The Mystery of the Gospel Vindicated and Socinianism Examined

CHAP. XXVI.

Of the matter of the punishment that Christ underwent, or what he suffered.

HAving dispatched this Digression, I return again to the consideration of the death of Christ, as it was a punishment which shall now be pursued unto its issue.

The third thing proposed to the Consideration on this Account was the matter of this punishment that Christ underwent which is commonly expressed by the name of his Death.

Death is a name comprehensive of all evil, of what nature, or of what kind soever: All that was threatened, all that was ever inflicted on man: though much of it fall within the compass of this life, and short of death, yet it is evil purely on the account of its Relation to Death, and its tendency thereunto; which when it is taken away, it is no more generally, and absolutely evil, but in some regard only.

The death of Christ as comprehending his punishment, may be considered two ways.

1. In its self.

2. In reference to the Law.

On the first head, I shall only consider the general evident concomitants of it, as they lie in the story, which are all set down, as aggravations of the Punishment he underwent.

In the latter, give an account of the whole, in refrence to the Law.

1. Of death natural, which in its whole nature is penal, (as hath been elsewhere evinced) there are four Aggravations whereunto all others may be referred. As 1. that it be violent or bloody. 2. That it be ignominious or shameful. 3. That it be lingering and painful. 4. That it be legal and accursed. And all these to the hight, met in the Death of Christ.

• 1. It was violent and bloody, hence he is said to be
• 1. Slaine, Act. 2. 23. 〈 in non-Latin alphabet 〉 , ye have slain.
• 2. Killed, Act. 3. 15. 〈 in non-Latin alphabet 〉 , ye have killed.
• 3. Put to Death, John. 18. 31, 32.
• 4. Cut off, Dan. 9. 26.

The death of Christ, and the blood of Christ, are on this account in the Scripture the same. His death was by the effusion of his blood; and what is done by his Death, is still said to be done by his blood. And though he willingly gave up himself to God therein, as he was a Sacrifice, yet he was taken by violence, and nailed to the Cross, as it was a punishment: and the dissolution of his body and soul was by a means no less violent, then if he had been most unwilling thereunto.

2. It was ignominious and shameful. Such was the Death of the Cross. The death of Slaves, Malefactors, Robbers, Pests of the earth, and burdens of human society; like those crucified with him. Hence he is said to be obedient to Death, the death of the Cross, Phil. 2. 8. that shameful and ignominious death. And when he endured the Cross, he despised the shame also, Heb. 12. 2. To be brought forth scourged as a Malefactor, amongst Malefactors, in the eye of the world, made a scorn and a by word, men wagging the head, and making mouths at him in derision, when he was full of torture bleeding to death, i • no small aggravation of it. Hence the most frequent expression of his death is by the Cross, and Crucifying.

3. It was lingering: It was the voice of cruelty it self, concerning one who was condemned to die: sentia • se mori: let him so die that he may feel himself dying; and of one, who to escape torture killed himself, evasit, he escaped me: sudden death though violent, is an escape from torture. Such was this of Christ. From his Agony in the garden, when he began to die, (all the powers of hell being then let loose upon him) until the giving up of the Ghost, it was from the evening of one day to the evening of another: from his scourging by Pilate, after which he was under continual pain, and suffering in his soul, in his body, to his death, it was six hours; & all this while was he under exquisite tortures, as on very many considerations might easily be manifest.

4. It was legal; and so an Accursed death. There was process against him by witness and judgment: Though they were indeed all false and unjust, yet to the eye of the world, his death was legal, and consequently accursed. Gal. 3. 13. Cursed is everyone that hangeth on a tree: that is, because of the doom of the Law; whose sentence is called a curse, Deut: 27. 29. such was that of Christ, Isa: 53. 4.

2: As all these Aggravations attended his death, as it was death it self, so there was an universality in all the concernements of it, as it was a legal punishment. Briefly to give some instances.

1. There was an vniversality of efficient Causes: Whether principal or instrumental. The first great division of causes efficient, is into the Creator and the Creatures, and both here concurred.

1. The Creator, God himself laid it upon him; He was not only delivered by his determinate counsel, Acts 2. 22, 23. Acts 4. 27, 28. not spared by him, but given up to death, Rom: 8. 32. but, it pleased him to bruise him, and to put him to grief, Isa: 53. 10. as also to forsake him, Psal. 2 • . 1. so acting in his punishment, by the immission of that which is evil, & the subtraction of that which is good, so putting the cup into his hand, which he was to drink, & mixing the wine thereof for him, as shall afterward be declared.

2. Of Creatures one general division is, into intelligent, and brute or irrational, and both these also in their several ways concurred to his punishment; as they were to do by the sentence and curse of the Law.

Intelligent Creatures are distinguished into spiritual and invisible, or visible and corporeal also.

Of the first sort are Angels and Devils; which agree in the same nature, differing only in qualities, and states or Conditions. Of all things, the Angels seem to have no hand in the Death of Christ; for being not Judge, as was God, nor opposite to God as is Satan, nor under the curse of the Law, as in mankind, and the residue of the Creatures, though they had inestimable benefit by the Death of Christ, yet neither by demerit, nor efficacy, as is revealed, did they add to his punishment: Only whereas it was their Duty to have preserved him being innocent, and in his way, from violence and fury, their assist • nce was withheld.

But from that sort of spiritual invisible Creatures, he suffered in the attemps of the Devil.

Christ looked on him at a distance in his approach to set upon him: the prince of this world (saith he) cometh, John 14. 30. He saw him coming with all his malice, fury, and violence to set upon him, to ruin him if it were possible: And that he had a close combat with him on the cross, is evident from the conquest that Christ there made of him, Col: 2. 15. which was not done without wounds, and blood, when he brake the Serpents head, the serpent bruised his heel, Gen: 3. 15.

2. For men; the second rank of intellectual Creatures; they had their influence into this punishment of Christ, in all their distributions, that on any account they were cast into.

1. In respect of Country or Nation, and trhe privileges thereon attending. The whole World on this account is divided into Jews and Gentiles; and both these had their Efficiency in this business, Psal. 2. 1. Why did the Heathen rage, and the people imagine a vain thing? Heathens and People, Gentiles and Jews, are all in it, as the place is Interpreted by the Apostles, Acts 4. 25, 26. And to make this the more eminent, the great Representative of the two People conspired in it; the Sanhedrym of the Jews, and the body of the People in the Metrop • liticall Citty, on the one hand; and the Romans, for the Gentiles, who then were r • rum Domini, and governed 〈 in non-Latin alphabet 〉 , as Luke tells us, Chap. 2. 1. The whole on both hands is expressed Math. 20. 18. 19.

2. As to Order, men are distinguished into Rulers, and those under Authority, and both sorts herein concur • d.

1. Rulers are either Civil or Eccl • siasticall: both which (notwithstanding all their Divisions) conspired in the d • ath of Christ.

1. For Civil Rulers, as it was foretold▪ Ps • l. 2. 2. Psal▪ 2 • . 12. so it was accomplished, Acts 4. 25, 26. The story is known of the concurrence of Herod & Pilate in the thing: the one Ruler of the place where he lived, and conversed; the Other, of the Place, where he was taken and Crucified.

2. For Ecclesiastical Rulers; What was done by the Priests, and all the Council of the Elders, is known. The matter of fact need not be in • isted on; indeed, they were the great contrivers, and malicious plotters of his death; using all ways and means for the accomplishing of it, Acts 3. 17. in particular, Annas, the usurper of the Priesthood, seems to have had a great hand in the business, and therefore to him was he first carried.

2. For those under Authority: besides what we have in the Story, Peter tells the Body of the People, Acts 2. 23. that they took him, and with wicked hands crucified him, and slew him: and Ch: 3. 15. That they killed the Prince of life; so Zech. 12. 10. not only the house of David, the Rulers, but the inhabitants of Jerusalem, the people, are said to pierce him, and thence, they who pierced him, is a periphrasis of the Jews. Rev. 1▪ 7. after, every eye shall see him, there is a distribution into them that pierced him, that is, the Jews, and all the kindreds of the Earth, that is, the Gentiles. The very rabble was stirred up to cry crucify him, crucify him, and did it accordingly, Math: 27. 20. And they all consented as one man in the cry, v. 22. and that with violence and clamour, v. 23. abjects made Mouthes at him, Psal 35. 15. Psal: 22. 6.

3. Distinguish man in Relation to himself, either upon a natural, or a moral account, as his kindred and relations, or strangers, & they will appear to be all engaged: but this is so comprised in the former distinction of Jews and Gentiles, that it need not be insisted on.

2. On a Moral account, as they were either his friends or his Enemies, he suffered from both.

1. His Friends, all his Disciples forsook him, and fled, Mat: 26. 56. the worst of them betrayed him, Mat. 26. 14. & the b • st of them denied him, v. 10. and so there was none to help, Psal: 22. 11.

And if it were thus with him in the house of his friends, what may be expected from

2. His Enemies; their malice and conspiracy, their implacablenesse and cruelty, their plotting and accomplishment of their designs, take up so great a part of the History of his Crucifying, that I shall not need insist on particular instances.

Yea mankind was engaged, as distinguished into Sexes. Of men of all sorts, you have heard already: and that tempting, ensnaring, captious question of the Maid to Peter manifests, that amongst his Persecutors, there were of that Sex also, Math: 26. 69.

Of men's distinction by their employments, of Soldiers, Lawyers, Citizens, Divines, all concurring to this work: I shall not add anything to what hath been spoken.

Thus the first Order of Creatures, those that are intellectual, were universally, at least with a distributive universality, engaged in the suffering of the Lord Jesus; and the Reason of this general engagement, was, because the Curse, that was come upon them for sin, had filled them all with Enmity one against another. 1. Fallen Man, and Angels, were engaged into an everlasting Enmity, on the first Entrance of sin, Gen: 3▪ 15, 16. 2. Men one towards another were filled with malice, and envy, and hatred, Titus 3. 3.

3. The Jews and Gentiles were engaged by way of visible representation of the Enmity which was come on all Mankind, John: 4. 9. Eph: 2. 15, 16, 17. and therefore he who was to undergo the whole Curse of the Law, was to have the rage and fury of them all executed on him. As I said before, all their persecution of him concerned not his death, as it was a sacrifice, as he made his soul an Offering for sin; but as it was a punishment, the utmost of their Enmity was to be executed towards him.

2. The residue of the Creatures concurred thus far to his sufferings, as to manifest themselves at that time, to be visibly under the Curse and indignation, that was upon Him, and so withdrew themselves as it were, from yielding him the least assistance. To instance in general, Heaven and Earth lost their glory, and that in them which is useful and comfortable to the Children of Men, without which all the other Conveniences, and Advantages, are as a thing of naught: The Glory of Heaven, is its light, Psal: 10 1, 2. And the glory of the Earth, is its stability; He hath fixed the Earth, that i • shall not be moved.

Now both these were lost at once. The Heavens were darkened, when it might be expected in an ordinary cou • se, that the Sun should have shone in its full beauty, Math: 27. 45. Luke 23. 44, 45. And the Earth lost its stability, and shook or trembled, v: 51. and the rocks rent, and the graves opened; all Evidences of that disspleasure against sin, which God was then putting in execution to the utmost, Rom. 1. 18.

