A treatise of the covenant of grace wherein the gradual breakings out of Gospel…A treatise of the covenant of grace wherein the graduall breakings out of Gospel…
A treatise of the covenant of grace wherein the gradual breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errors of Arminians and others are confuted, the nature of uprightness, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithful servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.A treatise of the covenant of grace wherein the graduall breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errours of Arminians and others are confuted, the nature of uprightnesse, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithfull servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.
John Ball 1585–1640London: printed by G. Miller for Edward Brewster, 1645
[8], 350, [12] p. · 159k words · Wing B579 · ESTC R6525
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And in this the new Covenant is lifted up above former expressions of the same Covenant for substance. For God who in sundry times, and in divers manners spake in times past unto the Fathers 1by the Prophets, hath in these last days spoken unto us by his Son: who is the brightness of his glory, and the express Image of his person; that is, he in whom the glory and Majesty of the Father,2 otherwise invisible and inconspicuous, doth show forth it self, and that which is hid in the Father as in a ring, is manifested, as on the seal. And as God is manifested in Christ, so was he manifested and made known by Christ. In Christ are hid3 all the treasures of wisdom, and he hath made known the manifold wisdom of God. The discovery of misery and sin is that which sweetens mercy, and gains it esteem: and therefore as the mercy of God was plentifully unfolded, so was the Law laid open, and sin discovered by our Saviour more fully then it had been in the old Testament, that as sin abounded, mercy might abound much more. And where the malady appears hideous and desperate, there is need that we be well acquainted with the sovereign remedy, and hence as the door of the Law and curse is cast quite open, that men might throughly know themselves, so Christ in his person, natures, office and benefits is lively deciphered, that when men feel themselves lost in themselves, they might run unto him for righteousness, grace, life and salvation.
And in this the new Covenant is lifted up above former expressions of the same Covenant for substance. For God who in sundry times, and in divers manners spake in times past unto the Fathers 1by the Prophets, hath in these last daies spoken unto us by his Sonne: who is the brightnesse of his glory, and the expresse Image of his person; that is, he in whom the glory and Majesty of the Father,2 otherwise invisible and inconspicuous, doth shew forth it selfe, and that which is hid in the Father as in a ring, is manifested, as on the seale. And as God is manifested in Christ, so was he manifested and made knowne by Christ. In Christ are hid
all the treasures of wisdome, and he hath made knowne the manifold wisdome of God. The discovery of misery and sin is that which sweetens mercy, and gaines it esteem: and therefore as the mercy of God was plentifully unfolded, so was the Law laid open, and sin discovered by our Saviour more fully then it had been in the old Testament, that as sin abounded, mercy might abound much more. And where the maladie appeares hideous and desperate, there is need that we be well acquainted with the soveraigne remedie, and hence as the doore of the Law and curse is cast quite open, that men might throughly know themselves, so Christ in his person, natures, office and benefits is lively deciphered, that when men feele themselves lost in themselves, they might runne unto him for righteousnesse, grace, life and salvation.
Secondly, Christ hath satisfied offended justice, and answered whatsoever the Law had against us. The word satisfaction the Scripture hath not, but the thing signified thereby is plainly noted by the phrases of Redemption, Expiation, Reconciliation, and many such like every where in Scripture. Justice did release the debtor, or the punishment of the person offending: but would not simply release the punishment of the offence, or pardon the fault without satisfaction. If then the guilty be spared, the surety must suffer punishment.
Secondly, Christ hath satisfied offended justice, and answered whatsoever the Law had against us. The word satisfaction the Scripture hath not, but the thing signified thereby is plainly noted by the phrases of Redemption, Expiation, Reconciliation, and many such like every where in Scripture. Justice did release the debtour, or the punishment of the person offending: but would not simply release the punishment of the offence, or pardon the fault without satisfaction. If then the guilty be spared, the surety must suffer punishment.
It is here questioned, whether God could not pardon sin without satisfaction, or satisfaction be absolutely necessary, the decree and pleasure of God so to have it excepted.
Many sound, orthodox and learned Divines hold the affirmative,1 because justice is essential to God, and it is a righteous thing with God to render tribulation to them that afflict, and that every transgression receive a just recompense, 2 Thess. 1. 6. Heb. 2. 2. Rom. 1. 32. Exod. 34. 7. And if recompense be just, it is injustice to let sin go unpunished. The Lord testifieth, that he that justifieth the wicked is an abomination to his highness: and he will not do what he abhorreth in others, Prov. 17. 15. Isa. 5. 23. God cannot but love his Image, and so he cannot but hate the corruption of it, and severely punish that which is dissentanie from it. This seems to be engraven in the heart of man by nature, that God is just, and that sin cannot be done away without satisfaction: and hence come those many fond devices amongst the Heathen2 to pacify offended justice: they were ignorant of the true God, and how his wrath and displeasure was to be appeased: but assured of this, that he was offended by sin, and that without satisfaction the sin could not be expiated or done away. For these and such like reasons many have thought, that it is absolutely repugnant to divine justice to pardon sin without satisfaction.
Many sound, orthodox and learned Divines hold the affirmative,1 because justice is essentiall to God, and it is a righteous thing with God to render tribulation to them that afflict, and that every transgression receive a just recompence, 2 Thess. 1. 6. Heb. 2. 2. Rom. 1. 32. Exod. 34. 7. And if recompence be just, it is injustice to let sin goe unpunished. The Lord testifieth, that he that justifieth the wicked is an abhomination to his highnesse: and he will not doe what he abhorreth in others, Prov. 17. 15. Isa. 5. 23. God cannot but love his Image, and so he cannot but hate the corruption of it, and severely punish that which is dissentanie from it. This seemes to be engraven in the heart of man by nature, that God is just, and that sin cannot be done away without satisfaction: and hence come those many fond devices amongst the Heathen2 to pacifie offended justice: they were ignorant of the true God, and how his wrath and displeasure was to be appeased: but assured of this, that he was offended by sin, and that without satisfaction the sin could not be expiated or done away. For these and such like reasons many have thought, that it is absolutely repugnant to divine justice to pardon sin without satisfaction.
