification, (as the ſame Apoſtle tels them, 1 Cor. 1.30.) Righteouſneſſe by his Satisfaction and perfect obedience for their Juſtification. Sanctification by the gift and work of the Spirit of Regeneration; whereby he ſubdueth Corruption in them, So Purifying them to be a peculiar people to himſelf, as it followeth in the Text. Of which (God willing) I ſhall ſpeak more fully when I come to handle that latter Branch, to which this part of Redemption more properly belongeth.
2. Thus you ſee how Chriſt may be ſaid to Redeem his people from Iniquity. 2. Chriſt Redeeming his people from All iniquity.And this he hath done and doth from All Iniquitie. There is the Extent of this Benefit, of which but a word. This Redemption reacheth to all Sin. foreign, From all Iniquity. Iniquity, or Sin, is twofold Original, and Actual, Original, Adams ſin imputed, with Natural Corruption inherent. Actual, accurſed fruits ſpringing from that Root, ſinfull thoughts, words, Actions. Every of which is foreign, a Tranſgreſſion of the Law, and ſo ſin, Iniquity. Now from all theſe doth Chriſt Redeem his people. The bloud of Ieſus Chriſt, cleanſeth us from all ſin, 1 Joh. 1.7. from Original ſin, Actual ſin. Taking away the guilt of it. He hath loved us, and waſhed us from our ſins in his blood, Rev. 1.5. Yea and the filth and pollution of it. If the blood of Bulls and of Goats, &c. ſanctified to the purifying of the fleſh, how much more ſhall the blood of Chriſt, who through the eternal ſpirit offered himſelf without ſpot unto God purge your conſciences from dead works to ſerve the living God? Heb. 9.13.14. Such vertue there is in the blood of Ieſus Chriſt, being applyed to the Soul by faith; Now it both ſatisfies, and ſanctifies; freeth both from the guilt and power of ſin. And that of All ſin. He ſhall ſave his people from their ſins Matth. 1.21. Not from one, or many, but all ſins. To this end he gave himſelf for his people, that he might Redeem them from All iniquitie.
R. And ſo it muſt be, otherwiſe his Redemtion had been an imperfect Redemption. R. This Redemption a perfect Redemption.One debt not diſcharged is ſufficient to keep a priſoner in the goal. One foot in the ſnare is enough to detain the intangled bird. But Chriſt is a perfect Saviour, a perfect Redeemer; And therefore, thoſe whoſe Redemption he undertaketh, he redeemeth them from all iniquity, from the Guilt and Power of all ſin.
Thus have you the Doctrinal part opened, with a touch of Application by the way; which come we now to proſecute.
Applic. Directing it (in the firſt place) by way of Confutation. Here taking up a ſtone to caſt at a three-fold Adverſary,Applic. Confutation of a three-fold Adverſary. Socinians, Papiſts, Arminians.
1. Begin with the firſt and worſt, Socinians Socinians oppoſing Chriſts ſatisfaction.who will not indure to hear of any ſuch Redemption, properly ſo called, that Chriſt ſhould thus Redeem his people by paying a price for them, making ſatiſfaction unto the Juſtice of God for their ſins. Againſt them we take up this word in the Text, (which we oft meet with elſewhere) where Chriſt is ſaid to give himſelf for his people, foreign, that he might Redeem them, which word (as you have heard) properly ſignifieth ſuch a Redemption, viz. by paying a price. And that it muſt be ſo taken in this, and the like places, not Metaphorically (as they would have it) but properly, we may learn from the Apoſtle, who plainly expounds this phraſe in that known Text, 1 Cor. 6.20. repeated Cap. 7. v. 23. where he ſheweth us how Believers are ſaid to be Redeemed. Ye are bought with a Price (ſaith he) foreign, viz. with the precious blood of Jeſus Chriſt, Senſus eſt: Chriſtus vos â peccatis redemt…s ſibi manci-pavit, ſed magno ei ſtatis, morte ipſius cruenta. Grot. Annot. in 1 Cor. 6.90,as St. Peter explaines it, 1 Pet. 1.19. A Text ſo clear, that Grotius, though but too willing to evade all Texts of that nature, is enforced to interpret it in ſuch a ſenſe, To which might be added the Context here, He gave himſelf for us, that he might redeem us. Where the Apoſtle plainly ſheweth how and in what way Chriſt Redeemed his people, viz. by giving himſelf for them, giving himſelf a Ranſome, a Counterprice for them, foreign, as we found it it theſe forecited Texts, Matth. 20.28. 1 Tim. 2.6. But as for this pernicious and damnable doctrine of theirs, I have ſo fully diſcuſſed it heretofore among you; in handling of that Text,Obj. The One and OnelyOnly Mediator, printed Anno 1651. 1 Tim. 2.5. (whereof I have alſo given an account to the world, as that I hope I ſhall not need to inſiſt upon it again. To leave them.
