Chapter LXXX: Introduction: To Each Treatise, Notes, (80)

Third. A third thing that I infer from these words is, What a loving God has Israel! 'Truly God is good to Israel. Let the redeemed of the Lord say so.' A loving God, that should take this care of him, and bestow so many mercies upon him. Mercies of all sorts, for all cases, for all manner of relief and help against all manner of perils. What is man that God should so unweariedly attend upon him, and visit him every moment? Is he a second God? Is he God's fellow? Is he of the highest order of the angels? or what is he? O! he is a flea, a worm, a dead dog, sinful dust and ashes; he comes up like a flower and is cut down, and what a thing is it that God should so much as open his eyes upon such a one! (1 Sam 26:20; Job 25:6, 45:2,3). But then, what a thing is it that God should magnify him, and that he should set his heart upon him! (Job 7:17). Yea, that he should take him into acquaintance with him, give his angels to be all ministering spirits for him! Yea, engage his mercy for him, his tender, great, manifold, and everlasting mercy for him, to compass him round withal, as with a shield, that nothing might work his ruin for ever and ever!

It may well be said, 'God is love'! (1 John 4:16). Man may well say so, 'O give thanks unto the Lord, for he is good, for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy' (Psa 107:1-3). If it be love for a fellow-creature to give a bit of bread, a coat, a cup of cold water, what shall we call this? when God, the great God, the former of all things, shall not only give an alms, an alms to an enemy, but shall rise up, take shield and buckler, and be a guard, a protection, a deliverer from all evil, until we come into his heavenly kingdom? This love is such as is not found on earth, nor to be paralleled among the creatures. None hopes this but one that is good. Nor does any believe as they should, that God doth love as these things declare he does. Our heart staggereth at the greatness of the thing, and who is it that has any reason left in him, and knows anything of what a wretched thing sin hath made him, that can without starting so much as hear of all this mercy! But,

Fourth. Another thing that I infer from these words is this, What ground is here to Israel to hope in the Lord! The Lord is not that broken reed of Egypt, on which if a man lean, it will go into his hand and pierce it. God's word is steadfast for ever, even the word by which we are here exhorted to hope. Nor shall we have cause to doubt of the cause of the exhortation to such a soul-quieting duty; for mercy is with the Lord: 'Let Israel rejoice in him that made him; let the children of Zion be joyful in their king' (Psa 149:2). For with the Lord there is mercy, wherewith to beautify the meek with salvation. What sayest thou, child of God? Has sin wounded, bruised thy soul, and broken thy bones? Why, with the Lord there is tender mercy. Art thou a sinner of the first rate, of the biggest size? Why, with the Lord there is great mercy for thee? Have thy sins corrupted thy wounds, and made them putrefy and stink? Why, with the Lord there is rich, that is, virtuous[24] mercy for thee. Art thy sins of diverse sorts? Why, here is a multitude of manifold mercies for thee. Dost thou see thyself surrounded with enemies? Why, with the Lord there is mercy to compass thee about withal. Is the way dangerous in which thou art to go? Surely goodness and mercy shall follow thee all the days of thy life. Doth iniquity prevail against thee? The mercy of this Lord aboundeth towards thee. Doth judgments for thy miscarriages overtake thee; There is with thy Lord mercy that rejoiceth to deliver thee from those judgments. What shall I say? There is mercy from everlasting to everlasting upon thee. What wouldst thou have? There is mercy underneath, mercy above, and mercy for thee on every side; therefore 'let Israel hope in the Lord!' I will add, it is the greatest unkindness thou canst return to the Lord to doubt this mercy notwithstanding. Why, what wilt thou make of God? Is there no truth nor trust to be put in him, notwithstanding all that he hath said? O the depravedness of man's nature! Because he speaketh the truth, therefore we believe him not! (John 8:45). The odiousness of unbelief is manifest by this, yea, also the unreasonableness thereof. God is true, his Word is true; and to help us to hope in him, how many times has he fulfilled it to others, and that before our eyes? Hope then; it is good that a man should hope. Hope then; it pleases God that thou shouldest hope. Hope then to the end, for the grace that is to be brought unto thee will surely come, with Christ thy Saviour.

Men that have given up themselves to their sins, hope to enjoy some benefit by them, though the curse of God, and his wrath, is revealed from heaven against them for it (Rom 1:18). And yet thou that hast given thyself to God by Christ, art afraid to hope in his mercy! For shame, hope, and do not thus dishonour thy God, would thine own soul, and set so bad an example to others. I know thou hast thy objections in a readiness to cast in my way, and were they made against doctrine, reason would that some notice should be taken of them; but since they are made against duty, duty urged from, and grounded upon, a word which is stedfast for ever, thou deservest to be blamed, and to be told, that of all sins that ever thou didst commit, thou now art managing the vilest, while thou art giving way to, and fortifying of, unbelief and mistrust, against this exhortation to hope, and against the reason for encouragement to the duty.

