Redemption from the Curse, Chapter 4
CHAP. IV.
Sect. 1. The third Concluſion, What Redemption is.
THe third Concluſion or Doctrine, is the marrow and ſumme of the Text.
Chriſt, by being made a Curſe for us, hath redeemed us from the curſe of the Law.
This is the reſult, the iſſue, the fruit of the Lord Chriſts becoming a curſe for us, that hereby we are redeemed from the curſe of the Law, under which we were held. This Truth may receive proof from the conſent of other Scriptures. Let us hear but two or three of the fulleſt teſtimonies, that thereby it may be eſtabliſhed, Gal▪ 4, 5. God ſent forth his Son made of a woman, made under the Law, to redeem us, &c. Tit. 2.14. He gave himſelf for us, that he might redeem us, &c. Heb. 9.11, 12. Chriſt, by a greater, and more perfect Tabernacle than that under the Law, and by his own blood — hath obtained eternal Redemption for us. Obſerve here, that this Redemption followeth upon, and floweth from Chriſts becoming a Curſe for us, two wayes.
1 In the intention, and purpoſe of God and Chriſt. God the Father in his eternal counſel, did propound unto himſelf this end of giving Chriſt, and Chriſt in the fulneſs of time, did ſet before his eyes the ſame, and in giving himſelf to become a curſe, that poor inthralled ſinners might be redeemed thereby from the curſe of the Law.
2 In the effect, and event of the thing. Look what the Lord did intend to work, and to bring about by Chriſts undergoing the curſe for us, the ſame was, and is throughly wrought, and brought about to the full. The thing is done, as to the making of a plenary ſatisfaction to Divine juſtice, and ſo obtaining the benefit of Redemption, on the behalf of all thoſe, for whom the Lord hath appointed it in his eternal purpoſe.
But for a more particular clearing, and beating out of this Doctrine, I ſhall endeavour,
1 To ſhew what this Redemption is, and wherein it ſtands.
2 To give ſome arguments or grounds of Scripture-reaſon, for the confirmation of it.
For the former, the Scriptures of the New Teſtament afford us ſeveral words to expreſs the nature of this benefit. The moſt general word is rendred [Deliverance] and notes out a ſetting one free by any means whatſoever, as in the Lords Prayer [Deliver us from evil] Mat. 6.13. & 2 Pet. 2.9. [T…e Lord knoweth how to deliver, &c.] This word is uſed to expreſs the work of Redemption, 1 Theſſ. 1.10. [Who delivereth us from the wrath to come.]
There is another general word of the ſame ſignification,foreign Luke 12.58. properly it imports a changing from, or an alienation. It is uſed once (and but once that I know) in this argument, to wit, Heb. 2.15.
foreign.There be ſome other words of a more reſtrained ſignification, one which is ſometimes rendred [Delivering] as Act. 26.17.foreign. but properly notes a taking away by force, or by an act of juſtice, as 1 Cor. 5.13. & Act. 12.11. The Apoſtle Paul in mentioning this benefit, maketh uſe of this word,foreign. Gal. 1.4. [That he might deliver us, &c.]
There be other two words more frequent in Scripture, which ſignifie a ſetting free, by paying of a price. The former is in reference to Captives or Priſoners, who being in bondage to others, are ſet at liberty by the payment of a Ranſome. This is called Redeeming, or redeeming from, Luke 1.68. and Rom. 3.foreign. We are all in ſlavery, under ſin, the Law, Satan, &c. Chriſt comes, and by laying down his life for us, payes our ranſome, and ſo delivereth us out of their hands. The latter word is borrowed from the Condition of ſuch perſons,foreign. as having been abridged of their former liberty, or of ſuch things as having been alienated from their firſt owners, and ſo being under the power of others, are now brought out from that condition, and brought into a ſtate of freedome.