Thus first in his suffering there was an universality of efficient causes.

2. There was an universality in respect of the Subject, wherein he suffered. He suffered, 1. In his Person, 2. In his Name, 3. In his Friends, 4. In his Goods; as the Curse of the Law extended to all, and that universally in all these.

1. In his Person, or his Human Nature in his Person; he suffered in the two essential constituent parts of it: His Body, and hi • Soul.

1. His Body, In general, as to its integral parts; his Body was broken, 1 Cor. 11. 24. and Crucified; his Blood was shed, or poured out.

2. His Soul. His Soul was made an Offering for sin, Isa. 53. 10. And his Soul was heavy unto Death, Math. 26. 27, 38.

2. In particular: his Body suffered in all its concernments, namely, all his Senses, and all its parts or members.

1. In all its Senses: as to instance,

1. In his feeling; he was full of Paine, which made him, as he says, cry for disquietness; and this is comprised in everyone of those expressions, which say he was Broken, Pierced, and lived so long on the Cross, in the midst of most exquisite torture; until being full of pain, he cried out, and gave up the Ghost, Math. 27. 50.

2. His Tasting. When he fainted with loss of Blood, and grew thirsty, they gave him Gall and Vinegar to drink, Math. 27. 34. John: 19. 29▪ Math. 27. 48. not to Stupify his senses, but to increase h 〈…〉 orment.

3. His Seeing. Though not so much in the natural Organ of it, as in its use. He saw his Mother, and Disciples standing by, full of Griefe, Sorrow, and Confusion, which exceedingly increased his Anguish and Perplexity, John: 19. 25▪ 26. And he saw his Enemies full of Rage and Horror, standing round abou • him, Psal 22. He saw them passing by, and wagging the head in sco • n, Math. 29. 39. Psal. 22. 7, 8.

4. His Ears were filled with Reproach and Blasphemy, of which he grievously complains, Psal: 22. 7, 8, 16. which also is expressed in its Accomplishment, Math. 27. 39, 40, 41, 42, 43, 44. Luke 23. 36, 37, 38. They reproached him with his God, and his Ministry, and his Profession: as did also one of the Thieves that was crucified with him. And

5. They crucified him in a noisome place, a place of stink and loathsomeness: a place where they cast the dead bod •• s of men, from whose bones it got the name of Golgotha, a place of dead men's sculles, Math: 26. 33.

2. He Suffer • d in all the Parts of his Body; especially those, which are most • ender and full of Sense.

1. For his Head, they platted a Crown of Thorns, and put it on him; and to Encrease his pain, smo • e it on (that the Thorns might pierce him the deeper) with their staves, Math: 27. 28, 29. as the Jews had stricken him before, Ch: 26. 68. John. 19. 2, 3.

2 His Face they spit upon, buffeted, stroke, and plucked off his hair, Isa: 50 6. Math: 26 67, 68.

3 His Back was torn with whips and scourges, Math: 27. 27. John: 19. 1. 〈 in non-Latin alphabet 〉 ; there they made long their furrows.

4 His Hands, and Feet, and Side, were pierced with nails and Speares, Psal: 22. 16.

5 To express the residue of his Body, and the Condition of it, when he hung on the Cross so long by the Sorenesse of his Hands and his Feet, says he, all my Bones are out of joint, Psal: 22. 17. and also v: 14, 15.

Thus was it with his Body, the like also is expressed of his Soul, for

1 On his Mind was darkness; not in it, but on it, as to his Apprehension of the Love and Presence of God. Hence was his cry, Psal: 22. 1. My God, my God, why hast thou forsaken me? Math: 27. 46. Though his Faith was upon the whole of the matter prevalent and victorious, Isa: 50 8, 9: Yet he had many sore conflicts with the sense and apprehension of God's wrath for sin, and that desertion he was then under, as to any cheering influences of his Love and Presence.

For the rest of his faculties, he was not only under the pressure of the most perplexing, grievous, and burthensome passions, that human nature is obnoxious unto, as, 1. Heavinesse, His soul was heavy unto death, Math: 26. 37.

2 Griefe; No Sorrow like to his, Lament. 1. 12.

3 Fear, Heb. 5. 7. But also was pressed into a condition, beyond what we have words to express, or names of passions, or affections to set it forth by▪ Hence he is said to be in an Agony, Luke 22. 44. to be amazed, Mark 14. 33. with the like expressions, intimating a condition miserable and distressed, beyond what we are able to comprehend or express.

2 In his Name, his Repute, or credit, he suffered also; He was numbered amongst Transgressors, Isa: 53. 11 Psal: 22. counted a malefactor, and crucified amongst them; a Seducer, a Blasphemer, a Seditious person, a False Prophet, and was cruelly mocked, and derided on the Cross, as an Impost • r, that saved others, but could not save himself; that pretended to be the Messias, the King of Israel, but could not come down from the Cross; laid in the balance with Barabbas, a Rogue and a Murderer, and rejected for him.

3 In his Friends; The Shepherd was Smitten, and the sheep scattered, Zech: 13. 7. All his Friends dist • essed, scattered, glad to fly for their lives, or to save themselves, by doing the things that were worse then death.

4 In his Goods; even all that he had; they parted his Garments, and cast lots for his Vesture, Psal: 22. 18. Thus did he not in anything go free; that the Curse of the Law in all things might be executed on him; the Law curses a man in all his Concernements; with the immission and infliction of everything that is evil, and the subtraction of everything that is good: that is, with paena sensus, & paena damni, as they are called.

In reference to the Law, I say, that Christ underwent that very punishment, that was threatened in the Law, and was due to sinners. The same that we should have undergone, had not our surety done it for us; to clear this briefly observe

1. That the Punishment of the Law may be considered two ways.

1 Absolutely in its own nature, as it lies in the Law, and the threatening thereof. This in general is called Death. Gen: 3. 15. Ezek. 15. 4. Rom: 5. 12. And by way of Aggravation, because of its comprizing the death of Body and Soul, death unto death, 2 Cor: 2. 16. and the second death, Rev: 20. 14. and the curse, Deut: 27. 29. and Math: 25. 41. and wrath, &c. hence we are said to be delivered from wrath to come, 1 Thess. 1. 10▪ Rom: 2. 5. wrath, or the day of wrath: and in innumerable other places; all which are set out in many metaphorical expressions by those things, which are to the Nature of man most dreadful; as of a Lake with fir • and brimstone; of Tophet whose pile is much wood, and the like.

Of this punishment in general there are two parts.

1. Loss, or separation from God, expressed in these words, Depart from me, Math: 7. 23. Go ye cursed, Math: 25. 41. as also 2 Thess: 1. 9.

2 Sense or pain, whence it is called fire; as 2 Thess. 1. 9. Torments, &c. All this we say Christ underwent, as shall be farther manifested.

2 Punishment of the Law may be considered relatively, to its subject, or the Person Punished, and that in two regards.

1 In reference to its own attendencyes, and necessary consequents, as it falls upon the Persons to be punished; and these are two.

1 That it be a worm that dieth not, Math. 9. 44. Isa. 66. 24.

2 That it be a fire, not to be quenched, that it be everlasting, that its torments be eternal: and both these I say attend and follow the punishment of the Law, on the account of its relation to the persons punished; for

1 The Worm, is from the inbeing, and everlasting abiding of a man's own sin; that tormenting anguish of Conscience, which shall perplex the damned to Eternity, attends their punishment, merely from their own sin inherent; this Christ could not undergo. The worm attends not sin imputed, but sin inherent; especially not sin imputed to him, who underwent it Willingly; It being the cruciating vexation of men's own thoughts, kindled by the Wrath of God against themselves, about their own sin.

2 That this worm never dies, that this fire can never be quenched, but abides forever, is also from the relation of punishment to a finite creature, that is no more. Eternity is not absolutely in the curse of the Law, but as a finite creature is cursed thereby. If a sinner could at once admit upon himself that which is • quall in divine justice to his offense, and so make satisfaction, there might be an end of his punishment in time. But a finite, and every way limited Creature, having sinned his eternity in this World, against an Eternal and infinite God, must abide by it forever. This was Christ free from; the dignity of his person was such, as that he could fully sati • fy divine justice, in a limited season; after which, God in justice lo • sed the pains of death, for it was impossible he should be detained thereby, Acts 2. 24. and that because he was able to swallow up death into victory.

2 Punishment, as it relates to the Persons Punished may be also considered in respect of the effects, which it produceth in them, which are not in the punishment absolutely considered, and these are generally two.

1 Repining against God, and Blaspheming of him; as in that type of Hell, Isa. 8. 20. This is evil, or sin in its self, which punishment is not. It is from the righteous God, who will do no iniquity. This proceeds from men's hatred of God; They hate him in this world, when he doth them good; and blesses them with many mercies; how much more will their hatred be increased, when they shall be cut off from all favor or mercy whatever; and never enjoy one drop of refreshment from him. They hate him, his justice, yea his blessedness, and all his perfections; Hence they murmur, repine, and blaspheme him; Now this must needs be infinitely remote from him▪ who in love to his Father, and his fathers Glory, underwent this punishment; He was loved of the Father, and loved him, and willingly drank of this Cup, which poisons the souls of Sinners with wrath and revenge.

2. Despair in themselves; their hopes being cut off to eternity, there remaining no more sacrifice for sin, they are their own tormentors with everlastingly perplexing despair: But this our Savior was most remote from; and that because he believed he should have a glorious issue of the trial the underwent, Heb. 12 2. Isa. 50. 8.

But as to the punishment that is threatened in the Law, in it self considered▪ Christ underwent the same that the Law threatened, and which we should have undergone. For.

1. The Law threatened death, Gen. 3. 15. Ezek. 18. 4. and he tasted death for us, Heb 2. 9. Psal. 22. 7, 8. The punishment of the Law is the curse, Deut. 27. 29. and he was made a curse, Gal. 3▪ 13. The Law threatened loss of the Love and the favor of God, and • e lost it, Psal. 22. 1.

To say that the death threatened by the Law was one, and that Christ underwent another, that Eternal, this Temporal, and so also of the curse, & desertion threatened, (besides what shall be said afterward) would render the whole business of our Salvation unintelligible, as being revealed in terms equivocal nowhere explained.

2. There is not the least intimation in the whole book of God, of any change of the punishment, in reference to the surety from what it was, or should have been, in respect of the sinner. God made all our iniquities to meet on him; that is, (as hath been declared) the punishment due to them. Was it the same punishment or another? Did we d • serve one punishment, and Christ undergo another? Was it the sentence of the Law, that was executed on him, or was it some other thing, that he was obnoxious to? It is said, that he was made under the Law, Gal. 4. 4. that sin was condemned in his flesh, Ro. 8. 3 that God spared him not Ro. 8. 31. that he tasted death; that he was made a curse; all relating to the Law: that he suffered more or less there is no mention.