2.2. Papiſts, who teach that. In the next place come we to the Papiſts. Did Chriſt thus give himſelf for his people, to Redeem them from all iniquity, How is it then that they they tell us?
1. That though the ſin be forgiven, yet the puniſhment may remain?1. The ſin being pardoned, the puniſhent may remain. Though not Eternal, yet Temporal. The former being ſatisfied for by Chriſt, yet the other may be left for us to undergo and ſuffer, either in this Life or in Purgatory. Which if ſo, then muſt Chriſt be but a partial Redeemer, not having redeemed his people, foreign, from All, and the All of Iniquity. Which how doth it derogate from the merit of his death?
Obj. But why then was David puniſhed in the death of his Child, Obj. David puniſhed in the death of his child.notwithſtanding the Prophet had aſſured him that God had forgiven his ſin? as we find it, 2 Sam. 12. v. 13, 14.
A. This was not to him any wayes a ſatisfactory, but Caſtigatory puniſhment. A Chaſtiſement rather than a Puniſhment, Anſ. A chaſtiſement rather than a puniſhment.as many of the tryals and afflictions wherewith God exerciſeth his people, are. Propter hoc imponit nobis poenam. Propter hoc imponit nobis poenam, non de peccatis ſumens ſupplicium, ſed ad futura nos corrigens. Chryſoſt. Hom. de Penit.For this cauſe (ſaith Chryſoſtome) doth God inflict puniſhments upon his people, not to take vengeance for their ſins paſt, but to correct and inſtruct them for the future.
Obj. Obj. Death being the puniſhment of ſin ſtil remaineth.But how is it then that death, which is the proper puniſhment of original ſin, ſtill remaineth alike to all?
A. Anſ. The quality altered by Chriſt.To this it is Anſwered (as to the former.) True it is, Death at the firſt came in by ſin, and in it ſelf it is a puniſhment of ſin, but not ſo to thoſe that are in Chriſt, to true believers. To them it is Medicinalis, non poenalis, not properly penal, but Medicinal. Death remaines, but the ſting is pulled out, which is ſin. Even as it is with ſin it ſelf, that remains in the Regenerate as to the being of it, whileſt the guilt and power are taken away. So it is with Death. That remaines as to the power of it, Gods Saints being ſubject to it as well as others; but the poyſon, the bitterneſs is taken away. To them it is no longer a puniſhment of ſin, from which, all which, Chriſt hath Redeemed them.
2. That man is bound to make ſatisfaction for himſelf.2. Again, If Chriſt hath Redeemed his people from all Iniquities, how is it that they tell us, that they are yet bound to make ſatiſfaction for themſelves? Redeeming and delivering themſelves from Temporal; yea from Eternal puniſhment by their own doings or ſufferings, by their good works, prayer, faſting, almſ-deeds, by inflicting corporal puniſhments upon themſelves, or undergoing what Penances are injoyned them by the Prieſt. Which what is it ſtill, but to derogate from this work of Redemption, as if Chriſt had done it but by halves. He ſatisfied for ſome ſins, and left us to ſatisfie for others, and ſo in part to be our own Redeemers, to Redeem our ſelves from our Iniquities.
Obj. But how is it then that Daniel giveth this Counſel to King Nebuchadnezzar, Dan. 4.27.Dan. 4.27. explained. Peccata tua Eleemoſynis redime. U. L. Redeem thy ſins by righteouſneſſe, and thine iniquities by ſhewing mercy to the poor?
A. So indeed the vulgar Latin, as alſo Montanus, and other their Expoſitors read that Text; but Tremellius (whom our own Tranſlations therein follow) renders it more properly, Abrumpe, Break off thy ſins. That is the proper ſignification of the word, Parach; Rupit, abrac. foreign pit. &c.which we find ſo uſed and rendered, Gen. 27.40. where Iſaac ſpeaking to his ſon Eſau, tells him, When thou ſhalt have the dominion, thou ſhalt break the yoke from off thy neck; [Ʋparacta] & franges foreign franges.jugum (ſaith Montanus;) Excutias & ſolvas (ſaith the vulgar Latin) thou ſhalt break off, ſhake off. And thus Daniel there adviſeth that cruel Tyrant, that he ſhould break off his former ſinnes of Tyranny and Oppreſſion, by betaking himſelf to the practice of Righteouſneſſe and Mercy. Which doing with an upright heart, he might thereby hope to divert thoſe judgments of God which hung over his head. Divert them, though not by way of merit; no, It is not one good work, or yet many, being all but Duties, that can make ſatisfaction to the Juſtice of God for the leaſt ſin: But by a way of a gracious Remuneration, God being free in rewarding what ever ſervices are done to his name.