We read in the Law of ſundry perſons, and things, who being under the power of others, might yet be redeemed; as ſervants, which had ſold themſelves; lands and dwelling-houſes, which were ſold by their ownners, Levit. 25.23. &c. And this Redemption was made, by paying a valuable conſideration, according to the number of years to the Jubilee, more or leſſe, and ſo buying them out.foreign. This is the import of the word here uſed, and ſeems to be an Alluſion to that Levitical Ordinance. We had ſold our ſelves to the drudgery of ſin, and were become Satans ſervants, and ſo liable to all that curſe and wo, that attends upon that ſlavery; Now the Lord Jeſus comes, and becauſe our caſe is deſperate, no revolution of years could ever have brought us a Jubilee, but we muſt be bond-men for ever, therefore he hath paid an infinite ſum, that he might buy us out clearly from this accurſed ſervitude, and bring us into true liberty, we are ſaid to be ranſomed, not with corruptible things, but with the precious blood of Chriſt, 1 Pet. 1.18, 19. and to be bought with a price, 1 Cor. 6.20. and Chriſt is ſaid to be ſlain, and to buy us with his blood, Rev. 5.9.
The Scripture is exact and copious in diſcovering this great work in the particulars of it, ſhewing us th… different termes. 1 From which. 2 Unto which Chriſt hath redeemed us.
1 From what hath he redeemed us? From ſin, Mat. 1.21. From all iniquity, Pſal. 130.78. & Tit. 2.14. From death, Hoſ. 13.14. From the power of the grave, Pſal. 49.15. from the Law, Rom. 7.6. Gal. 4.5. and here, from the curſe of the Law. From this preſent evil world, Gal. 1.4. From the earth, and from among men, Rev. 14.3, 4. From the wrath to come, 1 Theſſ. 1.10. Out of the hands of our enemies, Luke 1.71, 74.
2 Unto what hath he redeemed us. To himſelf, Deut. 4.34. 2 Sam. 7.23. To God, Rev. 5.9. to be the firſt fruits unto God, and to the Lamb, Rev. 14.4. to be a peculiar people to himſelf, Tit. 2.14. to ſerve him without fear all our dayes, Luke 1.74, 75.
Yet further, the Redemption of Mankinde is conſiderable in a double reſpect.
1 As it is an act and work of Chriſt the Mediator, and ſo the immediate product of his ſufferings, thus it exiſts in Chriſt himſelf, as Rom. 3.24. the Redemption that is in Jeſus Chriſt, therefore he is called the Redeemer, Iſa. 59.20. Rom. 11.26. and he is ſaid to ſend redemption to his people. Pſal. 111.9. he hath laid down the price, and ſo effected the buſineſs, Heb. 9.12. he hath obtained redemption. He profeſſeth, that he came to give his ſoul to be a ranſome for many, Matth. 20.28. and the Apoſtle tells us,foreign. That he gave himſelf a counter-ranſome for all, a ranſome every way equivalent and full, 1 Tim. 2.6.
2 As it is a benefit actually brought home, & applied to elect ſinners by effectual calling, Jeſus Chriſt was made a curſe, and ſo became a ſacrifice for ſinners, not that they might immediately without any more ado, be made partakers of the redemption purchaſed thereby, or be actually redeemed upon the very offering made, but that, having firſt made this benefit feaſible, ſo that now there is ſuch a thing to be had, which without him (neither is, nor could be) he might afterwards communicate it to the Elect, and give them the perſonal poſſeſſion of it, that they might enjoy it for themſelves. And this he doth by a powerful drawing them to himſelf, and ſo by union to him, they have a real intereſt in this benefit. Therefore the Apoſtle ſometimes ſpeaks of it as appropriated to beleevers, Eph. 1.7. Col. 1.14. and Jehovah ſtiles himſelf the Churches Redeemer, Iſa. 49.26. as often elſewhere, and Job calls him his Redeemer, Job. 19.25.
Both theſe conſiderations are here implied, as depending neceſſarily the one upon the other, in reſpect of thoſe that ſhall be ſaved; and that they are not to be confounded, but diſtinguiſhed, appears by Heb. 9.15. where we may obſerve a clear difference betwixt the death of the Mediator for the redemption of tranſgreſſions, and receiving the promiſe of the inheritance. This latter being laid down as a conſequent, or fruit of the former, and limited to them, that are called.
To conclude, Take the whole in this ſhort ſumme, Redemption is the buying out, and delivering of ſinners from the curſe of the Law, and ſo from the guilt of ſin, and the wrath of God, and the condemation of hell due thereunto by the death and ſatifaction of Chriſt the Mediator.
Sect. 2. Proof from Scripture-reaſon.
FOr the latter, this main truth concerning the redemption of ſinners by Chriſt, now made a curſe for them, may receive further confirmation from grounds of Scripture-reaſon, whether we conſider the fitneſs of the perſon, to undertake ſuch an enterpriſe, or the efficaciouſneſs of his ſufferings.