It is strange to me, that we should deserve one punishment, and he who is punished for us, undergo another; yet both of them be constantly described by the same names, and Titles. If God laid the punishment of our sins on Christ, certainly it was the punishment that was due to them; mention is everywhere made of a commutation of Persons, the just suffering for the unjust, the sponsor for the offender, his name as a surety being taken into the obligation, and the whole debt required of him; but of a change of punishment, there is no mention at all. And there is this desperate consequence that will be made readily, upon a supposal that any less then the curse of the Law and death, in the nature of it eternal, was inflicted on Christ, namely, that God indeed is not such a sore revenger of sin, as in the Scripture he is proposed to be; but can pass it by in the way of composition on much easier terms.

3. The punishment due to us, that is in the curse of the Law, consists (as was said,) of two parts.

1. Loss, or separation from God.

2. Sence, from the infliction of the evil threatened; and both these did our Savior undergo.

For the first, it is expressed of him, Psal. 22. 1. and he actually complains of it himself, Math. 27. 46. and of this cry for a while, he says, O my God, I cry in the day time and thou hearest not Psal. 22. 2. until he gives out that grievous complaint, v. 15. My strength is dried up like a potsherd; Which cry he pressed so long with strong cries and supplications, until he was heard▪ and delivered from what he feared, Heb. 5. 7. They who would invent evasions for this express complaint of our Savior, that he was deserted and forsaken, as that he spake it in reference to his Church, or of his own being left to the power and malice of the Jews, do indeed little less then blaspheme him; and say he was not forsaken of God, when himself complains that he was. Forsaken I say, not by the disjunction of his personal union; but as to the communication of effects of love and favor, which is the desertion that the damned lie under in Hell. And for his being forsaken, or given up to the hands of men, was that i • , which he complained of? was that it whereof he was afraid? which he was troubled at? which he sweat blood under the consideration of? and had need of an Angel to comfort and support him? Was he so much in courage and resolution below those many thousands who joyfully suffered the same things for him? If he was only forsaken to the power of the Jews; it must be so. Let men take heed how they give occasion of blaspheming the holy and blessed name of the Son of God.

Vaninus that grand Atheist, who was burned for Atheism at Toulouse in France, all the way as he went to the stake did nothing but insult over the Friers, that attended him; telling them, that their Savior when he was led to death did sweat and tremble, & was in an Agony. But He upon the account of Reason, whereunto he sacrificed his life, went with boldness and cheerfulness: God visibly confuted his blasphemy, and at the stake he not only trembled and quaked, but roared with horror. But let men take heed how they justify the Atheistical thoughts of men, in asserting our blessed Redeemer to have been cast into that miserable and deplorable condition, merely with the consideration of a temporary death, which perhaps the thieves that were crucified with him did not so much tremble at.

2. For paena sensus: from what hath been spoken it is sufficiently manifest what he underwent on this account. To what hath been delivered before, of his being bruised, afflicted, broken of God from Isa. 53. although he was taken from prison, and judgment, or everlasting condemnation, v. 8. Add but this one consideration of what is affirmed of him, that he tasted death for us Heb: 2. 9. and this will be cleared. What death was it he tasted? The death that had the curse attending it, Gal: 3. 13. He was made a curse; and what death that was himself declares, Mat. 25. 41. where calling men accursed, he cries go into everlasting fire: you that are obnoxious to the Law, go to the punishment of hell; yea and that curse which he underwent Gal. 3. 13. is opposed to the blessing of Abraham, v: 14. or the blessing promised him, which was doubtless life eternal.

And to make it yet more clear, it was by death that he delivered us from death, Heb. 2. 14, 15. and if he died only a temporal death, he delivered us only from temporal death, as a punishment. But he shows us what death he delivered us from, and consequently what death he underwent for us, John 8. 51. He shall never see death; that is, eternal death, for every Believer shall see death temporal.

On these considerations it is evident, that the sufferings of Christ in relation to the Law, were the very same that were threatened to sinners, and which we should have undergone, had not our surety undertaken the work for us. Neither was there any difference in reference to God the Judge, and the sentence of the law, but only this, that the same Person who offended, did not suffer▪ and that those consequences of the punishment inflicted, which attend the offenders own suffering, could have no place in him; but this being not the main of my present design, I shall no farther insist on it.

Only I marvel, that any should think to implead this truth of Christ's suffering the same that we did, by saying that Christ's obligation to punishment was sponsionis propriae, ours violatae legis: As though it were the manner how Christ came to be obnoxious to punishment, and not what punishment he underwent, that is asserted when we say, that he underwent the same that we should have done. But as to say, that Christ became obnoxious to punishment the same way that we do, or did, that is, by sin of his own, is blasphemy: so to say he did not upon his own voluntary undertaking, undergo the same, is little less. It is true, Christ was made sin for us, had our sin imputed to him, not his own; was obliged to answer for our fault, not his own; but he was obliged to answer what we should have done: but hereof elsewhere.

CHAP. XXVII.

Of the Covenant between the Father and the Son, the Ground and Foundation of this Dispensation of Christ's being punished for us, and in our stead.

THE fourth thing considerable, is the ground of this dispensation of Christ's being punished for us, which also hath influence into his whole mediation on our behalf. This is that compact, covenant, convention, and Agreement, that was between the Father, and the Son, for the accomplishment of the work of our Redemption by the Mediation of Christ, to the praise of the glorious Grace of God.

The Will of the Father, appointing & designing the Son to be the Head, Husband, Deliverer, and Redeemer of his Elect, his Church, his people, whom he did for • know, with the Will of the Son voluntarily, freely undertaking tha • work, and all that was required thereunto, is that compact (for in that form it is proposed in the Scripture) that we treat of.

It being so proposed, so we call it; though there be difficulty in its explication. Rabbi Reuben in Galatinus says of Isa. 66. 15. that if the Scripture had not said it, it had not been Lawfull to have said it, but being written, it may be spoken, in fire, or by fire is the Lord Judged; for it is not Sophet, that is, Judging, but misphet, that is, is judged: which by some is • pplied to Christ, and the fire he underwent in his suffering. However the Rule is safe, that which is written may be spoken; for, for that end was it written: God in his Word teaching us, how we should speak of him; so it is in this matter.

It is true; the Will of God the Father, Son, and Holy Ghost, is but one. It is a Natural property, and where there is but one Nature, there is but one Will: but in respect of their distinct personal actings, this Will is appropriated to them respectively; so that the Will of the Father, and the Will of the Son, may beconsidered in this business. Which though essentially one • nd the same, yet in their distinct personality it is distinctly considered, as the Will of the Father, and the Will of the Son; Notwithstanding the unity of Essence, that is between the Father and the Son, yet is the work distinctly carried on by them so that the same God judges, and becomes surety, satisfieth, and is satisfied, in these distinct persons.

Thus though this Covenant be Eternal, and the object of it be that which might not have been, and so it hath the nature of the residue of God's decrees in those regards, yet because of this distinct acting of the Will of the Father, & the will of the Son, with regard to each other, it is more then a decree, and hath the proper nature of a Covenant, or Compact Hence from the moment of it (I speak not of time) there is a new habitude of Will in the Father and Son towards each other, that is not in them essentially; I call it new, as being in God freely, not naturally. And hence was the salvation of men before the Incarnation, by the undertaking, mediation, and death of Christ. That the Saints under the Old Testament were saved by Christ, at present I take for granted. That they were saved by virtue of a mere decree, will not be said From hence was Christ esteemed to be Incarnate, and to have suffered; or the fruits of his Incarnation and Suffering could not have been imputed to any: for the thing • t self being denied, the Effects of it are not.

The Revelation of this Covenant is in the Scripture: not that it was then constituted, when it is first mentioned in the Promises and Prophesies of Christ, but then first declared or revealed. Christ was Declared to be the Son of God, by the Resurrection from the dead; but he was so from Eternity. As in other places as shall be evinced, so in Isa. 53. is this Covenant mentioned; in which Chapter there is this Prophetical Scheme; the Covenant between Father and Son, which was past, is spoken of as to come; and the sufferings of Christ, which were to come, are spoken of as past, as appears to everyone that but reads the Chapter. It is also signally ascribed to Christ's coming into the World: not constitutively, but declaratively. It is the greatest folly about such things as these, to suppose them then done, when revealed, though revealed in expressions of doing them. These things being premised, I proceed to manifest, how this Covenant is in the Scripture declared.

Now this Convention or Agreement, as elsewhere, so it is most clearly expressed, Heb: 10. from Ps. 40. Lo! I come to do thy will O God. And what Will? v. 10. The Will by which we are sanctified, through the offering of the body of Jesus once for all. The Will of God was, that Jesus should be offered; and to this End, that we might be sanctified and saved: It is called the offering of the body of Jesus, in Answer to what was said before, a body hast thou prepared me; or an human nature, by a Synecdoche. My Will, says God the Father, is, that thou have a body, and that that body be offered up, and that to this end, that the Children, the Elect might be sanctified: Says the Son to this, Lo, I am come to do thy Will. I accept of the Condition, and give up myself to the performance of thy Will.

To make this more distintly evident, the nature of such a compact, Agreement, or convention, as depends on personal service, such as this, may be a little considered.

There are five things required to the complete establishing, and accomplishing of such a compact & agreement: 1. That there be sundry Persons, two at least, namely a Promiser, and undertaker, agreeing voluntarily together in Counsel and design, for the Accomplishment, and bringing about some common End, acceptable to them both, so agreeing together; being both to do somewhat, that they are not otherwise obliged to do, there must be some common end agreed on by them, wherein they are delighted; and if they do not both voluntarily agree to what it on each hand incumbent to do, it is no Covenant or Compact, but an imposition of one upon the other.

2. That the Person promising, who is the principal engager in the Covenant, do require something at the hand of the other, to be done, or undergone, wherein he is concerned. He is to prescribe something to him, which is the Condition, whereon the Accomplishment of the end aimed at, is to depend.

3. That He make to him who doth undertake, such Promises, as are necessary for his supportment and encouragement, and which may fully balance in his judgment, and esteem, all that is required of him, or prescribed to him.

4. That upon the weighing, and consideration of the Condition and Promise, the Duty and Reward prescribed, and engaged for, as formerly mentioned, the undertaker do voluntarily address himself to the one, and expect the Accomplishment of the other.

5. That the Accomplishment of the Condition, being pleaded by the undertaker, and approved by the Promiser, the common end originally designed, be brought about and established.

These five things are required, to the entering into, and complete Accomplishment of such a Covenant, Convention, or Agreement, as is built on personal Performances: and they are all eminently expressed in the Scripture, to be found in the Compact between the Father and the Son, whereof we speak; as upon the consideration of the severals will appear.

On the account of these things, found at least virtually, and effectually, in this Agreement of the Father and Son, we call it a Covenant; not with respect to the Latin word Faedus, and the precise use of it, but to the Hebrew 〈 in non-Latin alphabet 〉 , and the Greek 〈 in non-Latin alphabet 〉 , whose signification and use alone is to be attended, in the business of any Covenant of God; And in what a large sense they are used, is known to all that understand them, and have made inquiry into their import. The rise of the word faedus, is properly paganish and superstitious; and the legal use of it, strict to a mutual engagement upon valuable considerations: The form of its entrance, by the Sacrifice and killing of a Hog, is related in Polybius, Livius, Virgil, and others. The general words used in it were, Ita foede me percutiat magnus Jupiter, •• foede hunc porcum macto, si pactum faederis non servaver • : whence is that phrase of one in danger; sto inter sacrum & saxum. The H • g being killed with a stone; so faedus is a feriendo.

