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ruined kinsmen, quite unable to act for themselves. Not one of them all was able to redeem himself, and far less his brother. Withal, the angels, near akin to them in the rational world, durft not meddle with the redemption; being sure they could not have miffed to Anar their own inheritance thereby, nor have delivered their poor kinsmen neither. If he should have declined it, and drawn off his shoe to them, or to any other of the whole creation, there was none who durst have ventured to receive it, or put his foot in it. I looked, faith he, and there was none to help; and I wondered that there was none to uphold; therefore mine own arm brought salvation, Ifa. Ixiii. 5. He took on himself the character of their kinsmanredeemer; and of him as such Job speaks in the forecited passage, which I conceive to be thus expressed in the original ; I know, my kinsman-redeemer liveth; and the latter one, he mall stand up upon the duft. In which words Job comforts himself with a view of Christ as his kinsman-redeemer living, even in his day, in respect of his divine nature; and as the latter or second one, (in opposition to the former or first, Exod. iv. 8, 9. Deut. xxiv. 3, 4.), namely, the latter or second Adam Redeemer, in opposition to the former or first Adam DESTROYER; firm. ly believing, that the one, uniting to himself a hu. man nature, Nould as sure stand up upon the dust of the earth, and do the kinsman's part for him; as the other having the breath of life breathed into his nostrils, stood up upon it and ruined all.
Now, there were four things the kinsman-redeemer was to do for his kinsman unable to act for himself; all which Christ the second Adam undertook in the covenant.
1. He was to marry the widow of his deceased kinsman, to raise up feed to his brother. Hereof Boaz was put in mind by Ruth, chap. iii. 9. I am Ruth thine bandmaid: Spread therefore thy skirt over
thine handmaid, for thou art a near kinsman. Compare verse 10,---13. chap. iv. 10. and Ezek. xvi. 8. 1 spread my skirt over thee---and thou becamest mine. Our nature was in a comfortable and fruitful condition, while the image of God, impressed thereupon in Adam, remained with it ; but that image being removed, in the spiritual death caused by his sin, there ensued an absolute barrenness, as to the fruits of holiness, in our nature thus left. But our kinr.' man-redeemer consented to marry the widow. 'Being to take to himself a human nature, he undertook to take on our human nature in particular, taking his flesh of Adam's family. Thus was it provided, that his body should not be made of nothing, nor of any thing whatsoever that was not derived from A. dam as its original. It was a low match indeed for him; and would have been so, even if the family of Adam had been in its primitive state and splendor ; but now it was considered as in the depth of poverty and disgrace. Yet being necessary for our redemption, he consented thereto, as our kinsman-redeemer. Accordingly, in the fulness of time, he was made of a woman, a daughter of Adam's family, Gal. iv. 4. and so was a son of Adam, Luke iii. 23,-- -38. Thus was a foundation laid for the mystical marriage of believers with him; which mystical marriage doth not belong to the condition and making of the covenant properly so called, but to the promise and administration of it, being a sinner's personal entrance thereinto. And the great end, in subordination to the glory of God, for which this more intimate union and match with our nature was gone into by our Kinsman-redeemer, was to render it yet again fruitful in the fruits of true holiness; and without it our nature had for ever, remained under absolute barrenness in that point, even as the nature of fallen angels doth. 2. He was to redeem the mortgaged inheritance
of of his
poor kinsman: Lev. XXV. 25. If thy brother be waxen poor, and hath fold away some of his poles fion, and if any of his kin come to redeem it, then Thall be redeem that which his brother fold: or rather, then shall come in his kinsman-redeemer, that is near unto him; and he mall redeem that which his brother fold. Our father Adam waxing poor thro' the deceitful dealing of the tempter with him, quite fold away the inheritance of eternal life for a morsel of forbidden fruit: and his children waxen more poor still, thro' their own personal fault, had fet themselves farther and farther from it. They could not have raised, amongst them all, what would have redeemed so much as one man's part of it. Howbeit, without it was redeemed, they could never have had access to it. Wherefore the second Adam, as kinsman-redeemer, took the burden of the redemption on himself, and agreed to pay the price of that purchase; dying for us, that we might live together with him, I Thel. v. 1o.