[THIRD. THE AMPLIFICATION OF THE REASON 'TO HOPE IN THE LORD.']

But I shall pass from this to the third thing found in the text, and that is the AMPLIFICATION of the reason. I told you that there were in the text these three things, I. An exhortation to the children of God to hope in the Lord: 'Let Israel hope in the Lord.' II. A reason to enforce that exhortation, 'For with the Lord there is mercy.' III. An amplification of that reason, 'And with him is plenteous redemption.' I have gone through the two first, and shall now come to this last.

In these last words, which I call the Amplification of the reason, we have two things. FIRST. A more particular account of the nature of the mercy propounded for an encouragement to Israel to hope. SECOND. An account of the sufficiency of it. The nature of the mercy propounded, is expressed by that word 'redemption.' The sufficiency of it is expressed by that word 'plenteous.' 'Let Israel hope in the Lord; for with the Lord there is mercy, and with him is plenteous redemption.'

[FIRST. The nature of the mercy propounded.]

Redemption may be diversely taken, as shall be further showed anon; but forasmuch as the term here is made mention of indefinitely, without nominating of this or that part of redemption particularly, I shall speak to it in the general, with respect at least to the main heads thereof.

To redeem is to fetch back, by sufficient and suitable means, those at present in an enthralled, captivated, or an imprisoned condition; and there are two sorts of this redemption. First, Redemption by purchase. Second, Redemption by power. Redemption by purchase is from the cause of captivities. Redemption by power is from the effects.

First, If we speak of redemption by purchase, then three things present themselves to our consideration--I. The person redeeming. II. The nature of the price paid to redeem withal. III. The thing or state from which this redeemer with this price redeemeth.

[I. The Person redeeming.] The subject of this redemption, or person redeemed, is Israel, of him we have spoken before. For the person redeeming, it is Jesus of Nazareth; Jesus that was born at Bethlehem, at the time, and as the Scriptures relate (Matt 1; Luke 2). Now, with reference to his person, we have two things to inquire after. What this person was. How he addressed himself to this work.

1. What this person was. This Jesus was and is the natural and eternal Son of God Almighty, without beginning or end, from everlasting; the Creator and Upholder of the world (Prov 8; John 1; Heb 1).

2. How he addressed himself to the work of redeeming, take as follows. He became true man: for he was conceived through the power of the Holy Ghost in the womb of a maid, and in the fulness of time brought forth of her, true, real, natural man; I say, though not in the worst, yet in the best sense (Luke 2:31-35). Being thus brought forth without spot or blemish, he began to address himself to the work. (1.) By works preparatory, and then, (2.) By the act itself.

(1.) The works preparatory were as follow. He prepares himself a priestly robe, which was his own obediential righteousness; for without these holy garments he might not adventure to come into the presence of God to offer his gift (Rom 5:19; Exo 28:40, 40:13). Before he offered his gift for the people, he was to be himself sanctified to his office: and that--by blood--by prayers and tears (1 Peter 1:19). (a.) By blood; for before Aaron was to offer his sacrifice for the people, he must himself be sprinkled with blood (Exo 29:19-22). And because Jesus could not be sprinkled with the blood of beasts, therefore was he sprinkled with that of his own: not as Aaron was, upon the tip of his ear, and upon the tip of his toe; but from top to toe, from head to foot, his sweat was blood (Luke 22:44). So that from his agony in the garden to the place where he was to lay down the price of our redemption, he went as consecrated in his own blood. (b.) He offered also his sacrifice of strong crying and tears, as his drink-offering to God, as a sacrifice preparatory, not propitiatory, in pursuit of his office; not to purge his person (Heb 5:5-8). This is the person redeeming, and this was his preparation to the work.

(2.) The act itself. Now the redemption is often ascribed particularly to his blood; yet in general, the act of his redeeming of us must either more remotely or more nearly be reckoned from his whole suffering for us in the flesh; which suffering I take to begin at his agony, and was finished when he was raised again from the dead. By his flesh I understand his whole man, as distinguished from his Divine nature; and so that word doth comprehend his soul as well as his body, as by the 53rd of Isaiah appears. His soul after that manner which was proper to it; and his body after that manner which was proper to it.

