Vindiciæ evangelicæ or The mystery of the Gospell vindicated, and Socinianisme examined, in the consideration, and confutation of a catechisme, called A Scripture catechisme, written by J. Biddle M.A. and the catechisme of Valentinus Smalcius, commonly called the Racovian catechisme. With the vindication of the testimonies of Scripture, concerning the deity and satisfaction of Jesus Christ, from the perverse expositions, and interpretations of them, by Hugo Grotius in his Annotations on the Bible. Also an appendix, in vindication of some things formerly written about the death of Christ, & the fruits thereof, from the animadversions of Mr R.B. / By John Owen D.D. a servant of Jesus Christ in the work of the Gospell.

CHAP. XXVIII.

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

HAving given before the Generall Notions of the Death of* 1.1 Christ, as it is in Scripture proposed, all tending to ma∣nifest the way, and manner of the Expiation of our sinnes, and our delivery from the Guilt, and Punishment due to them, it re∣mains, that an Accommodation of those severall Notions of it, be made particularly, and respectively, to the businesse in hand.

The first consideration proposed of the Death of Christ, was* 1.2 of it, as a Price; and the issue and effect thereof, is Redemption. Hence Christ is spoken of in the Old Testament as a Redeemer, Joh. 19. 25. I know that my Redeemer lives; the word there used is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whose rise and use is commonly known.

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

The rise and use of this word, in this businesse of our deli∣verance by Christ, we have Levit. 25. 25. if any of his Kin come to redeeme it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 redimens illud propinquus; the next who is goel too, redeeme it, or vindicate the possession out of Morgage; on this account Boaz tells Ruth, that in respect of the possession of Elimelech, he was Goel, Ruth. 3. 13. a Redeemer, which we have translated, a Kinsman, because he was to doe that office by right of propinquity of blood, or neernesse of Kin; as is evi∣dent from the Law before mentioned. Christ coming to vin∣dicate us into liberty, by his own bl••od, is called by Job his goel; so also is he termed, I••a 41. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy Redeemer, or thy next Kinsman; and Chap. 4••. 6. in t••at Excellent description of Ch••i••t, v. 24. c. 46. c. Chap. 48. 17. C. 49. 26. C. 54. 5. C. 59. 20. C. 60. 16 C. 63. 16. and in sundry other places; Nei∣ther is the Church of God at all beholding to some late Expo∣sitors, who to shew their skill in the Hebrew Doctors, would impose upon us their Interpretations, and make those expressions to signify deliverance in generall, and to be referred to God the Father, seeing that the rise of the use oif the word plainly re∣strains the redemption intended, to the paying of a Price for it, which was done only by Jesus Christ; so Jerem. 32. 7, 8. Hence they that looked for the Messiah, according to the promise, are said to look for, or to wait for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Redemption in Izrael, Luk. 2. 28. and in the Accomplishment of the promise, the Apostle tells us, that Christ by his blood obtained for us eternall Redempti∣on, Heb. 9. 12. and he having so obtained it, we are justified free∣ly by the grace of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the redemption that is in Jesus Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in him, for, by him, or wrought by him: And this being brought home to us, we have redemption through his blood, even the forgivenesse of sinne, Eph. 1. 7. Col. 1. 14. whence he is said to be made unto us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Redemption, 1 Cor. 1. 30.

How this is done, will be made evident, by applying of what* 1.3 is now spoken, to what was spoken of the Death of Christ, as a Price; Christ giving himselfe or his life, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Price of redemption, as hath been shewed, a ransome; those for whom he did it, become to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, redemp∣tion thereby, or deliverance from the Captivity wherein they were. And our Saviour expresses particularly, how this was

done as to both parts, Math. 20. 28. He came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, he came to be an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one to stand in the roome of others, and to give his life for them.

To make this the more evident and cleare, I shall give a de∣scription* 1.4 of Redemption properly so called, and make Applica∣tion of it in the severall parts thereof, unto that under consi∣deration.

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

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

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

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

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

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

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

2. On the part of the Redeemed.

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

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

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

The generall parts of this description of Redemption, Soci∣nus* 1.5 himselfe consents unto: for whereas Covel had a little in∣conveniently defined to redeeme, saying, Redimere aliquem est ae∣bitum solvere creditoris ejus nomine, qui solvendo non erat, sic{que} satis∣facere creditori: which is a proper description of the payment of another mans debt, and not of his Redemption; Socinus cor∣recting this mistake, affirmes, that, Redimere aliquem, nihil ali∣ud propriè significat, quam Captivum e manibus illius qui eum detinet pretio illi daeto liberare.

To redeeme any one pro∣perly, signifies nothing else, but to deliver him out of his

hands that detained him Captive, by a Price given to him who detained him.

Which as to the generall nature of Redemption, contains as much as what was before given in for the description of it: (Socin. de Jes. Christo Servatore lib. 1. Part. 2. Cap. 1.) with the accommodation therefore of that description to the Redemption which we have by the blood of Christ, I shall proceed; Desiring the Reader to remember, that if I evince the Redemption we have by Christ to be pro∣per, and properly so called, the whole businesse of satisfaction is confessedly evinced.

1 The generall Nature of it consists in deliverance; thence* 1.6 Christ is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the delivers; Rom. 11. 26. as it is writ∣ten, there shall come out of Sion the deliverer; The word in the Pro∣phet, Isa: 59. 20. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that we may know what kind of deli∣verer Christ is; A deliverer by Redemption: He gave himselfe for our sinne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gal. 1. 4. that he might deliver us; He delivered us; but it is by giving himselfe for our sin, 1 Thes. 1. 10. To wait for his Son from Heaven, whom he raised from the dead, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jesus, who delivered us from the wrath to come, so Luk. 1. 74. Rom. 7. 6. Heb. 2. 15. Col. 1. 13.

Now as Redemption, because its generall Nature consists in* 1.7 Deliverance, is often expressed thereby; so deliverance, because it hath the Effect of Redemption, is, or may be called Redempti∣on, though it be not properly so, but agree in the End, and Ef∣fect only: thence Moses is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 7. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Him did God send a Price, and a Redeemer: that is, a Deliverer; on whom God used for the Deliverance of his People. And because what he did, even the Delivery of his People out of Bondage, agreed with Redemp∣tion, in it's end, the Work of it selfe is called Redemption▪ and He is termed therein a Redeemer, though it was not a direct Re∣demption that he wrought; no Ransome being paid for de∣livery.

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

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

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

And indeed what there they speake is the summe of the plea of Sociunus as to this part of our description of Redemp∣tion: de Jesu Christo Servatore, Lib. 1. Part. 2 Cap. 1, 2, 3.

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

1. That because Redemption is sometime to be taken Metapho∣rically* 1.8 for meere deliverance, when it is spoken of God without any mention of a Price or Ransome, in such cases as wherein it was impossible that a Ransome should be paid (as in the deliverance of the Childrem of Israel from Aegypt, & Pharaoh,)* 1.9 when it is expressly said to be done by power, and outstretched arme, therefore it must be so understood, when it is spoken of Christ the Mediatour, with expresse mention of a price or Ransome, & when it was impossible but that a ransome must be paid, is a loose consequence, not deserving any notice.