3. That one may ſatisfie for the ſins of another One may bear the burden, and diſcharge the debt of another, &c. And it was a ridiculous hereſie of Wickleffe to deny the ſame. Rhem. Annotat. … 1 Col. 24.Yet again (in the third place) If Chriſt have redeemed his people from all Iniquity, how is it then that they affirm that one may ſatisfie for the ſins of another? So the Rhemiſts in expreſs terms lay it down in their Annotation upon Col. 1.24. Cenſuring it for a ridiculous hereſie in Wickleff that he denyed it. But what is this again but to make others ſharers with Chriſt in this great work of Redemption? As if he had not given himſelf to this end, to redeem his people from all iniquities? As for us, know we no other Redeemer but him. As for Man, not being able to Redeem himſelf, how ſhall he redeem another? A thing which we may hear the Pſalmiſt in expreſs terms diſclaiming, Pſal. 49.7. No man can redeem his Brother, nor give unto God a ranſome for him. Not redeemed him from Temporal death, much leſs from Eternal. But I ſhall not any longer detain you in the refutation of theſe Errors, which having been ſo fully diſcovered by many hands already, I hope there is no fear of any infection from them.
A word (in the third place) for thoſe whom at preſent you are in more danger of, Arminians. 2. Arminians, who teach a univerſal Redemption.Whoſe Doctrine is (as you have heard) that Chriſt dyed, and dyed alike for all, earneſtly contending for an Ʋniverſal Redemption. Ʋniverſal Redemption! This in a good ſenſe we readily grant, viz. in that which the Text holdeth forth, that Chriſt gave himſelf to Redeem his people from all iniquity. But not ſo in their ſenſe, that he dyed alike for all, impetrating and obtaining the like benefits for all. Which if ſo, then muſt all be Redeemed from all iniquity, All not redeemed from all iniquity.not onelyonly from Original ſin, which they look upon as wholly diſcharged by the death of Chriſt; ſo as none are condemned for it, but from all Actual ſins, Commiſſions, Omiſſions. And if ſo, how is it then that they are not all made partakers of this benefit, to have their ſins actually pardoned, and perſons reconciled unto God.
A. To this I know they will readily Anſwer. The Cauſe of this is onelyonly the want of faith, Anſ. Want of faith the cauſe of this.becauſe men do not beleeve on Chriſt who dyed for them. This is it that renders his death ineffectual unto them.
Repl. But to this we rejoyn; Is this Infidelity of theirs an Iniquity Repl. Infidelity an Iniquity.or no? Surely this they will not deny. And if ſo, how is it that they are not redeemed by Chriſt from it? both from the Guilt and Power of it. Both theſe did Chriſt merit (as you have heard) for all thoſe for whom he gave himſelf: Giving himſelf to this end, that he might redeem them from all iniquity, not onelyonly from ſin againſt the Law, but ſins againſt the Goſpel; Chriſts people redeemed from ſins againſt the Goſpel, as well as againſt the Law. Chriſt meriting faith for his people.In particular from this of Ʋnbelief, from which Chriſt hath merited and obtained that thoſe for whom he gave himſelf ſhould be freed, having (among other things) merited faith for them; and that not onelyonly a power to beleeve, that ſo they may beleeve if they will, (as they would have it) but alſo the Habit and Act of faith, that they ſhall beleeve. To you it is given on the behalf of Chriſt, not onelyonly to beleeve an him, but alſo to ſuffer for his name (ſaith Paul to his Philippians, Cap. 1.29. To beleeve in Chriſt it is a Gift, a Gift of God given to his Elect, in the behalf, or for the ſake of Chriſt (as that may be expounded; foreign, for Chriſt, for his Cauſe, or for his Sake.) Thus are all ſpiritual bleſſings given to Gods Elect in Chriſt (as the Apoſtle hath it) Eph. 1.3.Vobis donatum eſt pro Chriſto; V L. i. e. Per Chriſtum, Cajetan: Propter Chriſtum; h. e. per & propter merita Chriſti, Anſelm. foreign, id eſt, Per Chriſtum (as Grotius expounds it) by and through Chriſt. And that as the Meritorious Cauſe of them. Now among theſe bleſſings Faith is one, and that a prime one, it being the Mother-bleſſing, which bringeth forth all the reſt, According as his divine power hath given us all things that pertain to life and godlineſs, through the knowledge of him that hath called us to glory and vertue, 2 Pet. 1.3. that is, through faith in Chriſt made known to us. So then, he who hath merited the reſt, muſt alſo have merited this; without which the reſt are not conferred. And if ſo, why then are not all made partakers of this grace?