[II. The nature of the price paid to redeem.] His sufferings began in his soul, some time before his body was touched, by virtue of which was his bloody sweat in his body. The sorrows of his soul began at the apprehension of what was coming from God, for our sakes, upon him; but the bloody sweat of his body was from that union it had with such a soul. His sufferings were from the hand of God, not of man; not by constraint, but of his own will (Lev 1:3; John 10:18); and they differ from ours in these six things. 1. His sufferings were by the rigour of the law; ours according to the tenor of the gospel (Gal 3:13; Heb 12:10). 2. His sufferings were from God's hand immediately; ours by and through a Mediator (Isa 53:6; Heb 9:22). 3. God delighted himself in every stroke he gave him; he doth not willingly grieve nor afflict his people (Isa 53; Psa 103; Lam 3:33). 4. He suffereth as a common or public person; we for our own private offences (1 Cor 15:3; Lam 3:39). 5. He suffered to make amends to justice for the breach of a holy law; we to receive some small correction, and to be taught to amend our lives (Heb 9:26; Rom 10:3,4; Deut 8:5; 2 chron 6:27). 6. He was delivered from the nature of suffering by the merit of his person and sufferings; we from ours by the mercy of God through Christ (Acts 2:24; Eph 4:32, 5:2). Redemption, then, by a price, was this; the blood of Christ, which he willingly suffered to be spilt on the cross, before the face of God.

[III. The state from which this price redeemeth.] The cause of this price was our sins; by which we were justly delivered up to the curse, the devil, death, and hell; and should everlastingly have so continued, but that this price of redemption was for us paid. Hence it is said, Christ died for us. Christ died for our sins. Christ gave himself for our sins. We have redemption through his blood, the forgiveness of sins. And that we are bought with this price. Now, in all this Christ respected the holiness of the law, and the worth of our souls; giving full satisfaction to the one, for the love that he bare to the other. And this has redeemed his people from sin and the curse, the cause of our captivity.

Second, But besides this, there is redemption by power, and that respecteth that, or those things, unto which we become not legally indebted by our transgression. There was that unto which we became legally indebted, and that was the justice and holiness of the law (Gen 2:17). Now from this, because God had said it, for his Word made it so, there could be no deliverance, but by a reverend and due respect to its command and demand, and an answer to every whit of what it would require; for not one tittle, not one jot or tittle of the law could fail (Matt 5:18). Jesus Christ, therefore, with respect to the law, that he might redeem us, paid a full and sufficient price of redemption; but as for these things that hold us captive, not for any injury we have done to them, but of power, tyranny, or the like; from them he redeemed us by power (Eph 4). Hence, when he had made satisfaction or amends for us to the law, he is said to 'lead captivity captive, to spoil principalities and powers, and to make a show of them openly' (Col 2). But to take captive, and to spoil, must be understood of what he did, not to the law, but to those others of our enemies from which we were to be redeemed, not by price but by power. And this second part of redemption is to be considered under a twofold head. 1. That these were overcome personally, in and by himself, for us. 2. That they shall be overcome also, in and by his church, through the power of his Spirit.

1. For the first, these were overcome personally, in and by himself for us; to wit, at his resurrection from the dead. For as by his death he made amends for our breach of the law, so by his resurrection he spoiled those other enemies, to wit, death, the devil, and the grave, &c., unto which we were subjected, not for any offence we had committed against them, but for our sin against the law; and men when they have answered to the justice of the law, are by law and power delivered from the prison. Christ therefore, by power, by his glorious power, did overcome the devil, hell, sin, and death, then when he arose and revived from his grave, and so got the victory over them, in and by himself, for us. For he engaging as a common or public person for us, did on our behalf what he did, both in his death and resurrection. So then, as he died for us, he rose for us; and as by his death he redeemed us from some, so by his resurrection from other, of our enemies. Only it must be considered, that this redemption, as to the fulness of it as yet, resides in his own person only, and is set out to his church as she has need thereof, and that orderly too. First, that part thereof which respecteth our redemption from the law; and then that part of it which respecteth our redemption from those other things. And although we are made partakers of redemption from the curse of the law in this life, so far forth as to be justified therefrom; and also as to the receiving of an earnest while here, of being wholly possessed of the glory of the next world hereafter; yet we neither are, nor shall be redeemed from all those things, which yet our head has, as head, got a complete and eternal victory over, until just before he shall deliver up the kingdom to the Father, that God may be all in all; for 'the last enemy that shall be destroyed is death' (1 Cor 15:26). Death, as it has hold upon us, for death as it had hold on our head, was destroyed, when he rose from the dead, but death, as we are subject to it, shall not be destroyed until we all and every one of us shall attain to the resurrection from the dead; a pledge of which we have by our spiritual resurrection, from a state of nature to a state of grace (Col 3:1-4). A promise of which we have in the word of the truth of the gospel; and an assurance of it we have by the resurrection of Christ from the dead (Eph 4:30; Luke 20:35; Acts 17:30,31). Wherefore let us hope!

Now, as to redemption from the law, and from those other things from which we are, and are to be redeemed with power; do but consider the different language which the Holy Ghost useth, with reference to our redemption from each.

