them, might be tranfmitted to the latest posterity. O, fays he, that my words were now written; O that they were printed in a book; that they were graven with an iron pen and lead, in the rock for ever. This refers not to what he had said before, to the apology and defence he had made for himself against the unjust cenfures of his friends; but to what follows after, to the words of my text, to which these are a preface; and it ought to be obferved, that the Hebrew particle Vau, placed at the beginning of my text, is not to be rendered by the adverfative but, as it often is, nor by the copulative and, as frequently it is, nor by the illative or caufal particle for, as it is here in our translation, but by an explanative', fuch as namely, or to wit; and fo the words ftand in connection with the former in this manner; O that my words were written; O that they were printed in a book; that they were graven with an iron pen and lead, in the rock for ever; namely, (or to wit) I know that my Redeemer liveth, &c. He would have thefe words written, that they might abide; and not written only by a private perfon, and for private ufe, but he would have them printed or engroffed (for printing is not to be taken in a strict fenfe, it being a late invention) by fome public notary, and registered among the public acts, which are most likely to continue; but inafmuch as books and writings may be loft, are liable to corruption and rottennefs, to be eaten by moths, or confumed by fire, he would have his words engraven with an iron pen, on fheets of lead; upon which, as well as on brass, it was ufual to engrave public acts for long preservation; and fearing left this should not be fufficient, he defires they might be cut out on fome rock or another, where they might abide for ever. And perhaps he may mean the rock out of which his tomb was made, in which he defigned to be interred; fince it was customary with the eastern people to make ready their tombs beforehand, and to hew them out of rocks, as appears from the instance of Joseph of Arimathea; and then Job's request and wish is this, that though he defired no ftately monument to perpetuate his memory, no pyramid or marble statue to be erected for him; a tomb cut out of a rock was fufficient for him; yet he earneftly begged, that these words might be his y`s ir, his "funeral epitaph;" that thefe, even thefe, might be infcribed on his fepulchral monument, his rocky grave, I know that my Redeemer liveth, &c. that fo every one that passed by might read them; and, if it was the will of God, receive fome advantage by them. Fob had his wifhes in fome measure anfwered, though, perhaps, not in his own, yet in a better way. These words of his are written in the most public book in the world, and are among the most authentic records, "the Scriptures

• Job xix. 23, 24.

"of

* Vid. Noldii Concordant. Particular. Ebræo Chald. p. 287. n. 1208.

where feveral inftances are given of this use of it.

& Poftea publica monumenta plumbeis voluminibus, mox & privata linteis confici cœpta, aut ceris, Plin. Nat. Hift. l. 13. c. 11. Fuit que antiquiffimi moris, publica monumenta plumbeis voluminibus ; privata autem linteis describi: in quibus nonnunquam publica, Alex, ab Alex. 1. 2. c. 30.

"of truth," where they stand, and will stand to the latest ages, as a testimony of his faith in Chrift, and for the support and encouragement of other faints.

These words may be rightly called Job's creed, or the confeffion of his faith, which consists of various articles; some of which respect the living Redeemer, and his interest in him; and others, his state and condition at, by, and after death, and to all eternity; and are as follow:

I. That he had, and he knew that he had, an intereft in a living Redeemer. II. That this living Redeemer should stand upon the earth at the latter day. III. That as for himself, he should die, return to duft, and be devoured by

worms.

IV. That he should rife again from the dead, with true flesh, and the fame body. And,

V. That he should enjoy the beatific vifion of God to all eternity.

I. The first article in this creed of Job, is, that he had, and knew that he ́had, an interest in a living Redeemer, I know that my Redeemer liveth"; or, as the words may be literally rendered, I know my living Redeemer; by whom we are not, with fome Jewish writers', to understand any mere man, who was then alive, or should hereafter live, and rise up, and plead the cause of Job, affert his right, and defend his innocence; for, as a learned interpreter observes *, the word Redeemer properly belongs to God, and is scarce ever used in scripture of any other, in any fense of it. Some perfons may be faid to be redeemers, inafmuch as they have been God's inftruments to deliver his people, fuch as Samfon, Gideon, and others; particularly Mofes, is faid to be "a ruler and a deliverer, λulgárns, a redeemer';" because he was made ufe of by God for the redemption of his people Ifrael from Egypt, and was an eminent type of the Redeemer Jesus. Some think by the living Redeemer, is meant God the Father; and it must be allowed, that he is often called fo in the Old Teftament; he being the Rock of Ifrael, and the high God their Redeemer: but then it may be observed, that all the temporal redemptions and deliverances of God's people under that difpenfation, are easily applicable to the Meffiah, the Angel of bis presence, who in his love and pity redeemed them, and bore them, and carried them all the days of old"; and certain it is, that he was spoken and prophefied of, and promifed, under the character of a Redeemer, to the Old Testament faints,