1Martin. de pers. Christi lib. 1. Sect. ex mundi redemp•. p. 154, 155.
2Lex non est aliquid internum in Deo, aut ipsa Dei voluntas, sed voluntatis quidameffectus. Lactant. de […] Dei, cap. 19. Index peccatis veniam dare n• potest, quia voluntati servit alienae. Deus autem potest, quia est legis suae ipse disceptator & judex, quam cum poneret, non uti• ademit sibi omnem potestatem, sed habet ignoscendi licentiam. Senec. Occidere contra Legem nemo non potest, servare nemo pr• text.Lex non est aliquid internum in Deo, aut ipsa Dei voluntas, sed voluntatis quidameffectus. Lactant. de 〈…〉 Dei, cap. 19. Index peccatis veniam dare n• potest, quia voluntati servit alienae. Deus autem potest, quia est legis suae ipse disceptator & judex, quam cum poneret, non uti• ademit sibi omnem potestatem, sed habet ignoscendi licentiam. Senec. Occidere contra Legem nemo non potest, servare nemo pr• ter te.
Others and those learned and orthodox are of opinion, that the necessity of satisfaction depends upon the will and pleasure of God, and that God by his absolute power, salva justitia, might have pardoned sin without satisfaction. For God might out of his absolute sovereignty not have punished Adams sin, both because it was against himself, not others to whom he is tied to do justice: and especially, for that the demonstration of his revenging justice springeth not from the necessity of his nature, but from his voluntary disposition, as well as the giving life perpetual, to obedience for a certain space performed. For with-draw that voluntary Covenant, who doubteth, but that had the creature kept his innocency a thousand years, God was free to have annihilated him? Also God is able were he pleased to show his power to turn it to his glory, which mens impotency not attaining, being also forbidden by the Law of their Superior, maketh them that they cannot always with justice forgive, even that wherein themselves ⟨p. 274⟩are trespassed. If God of his absolute power cannot pardon sin without satisfaction, then not to punish sin is simply a thing impossible, or God in so doing should be deficient or inconformable to the rule of his will: but to let go sin unpunished is simply the omission of a divine act (the decree of God excepted) not deficient or inconformable to any rule of Gods will, but rather a peculiar exercise of divine mercy. What absolutely God can will, that he can justly will: otherwise it might be that God can will a thing which is injust, or that he can will injustly. But it was possible for God to will to let sin go unpunished, it is not absolutely repugnant to his divine nature so to will.
Others and those learned and orthodox are of opinion, that the necessity of satisfaction depends upon the will and pleasure of God, and that God by his absolute power, salva justitia, might have pardoned sin without satisfaction. For God might out of his absolute soveraignty not have punished Adams sin, both because it was against himselfe, not others to whom he is tied to doe justice: and especially, for that the demonstration of his revenging justice springeth not from the necessity of his nature, but from his voluntary disposition, as well as the giving life perpetuall, to obedience for a certaine space performed. For with-draw that voluntary Covenant, who doubteth, but that had the creature kept his innocency a thousand yeares, God was free to have annihilated him? Also God is able were he pleased to shew his power to turne it to his glory, which mens impotency not attaining, being also forbidden by the Law of their Superiour, maketh them that they cannot alwaies with justice forgive, even that wherein themselves ⟨p. 274⟩are trespassed. If God of his absolute power cannot pardon sin without satisfaction, then not to punish sin is simply a thing impossible, or God in so doing should be deficient or inconformable to the rule of his will: but to let goe sin unpunished is simply the omission of a divine act (the decree of God excepted) not deficient or inconformable to any rule of Gods will, but rather a peculiar exercise of divine mercy. What absolutely God can will, that he can justly will: otherwise it might be that God can will a thing which is injust, or that he can will injustly. But it was possible for God to will to let sin goe unpunished, it is not absolutely repugnant to his divine nature so to will.
