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Post by Admin on Jun 18, 2024 17:06:31 GMT -5
XII. The display of divine JUSTICE in redemption.
Divine justice concurs with mercy in the work of our redemption.
The reasons why we are redeemed by the satisfaction of justice are
specified: to declare God's hatred of sin, to vindicate the honour of
the law, to prevent the secure commission of sin. These ends are
obtained in the death of Christ. The reality of the satisfaction made
to divine justice considered. The requisites in order to it. The
appointment of God, who in this transaction is to be considered not
as a judge, that is minister of the law, but as governor. His right of
jurisdiction to relax the law as to the execution of it. His will declared
to accept of the compensation made. The consent of our Redeemer
was necessary. He must be perfectly holy. He must be God and man.
THE Deity in itself is simple and pure, without mixture or variety:
the scripture ascribes attributes to God for our clearer
understanding. And those as essential in him are simply one: they
are distinguished only with respect to the divers objects on which
they are terminated, and the different effects that proceed from
them.
The two great attributes which are exercised towards reasonable
creatures in their lapsed state, are mercy and justice: these
admirably concur in the work of our redemption. Although God
spared guilty man for the honour of his mercy, yet he "spared not his
own Son," who became a surety for the offender, but delivered him
up to a cruel death for the glory of his justice. For the clearer
understanding of this, three things are to be considered;
I. The reasons why we are redeemed by the satisfaction of justice.
II. The reality of the satisfaction made by our Redeemer.
III. The completeness and perfection of it.
I. Concerning the first, there are three different opinions, among
those who acknowledge the reality of satisfaction.
That it is not possible that sin should be pardoned without
satisfaction. For justice being a natural and necessary excellency in
God, hath an unchangeable respect to the qualities which are in the
creatures: that as the divine goodness is necessarily exercised
towards a creature perfectly holy, so justice is in punishing the guilty,
unless a satisfaction intervene. And if it be not possible, considering
the perfection of the Deity, that holiness should be unrewarded, far
less can it be, that sin should be unpunished: since the exercise of
justice upon which punishment depends, is more necessary than that
of goodness, which is the cause of remuneration. For the rewards
which bounty dispenses are pure favour, whereas the punishments
which justice inflicts, are due. In short, since justice is a perfection, it
is in God in a supreme degree, and being infinite it is inflexible, this
opinion is asserted by several divines of eminent learning.
The second opinion is, that God by his absolute dominion and
prerogative, might have released the sinner from punishment
without any satisfaction. For as by his sovereignty he transferred the
punishment from the guilty to the innocent; so he might have
forgiven sin, if no Redeemer had interposed. From hence it follows,
that the death of Christ, for the expiation of sin, was necessary only
with respect to the divine decree.
The third opinion is, that considering God in this transaction, as
qualified with the office of supreme judge and governor of the world,
who hath given just laws to direct his creatures in their obedience,
and to be the rule of his proceedings with them as to rewards and
punishments. He hath so far restrained the exercise of his power,
that upon the breach of the law, either it must be executed upon the
sinner, or if extraordinarily dispensed with, it must be upon such
terms as may secure the ends of government: and those are his own
honour, and public order, and the benefit of those that are governed.
And upon these accounts it was requisite, supposing the merciful
design of God to pardon sin, that his righteousness should be
declared in the sufferings of Christ. I will distinctly open this.
In the law the sovereignty and holiness of God eminently appear:
and there are two things in all sins which expose the offender justly
to punishment:
1. A contempt of God's sovereignty, and in that respect there is a kind
of equality between them. "He that offends in one, is guilty of all,"
Jam. 2:10 they being ratified by the same authority. And from hence
it is, that guilt is the natural passion of sin; that always adheres to it.
For as God has a judicial power to inflict punishment upon the
disobedient by virtue of his sovereignty, so the desert of punishment
ariseth from the despising it in the violation of his commands.
2. In every sin there is a contrariety to God's holiness. And in this the
natural turpitude of sin consists, which is receptive of degrees. From
hence arises God's hatred of sin, which is as essential as his love to
himself: the infinite purity and rectitude of his nature, infers the
most perfect abhorrence of whatever is opposite to it. "The righteous
Lord loves righteousness, but the wicked his soul hates." Psal. 11:5, 7.
Now the justice of God is founded in his sovereignty, and in his
holiness; and the reason why it is exercised against sin, is not an
arbitrary constitution, but his holy nature, to which sin is repugnant.
These things being premised, it follows, that God in the relation of a
governor, is protector of those sacred laws which are to direct the
reasonable creature. And as it was most reasonable, that in the first
giving the law, he should lay the strongest restraint upon man for
preventing sin, by the threatening of death, the greatest evil in itself,
and in the estimation of mankind; so it is most congruous to reason,
when the command was broke by man's rebellion, that the penalty
should be inflicted, either on his person, according to the immediate
intent of the law, or satisfaction equivalent to the offence should be
made, that the majesty and purity of God might appear in his justice,
and there might be a visible discovery of the value he puts on
obedience.
The life of the law depends upon the execution of it; for impunity
occasions a contempt of justice, and by extenuating sin in the
account of men, encourages to the free commission of it. If pardon be
easily obtained, sin will be easily committed. Crimes unpunished
seem authorised. The first temptation was prevalent by this
persuasion, that no punishment would follow. Besides, if upon the
bold violation of the law no punishment were inflicted, not only the
glory of God's holiness would be obscured, as if he did not love
righteousness and hate sin, but suffered the contempt of the one, and
the commission of the other without controul; but it would either
reflect upon his wisdom, as if he had not upon just reason
established an alliance between the offence and the penalty; or upon
his power, as if he were not able to vindicate the rights of heaven.
And after his giving a law, and declaring that according to the tenor
of it, he would dispense rewards and punishments, if sin were
unrevenged, it would lessen the sacredness of his truth in the esteem
of men. So that the law and lawgiver would be exposed to contempt.
By all which it appears, that the honour of God was infinitely
concerned in his requiring satisfaction for the breach of his laws.
Temporal magistrates are bound to execute wise and equal laws, for
the preservation of public order, and civil societies. It is true, there
be some cases wherein the lawgiver may be forced to dispense with
the law, as when the sparing of an offender is more advantage to the
state than his punishment: besides, there is a superior tribunal to
which great offenders are obnoxious, and good magistrates, when
through weakness they are fain to spare the guilty, refer them to
God's judgment. But it is otherwise in the divine government: for
God is infinitely free from any necessity of compliance. There is no
exigency of government that requires, that any offenders should
escape his severity. Neither is there any justice above his, which
might exact satisfaction of them. Besides, the majesty of his laws is
more sacred than of those which preserve earthly states, and ought to
be more inviolable. The sum is this, to declare God's hatred of sin
which is essential to his nature, to preserve the honour of the law,
which otherwise would be securely despised, and lose its effect, to
prevent sin, by keeping up in men an holy fear to offend God, an
eternal respect in the rational creature to him; it was most fit that the
presumptuous breach of God's command should not be unpunished.
Now when the Son of God was made a sacrifice for sin, and by a
bloody death made expiation of it, the world is convinced how
infinitely hateful sin is to him, the dignity of the law is maintained,
and sin is most effectually discouraged. There is the same terror,
though not the same rigour, as if all mankind had been finally
condemned. Thus it appears how becoming God it was, to
accomplish our salvation in such a manner, that justice and mercy
are revealed in their most noble and eminent effects and operations.
II. The reality of the satisfaction made to divine justice is next to be
proved. This is the centre, and heart of the christian religion, from
whence all vital and comforting influences are derived: and for the
opening of it, I will first consider the requisites in order to it: which
are,
1. The appointment of God, whose power and will are to be
considered in this transaction.