When it speaketh of our redemption from the just curse of the law, which we have sufficiently deserved, it is said to be done, not by destroying, but by fulfilling the law. 'Think not,' says Christ, 'that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled' (Matt 5:17,18). For it became him, as our Redeemer, to fulfil all, and all manner of righteousness, by doing and suffering what justly should have been done or borne of us (Rom 8:3-5; Gal 3:13,14).

But now when our redemption from those other things is made mention of, the dialect is changed; for then we read, to the end we might be delivered from them, Christ was to destroy and abolish them (2 Tim 1:10); 'that through death he might destroy him that had the power of death, that is, the devil,' and so deliver (Heb 2:14). And again, 'O death, I will be thy plagues! O grace, I will be thy destruction!' (Hosea 13:14). And again, 'that the body of sin might be destroyed' (Rom 6:6); and I have the keys of hell and of death (Rev 1:18). Having thereby sufficiently declared that the power of it is destroyed as to Israel, who are the people concerned in this redemption.

2. They shall be overcome by his church through the power of his Spirit. Now, as was hinted before, the redemption is already obtained, and that completely, by the person of Christ for us (Heb 9:24), as it is written, 'Having obtained eternal redemption for us'; yet these enemies, sin, death, the devil, hell, and the grave, are not so under the feet of his [saints] as he will put them, and as they shall be in conclusion under the feet of Christ (Heb 2:8,9). I say they are not; wherefore, as the text also concludeth, this redemption is with the Lord, and under our feet they shall be by the power of God towards us (2 Cor 13:4). And for this let Israel hope. The sum then is, God's people have with the Lord redemption, and redemption in reversion; redemption, and redemption to come; all which is in the hand of the Lord for us, and of all we shall be possessed in his time. This is that called plenteous redemption. 'For with him is plenteous redemption.' A little therefore to touch upon the redemption that we have in reversion, or of the redemption yet to come.

(1.) There is yet much sin and many imperfections that cleave to our persons and to our performances, from which, though we be not yet in the most full sense delivered, yet this redemption is with our Lord, and we shall have it in his time; and in the meantime it is said, It shall not have dominion over us. 'Sin shall not have dominion over you; for ye are not under the law, but under grace' (Rom 6:14). We are, by what Christ has done, taken from under the law, the curse; and must, by what Christ will do, be delivered from the very being of sin. 'He gave himself for us, that he might redeem us from all iniquity'; that he might present us to himself a glorious church, not having spot or wrinkle, or any such thing, but that we should be without blemish (Titus 2:13,14; Eph 5:25,27). That we are already without the being of sin, none but fools and madmen will assert; and that we shall never be delivered from it, none but such men will affirm neither. It remains then, that there is a redemption for Israel in reversion, and that from the being of sin. And of this it is that the text also discourseth, and for which let the godly hope.

(2.) We are not yet quite free from Satan's assaulting of us, though our Head by himself, and that for us, has got a complete conquest over him; but the time is coming, and himself knows that it is but a little while to it, in which he shall forever be bruised under our feet. Be wise unto that which is good, and simple concerning evil, and the God of peace shall bruise, tread down Satan under your feet shortly (Rom 16:20). Some may think that this text will have a fulfilling in the ruin and downfall of Antichrist; and so it may; but yet it will never be wholly fulfilled, as long as Satan shall have any thing to do with one of the children of God. There is therefore a redemption in reversion for the children of God from Satan, which they are to hope for, because this redemption is with the Lord their Head, and that to manage and bring about for them. For he shall bruise him under their feet in his time.

(3.) There is yet belonging to the church of God a redemption from what remains of Antichrist, although as yet he is stronger than we, which I also call a redemption in reversion, for that it is yet to come, nor shall it be accomplished till the time appointed. In this redemption, not only saints, but truths will have a share; yea, and many also of the men that belong not to the kingdom of Christ and of God. This redemption God's people are also to hope for, for it is with their Lord, and he has promised it to them, as the Scripture doth plentifully declare.

(4.) There is yet a redemption to come, which is called the redemption of our body (Rom 8:23). Of this redemption we have both the earnest and the seal, to wit, the Spirit of God (Eph 1:14, 4:30). And because the time to it is long, therefore we are to wait for it; and because it will be that upon which all our blessedness will be let out to us, and we also let in to it, therefore we should be comforted at all the signs of the near approach thereof; 'then,' saith Christ, 'look up and lift up your heads' (Luke 21:28). The bodies of saints are called the purchased possession; possession, because the whole of all that shall be saved shall be for a temple or house for God to dwell in, in the heavens. A purchased possession, because the body, as well as the soul, is bought with the price of blood (1 Cor 6:14-20). But what then doth he mean by the redemption of this purchased possession? I answer, he meaneth the raising it up from the dead; 'I will ransom them from the power of the grave, I will redeem them from death' (Hosea 13:14). And then shall be brought to pass that saying that is written, 'Death is swallowed up in victory'; that saying, that is this, and that in Isaiah, for they speak both the selfsame thing (1 Cor 15; Isa 25:8).