Though sometimes even that word be used in a very large sense, for any orderly disposed Government: as in the Poet:

Et premere, & laxas sciret dare jussus habenas, &c. But unto the signification and Laws hereof, in this business, we are not bound: it sufficeth for our present intendment, that the things mentioned, be found virtually in this compact, which they are.

1. There are the Father and the Son, as Distinct Persons agreeing together in Counsel, for the accomplishment of the common end; the Glory of God, and the Salvation of the Elect. The end is expressed, Heb • . 9, 10. Heb. 12. 1. Now thus it was, Zech. 6 13. and the Counsel of Peace shall be between them both, Inter ambos ipsos. That is the two Persons spoken of, not the two Offices there intimated, that shall meet in Christ; and who are these? The Lord Jehovah, who speaks, and the Man whose name is 〈 in non-Latin alphabet 〉 the Branch, v. 12. who is to do all the great things there mentioned. He shall grow up &c. But the Counsel of peace, the design of our Peace▪ is between them both: They have agreed and consented to the bringing about of our Peace. Hence is that name of the Son of God, Isa 9 6. Wonderful Counselor. It is in reference to the Busines there spoken of, that be is so called. This is expressed at the beginning of the verse: to us a Child is borne, to us a Son is given; to what end that was, is known; namely, that he might be a Saviou • or a Redeemer: whence he is afterwards called the everlasting Father, the Prince of peace; that is, a Father to his Church and People, in Everlasting Mercy; the grand Author of their Peace, that procured it for them, and established it unto them. Now as to this work, that he who i • 〈 in non-Latin alphabet 〉 the mighty God, might be 〈 in non-Latin alphabet 〉 a son given, a child borne; and carry on a work of mercy and peace towards his Church, is he called the wonderful Counselor, as concurring in the Counsel and design of his Father, and with him, to this end and purpose. Therefore when he comes to suffer in the carrying on of this work, God calls him his fellow, 〈 in non-Latin alphabet 〉 , my Neighbor in Counsel and advise, as David describes his, fellow or companion, Psal. 55. 14▪ We took sweet, counsel together. He was the fellow of the Lord of Hosts, on this account that they took Council together about the work of our Salvation to the Glory of God. Prov. 8. 21. to •• . makes this evident: that it is the Lord Jesus Christ, the Eternal Word, and Wisdom of the Father, who is here intended, was before evinced. What then i • here said of him? I was 〈…〉 lie the delight of God, rejoicing before him, rejoicing in the habitable parts of the Earth, and my delight was in the Sons of Men. When was this, that the Wisdom of God the Father did so rejoice before him, on the account of the Sons of men, v. 24, 25. When there was no depths, when there were no fountains abounding with water, before the Mountains were settled &c. whilst as yet he had not made the Earth, &c. But how could this be? Namely by the Counsel of Peace, that was between them both, which is the Delight of the soul of God, and wherein both Father and Son rejoice.

The first thing then is manifest; that there was a voluntary concurrence, and distinct consent of the Father and Son, for the Accomplishment of the work of our peace, and bringing us to God.

2. For the Accomplishment of this work, the Father who is principal in the Covenant, the promiser, whose Love sets all on work, as is frequenly expressed in the Scripture, requires of the Lord Jesus Christ his Son, that he shall do that which upon consideration of his Justice, Glory, and Honor, was necessary to be done, for the bringing about the • nd proposed; prescribing to him a Law for the performance thereof; which is called his will so often in Scripture.

What it was that was required, is expressed both negatively and positively.

1. Negatively, that he should not do, or bring about this work, by any of those Sacrifices that had been appointed to make Atonement suo more, and to typify out what was by him really to be performed. This the Lord Jesus professeth at the entrance of his work, when he addresses himself to the doing of that, which was indeed required. Sacrifice▪ and burnt offerings, &c. thou wouldest not have. He was not to offer any of the Sacrifices that had been offered before, as at large hath been recounted: it was the will of God that by them, He, & what he was to do, should be shadowed out & represented; whereupon, at his coming to his work, they were all to be abrogated▪ Nor was He to bring silver or gold for our Redemption, according to the contrivance of the poor convinced sinner, Mic. 7. 6. but he was to tender God another manner of price, 1 Pet. 1. 18.

He was to do that which the old Sacrifices could not do, as hath been declared. For it was not possible that the blood of bulls and goats should take away sins, Heb. 10. 5. 〈 in non-Latin alphabet 〉 , quod supra 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 est extinguere peccata, sive facere ne ultra peccetur; id sanguis Christi facit, tum quia fidem in nobis parit, tum quia Christo jus dat nobis auxilia necessaria impetrandi. Grot in Loc. Falsely and injuriously to the blood of Christ. 〈 in non-Latin alphabet 〉 , is nowhere in the Scripture, to cause, men to cease to sin; it never respects properly what is to come, but what is past. The Apostle treats not of Sanctification, but of Justification. The taking away of sins he insists on, is such; as that the sinner should no more be▪ troubled in conscience for the guilt of them: v. 2. The typical taking away of sins by Sacrifices, was by making Atonement with God principally, not by turning men from sin, which yet was a consequent of them. The blood of Christ takes away sin, as to their guilt, by justification, & not only as to their filth by Sanctification. This purification also by blood, He expounds in his Annotations C. 9. v. 14. Sanguini autem purgatio ista tribuitur, quia per sanguinem, id est, mortem Christi, secuta ejus excitatione, & evectione, gignitur in nobis fides, Rom. 3. 25▪ quae deinde fides corda purgat. Act. 15. 19. The meaning of these words is evident to all that have their senses exercised in these things. The eversion of the Expiation of our sins, by the way of Satisfaction and atonement, is that which is aimed at. Now because the Annotatour saw, that the comparison insisted on with the Sacrifices of old, would not admit of this gloss: He adds▪ Similitudo autem purgationis legalis, & evangelicae, non est in modo purgandi, sed in effectu. Then which nothing is more false, nor more directly contrary to the Apostles discourse, chap. 9, 10.

2. Positively, and here, to lay aside the manner how he was to do it, which relates to his Office of Priest, and Prophet, and King, the conditions imposed upon him may be referred to three Heads.

1. That he should take on him the nature of those, whom he was to bring to God. This is as it were prescribed to him, Heb. 10. 5. a body hast thou prepared me; or appointed that I should be made flesh, take a body therein to do thy will. And the Apostle sets out the infinite Love of the Son of God, in that he condescended to this inexpressible exinanition, and eclipsing of his Glory, Phil▪ 2. 6, 7. being in the form of God▪ and equal to God, he made himself of no reputation, but took upon him the form of a Servant, and was made in the likeness of man; or made a man. He did it upon his Fathers prescription, and in pursuit of what God required at his hands. Hence it is said, God sent forth his Son, made of a woman, Gal. 4. 4. and God sent his own Son in the likeness of sinful flesh, Rom. 8. 3. and properly in answer to this of the Fathers appointing him a body, is it that the Son answers, Loe! I come to do thy will. I will do it, I will undertake it; that the great desirable end may be brought about, as we shall see afterwards. So Heb. 2. 14, 15. And though I see no sufficient reason of relinquishing the usual interpretation of 〈 in non-Latin alphabet 〉 Heb. 2. 16. yet if it be apprehendit, and expressive of the effect; not assumpsit, relating to the way of his yielding us assistance and deliverance, the same thing is intimated.

2. That in this body or human nature, he should be a Servant or yield obedience; hence God calls him his Servant, Isa. 42. 1. Behold my Servant whom I uphold; & that this was also in the condition prescribed to him, our Savior acknowledges▪ Isa. 49. 5. Now saith the Lord that formed me from the womb to be his Servant; And in pursuit hereof, Christ takes upon him the form of a servant Phil. • ▪ 6. and this is his perpetual profession, I come to do the will of him that sent me.

And th •• commandemene • ▪ I have received of my Father. So though he was a Son yet learned •• obedience. All alon • in the carrying on of his work he professes that this condition was by his Father prescribed him, that he should be his Servant, and yield him▪ obedience, in the work he had in hand. Hence he says, his Father is greater then he, not only in respect of his humiliation but also in respect of the dispensation▪ whereunto he as the Son of God, submitted himself▪ to perform his Will▪ and yield him obedience: And this God declares to be the condition whereon he will deliver man▪ Job 33. 23. • f there be a messenger (a servant) one of a thousand to undertake for him, it shall be so▪ I will say, deliver man; otherwise not.

3. That he should suffer and undergo what in Justice is due to Him, that he was to deliver; A hard and great prescription: yet such as must be undergone▪ that there may be a consistence of the Justice and Truth of God, with the Salvation of man. This is plainly expressed Is. 53▪ 10. Wher thou shalt make his soul an offering for sin, or rather if his soul shall make▪ an offering for sin, then he shall see his seed, he shall prolong his pay • , and the pleas •• e▪ of the Lord shall prosper in his hands. As if he should say, if this work be brought about, and if the Counsel of peace which we have consented in, be carried on, if my pleasure therein be to prosper, thou must make thy soul an offering▪ for sin. And that this was required of our Savior, himself fully▪ expresses even in his Agony, when praying for the removal of the cup, He submits to the drinking of it, in these words: thy will O Father be done; this is that, which thou wilt have me do; which thou hast prescribed unto me, even that I drink of this cup, wherein he tasted of death, and which comprised the whole of his suffering; and this is the third thing in this Convention and Agreement.

4. Promises are made upon the supposition of undertaking that which was required; and these of all sorts, that might either concern the person that did undertake, or the Accomplishment of the work that he did undertake.

1. For the Person himself that was to undertake, or the Lord Jesus Christ, seeing there was much difficulty, and great opposition to • e passed through, in what he was to do, and undergo; Promises of the Assistance of his Father by his presence with him, & carrying him through all perpl • xities and trials, are given to him in abundance▪ Some of these you have Isa. 42. 4. He shall not faint, nor be discouraged, until he hath set judgment in the earth. And v. 6. I the Lord have called thee in Righteousness, and▪ will hold thy hand, and will keep thee, and give thee▪ a Covenant of the People. What ever opposition▪ thou mayst meet withal, I will hold thee, and keep thee, and preserve thee, I will not leave thy soul in Hell, nor suffer thine holy one to see corruption Psal. 16 3. So Psal. 89. 28. My mercy will I keep for him evermo • e, & my Covenant shall stand fast with him. And hence was our blessed Savior's confidence in his greatest trial. I • a. 50. 5, 6, 7, 8, 9. v. 5, 6. our Savior expresses his undertaking▪ &, what he suffered herein v. 7, 8, 9. The assistance that he was promised of his Father in this great trial, on the account whereof he despises all his Enemies, with full Assurance of success: even upon the Fathers engaged promise, of his presence with him. This is the first sort of promises made to Christ in this Convention, which concern himself directly; that he should not be forsaken in his work, but carried through, supported, and upheld, until he were come forth to full success, and had sent forth judgment into victory. Hence in his greatest trial, he mades his addresses to God himself, on the account of these promises, to be delivered from that which he feared, Heb. 5. 7. Who in the days &c. So Psal. 89. 27, 28.