(1.) His power: for it is an act of supremacy to admit, that the
suffering of another should be effectual to redeem the offender. God
doth not in this affair sustain the person of a judge, that is the
minister of the law, and cannot free the guilty by transferring the
punishment on another; but is to be considered as governor, who
may by pure jurisdiction dispense in the execution of the law, upon
those considerations which fully answer the ends of government.
The law is not executed according to the letter of it, for then no
sinner can be saved: but repenting believers are free from
condemnation. Nor is it abrogated, for then no obligation remains as
to the duty, or penalty of it: but men are still bound to obey it, and
impenitent infidels are still under the curse: "the wrath of God abides
upon them." But it is relaxed as to the punishment, by the merciful
condescension of the Lawgiver.
Some laws are not capable of relaxation in their own nature: because
there is included moral iniquity in the relaxation. As the commands
to love God and obey conscience, can never lose their binding force.
It is an universal rule that suffers no exception, God cannot deny
himself; therefore he can never allow sin, that directly opposes the
perfections of his nature. Besides, some laws cannot be relaxed ex
hypothesi, upon the account of the divine decree which makes them
irrevocable, as that all who die in their impenitency shall be damned.
Now there was no express sign annexed to the sanction of the
original law, to intimate, that it should be unalterable as to the letter
of it. The threatening declared the desert of sin in the offender, and
the right of punishing in the superior; but it is so to be understood,
as not to frustrate the power of the lawgiver, to relax the punishment
upon wise and just reasons.
The law did neither propound, nor exclude this expedient: for
judging without passion against the sinner, it is satisfied with the
punishment of the crime. For it is not the evil of the offender that is
primarily designed by the law, but the preservation of public order,
for the honour of the Lawgiver, and the benefit of those that are
subjects. So that the relaxing the punishment, as to the person of the
sinner, by compensation, fully answers the intent of the law.
(2.) As by the right of jurisdiction God might relax the law, and
appoint a Mediator to interpose by way of ransom, so he hath
declared his will to accept of him. The law in strictness obliged the
sinning person to suffer, so that he might have refused any other
satisfaction. Therefore the whole work of our redemption is referred
to his will as the primary cause. Our Saviour "was sent into the
world" by the order of God. John 3:17. "He was sealed," that is,
authorized for that great work by commission from him. He was
called to his office, by the "voice of his Father from heaven, thou art
my beloved Son in whom I am well pleased." Mat. 3:17. God
"anointed him with the Holy Ghost, and with power," Acts 10:38
which signifies as the enduing of him with the graces of the Spirit, so
the investing him in the dignity of Mediator, as kings, priests, and
prophets were. And both were necessary: for his graces without his
office are unprofitable to us, and his office without hit capacity, of no
advantage. In short, the apostle observes this as the peculiar
excellency of the new covenant, and the foundation of our hopes, that
the Mediator was constituted by a solemn oath, "the Lord hath
sworn, and will not repent, thou art a priest for ever after the order of
Melchisedec." Heb. 7:21.
2. The consent of our Redeemer was necessary, that he might by
sufferings satisfy for us. For being the "Lord from heaven," there was
no superior authority to command, or power to compel him. It is
true, having become our surety, it was necessary he should be
accountable to the law: but the first undertaking was most free.
When one hath entered into bonds to pay the debt of an insolvent
person, he must give satisfaction; but it is an act of liberty and choice
to make himself liable. Our Saviour tells us, Luke 24:46 "it behoved
Christ to suffer;" he doth not say that the Son of God should suffer,
but Christ. This title signifies the same person in substance, but not
in the same respect and consideration. Christ is the second person
clothed with our nature. There was no necessity that obliged God to
appoint his Son, or the Son to accept the office of Mediator; but when
the eternal Son had undertook that charge, and was made Christ,
that is assumed our nature in order to redeem us, it was necessary
that he should suffer.
Besides, his consent was necessary upon another account. For the
satisfaction doth not arise merely from the dignity of his person, but
from the law of substitution, whereby he put himself in our stead,
and voluntarily obliged himself to suffer the punishment due to us.
The efficacy of his death, is by virtue of the contract between the
Father and him, of which there could be no cause but pure mercy,
and his voluntary condescension.
Now the scripture declares the willingness of Christ, particularly at
his entrance into the world, and at his death. Upon his coming into
the world, he begins his life by the internal oblation of himself to his
Father, Heb. 10:6, 7 "sacrifice and offering thou didst not desire;
mine ears hast thou opened:" that is, he entirely resigned himself to
be God's servant; "burnt-offering and sin-offering hast thou not
required. Then said I, lo, I come, in the volume of thy book it is
written of me, I delight to do thy will, O my God, yea, thy law is
within my heart." He saw the divine decree, and embraced it; the law
was in his heart, and fully possessed all his thoughts and affections,
and had a commanding influence upon his life. And his willingness
was fully expressed by him, when he approached to his last
sufferings. For although he declined death as man, having natural
and innocent desires of self-preservation, yet as Mediator he readily
submitted to it; "not my will, but thine be done," was his voice in the
garden. And this argued the completeness and fixedness of his will,
that notwithstanding his aversion to death absolutely considered, yet
with an unabated election he still chose it as the means of our
salvation. No involuntary constraint did force him to that
submission; but the sole causes of it were his free compliance with
his Father's will, and his tender compassion towards men. He saith,
John 10:18. "I have power to lay down my life, and power to take it
up: this command I received of my Father." In his death, obedience
and sacrifice were united. The typical sacrifices were led to the altar,
but the Lamb of God presented himself: Gal. 1:4. It is said, "he gave
himself for us," Tit. 2:14 to signify his willingness in dying. Now the
freeness of our Redeemer in dying for us, qualified his sufferings to
be meritorious. The apostle tells us, Rom. 5:19 that "by the obedience
of one many are made righteous;" that is, by his voluntary sufferings
we are justified: for without his consent, his death could not have the
respect of a punishment for our sins. No man can be compelled to
pay another's debt, unless he make himself surety for it. Briefly, the
appointment of God, and the undertaking of Christ, to redeem us
from the curse of the law by his suffering it, are the foundation of the
New Testament.
3. He that interposed as Mediator, must be perfectly holy, otherwise
he had been liable to justice for his own sin. And guilty blood is
impure and corrupt, apter to stain by its effusion and sprinkling,
than to purge away sin. The apostle joins these two as inseparable, 1
John 3:5 "He appeared to take away sin, and in him is no sin." The
priesthood under the law was imperfect; as for other reasons, so for
the sins of the priests. Aaron the first and chief of the levitical order,
was guilty of gross idolatry, so that reconciliation could not be
obtained by their ministry: for how can one captive ransom another,
or sin expiate sin? But our Mediator was absolutely innocent,
without the least tincture of sin original, or actual. He was conceived
in a miraculous manner, infinitely distant from all the impurities of
the earth. That which is produced in an ordinary way, receives its
propriety from second causes, and contracts the defilement that
cleaves to the whole species: whatever "is born of blood, and the will
of the flesh," that is formed of the substance of the flesh, and by the
sensual appetite, is defiled: but though he was formed of the
substance of the virgin, yet by virtue of an heavenly principle,
according to the words of the angel to her, Luke 1:35. "The Holy
Ghost shall come upon thee, and the power of the Highest shall
overshadow thee; therefore also that holy thing that shall be born of
thee, shall be called the Son of God." He came in the appearance
"only of sinful flesh." Rom. 8:3. As the brazen serpent had the figure,
and not the poison of the fiery serpent. He was without actual sin; he
foiled the tempter in all his arts and methods wherewith he tried
him. He resisted the lust of the flesh, by refusing to make the stones
bread to assuage his hunger; and the lust of the eyes, in despising the
kingdoms of the world with all their treasures; and the pride of life
when he would not throw himself down, that by the interposing of
angels for his rescue, there might be a visible proof that he was the
Son of God. The accuser himself confessed him to be the "Holy One
of God," Mark 1:24 he found no corruption within him, and could
draw nothing out of him. Judas that betrayed him, and Pilate that
condemned him, acknowledged his innocence. He perfectly fulfilled
the law, and did always "what pleased his Father." In the midst of his
sufferings, no irregular motion disturbed his soul, but he always
expressed the highest reverence to God, and unspeakable charity to
men. He was compared to a lamb, (for his passion and his patience)
that quietly dies at the foot of the altar.