2. That all the places of Scripture, where mention is made* 1.10 of God being a Redeemer, and Rededming his people, may be re∣ferred unto these heads.

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

2. Such as mention some temporall deliverance, that was Typicall of the Spirituall Redemption, which we have by Jesus Christ; and it is called Redmption, not so much from the gene∣rall

nature of deliverance, as from its pointing out to us that reall and proper Redemption, that was typifyed by it. Such was Gods redeeming his people out of Aegypt▪ So there is no mention of Redemption in the Scripture, but either it is proper, or receives that Apellation from its Relation to that which is so.

3. This is indeed a very wretched and cursed way* 1.11 of interpreting Scripture, especially those passages of it which set out the grace of God, and t••e Love of Christ to us; namely, to do it by way of diminution, and lessening; God takes and uses this word that is of use amongst men; namely of Redemp∣tion: saith he, Christ hath Redeemed you with his own blood, he hath layd down a price for you; for men to come and interpret this, and say he did it not properly, it was not a compleat Re∣demption, but Metaphoricall, a bare deliverance, is to Blasph••ame God and the worke of his Love and Grace. It is a safe▪ Rule of interpreting Scripture, that in places mentioning the Love and Grace of God to us, the words are to be taken in their utmost significancy. It is a thing most unworthy a good and wise man, to set out his kindnesse and benefits with great swelling words, of mighty weight and importance, which when the things signi∣fyed by them come to be considered, must be interpre∣ted by way of minoration; nor will any worthy man do so. Much lesse can it be once imagined, that God has expressed his Love and Kindnesse, and the fruits of it to us, in great and weighty words, that in their ordinary use and significancy, con∣taine a great deale more then really he hath done? for any one so to interpret what he hath spoken, is an Abomination, into which I desire my soule may never enter.

What the Redemption of a Captive is, and how it is* 1.12 brought about we know. God tells us, that Christ hath Re∣deemed us, and that with his owne blod; is it no•• better to be∣lieve the Lord, and venture our soules upon it▪ then to goe to God and say, this thou hast said indeed; but it is an improper and Me∣taphoricall Redemption, a deliverance that we have. The truth i••, it is so farre from truth, that God hath delivered the wo••ke of his Grace, and our benefit thereby, in the death of Christ, in words too bigge in their proper signification for th•• things themselves, that no words whatever are sufficient▪ to expresse it and convey it to our understandings.

4. That Moses who was a Type of Christ in the worke of* 1.13 Redemption, and is called a Redeemer, did redeeme the People without the proper payment of a valuable Ransome; there∣fore Christ did so also; to conclude thus, I say, is to say, that the type, and things typifyed must in all things be alike; yea, that a similitude between them in that, wherein their relation con∣sists▪ is not enough to maintain their relation, but there must be such an identity as in truth overthrows it. Christ tells us, that the Brazen Serpent was a type of him, John 3. 14. As Moses lifted up the brazen Serpent in the wildernesse, ••ven so must the Son of man be lifted up; Now if a man should thence argue, that because the Bra∣zen Serpent was only lifted up, not Crucifyed nor did shed his blood therefore Christ was not Crucifyed, nor shed his blood, would he be attended unto? The like may be said of Jonas, who ws alive in the belly of the Whale, when he was a type of Christ, being dead in the Earth; in the generall nature of deliverance from Captivity, there was an agreement in the corporeall deliverance of Moses and the spirituall of Christ, and here was the one a type of the other; in the manner of their accomplish∣ment, the one did not represent the other; the one being said expressly to be done by power, the other by a Ransome.

2. It is the delivery of one in captivity; all men considered* 1.14 in the state of sinne, and alienation from God are in captivity. Hence they are said to be captives & to be bound inprison, Isa. 61. 1. and the worke of Christ is to bring the prisoners out of prison, and them that sit in darkenesse, (that is, in the Dungeon) out of the Prison house, Isa. 42. 7. he sayes to the prisoners go forth, to them that are in darkenesse, shew your selves, Chap. 49. 9. as it is eminently expressed Zech: 9. 11. As for thee also by the blood of the Covenant I have sent forth thy prisoners out of the pit wherein there is no water. Here are prisoners, Prisoners belonging to the daughter of Sion, for unto them, the Church, he speakes, v. 9. rejoyce greatly O daughter of Sion; those other sheep of the fold of Christ, not yet gathered when this promise was given, are spo∣ken of. And they are in the pit wherein there is no water; a pit for security to detaine them, that they may not escape: and without water, that they may in it find no refreshment. How are these prisoners delivered? By the blood of this Covenant. Of whom he speakes, see v. 9. Behold thy King cometh unto thee:

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

So also are they called Captives expressly, Isa. 49. 25. Thus* 1.15 saith the Lord, even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; those who were in their captivity a prey to Sathan, that mighty and cruell one, shall be delivered; and who shall do this? The Lord thy Saviour, and thy Redeemer, the Mighty one of Jacob, v. 26. He proclaimes liberty to the Captives. Isa. 61. 1. Luk. 4. 18. And this is given in as the great fruit of the death of Christ, that upon his conquest of it he led capti∣vity captive, Psal. 68. 18. Eph. 4. 8. that is, either captivity active∣ly, Sathan who held and detained his in captivity, or passively those who were in captivity to him.

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

Concerning this two things are considerable.

1. The cause of mens Bondage and Captivity, deserving,* 1.16 or procuring it.

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

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

1. As a Debt, whereof God is the Creditor. Our Saviour hath taught us to pray for the Forgivenesse of our sinnes un∣der that notion, Math. 6. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, remit to us our debts; And in the Parable of the Lord and his Servants, Math. 18. 27, 28, 29. he calls it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 27. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 30. due ••ebt; all which he expounds by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 35. offences or transgressio••s Debt makes men liable to Prison for

non payment, and so doth sinne (without satisfaction made) to the Prison of Hell; so our Saviour expresses it, Math. 5. 25, 6. Agree quickly with thine Adversary, whiles thou art in the way with him, least at any time the Adversary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into Prison: Verily I say unto thee, thou shalt by no meanes come out thence 'till thou hast paid the utmost farthing. On this account, 1. Are men Prisoners for sinne: They are bound in the Prison house, because they have wasted the Goods of their Master, and contracted a Debt that they are no way able to pay: and if it be not paid for them, there they must lye to Eternity. All mankind was cast into Prison, for that Great Debt they contracted in Adam, in their Trustee; be∣ing there, in stead of making any Earnings to pay the Debt al∣ready upon them by the Law, they contract more, and in∣crease 1000s of Talents. But this use of the word Debt and Prison, applyed to Sin and Punishment, is Metaphoricall.