A. Anſ. Unbelievers reject this grace.To this they will and muſt anſwer, be cauſe ſome refuſe it, will not beleeve.
Repl. But to this we again rejoyn. Is this refuſal of theirs an Iniquity? Repl. This refuſal an iniquity.If ſo, Chriſt gave himſelf to redeem them from this alſo. And ſo we may purſue and follow them whitherſoever they go. An Argument which I deſire it may be taken ſpecial notice of, as being alone ſufficient to ſtop the mouth of whatever adverſary. But I ſhall hold you no longer in Controverſals. More uſefully.
Hath Jeſus Chriſt thus given himſelf to Redeem poor loſt ſinners,Ʋſe. An acceptable Doctrine to loſt ſinners. let this Doctrine then be hearkned to by all thoſe who ſee and feel themſelves to be in this number. So would the like tidings be by poor Priſoners and Captives. Should the newes be brought unto them, that one had undertaken their Redemption, and he ſuch a one as was able to effect it, how welcome, how acceptable would this be unto them? Even ſo let this Doctrine be unto you, which brings you the like tidings of a Redeemer, one that hath undertaken this work for you, and hath given himſelf for that end. This hath the Lord Jeſus done. He hath given himſelf for a Ranſome, a Counterprice for ſuch as you are, having paid a price in it ſelf ſufficient for your Redemption, made a full and plenary ſatisfaction unto the juſtice of God for all your ſins. Now let the hearing hereof be welcome and acceptable unto you. Such was the fiftieth year to the Jewes, being a year of general releaſement, wherein all bondages and morgages were to be freed, it was to them a year of Jubilee. A Iubilee ſhall that fiftieth year be unto you (ſaith Moſes) Lev. 50.11. A time of great ſolemnity and feſtivity, proclamed by the ſound of the Trumpet. And from thence called Iubilee, foreign Buccina ex cornu erietino.from Iobel, which ſignifieth a Ram, becauſe that feaſt was proclamed with Trumpets of Rams-horns, which it was through all the Land, as you may there read it, v. 9. Such a year was that to them, the moſt welcome time, the moſt acceptable year, which they celebrated (as I ſaid) with greateſt ſolemnity, abſtaining from their ordinary labours, neither ſowing nor reaping that year. And ſuch a time let that be wherein the Grace of God bringing ſalvation hath appeared unto poor ſinners, in giving his Sonne for their Redemption, which is proclamed by the ſounding of the ſilver Trumpet, the Preaching of the Goſpel; let this be to them a welcome, an acceptable year. So the Prophet Iſay calleth it in that Text formerly made uſe of, Iſa, 61.1, 2. The Lord hath ſent me to proclame liberty to the Captives, &c. To proclame the Acceptable year of the Lord. A Text which our bleſſed Saviour falling with in the Synagogue, Luke 4.17. tells the Iewes, This day is this Scripture fulfilled in your ears, v. 21. So it was in his preaching of the Goſpel, wherein he declared and held forth unto them that full Redemption which poor ſinners might expect by and through him who was to give himſelf for that end, to Redeem them. And this it is which is there (with an eye to that year of Iubilee, which was a Type hereof) called the Acceptable year. So it was in reſpect of God, being the time wherein he was pleaſed to exhibite and tender his grace and favour, to ſhew his good will towards the ſons of men, Shenath Catzon, Annus voluntatis, foreign Annus voluntatis. Montanus. Annus Bénevolentiae. Tremell. foreign eſt foreign, id quod gratum acceptumque eſt. Grot. Annot. in Luk. 4.21.or Benevolentiae (as the Hebrew word ſignifieth, The year of good will. And ſo it was to his people, foreign (as St. Luke hath it) Annus acceptus, a welcome and acceptable year; the joyfulleſt time that ever the world heard of. So the Angel repreſented it to the ſhepherds, when he brought them tydings of the Birth of Chriſt. Behold (ſaith he) I bring you tidings of great joy that ſhall be unto all people. For unto you is born this day in the City of David a Saviour, which is Chriſt the Lord, Luke 2.10. And ſo let the tidings of his death be unto you. Taking notice how therein he gave himſelf for the Redemption of poor loſt ſinners, let this be to you tidings of great joy, welcome tidings. So (I ſay) let it be to all of you who are made truly ſenſible of your ſpiritual Captivity, ſee and feel your ſelves ſold under ſin, lying under the tyranny of Satan, under the rigorous obligation of the Law, bound over unto eternal death, Loe, here is tidings of a Redeemer, one that hath undertaken your Redemption, having given himſelf for that end. And who is that? Why one that is able to effect what he hath undertaken. I have laid help upon one that is mighty (ſaith the Lord, Pſal. 89.19. ſpeaking Typically of David, myſtically of Chriſt, who is a mighty Saviour, a mighty Redeemer, wanting neither Price, nor Power. His Blood being precious blood, foreign, as Saint Peter calls it 1 Pet. 1.19. infinitely more worth than all the ſilver and gold in the world, a price ſufficient for the Redemption of ten thouſand worlds. And ſuch as the Price was which he payed, ſuch is his power, no leſs than Omnipotency. Their Redeemer is ſtrong, Jer. 50.34. And he muſt needs be ſo, being what the Prophet there ſaith of him, The Lord of hoſts is his name. Even the great God of our Saviour Ieſus Christ (as our Apoſtle here deſcribeth him;) God as well as man. Such a Saviour, ſuch a Redeemer have you.