And this was signified by Moses, where he speaks of the year of jubilee, and of the redemption of the house that was sold in Israel, how of that year it should return to the owner (Lev 25). Our bodies of right are God's, but sin still dwells in them; we have also sold and forfeited them to death and the grave, and so they will abide; but at the judgment day, that blessed jubilee, God will take our body, which originally is his, and will deliver it from the bondage of corruption, unto which, by our souls, through sin, it has been subjected; he will take it, I say, because it is his, both by creation and redemption, and will bring it to that perfect freedom that is only to be found in immortality and eternal life. And for this should Israel hope! From what hath been said to this first thing, it appears that the mercy that is with God for his people, as it is in general what has been described before, so it is redeeming mercy, or mercy that has with it the virtue of redemption; of the advantageousness of this mercy, we will further discourse by and by, but now we will look into the second thing, that from this amplification of the reason was propounded to be spoken to, to wit,

[SECOND. The sufficiency of this redemption.]

An account of the sufficiency of this redemption. 'Let Israel hope in the Lord; for with the Lord there is mercy, and with him is plenteous redemption.' The sufficiency or plenteousness of it may be spoken to, as it respecteth the many difficulties and dangers that by sin we have brought ourselves into; or as it respecteth the superabundant worth that is found therein, let the dangers attending us be what they will, though we should not be acquainted with the half or the hundredth part thereof.

To speak to it as it respecteth those particular difficulties and dangers that by sin we have brought ourselves unto; and that, First. By showing the suitableness of it. Second. By showing the sufficiency of the suitableness thereof.

First. The suitableness of it lieth in the fit application thereof to all the parts of thraldom and bondage. Have we sinned? Christ had our sins laid upon his back; yea, of God was made, that is, reputed, sin for us (Isa 53; 2 Cor 5:21). Were we under the curse of the law by reason of sin? Christ was made under the law, and bare the curse thereof to redeem (Gal 4:4, 3:13; Rom 3:24). Had sin set us at an indefinite distance from God? Christ has become, by the price of his redeeming blood, a reconciler of man to God again (Col 1:20). Were we by sin subject to death? Christ died the death to set us free therefrom (Rom 6:23). Had our sins betrayed us into and under Satan's slavery? Christ has spoiled and destroyed this work, and made us free citizens of heaven (Acts 26:18; 2 Tim 2:26; Heb 2:14; Eph 2:19). Thus was our Redeemer made, as to those things, a suitable recoverer, taking all and missing nothing that stood in the way of our happiness; according to that a little below the text, 'And he shall redeem Israel from all his iniquities,' that is, from them, together with their evil fruits.

Second. Now as to the sufficiency that was in this suitableness, that is declared by his resurrection, by his ascension, by his exaltation to the right hand of God; that is also declared by God's putting all things under his feet, and by giving of him to be head over all things for his redeemed's sake. It is also further declared in that God now threateneth none but those that refuse to take Jesus for their Saviour, and for that he is resolved to make his foes his footstool. What are more natural consequences flowing from anything, than that by these things is the sufficiency of the suitableness of redemption by Christ proved? For all these things followed Christ, for, or because he humbled himself to the death of the cross, that he might become a Redeemer; therefore God raised him up, took him to his throne, and gave him glory, that your faith and hope might be in God by him (Phil 2).

But alas! what need we stand to prove the sun is light, the fire hot, the water wet? What was done by him was done by God, for he was true God; and what comparison can there be betwixt God and the creature, betwixt the worth of God's acts, and the merit of the sin of poor man! And can death, or sin, or the grave hold us, when God saith, 'Give up?' Yea, where is that, or he, that shall call into question the superabounding sufficiency that is in the merit of Christ, when God continueth to discharge, day by day, yea, hourly, and every moment, sinners from their sin, and death, and hell, for the sake of the redemption that is obtained for us by Christ?

God be thanked here is plenty; but no want of anything! Enough and to spare! It will be with the merit of Christ, even at the end of the world, as it was with the five loaves and two fishes, after the five thousand men, besides women and children, had sufficiently eaten thereof. There was, to the view of all at last, more than showed itself at fist. At first there was but five loaves and two fishes, which a lad carried. At last there were twelve baskets full, the weight of which, I suppose, not the strongest man could bear away. Nay, I am persuaded, that at the end of the world, when the damned shall see what a sufficiency there is left of merit in Christ, besides what was bestowed upon them that were saved by him, they will run mad for anguish of heart to think what fools they were not to come to him, and trust in him that they might be saved, as their fellow-sinners did. But this is revealed that Israel, that the godly may hope and expect. Let Israel therefore hope in the Lord, for with him is plenteous redemption.

[Amplifying reasons as a conclusion of the whole.]