2. As a Crime, Rebellion, Transgression against God, the* 1.17 great Governour, and Judge of all the World. The Criminal∣nesse, Rebellion, and Transgression, the Disobedience that is in Sinne, is more or lesse expressed by all the words in the Ori∣ginall, whereby any sinnes are signified and called: now for sinne considered as Rebellion, are men cast into Prison, Cap∣tivity and Bondage, by way of Judiciall processe & Punish∣ment.

2. For the Principall Cause of this Captivity and Imprison∣ment,* 1.18 it is God: For

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

2. And properly, He is the great King, Judge, and Governour of the World, who hath given his Law, the Rule of our Obe∣dience; and every transgression thereof is a Rebellion against him; Hence, to sinne, is to rebell, and to Transgresse, and to

be Perverse, to Turne aside from the way, to cast off the Yoke of the Lord, as it is every where expressed. God is the Law-gi∣ver, Ja: 4. 12. Who is able to kill and to destroy for the transgres-sion of it; It is his Law chih is broken, and upon the Breach whereof, he sayes, cursed be every one that hath so done, Deut. 29. 29. He is the Judge of all the Earth, Gen 18. 25, 26. Yea The Lord is Judge h••mselfe, Psal. 50 6 and we shall be judged by his Law, James 2. 19, 11, 12. and his judgement is, that they that commit sinne are worthy of Death, Rom. 1. 32. and he is the King for ever and ever, Psal. 10. 16. He Raigneth and executeth Judgement. Now who should commit the Reb••ll that offends, who should be the Author of the Captivity, and imprisonment of the Delinquent, but he who is the King, Judge, and Law-maker.

3. He doth actually ••o•• it, Rom: 11. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.19 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God hath shut up all under disobedience: he hath laid them up close Prisoners, for their disobedience: and they shall not go ou••, untill satisfaction be made. In the Para∣ble Math: 18. of the Lord, or Master, and his Servants, this is e∣vident; and Math. 5. 25. It is the Judge, that delivers the Man to the Officer, to be cast into Prison. Look who it is that shall inflict the finall Punishment upon the Captives, if a Ransome be not paid for them, He it is, by whose Power and Authority they are committed, and to whom principally they are Priso∣ners, and Captives: Now this is God only, He can cast both bo∣dy and soule into Hell fire, Math: 10. 28. and wicked men shall be destroyed from the terrour of his Presence, and the power of his Glory, 2 Thes: 1. 9. In briefe, God is the Judge, the Law is the Law of God, the Sentence denounced is condemnation from God: the Curse inflicted, is the Curse of God; the Wrath wherewith men are punished, is the wrath of God; He that finds a Ransome is God, and therefore it is properly and strictly He, to whom sinners are Prisoners and Captives, 2 Pet: 2. 4.

And therefore when in the Scripture at any time, men are said to be in Bondage to Sathan: it is but as to the Officer of a Judge, or the Jaylor: to their Sinne, it is but as to their Fet∣ters, as shall be afterwards ore fully discovered.

And this removes the First Question and Answer of the ••a∣covians* 1.20 to this purpose Socinus De Servatore, expresses himselfe to the whole businesse of Redemption, in 3. Chapters: Lib: 1,

Part. 2. Cap: 1, 2, 3. the summer of which, the Catechists have la∣boured to comprise in as many Questions and Answers. The first is.

What doest thou Answer to those Testimo∣nies,* 1.21 which witnesse that we are redeemed of Christ?

Ans. It is hence evident, that satisfaction cannot be confirmed from the word Redee∣ming, because it is written of God himselfe, both in the Old and New Testament, that he redeemed his people. 2. Because it is written that God redeemed Abraham, and David, and that Moses was a Redeemer, and that we are redeemed from our iniquities, and our vain conversation, and from the Curse of the Law; for it is certain, that God made satisfaction to none, nor can it be said, that satisfaction is made either to our iniquites, or our vain con∣versation, or to the Law.

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

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

3. Satisfaction is properly to the Law, when the pe∣nalty which it threatens, and prescribes, is undergone, as in the case insisted on it was. In the mean time, our Catechists are sufficiently vaine, in supposing our Argument to lye in the word redimere; though something hath been spoken of the word in the Originall, yet our plea is from the thing it selfe.* 1.22

This Socinus thus expresses.

There is also required he who held the Cap∣tive,* 1.23 otherwise he is not a Captive: To him in our deliverance, if we will consider the thing it selfe exactly, many things do Answer, for ma∣ny things do detaine us Captives; Now they are sinne, the Divell, and the World, and that which followeth sinne, the guilt of eternall dea••h, or the punishment of death appointed to us.

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

2. Instrumentally, in subservience to the Authority of the o∣ther. So is Man in bondage to Sathan, and the Law, and feare of deathto come, Heb. 2. 14, 15.

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

To proceed with the description of Redemption given; It* 1.24 is the delivery of him who was captive from prison, or capti∣vity, and all the miseries attending that condition.

1. What I meane by the Prison, is easily gathered from what hath been delivered concerning the Prisoner or Captive, and him that holds him captive. If the captive be a sinner as a sinner, and he who hold him captive be God, by his Justice making him lyable to Punishment, his captivity must needs be his obnoxiousnesse unto the wrath of God on the ac∣count of his Justice for sin. This are we delivered from by this Redemption, that is in the blood of Jesus, Rom. 3. 23, 24, 25. For all have sinned, and come short of the glory of God: Being justifyed freely by his Grace, through the Redemption that is in Christ Iesus. Whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousnesse for the remission of sinnes tha are past, through the for∣bearance of God. v. 23. is the description of the state of our Capti∣vity,

having sinned we are come short of the Glory of God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they fall short in their race, and are by no meates able to come up to a participation of God; our d••livery and the meanes of it, is expressed v. 24. our delivery: we are Iustifyed freely by his Grace; or delivered from that condition and state of sin, wherein it was impossible for us to reach and attaine the Glory of God. The procuring cause of which liberty is expressed in the next words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Redemption or Ransome paying that is in the blood of Jesus; that is the cause of our deliverance from that condition wherein we were: whence and how it is so, is expressed v. 25. God sent him forth, for that end, that we might have deliverance through Faith in his blood, or by Faith be made partakers of the Redepmtion that is in his blood, or purchased by it: and this to declare his righteousnesse; we have it this way, that the Righteousnesse of God may be decla∣red, whereto Satisfaction is made by the death of Christ: for that also is included in the word, propitiation, as shall be after∣ward proved.

Thus whilst men are in this captivity, the wrath of God abi∣deth* 1.25 on them, Joh. 3. 36. and the full accomplishment of the execution of that wrath is called the wrath to come, 1 Thes. 1. 10. which we are delivered from.