1 The perſon was every way fit to redeem us, being both God and man.
1 He is true God, 1 Joh. 5.20. bleſſed for ever, Rom. 9.5. the only begotten of the Father, Joh. 1.14. the onelyonly begotten Son, which is in the boſome of the Father, verſ. 18. and therefore very gracious with him; which the Father himſelf did ſolemnly teſtifie by a voice from heaven, Matth. 3.17. He is the mighty God, Iſa. 9.6. therefore the Father hath laid help on him, Pſ. 89.20. the Horn of David, Pſal. 132.17. and the Horn of ſalvation, Luke 1.69. mighty to ſave, Iſa. 63.1. he was infinite lyable to break through all difficulties, and with an holy ſcorn to ſleight an whole hoſt of the moſt terrible enemies, to march through them without danger, and in deſpite of them all, to fetch waters of life for us out of the Well of Bethlehem. He is the Lord;1 Chro. 11.18. Is there any thing too hard for him? Jer. 32.27.
2 He is true man alſo, in one and the ſame perſon, fleſh of our fleſh, and bone of our bone, next a kin to us, therefore he is not aſhamed to call us brethren, Heb. 2.11. It was a Levitical Ordinance, that if an Iſraelite were fallen into decay, and had ſold himſelf to a ſtranger, any of his brethren, or nigh of kin unto him, might redeem him, Lev. 25.47, 48, 49 and the ſame might be done, if he had ſold any part of his poſſeſſion, verſ. 25. therefore theſe two phraſes are uſed indifferently to note the ſame thing, a near kinſman, and one that hath right to redeem, Ruth 2.20. & 3.9. Of this we have an inſtance in Hanameel, Coſen-german to the Prophet Jeremy, Chap. 32.7, 8. &c. This doubtleſs had ſome reference to Chriſt. We had ſold our ſelves to a ſtranger, even to Satan, to ſerve him; Chriſt is a near kinſman, one of the ſame ſtock and blood with us, therefore the right of redemption is his. It was alſo a ſtatute, and a cuſtome in Iſrael, That if a man dyed, having no childe to inherit after him, then his brother, or next kinſman ſhould take his wife, and raiſe up ſeed to his deceaſed brother, Deut. 25.5. &c. and withall, if the inheritance were alienated, or ſet to ſale, he was to buy it out, or redeem it, for the uſe of the firſt-born, that ſo it might continue ſettled upon the Family of the dead man. Wee have a clear inſtantial Goſpel-truth lys hid (as I conceive) Old Adam dyed, and left no ſeed behinde him, that might inherit heaven, and moreover the inheritance was quite extinct, and loſt, as to him, and all his; and therefore the Lord thruſt him out of Paradiſe, Gen. 3.24. OnelyOnly Jeſus Chriſt is found the next kinſman, who begetting ſons and daughters by the word of Truth, doth therby raiſe up a ſeed of God, & redeem the forfeited inheritance, and ſo ſettle it upon the firſt-born of Adams family for ever; yet with this difference, that this ſeed ſhall not be called after the name, nor inherit in the right of the firſt Adam, but they ſhall be called by a new name, which the mouth of the Lord ſhall name, Iſa. 62.2. And they ſhall inherit in the right of the ſecond Adam onelyonly, Act. 26.18. Eph. 1.11.