Now as this last clause, as I termed it, is the amplification of the reason going before; so itself yieldeth amplifying reasons as a conclusion of the whole. For,

First. Add redemption unto mercy, and then things still are heightened and made greater. And it must, because the text adds it, and because both the nature of God, the holiness of his law, and the present state of the sinner that is to be saved, requireth that it should be so. God is justice as well as mercy; the law is holy and just; that man that is to be saved is not only a sinner, but polluted. Now, then, that mercy and justice may meet and kiss in the salvation of the sinner, there must be a redemption; that the sinner may be saved, and the law retain its sanction and authority, there must be a redemption; that the sinner may be purged as well as pardoned, there must be a redemption. And, I say, as there must, so there is: 'For with the Lord there is mercy, and with him is plenteous redemption.' Mercy is the original, the cause, and the manager of our redemption. Redemption is the manifestation, and the completing of that mercy. If there had been no mercy, there had been no redemption. Mercy had been defective as to us, or must have offered violence to the law and justice of God, and have saved us contrary to that word, 'In the day thou eatest thou shalt die,' and 'Cursed is every one that continueth not in all things written in the book of the law to do them.' But now, redemption coming in by mercy, the sin is done away, and the sinner saved, in a way of righteousness.

Second. By law as well as grace; that is, in a way of justice as well as in a way of mercy. Hence it saith we are 'justified freely by his grace, through the redemption that is in Christ Jesus' (Rom 3:24). Through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, and so to show the world the equity of his proceeding with sinners in the saving of their souls. As if God should say to all those who stumble at the salvation of sinners by grace, Behold, I act according to law and justice. For of grace I save them through a redemption, and therefore am faithful and just to my law, as well as free and liberal of my mercy. Wherefore thus I declare I am righteous, faithful, and just in passing over or remitting of sin. Nay, the matter so standeth now betwixt me and the sinful world, that I could not be just if I did not justify him that hath faith in the blood of Jesus, since by that blood my justice is appeased for all that this or that sinner has done against my law!

This is a way that God, nor any child of his, need be ashamed of before any that shall call in question the legality and justice of this procedure. For why may not God be merciful, and why may not God be just? And since he can be both merciful and just in the salvation of sinners, why may he not also save them from death and hell? Christ is God's salvation, and to show that he is not ashamed of him, he hath presented him, and the way of redemption by him, before the face of all people (Luke 2:30-32). Nor is the Son, who is become, with respect to the act of redemption, the author of eternal salvation, ashamed of this his doings. 'I gave my back to the smiters,' saith he, 'and my cheeks to them that plucked off the hair; I hid not my face from shame and smiting' (Isa 50:6). This he speaks to show what were some of his sufferings when he engaged in the work of our redemption, and how heartily he did bear and go through them. 'For,' says he, 'the Lord God will help me,' that is, justify me in it, 'therefore shall I not be confounded, therefore have I set my face like a flint, and I know that I shall not be ashamed' (v 7). And if God, and his Son Jesus Christ, are neither of them ashamed to own this way of salvation, why should the sinners concerned thereabout be afraid thereupon to venture their soul? I know, saith he, 'I shall not be ashamed'; I shall not, that is, when all things come to light, and everything shall appear above board; when the heart and soul of this undertaking of mine shall be proclaimed upon the house-tops, I know I shall not be ashamed.

It was also upon this account that Paul said he was not ashamed of the gospel (Rom 1). For he knew that it was a declaration of the highest act of wisdom that ever God did spread before the face of the sons of men. And of what wisdom is the gospel a declaration but of that of forgiveness of sins by grace, through the redemption that is by the blood of Jesus Christ? 'In whom we have redemption through his blood,' even 'the forgiveness of sins, according to the riches of his grace, wherein he hath abounded toward us in all wisdom and prudence' (Eph 1:7,8).