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

Whence is that of the Apostle Rom 8. 33, 34. Who shall lay any thing to their charge, who shall condemne them? Who should but God? It is God against whom they have sinned, whose the Law is, and who alone can pronounce Sentence of Condemnation on the offen∣ders, & inflict penalty accordingly. Yea, but it is God that Justifies: that is, that frees men from their obnoxiousnesse to punish∣ment for sin in the first sence of it, which is their captivity, as hath been declared; but how comes this about? Why it is Christ that dyed, it is by the death of Christ that we have this Redemp∣tion.

2 From all the miseries that attend that state and condition.* 1.26 These are usually referred to three heads.

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

For the first Col 1. 13, 14. Who hath delivered us from the power of darkenesse, and hath translated us into the kingdome of his deare Sonne, in whom we have redemption through his blood, even the forgivenesse of sins. the power of darkenes, in the power of the prince of darkenes, of Sathan: that God delivers us frō v. 14. by the Redemption that is in the blood of Christ; & how? Even as he who delivers a captive frō the Judg by a price, delivers him also from the Iaylor who kept him in prison. By his death, which as hath been shewed, was a price & a Ransom, he deprived Sathan of al his power over us, which is called his de∣stroying of him, Heb. 2. 14. that is, not the Divell as to his Essence & Being, but as to his Power and Authority over those who are made partakers of his death.

The Words of Socinus to this purpose may be taken notice* 1.27 of. Lib. De Servat. 1. Part. 2. Cap. 2.

Nothing is wanting in this deliverance, that* 1.28 it might wholly answer a tru▪ Redemption, but only that he who detained the captive should receive the price: although it seemes to some that it may be said, that the Divell received the price which intervened in our Redemption, as the An∣tient Divines among whō was Ambrose & Augustine made bold to speake, yet that ought to seeme most absured; & it is true that this price was re∣ceived by none. For on that account chiefely is our deliverance not a true, but a metaphoricall redemption, because in it there is none that should receive the Price. For if that which is in ••he place of a price, be received, (by him who delivers the Captive) then not a metaphoricall but a true Price had intervened, & thereupon our Redemp∣tion had been proper.

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

2. The only reason given why the Price is not paid to any, is because it is not paid to the Divell; but was it the Law of Sathan we had transgressed? Was he the Judg that cast us into Prison? Was it to he whō we were indebted? Was it ever h••ard ••hat the price of Redemption was payd to the Jaylor? whether any of the ancients said so or no, I shal not now trouble my self to enquire, or in what sence they sayd it; the thing in it self is ridiculouus & blaspemous.

2. Sinne. He Redeemed us from all iniquity, Tit. 2. 14, and we* 1.29 were Redeemed by the precious blood of Christ from our vaine conversation received by tradition from our Fathers, 1 Pet. 1. 18, 19. This redeeming us from our sinnes, respects two things. 1. The guilt of them that they should not condemn us; and 2. the power of them, that they should not rule in us: in the place mentioned, it is the latter that is principally intended, which is evident from what was opposed to the captivity under sinne that is spoken of; in the one place, it is Purchasing to himselfe a peculiar people zealous of good workes, Tit. 2. 14. in the other, the purifying of our soules in obe∣dience to the truth through the Spirit, v. 22. Now we are redeemed from the power of our sin, by the blood of Christ; not immediat∣ly, but consequentially; as a Captive is delivered frō his Fatters and Filth upon the payment of his Ransome; Christs satisfy∣ing the Justice of God, reconciling him to us by his death, hath alsoprocured the gift of his Spirit for us, to deliver us from the power of our sinne. The foundation of this being laid in the blood of Christ, and the price which thereby he paid, our delivery from our sins belongs to his Redemption; and we are there∣fore said to be Redeemed by him from our vaine Conversation.

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

2. There is a Redeeming of us from the Guilt of sinne,* 1.30 which hath a twofold expression. 1. Of redeeming us from the

Curse of the Law, Gal: 3. 13. And 2. Of the redemption of Trans∣gression, Heb: 9. 15.

For the First, the Curse of the Law, is the Curse due to sinne, Deut. 27. 29. that is, to the transgression of the Law. This may be con∣sidered two wayes: 1. In respect of its rise & fountaine, or its terminus a quo. 2. In respect of its End, and Effect, or its termi∣nus ad quem.

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

2. For the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb: 9. 15. It can be no∣thing* 1.31 but making reparation for the injury done by transgression: It is a singular phrase, but may receive some light from that of Heb. 2. 17. Where Christ is said to be an High Priest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. to reconcile the sinne of the People: that is, to make reconciliation for them, of the sence whereof afterwards. 3. He Redeemes from the World, Gal. 4. 5.

3. The Third thing is; That this deliverance from Captivity* 1.32 be by the intervention of a price properly so called; that Christ did pay such a Price I proved before, which is the foundation of this discourse.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and those arising from thence, were speci∣ally insisted on; The known use of the word is, redemptionis pre∣tium; so among the best Authors of the Greek tongue; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Zeneph. Hellen. 7. they took him away without paying his ransome, or the price of his redemption; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: saie•• Plutarch in Fabius: he sent their ransome to Hanniball, and recei∣ved the Prisoners: and from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of the same import and signification. So in the Argument of the first Book of the

Iliads, speaking of Chrysis, that he came to the Camp, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to pay a price for the redemption of his Daugh∣ter. And Arist. Ethic. lib. 9. cap. 2. Disputing whether a Benefit, or Good turne, be not to be repaied, rather then a favour done to any other, gives an instance of a Prisoner redeemed; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. whe∣ther he who is redeemed by the payment of a ransome from a rober be to redeeme him, who redeemed him, if Captive, &c. but this is so farre confessed, that if it may be evinced, that this price is paid to any, it will not be denied, but that it is a proper price of redemption, as before was discovered.

That the death of Chrisis such a Price, I proved abundant∣ly,* 1.33 at the entrance of this discourse; it is so frequently and evi∣dently expressed in the Scripture to be such, that it is not to be questioned, I shall not farther insist upon it.

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

I understand the proper use of the word to* 1.34 redeeme, to be, when a true Price is given; true Price I call not only mony, but whatever is gi∣ven to him, that delivers the Captive, to satisfy him, although many things in the Redemption be Metaphoricall.

That God detaines the Captive, hath been proved; that the* 1.35 price is paid to him, though it be not silver and gold, and that, that he might be satisfyed shall be farther evinced. So that we have Redemption properly so called; it remaines then that we farther manifest, that the price was paid to God.

Although enough hath been said already to evince the truth* 1.36 of this, yet I shall farther put it out of question by the ensuing Observations and inferrences.

1. To the payment of a price or ransom properly so called which as is acknowledged is not necessary that it should be mony or the like 1 Pet. 1. 18 but any thing that may satisfy him that detaines the captive, it is not required that it should be payd into the hand of

him that is said to receive it; but only, that it be some such thing as he reuires as the condition of releasing the Captive. It may consist in personall service, which is impossible to be proper∣l•• pid into the hand of any. For instance; If a Father be held captive, and he that holds him so, requires that for the delivery of his Father, the Sone undertake a difficult and hazardous Warfare, wherein he is concerned; & he do it accordingly; this Sonne doth properly ransome his Father, though no reall price be paid into the hand of him that detained him. It is sufficient to prove that this ransome was paid by Christ unto God, if it be proved, that upon the Prescription of God, he did that, and underwent that which he esteemed, and was to him a valuable Compensation, for the delivery of sinners.