Loſt ſinners excited not to deſpair, but to come unto Jeſus Chriſt the Redeemer.And therefore what ever your condition be yet do not deſponde, do not deſpair. Remember who it is that is your Redeemer. This it was that bore up the hearts and ſpirits of the Iſralites, when they were in their greateſt ſtraits reduced to the greateſt extremities, They remembred (ſaith the Pſalmiſt) that God was their Rock, and the high God their Redeemer. Pſal. 78.35. And the like do you, whatever your condition be, never ſo ſinfull, never ſo miſerable, yet remember who it is that is your Redeemer, even the great God, and your Saviour Ieſus Chriſt. He hath given himſelf for the redeeming of ſuch as you are. And therefore let not the Guilt of ſin, nor yet the Power of it be any diſcouragement unto you. Only come ye unto this your Redeemer, that ſo you may be made actual partakers of this benefit which he hath purchaſed, and obtained for all thoſe, who being truly ſenſible of the need they have of it, ſhall come unto him for it.
Q. But how ſhall we come unto him?Queſt. How come unto him.
A. Take the Anſwer in one word, come to him as to a Redeemer. Anſ. As to a Redeemer.Which I ſhall explain in two. Come to him as to a Saviour, and as to a Lord.
1. Come to him as to a Redeemer, a Saviour, 1. As a Saviour, taking hold of the promiſe.applying the merit of his death unto your ſelves by faith, laying hold upon the Promiſe of Redemption. Even as the ſtory tells us of Ieremiah, Jer. 38.11, 12, 13. how being a Priſoner in the dungeon he made uſe of thoſe Cords which were let down by Ebedmelech the Ethiopian to draw him up with; taking hold of them he put them under his arms, applying them in ſuch a way as Ebedmelech directed him, by which means he was drawn up, and freed from that noyſom Cel. The like do you. Being Captives lying under the guilt and power of ſin, as Priſoners in that Dungeon▪ loe your Abedmelech, the Lord Ieſus having obtained from God his father (as Ebedmelech there did for Ieremie, from the King, his Maſter, v. 9 of that Chapter) a grant for your Redemption, now he letteth down cords to you for the drawing you forth, even the ſweet Promiſes of the Goſpel holding forth this benefit to you. Now then what remains but that you put thoſe Cords under your Arms, taking hold of theſe Promiſes apply them to your hearts by faith, ſo reſting upon the merits of the Lord Jeſus, as your only Saviour and Redeemer. By ſuch a means it was that Ebedmelech himſelf was delivered from the Babyloniſh Captivity, when the reſt of his Companions the Jews were carried away.
Thy life ſhall be for a prey unto thee, becauſe thou haſt put thy truſt in me, ſaith the Lord to him, in the Chapter following, Ier. 39. And the like way do you put your ſouls upon, that you may be freed and delivered from that ſpiritual Captivity, under which all the Sons of men by naturely, put you your truſt and confidence in this your Lord, the Lord Ieſus, reſting and relying upon the price which he hath payed, the ſatisfaction which he hath made, the all ſufficiency of his merit, for the pardon of your ſins and eternal ſalvation. This do that you may be freed from the Guilt of ſin.