And as Paul speaketh here as a minister, so he speaketh after the same manner also as he is a believer, saying, 'I am not ashamed' of this gospel, 'for I know whom I have believed,' or trusted with my soul, 'and am persuaded that he is able to keep that which I have committed unto him against that day' (2 Tim 1:11,12). Wherefore seeing that mercy is not presented to us alone, or singly, but as accompanying and concurring with redemption; it is manifest enough that mercy standeth not above, and consequently that it saveth none but in, by, and through a Redeemer. He that believeth not in Christ shall be damned. But what needs that, if mercy could save the soul without the redemption that is by him? If any say, Christ is the mercy of God to us. True, if you count him a Redeemer, a worker out of a redemption for us by his death and blood upon the cross. But otherwise he is none; I mean, if you make him a lawgiver, and a Saviour, only as he has set an example to us to get to heaven by doing commandments, or by treading in his steps. Yea, though you say his commandment is that we believe in him: for, take the work of redemption by his blood from the curse, out of his hand, and then what concerning him is left from me to believe, but, as was said before, that he is a lawgiver, and as such, at best, but a pattern to us to get to heaven, as here? And whoso counteth him as such, is so far off from counting of Christ the mercy of God to us, that they make him a contradictor of mercy, both in the fountain and all the streams of it. For to propound life eternal to us, through the observation of laws, is to set before us that which contradicteth grace and mercy, let the work be what it will; nor will it help at all to say, that they that do the law of Christ, or that take him for their law and example, shall be sure of mercy to pass by their shortness of attaining to the perfection of what is set before them. For all this might have been done, and not one drop of blood spilt for the redemption of man. Besides, this makes Christ's death, as a Redeemer, as an act unadvisedly undertaken; for what need he have died, if his doctrine and example had been sufficient, through that which they call mercy, to have brought the soul to glory? 'If righteousness come by the law, then Christ is dead in vain' (Gal 2:21). I will add, put man's righteousness, God's mercy, and Christ's redemption, all together, and they will not save a man; though the last two alone will sufficiently do it: but this third is a piece when put to that, does, instead of mending, make the rent worse. Besides, since man's righteousness cannot be joined in justification with God's mercy and Christ's redemption, but through a disbelief of the sufficiency of them, should it be admitted as a cause, though but the least cause thereof, what would follow, but to make that cursed sin of unbelief a good inventor, and a necessary worker in the manner of the justification of a sinner? For, I say, unbelief is the cause of this hodge-podge in any; and the effects of it are showed in the 9th chapter of the epistle of Paul to the Romans, at the latter end thereof (vv 31-35).

And there are three things that follow upon that opinion that denieth the absolute necessity of the shedding of the blood of Christ for the redemption of man, that mercy might be let out to him.

1. It followeth from thence, that there is no such attribute as absolute justice in God; justice to stand to his word, and to vindicate every tittle of his law. For let but this be granted, and the death of Christ must be brought in, or by justice the floodgate of mercy still be shut against sinful man; or that God must have mercy upon man, with the breach of his Word.

2. It also followeth from the premises, that Christ's death was of pleasure only, and not of necessity also; contrary to the Scripture, that makes his death the effect of both; of pleasure, to show how willing God the Father was that Christ should die for man: of necessity, to show that man could not be saved without it; of pleasure, to show how justice did deal with him for our sin; of necessity, to show that mercy could not be communicated to us without it (Isa 53:10; Matt 26:39; Acts 17:3).

3. There also followeth therefrom, that by the blood of Christ we have not redemption from law, and justice, as to the condemning part of both, but that rather this title is given to it for honour and glory, to dignify it; as the name of God is also given to him: for they that affirm the one, are bold to affirm the other. For as by them is concluded, that there is no necessity why the blood of Christ should be counted the absolutely necessary price of our redemption from the curse of the law and severity of justice; so by them it is concluded, that it is not necessary to hold that Christ the Redeemer is naturally and co-eternally God, as the Father. But 'let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption.'

Third. Must there be redemption by blood added to mercy, if the soul be saved? This shows us what an horrible thing the sin of man is. Sin, as to the nature of it, is little known in the world. O! it sticks so fast to us, as not to be severed from us by all the mercy of God: do but exclude redemption by the blood of Christ. I will say it over again. All the mercy of God cannot save a sinner, without respect to redemption from the curse of the law, by the death and blood of Christ. 'Without shedding of blood is no remission' (Heb 9:22). No remission, no pardon, or passing by of the least transgression, without it. Tears! Christ's tears will not do it. Prayers! Christ's prayers will not do it. An holy life! the holy life that Christ lived, will not do it, as severed from his death and blood. The word redemption, therefore, must be well understood, and close stuck to, and must not be allowed, as properly spoken, when we talk of deliverance from sin, the law, and God's curse, unless it be applied particularly to the death and blood of Christ (Eph 1:7). We have redemption through his blood (Rev 1:5). 'Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree' (Gal 3:13). He has redeemed us to God by his blood. 'For thou wast slain, and hast redeemed us to God by thy blood' (Rev 5:9). This is the redemption that is joined with mercy, yea, that is the fruit thereof; and it is that without which sin cannot be removed out of the sight of God. Moses, that was a better preacher of the law, and the sufficiency of the righteousness thereof, than any now can pretend to be, yet he full well declared by all his bloody sacrifices, that the blood and death of Jesus Christ is of absolute necessity for the redemption of the soul. Besides, he tells us that the man that should flee to the city of refuge, from the avenger of blood, should not be at liberty from the law, unless he kept himself close in that city until the death of the high-priest. Mark the words, 'Ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the' high 'priest' (Num 35:32). Wherefore, Christian man, know thou thy sin in the nature of it and persuade thyself, that the removing of it from before the face of God is by no less means than the death and blood of Christ. But it is a poor shift that the enemies of the truth are put to, when, to defend their errors, they are forced to diminish sin, and to enlarge the borders of their fig-leaf garments, and to deny or cast away, as much as in them lies, one of the attributes, the justice of God. Indeed they will say they abhor to do thus, and all erroneous persons will put the best face they can upon their bad matters; but the natural consequences of things amount to it; nor can they, when men stick close to their sides, avoid the charge.