If God cannot pardon sin without satisfaction,1 then it is necessary that he punish sin by absolute necessity, or sin presupposed, it is of absolute necessity that it be punished; but it is not of absolute necessity that sin be punished, for then God should punish it always in one manner, and as much as he can, as natural agents work: whereas we see by experience, that God doth differently punish the sins of men in this life, the lesser offenders most, the greater least many times, ever so as their punishments might be increased. Neither can it be said, that the greatness of punishment in this life, doth lessen their punishment in the life to come; for the punishments of the life to come being eternal, can carry no proportion with the punishments of this life. Then it was of absolute necessity that Christ should suffer so many stripes and no more, be forsaken just so long and no longer, continue in his agony so many hours and neither more nor less.2 The bounty of God to reward obedience is essential as well as justice to punish iniquity: and if God punish iniquity by absolute and natural necessity, of necessity he must reward obedience: if he punish iniquity without divine constitution, he must reward obedience in the same manner. God may inflict a more mild punishment then sin deserveth, therefore at least he may leave some degree of sin unpunished: as also, it is lawful for God to men equal in sin, to grant pardon to one, to punish another according to his deserts. To give reward above merit is not contrary to justice, if ⟨p. 275⟩it be given of our own: nor to punish mercifully, and less then the fault deserveth, if it be a fault committed against our selves. And it seems as much repugnant to justice3 to accept a surety, as to pardon the punishment; especially that the Son of God, the party offended, should take upon him our nature, and make satisfaction for us. And if God by absolute necessity must punish sin as it deserveth, then it is simply impossible to renew the sinner by repentance, or to annihilate him, because then he doth not bear what punishment his sin doth call for from the hand of justice. Justice is essential to God, so is mercy, bounty, liberality: but God showeth mercy to whom he will & doth good to whom he will freely, not by absolute necessity:
If God cannot pardon sin without satisfaction,1 then it is necessary that he punish sin by absolute necessity, or sin presupposed, it is of absolute necessity that it be punished; but it is not of absolute necessity that sin be punished, for then God should punish it alwaies in one manner, and as much as he can, as naturall agents worke: whereas we see by experience, that God doth differently punish the sins of men in this life, the lesser offendors most, the greater least many times, ever so as their punishments might be increased. Neither can it be said, that the greatnesse of punishment in this life, doth lessen their punishment in the life to come; for the punishments of the life to come being eternall, can carry no proportion with the punishments of this life. Then it was of absolute necessity that Christ should suffer so many stripes and no more, be forsaken just so long and no longer, continue in his agony so many houres and neither more nor lesse.2 The bounty of God to reward obedience is essentiall as well as justice to punish iniquity: and if God punish iniquity by absolute and naturall necessity, of necessity he must reward obedience: if he punish iniquity without divine constitution, he must reward obedience in the same manner. God may inflict a more mild punishment then sin deserveth, therefore at least he may leave some degree of sin unpunished: as also, it is lawfull for God to men equall in sin, to grant pardon to one, to punish another according to his deserts. To give reward above merit is not contrary to justice, if ⟨p. 275⟩it be given of our owne: nor to punish mercifully, and lesse then the fault deserveth, if it be a fault committed against our selves. And it seemes as much repugnant to justice3 to accept a surety, as to pardon the punishment; especially that the Son of God, the party offended, should take upon him our nature, and make satisfaction for us. And if God by absolute necessity must punish sin as it deserveth, then it is simply impossible to renew the sinner by repentance, or to annihilate him, because then he doth not bear what punishmēt his sin doth call for from the hand of justice. Justice is essentiall to God, so is mercy, bounty, liberality: but God sheweth mercy to whom he will & doth good to whom he will freely, not by absolute necessity:
1Hae rationes tum demum locum obtinerent, si ita De• putaretur agere ex necessitate naturae, ut solo naturae impetu, citra omnem intellectum, & voluntatis actum, ageret, veluti ignis calefacit ex necessitate naturae. Windel. de mundo Sect. 2. c. 2. Lex agendi necessitas 1. naturae 2. congruentiae. Illa per quam agens ita agit, ut per naturam non possit non agere, estque vel sine cognitione, vel cum cognitione. Ista per quam agens non potest non congruenter suae naturae agere.
2Sciendum est, non sequi injustum ex quavis negatione justi, etiam posi•is •isdem circumstantij•. Non est perpetuum ut id quod justè fiat, non nisi injustè omittatur.
3Sunt quaedam Dei proprietates quarum exercitium, tum quoad actum, tum quoad tempu• & modum actus, imo etiam quoad objecti determinationem, pendet a libera ipsus voluntate. Ex promissione jus aliquod acquiritur ei cui facta est promissio: at comminatione apertius dun•axat declaratur meritum poenae in peccante, & jus puniendi in comminante. Cum bonitas & misericordia Dei non minus proprietas ej•• sit, quam justitia: ac quamquam ex misericordia non •gisset, sed puniisset universos, minimè eo mutabilis, vel etiam immisericors potuerit dici: similiter, neque extra decreti considerationem, mutabilem vel injustum dici potuisse, quanquam ignovisset universis citra illam satisfactionem. Quod is qui deliquit paenam meretur, eoque punibilis est, hoc ex ipsa peccati & peccatoris ad superiorem relatione necessariò sequitur & propriè naturale, ut vero puniatur quivis peccator poena tali quae culpae respondeat, non est necessarium simpliciter & universaliter, neque propriè naturale: sed naturae satis conveniens. Chamier. panstrat. Tom. 2. l. 5. c. 1•. Parker de desc. l. 3. Sect. 56. Wotton de Reconcil l. 1 c 4. V•ss. respons. ad Jud. Ravensperg. cap. 28. Isa. 53. 10. Psal. 40. 8. Joh. 5. 19, 30.Sunt quaedam Dei proprietates quarum exercitium, tum quoad actum, tum quoad tempu & modum actus, imo etiam quoad objecti determinationem, pendet a libera ipsus voluntate. Ex promissione jus aliquod acquiritur ei cui facta est promissio: at comminatione apertius dunaxat declaratur meritum poenae in peccante, & jus puniendi in comminante. Cum bonitas & misericordia Dei non minus proprietas ej sit, quam justitia: ac quamquam ex misericordia non gisset, sed puniisset universos, minimè eo mutabilis, vel etiam immisericors potuerit dici: similiter, neque extra decreti considerationem, mutabilem vel injustum dici potuisse, quanquam ignovisset universis citra illam satisfactionem. Quod is qui deliquit paenam meretur, eoque punibilis est, hoc ex ipsa peccati & peccatoris ad superiorem relatione necessariò sequitur & propriè naturale, ut vero puniatur quivis peccator poena tali quae culpae respondeat, non est necessarium simpliciter & universaliter, neque propriè naturale: sed naturae satis conveniens. Chamier. panstrat. Tom. 2. l. 5. c. 1. Parker de desc. l. 3. Sect. 56. Wotton de Reconcil l. 1 c 4. Vss. respons. ad Iud. Ravensperg. cap. 28.