2. And coming to him as a Saviour beleeving on him, come to him alſo as a Lord, yeelding up your ſelves to him,2. As a Lord, yealdidg up themſelves to his ſervice. as his ſervants Such you are upon the account of this your Redemption. Being Redeemed by Chriſt, now you are no longer your own ſo much you may learn from the Apoſtle, 1 Cor. 19.20. Ye are not your own, ye are bought with a price. No, nor yet any others, ſo as that you ſhould be their ſlaves, or yet their ſervants, as to your Conſciences. Ye are bought with a price be ye not the ſervants of men (ſaith the ſame Apoſtle in the next Chapter) 1 Cor. 7.23. But you are his, who hath redeemed you. Thus ſaith the Lord that created thee O Iacob, &c. I have Redeemed thee, and called thee by thy name thou art mine, Iſa. 43.1. So is it with you, who look upon your Lord Chriſt as your Redeemer, now know that you being called by his name, Chriſtians, are his. His, and that upon a double account As of Creation, which all men and other Creatures are▪ ſo of Redemption, which being intended for you, giveth him a peculiar right to you, and intereſt in you. And being ſo, give up your ſelves to him; upon this account coming, returning unto him. So the Lord preſſeth it upon the Iews, Iſa. 44.22. Return unto me for I have redeemed thee. Not only formed thee (as the verſe foregoing hath it) that is Created thee, but alſo Redeemed thee; and ſo have the beſt right in thee. And therefore Return unto me. The like, upon the like account, do you unto this your Redeemer. He having not only formed, created, but alſo Redeemed you, and ſo having a double right unto you, now come ye unto him, give up your ſelves unto him as his ſervants: begging it from him that he would declare and put forth his power in and upon you, in freeing you from the ſervitude of ſin, delivering you from the power of it, that it may no longer rule and raign in you; induing and upholding you with that his free Spirit, which David prayeth for Pſal. 51.12. Spiritu ſpontaneo, that ſpirit of Grace, which making you free, ſetting you at liberty, from the thraldom of all ſinfull and inordinate luſts, may incline your hearts to ſerve him freely and willingly; ſo as being by him Redeemed and delivered out of the hands of all your Enemies you may ſerve him without fear in righteouſneſs and holineſs all the dayes of your lives, (as you have it Luk. 1.74, 75.) Thus come ye unto Chriſt as your Lord, that by him (as I ſaid) you may be made freemen, ſet at liberty from the ſervice of ſin, from the power of it, which being through his Spirit, now aſſure your ſelves of your intereſt in his merit, that you are Redeemed from the Guilt of it. This from the firſt Branch. To paſs on.
Ʋſe. 3. The Redeemed of the Lord excited to.Is it ſo that Chriſt hath given himſelf to Redeem us, and can we evidence this to our ſelves that we are in the number of thoſe for whom he thus gave himſelf, and to whom he intended this Benefit of his death, now
1, Rejoyce we in this our Privilege. 1. Rejoyce in this their privilegeThis is that which the Prophet ſaith of the Iews Iſa. 51.11. when they ſhould be delivered from their Babylonian Captivity. The Redeemed of the Lord ſhall come with ſinging unto Sion, and everlaſting joy ſhall be upon their heads, they ſhall obtain joy and gladneſs, and ſorrow and mourning ſhall flee away. And thus be we affected with the apprehenſion of this unſpeakable benefit obtained for us by Jeſus Chriſt, our ſpiritual Redemption, let it affect our hearts with joy and gladneſſe. Rejoycing in this more than in all our other Temporal inioyments; herewith drowning all our carnal fears and ſorrows Fear not for I have redeemed thee Iſa. 43.1.
2. And rejoycing in it, give unto our Redeemer the Glory of this his work.2. Give unto their Redeemer the Glory hereof.
1. Admiring the love 1. Admiring the love of Jeſus Chriſt.which the Lord Jeſus hath herein expreſſed to us;) that he ſhould thus engage for us, giving himſelf to Redeem us purchaſing our Redemption at ſo dear a rate. Not with corruptible things, as Silver and Gold but with his own pretious blood, (as Saint Peter there hath it, 1 Pet. 1.19.) O what love was this! So a poor Priſoner would look upon it, Should another come and freely ingage for him, for the payment of his debt, though it were but ſome ſmall ſum of ten or twenty pound, which himſelf was no waies able to have payed, he would never forget this love What cauſe then have we to admire and adore this love; which the Lord Ieſus hath herein ſhewed unto us, in this giving himſelf to redeem us?
2. Admiring it,2. Giving thanks to him. return unto him the promiſe which is due unto him for it. This David calleth upon himſelf to do for his Temporal Redemption; Pſal. 103.1, 2, 4. Bleſſe the Lord O my Soul, and all that is within me bleſſe his holy name; Bleſſe the Lord O my Soul, and forget not all his benefits; Who Redeemeth thy life from deſtruction. And was he ſo thankfull for a Temporal, O how thankfull ſhould we be for this Spiritual, this eternal Redemption, which we have obtained by Ieſus Chriſt? For this let our Souls for ever bleſs him, giving thanks unto him. O give thanks unto the Lord for he is good, &c. Let the Redeemed of the Lord ſay ſo (ſaith the ſame Pſalmiſt) Pſ. 107.1 2. acknowledging his goodneſs in their temporal deliverances. And this do we much more, who are the Redeemed of the Lord Ieſus give we thanks unto him for this ſo unſpeakable a benefit.
3. And giving thanks to him let it be our in devour to expreſs this our Thankfulneſs. 3. Expreſs their thankfulneſs to him.Which do we.