Fourth. Then here you see the reason of that free course that mercy hath among the sons of men, and why it doth, as has been showed before what it doth. Why justice is content. Blood hath answered the demand of justice. The law hath nothing to object against his salvation that believeth in Jesus Christ. Blood has set the door open for us with boldness to go to God for mercy, and for God to come with his abundant grace to us. We have 'boldness, brethren, to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us through the vail, that is to say, his flesh' (Heb 10:19,20). This is the way that Moses desired to find, when God so largely spake to him of his mercy. 'Thou hast said,' says Moses to God, 'I know thee by name, and thou hast also found grace in my sight. Now, therefore, I pray thee, if I have found grace in thy sight, show me now thy way that I may know thee,' &c. (Exo 33:12,13). What if it should be applied thus? thou now talkest of mercy, but in thy words to us from the Mount, thou spakest fire and justice; and since thou hast delivered us to holy a law, and are resolved that the least tittle thereof shall by no means fall to the ground; by what means is it that mercy should come unto us? Well, saith God, I will show thee my way, I will put thee in a clift of the rock, which was a figure of Christ, for Christ says, 'I am the way' (Exo 34; John 14:6). This done, he proclaimed his name, and showed him how he could be gracious, and gave him the sign of his being merciful, a promise that his presence should go with him. The breaking then of the body of Jesus was, the renting of the vail, that out of which came blood, that the way to God might be living; and not death, or sword, or flame, to the poor children of men. Out hence therefore bubbleth continually the tender mercy, the great mercy, the rich mercy, the abundant mercy, the multiplying mercy, and every other mercy of God to us for our present and everlasting good.

Not that God was sparing of his mercy, and would not part with it unless paid for it; for this way of redemption by blood was his contrivance, the fruit of his wisdom (Eph 1:8). So then, God was big with mercy for a sinful world; but to be continually extending of mercy, since sin and justice, because of the sanction of the law, lay in the way as a turning flaming sword, there did lie the work (Gen 3:24); so it was concluded, that mercy might, in a way of justice, be let out to sinners; Christ, the Son of God, should die for the sin of man. By which means the outcries of the law and justice against us for our sins did cease, and mercy flowed from heaven like the waters of Noah, until it became a sea (Micah 7:18,19).

By redemption by blood, therefore, is this great mystery--That a just God can save that man that has broken that law, that God has said he will inflict the penalty for the breach thereof upon, and do his justice no wrong--expounded; not by a relaxation of the punishment, as the doltish wisdom of this world imagines; but by an inflicting of the exactest justice upon that nature that has offended. If the question be asked, How a just God can save that man from death, that by sin has put himself under the sentence of it? any fool can answer, 'By a pardon.' And if it be asked, But what will become of the threatening wherewith he threatened the offender? He that knows no mysteries can say, Why, man must repent of his sin, and God of his threatening. But if it be asked, How God can execute his threatening to the utmost, and yet deliver the sinner by his mercy from it; the sinner that has deserved it, and yet be just to his law, faithful to his law, and one that will stand by every tittle of his law? this, to expound, is to high for a fool; therefore these men are for despising of mysteries, and for counting of mysteries in the gospel, follies.

But this key of heaven is no where but in the Word of the Spirit; it is not seen in the law, nor in the reason or righteousness of the world. To punish 'the just for the unjust,' and to make him 'to be sin for us, who knew no sin, that we might be made the righteousness of God in him,' seems unreasonable; so cross to the wisdom of man are the wards of this lock (1 Peter 3:18; 2 Cor 5:21). Wherefore usually, when they come at this doctrine, they belch out their frumps, their taunts, their scoffs, and their scorns against it; and in opposition thereto, comment, exalt, cry up, and set on high, Socinianism, Mahometanism, man's ragged righteousness, or anything. But we will pass these things.

Fifth. The knowledge of redemption, and the faith of redemption, is the only means of settling, composing, and upholding the soul of the thoroughly awakened, in the hope of enjoying a portion in mercy for ever. What senseless, secure, besotted, and deluded men, conclude of themselves, and of the means of future happiness, is one thing; and what the thoroughly awakened soul concludes upon, is another. And I say, one thoroughly awakened about the nature of God, the nature of sin, and the worth of the soul, will find but little ease of mind, notwithstanding notions of mercy, until he comes and sees that he must be saved by mercy and justice both; and that to be sure he shall never do, until he is taught that by the blood of Christ the law is, as to the curse that is in it against the sinner, taken out of the way (Col 2).