2. The p••opriety of paying a Ransome to any, where it* 1.37 lyes in undergoing the penalty that was due to the Ransomed, consists in the voluntary Consent of him to whom the Ransome is paid, and him that pays it, unto this commutation; which in this businesse we have firmely evinced. And the price paid by Christ could be no other. For God was not our detainer in Captivity as a Soveraigne Conquerour, that came upon us by force and kept us Prisoners, but as a just Judge and Lawgiver, who had seized on us for our Transgressions. So hat not his Power and Will was to be treated withall, but his Law and Justice, and so the Ransome was properly paid to him, in the undergoing that penalty which his Justice required.

3. There must some differences be allowed between Spiri∣tual,* 1.38 eternall, and Civill, Corporeall, temporall deliverances, which yet doth not make Spirituall Redemption to be improper: nay rather the other make Spirituall Redemption to be improper: nay rather the other is said to be improper wherein it agrees not thereunto; The one is Spirituall, the other Temporall, so that in every circumstance it is not expected that they should agree.

4. There are two things distinctly in God to be considered* 1.39 in this businesse.

1. His Love, his will, or purpose. 2. His Justice, Law, and Truth. In respect of his Love, his will his purpose, or good-pleasure, God himselfe found out, appointed, and provided this Ransome. The giving of Christ is ascribed to his Love, Will, and good pleasure, Ioh. 3. 16. Rom. 5. 8 & 8. 32. 1 Ioh. 4. 9, 10. as he had promised by his Prophets of old, Luk. 1. 67. But his Law

and Truth & Justice in their Severall considerations, reuired the Ransome, and in respect of them he accepted it, as hath been shewed at large: So that nothing in the world is more vaine, then that of our Adversaries; that God procured and appoin∣ted this price, therefore he did not accept it: That is, either Gods Love or his Justice must be denyed. Either he hath no justice against sinne, or no Love for sinners; in the Reconciliation of which two, the greatest and most intense hatred against sinne, & the most vnexpressible Love to some sinners in the blood of his only Sonne, lyes the great mistery of the Gospell, which these men are unacquainted withall.

5. That God may be said to receive this Price, it was not* 1.40 necessary that any Accession should be made to his Riches by the Ransome, but that he underwent no losse by our deliverance. This is the difference between a Conquerour or a Tyrant and a just Ru∣le••, in respect of their Captives, and Prisoners. Sayes the Tyrant or Conquerour, pay me so much whereby I may be enriched or I will not part with my Prisoner: Says the just Ruler and Judge, take care that my justice be not injred; that my Law be satis∣fyed, and I will deliver the prisoners. It is enough to make good Gods acceptance of the Price, that this Justice suffered not by the delivery of the Prisoner; as it did not Rom. 3. 25. yea it was exalted and made glorious above all that it could have been, in the everlasting destruction of the sinner.

These things being thus premised, it will not be difficult to* 1.41 establish the Truth asserted; namely, that this Price or Ransome was paid to God. For

1. A Price of Redemption, a Ransome must be paid to some or other: The nature of the thing requires it. That the death of Christ was a price or Ransome properly so called, hath been shewed before; the ridiculous Objection, that then it must be payd to Sathan or our sinne, hath also been sufficiently remo∣ved, so that God alone remaines to whom it is to be paid. For unlesse to some it is paid, it is not a Price or Ransome.

2. The Price of Redemption is to be paid to him who de∣taines* 1.42 the Captive by way of Jurisdiction, Right, and Law Power. That God is he who thus detained the Captive, was also proved before. He is great housholder that calls all his Servants that doe, or should serve him, to an account, Math.

18. 23. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and wicked men are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •• Pet. 2. 14. the children of his curse, obnoxious to it. It is his Iudgement that they which commit sin are worthy of death, Rom. 1. 32. and Christ is a propitiation to declare his Righteousnesse, Ro. 3. 25. And it is his wrath from whence we are delivered by this Ran∣some, Rom. 2. 5. 1 Thess. 1. last. the Law was his to which Christ was made obdoxious. Gal. 4. 4. the Curse his which he was made, Gall. 3. 13. it was his will he came to do and suffer, Heb. 10. 5. It was his will that he should drink off the cup of his passion, Mat. 26. It pleased him to bruise him. If. 53. He made all our ini∣quities to meet upon him v. 5. so that doubtlesse this Ransome was paid to him; we intend no more by it then what in those places is expressed.

3. This Ransome was also a Sacrifice, as hath been decla∣red.* 1.43 Look then to whom the Sacrifice was offered, to him the Ransome was paid. These are but severall notions of the same thing. Now the Sacrifice he offered to God, Eph. 5. 2. to him then also, and only was this Ransome paid.

4. Christ paid this Ransome as he was a Mediatour and surety:* 1.44 nos he was the Mediator between God and man, and therefore he must pay this Price to one of them, either God or man; & i•• is not difficult to determine whether: 1 Tim. 2. 5, 6. gives us this fully. He is the Mediatour, and as such he gave himselfe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Price of Redemption to God.

From this description of redemption properly so called, and* 1.45 the Application of it to the redemption made by Jesus Christ we thus argue.

He who by his own blood and death paid the price of our redemption to God, in that he underwent what was due to us, & procured liberty & delive∣rance thereby, He made satisfaction properly for our sins; but when we were Captives for sin to the justice of God, & committed thereon to the power of sinne and Sathan, Christ by his death and blood paid the price of our redemption to God, and procured our deliverance thereby: therefore he made Satisfaction to God for our sinnes.

For the farther confirmation of what hath been delivered,* 1.46 some few of the most eminent Testimonies given to this truth, are to be explained and vindicated, wherewith I shall close this Discourse of our Redemption by Christ. Out of the very

many that may be insisted on, I shall chuse out only those that follow.

1. Rom. 3. 24, 25. Being justifyed freely by his Grace, through the redemption that is in Jesus Christ; whom God hath set forth to be a pro∣pitiation through Faith in his blood, to declare his righteousnesse for the remission of sinnes that are past, through the forbearance of God. Re∣demption in its selfe, in its Effect, in respect of us, with all its causes is here expressed. Its effect in respect of us, is, that we are justifyed freely: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not brought easily, and with little labour to be righteous or honest, as some vainely imagine (Grot. in locum) but accepted freely with God, without the performance of the workes of the Law, whereby the Jewes sought after Righteousnesse. 2. The End on the part of God, is, the declara∣tion of his Righteousnesse. 3. The meanes pocuring this end is, the blood of Christ: redemption by Christ, and in his blood.