2 The ſufferings of Chriſt were fully efficacious to redeem us; for thereby,
1 He hath given abundant ſatisfaction to the juſtice of God, and ſo hath weakned, yea nullified,foreign. and taken away ſin in the guilt and condemning power of it. God ſent his Son in the ſimilitude of ſinful fleſh, and for ſin, that is, upon the ſad, and woful occaſion of ſins being in the world, or that he might aboliſh and deſtroy it. And what is the fruit of this glorious deſigne? Why, he hath condemned ſin in the fleſh, that is, by laying the curſe, which the Law threatned againſt ſinners, upon that very fleſh, or nature, which had ſinned, he hath caſt ſin in its own plea. A mans work may be ſaid to plead for his pay; the crime of a Malefactor cryes for the execution of the Law upon him; ſo ſin pleads againſt the ſinner, and calls for death, its wages to be inflicted upon him. Sin, although as an act it be tranſient, yet in the guilt of it lyes in the Lords high Court of Juſtice, filed upon record againſt the ſinner, and calling aloud for deſerved puniſhment, ſaying, Man hath ſinned, and man muſt ſuffer for his ſin. But now Chriſt having ſuffered for ſin, that plea is taken off; Lo here, ſaith the Lord, the ſame nature that ſinned, ſuffereth, mine own Son being made fleſh, hath ſuffered death for ſin in the fleſh, the thing is done, the Law is ſatisfied; and ſo he nonſuits the action, and caſts it out of the Court, as unjuſt. Thus whereas ſin would have condemned us, he hath condemned ſin, and there is now no condemnation to them that are in Chriſt Jeſus, Rom. 8.1, 3. The blood of the Mediator out-cryes the clamor of ſin. We read Lev. 16.7. &c. of two Goats which were to be preſented before the Lord; the one to be offered for a ſin-offering, the other to be kept alive, for a Scape-goat, that Aaron having laid his hands on his head, and confeſſed over him all the iniquities of the children of Iſrael, might afterwards ſend him away, bearing their iniquities into a Land not inhabited. All this is fulfilled in Chriſt; he hath both given himſelf to be a ſin-offering for us, and thereby removed guilt ſo far, that when it is ſought, it cannot be found, Jer. 50.20. So much is implied in that expreſſion, Heb. 9.26. He hath put away ſin by the ſacrifice of himſelf, therefore redemption and propitiation are put together, as the effect and cauſe.
Firſt,foreign. P…acamentum. he is a propitiation pacifying Gods wrath, and rendring him propitious to ſinners, and thence follows Redemption, Rom. 3.24, 25. When the debt is diſcharged, then the Law with the arreſts and executions of it, are void, and of no force: So Chriſt having paid our debt, hath thereby both removed ſin and guilt, and voyded the curſe of the Law, ſo that now it hath nothing againſt us.
2 He hath broken the Serpents head, according to the ancient Propheſie given out in Paradiſe, Gen. 3.15. by taking part of fleſh and blood with us, he hath through death deſtroyed him that had the power of death, that is, the devil, and ſo wrought our deliverance, Heb. 2.14, 15. The Son of God was manifeſted, that he might looſe [or diſſolve] the works of the Devil, 1 Joh. 3.8. he hath (as it were) ſhattered them all to peeces,Iſa. 30.14. and will ſtill be ſhattering them, hee will not ſpare, ſo that there ſhall not be left ſo much as a ſhred. Now this was one of his works, to hold poor ſinners faſt bound, and ſhut up under the brazen bolts of the curſe of the Law unto condemnation; but he hath broken the gates of braſs, and cut the bars of iron in ſunder, Pſal. 107.16. He hath met thoſe terrible enemies, the Philiſtims of hell, and grappled with them hand to hand, he hath diſcomfited them, and brought them under, and he will not ceaſe, till he hath beaten them ſmall, as the duſt before the wind, nor turn again till they be conſumed. That which David ſpoke of himſelf as the Type,See Iſa. 63.3, 4, &c. is eminently fufilled in Jeſus Chriſt onelyonly, Pſal. 18.37, 38-42. He is that little David, that prevailed over the great Champion Goliah of Gath, with a ſling and with a ſtone, and ſmote him, and ſlew him, 1 Sam. 17.50, 51. He is that ſtrong invincible Sampſon, that rent in peeces that infernal roaring Lion, as eaſily as if he had been a Kid, Judg. 14.5, 6. that ſlew the Philiſtims hip, and thigh, with a great ſlaughter, Chap. 15.8. and when they had him faſt bound with new cords, they became as flax upon his armes, and with the jaw-bone of an Aſs, laid heaps upon heaps, verſ. 14, 15, 16. that carried away the door of the gates of Hell, to ſet the priſoners at liberty, Chap. 16.3. and made the nobleſt conqueſt, when he ſeemed to be wholly conquered, and no hope was left, that ever he could look up again, ſlaying at his death far more than hee had ſlain in his life, verſ. 21-30. He hath ſpoyled Principalities and powers, and triumphed over them on the Croſs, Col. 2.15. When the High commiſſion Court, and Star-chamber were caſt down, then all fell with them, that appertained to them; as there are no more informations, pleadings, cenſures, puniſhments: So there are no Serjeants, Bayliffs, Apparitors, Purſevants; even ſo this Lord Jeſus, having thrown down the Court of ſin by his death, and thereby diſabled the Law, he hath alſo judged the great Catch-pole of hell, and put him out of office, ſo that he cannot now execute the curſe, and wrath of God upon poor ſinners, as gladly hee would; and although for the preſent, he can reach to bruiſe their heel, and doth often work them wo, yet the Redeemer will tread him under their feet ſhortly, Romans 16. ver. 20.