1.1. By loving of him. By anſwering this love with love, loving him who hath expreſſed ſuch love to us. This it was, and only this, that induced him to undertake this work for us, his Love. This it was that moved God to work that Redemption for his people Iſrael out of Egypt; In his love and in his Pitty he redeemed them, Iſ. 63.9. And what elſe was it that moved the Lord Ieſus to undertake this work of eternal Redemption for us? He loved us, and gave himſelf an offering for us, Eph. 5.2. He loved the Church and gave himſelf for it, v. 25. who hath loved us, and waſhed us from our ſins in his blood Rev. 1.5. O then let us labour to anſwer this love with love, loving this our Redeemer, who thus meerly out of his love hath given himſelf to Redeem us,
2. And loving him Live to him. 2. Living to him.Let this love of Chriſt conſtrain us, &c. That ſeeing he dyed for us, to Redeem us, we who live do not henceforth live unto our ſelves, but unto him who thus dyed for us (as the Apoſtle applies it) 2 Cor. 5.14, 15. Living unto him, according to his Preſcriptions, and to his Glory (as you heard that phraſe opened before.)
3. And living to him, let us alſo Dye to him 3. Dying to him.Whether we live we live unto the Lord, or Whether we die we dy unto the Lord, Rom. 14.8. In both dedicating our ſelves unto him. As in life ſo in death. As living to him, ſo dying in him. Bleſſed are the dead which dy in the Lord, even ſo ſaith the Spirit, Rev. 14, 13. that is in the faith of Chriſt. Thus dyed the Patriarch All theſe dyed in the faith, Heb. 11.13, in the faith of the promiſed Meſſiah. And ſo ſee that we Dy. Not only in the Profeſſion of the doctrine of faith, the Goſpel, but in the practice and exerciſe of it; Reſting and learning upon this our Redeemer. Even as Iacob is ſaid to have done upon the top of his ſtaff, Heb. 11.21. Bequeathing and commending our ſpirits unto him, as the Martyr Stephen did, who breathed out his Soul with theſe words, Lord Ieſus recieve my Spirit, Acts 7.29. Thus living, thus dying, now doubt not but that in due time we ſhall be made partakers of that full and perfect Redemption, which Chriſt is ſaid to be made unto all Beleevers, 1 Cor. 1.30. Even that Redemption of our Bodies, of which the ſame Apoſtle ſpeaketh, Rom. 8.23. Our Souls being here Redeemed from the Guilt and power of ſin, both Souls and Bodies ſhall be hereafter freed from all the Conſequents of it.
4. Hath Chriſt given himſelf to redeem us from Iniquity. Ʋſe 4. The Redeemed of the Lord not to inſlave themſelves by returning unto ſin.O then far be it from any of us which are ſo Redeemed to return to this Bondage again, by inſlaving our ſelves to any baſe luſt. Which who ſo ſhall do, they thereby ſhew themſelves unworthy of ſuch a Benefit. So we would think of a Captive, who being redeemed out of the hands of his Enemies by a great ranſom, ſhould (being in his right wits) put himſelf under their power again, returning to his former ſlavery, who but would judge him worthy there to remain, unworthy of ſuch a ſecond favour? And truly ſuch a Judgment hath the ſpirit of God paſſed upon wilfull Apoſtates, whoſe doom we may read in thoſe two known terrible Texts. The one, Heb. 6.4, …, 6. It is unpoſſible for thoſe who were once enlightned (with the knowledge of the truth) and have taſted of the heavenly gift of Chriſt, that gift of God, and of this great benefit of Redemption by him, having a general knowledge thereof, and made ſome particular application of it to themſelves, not without ſome delight) If they ſhall fall away, to renew them again unto repentance, ſeeing they crucifie to themſelves the Son of God afreſh, and put him to an open ſhame. If they return to to their former eſtate, there is little or no hope of ſuch, in as much as by this their wilfull Apoſtacy they offer ſo high an affront to him whom once they owned and acknowledged cor their Saviour and Redeemer, treading him under foot; As that other Text hath it. Heb. 10.26. &c. If we ſin wilfully after that we have received the knowledge of the truth, there remaineth no more ſacrîfice for ſin, but a certain fearfull looking for of Judgement and fierce indignation. He that deſpiſed Moſes Law dyed without mercy; Of how much ſoarer puniſhment ſhall he be thought worthy who hathtrodden under foot the Son of God, and counted the blood of the Covenant an unholy thing? Now this in a degree do all preſumptuous Backſliders, who having been ſacramentally waſhen in the blood of Chriſt, and profeſſed faith in him, to look for Redemption through him, do afterwards return with the Dog to the vomit, and with the Sow that is waſhen to the Wallowing in the mire (as Saint Peter deſcribes ſuch kind of perſons, 2 Pet. 2. laſt;) what do they herein but trample upon their Redeemer? O take heed it be not ſo with any of us? Take heed brethren, leſt there be in any of you an evil heart of unbelief, in departing (or to depart, foreign being put for foreign, (as