2. There were promises in this compact, that concerned the work it self, that Christ undertook; namely, that if he did what was required of him, not only that he should be perserved in it▪ but also, that the work it self should▪ th • i • e and prosper in his hand▪ So Isa. 53. 10, 1 • . When thou shalt make &c. What▪ ever he aimed at is here promised to be accomplished; the pleasure of the Lord shall prosper: the design of Father and Sone, for the accomplishment of our Salvation, shall prosper: He shall see his seed, a seed of Believers▪ shall be raised up, that shall prolong th •• days: that is, the seed shall prolong, o • continue whiles the Sun and Moon • ind • res▪ all the▪ Elect▪ shall be justified and Saved. 〈…〉 han shall be conquered, and the 〈◊〉 delivered from him. And this our▪ Savior comforts himself withal in his greatest distress, Psal. 22. 30, 31. and for this glory that was set before him, the glory of bringing many Sons to glory that was promised to him, He despised the shame, and endured the Cross, Heb. 12. 2. So also Isa. 42. 1, 2.

And this is the 3d thing in this compact, he who prescribes the hard Conditions of Incarnation, obedience, & death, doth also make the glorious promises of Preservation, Protection, and Success. And to make these promises the more eminent, God confirms them solemnly by an Oath; he is consecrated an High Priest for evermore by the word of the Oath, Heb. 7. 28. The Lord swear and will not repent, thou art a Priest forever, &c.

4. The Lord Jesus Christ accepts of the Condition, and the Promise, and voluntarily undertakes the work. Psal. 40. 7, 8. Then said I, loe! I come to do thy will, yea I delight to do thy will, O my God; yea thy Law is within my heart. He freely, willingly, cheerfully, undertakes to do, and suffer whatever it was the will of his Father, that he should do, or suffer, for the bringing about the common end aimed at; He undertakes to be the Fathers servant in this work: And says to the Lord, thou art my Lord, Psal. 16. 2. thou art He, to whom I am to yield obedience, to submit to thee in tihs work. Mine ear hast thou bored, and I am thy Servant. I am not Rebellious, I do not withdraw from it, Isa. 50. 8. Hence the Apostle tells us, that this mind was in Him; that whereas he was in the form of God, he humbled himself to the death of the cross, Phil. 2. 8. and so by his own voluntary consent he came under the Law of the Mediator, which afterwards as he would not, so he could not decline. He made himself surety of the Covenant, and so was to pay what he never took. He voluntarily engaged himself into this sponsion; but when he had so done, he was legally subject to all that attended it; when he had put his name into the Obligation, he became responsible for the whole debt, and all that he did, or suffered comes to be called Obediene • , which relates to the Law that he was subject to: having engaged himself to his father, and said to the Lord, thou art my Lord, loe! I come to do thy will.

5. The since and last thing is, that on: the one side, the promiser do approve & accept of the performance of the condition prescribed, and the Undertaker demand, and lay claim to the promises made, and thereupon the common end designed be accomplished and fulfilled. All this also is fully manifest, in this Compact or Convention. God the Father he accepts of the performance of what was to the Son prescribed. This God fully declares Isa. 49. 5, 6. And now saith the Lord that formed me from the womb to be his servant, to bring Jacob again to him, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength: And he said, it is a light thing that thou should • st • e my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my Salvation to the ends of the earth. And eminently v. 8, 9. Thus saith the Lord, in an acceptable time have I heard thee: and in a day of Salvation have I helped thee and I will preserve thee & give thee for a Covenant of the people, to establish the earth to cause to inherit the dessolate heritages. That thou mayst say to the prisoners go forth; to them that are in darkness sh • w yourselves, &c. Now I have been with thee & helped thee in thy work & thou hast performed it, now thou shalt do all that thy heart desires, according to my promise. Hence that which was originally spoken of the Eternal generation of the Son Ps. 2. 7. Thou art my Son this day have I begotten thee, is applied by the Apostle to his Resurrection from the dead. Act. 13. 33. God hath fulfilled his word unto us, in that he hath raised up▪ Jesus from the dead, as it is also written in the 2. Psal. Thou art my Son, this day have I begotten thee. That is, God by the Resurrection from the dead, gloriously manifested him to be his Son, whom he Loved, in whom he was w • ll pleased, and who did all his pleasure. So Rom. 1. 4. He was declared to be the Son of God with power, by the Resurrection from the dead. Then was he declared to be the Son of God. God approving and accepting the work he had done, loosed the pains of death, and raised him again, manifesting to all the world his approbation and acceptation of him and his work. Whence he immediately says to him, Psal. 2. 8. Ask of me, and I will give thee the Heathen for thine inheritance: now ask▪ what thou wilt, what ever I have promised, what ever thou didst, or couldest expect upon thy undertaking this work, it shall de done, it shall be granted thee. And

2. Christ accordingly makes his demand solemnly on Earth, and in Heaven; On earth John. 17. throughout; the whole Chapter is the Demand of Christ, for the Accomplishment of the whole Compact, and all the Promises that were made to Him, when he undertook to be a Savior, both which concerned himself and his Church; see v. 1, 4, 5, 6, 9, 12, 13, 14, 15, 16. &c. and in Heaven also; He is gone into the presence of God, there to appear for us, Heb. 9. 24. and is able to save to the uttermost them that come to God by him, seeing he liveth forever, to make intercession for them, Heb. 7. 25. not as in the days of his flesh, with strong cries and supplications, but by virtue of his Oblation, laying claim to the promised Inheritance in our behalf. And,

3. The whole work is Accomplished, and the end intended brought about; For in the Death of Christ he finished the Transgression, and made an end of sin, and made Reconciliation for iniquity, and brought in everlasting Righteousness, Dan. 9. 24. and of sinful man, God says, deliver him, for I have found a Ransom, Job. 33. 24. Hence our Reconciliation, Justification, yea our salvation, are in the Scripture spoken of, as things actually done and accomplished, in the death, and blood-shedding of Jesus Christ, not as though we were all then actually justified and saved, but upon the account of the certainty of the performance, and accomplishment of those things in their due time towards us, and upon us, are these things so delivered: for in reference to the undertaking of Christ in this Covenant, is he called the second Adam, becoming a common head to his people, with this difference; that Adam was a common head to all that came of him, necessarily, and as I may so say, naturally, and whether he would or no; Christ is so to his, voluntarily, and by his own consent and undertaking, as hath been demonstrated; now as we all die in Adam faederally and Meritoriously, yet the several individuals are not in their persons actually dead in sin, and obnoxious to eternal death, before they are by natural Generation united to Adam, their first head; So though all the Elect be made alive, and saved faederally and meritoriously in the Death of Christ, wherein also a certain foundation is laid of that efficacy, which works all these things in us, and for us, yet we are not viritim made partakers of the good things mentioned, before we are united to Christ, by the communication of his spirit to us.

And this I say is the Covenant and Compact, that was between Father and Son, which is the great foundation of what hath been said, and shall farther be spoken, about the merit and Satisfaction of Christ; here lies the ground of the Righteousness of the dispensation treated of: That Christ should undergo the punishment due to us, it was done voluntarily of himself; and he did nothing but what he had power to do, and command from his Father to do; I have power, saith he, to lay down my life, and Power to take it again, this command have I received of my Father; whereby the glory both of the Love, and justice of God is exceedingly exalted. And,

1. This stops the mouth of the Socinian clamour, concerning the Unrighteousnesse of one man's suffering personally, for another man's sin. It is true, it is so; if these men be not in such Relation to one another, that what one doth, or suffereth, the other may be accounted to do, or suffer▪ but it is no unrighteousness, if the hand offena, that the head be smitten; but Christ is our head, we are his members. It is true; if he that suffereth hath not power over that wherein he suffers; but Christ had power to lay down his life, and take it again. It is true, if he that is to suffer, or he that is to punish, be not willing, or agreed to the commutatin: But here Father and Son as hath been manifested, were fully agreed upon the whole matter. It may be true; if he who suffers cannot possibly be made partaker of any good afterward, that shall balance, and overweigh all his suffering; not, where the Cross is endured, and the shame despised, for the Glory proposed, or set before him, that suffers: not, where he is made Low for a season, that he may be Crowned with Dignity and Honor. And,

2. This is the foundation of the merit of Christ: The Apostle tells us, Rom▪ 4. 4. what merit is; it is such an adjunct of obedience, as whereby the Reward is reckoned, not of Grace, but of debt. God having proposed a Law for Obedience unto Christ, with Promises of such and such Rewards, upon condition of fulfilling the obedience required: He performing that Obedience, the Reward is rekoned to him of debt, or he righteously merited what ever was so promised to him. Though the compact was of grace, yet the reward is of debt. Look then what ever God promised Christ, upon his undertaking to be a Savior, that, upon the fulfilling of his Will, he merited, that himself should be exalted, that he should be the Head of his Church, that the should see his seed, that he should justify and save them, sanctify and glorify them, was all promised to him; all merited by him. But of this more afterwards.

Having thus fully considered the threefold notion of the death of Christ, as it was a Price, a Sacrifice, and a Punishment, and discovered the foundation of Righteousness in all this, Proceed we now to manifest, what are the Proper Effects of the Death of Christ, under this threefold Notion; now these also answerably are Three.

• 1. Redemption as it is a Price.
• 2. Reconciliation as it is a Sacrifice.
• 3. Satisfaction as it is a punishment. Upon which foundation, Union with Christ, Vocation, Justification, Sanctification, and glory are built.

CHAP. XXVIII.

Of Redemption by the Death of Christ, as it was a Price or Ransom.

HAving given before the General Notions of the Death of Christ, as it is in Scripture proposed, all tending to manifest the way, and manner of the Expiation of our sins, and our delivery from the Guilt, and Punishment due to them, it remains, that an Accommodation of those several Notions of it, be made particularly, and respectively, to the business in hand.

The first consideration proposed of the Death of Christ, was of it, as a Price; and the issue and effect thereof, is Redemption. Hence Christ is spoken of in the Old Testament as a Redeemer, Joh. 19. 25. I know that my Redeemer lives; the word there used is 〈 in non-Latin alphabet 〉 whose rise and use is commonly known.

〈 in non-Latin alphabet 〉 is vindicare, redimere, as 〈 in non-Latin alphabet 〉 in Greek which is commonly used for suum vindicare: 〈 in non-Latin alphabet 〉 . Plato de Legib. 12. And that may be the sense of the word 〈 in non-Latin alphabet 〉 , if not in the effect, yet in the cause, Heb. 2. 16.