3. He was to ransom his poor kinsman in bondage, pay the price of his redemption: Lev. xxv. 47. If... thy brother---wax poor, and fell himself.---verse 48. After that he is fold, he may be redeemed again; one of his brethren may redeem him. Verse 52.---according unto his years shall be give him again the price of bis redemption. Being sold in the loins of our first father, we were brought into bondage under the curse of the law: so we are by nature the law's bondmen, and consequently flaves to lin and Satan; never to have been released without a ransom, the full worth of so many souls. This ransom was stated in the covenant; to wit, that the Kinsman-redeemer hould give himself a ransom for his poor kinsmen : and he agreed to it, for purchasing their liberty, 1 Tim. ii. 5, 6. The ransom was great, foul for foul, body for body ; a person of infinite dignity, for his poor kinsmen in bondage. But he consented to take on him the form of a servant, that they might be set
free; to have his ear bored at the law's door-post, that they might be delivered out of their bondage.
4. Lastly, He was to avenge the blood of his slain kinsinan on the Nayer: Deut. xix. 12. The elders of bis city Mall send and ferch him thence, and deliver him into the hand of the (Goel) avenger of blood, that he may
die. Our Kinsman-redeemer saw all his poor kindred flain men. And the devil was the murder. er, John viii. 44. He had ministred poison to them in the loins of their first parent; yea, he had smitten them to death, killed them with an arrow shot thro'
But no avenger of their blood could be found, till the second Adam, as their Kinsman-redeemer, did in the second covenant, undertake the avenging of it. Mean while, the murderer had the power of death, Heb. ii. 14.; and the fting of death is sin, and the strength of fin is the law, 1 Cor. xv.56. Wherefore there was no difarming and destroying of the murderer, without taking the sting out of death which he had the power of. And that was not to be done, but by removing the guilt of fin, whereby sinners were bound over to death : neither was this to be done, but by satisfying the law, whose awful fanction of death strongly kepr fast the guilt of death on the finners. These were the iron gates to be broke through, ere the Kinsinan-redeemner, the avenger of blood, could get at the murderer. But the mighty Redeemer undertook, by his own death and sufferings, to satisfy the law; and by that means to remove the strength of fin; and by this means again, to take away the sting of death : and so by his own death to destroy the murderer that had the power of death; and thus to avenge the blood of his slain kinsmen upon him, Heb. ii. 14. So did Samsom, a type of our Kinsman-redeemer, avenge Israel of the Philistines their oppressors, pulling down the house on the Philistines, and dying himself to destroy them, Judges 'xvi.
II. Christ the Surety of the Covenant. HRIST the second Adam confenting to the co
venant, fisted himself also surety of it: Heb. vii. 22. By so much was Jesus made a furety of a better testament ; or rather, as others read it, of a better covenant. A surety is one who undertakes for another, obliging himself, whether for paying his debt, civil or criminal, or for his performing a deed. That we may then rightly understand Christ's suretiship, it is necessary we consider, 1. For whom, 2. For what he became surety in the covenant.
First, For whom Christ became surety in the covenant. I find two things advanced on this head, namely, (1.) That he became surety for God to finners; and (2.) Surety for finners to God. To the first of these the Socinians restrain Christ's sure. tiship, denying the second ; and so overthrow the foundation of our salvation. But all orthodox divines agree, that the second of these is the main thing in it. Some of them indeed make no difficulty of admitting, that Christ became furety for God to finners, as well as furety for finners to God; undertaking, on God's part, that all the promises shall be made good to the seed, even to all that believe. There is no question, but God's promises are, in respect of his infallible truth and veracity, most firm and sure in themselves, and cannot miss to be performed: but we, being guilty creatures, are now of heart to believe; and therefore do need what may make them more sure to us, or assure our hearts they shall be performed to us. And for this cause he hath given us his word of promise under his hand in the holy Scriptures, and an earnest of the promis. ed inheritance, Eph. i. 14. ; the feal of the Spirit, verse 13. 2 Cor. i. 22.; the facramental seals, Rom. iv. 11.; yea, and his solemn oath too, in the matter, to shew unto the heirs of promise the immutability of