Grotius obſerves) from the living God, Heb. 3.12. Such Apoſtacie beware of, leſt thereby we put our ſelves into a deſperate & hopeleſs condition. As for ſuch how can they expect any benefit from the death of Chriſt, whileſt they thus directly croſs the end for which he dyed? which was to redeem thoſe for whom he gave himſelf from iniquity, free them as from the guilt ſo from the power of ſin. Which let all thoſe who expect to have any ſhare in this benefit have a ſpecial regard unto. Being Redeemed by Chriſt, bought with his blood (as you believe) do not now ſell your ſelves (as Ahab did) to work wickedneſs, ſo as to give ovet your ſelves to any ſinfull way or courſe whatſoever. In ſo doing what do you but ſell your ſelves for nought; As the Lord tells his people the Iews Iſa. 52.3. By their ſins they had ſold themſelves into the hands of the Babylonians, for which they had not ſo much as thanks from thoſe their hard Maſters. And truly ſo do all revolting and backſlding Chriſtians, by returning to their former ſinfull wayes they ſell themſelves for nought, yea that which is worſe than nouhht, for naught, for that which without ſpedy repentance will bring them to nought, prove their utter ruine. Which far be it (I ſay) from every of us. Is it ſo that we profeſs our ſelves to be in the number of theſe Redeemed ones, now let this Grace of God bringing ſalvation, which hath herein appeared unto us, teach us, and that effectually, this great Goſpel-Leſſon here held forth, that denying ungodlineſs and worldly luſts, we live ſoberly, Righteouſly & godly in this preſent world. This is our Apoſtles drift and ſcope in the Text, where he maketh uſe of this as an Argument to preſs and enforce that Leſſon upon Chriſtians, that they ſhould ſo live, in as much as Chriſt gave himſelf for them for this end, viz. to Redeem them from Iniquity. And ſuch uſe let all of us make of it. Not turning this Grace of God into wontonneſs, taking liberty to ſin, becauſe Chriſt hath redeemed us from it, but therefore denie all ungodlineſs and worldly luſts, living ſoberlie, righteouſlie, and Godlie. Such it becomed the Lords Redeemed ones to be. They ſhall call them the holy people, the Redeemed of the Lord (ſaith the Prophet ſpeaking of the Iewes, when returned from their Babilonian Captivity) Iſa, 62. laſt. And ſuch let all the Lords people be, ſuch as lay claim to this Benefit. Being the Redeemed of the Lord, let them be a holy people ſuch a, are redeemed from their vain converſation (as Saint Peter deſcribes true beleevers, 1 Pet. 1.19.) ſo walking as becometh thoſe who have intereſt in ſo great a mercy.Ʋſe 5. Comfort to all true beleevers, who are the Lords Redeemed ones.
To cloſe up all, in the 5th. and laſt place, Hath the Lord Jeſus given himſelf for his people to redeem them from All iniquitie? Why then let me hear, for the Comfort and Conſolation of all true beleevers, take up the Apoſtles foreign, who is he that condemneth? It is Chriſt that dyed. Rom. 8.34. what though Satan the great Accuſer, do now bring againſt you many indictments, charging upon you many and great ſins, yet let none of them diſmay or diſcourage you. Remember what you heard from Saint John, that the blood of Jeſus Chriſt cleanſeth us from all ſin. Which in effect ſpeaketh the ſame thing with this in the Text. Chriſt gave himſelf, to redeem us from all iniquity. Who then is it that ſhall lay any thing to the charge of Gods choſen? Having ſuch a Surety, who hath undertaken for them, and diſcharged their debt, to the uttermoſt farthing. True indeed, had he made ſatisfaction in part, and left them to do the reſt, (as Papiſts would have it,) well might they the beſt of them, be thought full about their condition. The leaſt ſum undiſcharged by the ſurety, and left upon the account of the Debtor, who hath nothing to pay it with, is enough to keep him indurance. And ſo would the leaſt ſin left unſatisfied for be enough to detain us under the Curſe of the Law, which runs in that latitude, Curſed is every one that continueth not in every thing, Gal. 3.10. But here is the Comfort of true beleevers. The Redemption which Chriſt hath purchaſed for them is a full and plenary Redemption, even from All iniquity, and the All of iniquity. And therefore whileſt blinded Papiſts buſie themſelves about their Labour in vain, ſtudying how to make ſatisfaction for their ſins, let the Lords people onelyonly ſtudy how to teſtifie their thankfulneſs unto him who hath taken this work out of their hands, and done it for them. To this Great God and our Saviour Ieſus Chriſt, who hath thus given himſelf for us, to Redeem us from all Iniquitie, To him with the Father, and Eternal Spirit, be praiſe, honour and glory now and for ever, Amen. Thus have I done with the former of thoſe Ends wherefore Chriſt gave himſelf, the firſt and immediate end, Redemption. Come we now to the latter, which is a conſequent following upon it, viz. Purification.