4. The meanes of communicating this effect on the part of God is the setting forth Christ a propitiation: on our part as to ap∣plication, it is faith in his blood.

As to the Effect of our justification, it shall afterwards be* 1.47 considered. The manner, or rise of it rather, (for both may be denoted) on the part of God, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, freely: or as it is expounded in the next words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his grace. Our redemption and the effects of it are free 1. On the part of God, in respect of his purpose and decree, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom: 11. 5. His great Designe, and contrivance of the worke of our Salvation, and deliverance. This he did according to the good pleasure of his will, to the praise of the glory of his grace, Ephes. 1. 5, 6. according to his good pleasure which he had purpo∣sed in himselfe, v. 9. according to the purpose of him who worketh all things after the counsell of his own will, v. 11. And it is free in regard of the Love, from whence Christ was sent, Ioh. 3. 16. which al∣so is ascribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 2. 9. And it is free in respect of us: we do not obtaine it by the workes of the Law, Rom. 4. 6. nei∣ther can it be so attained, nor is that required of us; and free on our part, in that nothing of us is required in way of satisfa∣ction, recompence, or ransome; He spared not his Son, but with him freely gives us all things, Rom. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we are justified freely, that is, we are delivered from our bondage with∣out any Satisfaction made by us, or workes performed by us, to

attaine it, God having freely designed this way of salvation, and sent Jesus Christ to do this work for us.

Ad justitiam vero perducuntur etiam sine labore qui ad minores virtu∣ies,* 1.48 id est, philosophicas requiri solet, fides enim ejus laboris compendium facit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Grot. in loc.

They are brought to righteousnesse, without that labour that is required for lesser, even Philosophicall virtues: Faith makes an abridgement of the worke.

The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the great man, in the whole interpreta∣tion of that Epistle, as of others of sundry sorts besides him∣selfe, is, that to be justified, is to be brought to righteousnesse by the practice of vertue and honesty (which answers to that the Scrip∣ture calls sanctification) with as grosse a shutting out of light, as can befall any man in the world. This with that notion which he hath of Faith, is the bottome of this Interpretation. But,

2. Let him tell us Freely, what instance he can give of this use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which here he imposeth on us? that it should signify the facility of doing a thing: And withall, whether these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, denote an Act of God, or of them that are justified? Whether being justified freely by his grace, be his free justifying of us, as to what is actively denoted, or our Easy performance of the workes of Righteousnesse? that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this place, should relate to our duties, and signify easily; and not to the Act of God accepting us, and import freely, is such a violence offered to the Scripture, as nothing could have com∣pelled the Learned man to venture on, but pure necessity of maintaining the Socinian justification.

3. For the Philosophicall vertues, which the Gods sold for la∣bour, they were splendid a peccata, and no more.

As to this part of the words, Socinus himselfe was not so far out of the way, as the Annotator; saith he, Justificati gratis, sensus est, partem nobis esse peccatorum nostrorum absolutionem (id enim ut scis quod ad nos attinet reipsa justificari est) non quidem per legis opera, qui∣bus illam commeriti sumus, sed gratis per gratiam Dei. De Servat. lib. 1. part. 2. cap. 2.

2. The End on the part of God, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the* 1.49 declaration of his righteousnesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is properly Gods justice as he is a Judge. It is true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is often rendered by the Seven∣ty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by us from thence, Righteousnesse, which sig∣nifies

indeed benignity, kindnesse, and goodnesse: and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is Righteousnesse, is rendered by them sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercy, and the circumstances of the place may sometime require that sig∣nification of the word; but firstly and properly, it is that property of God, whereby as a Judge, he renders to every one according to their ways before him, rewarding those that obey him, and* 1.50 punishing transgressions; This I have elsewhere declared at large: Hence he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 9. 4. which as Paul speakes 2. Tim. 4, 8. is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the righteous Judge, so Rom. 1. 32. 2 Thess. 1. 6. Rev. 15. 4. so Isa. 59. 16. And he saw that there was no man, and wondered that there was no Intercessor, therefore his arme brought Salvation unto him, & his Righteousnesse it sustained him. His Righteousnesse sustained him in executing vengeance on the ene∣mies of his Church. This is the Righteousnesse that God aimed to manifest, and to declare in our redemption by Christ: that he might be just, as the words follow; namely, that he might be known to be just and righteous, in taking such sore vengeance of sinne, in the flesh of Jesus Christ his Sonne, Rom. 8. 3. Hence did God appeare to be exceeding righteous, of purer eyes, then to behold ini∣quity. He declared to all the World, what was due to sinne, and what must be expected by men, if they are not partakers of the Redemption which is in the blood of Jesus Christ, Rom. 8. 3.* 1.51

Grotius would have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here to signify goodnesse and bounty; which as we deny not, but that in some places in the Old Testament where it is used by the LXX, it doth, or may doe, so we say here, that sence can have no place, which no where is direct and proper: for the thing intended by it in that sence, is ex∣pressed before in those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and is not consistent with that, that follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which represents God, as he is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as was spoken before,

Socinus goes another way, saies he. In Christo, Deus ut ostende∣ret* 1.52 se veracem & fidelem esse, quod significant verba illa, justitiae suae, &c. Referring it to Gods Righteousnesse of veracity and fidelity, in ful∣filling his promise of forgivenesse of sinnes. But, saies Grotius, Righteousnesse cannot be here interpreted, de fide in promissis praestandis, quia haec verba pertinent non ad Judaeos tantum, sed ad Gentes etiam, quibus nulla promissio facta est.

Because Gentiles are spo∣ken of, and not the Jews only, but to them there was no pro∣mise given.

A reason worthy the Annotations; as though

the promise was not made to Abraham, that he should be heire of the world, and to all his seed, not only according to the flesh; and as though the Learned man himselfe did not think the first pro∣mise to have been made, and alwaies to have belonged to all and every man in the World. But yet neither will the sence of So∣cinus stand, for the Reasons before given.

But how are these Ends brought about, that we should be* 1.53 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and yet there should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?

3. Ans. The Meanes procuring all this, is the blood of Christ; it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: by the redempti∣on that is in Jesus Christ; and how that Redemption is wrought, he expresseth, when he shews how we are made partakers of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through faith in his blood. The re∣demption wrought and procured by the blood of Christ, is the procuring cause of all this. The causa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the Grace of God, of which before, the causa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is this blood of Christ; This Redemption, as here, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 21. 28. Eph. 1. 7. Coll. 1. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 1. 68. John 2. 38. Heb. 9. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Math. 20. 28. Math. 10. 45. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 2. 6. and in respect of the effect. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 4. 24. Rom. 11. 26. Col. 1. 13. 1 Thess. 1 10. This is the procuring cause as I said of the whole ef∣fect of Gods free grace here mentioned, we are justified freely, be∣cause we have Redemption by the blood of Christ: He obtained it for us by the price of his blood.