The rise and use of this word, in this business of our deliverance by Christ, we have Levite. 25. 25. if any of his Kin come to redeem it. 〈 in non-Latin alphabet 〉 redimens illud propinquus; the next who is goel too, redeem it, or vindicate the possession out of Morgage; on this account Boaz tells Ruth, that in respect of the possession of Elimelech, he was Goel, Ruth. 3. 13. a Redeemer, which we have translated, a Kinsman, because he was to do that office by right of propinquity of blood, or nearness of Kin; as is evident from the Law before mentioned. Christ coming to vindicate us into liberty, by his own bl • od, is called by Job his goel; so also is he termed, I • a 41. 14. 〈 in non-Latin alphabet 〉 thy Redeemer, or thy next Kinsman; and Chap. 4 • . 6. in t • at Excellent description of Ch • i • t, v. 24. c. 46. c. Chap. 48. 17. C. 49. 26. C. 54. 5. C. 59. 20. C. 60. 16 C. 63. 16. and in sundry other places; Neither is the Church of God at all beholding to some late Expositors, who to show their skill in the Hebrew Doctors, would impose upon us their Interpretations, and make those expressions to signify deliverance in general, and to be referred to God the Father, seeing that the rise of the use oif the word plainly restrains the redemption intended, to the paying of a Price for it, which was done only by Jesus Christ; so Jerem. 32. 7, 8. Hence they that looked for the Messiah, according to the promise, are said to look for, or to wait for 〈 in non-Latin alphabet 〉 , Redemption in Izrael, Luk. 2. 28. and in the Accomplishment of the promise, the Apostle tells us, that Christ by his blood obtained for us eternal Redemption, Heb. 9. 12. and he having so obtained it, we are justified freely by the grace of God, 〈 in non-Latin alphabet 〉 , by the redemption that is in Jesus Christ, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , in him, for, by him, or wrought by him: And this being brought home to us, we have redemption through his blood, even the forgiveness of sin, Eph. 1. 7. Col. 1. 14. whence he is said to be made unto us, 〈 in non-Latin alphabet 〉 , or Redemption, 1 Cor. 1. 30.

How this is done, will be made evident, by applying of what is now spoken, to what was spoken of the Death of Christ, as a Price; Christ giving himself or his life, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a Price of redemption, as hath been shown, a ransom; those for whom he did it, become to have 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , redemption thereby, or deliverance from the Captivity wherein they were. And our Savior expresses particularly, how this was done as to both parts, Math. 20. 28. He came 〈 in non-Latin alphabet 〉 , that is, he came to be an 〈 in non-Latin alphabet 〉 , one to stand in the room of others, and to give his life for them.

To make this the more evident and clear, I shall give a description of Redemption properly so called, and make Application of it in the several parts thereof, unto that under consideration.

Redemption is the deliverance of any one from bondage or captivity, and the misery attending that condition, by the intervention or interposition of a Price or Ransom, paid by the Redeemer to him, by whose Authority He is detained, that being delivered, he may be in a state of liberty, at the disposal of the Redeemer.

And this will comprise the Laws of this Redemption, which are usually given. They are on the part of the Redeemer.

1. Propinquus esto, Let him be near of Kin.

2. Consanguinitatis jure redimito, Let him redeem by right of Consanguinity.

3. Injusto possessori praedum eripito; Let him deliver the Prey from the unjust possessor.

4. Huic praetium nullum solvito; to him let no price be paid.

5. Sanguinem pro redemptionis praetio vero demino offerto; Let him offer, or give his blood to the true Lord for a ransom, or price of Redemption.

2. On the part of the Redeemed.

1. Libertatis jure felix gaudeto; Let him enjoy his liberty.

2. Servitutis jugum ne iterum sponte suscipito; Let him not again willingly take on him the yoke of Bondage.

3. Deinceps servum te exhibeto Redemptori; let him in liberty be a Servant to his Redeemer.

The general parts of this description of Redemption, Socinus himself consents unto: for whereas Covel had a little inconveniently defined to redeem, saying, Redimere aliquem est aebitum solvere creditoris ejus nomine, qui solvendo non erat, sic{que} satisfacere creditori: which is a proper description of the payment of another man's debt, and not of his Redemption; Socinus correcting this mistake, affirms, that, Redimere aliquem, nihil aliud proprie significat, quam Captivum e manibus illius qui eum detinet pretio illi daeto liberare.

1 The general Nature of it consists in deliverance; thence Christ is called 〈 in non-Latin alphabet 〉 , the delivers; Rom. 11. 26. as it is written, there shall come out of Zion the deliverer; The word in the Prophet, Isa: 59. 20. is 〈 in non-Latin alphabet 〉 that we may know what kind of deliverer Christ is; A deliverer by Redemption: He gave himself for our sin, 〈 in non-Latin alphabet 〉 , Gal. 1. 4. that he might deliver us; He delivered us; but it is by giving himself for our sin, 1 Thes. 1. 10. To wait for his Son from Heaven, whom he raised from the dead, 〈 in non-Latin alphabet 〉 , Jesus, who delivered us from the wrath to come, so Luk. 1. 74. Rom. 7. 6. Heb. 2. 15. Col. 1. 13.

Now as Redemption, because its general Nature consists in Deliverance, is often expressed thereby; so deliverance, because it hath the Effect of Redemption, is, or may be called Redemption, though it be not properly so, but agree in the End, and Effect only: thence Moses is said to be 〈 in non-Latin alphabet 〉 , Acts 7. 35. 〈 in non-Latin alphabet 〉 . Him did God send a Price, and a Redeemer: that is, a Deliverer; on whom God used for the Deliverance of his People. And because what he did, even the Delivery of his People out of Bondage, agreed with Redemption, in it's end, the Work of it self is called Redemption▪ and He is termed therein a Redeemer, though it was not a direct Redemption that he wrought; no Ransom being paid for delivery.

It is pleaded, that God being said to redeem his people in sundry plaees in the Old Testament, which he could not possibly do, by a Ransom, therefore the Redemption mentioned in the Scripture, is Metaphoricall: a mere deliverance: & such is also that we have by Christ without the intervention of any Price.

2. Moses who was a Type of Christ, and a Redeemer, who is so often said to redeem the people, yet as it is known, did it without any Ransom, by a mere deliverance; therefore did Christ so also.

Not to trouble the Reader with repetition of words, this is the sum of what is pleaded by the Racovian Catechism to prove our Redemption by Christ, not to be proper, but Metaphoricall, & so consequently that no Satisfaction can be thence evinced. Everbo▪ redimendi non posse effici satisfactionem hanc hinc est planum, quod de ipso Deo in novo & inprisco faedere scribitur, eum redimisse populum suum ex Egypto▪ eum fccis • e redemptionem populo suo: quod Moses fuerit Redemptor, Act▪ 7. 35. Vox ideo Redemptionis, simpliciter liberationem denotat. Rac. Catec. cap. 8. de Christo.

And indeed what there they speak is the sum of the plea of Sociunus as to this part of our description of Redemption: de Jesu Christo Servatore, Lib. 1. Part. 2 Cap. 1, 2, 3.

To remove these difficulties (if they may be so called) I shall only tender the ensuing considerations.

1. That because Redemption is sometime to be taken Metaphorically for mere deliverance, when it is spoken of God without any mention of a Price or Ransom, in such cases as wherein it was impossible that a Ransom should be paid (as in the deliverance of the Childrem of Israel from Egypt, & Pharaoh, ) when it is expressly said to be done by power, and outstretched arm, therefore it must be so understood, when it is spoken of Christ the Mediator, with express mention of a price or Ransom, & when it was impossible but that a ransom must be paid, is a loose consequence, not deserving any notice.

2. That all the places of Scripture, where mention is made of God being a Redeemer, and Rededming his people, may be referred unto these heads.

1. Such as call God the Redeemer of his Church in general, as the places before mentioned; and these are all to be referred immediately to the Son of God, (the manner of his Redemption being described in the New Testament ) and so proper Redemption is intended in them. Is. 54. 5, 6. with Ep. 5. 25▪ 26.

2. Such as mention some temporal deliverance, that was Typicall of the Spiritual Redemption, which we have by Jesus Christ; and it is called Redmption, not so much from the general nature of deliverance, as from its pointing out to us that real and proper Redemption, that was typified by it. Such was God's redeeming his people out of Egypt▪ So there is no mention of Redemption in the Scripture, but either it is proper, or receives that Apellation from its Relation to that which is so.

3. This is indeed a very wretched and cursed way of interpreting Scripture, especially those passages of it which set out the grace of God, and t • e Love of Christ to us; namely, to do it by way of diminution, and lessening; God takes and uses this word that is of use amongst men; namely of Redemption: saith he, Christ hath Redeemed you with his own blood, he hath laid down a price for you; for men to come and interpret this, and say he did it not properly, it was not a complete Redemption, but Metaphoricall, a bare deliverance, is to Blasph • ame God and the work of his Love and Grace. It is a safe▪ Rule of interpreting Scripture, that in places mentioning the Love and Grace of God to us, the words are to be taken in their utmost significancy. It is a thing most unworthy a good and wise man, to set out his kindness and benefits with great swelling words, of mighty weight and importance, which when the things signified by them come to be considered, must be interpreted by way of minoration; nor will any worthy man do so. Much less can it be once imagined, that God has expressed his Love and Kindnesse, and the fruits of it to us, in great and weighty words, that in their ordinary use and significancy, contain a great deal more then really he hath done? for any one so to interpret what he hath spoken, is an Abomination, into which I desire my soul may never enter.

What the Redemption of a Captive is, and how it is brought about we know. God tells us, that Christ hath Redeemed us, and that with his own blod; is it no • better to believe the Lord, and venture our souls upon it▪ then to go to God and say, this thou hast said indeed; but it is an improper and Metaphoricall Redemption, a deliverance that we have. The truth i • , it is so far from truth, that God hath delivered the woe • ke of his Grace, and our benefit thereby, in the death of Christ, in words too big in their proper signification for th • things themselves, that no words whatever are sufficient▪ to express it and convey it to our understandings.

4. That Moses who was a Type of Christ in the work of Redemption, and is called a Redeemer, did redeem the People without the proper payment of a valuable Ransom; therefore Christ did so also; to conclude thus, I say, is to say, that the type, and things typified must in all things be alike; yea, that a similitude between them in that, wherein their relation consists▪ is not enough to maintain their relation, but there must be such an identity as in truth overthrows it. Christ tells us, that the Brazen Serpent was a type of him, John 3. 14. As Moses lifted up the brazen Serpent in the wilderness, • ven so must the Son of man be lifted up; Now if a man should thence argue, that because the Brazen Serpent was only lifted up, not Crucifyed nor did shed his blood therefore Christ was not Crucifyed, nor shed his blood, would he be attended unto? The like may be said of Jonas, who ws alive in the belly of the Whale, when he was a type of Christ, being dead in the Earth; in the general nature of deliverance from Captivity, there was an agreement in the corporeal deliverance of Moses and the spiritual of Christ, and here was the one a type of the other; in the manner of their accomplishment, the one did not represent the other; the one being said expressly to be done by power, the other by a Ransom.