Besides, we may consider in our Mediator not only a perfect freedom
from sin, but an impossibility that he should be touched by it. The
angelical nature was liable to folly; but the human nature by its
intimate and unchangeable union with the divine is established
above all possibility of falling. The Deity is holiness itself, and by its
personal presence, is a greater preservative from sin, than either the
vision of God in heaven, or the most permanent habit of grace. Our
Saviour tells us, John 5:19 "the Son can do nothing of himself," but
according to "the pattern the Father sets him." Now the perfect
holiness of our Redeemer hath a special efficacy in making his death
to be the expiation of sin, as the scripture frequently declares, Heb.
7:26, 27. "For such an High-Priest became us, who is holy, harmless,
undefiled, and separate front sinners. And he that knew no sin, was
made sin for us, that we might be made the righteousness of God in
him." 2 Cor. 5:21. "We are redeemed not with corruptible things, as
silver and gold, but with the precious blood of Christ, as of a lamb
without blemish, and without spot." 1 Pet. 1:18. "And by his
knowledge shall my righteous servant justify many." Isa. 53:11.
4. It was requisite the Mediator should be God and man. He must
assume the nature of man, that he might be put in hit stead in order
to make satisfaction for him. He was to be our representative,
therefore such a conjunction between us must be, that God might
esteem all his people to suffer in him. By the law of Israel the right of
redemption belonged to him that was next in blood: now Christ took
the seed of Abraham, the original element of our nature, that having
a right of propriety in us as God, he might have a right of propinquity
as man. He was allied to all men, as men; that his sufferings might be
universally beneficial. And he must be God: it is not his innocency
only, or deputation, but the dignity of his person that qualifies him to
be an all-sufficient sacrifice for sin, so that God may dispense
pardon, in a way that is honourable to justice. For justice requires a
proportion between the punishment and the crime: and that receives
its quality from the dignity of the person offended. Now since the
majesty of God is infinite against whom sin is committed, the guilt of
it can never be expiated but by an infinite satisfaction. There is no
"name under heaven, (Acts 4:12) nor in heaven" that could save us,
but the Son of God who being equal to him in greatness, became
man.
If there had been such compassion in the angels as to have inclined
them to interpose between justice and us, they had not been qualified
for that work: not only upon the account of their different nature, so
that by substitution they could not satisfy for us; nor that being
immaterial substances, they are exempted from the dominion of
death, which was the punishment denounced against the sinner, and
to which his surety must be subjected: but principally that being
finite creatures, they are incapable to atone an incensed God. Who
among all their glorious orders durst appear before so consuming a
fire? Who could have been an altar whereon to sanctify a sacrifice to
divine justice? No mere creature how worthy soever could propitiate
the supreme majesty when justly provoked. Our Redeemer was to be
the Lord of angels. The apostle tells us that it "pleased the Father
that in him all fulness should dwell." This respects not his original
nature, but his office, and the reason of it is, "to reconcile by the
blood of the cross, things in heaven and in the earth." From the
greatness of the work we may infer the quality of the means, and
from the quality of the means, the nature of the person that is to
perform it. Peace with God who was provoked by our rebellion, could
only be made by an infinite sacrifice. Now in Christ the Deity itself,
not its influences and the fulness of it, not any particular perfection
only, dwelt really and substantially. God was present in the ark in a
shadow, and representation; he is present in nature by his sustaining
power, and in his saints by special favour, and the eminent effects,
the graces and comforts that proceed from it; but he is present in
Christ in a singular and transcendent manner. The humanity is
related to the word, not only as a creature to the author of its being,
for in this regard it hath an equal respect to all the persons, but by a
peculiar conjunction: for it is actuated by the same subsistence as the
divine essence is in the Son, but with this difference, the one is
voluntary, the other necessary; the one is espoused by love, the other
received by nature.
Now from this intimate union, there is a communication of the
special qualities of both natures to the person of Christ: man is
exalted to be the Son of God, and the Word abased to be the son of
man. As by reason of the vital union between the soul and body, the
essential parts of man, it is truly said that he is rational in respect of
his soul, and mortal in respect of his body. This union derives an
infinite merit to the obedience of Christ. For the human nature
having its complement from the divine person, it is not the nature
simply considered, but the person that is the fountain of actions. To
illustrate this by an instance: the civil law determines that a tree
transplanted from one soil to another, and taking root there, belongs
to the owner of that ground; in regard that receiving nourishment
from a new earth, it becomes as it were another tree, though there be
the same individual root, the same body, and the same soul of
vegetation as before.* Thus the human nature taken from the
common mass of mankind, and transplanted by personal union into
the divine, is to be reckoned as entirely belonging to the divine, and
the actions proceeding from it are not merely human, but are raised
above their natural worth, and become meritorious. One hour of
Christ's life glorified God more, than an everlasting duration spent
by angels and men in the praises of him. For the most perfect
creatures are limited, and finite, and their services cannot fully
correspond with the majesty of God; but when the Word was made
flesh, and entered into a new state of subjection, he glorified God in a
divine manner and most worthy of him. He that "comes from above,
is above all." John 3:31. The all-sufficiency of his satisfaction arises
from hence, "he that was in the form of God, and thought it no
robbery to be equal with God," Phil. 2:6 that is, in the truth of the
divine nature was equal with the Father, and without sacrilege, or
usurpation possessed divine honor, he became "obedient to the
death of the cross." 1 Cor 2:8. The Lord "of glory was crucified. We
are purchased by the blood of God. And the blood of Jesus Christ his
Son cleanses us from all sin." Acts 20:28. The divine nature gives it
an infinite and everlasting efficacy.
And it is observable, that the Socinians, the declared enemies of his
eternity, consentaneously to their first impious error, deny his
satisfaction. For if Jesus Christ were but a titular God, his sufferings
how deep soever, had been insufficient to expiate our offence: in his
death he had been only a martyr, not a Mediator. For no satisfaction
can be made to divine justice, but by suffering that which is
equivalent to the guilt of sin, which as it is inconceivably great, such
must the satisfaction be.
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Post by Admin on Jun 18, 2024 17:32:03 GMT -5
XIII. The subject continued.
Divine justice is declared and glorified to the death of Christ. The
threefold account the scripture gives of it: as a punishment inflicted
for sin, as a price to redeem us from hell, as a sacrifice to reconcile us
to God. Man was capitally guilty. Christ with the allowance of God
interposes as his surety. His death was inflicted on him by the
supreme Judge. The impulsive cause of it was sin. His sufferings
were equivalent to the sentence of the law. The effect of them is our
freedom. An answer to the objection, that it is a violation of justice to
transfer the punishment from the guilty to the innocent. The death of
Christ is the price that redeems from hell. This singular effect of his
death distinguishes it from the death of the martyrs. An answer to
the objections. How could God receive this price, since he gave his
Son to that death which redeems us? And how our Redeemer,
supposing him God, can make satisfaction to himself? The death of
Christ represented as a sacrifice. The expiatory sacrifices under the
law were substituted in the place of guilty men. The effects of them
answerable to their threefold respect to God, sin and men: the
atonement of anger, the expiation of sin, and freedom from
punishment. All sorts of placatory sacrifices are referred to Christ,
and the effects of them in a sublime and perfect manner. No
prejudice to the freeness and greatness of God's love, that Christ by
his death reconciled him to men.