I rather abide on the former sence of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from whence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to be a price of redemption, then to Interpret it by lustrum, and so to referre it to the sacrifices of purification, which belong to another consideration of the death of Christ; and yet the consideration of the blood of Christ, as a Sacrifice, hath place here also, as shall be discovered. This is that which is here asserted; we have forgivenesse of sinnes by the interventi∣on of the blood of Christ, obtaining Redemption for us, which is that we ayme to prove from this place.

Grotius gives this Exposition of the words. Christus per obedi∣entiam* 1.54 suam (maxime in morte) & preces ei accedentes, hoc a patre obti∣nuit, ne is humanum genus gravibus peccatis immersum desereret, at{que} ob∣duraret; sed viam illis daret ad justitiam perveniendi per Christum: & li∣beraret, nempe a necessitate moriendi in peccatis, viam parefociendo per quam exire ista liceret.

Christ by his obedience (especially in

his death) and the prayers accompanying it, obtained this of his Father, that he should not forsake and harden mankind, drenched in greivous sinnes, but should give them a way of coming to righteousnesse by Jesus Christ, and should deliver them from a necessity of dying in their sinne, by revealing a way whereby they might escape it.

1. It is well it is granted, that the death of Christ respected God in the first place, and the obtaining somewhat of him, which the Annotators friends deny.

2. That the purchase of Christ was not for all Mankind, that they might be delivered, but for the Elect, that they should be delivered, ha's elsewhere been declared.

3. Christ by his death, did not obtain of his Father, that he should reveale or appoint that way of obtaining deliverance and Salvation, which by him we have. This, as the giving of Christ himselfe, was of the free Grace and love of God; nor is the ap∣pointment of the way of salvation, according to the Covenant of Grace, any where assigned to the death of Christ; but to the Love of God, sending his Sonne, and appointing him to be a Mediator; though the good things of the Covenant be purcha∣sed by him.

4. This is all the effect here assigned to the Bloodshedding of Jesus Christ; this is the Redemption we have thereby. He ob∣tained of his Father, that a better way of coming to Righteousnesse, then that of the Law, or that of Philosophy, might be declared to us. The my∣stery of the whole is; Christ by his obedience to God, obtained this, that Himselfe should be exalted to give a new Law, and teach a new Doctrine, in obedience whereunto we might come to be Righteous: which must needs be an excellent explication of these words, we have Redemption by his blood; which plainly expresse the Price he paid for us, and the effect that ensued thereon.

Socinus goes another way; says he.* 1.55

The intervention of the Blood of Christ,* 1.56 though it moved not God to grant us delive∣rance from the punishment of sinne, yet it mo∣ved us to accept of it being offered, and to be∣lieve in Christ.

That is; the blood of Christ, being paid as a Price of our Re∣demption, hath no effect, in respect of him to whom it is paid, but only in respect of them, for whom it is paid; then which imagination nothing can be more ridiculous.

4. The meanes of Application of the Redemption mentioned,* 1.57 or participation in respect of us, is faith: It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of this we have no occasion to speake.

5. The meanes of Communication on the part of God, is in these* 1.58 words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whom God hath set forth to be a propitiation. God set him forth for this end and Purpose; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may designe various Acts of God: As,

1. His purpose and determination, or Decree of giving Christ; whence our Translators have in the m••rgent rendred it fore-ordai∣ned, as the word is used, Eph. 1. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which he fore-purposed in himselfe. Or,

2. Gods proposall of him before hand, in Types and Sacrifices to the Jewes; the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being often in composition used in that sence in this Epistle, Chap. 3. 9. Chap. 11. 35. Chap. 15. 4. Or,

3. For the Actuall Exhibition of him in the flesh, when God sent him into the World. Or,

4. It may referre to the open exposition and publication of him in the World by the Gospell; for as we shall afterwards shew, the ensuing words hold out an Allusion to the Arke, which now in Christ the vaile being Rent, is exposed to the open view of Believers; Hence John tels us, Rev. 11. 19. when the Temple was opened, there was seen in it the Arke of the Testament; which as it was not at all in the Second Temple, the true Arke being to be brought in, no more was it to be seen upon the opening of the Temple in the first where it was; being closed in the Holyest of Holies; but now in the Ordinances of the Gospell, the Arke is perspicuous; because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God hath set it forth to Believers.

Now he was set forth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a propitiation. There is none* 1.59 but have observed, that this is the name of the Covering of the Arke, or the Mercy seat, that is applied to Christ, Heb. 9. 5. but the true Reason and sence of it hath scarce been observed; Ours generally would prove from hence, that Christ did propitiate

God by the Sacrifice of himselfe: that may have something from the generall noton of the word, referred to the sacrificia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (whereof afterwards) but not from the particular intimated. The Mercy seat did not attone God for the sinnes that were com∣mitted against the Law, that was in the Arke, but declared him to be attoned and appeased. That this is the meaning of it, that, as the Mercy seat declared God to be Attoned, so also is Christ set forth to Declare, that God was Attoned, not to Attone him, Socinus contends at large, but to the utter confusion of his cause. For,

1. If this declares God to be pacatus, and placatus, then God* 1.60 was provoked, and some way was used for his Attonement. And

2. This is indeed the true import of that Type, and the Appli∣cation of it here by our Apostle. The Mercy seat declared God to be appeased; but how? by the blood of the Sacrifice that was of∣fered without, and brought into the holy place; The High Priest never went into that place, about the worship of God, but it was with the blood of that Sacrifice, which was expresly appointed to make Attonement, Levit. 16. God would not have the Mercy seate once seen, nor any pledge of his being Attoned, but by the blood of the Propitiatory Sacrifice. So it is here, God sets out Jesus Christ as a propitiation; declares himselfe to be appeased adn recon∣ciled; but how? by the blood of Christ; by the sacrifice of himselfe, by the Price of Redemption which he paid. This is the intendment of the Apostle; Christ by his Blood, and the Price he paid there∣by, with the Sacrifice he made, having Attoned God, or made At∣tonement with him for us, God now sets him forth, the Vaile of the Temple being Rent, to the eye of all Believers, as the Mercy seat wherein we may see God fully reconciled to us. And this may serve for the vindication of the Testimony to the Truth insisted on; and this is the same with 2 Cor. 3. 17.

It would be too long for me to insist in particular, on the* 1.61 full vindication of the other Testimonies, that are used for the confirmation of this Truth. I shall give them therefore toge∣ther in such a way, as that their Efficacy to the purpose in hand, may be easily discerned.