Sect. 3. An Objection, [If by Ranſome, then not by Reſcue,] Anſwered.
THus much for the clearing, and prooving of the Concluſion: but here lieth a Doubt in the way; for anſwering whereof, wee may borrow a little light from the premiſes. If our Redemption was by Chriſt's becoming a Curſe for us, and ſo by buying us out with the price of his blood, How could it then be by ſtrength of hand, and a forcible reſcue?
Theſe two ſeem to deſtroy one another, Ranſome and Reſcue.V…de Muſculum, loc com. de redempt… one. To be delivered by the paying of a price, and to be delivered by conqueſt, are inconſiſtent, as to the ſame perſons. The nature of the things is ſo different, that they cannot concurre in the ſame deliverance.
Anſ. Although theſe two do uſually ſtand at a diſtance, yet in this great buſineſs of the Redemption of mankinde they cloſe well together. To clear this, take theſe three Conſiderations.
1. Mankinde, by the breach of the Law, being become a debtor to juſtice, and under the curſe, even in the extremity of it; and Almighty God, who is the party wronged, being the onelyonly ſoveraign Lord, and Lawgiver; Therefore the principal and moſt proper way to effect man's deliverance, was to give ſatiſfaction to juſtice, ſo that either ſinners muſt die the death in their own perſons, or Chriſt their ſurety muſt give his life a ranſome for them, being at an utter loſs in themſelves.
Againſt this, it may be objected, Then we muſt ſay, that Chriſt redeemed us from God, and himſelf being God, he redeemed us out of his own hands, by paying a price to himſelf; which is abſurd. Anſ. This ſeeming abſurdity will vaniſh, if we keep to Scripture phraſe, and take along with us theſe Two things.
1. The perſon of the Redeemer was not onelyonly God, but alſo man, and although as to the ſufficiency for the work, and the valour, and efficacie of it, he muſt neceſſarily be God, yet both the right, and act of Redemption belonged to him properly as man; ſo that we may ſay, It was the man Chriſt, that bought us out of the hands of the curſe, and wrath of God.
2. God the Father himſelf had a ſpecial hand in this buſineſs; the whole diſpenſation, and managing of it was by his ſupream, and ſoveraign appointment (as we heard before); and thus it is no more abſurd to ſay, that God took a courſe to ſatisfie his own juſt…ce, and to redeem us from himſelf, than to ſay, that a King doth ſo, when he gives his own ſon, to lay down his life,Or a Creditor, when he requires the debt of his own Son, for which the ſon was ſurety by the Fathers conſent. for the ſaving of Traitors from the ſtroak of his Law.
2. Man being thus obnoxious to the juſtice of God, and therefore delivered up by him into the hands of Sathan, as his jaylour, or executioner, to keep him as his priſoner, till he ſhall pay the uttermoſt farthing; and Sathan being alſo his deadly enemy, and unwilling to let him go; in this reſpect there is a neceſſity of an heavenly might to be put forth, for reſcuing the poor priſoners from him, that they may be actually, and thoroughly redeemed.
But here again ſome may ſay, There is no need of any ſuch Conqueſt or Reſcue; for when juſtice is ſatisfied, then the priſoner muſt be diſcharged, and the jaylour can hold him no longer: ſo Chriſt having paid the debt, and given full ſatisfaction to the juſtice of the Law for the ſin of man; God doth now diſcharge the poor ſinner; and how can the Jaylour of hell hold him under his power ſtill?
Anſ. 1. Admit for the preſent, that [de jure] he cannot, hee ought not to keep ſinners under, now that the ranſome is paid; yet for all that, [de facto] indeed he doth it, and will do it, till he be forced to let them go. Let us ſuppoſe a jaylour, having notice of a Goal-deliverie to be ſhortly, or having received a writ for ſetting at Liberty ſuch & ſuch priſoners by name, ſhould yet 1. wilfully refuſe, yea oppoſe, and reſiſt the execution thereof with force, and armes. 2. ſerve himſelf of them, and ſtrive to keep them in bondage for his pleaſure. Is it not now high time, for the King, or the ſupream power to come againſt this jailor, to ſuppreſs him, to put him out of office, that ſo he may perfect his own grant & rid the poor priſoners out of his hands.