only God hath obliged himself by righteousness of fidelity, that is by promises and threatenings, which must be fulfilled, to do this or that. Sin though it hath an outward disagreement, such as may be in a creature from the Creator: yet it hath no inward positive repugnancy or contrariancy to Gods nature, such as is betwixt fire and water: for then should the divine nature inwardly in it self be worse for the being of sin, and should necessarily nill it. Sin is displeasing unto God, he cannot approve it as good in it self, but it is one thing to be displeased with, or hate sin, another to punish it of absolute and natural necessity; as it is one thing to approve obedience, another to reward it of necessity, It is most true, that God doth not only hate, but punish all sin, but that he doth, not by natural necessity, but by natural congruity, which may stand with the most free will of God, determining to manifest his justice, for the manifestation whereof the punishment of sin was necessary. The hatred of sin and punishment thereof are joined together as a free cause and effect, not as a necessary cause and effect: for God hateth sin at all times, but punisheth it not ever, but in his time or season. But ⟨p. 274⟩[…] ⟨p. 275⟩[…] ⟨p. 276⟩it is not material to dispute this matter in more words; for seeing▪ God hath determined that his justice shall take her revenge, if by breach of Covenant she be wronged, he cannot but punish sin according to its desert, neither may he set us free from the same, but so as wronged justice may receive satisfaction. The decree of God is unchangeable, and the sentence of God denounced against sin must stand firm for ever, therefore punishment must be executed, if the commandment be transgressed.
only God hath obliged himselfe by righteousnesse of fidelity, that is by promises and threatnings, which must be fulfilled, to doe this or that. Sin though it hath an outward disagreement, such as may be in a creature from the Creator: yet it hath no inward positive repugnancy or contrariancy to Gods nature, such as is betwixt fire and water: for then should the divine nature inwardly in it selfe be worse for the being of sin, and should necessarily nill it. Sin is displeasing unto God, he cannot approve it as good in it selfe, but it is one thing to be displeased with, or hate sin, another to punish it of absolute and naturall necessity; as it is one thing to approve obedience, another to reward it of necessity, It is most true, that God doth not only hate, but punish all sin, but that he doth, not by naturall necessity, but by naturall congruity, which may stand with the most free will of God, determining to manifest his justice, for the manifestation whereof the punishment of sin was necessary. The hatred of sin and punishment thereof are joyned together as a free cause and effect, not as a necessary cause and effect: for God hateth sin at all times, but punisheth it not ever, but in his time or season. But ⟨p. 274⟩〈…〉⟨p. 275⟩〈…〉⟨p. 276⟩it is not materiall to dispute this matter in more words; for seeing▪ God hath determined that his justice shall take her revenge, if by breach of Covenant she be wronged, he cannot but punish sin according to its desert, neither may he set us free from the same, but so as wronged justice may receive satisfaction. The decree of God is unchangeable, and the sentence of God denounced against sin must stand firme for ever, therefore punishment must be executed, if the commandment be transgressed.
And the reasons of this decree be1 weighty. For hereby God manifesteth his just indignation against sin, and magnifieth the riches of his grace and tender compassion towards the sinner, whom he is pleased to save from deserved wrath. Seeing then God decreed not to deliver man from the sentence of death contracted by sin, but upon satisfaction made to divine justice, and the punishment of sin borne by his surety, of necessity if Christ become a Mediator to intercede for us, he must undertake to pay our debts, and in our room and steed to suffer what we deserved. And as he undertook, so he hath borne the chastisement of our peace, and by bearing the punishment hath taken away our sins.
And the reasons of this decree be1 weighty. For hereby God manifesteth his just indignation against sin, and magnifieth the riches of his grace and tender compassion towards the sinner, whom he is pleased to save from deserved wrath. Seeing then God decreed not to deliver man from the sentence of death contracted by sin, but upon satisfaction made to divine justice, and the punishment of sin borne by his surety, of necessity if Christ become a Mediatour to intercede for us, he must undertake to pay our debts, and in our roome and steed to suffer what we deserved. And as he undertook, so he hath borne the chastisement of our peace, and by bearing the punishment hath taken away our sins.
1Omne agens quod agit naturaliter, agit in objectum suae actionis naturaliter receptivum: quare si punire esset naturale (illa nimirum acceptatione, quae secum sert necessitatem) non possit actio talis de persona peccatori• in per sonam aliam transire Neque etiam sapientia Dei, quae in boc negotio max•mè elucet, locum babitura videtur; si per naturam nequisset Deu• aliter •gere: sapientia enim est electrix mediorum. Luk. 24. 26, 27. Joh. 10. 18.
That Christ did under-go the punishment due to sinners, as their surety, is evident in this, that he died for us. For the wages of sin is death, Rom. 6. 23 & 5. 12. which God inflicteth upon none but either a sinner, or him that beareth the person of a sinner:1 wherefore seeing Christ in himself most innocent, did suffer death, it necessarily followeth, that he suffered not in his own, but in our name, and satisfied the Father for us. Hitherto it makes, that he suffered not any kind of death whatsoever, but ignominious, violent, judicial and accursed, such as had the sense of Gods wrath adjoined. For no reason can be imagined, why Christ should so much dread death, which the Martyrs endured without fear, but that for the time he was deprived of that refreshing of divine grace and favour wherewith they were sustained and confirmed2 in the midst of the fire. Nor is there any thing, whither we can refer, those tremblings of Christ, those groans and tears, in which he was heard, that desire that the cup might pass ⟨p. 277⟩from him, but to the imposition of our sins, and that conflict with the wrath of God, which followed from it. The death of our Saviour is referred to his unspeakable love towards us, Joh. 14.3 13. Gal. 2. 20. Ephes. 5. 2, 23. But if he could not but ide, because he was man, he showed his infirmity in dying, rather then the fervour of his love. For though Christ had loved us unto death,4 yet had he not commended his love in dying, if he dyed by condition of nature, and had not being innocent laid down his life for us mortal, because sinners. In like manner Christ is said to have5 carried our sins, and that in his body upon the tree, which in usual phrase of Scripture is to be punished for our sins, and pay the punishment of our sins, Isa. 53. 11. 1 Pet. 2. 24. Lev. 19 8. & 20. 17. & 24 15. Numb. 14. 23. & 30. 16. Lam. 5. 7. Ezek 18. 20. And such a carrying is described to which smiting is adjoined, and the chastisement of our peace, from the translation of all our iniquities upon Christ, Isa. 53. 5. For as it followeth in the same place immediately, He was afflicted, that is, with the punishment due to sin, which was laid upon him, Isa. 53. 6, 7. Whereunto those passages of Scripture might be referred, which say, that Christ made his soul an offering for sin, Isa. 53. 10. that he that knew no sin, was made sin for us, 2 Cor.