1. We are bought by Christ saith the Apostle; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye are bought, 1 Cor. 6. 20. but this buying may be taken Metaphorically for a meer Deliverance, as certainly it is, 2 Pet. 2. 1. denying the Lord

that bought them: i. e. delivered them, for it is spoken of God the Fa¦ther? It may be so, the word may be so used, & therefore to shew the propriety of it here, the Apostle addes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a price: ye are bought with a price: To be bought with a price, doth no where sig∣nify to be barely delivered, but to be delivered with a valuable compensation for our deliverance; but what is this price where∣with we are bought? 1 Pet. 1. 18. not with silver or gold, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; with the pretious honourable blood of Christ: why 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the pretious blood? That we may know, that in this busi∣nesse it was valued at a sufficient rate for our Redemption; and it did that, which in temporall civill Redemption is done by silver and Gold, which are given as a Valuable Consideration for the Captive. But what kind of Price is this Blood of Christ? It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Math. 20. 28. That is, a Price of redemption; whence it is said, that he gave himselfe for us; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Titus 2. 14. that he might fetch us off with a ransome: but it may be that it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not that he put himselfe in our stead, and under∣went what was due to us; but that his death was as it were a Price, because thereon we were delivered. Nay, but his life was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly, and therefore he calls it also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 2. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in composition signifies either opposition, as 1 Pet. 2. 25. or substitution and commutation, Math. 2. 22. in the first sence, here it cannot be taken, therefore it must be in the latter; He was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, did so pay a ransome, that he himselfe became that, which we should have been, as it is expressed, Gal. 3. 13. He redeemed us from the Curse, being made a curse for us: to whom he paid this Price was before declared, and the Apostle expresseth it, Eph. 5. 2. what now is the issue of all this; We have Redempti∣on thereby, Eph. 1. 7. in whom we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, redemption by his blood; as it is againe asserted in the same words, Col. 1. 14. But how came we by this Redemption? He obtained it of God for us, he entred into Heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having found, or obtained everlasting redemption for us; by the Price of his blood he procured this deliverance at the hand of God. And that we may know that this Effect of the death of Christ is Properly towards God, what the immediate issue of this Redemption is, is expressed. It is forgivenesse of sinnes, Eph. 1. 7. Col. 1. 13. Rom. 3. 24, 25.

And this is as much as is needfull to the first Notion of the Death of Christ, as a Price, and Ransome, with the issues of it, and the confirmation of our first Argument from thence for the Satisfaction of Christ.

Notes

• * 1.1

  §. 1.
• * 1.2

  §. 2.
• * 1.3

  §. 4.
• * 1.4

  §. 5.
• * 1.5

  §. 6.
• * 1.6

  §. 7.
• * 1.7

  §. 8.
• * 1.8

  §. 10.
• * 1.9

  Deut. 4. 34.
• * 1.10

  §. 11.
• * 1.11

  §. 12.
• * 1.12

  §. 13.
• * 1.13

  §. 14.
• * 1.14

  §. 15.
• * 1.15

  §. 16.
• * 1.16

  §. 17.
• * 1.17

  §. 18.
• * 1.18

  §. 19.
• * 1.19

  §. 20.
• * 1.20

  §. 21.
• * 1.21

  Qid ad ea Testimonia, quae nos a Christo testantur Redemp∣tos, Respondes?

  R. E verbo redimendi non posse effici satisfactionem hanc, hinc est planum, quod de ipso Deo & in novo, & in prisco foedere scribitur, eum redimisse p••pulum suum ex Aegypto; eum fecisse re∣demptionem populo suo; deinde cum scriptum sit, quod Deus rede∣mit Abrahamum & Davidem, & quod Moses fuerit Redemp∣tor, & quod simus redempti••••e nostris iniquitatibus, aut e vana conversatione nostra, & e male∣dictione legis: Certum autem est Deum nemini satisfeciss; nec vero aut iniquitatibus, aut con∣versationi vanae, aut legi satisfa∣ctum esse dici posse.
• * 1.22

  §. 22.
• * 1.23

  Requiritur & is, qui cap∣tivum detineat: alioqui cap∣tivus non esset: huic in libe∣ratione nostra, si exactius rem ipsam considerare vellmus, re∣sp••ndent multa. Multa siqui∣dem nos tanquam captivos detinebant: ea autem sunt pec∣catum, Diabolus, Mundus, & qui peccatum consequuntur, mortis aeternae reatus seu mor∣tis aeternae nobis decre••u sup∣plicium. De Servator. Lib. 1. Cap. 2.
• * 1.24

  §. 23.
• * 1.25

  §. 24.
• * 1.26

  §. 25.
• * 1.27

  §. 26.
• * 1.28

  Nihil in hac liberatione desi∣deratur, ut omnino verae re∣demptioni respondeat, nisi ut is qui captivum detinebat, Pretium accipiat: quamvis autem quibusdam videatur, dici posse, Diabolum, preti∣um quod in nostra liberatione intervenit, accepisse, quam∣admodum antiquiores Theole∣gi, inter quos Ambrosius, & Augustinus ausi sunt dicere, tamen id perabsurdum videri debet, & recte est ne∣minem id pretium accepisse aff••rmare. Ea siquidem ratio∣ne potissimum, non vera sed Metaphorica redemptio, libera∣tio nostra est; quocirca in ea nemo est, qui pretium accipi∣at, si enim id quod in ipso pretii loco est acceptum (ab eo scilicet qui captivum hominem detinebat) fuisset, jamnon metaphoricum, sed verum pretium in∣tervenisset, & propterea vera Redemptio esset.
• * 1.29

  §. 27.
• * 1.30

  §. 28.
• * 1.31

  §. 29.
• * 1.32

  §. 30.
• * 1.33

  §. 31.
• * 1.34

  Propriam enim verbi redi∣mendi significationem intelli∣go, cum verum pretium in∣tervenit; verum autem pre∣tium voo, non pecuniam tan∣tum sed qui••quid ut ei satissi∣at qui captivum detinet datur, licet alioqui multa metapho∣rico in ejusmodi redemptione reperiantur Socin. de Serv. lib. 1. Part. 1. Cap. 1.
• * 1.35

  §. 32.
• * 1.36

  §. 33.
• * 1.37

  §. 34.
• * 1.38

  §. 35.
• * 1.39

  §. 36.
• * 1.40

  §. 37.
• * 1.41

  §. 38.
• * 1.42

  §. 39.
• * 1.43

  §. 40.
• * 1.44

  §. 41.
• * 1.45

  §. 42.
• * 1.46

  §. 43.
• * 1.47

  §. 44.
• * 1.48

  §. 45.
• * 1.49

  §. 46.
• * 1.50

  Diatrib. de Justit. Div.
• * 1.51

  §. 47.
• * 1.52

  §. 48.
• * 1.53

  §. 49.
• * 1.54

  §. 50.
• * 1.55

  §. 51.
• * 1.56

  Interventus sanguinis Chri∣sti, ••icet Deum ad liberatio∣nem hanc a peccatorum nostro∣rum paena nobis concedendum movere non potuerit, movit tamen nos ad eam nobis obli∣tam accipiendam, & Christo fidem habendam, Socin. ubi sup.
• * 1.57

  §. 52.
• * 1.58

  §. 53.
• * 1.59

  §. 54.
• * 1.60

  §. 55.
• * 1.61

  §. 56.