This is the very caſe in hand, God hath long agoe declared his will,Iſa. 52.10. Hoſ. 13.14. Job. 33.24. concerning the redemption of mankinde, and he is daily ſending out Writts for ſetting free ſome of his priſoners: but Sathan, out of an inbred malice againſt the Redeemer, and Redeemed, 1. doth oppoſe, and reſiſt with all his might. He hath been an adverſary to this work from the firſt; he endeavoured to ſtrangle it in the cradle, by ſtirring up Herod to kill all the young male-children in Bethlehem, Matt. 2.16. Mat. 4.6. Mat. 16.22. Jo. 13.2.27.hoping that the childe Jeſus might go to the pot among them; he tempted him to ſelf-murther; he ſuborned Peter to diſwade him from ſuffering; he filled the heart of Judas to betray him, that he might be cut off at once; And when he could by no force or ſubtilty prevent the payment of the price, but it was done in deſpite of him, yet he hath ſet himſelf ever ſince by all means to hinder both the publication of it by the Goſpel, and the efficacy of it by the Spirit, in the hearts of ſinners, to render it altogether uſeleſs,2 Cor. 4.4. as water ſpilt on the ground. 2. He holds his Captives ſtill, that he may ſerve himſelf of them, by ſetting them to do his work, and ruling, and riding them at his own pleaſure, 2 Tim. 2.26. Eph. 2.2. As Pharaoh and the Egyptian taskmaſters kept the children of Iſrael by ſtrong hand, to work in morter, and brick, and in all manner of ſervice in the field, Exod. 1.14. and after that the Aſſyrian oppreſſed them, and laſt of all the King of Babylon brake their bones, Iſa. 52.4. Jer. 50. 17. and no way of deliverance, but by conqueſt: Even ſo do thoſe infernal Taskmaſters keep under the ſinfull ſonnes and daughters of Adam, and will not let them go, till the Redeemer fetch them with an outſtretched arm. In a word, it was Sathan that firſt by his lures brought them into this ſnare, and being now the God of this world, he is ſo ſettled in his vaſt dominions, by preſcription of a long time, that he will not relinquiſh his title, but muſt be ejected by violence.
2. As for that branch of the Objection, that upon Chriſt's paying the ranſome, God doth diſcharge the ſinner, it may not paſs for a truth, without ſome explication. It was not the minde of God the Father, or Chriſt the Mediatour, that this benefit ſhould actually inure to the Elect, immediately from the time of the payment it ſelf: God did determine, and preſcribe a certain order, & way, whereby they ſhould come to the perſonal enjoyment of it, and have it laid in their boſomes; which will be at the time of the reſpective converſion of every of them,I ſpe…k of G d's ordina…y cou…ſe, excepting the caſe of Infants. and not before. The Apoſtle granteth this, when he ſaith, Rom. 7.6. Now we are delivered from the Law. [Now] in oppoſition to the verſe before [when we were in the fleſh] So that, although we be redeemed, as to the price, and ſatisfaction of juſtice, yet Sathan will keep us ſtill in bondage, till Chriſt bring the benefit home to our ſouls by the work of Converſion.
3. I add this third conſideration. The bondage and ſlaverie under which wretched man lies through ſin, although it may be truly ſaid to be forced in reſpect of Sathan, yet as to ſinners themſelves, it is voluntary. When Cyrus had proclaimed to the Jews a diſmiſſion from the captivity of Babylon, many of them ſlighted it, and choſe rather to ſtay in captivity ſtill: Their practiſe is the very temper of all the children of Adam, what they are, that they will be. Slaves they are to ſin, and ſlaves they will be; and conſequently accurſed, and under condemnation, Liberty is proclaimed by the Goſpel, and the hearts of ſinners are averſe from it; the wiſdome of the fleſh is enmity in this, more than in any thing, yea they reſiſt,foreign. [or fal croſ] againſt the Holy Ghoſt, Acts 7.51. Therefore the Redeemer muſt come with an almighty power, to ſubdue every high thought in man, to demoliſh all his ſtrong holds, and even to force this Redemption upon him with holy violence, or elſe he will not embrace it, while he lingers, the Angel of the Covenant muſt lay hold upon his hand, and bring him forth, as Lot from Sodom. Gen. 19.16.