m

Ꮓ Ꮓ 2

y Et ego novi Redemptorem meum vivum, Ar. Montan.

i Rejected by Ramban in Mercer in loc.

* Vox Redemptoris proprie Dei eft, & vix in fcriptura reperitur de alio dicta, quam de Deo, quocunque modo fumatur. Bolducius in loc.

n Ifai. lxiii. 9.

Acts vii.

35.

m So Mercer in loc.

faints, and as fuch they expected him; who being come, has by his blood obtained eternal redemption for his people: I conclude therefore, that he is principally defigned in my text. There are feveral things to be confidered in this firit article of faith.

First, The character of Christ as a Redeemer.

Secondly, The excellency of him as fuch, a living Redeemer.

Thirdly, Job's intereft in him, my Redeemer.

Fourthly, The knowledge he had of this, I know that my Redeemer liveth. First, I fhall confider the character of Chrift as a Redeemer; what it fuppofes; how he came to fuftain it; and how qualified he is for it.

1. It fuppofes perfons to be redeemed; the Redeemer and the Redeemed are correlates, they mutually imply, and have a refpect to each other. It will not be unneceffary to inquire, who thefe perfons are; thefe are not all the individuals of human nature, which have been, are, or fhall be on the earth; for if these are all redeemed by Chrift, they are redeemed by him either in whole or in part; if in part only, then Chrift is a partial, or an imperfect Redeemer, which must reflect difhonour upon him; if they are wholly redeemed, then they are redeemed from all fin, and the confequences of it, and in the iffue fhall be eternally faved; which cannot be faid of all mankind. Befides, if so, thofe who are redeemed could not be faid to be redeemed from among men, or, out of every kindred, and tongue, and people, and nation, or to be a peculiar people. Those whom Chrift has redeemed are fuch as the Father has chofen in him, and has given to him to be his people and portion; electing and redeeming grace being exactly commensurate to each other: Blessed be the Lord God of Ifrael, who bath vifited and redeemed his people". But my defign is not to enter into this controverfy now.

2. It fuppofes thofe perfons redeemed to have been in a state of bondage and flavery, as they are by nature to fin; they are the fervants of it, vaffals to it, fhut up in it, are overcome by it, and in bondage under it; for while they promife them liberty, they themselves are the fervants of corruption; for of whom a man is overcome, of the fame is he brought in bondage. They are alfo under the law hut up in it, imprisoned by it, in bondage to it; they are under it as an accufing, convincing, and condemning law, and as confidered in themselves expofed to the curfes of it: They are likewife taken and led captive by Satan at his will, who is therefore called by the name of captivity'; and as he by his fuggeftions and temptations fetters them the more strongly in their lufts, fo by his terrifying them with the fears of death, they are fometimes a confiderable while fubject to bondage.

• Rev. xiv. 4. and v.

Pfalm Lxviii. 18.

3. It

3. It implies a deliverance from all this; redemption obtained by Chrift, from which he is denominated a redeemer, is a deliverance from fin, from all fin, and all the wretched confequences of it; he gave himself for us, that he might redeem us from all iniquity. It is owing to redemption by Chrift that his people are in time delivered from the dominion of fin, to which they were fubject, are fecured for ever from the damning power of it, and shall hereafter be entirely freed from the very being of it. It is also a deliverance from the law; it is not an exemption from obedience to it, as a rule of walk and converfation, but from the curfe and condemnation of it as a covenant of works'; Chrift hath redeemed us from the curfe of the law, being made a curse for us. It is likewife a deliverance from Satan; by virtue of it, the prey is taken from the mighty, and the lawful captive is delivered; the strong man armed is spoiled of his goods, finners are delivered from the power of darkness, are turned from the power of Satan to God, and this becaufe Chrift has ranfomed them from the hand of him that was ftrongerthan they". In a word, Chrift has ranfomed his people from the power of the grave, redeemed them from death, and has saved them from their enemies, and from the band of all that hated them.