2. It is the delivery of one in captivity; all men considered in the state of sin, and alienation from God are in captivity. Hence they are said to be captives & to be bound inprison, Isa. 61. 1. and the work of Christ is to bring the prisoners out of prison, and them that sit in darkness, (that is, in the Dungeon ) out of the Prison house, Isa. 42. 7. he says to the prisoners go forth, to them that are in darkness, show yourselves, Chap. 49. 9. as it is eminently expressed Zech: 9. 11. As for thee also by the blood of the Covenant I have sent forth thy prisoners out of the pit wherein there is no water. Here are prisoners, Prisoners belonging to the daughter of Zion, for unto them, the Church, he speaks, v. 9. rejoice greatly O daughter of Zion; those other sheep of the fold of Christ, not yet gathered when this promise was given, are spoken of. And they are in the pit wherein there is no water; a pit for security to detain them, that they may not escape: and without water, that they may in it find no refreshment. How are these prisoners delivered? By the blood of this Covenant. Of whom he speaks, see v. 9. Behold thy King cometh unto thee:

he is just, and having Salvation, lowly, and riding upon an Ass, and upon a Colt the foal of an Ass. It is a description of Christ when the deliverance of the prisoners with his own blood; which is therefore called the blood of the Covenant, with which he was Sanctifyed He • . 10. 29. hence in the next verse, prisoners of hope is a description of the Elect Zec. 9. 12.

So also are they called Captives expressly, Isa. 49. 25. Thus saith the Lord, even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; those who were in their captivity a prey to Satan, that mighty and cruel one, shall be delivered; and who shall do this? The Lord thy Savior, and thy Redeemer, the Mighty one of Jacob, v. 26. He proclaims liberty to the Captives. Isa. 61. 1. Luk. 4. 18. And this is given in as the great fruit of the death of Christ, that upon his conquest of it he led captivity captive, Psal. 68. 18. Eph. 4. 8. that is, either captivity actively, Satan who held and detained his in captivity, or passively those who were in captivity to him.

Thus being both Prisoners and Captives they are said to be in Bondage; Christ gives us liberty from that yoke of bondage. Gal 5. 1. and men are in Bondage by reason of death all their days, Heb. 2. 14. There is indeed nothing that the Scripture more abounds in, then this, that men in the state of sin are in Prison, Captivity, & Bondage, are Captives, Prisoners, and Slaves.

Concerning this two things are considerable.

1. The cause of men's Bondage and Captivity, deserving, or procuring it.

2. The efficient principal cause of it, to whom they are in Captivity.

For the first (as it is known) it is sin. To all this bondage and captivity men are sold by sin. In this business sin is considered two ways.

1. As a Debt, whereof God is the Creditor. Our Savior hath taught us to pray for the Forgiveness of our sins under that notion, Math. 6. 12. 〈 in non-Latin alphabet 〉 , remit to us our debts; And in the Parable of the Lord and his Servants, Math. 18. 27, 28, 29. he calls it, 〈 in non-Latin alphabet 〉 , v. 27. and 〈 in non-Latin alphabet 〉 , v. 30. due • ebt; all which he expounds by 〈 in non-Latin alphabet 〉 , v. 35. offenses or transgressio • s Debt makes men liable to Prison for non payment, and so doth sin (without satisfaction made) to the Prison of Hell; so our Savior expresses it, Math. 5. 25, 6. Agree quickly with thine Adversary, whiles thou art in the way with him, least at any time the Adversary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into Prison: Verily I say unto thee, thou shalt by no means come out thence 'till thou hast paid the utmost farthing. On this account, 1. Are men Prisoners for sin: They are bound in the Prison house, because they have wasted the Goods of their Master, and contracted a Debt that they are no way able to pay: and if it be not paid for them, there they must lie to Eternity. All mankind was cast into Prison, for that Great Debt they contracted in Adam, in their Trustee; being there, instead of making any Earnings to pay the Debt already upon them by the Law, they contract more, and increase 1000s of Talents. But this use of the word Debt and Prison, applied to Sin and Punishment, is Metaphoricall.

2. As a Crime, Rebellion, Transgression against God, the great Governor, and Judge of all the World. The Criminalnesse, Rebellion, and Transgression, the Disobedience that is in Sin, is more or less expressed by all the words in the Original, whereby any sins are signified and called: now for sin considered as Rebellion, are men cast into Prison, Captivity and Bondage, by way of Judicial process & Punishment.

2. For the Principal Cause of this Captivity and Imprisonment, it is God: For

1. He is the Creditor to whom these Debts are due, Math. 6. 12. Our Father which art in Heaven, forgive us our Debts; It is to him that we stand Indebted the ten thousand Talents; Against thee only have I sinned, says David, Psal: 51. 4. God hath entrusted us with all we have to sin by, or withal; he hath lent it us, to lay out for his Glory; our spending of what we have received upon our Lusts, is running into Debt unto God; Though he doth not Reap, where he did not, Sow, yet he requires his Principal with advantage.

2. And properly, He is the great King, Judge, and Governor of the World, who hath given his Law, the Rule of our Obedience; and every transgression thereof is a Rebellion against him; Hence, to sin, is to rebel, and to Transgresse, and to be Perverse, to Turn aside from the way, to cast off the Yoke of the Lord, as it is everywhere expressed. God is the Law-giver, Ja: 4. 12. Who is able to kill and to destroy for the transgres-sion of it; It is his Law chih is broken, and upon the Breach whereof, he says, cursed be everyone that hath so done, Deut. 29. 29. He is the Judge of all the Earth, Gen 18. 25, 26. Yea The Lord is Judge h • mselfe, Psal. 50 6 and we shall be judged by his Law, James 2. 19, 11, 12. and his judgment is, that they that commit sin are worthy of Death, Rom. 1. 32. and he is the King forever and ever, Psal. 10. 16. He Raigneth and executeth Judgment. Now who should commit the Reb • ll that offends, who should be the Author of the Captivity, and imprisonment of the Delinquent, but he who is the King, Judge, and Law-maker.

3. He doth actually • o • it, Rom: 11. 32. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , God hath shut up all under disobedience: he hath laid them up close Prisoners, for their disobedience: and they shall not go ou • , until satisfaction be made. In the Parable Math: 18. of the Lord, or Master, and his Servants, this is evident; and Math. 5. 25. It is the Judge, that delivers the Man to the Officer, to be cast into Prison. Look who it is that shall inflict the final Punishment upon the Captives, if a Ransom be not paid for them, He it is, by whose Power and Authority they are committed, and to whom principally they are Prisoners, and Captives: Now this is God only, He can cast both body and soul into Hell fire, Math: 10. 28. and wicked men shall be destroyed from the terror of his Presence, and the power of his Glory, 2 Thes: 1. 9. In brief, God is the Judge, the Law is the Law of God, the Sentence denounced is condemnation from God: the Curse inflicted, is the Curse of God; the Wrath wherewith men are punished, is the wrath of God; He that finds a Ransom is God, and therefore it is properly and strictly He, to whom sinners are Prisoners and Captives, 2 Pet: 2. 4.

And therefore when in the Scripture at any time, men are said to be in Bondage to Satan: it is but as to the Officer of a Judge, or the Jailor: to their Sin, it is but as to their Fetters, as shall be afterwards ore fully discovered.

And this removes the First Question and Answer of the • acovians to this purpose Socinus De Servatore, expresses himself to the whole business of Redemption, in 3. Chapters: Lib: 1, Part. 2. Cap: 1, 2, 3. the summer of which, the Catechists have labored to comprise in as many Questions and Answers. The first is.

I say this whole Plea is utterly removed by what hath been spoken: For 1. In what sense Redemption is ascribed to God and Moses, without the least prejudice of that proper redemption that was made by the blood of Christ, hath been declared, and shall be farther manifested, when we come to Demonstrate the Price that was paid in this Redemption.

2. It is true, there is no Satisfaction made to our sin, and vain conversation, when we are redeemed: but Satisfaction being made to him to whom it is due, we are delivered from them. But of this afterwards.

3. Satisfaction is properly to the Law, when the penalty which it threatens, and prescribes, is undergone, as in the case insisted on it was. In the mean time, our Catechists are sufficiently vain, in supposing our Argument to lie in the word redimere; though something hath been spoken of the word in the Original, yet our plea is from the thing it self.

This Socinus thus expresses.

Ans. A Lawfull Captive is detained two ways directly, and that two ways also, Legally, Juridically, and Authoritatively: so is sinful Man detained Captive of God. The wrath of God abideth on him, Joh: 3. 36. as hath been declared.

2. Instrumentally, in subservience to the Authority of the other. So is Man in bondage to Satan, and the Law, and fear of deathto come, Heb. 2. 14, 15.

2. Consequentially, and by accident; so a man is detained by his shackles, as in the filth of the Prison: so is a man Captive to Sin, and the World; nor are all these properly the detainers of us in Captivity, from which we are redeemed, anymore then the Gallows keeps a Malefactor in Prison, from which by a Pardon and Ransom he is delivered.

To proceed with the description of Redemption given; It is the delivery of him who was captive from prison, or captivity, and all the miseries attending that condition.

1. What I mean by the Prison, is easily gathered from what hath been delivered concerning the Prisoner or Captive, and him that holds him captive. If the captive be a sinner as a sinner, and he who hold him captive be God, by his Justice making him liable to Punishment, his captivity must needs be his obnoxiousness unto the wrath of God on the account of his Justice for sin. This are we delivered from by this Redemption, that is in the blood of Jesus, Rom. 3. 23, 24, 25. For all have sinned, and come short of the glory of God: Being justified freely by his Grace, through the Redemption that is in Christ Jesus. Whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousness for the remission of sins tha are past, through the forbearance of God. v. 23. is the description of the state of our Captivity, having sinned we are come short of the Glory of God; 〈 in non-Latin alphabet 〉 they fall short in their race, and are by no meats able to come up to a participation of God; our d • livery and the means of it, is expressed v. 24. our delivery: we are Iustifyed freely by his Grace; or delivered from that condition and state of sin, wherein it was impossible for us to reach and attain the Glory of God. The procuring cause of which liberty is expressed in the next words, 〈 in non-Latin alphabet 〉 , by the Redemption or Ransom paying that is in the blood of Jesus; that is the cause of our deliverance from that condition wherein we were: whence and how it is so, is expressed v. 25. God sent him forth, for that end, that we might have deliverance through Faith in his blood, or by Faith be made partakers of the Redepmtion that is in his blood, or purchased by it: and this to declare his righteousness; we have it this way, that the Righteousness of God may be declared, whereto Satisfaction is made by the death of Christ: for that also is included in the word, propitiation, as shall be afterward proved.

Thus whilst men are in this captivity, the wrath of God abideth on them, Joh. 3. 36. and the full accomplishment of the execution of that wrath is called the wrath to come, 1 Thes. 1. 10. which we are delivered from.

In this sense are we said to have Redemption Col. 1. 14. in his blood, or to have deliverance from our captivity by the price he paid; and by his death to be delivered from the fear of death Heb. 2 15. or our obnoxiousness thereto; it being the Justice or Judgment of God, that they which commit sin, are worthy of death, Rom. 1. 32. Christ by undergoing it delivered us from it.

Whence is that of the Apostle Rom 8. 33, 34. Who shall lay anything to their charge, who shall condemn them? Who should but God? It is God against whom they have sinned, whose the Law is, and who alone can pronounce Sentence of Condemnation on the offenders, & inflict penalty accordingly. Yea, but it is God that Justifies: that is, that frees men from their obnoxiousness to punishment for sin in the first sense of it, which is their captivity, as hath been declared; but how comes this about? Why it is Christ that died, it is by the death of Christ that we have this Redemption.