Sect. 4. Another Objection, It might have been done in an eaſier way, Anſwered.
BUt here lies another Rub in our way, which muſt be removed. Some may ſay, It was not neceſſary, that Chriſt ſhould become a curſe for us, as is before expreſſed, Might not the work of Redemption be wrought by ſome other means? Could not God the Father have chalked out,Cur per ſanguinem, quod potuit facere per ſermonem. and Chriſt the Mediatour have walked in a more ſmooth and eaſie way, but he muſt go in this rough, and thorny path of ſubjection to the curſe, for the effecting of this buſineſs?
Anſ. 1. Seeing the holy Scripture doth aſcribe the whole adminiſtration of this myſterie from firſt, to laſt, to the good pleaſure of God's will, as the firſt, and ſupream cauſe.Ipſum interrogatum mihi ſcire licet, quod ita: cur ita, non licet. Bernard. Therefore it may be judged, an unwarrantable over-bold curioſity in the ſilly ſonnes of men to enquire, or determine, what God might have done by his abſolute power, or why he would do it thus, rather then otherwiſe. His Word tells us, what he would do, and we ſee by the event, what he hath done. This way was the will of God, and none other, and therefore this way Chriſt took, and none other, and thereby attained his end, Heb. 10.9, 10. We may ſafely reſt here, and make no further ſearch; for who hath known the mind of the Lord? Rom. 11.34. His meer will, and pleaſure,Volunt as Dei eſt pro lege, pro cauſa cauſarum, pro ratione rationum. is a reaſon abundantly ſufficient, and beyond exception.
2. The Lord hath revealed his minde ſo farr in this particular, that we may be bold to go a little further, and to reſolve thus. God, who is great in counſell, and excellent in working, had ſtore of means at hand, whereby to ſet free, and recover loſt mankinde; yet he was pleaſed to pitch upon this, as being moſt agreeable to his holy nature, and moſt ſuteable to his high, and ſoveraign ends, man's ſalvation, and his own glory.
I explain it thus. God is infinite in all his attributes, in his juſtice, as well as his mercy. Theſe two cannot interfeere; as juſtice may not intrench upon merciemercy, ſo neither may merciemercy encroach upon juſtice; the glory of both muſt be maintained. Now by the breach of the Law the Juſtice of God is wronged,Nec miſericordia Dei praeſcribit juſtitiam, nec juſt…tia aufert miſericordiam. Aug. ſo that, although merciemercy be apt to pardon, yet Juſtice requires ſatisfaction, and call's for vengeance on ſinners. Every tranſgreſſion muſt receive juſt recompence. Heb. 2.2. and God will not in any caſe abſolve the guiltie, Exod. 34.7. till this be done, the hands of Law-mercy are tied, that ſhe cannot act. And ſeing ſatisfaction could not be made to an infinite Majeſtie, but by an equal perſon, and price, therefore the Son of God muſt become a Curſe for us, by taking our nature, and pouring out his ſoul to the death; and by this means Juſtice, and MercieMercy are reconciled, and mercy hath her free courſe to ſave ſinners.
So that now, preſuppoſing God's Decree, we may ſafely ſay, It muſt be thus, and it could be no otherwiſe. God will have his Juſtice ſatisfied to the full, and therefore Chriſt muſt bear all the puniſhment due to our ſin, or elſe God cannot ſet us free: For he cannot go againſt his own juſt will.Quod vuli, neceſſe eſt eſſe. Obſerve the force of that phraſe Luke 24.26, & 46. Chriſt ought to ſuffer: and Matth. 26.24. Thus it muſt be. A juſt earthly Prince holds himſelf bound to inflict puniſhment impartially upon the malefactour, or his ſurety; it ſtands upon his honour, he ſaith, it muſt be ſo, I cannot do otherwiſe. This is true much more of God, who is Juſtice it ſelf.