III. HAVING premised these things, I shall now prove that the divine
justice is really declared and glorified in the obedient sufferings of
Christ. For the opening this point, it is necessary to consider the
account the scripture gives of his death; which is threefold.
1. It is represented under the relation of punishment inflicted on him
for sin, and the effect of it is satisfaction to the law.
2. As a price to redeem us from hell.
3. Under the notion of a sacrifice to reconcile God to sinners.
First, as a punishment inflicted on him for sin. This will appear by
considering,
1. That man by his rebellion against God was capitally guilty: he
stood sentenced by the law to death.
2. Christ with the allowance of the supreme Judge interposed as our
surety, and in that relation was made liable to punishment. Sins are
by resemblance called debts. As a debt obliges the debtor to
payment, so sin doth the sinner to punishment. And as the creditor
hath a right to exact the payment from the debtor, so God hath a
right to inflict punishment on the guilty. But with this difference, the
creditor by the mere signification of his will may discharge the
debtor, for he hath an absolute power over his estate: whereas public
justice is concerned in the punishment of the guilty.* This is evident
by many instances. For it is not sufficient that a criminal satisfy his
adversary, unless the prince, who is the guardian of the laws, give
him pardon. The interest of a private person, who hath received an
injury, is so distinct from that of the state, that sometimes the
injured party solicits the pardon of the offender without success.
Which shows, that principally it is not to satisfy the particular
person, that the crime is punished, but to satisfy the law, and prevent
future disorders.
Now our debt was not pecuniary but penal: and as in civil cases,
where one becomes surety for another, he is obliged to pay the debt,
for in the estimate of the law, they are but one person. Heb. 7:22. So
the Lord Jesus Christ entering into this relation, he sustained the
persons of sinners, and became judicially one with them, and
according to the order of justice, was liable to their punishment. The
displeasure of God was primarily and directly against the sinner, but
the effects of it fell upon Christ, who undertook for him. The apostle
tells us, Gal. 4:4, 5 that "when the fulness of time came, God sent his
Son, made under the law, that he might redeem them that were
under the law." He took our nature and condition: he was made
under the law moral and ceremonial. The directive part of the moral
law he fulfilled by the innocency of his life; the penalty he satisfied as
our surety, being under an obligation to save us. And he appeared as
a sinner in his subjection to the law of Moses. That "hand writing was
against us," Col. 2:14 he therefore entered into the bond that we had
forfeited. In his circumcision he signed it with those drops of blood,
which were an earnest of his shedding the rest on the cross. "For
whosoever was circumcised, became a debtor to the whole law." And
we may observe, it is said, that as Moses lifted up the brazen serpent,
so the law, of which Moses was a type and minister, lifted up the
Messiah on the cross.
3. The scripture is very clear and express in setting down the part
that God had in the sufferings of Christ as supreme Judge, the
impulsive cause that moved him, their proportion to the punishment
of the law, and the effect of them for our deliverance. "He was
delivered by the determinate counsel and foreknowledge of God."
Acts 2:23. All the various and vicious actions of men, were overruled
by his providence; the falseness of Judas, the fearfulness of Pilate,
and the malice of the Jews were subservient to God's eternal design.
And as he wills not the death of a sinner, much less of his Son, but
for most weighty reasons: these are declared by the prophet, "all we
like sheep have gone astray, and turned every one to his own ways:"
our errors were different, but the issue was the same, that is, eternal
death: "and the Lord laid on him the iniquity of us all," Isa. 53:6 that
is, the punishment of our iniquities. His sufferings had such a respect
to sin, as included the imputation of it. It was an act of sovereignty in
God to appoint Christ as man to be our surety, but an act of justice to
inflict the punishment, when Christ had undertaken for us. It is said,
"he hath borne our griefs, and carried our sorrows." The expressions
are comprehensive of all the miseries of his life, especially his last
sufferings. The Hebrew words, נשא and סבל, signify such a taking
away, as is by laying upon one who bears it from us. And thus it is
interpreted by St. Peter, "he himself bare our sins in his own body on
the tree."* This necessarily implies the derivation of our guilt to him,
and the consequent of it, the transferring of our punishment. Those
words are full and pregnant to the same purpose, Isa. 53:5 "he was
wounded for our transgressions, he was bruised for our iniquities,
the chastisement of our peace was on him, and with his stripes we
are healed." Where the meritorious cause of his sufferings is set
down, as appears by the connexion of the words with the former. The
Jews "thought him stricken, smitten of God, and afflicted;" that is,
justly punished for blasphemy; and usurping divine honour. In
opposition to this conceit, it is added, "but he was wounded for our
transgressions." This the apostle expressly telleth us, when he
declares that "Christ died for our sins."
This will appear more fully, by considering what the desert of sin is.
By our rebellion we made the forfeiture of soul and body to divine
justice: death, both the first and the second, was the sentence of the
law. Now the sufferings of Christ were answerable to this
punishment. The death which the law threatened for sin, was to be
accompanied with dishonour and pain. And he suffered the death of
the cross, in which the equal extremities of ignominy and torment
were joined. A special curse was annexed to it, not only in respect of
the judgment of men, before whom a crucified person was made a
spectacle of public vengeance for his crimes, but in respect of God's
declaration concerning it. The Jews were commanded, "that none
should hang on a tree longer than the evening," Deut. 21:23 lest the
holy land should be profaned by that, which was an express mark of
God's curse. Now the legal curse was a typical signification of the
real, that should be suffered by our Redeemer. Besides, his death was
attended with exquisite pains: he suffered variety of torments, by the
scourges, the thorns, the nails that pierced his hands and feet, the
least vital, but most sensible parts. He refused the wine mixed with
myrrh, that was given to stupify the tenses: for the design of his
passion required, that he should have the quickest sense of his
sufferings, which were the punishment of sin. And his inward
sorrows were equivalent to the pains of loss and sense that are due to
sinners. It is true, there are circumstances in the sufferings of the
damned, as blasphemy, rage, impotent fierceness of mind, which are
not appointed by the law, but are accidental, arising from the
perverseness of their spirits: for the punishment of the law is a
physical evil, but these are moral: and that punishment is inflicted by
the judge, but these are only from the guilty sufferers: now to these
he was not possibly liable. Besides, the death that the sinner ought to
suffer is eternal, attended with despair, and the intolerable anguish
of conscience. Now our Redeemer having no real guilt, was not liable
to the worm of conscience, and his temporary sufferings were
equivalent to the eternal, upon the account of his divine person, so
that he was not capable of despair. But he endured the unknown
terrors of the second death, so far as was consistent with the
perfection of his nature. The anguish of his soul was not merely from
sympathy with his body, but immediately from divine displeasure. "It
pleased the Lord to bruise him," Isa. 53:10 this principally respects
the impressions of wrath made upon his inward man. Had the cup he
feared been only death, with the bitter ingredients of dishonour and
pain, many have drank it with more appearing resolution. The
martyrs endured more cruel torments without complaint; nay, in
their sharpest conflicts have expressed a triumphant joy. Whereas
our Redeemer was under all the innocent degrees of fear and sorrow
at the approach of his sufferings. From whence was the difference?