2 From all the miseries that attend that state and condition. These are usually referred to three heads.

1. The Power of Satan. 2. Of Sin. 3 Of the World: from all which we are said to be Redeemed; and these are well compared to the Jailor, filth, and fetters of the Prison, wherein the Captives are righteously detained.

For the first Col 1. 13, 14. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son, in whom we have redemption through his blood, even the forgiveness of sins. the power of darkness, in the power of the prince of darkness, of Satan: that God delivers us frō v. 14. by the Redemption that is in the blood of Christ; & how? Even as he who delivers a captive frō the Judge by a price, delivers him also from the Jailor who kept him in prison. By his death, which as hath been shown, was a price & a Ransom, he deprived Satan of all his power over us, which is called his destroying of him, Heb. 2. 14. that is, not the Devil as to his Essence & Being, but as to his Power and Authority over those who are made partakers of his death.

The Words of Socinus to this purpose may be taken notice of. Lib. De Servat. 1. Part. 2. Cap. 2.

1. It is confessed, that nothing is wanting to constitute that we speak of to be a true, proper, & real Redemption, but only that the price paid, be received of him, that delivered the captives; that this is God we proved, that the price is paid to him, we shall nextly p • ove.

2. The only reason given why the Price is not paid to any, is because it is not paid to the Devil; but was it the Law of Satan we had transgressed? Was he the Judge that cast us into Prison? Was it to he whō we were indebted? Was it ever h • ard • hat the price of Redemption was paid to the Jailor? whether any of the ancients said so or no, I shall not now trouble myself to inquire, or in what sense they said it; the thing in itself is ridiculouus & blasphemous.

2. Sin. He Redeemed us from all iniquity, Tit. 2. 14, and we were Redeemed by the precious blood of Christ from our vain conversation received by tradition from our Fathers, 1 Pet. 1. 18, 19. This redeeming us from our sins, respects two things. 1. The guilt of them that they should not condemn us; and 2. the power of them, that they should not rule in us: in the place mentioned, it is the latter that is principally intended, which is evident from what was opposed to the captivity under sin that is spoken of; in the one place, it is Purchasing to himself a peculiar people zealous of good works, Tit. 2. 14. in the other, the purifying of our souls in obedience to the truth through the Spirit, v. 22. Now we are redeemed from the power of our sin, by the blood of Christ; not immediately, but consequentially; as a Captive is delivered frō his Fatters and Filth upon the payment of his Ransom; Christ's satisfying the Justice of God, reconciling him to us by his death, hath alsoprocured the gift of his Spirit for us, to deliver us from the power of our sin. The foundation of this being laid in the blood of Christ, and the price which thereby he paid, our delivery from our sins belongs to his Redemption; and we are therefore said to be Redeemed by him from our vain Conversation.

And the great plea of our Adversary, that this redemption is not proper, because we are redeemed from our iniquities, and vain conversation, to which no ransom can be paid, will then be freed from ridiculous folly, when they shall give an instance of a Ransom being paid to the Prisoners fetters before his delivery; whereunto our sins do rather answer, then to the Judge.

2. There is a Redeeming of us from the Guilt of sin, which hath a twofold expression. 1. Of redeeming us from the Curse of the Law, Gal: 3. 13. And 2. Of the redemption of Transgression, Heb: 9. 15.

For the First, the Curse of the Law, is the Curse due to sin, Deut. 27. 29. that is, to the transgression of the Law. This may be considered two ways: 1. In respect of its rise & fountain, or its terminus a quo. 2. In respect of its End, and Effect, or its terminus ad quem.

For the First; Or the Rise of it; it is the Justice of God, or the just and Holy Will of God, requiring punishment for sin; as the vengeance that is inflicted actually for sin, is called the Wrath of God, Rom: 1. 18. that is, his Justice and indignation against sin. In this sense, to redeem us from the Curse of the Law, is to make satisfaction to the Justice of God, from whence that Curse doth arise, that it should not be inflicted on us; and thus it falls in with what was delivered before, concerning our Captivity by the Justice of God. 2. As it is the Penalty it self: So we are delivered from it, by this Ransom paying of Christ, as the Punishment which we should have undergone, had not he undertaken for us, and redeemed us.

2. For the 〈 in non-Latin alphabet 〉 , Heb: 9. 15. It can be nothing but making reparation for the injury done by transgression: It is a singular phrase, but may receive some light from that of Heb. 2. 17. Where Christ is said to be an High Priest, 〈 in non-Latin alphabet 〉 . to reconcile the sin of the People: that is, to make reconciliation for them, of the sense whereof afterwards. 3. He Redeemes from the World, Gal. 4. 5.

3. The Third thing is; That this deliverance from Captivity be by the intervention of a price properly so called; that Christ did pay such a Price I proved before, which is the foundation of this discourse.

The word 〈 in non-Latin alphabet 〉 , and those arising from thence, were specially insisted on; The known use of the word is, redemptionis pretium; so among the best Authors of the Greek tongue; 〈 in non-Latin alphabet 〉 . Zeneph. Hellen. 7. they took him away without paying his ransom, or the price of his redemption; and 〈 in non-Latin alphabet 〉 : say • Plutarch in Fabius: he sent their ransom to Hannibal, and received the Prisoners: and from thence 〈 in non-Latin alphabet 〉 is of the same import and signification. So in the Argument of the first Book of the Iliads, speaking of Chrysis, that he came to the Camp, 〈 in non-Latin alphabet 〉 , to pay a price for the redemption of his Daughter. And Arist. Ethic. lib. 9. cap. 2. Disputing whether a Benefit, or Good turn, be not to be repaied, rather then a favor done to any other, gives an instance of a Prisoner redeemed; 〈 in non-Latin alphabet 〉 &c. whether he who is redeemed by the payment of a ransom from a rober be to redeem him, who redeemed him, if Captive, &c. but this is so far confessed, that if it may be evinced, that this price is paid to any, it will not be denied, but that it is a proper price of redemption, as before was discovered.

That the death of Chrisis such a Price, I proved abundantly, at the entrance of this discourse; it is so frequently and evidently expressed in the Scripture to be such, that it is not to be questioned, I shall not farther insist upon it.

All that our Adversaries have to object, is, (as was said) that seeing this Price is not paid to any, it cannot be a price properly so called, for as for the Nature of it, they confess, it may be a Price, so▪ Socinus acknowledgeth it. Saith he,

That God detaines the Captive, hath been proved; that the price is paid to him, though it be not silver and gold, and that, that he might be satisfied shall be farther evinced. So that we have Redemption properly so called; it remains then that we farther manifest, that the price was paid to God.

Although enough hath been said already to evince the truth of this, yet I shall farther put it out of question by the ensuing Observations and inferrences.

1. To the payment of a price or ransom properly so called which as is acknowledged is not necessary that it should be money or the like 1 Pet. 1. 18 but anything that may satisfy him that detaines the captive, it is not required that it should be paid into the hand of him that is said to receive it; but only, that it be some such thing as he reuires as the condition of releasing the Captive. It may consist in personal service, which is impossible to be properl • pid into the hand of any. For instance; If a Father be held captive, and he that holds him so, requires that for the delivery of his Father, the Sone undertake a difficult and hazardous Warfare, wherein he is concerned; & he do it accordingly; this Son doth properly ransom his Father, though no real price be paid into the hand of him that detained him. It is sufficient to prove that this ransom was paid by Christ unto God, if it be proved, that upon the Prescription of God, he did that, and underwent that which he esteemed, and was to him a valuable Compensation, for the delivery of sinners.

2. The p • opriety of paying a Ransom to any, where it lies in undergoing the penalty that was due to the Ransomed, consists in the voluntary Consent of him to whom the Ransom is paid, and him that pays it, unto this commutation; which in this business we have firmly evinced. And the price paid by Christ could be no other. For God was not our detainer in Captivity as a Sovereign Conqueror, that came upon us by force and kept us Prisoners, but as a just Judge and Lawgiver, who had seized on us for our Transgressions. So hat not his Power and Will was to be treated withal, but his Law and Justice, and so the Ransom was properly paid to him, in the undergoing that penalty which his Justice required.

3. There must some differences be allowed between Spiritual, eternal, and Civil, Corporeall, temporal deliverances, which yet doth not make Spiritual Redemption to be improper: nay rather the other make Spiritual Redemption to be improper: nay rather the other is said to be improper wherein it agrees not thereunto; The one is Spiritual, the other Temporal, so that in every circumstance it is not expected that they should agree.

4. There are two things distinctly in God to be considered in this business.

1. His Love, his will, or purpose. 2. His Justice, Law, and Truth. In respect of his Love, his will his purpose, or good-pleasure, God himself found out, appointed, and provided this Ransom. The giving of Christ is ascribed to his Love, Will, and good pleasure, John. 3. 16. Rom. 5. 8 & 8. 32. 1 John. 4. 9, 10. as he had promised by his Prophets of old, Luk. 1. 67. But his Law and Truth & Justice in their Several considerations, reuired the Ransom, and in respect of them he accepted it, as hath been shown at large: So that nothing in the world is more vain, then that of our Adversaries; that God procured and appointed this price, therefore he did not accept it: That is, either God's Love or his Justice must be denied. Either he hath no justice against sin, or no Love for sinners; in the Reconciliation of which two, the greatest and most intense hatred against sin, & the most vnexpressible Love to some sinners in the blood of his only Son, lies the great mistery of the Gospel, which these men are unacquainted withal.

5. That God may be said to receive this Price, it was not necessary that any Accession should be made to his Riches by the Ransom, but that he underwent no loss by our deliverance. This is the difference between a Conqueror or a Tyrant and a just Rule • , in respect of their Captives, and Prisoners. Says the Tyrant or Conqueror, pay me so much whereby I may be enriched or I will not part with my Prisoner: Says the just Ruler and Judge, take care that my justice be not injred; that my Law be satisfied, and I will deliver the prisoners. It is enough to make good God's acceptance of the Price, that this Justice suffered not by the delivery of the Prisoner; as it did not Rom. 3. 25. yea it was exalted and made glorious above all that it could have been, in the everlasting destruction of the sinner.

These things being thus premised, it will not be difficult to establish the Truth asserted; namely, that this Price or Ransom was paid to God. For

1. A Price of Redemption, a Ransom must be paid to some or other: The nature of the thing requires it. That the death of Christ was a price or Ransom properly so called, hath been shown before; the ridiculous Objection, that then it must be paid to Satan or our sin, hath also been sufficiently removed, so that God alone remains to whom it is to be paid. For unless to some it is paid, it is not a Price or Ransom.

2. The Price of Redemption is to be paid to him who detaines the Captive by way of Jurisdiction, Right, and Law Power. That God is he who thus detained the Captive, was also proved before. He is great householder that calls all his Servants that do, or should serve him, to an account, Math. 18. 23. 24. 〈 in non-Latin alphabet 〉 : and wicked men are 〈 in non-Latin alphabet 〉 • Pet. 2. 14. the children of his curse, obnoxious to it. It is his