That Christ did under-goe the punishment due to sinners, as their surety, is evident in this, that he died for us. For the wages of sinne is death, Rom. 6. 23 & 5. 12. which God inflicteth upon none but either a sinner, or him that beareth the person of a sinner:1 wherefore seeing Christ in himselfe most innocent, did suffer death, it necessarily followeth, that he suffered not in his owne, but in our name, and satisfied the Father for us. Hitherto it makes, that he suffered not any kind of death whatsoever, but ignominious, violent, judiciall and accursed, such as had the sence of Gods wrath adjoyned. For no reason can be imagined, why Christ should so much dread death, which the Martyrs endured without feare, but that for the time he was deprived of that refreshing of divine grace and favour wherewith they were sustained and confirmed2 in the midst of the fire. Nor is there any thing, whither we can referre, those tremblings of Christ, those groanes and teares, in which he was heard, that desire that the cup might passe ⟨p. 277⟩from him, but to the imposition of our sinnes, and that conflict with the wrath of God, which followed from it. The death of our Saviour is referred to his unspeakeable love towards us, Joh. 14.3 13. Gal. 2. 20. Ephes. 5. 2, 23. But if he could not but ide, because he was man, he shewed his infirmity in dying, rather then the fervour of his love. For though Christ had loved us unto death,4 yet had he not commended his love in dying, if he dyed by condition of nature, and had not being innocent laid downe his life for us mortall, because sinners. In like manner Christ is said to have5 carried our sinnes, and that in his body upon the tree, which in usuall phrase of Scripture is to be punished for our sinnes, and pay the punishment of our sinnes,
5. 21. that he hath redeemed us from the curs of the Law, being made a curse for us, Gal. 3. 13. in which he must of necessity be understood, who bears the punishments of sin. And it is against reason, that he should be said to bear the sins of others, who suffers by occasion of sin only, unless he bear the punishment of sin, and take it upon himself. For who will say, he that suffers loss or damage from the fault of a thief, doth bear his sin, when he doth not bear the punishment of theft, nor is punished for it. The Evangelist translates this saying of the Prophet to corporal diseases, which Christ did not receive upon himself, it is by way of similitude and1 agreement in the thing it self, although the manner of the thing be diverse; as also by such miracles, Christ declared himself to be that Messiah, who was to bear, and by bearing to take away our sins.
5. 21. that he hath redeemed us from the curs of the Law, being made a curse for us, Gal. 3. 13. in which he must of necessity be understood, who bears the punishments of sinne. And it is against reason, that he should be said to beare the sinnes of others, who suffers by occasion of sin only, unlesse he beare the punishment of sinne, and take it upon himselfe. For who will say, he that suffers losse or dammage from the fault of a thiefe, doth beare his sinne, when he doth not beare the punishment of theft, nor is punished for it. The Evangelist translates this saying of the Prophet to corporall diseases, which Christ did not receive upon himselfe, it is by way of similitude and1 agreement in the thing it selfe, although the manner of the thing be diverse; as also by such miracles, Christ declared himselfe to be that Messiah, who was to beare, and by bearing to take away our sinnes.
Moreover the Scripture saith, Christ died for our sins, 1 Cor. 115. 3. Gal. 1. 4. Heb. 10. 12. 1 Pet. 3. 18. and was delivered to death for our offences, Rom. 4. 23. and for sinners and wicked, Isa. 253. 6. Rom. 5. 6. 2 Cor. 5. 21. to be made sin for us, 1 Pet. 3. 18. ⟨p. 278⟩to suffer the just for the unjust, which import, that sin was the efficient meritorious cause of the death of Christ: for sin cannot3 otherwise be the cause of punishment but by way of merit, nor can any man be said to be punished for sin, but the meritorious cause of punishing is noted thereby. And those particles applied to other things may note the final cause, applied to sufferings, they point out the efficient or meritorious only, and sins deserve affliction per modum paenae, Lev. 26. 39. Deut. 18. 12. 1 King 14. 16.4 Christ is said to die not only for our sins, but for us; not for our good alone, but in our room and steed, as the phrase importeth, and the one particle used signifieth opposition or subrogation and commutation, Mat. 20. 28. Mar. 10. 45. Joh. 11. 50. Rom. 5. 7, 8. 2 Cor. 5. 15. Heb. 2 9. 1 Pet. 2. 2. and the latter, though sometimes it admit a different sense, in this matter must be expounded by the former, Rom. 9. 3. 2 Cor. 5. 20. 2 Cor. 5. 14. Christ died, the Just for the unjust, that is, being just he was substituted for us unjust, and suffered not only for our good, as the Martyrs may be said to do, Isa. 53 9, 10. Rom. 5. 5, 6, 7, 8. 1 Pet. 3. 18. 1 Cor. 1. 13. The same is demonstrated by this, that Christ is said to be the Mediator, who gave himself a ransom for all men, 1 Tim. 2. 5, 6. that by redemption of transgressions which were under the former Covenant, they that are called might receive the inheritance, Heb. 9 15. and the mediation it self is joined to the sprinkling of blood, Heb, 12. 24. so that none other mediation is to be understood, then that whereby parties disagreeing are set at one. Hitherto it is to be referred, that we are said to be reconciled to God by the blood of Christ, Rom 5. 10 11. 2 Cor. 5. 18. Ephes. 2. 16. Col. 1. 20.