Had Christ less courage? He was the fountain of their fortitude: the
difference was not in the disposition of the patients, but in the nature
of the sufferings. He endured that which is infinitely more terrible
than all outward torments. The light of joy that always shined in his
soul, a sweet image of heaven, was then totally eclipsed. God, the
fountain of compassion, restrained himself; his Father appeared a
severe inexorable judge, and dealt with him not as his Son, but our
surety. Under all the cruelties exercised by men, the Lamb of God
opened not his mouth; but when the "Father of mercies, and the God
of all consolation," forsook him, then he broke forth into a mournful
complaint. Now by this account of Christ's sufferings from scripture,
it is evident, they were truly penal; for they were inflicted for sin, by
the supreme Judge, and were equivalent to the sentence of the law.
And the benefit we receive upon their account, proves that they are
satisfaction to divine justice, for we are exempted from punishment,
by his submission to it. "He freed us from the curse of the law, being
made a curse for us." Gal. 3:13. "The chastisement of our peace was
upon him, by whose stripes we are healed." Isa. 53:5. So that his
death being the meritorious cause of freeing the guilty, is properly
satisfaction.
Before I proceed to the second consideration of Christ's death, I will
briefly answer the objection of the Socinians, viz. that it is a violation
of justice to transfer the punishment from one to another, so that the
righteous God could not punish his innocent Son for our sins. Now to
show the invalidity of this pretence, we must consider;
1st. That justice is not an irregular appetite of vengeance arising from
hatred that cannot be satisfied but with the destruction of the guilty.
It preserves right with pure affections, and is content when the injury
is repaired, from whomsoever satisfaction comes.
2dly. Though an innocent person cannot suffer as innocent without
injustice, yet he may voluntarily contract an obligation, which will
expose him to deserved sufferings. The wisdom and justice of all
nations agree in punishing one for another's fault, where consent is
preceding, as in the case of hostages. And although it is essential to
the nature of punishment to be inflicted for sin, yet not on the person
of the sinner: for in conspectu fori, the sinner and surety are one.
3dly. That exchange is not allowed in criminal causes where the
guilty ought to suffer in person, it is not from any injustice in the
nature of the thing, for then it would not be allowed in civil; but there
are special reasons why an innocent person is not ordinarily
admitted to suffer for an offender.
1. No man hath absolute power over his own life. It is a depositum
consigned to him for a time, and must be preserved till God, or the
public good, calls for it.
2. The public would suffer prejudice by the loss of a good subject.
Therefore the rule of the law is just, non auditur perire volens. The
desire of one that devotes himself to ruin is not to be heard. And the
guilty person who is spared might grow worse by impunity, and
cause great disorders by his evil example. But these considerations
are of no force in the case of our Saviour: for,
(1.) He had full power to dispose of his life: "I have power to lay it
down, and I have power to take it again: this commandment have I
received of my Father." John 10:18. He declares his power as God,
that his life entirely depended on his will, to preserve it, or part with
it: and his subjection as Mediator to the order of his Father.
(2.) Our Saviour could not finally perish. It was not possible he
should be "held under the power of death." Acts 2:24. Otherwise it
had been against the laws of reason, that the precious should for ever
suffer for the vile. Better ten thousand worlds had been lost, than
that the "Holy One of God" should perish. He saved us through his
sufferings, though as by fire; and had a glorious reward in the issue.
(3.) There is an infinite good redounds from his sufferings: for
sinners are exempted from death, and the preservation of the guilty
is for the glory of God's government: for those who are redeemed by
his death, are renewed by his Spirit. He covers their sins, that he may
cure them. He is made "righteousness and sanctification to his
people." 1 Cor. 1:30. The serious belief that Christ by dying hath
rescued us from hell, produces a superlative love to him, and
ingenuous and grateful fear lest we should offend him, an ambition
to please him in all things. Briefly, universal obedience to his will, as
its most natural and necessary effect. So that in laying the
punishment on Christ, under which mankind must have sunk for
ever, there is nothing against justice.
Secondly. The death of Christ is the price which redeems us from our
woful captivity. Mankind was fallen under the dominion of satan and
death, and could not obtain freedom by escape, or mere power. For
by the order of divine justice we were detained prisoners: so that till
God the supreme judge is satisfied, there can be no discharge. Now
the Lord Christ hath procured our deliverance by his death,
according to the testimony of the apostle, Col. 1:14. "We have
redemption through his blood, even the forgiveness of sins." His
blood is congruously called "a price," because in consideration of it
our freedom is purchased. He is our Redeemer by ransom; "he gave
himself a ransom for all;" 1 Tim. 2:6. and that signifies the price paid
for the freeing of a captive. The word used by the apostle, ἀντίλυτρον,
hath a special emphasis, it signifies an exchange of conditions with
us, the redeeming us from death, by dying for us. As the ἀντίψυκοι,
who devoted themselves to death, for the rescuing of others. Our
Saviour told his disciples, that the Son of man came to give his "life a
ransom for many:"* ἀντὶsignifies a commutation or exchange, with
respect of things or persons: thus we are commanded to render to
none "evil for evil:"† "And if a son ask of his father a fish, will he give
him a serpent for a fish?" When it is used in respect of persons, it
imputes a substitution in another's place. "Archelaus reigned instead
of his father Herod:" ‡ "and Peter paid tribute for Christ," that is,
representing him. The effect therefore of our Saviour's words, that
"he gave his life a ransom for many" is evidently this, that he died in
their stead; and his life as a price intervened to obtain their
redemption. It is for this reason the glorified saints sung an hymn of
praise to the divine Lamb, saying, "Thou art worthy, for thou wast
slain, and hast redeemed us to God by thy blood." Rev. 5:9. The
singular and blessed effect of Christ's death, distinguishes it from the
death of the most excellent martyrs. If he had died only for the
confirmation of the gospel, or to exhibit to us a pattern of suffering
graces, what were there peculiar and extraordinary in his death?
How can it be said that he was crucified for us alone? For the martyrs
sealed the truth with their blood, 1 Cor 1:13. and left admirable
examples of love to God, of zeal for his glory, of patience under
torments, and of compassion to their persecutors: yet it were
intolerable blasphemy to say that they redeemed us by their death.
And it is observable, when the death of Christ is propounded in
scripture as a pattern of patience, it is with a special circumstance
that distinguishes it from all others. "Christ suffered for us, leaving
us an example that we should follow his steps: who his ownself bare
our sins in his own body on the tree; by whose stripes ye were
healed." 1 Pet. 2:19, 24. The truth is, if the sole end of Christ's death
were to induce men to believe his promises, and to imitate his graces,
there had been no such necessity of it: for the miracles he did, had
been sufficient to confirm the gospel, yet remission of sins is never
attributed to them: and the miseries he suffered during the course of
his life, had been sufficient to instruct us how to behave ourselves
under indignities and persecutions: and at the last he might have
given as full a testimony to the truth of his doctrine, by his descent
from the cross, as by dying for us. But no lower price than his blood
could make compensation to the law, and satisfaction to God; and to
deny this, is to rob him of the glory of his deaths and to destroy all
our comfort.
It is objected by those who nullify the mystery of the cross of the
Lord Jesus; how could God receive this price, since he gave up his
Son to that death which redeems us? And how can our Redeemer,
supposing him God, make satisfaction to himself? To this I answer,
1. The infinite goodness of God in giving our Redeemer, doth not
divest him of the office of supreme judge, nor prejudice his
examining of the cause according to his sovereign jurisdiction, and
his receiving a ransom to preserve the rights of justice inviolable.
