The Marrow of Sacred Divinity - William Ames (1642)

1. THere be two parts of redemption: the humiliation of Christ as our Mediator, and his exaltation.

2. Humiliation is that whereby he is subject to the justice of God, to performe all those things which were required to the redemption of man. Phil. 2. 8. Being found in shape as a man, he humbled himselfe and became obedient unto death.

3. This humiliation was not properly of the Divine nature or person, considered in it selfe, but of the Mediator God-man.

4. Therefore the taking of the humane nature, considered simply & in it selfe is not a part of this humiliation: because it was the action of God only: but that condition of a servant, which did accompany the taking of the Divine nature, was the prime and proper reason of the humiliation. Yet in respect of this condition, by a relation redounding from thence, the Divine person is rightly said to be of no reputation. Phil. 2. 7. Because it did exist in that forme, which for a time was void of all glory and Divine Majesty: for the Divine Majesty did suppresse and hide it selfe throughout all that space of humiliation; that it did not constantly exercise that dignity which did afterward appeare in the exaltation.

5. The end of this humiliation is satisfaction and merit.

6. It is called satisfaction, as it is ordered to the honour of God by a certaine recompence for the injury done to him by our sinnes, Rom. 3. 25. Whom God hath set forth to be a reconciliation by his blood to shew this righteousnesse. This is shewed in all those places of Scripture wherein Christ is said to be dead for us, for that efficiency is set forth in this phraise, which cannot be attributed to Paul, or Peter in their death, 1 Cor. 1. 13. Which takes away condemnation, Rom. 8. 34. Which finally brings with it reconciliation to salvation, Rom. 5. 10.

7. It is the same also which is signified where it is said, he was made sinne for us. 2 Cor. 5. 21. For he could no other way be made sinne then either by inward pollution, or outward reputation: but he was most of all free from pollution: neither did the imputation of sin any other way agree to him then that he migt for us undergoe the punishment due to sinne.

8. In the same respect it is said that he bore our iniquities, Isay 53. 4. Neither doth that phraise signifie a bearing of patience:⁶⁷ for by bearing he tooke away the sins of the world, John 1. 29. Neither doth it only declare a power of taking away sins: for he bore our sins in his body upon the Crosse. 1 Pet. 2. 24.

9. The like sorce is of that forme he paid the price of redemption for us. Mat. 20. 28. For neither is there a meere delivering set forth by that phraise, nor every meanes of it; because the price it selfe is nominated, and it is intimated to be of the like common respect with the paiment of silver or gold for vendible merchandize. 1 Pet. 1. 18. And the application of this price it also added. Hebr. 9. 13. 14. 15. Blood sprinkling those that are uncleane. And 10. 22. Our hearts purged by sprinkling from an evill conscience. So that Christ himselfe is therefore a Mediator because he hath given himselfe a price of redemption. 1 Tim. 2. 5. 6. And we are therefore made partaker of that redemption, because Christ hath given himselfe for us, Gal. 2. 20. And we believe in him. John 1. 12. And by him in God. 1 Pet. 1. 21.

10. In the same sence also he is called an offering and sacrifice for our sinnes, Eph. 5. 2. He gave himselfe for us an offering and sacrifice of a sweet smelling favour to God. For he was so true and proper a sacrifice for sinne, that all other sacrifices which went before, were but shadowes of this: and after this is finished, it is neither needfull, nor lawfull to offer any other, Hebr. 16. 12. 14.

11. But this whole mystery depends upon this, that Christ is made such a Mediator, as that he is also a surety. Hebr. 7. 22. And the common roote of those that are to be redeemed, as Adam was of those that are created, and lost. Rom. 5. 16. 17. 18. 19. 1 Cor. 15. 22.

12. In the same humiliation of Christ there was also, merit, as it is ordered to our benefit, or to obtaine some good for us in the way of reward. This is shewed in all those places of Scripture wherein he is said by his obedience to have procured righteousnesse forus. Rom. 5. 19. Many are made righteous: to procure the favour of God for us, Rom. 5. 10. We have been reconciled to God by the death of his Sonne: and to procure life eternall for us, Rom.6. 23. Life eternall by Iesus Christ.

13. The merit and satisfaction of Christ differ not in the thing it selfe, soo as they should be sought for in sundry and different operations: but they ought in a diverse way to be acknowledged in one and the some obedience.

14. Neither ought any part of that obedience which is found in the humiliation of Christ, to be excluded from that dignity and use.

15. But the exaltation of Christ, although it be an essentiall part of his mediation, yet it doth not pertaine to his merit, or satisfaction.

16. This satisfaction as touching the substance of the thing was perfect, in rigour of justice: yet it presupposeth grace, whereby Christ was called to performe this worke, and whereby it being performed, it was accepted in our name and for our good: Lastly, whereby that is performed by covenant rewarding which was required in this Satisfaction, John 3. 16. So God loved the world that hee gave his only begotten Sonne, Rom. 3. 24. We are justified freely by his grace, through the redemption made in Iesus Christ, and 5. 15. The grace of God, and gift by grace, which is of that one man Iesus Christ.

17. Hence greatest justice, and greatest grace, are together manifested, and worke in mans redemption. Rom. 5. 17. They receive abundance of grace, and the gift of righteousnesse, soo that all the fruit of this Satisfaction are rightly together called the fruits and effects of the grace and mercie of God.

18. This Satisfaction had worth sufficient, and in some respect infinite: First, from the person of him that did offer, who was God: Secondly, from the dignity and excellency of the thing offered, for he offered himselfe God and man. Thirdly, from the manner of offering, in which there was a certaine divine perfection, by reason of the personall Union.

19. For as the greatnesse of the injury growes from the dignity of the person offended, because there the worth of the offended person is hurt: so the worth of him that makes satisfaction doth grow from the dignity of him that makes Satisfaction, because here the yeelding of honour is looked unto, which depends upon the dignity of him that yeelds the honour.

20. Also in satisfaction, not the act only or suffering, but also the person it selfe which doth or suffereth is voluntarily subjected to the obedience of him to whom that honour is yeelded, also the manner of workingh doth alwayes flow from him that worketh with proportion:

21. Where this also is to be observed, that a substantiall dignity such as was in Christ, doth more properly confer to the dignity of the work, then an accidentary dignity, such as is in some men.

22. From this dignity of the person it comes to passe, that the satisfaction of Christ, was sufficient as touching the substance: and superabundant as touching certaine circumstances which did not at all agree to Christ.