Moreover the Scripture saith, Christ died for our sinnes, 1 Cor. 115. 3. Gal. 1. 4. Heb. 10. 12. 1 Pet. 3. 18. and was delivered to death for our offences, Rom. 4. 23. and for sinners and wicked, Isa. 253. 6. Rom. 5. 6. 2 Cor. 5. 21. to be made sinne for us, 1 Pet. 3. 18. ⟨p. 278⟩to suffer the just for the unjust, which import, that sinne was the efficient meritorious cause of the death of Christ: for sinne cannot3 otherwise be the cause of punishment but by way of merit, nor can any man be said to be punished for sinne, but the meritorious cause of punishing is noted thereby. And those particles applied to other things may note the finall cause, applied to sufferings, they point out the efficient or meritorious only, and sinnes deserve affliction per modum paenae, Lev. 26. 39. Deut. 18. 12. 1 King 14. 16.4 Christ is said to die not only for our sinnes, but for us; not for our good alone, but in our roome and steed, as the phrase importeth, and the one particle used signifieth opposition or subrogation and commutation,
whereby our conversion to God, is not understood, as if we who hated God before, had now departed there from, and did set our love upon him, but that we which formerly were under wrath are restored into favour, that which caused that separation being taken away by the satisfaction of Christ and free condonation of grace. Therefore Christ is called our1 propitiatory, Rom. 3. 25. and propitiation, 1 Joh. 2. 2. & 4. 10. not a testimony of placation, because God in Christ is made propitious unto us, and not we propitious to God. In Scripture God is said to reconcile the world unto himself, according to the usual manner of speaking, wherein he that offendeth, is therefore said to be reconciled, because as he gave occasion to hatred, so he hath ⟨p. 279⟩need of reconciliation, and the pacifying of him whom he hath2 offended: although the reconciliation of them that be offended, be not excluded.
whereby our conversion to God, is not understood, as if we who hated God before, had now departed there from, and did set our love upon him, but that we which formerly were under wrath are restored into favour, that which caused that seperation being taken away by the satisfaction of Christ and free condonation of grace. Therefore Christ is called our1 propitiatorie, Rom. 3. 25. and propitiation, 1 Joh. 2. 2. & 4. 10. not a testimony of placation, because God in Christ is made propitious unto us, and not we propitious to God. In Scripture God is said to reconcile the world unto himselfe, according to the usuall manner of speaking, wherein he that offendeth, is therefore said to be reconciled, because as he gave occasion to hatred, so he hath ⟨p. 279⟩need of reconciliation, and the pacifying of him whom he hath2 offended: although the reconciliation of them that be offended, be not excluded.
1Heb. 2. 17. sig. ibi expiati•nem, sedeam quae fit plac•nd•.
2Sophocles in Ajace: [Greek or Hebrew] Dijs conciliari i. ips•s reader, prop•tios. Punitio omnis qua talis, sive impersonaliter spectata causam habet justitiam Dei. Procata•ctica ver• causa sunt peccata, itidem impersonaliter & in genere spectata, sine determination punitio verò quae pro alio est, plane miseri•ordiae divinae opus est: procatarctica vero caus• sunt peccara nostra satisfy ctionem exigentia. Voss. resp. cap. 12.Sophocles in Ajace: 〈non-Latin alphabet〉 Dijs conciliari i. ips•s reddere, prop•tios. Punitio omnis qua talis, sive impersonaliter spectata causam habet justitiam Dei. Procata•ctica ver• causa sunt peccata, itidem impersonaliter & in genere spectata, sine determinatione punitio verò quae pro alio est, plane miseri•ordiae divinae opus est: procatarctica vero caus• sunt peccara nostra satisf• ctionem exigentia. Voss. resp. cap. 12.