There is an eminent instance of this in Zaleucus, the prince of the
Locrians; who past a law that adulterers should lose both their eyes:
and when his son was convicted of that crime, the people who
respected him for his excellent virtues, out of pity to him, interceded
for the offender. Zaleucus (Vid. Ælian Var. Histor. l. 13. c. 24.) in a
conflict between zeal for justice, and affection to his son, took but
one eye from him, and parted with one of his own to satisfy the law.
And thus he paid and received the punishment: he paid it as a father,
and received it as the conservator of public justice. Thus when guilty
mankind in its poverty could not pay the forfeiture to the law, God
the Father of mercies was pleased to give it from the treasures of his
love; that is, the blood of his Son for our ransom. And this he
receives from the hand of Christ, offered upon the cross, as the
Supreme Judge, and declares it fully valuable, and the rights of
justice to be truly performed.
2. It is not inconsistent with reason, that the Son of God clothed with
our nature, should by his death make satisfaction to the Deity, and
therefore to himself. In the according of two parties, a person that
belongs to one of them, may interpose for reconciliation, provided
that he divests his own interest, and leaves it with the party from
whom he comes. Thus when the senate of Rome, and the people were
in dissension, one of the senators trusted his own concernment with
the council, of which he was a member, and mediated between the
parties to reconcile them, (Menenius Agrippa, Liv. 1. 2.) Thus when
the Father and the Son both possessed of the imperial power, have
been offended by rebellious subjects, it is not inconvenient that the
Son interpose as a mediator, to restore them to the favour of the
prince. And by this he reconciles them to himself, and procures them
pardon of an offence, by which his own majesty was violated. This he
doth as mediator, not as a party concerned. Now this is a fit
illustration of the great work of our redemption, so far as human
things can represent divine. For all the persons of the glorious
Trinity were equally provoked by our sin; and to obtain our pardon,
the Son with the consent of the Father, deposits his interests into his
hands, and as a mediator intervenes between us and him, who in this
transaction is the depositary of the rights of heaven, and having
performed what justice required, he reconciled the world to God,
that is, to the Father, himself and the eternal spirit. In this cause his
person is the same, but his quality is different: he made satisfaction
as mediator, and received it as God. It is in this sense that the apostle
saith. 1 John 2:2. "We have an Advocate with the Father, Jesus Christ
the righteous:" not to exclude the other persons, but in regard the
Father as the first person is the protector of justice, our Mediator in
appeasing him appeases the other also.
Thirdly. The death of Christ is represented under the notion of a
sacrifice offered up to God. For the more understanding of this, we
must consider that sacrifices were of two kinds.
1. Some were, eucharistical: they are called peace-offerings, by which
the sacrificer acknowledged the bounty of God, and his own
unworthiness, and rendered praise for a favour received, and desired
the divine blessing.
2. Expiatory: the sin-offerings for the averting of God's wrath. The
institution of them was upon a double reason;
1. That man is a sinner, and therefore obnoxious to the just
indignation and extreme displeasure of the holy and righteous God.
2. That God was to be propitiated, that he might pardon them. These
truths are engraven in the natural consciences of men, as appears by
the pretended expiations of sin among the heathens: but are more
clearly revealed in the scripture. Under the law, without the "effusion
of blood, there was no remission." Heb. 9:22. To signify, that God
would not forgive sin without the atonement of justice, which
required the death of the offender; but it being tempered with mercy,
accepted a sacrifice in his stead. And that there was a substitution of
the beast in the place of the guilty offender, appears by the law
concerning sacrifices.
1. None were instituted for capital offences, an
murder, idolatry, adultery, &c. because the sinner himself was to be
cut off: but for other sins, which although in strictness they deserved
death, yet God, who was the King of Israel, was pleased to remit the
forfeiture, and to accept the life of the sacrifice for the life of the
sinner.
2. The guilty person was to offer a clean beast of his own; to
signify the surrogation of it in his stead. For in the relation of a
possessor he had a dominion over it, to apply it to that use.
3. The priest, or the person that offered, was to lay his hands on the head of
the sacrifice, thereby consecrating it to God, and devoting it in his
stead to bear the punishment. For this reason it was called a sin, and
a curse; Lev. 17:11.
4. The confession of sin by the people, or the priest, as in the day of atonement signified that the guilt of all met on the sacrifice for expiation.
5. The blood was to be shed wherein the vital spirits are, an express representation what the sinner deserved:
and that it was accepted for his life.
6. Lastly, the deprecating of
God's anger was joined with the sacrifice. As when a man was slain,
and the murderer was not found; the elders of the city next to the
dead body, were to kill an heifer in a valley, and to pray that innocent
blood might not be laid to their charge: otherwise the land could not
be cleansed from the guilt of blood, but by the blood of the murderer.
1st. The effects of these sacrifices declare their nature:* and they are
answerable to their threefold respect, to God, to sin, to man. To God,
that his anger might be appeased; to sin, that the fault might be
expiated; to man, that the guilty person might obtain pardon, and
freedom from punishment. Thus when a sacrifice was duly offered, it
is said to be of "a sweet savour unto the Lord," and to atone him, Lev.
1:17. and the remission of sins, with the release of the sinner
followed? "The priest shall expiate it," that is, declaratively, "and it
shall be forgiven him. Now there was a double guilt contracted by
those that were under the Mosaical dispensation.
1. Typical, from the breach of ceremonial constitution, which had no
relation to morality. Such were natural pollutions, accidental
diseases, the touching of a dead body, &c. which were esteemed
vicious according to the law, and the defiled were excluded from
sacred and civil society. Now these impurities considered in
themselves, deserved no punishment. For involuntary and inevitable
infirmities, and corporeal things, which do not infect the inward
man, are the marks of our abject and weak state, but are not
themselves sinful. Therefore ceremonial guilt was expiated by a
ceremonial offering. For it is according to the nature of things, that
obligations should be dissolved by the same means, by which they
are contracted. As therefore those pollutions were penal merely by
the positive will of God; so (the exercise of his supreme right being
tempered with wisdom and equity) he ordained that the guilt should
be abolished by a sacrifice, and that they should be fully restored to
their former privileges. Thus the apostle tells us, Heb. 9:13. that the
blood of those sacrifices "sanctifies to the purifying the flesh, that is,
communicated a legal purity to the offerers, and consequently a right
to approach the holy place. Now the reason of these institutions was,
that the legal impurity might represent the true defilements of sin,
and the expiatory sacrifices prefigure that great and admirable
oblation which should purge away all sin.
2. A real guilt which respects the conscience, and was contracted
from the breach of the moral law, and subjected the offender to death
temporal and eternal. This could not be purged away by those
sacrifices. For how is it possible the blood of a beast should cleanse
the soul of a man, or content the justice of an offended God? Nay on
the contrary, they revived the guilt of sin, and reinforced the rigour
of the law, and were a public profession of the misery of men: for this
reason the law is called "the ministry of death." As the moral
contained a declaration of our guilt, and God's right to punish, so all
the parts of the ceremonial were either arguments and convictions of
sin, or images of the punishment due for them. But as they had a
relation to Christ who was their complement, so they signified the
expiation of moral guilt by his sacrifice, and freed the sinner from
that temporal death to which he was liable; as a representative of our
freedom from eternal death by the blood of the cross. This will
appear more clearly by considering,
1. That all kinds of placatory
sacrifices are referred to Christ in the New Testament.
2. That all their effects are attributed to him in a sublimer and most perfect
manner. He is called a lamb in the notion of a sacrifice, "The Lamb
slain from the foundation of the world." Rev. 13:8. A lamb was used
in the expiation of moral and legal impurities, Lev. 5:6. & 14:12. He is
called "our passover that was sacrificed for us." 1 Cor. 5:7. The
Paschal Lamb in its first institution had an expiatory efficacy, Exod.