4. This redemption which gives Chrift the character of a redeemer, is obtained either by power or by price. There is a redemption by power; thus God redeemed the people of Ifrael out of Egypt, with a stretched-out arm, and with great judgments; and in this way Christ has redeemed his people from Satan and other enemies; for by the ftrength of his arm he has deftroyed him who had the power of death, which is the devil; and by the greatness of his might has spoiled principalities and powers, and rescued his people from the devouring jaws of death and deftruction. There is alfo a redemption by price; Ye are not your own, ye are bought with a price"; which price is not corruptible things, as filver and gold, but the precious blood of Chrift. This is the aríur, "the ransom, "the redemption price," which is a fufficient one, it being the blood of an innocent perfon, the spotlefs lamb of God, and the fame blood with ours, and shed in our room and stead; and befides all this, the blood of the Son of God, and therefore must have an infinite virtue and efficacy in it: This price was paid, not into the hands of Satan, by whom we were detained captives, but into the hands of God, the fovereign proprietor of us, againft whom we have finned, and whofe juftice must be fatisfied. Chrift has redeemed us to God by his blood*.

5. If it should be asked, how came Chrift to be the Redeemer of his people? It may be answered, that his Father called him to it, and appointed him this work in the counsel of peace, when he said to him, Is it a light thing, that thou

fhouldst be my fervant, to raise up the tribes of Jacob, and to restore the preferved of Ifrael. I will also give thee for a light to the Gentiles, that thou mayeft be my falvation unto the end of the earth". Chrift agreed to all this, and a covenant was entered into by them both, which for its original, substance, and end, is commonly called the covenant of grace, and from this principal article of it, the covenant of redemption; in confequence of which Chrift was fent in the fulness of time to redeem them that were under the law; and by his blood he has procured it, and is of God made unto us that, as well as other bleffings of grace.

6. Chrift was fufficiently qualified for this work. As God, the Lord of hosts, he is a mighty Redeemer, able to fave to the uttermoft, and has a fulness of abilities anfwerable to the undertaking. As man, he has a right unto it, being the Goel, the near kinfman of his people, which is the fenfe of the words' in my text, to whom, according to the law, the right of redemption belonged. As God-man and Mediator he was fit for it, having a proper regard to both parties, and a just and strict concern for things pertaining to God, and to make reconciliation for the fins of the people. The redemption which Christ has effected is a complete and an eternal one, and is what could never have been procured by any other person, or in any other way. The excellency of this redemption, and the author of it, cannot be fufficiently expreffed by us: There is one peculiar epithet given him in my text, which I am now naturally led to confider, which

is,

Secondly, That Chrift is a Redeemer that liveth, or a living Redeemer; which may defign,

1. The existence of Chrift: in this sense the phrase is used in Heb. vii. 8. where it is witnessed of Melchizedek, that he liveth, that is, exifts, or is in being. Chrift was in being in Jab's time, and exifted then under the character of a Redeemer. Indeed, he was in being before Job or Abraham, or any other perfon; before Abraham was, I am, fays he ; he was in the beginning with God, and was God, by whom all creatures were brought into being; he existed as a Redeemer from the foundation of the world; he was not only fo in defignation and appointment, but in reality; the virtue of his future redemption reached to all the Old Teftament faints, who were all justified through the redemption that is in Chrift Jefus; had all their fins pardoned through that blood, which was fbed for the redemption of tranfgreffions that were under the first teftament; and faved by the grace of the fame Lord Jefus Chrift as we are; they then viewed him as Job did, and we do now, as the living Redeemer, who then existed as fuch.

a

2. The y Ifai. xlix. 6. z Gal. iv. 4. a radice Redemit, vendicavit, vindicavit. Particip. propinquus, cognatus, qui jus vindiciarum habebat. Buxtorf. Sic vocat Chriftum, Job xix. 25. qui carnem noftram affumens factus eft nofter frater, confanguineus, ut nos ex poteftate diaboli redimendi jus ad ipfum pertineret. Schindler. lex Pentaglott. Col.267. b John viii. 58.