The deliverance which we obtain by Christ is called redemption, which was made by the payment of a price, Rom 3. 24. Gal. 3. 13. Ephes. 1. 7. Heb. 9 12. 1 Pet. 1. 18, 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. & 7. 23. and redemption made by a price, can be no other then by satisfaction or substitution, as the Apostle saith, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospel come betwixt, that we might obtain spiritual deliverance from the captivity of sin: but no man will say, that we are redeemed by them, as by a price whereby we obtain deliverance? In the legal sacrifices sins were expiated no other way but by substitution: how much more was Christ, who is the body of those shadows, substituted for the sins of the faithful? Wherefore the Apostle saith, Christ was appointed to make reconciliation for the sins of the people, Heb. 2. 17. that is, that by expiating the sins of the people, he might pacify God; in the same sense wherein the blood of Christ is said to purge the conscience, Heb. 9. 13, 14. Therefore the Scripture useth those words in this business, which note recompense and subrogation; as [Greek or Hebrew] which signifieth both to pacify and reconcile Gen 3. 20 Prov. 16 14. and to recompense or satisfy, 2 Sam. 21. 3. Exod. 21 30. Psal. 49. 8. and [Greek or Hebrew] to recompense or pay, Gen. 31. 39. In the legal sacrifices there was a typical expiation, but the conscience was not purged, nor sin taken away, or heavenly1 things sanctified by such sacrifices: but the sacrifice of Christ was necessary, by which things of so great moment were effected, which was typified by the legal sacrifices, and was effectual as a moral cause of Salvation, before Christ was exhibited in the flesh. And if the Fathers of the •l• Testament were saved by Christ, of necessity the satisfaction of Christ was true and real, for when it was not distinctly understood, it could not profit them as an example or confirmation of doctrine, but as a real satisfaction only. If Christ by his death had confirme• his doctrine only, and not2 made satisfaction, be had not died as a Priest, whose office it is to offer sacrifice and make atonement:
The deliverance which we obtaine by Christ is called redemption, which was made by the paiment of a price, Rom 3. 24. Gal. 3. 13. Ephes. 1. 7. Heb. 9 12. 1 Pet. 1. 18, 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. & 7. 23. and redemption made by a price, can be no other then by satisfaction or substitution, as the Apostle saith, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospell come betwixt, that we might obtaine spirituall deliverance from the captivity of sinne: but no man will say, that we are redeemed by them, as by a price whereby we obtaine deliverance? In the legall sacrifices sinnes were expiated no other way but by substitution: how much more was Christ, who is the bodie of those shadowes, substituted for the sinnes of the faithfull? Wherefore the Apostle saith, Christ was appointed to make reconciliation for the sinnes of the people, Heb. 2. 17. that is, that by expiating the sinnes of the people, he might pacifie God; in the same sence wherein the blood of Christ is said to purge the conscience, Heb. 9. 13, 14. Therefore the Scripture useth those words in this businesse, which note recompence and subrogation; as 〈non-Latin alphabet〉 which signifieth both to pacifie and reconcile Gen 3. 20 Prov. 16 14. and to recompence or satisfie, 2 Sam. 21. 3. Exod. 21 30.
but the Scripture showeth plainly, that Christ is our high Priest, according to the order of ⟨p. 280⟩Melchizedek, Psal. 110. 4. Heb. 7. 14, 15. who hath offered up himself a sweet smelling sacrifice, Ephes. 5. 2. and sanctified us by one offering up of himself once for all, Heb. 10. 11, 12. And because the sacrifice of Christ may be considered, either as he offered1 up himself for all the faithful in general, his sheep, and Church, or as every particular faithful man is comprehended under that universality, and the good things purchased for all, tend to the salvation of every singular believer, God would have the first should be shadowed forth by the anniversary sacrifice, and some others which were offered for all the people: the latter by the private sacrifices of every sinner, Lev. 5. Exod. 29. 30. Christ then as Mediator by his death hath made satisfaction for us, and that true, full, real satisfaction, and not by a certain fiction of Law or divine acceptilation, as they call it. For why did God exact the bloody death of his Son, if it had pleased him to rest in any light satisfaction? The Apostle concludes, the sacrifice of Christ to be necessary, because it is impossible the blood of Bulls and Goats should do away sins, Heb. 10. 4. which argument concludes not, if Christ hath satisfied only, as it pleased the Father to accept of his imperfect satisfaction, as if it had been perfect. The satisfaction of Christ was free, because he was freely given to satisfy, but the decree of God presupposed to show his mercy and justice, full satisfaction was necessary: because sin must be punished as the Law requireth, or God is not true as in his promises, so in his threatenings. None other wages is appointed for sin but death,2 hence he that is dead is justified from sin, Rom. 6 7. But Christ suffered death, and by death made recompense to justice for our debt: and in that he died for sin, he died once, Rom. 6. 9, 10. He tasted death, that by death he might destroy him that had the3 power of death, that is, the devil, and deliver them who through fear of death were all their life subject to bondage. But when the Scripture nameth death generally, it comprehends all that which God threatened in that sentence, Thou shalt die the death: that penal death, which is the reward of sin, but not sin it self: which is penal only, not sinful.
but the Scripture sheweth plainly, that Christ is our high Priest, according to the order of ⟨p. 280⟩Melchizedech, Psal. 110. 4. Heb. 7. 14, 15. who hath offered up himselfe a sweet smelling sacrifice, Ephes. 5. 2. and sanctified us by one offering up of himselfe once for all, Heb. 10. 11, 12. And because the sacrifice of Christ may be considered, either as he offered1 up himselfe for all the faithfull in generall, his sheep, and Church, or as every particular faithfull man is comprehended under that universality, and the good things purchased for all, tend to the salvation of every singular beleever, God would have the first should be shadowed forth by the anniversary sacrifice, and some others which were offered for all the people: the latter by the private sacrifices of every sinner, Lev. 5. Exod. 29. 30. Christ then as Mediatour by his death hath made satisfaction for us, and that true, full, reall satisfaction, and not by a certaine fiction of Law or divine acceptilation, as they call it. For why did God exact the bloody death of his Sonne, if it had pleased him to rest in any light satisfaction? The Apostle concludes, the sacrifice of Christ to be necessary, because it is impossible the blood of Bulls and Goats should doe away sinnes, Heb. 10. 4. which argument concludes not, if Christ hath satisfied only, as it pleased the Father to accept of his imperfect satisfaction, as if it had been perfect. The satisfaction of Christ was free, because he was freely given to satisfie, but the decree of God presupposed to shew his mercy and justice, full satisfaction was necessary: because sinne must be punished as the Law requireth, or God is not true as in his promises, so in his threatnings. None other wages is appointed for sinne but death,2 hence he that is dead is justified from sinne, Rom. 6 7. But Christ suffered death, and by death made recompence to justice for our debt: and in that he died for sinne, he died once,
Other mens debts are answered diverse ways: some answer them simply as redeemers, some as sureties. He that answers them as a surety, must pay the1 same sum of money that the debtor oweth. Now Christ is not only our Mediator, but our surety, Heb. 7. 22. and hence the mediation ⟨p. 281⟩of Christ is called a propitiation. Rom. 3. 25. 1 Joh. 2. 2. and the surety is of debt and justice to make full satisfaction, because he hath voluntarily promised it, and God the Father did in justice exact it. Rom. 3. 24, 25. and 8. 32.