12:13. for God by looking on that blood, averted the destruction from
the Israelites, which seized on the Egyptians. This was the reason of
the prohibition, that none should go out of the house till the
morning, lest they should be struck by the destroying angel: not but
that the angel could distinguish the Israelites from the Egyptians
abroad, but it was typical, to show their security was in being under
the guard of the Lamb's blood, which was shed to spare theirs. Thus
the apostle Peter tells us, 1 Pet. 1:19. "We are redeemed by the blood
of the pure and perfect Lamb." And he was represented by the red
heifer, whose ashes were the chief ingredient in the water of
purification. "For if the blood of bulls and goats, and the ashes of an
heifer sprinkling the unclean, sanctifieth to the purifying of the flesh,
how much more shall the blood of Christ purge the conscience?"
Heb. 9:13, 14. Especially the anniversary sacrifice, which was the
abridgment and recapitulation of all the rest, had an eminent respect
to Christ: the whole epistle to the Hebrews is tinctured with this
divine doctrine.
2dly. The effects of Christ's death are infinitely more excellent than
those that proceeded from levitical sacrifices. "The law had a shadow
of good things to come." Heb. 10:1. But the real virtue and efficacy is
only found in Christ.
1. The averting of God's wrath is ascribed to his death; according to
the words of the apostle. Rom. 3:25, 26. "Whom God hath set forth
to be a propitiation through faith in his blood, to declare his
righteousness for the remission of sins that are past, through the
forbearance of God, to declare, I say, at this time his righteousness,
that he might be just, and the justifier of him that believes in Jesus."
A propitiation ἱλασήριον, the title of the mercy-seat, partly in regard
in covered the tables of the law which were broke by us, to signify
that by him pardon is procured for us, and principally because God
was rendered propitious by the sprinkling the blood of the sacrifice
on it, and exhibited himself there, as on a throne of grace, favourable
to his people. For this reason he gives the name of the figure to
Christ, for he alone answers the charge of the law, and interposes
between justice and our guilt, and by his own blood hath reconciled
God to us. Now the design of God in this appointment was to
"declare his righteousness;" that is, that glorious attribute that
inclines him to punish sinners: for in the legal propitiations,
although the guilt of men was publicly declared in the death of the
sacrifices, yet the justice of God did not fully appear, since he
accepted the life of a beast in compensation for the life of a man: but
in the death of Christ he hath given the most clear demonstration of
his justice, a sufficient example of his hatred to sin, condemning and
punishing it in the person of his beloved Son; that the whole world
may acknowledge it was not from any inadvertency, but merely by
the dispensation of his wisdom and goodness that he forbore so long.
And by the death of Christ he hath declared that glorious mystery
which no created understanding could ever have conceived, that he is
inflexibly just, and will not suffer sin to pass unpunished, and that he
justifies those who are guilty in themselves, if by a purifying faith
they receive Christ for pardon. The same apostle tells us, that Christ
hath "given himself for us,* an offering and a sacrifice to God for a
sweet smelling savour." Eph. 5:2. He is qualified as a priest, whose
office it was to present to God an offering for appeasing his anger;
"he gave himself;" the oblation that is added to his death, gives the
complete formality of a sacrifice to it; for it is the priest gives being to
the sacrifice: and the effect of it is, to be a sweet smelling savour to
God, that is, to conciliate his favour to us. The same phrase is applied
to the sin-offering under the law. We may observe that upon this
account, our reconciliation to God is attributed to the death of Christ,
in distinction from his glorified life: "for if when we were enemies we
were reconciled to God by the death of his Son, much more being
reconciled, we shall be saved by his life." And the same apostle tells
us," 2 Cor. 5:19. that God was in "Christ reconciling the world to
himself, not imputing their trespasses unto them; we pray you
therefore in Christ's stead, be reconciled to God." A double
reconciliation is mentioned, that of God to men, and of men to God:
the first is the ground of the apostle's exhortation, the latter the
effect of it. The first was obtained by the death of Christ, who by
imputation had our guilt transferred upon him, and consequently
our punishment; and in consideration of it, God who is just and holy,
is willing to pardon penitent believers. The latter is by the powerful
working of the spirit, who assures men that are guilty, and therefore
suspicious and fearful of God's anger, that he is most willing to
pardon them upon their repentance, since he hath in such an
admirable manner found out the means to satisfy his justice.
2. The true expiation of sin is the effect of Christ's death. He is called
the Lamb of God, "that takes away the sins of the world." John 1:29.
Now sin may be taken away in two manners,
(1.) By removing its guilt, and exempting the person that committed
it from death; and when this is effected, by enduring the punishment
that was due to sin, it is properly expiation.
(2.) By healing the corrupt inclinations of the heart, from whence
actual sins proceed. It is true, our Redeemer takes away sin in both
these respects: he delivers from the damnation and dominion of it:
for he is made of God our "righteousness and sanctification." 1 Cor.
1:30. But the first sense is only convenient here: for it is evident that
the Lamb took away sin, that is, the guilt of it, by dying instead of the
sinner, and had no effect for the destroying the malignant habits of
sin in the person who offered it. And it is more apparent, that this
divine Lamb hath taken away the guilt of our sins, in that "he bore
them in his own body on the tree." 1 Pet. 2:24. For the native force of
the word ἄιρειν signifies, not only to take away, but to carry and
bear, which applied to sin, is nothing else but to suffer the penalty of
it. And it is to be observed, when cleansing, purifying, and washing
are attributed to the blood of Christ, they have an immediate respect
to the guilt of sin, and declare its efficacy to take off the obligation to
punishment. Thus it is said (1 John 1:7.) that his "blood cleanseth
from all sin: and that it purgeth the conscience from dead works;"
Heb. 9:4. and that "we are washed from our sins in his blood." Rev.
1:6. The frequent sprinklings and purifications with water under the
law, prefigured our cleansing from the defilements of sin by the grace
of the spirit; but the shedding of the blood of sacrifices was to purge
away sins so far as they were made liable to a curse.
(3.) Our exemption from punishment, and our restoration to
communion with God in grace and glory is the fruit of his expiating
sin. For this reason the blood of the Mediator "speaks better things
than that of Abel." Heb. 12:24. For that cried for revenge against the
murderer, but his procures remission to believers. And as the just
desert of sin is separation from the presence of God, who is the
fountain of felicity; so when the guilt is taken away, the person is
received into God's favour and fellowship. A representation of this is
set down in the 24th of Exodus, where we have described the manner
of dedicating the covenant between God and Israel by bloody
sacrifices: after Moses had finished the offering, and sprinkled the
blood on the altar and the people, the Elders of Israel who were
forbid before to approach near to the Lord, were then invited to come
into his presence, and in token of reconciliation feasted before him.
Thus the eternal covenant is established by the blood of the
Mediator, and all the benefits it contains, as remission of sins,
freedom to draw near to the throne of grace, and the enjoyment of
God in glory, are the fruits of his reconciling sacrifice.
The sum of all is this, that as under the law God was not appeased
without shedding of blood, nor sin expiated without suffering the
punishment, nor the sinner pardoned without the substitution of a
sacrifice; so all these are eminently accomplished in the death of
Christ. He reconciled God to us by his most precious blood, and
expiated sin by enduring the curse, and hath procured our pardon by
being "made sin for us." So that it is most evident, that the proper
and direct end of the death of Christ was, that God might exercise his
mercy to the guilty sinner in a way that is honourable to his justice.