And as this great deſign of Chriſts redeeming ſinners, by being made a curſe for them, doth ſound out aloud the glory of divine Juſtice, ſo it alſo bears viſible characters of ſome other Attributes: as,
1. His Truth. He had paſſed a peremptory doom, and made a ſolemn declaration of it in his word, that he that ſinneth ſhall die the death, Gen. 2.17. Rom. 6.21, 23. and he will not break his word. So he had foreordained Jeſus Chriſt, and ſet him forth to take upon himſelf this burthen, to become a propitiation for ſin through his blood, Rom. 3. 25. 1 Pet. 1.20. and made known his minde eoncerning it in his written word, plainly, Iſa. 53.7. If we read the words, [It is exacted, or ſtrictly required] meaning,Exigitur. as Junius, and ſome others. the iniquity, or puniſhment of us all, verſ. 6. is required at his hands, he muſt anſwer for it in our ſtead; and ſo he is afflicted, and this affliction reacheth even to the cutting him off, ver. 8. yea the Spirit of Chriſt in the Prophets, did ſignifie unto them not onelyonly his ſufferings, but alſo the very particular time of them, 1 Pet. 1.11. Therefore when Chriſt puts this work upon an [ought, and muſt be], hee laies the weight of all on the Scriptures, [thus it is written] as we may ſee in the texts before-cited, as if he ſhould ſay, God hath ſpoken it, and his truth ingageth him, to ſee it done.
2. His wiſdome. For hereby, 1. he maintains the authority of his righteous Law, when a law is ſolemnly enacted, with a penalty in caſe of tranſgreſſion, all thoſe, whom it concerns, may conclude for certain, that the Lawgiver will proceed accordingly: And it is a rule in policie, That Laws once eſtabliſhed, and publiſhed, ſhould be vigorouſly preſerved. If the Lord ſhould have wholly waved the execution of the Law upon ſinners, or their ſurety, it might have tended greatly, both to the weakening of its authority, and the diminiſhing of the reverence of his Soveraignty in the hearts of the ſonnes of men.
2. He provided a curſe againſt Licentiouſneſs. Impurity is apt to lay the reins looſe upon the necks of ſinners. If ſin had been pardoned, without exacting the penaltie of the Law, it might have emboldened men in their ſinfull wayes, their hearts would have been wholly ſet upon miſchief, Eccleſ. 8.11. they will ſay, Where is the God of Judgement? Mal. 2.17. But now he lets ſinners ſee, that he will not pardon ſin, no not to repenting perſons, but upon condition of Chriſt's bearing the curſe for them; whence they may conclude, that he will not ſpare them, if they be bold to continue in their rebellion.
3. And probably, that he might hereby alſo cut of all occaſions, which the devil his enemy might take to calumniate, and traduce him. He might accuſe him 1. of inconſtancy, and changeableneſs; that having threatned death to tranſgreſſours, he did quite forget himſelf, in waving the threatning, and diſpenſing wholly with his Law, by granting them free remiſſion: Yea, 2. of partiality, and reſpect of perſons, that he ſhould be ſo eaſie, and forbearing, as to let them paſs without any puniſhment at all,Quaſi tam facilis fuiſſet, antea ſ… verus erga ſeipſum. having been formerly ſo ſevere, and rigid againſt himſelf in caſting him and his angels into everlaſting flames, without hope of recovery. Sathan might ſay, Lord, thou mighteſt have ſpared me, as well as man: But the Lord may anſwer, man hath made ſatisfaction; he hath borne the curſe, and thereby fully diſcharged all the demands of the Law: if he had not, I would not have ſpared him any more, than thee.
3. His goodneſs, and loving kindeneſs. God the great Lord, and Governour of the world might have rigorouſly exacted the penalty of the Law, on the perſons of ſinners themſelves, but he hath ſo farr diſpenſed with the Law, as to admit of a Suretie, by whom the end of the Law, that is, the manifeſtation of his juſtice, and hatred of ſin, might be fulfilled, and yet a conſiderable part of mankinde might be preſerved from the jaws of the ſecond death, which otherwiſe muſt have periſhed eternally. Saith the Lord, I may not, I will not ſuffer this high affront of Adam, and his poſterity, againſt my holy Law, whereby the honour both of my juſtice, and truth are in danger, to be trampled under foot. And yet if I ſhould let out all my wrath upon them, the ſpirit would fail before me, and the ſouls which I have made, Iſa. 57.16. I will therefore let it out upon their Surety, and he ſhall bear it for them, that they may be delivered; and thus the Lord in wrath remembers merciemercy, Hab. 3.2.
I have done with the doctrinal part of this Concluſion: I proceed to the Application.