Other mens debts are answered diverse wayes: some answer them simply as redeemers, some as sureties. He that answers them as a suretie, must pay the1 same summe of money that the debtor oweth. Now Christ is not only our Mediatour, but our suretie, Heb. 7. 22. and hence the mediation ⟨p. 281⟩of Christ is called a propitiation. Rom. 3. 25. 1 Joh. 2. 2. and the surety is of debt and justice to make full satisfaction, because he hath voluntarily promised it, and God the Father did in justice exact it. Rom. 3. 24, 25. and 8. 32.
In the sufferings of Christ we must consider the circumstances, and substance of his sufferings. The circumstances, as the person of the sufferer, the cause of suffering, and efficacy of the passion: in which respect it was more then the Law required: for the Law did not require that God should die, nor that any one should die that had not finned, nor such a death, and of such efficacy, as not only to abolish death, but to bring in life, and that by many degrees more excellent then that which Adam had lost: but if we respect the substance of punishment, it was that which the Law required, which he paid of love free and voluntary, and yet of justice. Justice requireth the same sum of debt, the dignity of Christs person nothing hindering: and according to justice Christ made satisfaction. As concerning the substance of punishment, Christ suffered what was due to us, but in the circumstances, which pertained not to the substance of the debt, some thing was pardoned, to the dignity of the person. In this stands the dignity of Christs person, that he might be fit meritoriously to pay our debt, so far was it from freeing or acquitting him for any part of our debt. He that knew no sin, was made sin for us, 2 Cor. 5. 21. Surely he hath born our griefs, and carried our sorrows. Isai. 53. 4. When the Scripture speaks so fully, why should humane curiosity limit the sufferings of Christ, as if they were not fully satisfactory, but by divine acceptilation only? Christ suffered not every particular punishment that every particular sinner meeteth withal: but his passion was a common price payed at once for all his people, satisfying justice for all their offences, Rom. 5. 19. Heb. 10. 14. Rom. 8. 33. He bore our sins in his body upon the tree. 1 Pet. 2. 24. We are redeemed by his blood. Eph. 1. 7. The blood of Christ cleanseth us from all sin. 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the blood 1of the cross.
In the sufferings of Christ we must consider the circumstances, and substance of his sufferings. The circumstances, as the person of the sufferer, the cause of suffering, and efficacy of the passion: in which respect it was more then the Law required: for the Law did not require that God should die, nor that any one should die that had not finned, nor such a death, and of such efficacie, as not only to abolish death, but to bring in life, and that by many degrees more excellent then that which Adam had lost: but if we respect the substance of punishment, it was that which the Law required, which he paid of love free and voluntary, and yet of justice. Justice requireth the same summe of debt, the dignity of Christs person nothing hindering: and according to justice Christ made satisfaction. As concerning the substance of punishment, Christ suffered what was due to us, but in the circumstances, which pertained not to the substance of the debt, some thing was pardoned, to the dignity of the person. In this stands the dignity of Christs person, that he might be fit meritoriously to pay our debt, so farre was it from freeing or acquitting him for any part of our debt. He that knew no sinne, was made sinne for us, 2 Cor. 5. 21. Surely he hath born our griefes, and carried our sorrowes. Isai. 53. 4. When the Scripture speakes so fully, why should humane curiosity limit the sufferings of Christ, as if they were not fully satisfactory, but by divine acceptilation only? Christ suffered not every particular punishment that every particular sinner meeteth withall: but his passion was a common price payed at once for all his people, satisfying justice for all their offences, Rom. 5. 19. Heb. 10. 14. Rom. 8. 33. He bore our sinnes in his body upon the tree. 1 Pet. 2. 24. We are redeemed by his bloud. Eph. 1. 7. The bloud of Christ cleanseth us from all sinne. 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the bloud
1Voss. respons. ad Judic. Ravens. cap. 6. Robert. Loeus Examen. Eccl. The saur. effigiet very Sabbath.Voss. respons. ad Iudic. Ravens. cap. 6. Robert. Loeus Examen. Eccl. The saur. effigiet veri Sabbath.
. Ezek 18. 20. And such a carrying is described to which smiting is adjoyned, and the chastisement of our peace, from the translation of all our iniquities upon Christ,
. Christ died, the Just for the unjust, that is, being just he was substituted for us unjust, and suffered not only for our good, as the Martyrs may be said to doe,
. and the mediation it selfe is joyned to the sprinkling of blood, Heb, 12. 24. so that none other mediation is to be understood, then that whereby parties disagreeing are set at one. Hitherto it is to be referred, that we are said to be reconciled to God by the blood of Christ, Rom 5. 10 11.
things sanctified by such sacrifices: but the sacrifice of Christ was necessary, by which things of so grea• moment were effected, which was tipified by the legall sacrifices, and was effectuall as a morall cause of Salvation, before Christ was exhibited in the flesh. And if the Fathers of the •l• Testament were saved by Christ, of necessity the satisfaction of Christ was true and reall, for when it was not distinctly understood, it could not profit them as an example or confirmation of doctrine, but as a reall satisfaction only. If Christ by his death had confirme• his doctrine only, and not
power of death, that is, the devill, and deliver them who through feare of death were all their life subject to bondage. But when the Scripture nameth death generally, it comprehends all that which God threatned in that sentence, Thou shalt die the death: that penall death, which is the reward of sinne, but not sinne it selfe: which is penall only, not sinfull.