It is objected, that if God from infinite mercy gave his Son to us, then
antecedently to the coming of Christ he had the highest love for
mankind, and consequently there was no need that Christ by his
death should satisfy justice, to reconcile him to us. But a clear answer
may be given to this by considering,
That anger and love are consistent at the same time, and may in
several respects be terminated on the same subject. A father resents
a double affection towards a rebellious son; he loves him as his son,
is angry with him as disobedient. Thus in our lapsed state, God had
compassion on us as his creatures, and was angry with us as sinners.
As the injured party he laid aside his anger, but as the preserver of
justice he required satisfaction.
We must distingush between a love of good-will and compassion,
and a love of complacency. The first is that which moved God to
ordain the means, that without prejudice to his other perfections he
might confer pardon and all spiritual benefits upon us: the other is
that whereby he delights in us being reconciled to him, and renewed
according to his image. The first supposes him placable, the latter
that he is appeased. There is a visible instance of this in the case of
Job's friends. The Lord said to Eliphaz the Temanite, Job 42:7, 8.
"my anger is kindled against thee, and thy two friends; because ye
have not spoken of me the things that are right, as my servant Job."
Here is a declaration of God's anger, yet with the mixture of love: for
it follows, "therefore take unto you now seven bullocks, and seven
rams, and go to my servant Job, and offer up for yourselves a burnt offering,
and my servant Job shall pray for you, for him will I accept."
He loved them when he directed the way that they might be restored
to his favour; yet he was not reconciled, for then there had been no
need of sacrifices to atone his anger.
It is further objected, that supposing the satisfaction of Christ to
justice, both the freeness and greatness of God's love in pardoning
sinners, will be much lessened. But it will appear that the divine
mercy is not prejudiced in either of those respects.
1. The freeness of God's love is not diminished, for that is the original
mover in our salvation, and hath no cause above it, to excite or draw
it forth, but merely arises from his own will. This love is so absolute,
that it hath no respect to the sufferings of Christ as Mediator: for
God so "loved the world, that he gave his Son to die for us." Rom.
9:18. And that which is the effect and testimony of his love, cannot be
the impulsive cause of it. This first love of God to man is commended
to us in Christ, who is the medium to bring it honourably about.
2. Grace in scripture is never opposed to Christ's merits, but to ours.
If we had made satisfaction, justice itself had absolved us. For the
law having two parts, the command of our duty which consists in a
moral good, and the sanction of the punishment that is a physical
evil; to do, or to suffer is necessary, not both; or, if we had provided a
surety, such as the judge could not reject, we had been infinitely
obliged to him, but not to the favour of the judge. But it is otherwise
here. God sent the Reconciler when we were enemies, and the
pardon that is dispensed to us upon the account of his sufferings, is
the effect of mere mercy. "We are justified freely by his grace,
through the redemption that is in Jesus Christ."* It is pure love that
appointed and accepted, that imputes and applies his righteousness
to us.
And as the freeness, so the riches of his mercy is not lessened by the
satisfaction Christ made for us. It is true, we have a pattern of God's
justice, never to be paralleled, in the death of Christ: but to the
severity of justice towards his only beloved Son, his clemency
towards us guilty rebels is fully commensurate. For he pardons us
without the expence of one drop of our blood, though the soul of
Christ was poured forth as an offering for sin. Nay hereby the divine
clemency is more commended, than by an absolute forgiveness of
sin, without respect to satisfaction. For the honour of God being
concerned in the punishment of sin, that man might not continue
under a sad obligation to it, he was pleased, by the astonishing
wonder of his Son's death, to vindicate his glory, that repenting
believers may be justified before him. Thus in an admirable manner
he satisfies justice, and exalts mercy: and this could have been no
other way effected; for if he had by mere sovereignty dissolved our
guilt, and by his Spirit renewed his image in us, his love had
eminently appeared, but his justice had not been glorified. But in our
redemption they are both infinitely magnified; his love could give no
more than the life of his Son, and justice required no less: for death
"being the wages of sin," there could be no satisfaction without the
death of our Redeemer.
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Post by Admin on Jun 18, 2024 17:40:39 GMT -5
XIV. The subject concluded.
The completeness of Christ's satisfaction proved from the causes and
effects of it. The causes are the quality of his person, and degrees of
his sufferings. The effects are his resurrection, ascension,
intercession at God's right hand, and his exercising the supreme
power in heaven and earth. The excellent benefits which God
reconciled bestows on men, are the effects and evidences of his
complete satisfaction. They are pardon of sin, grace, and glory. That
repentance and faith are required, in order to the partaking of the
benefits purchased by Christ's death, doth not lessen the merit of his
sufferings. That afflictions and death are inflicted on believers, doth
not derogate from their all-sufficiency.
THE next thing to be considered, is the completeness of the
satisfaction that Christ hath made, by which it will appear that God's
justice as well as mercy is fully glorified in his sufferings. For the
proof of this I will,
I. Consider the causes from whence the completeness of his
satisfaction arises.
II. The effects that proceed from it, which are convincing evidences
that God is fully appeased. The causes of his complete satisfaction
are two.
1. The quality of his person derives an infinite value to his obedient
sufferings. Our surety was equally God, and as truly infinite in his
perfections as the Father, who was provoked by our sins, therefore he
was able to make satisfaction for them. He is the Son of God, not
merely in virtue of his office, or the special favour of God, for on such
accounts that title is communicated to others; "but his only Son" by
nature. The sole pre-eminence in gifts and dignity would give him
the title of "the first born," but not deprive them of the quality of
brethren. Now the wisdom and justice of all nations agree, that
punishments receive their estimate from the quality of the persons
that suffer. The poet observes.
That the death of a virtuous person is more precious than of legions.
Of what inestimable value then is the death of Christ, and how
worthy a ransom for lost mankind. For although the Deity is
impassible, yet he that was a divine person suffered. A king suffers
more than a private person, although the strokes directly inflicted on
his body, cannot immediately reach his honour. And it is specially to
be observed, that the efficacy of Christ's blood is ascribed to his
divine nature: this the apostle declares, Col. 1:14. "In whom we have
redemption through his blood, even the forgiveness of sins, who is
the image of the invisible God:" not an artificial image which
imperfectly represents the original; as a picture that sets forth the
colour and figure of a man, but not his life and nature: but the
essential and exact image of his Father, that expresses all his glorious
perfections in their immensity and eternity. This is testified expressly
in Heb. 1:3. "The Son of God, the brightness of his glory, and the
express image of his person, having purged by himself our sins, is set
down on the right hand of the majesty on high." From hence arises
the infinite difference between the sacrifices of the law, and Christ's,
in the value and virtue. This with admirable emphasis is set down in
Heb. 9:13, 14. "For if the blood of bulls and of goats, and the ashes of
an heifer sprinkling the unclean, sanctifieth to the purification of the
flesh; how much more shall the blood of Christ, who through the
eternal Spirit offered himself without spot to God, purge your
consciences from dead works to serve the living God?" Wherein the
apostle makes a double hypothesis; 1. That the legal sacrifices were
ineffectual to purify from real guilt. 2. That by their typical cleansing,
they signified the washing away of moral guilt by the blood of Christ.
Their insufficiency to expiate sin, appears, if we consider the subject.
Sin is to be expiated in the same nature wherein it was committed.
Now the beasts are of an inferior rank, and have no communion with
man in his nature: or, if we consider the object, God was provoked by
sin, and he is a spirit, and not to be appeased by gross material
things: his wisdom requires that a rational sacrifice should expiate
the guilt of a rational creature: and justice is not satisfied without a
proportion between the guilt and the punishment. This weakness
and insufficiency of the legal sacrifices to expiate sin, is evident from
their variety and repetition: for if full remission had been obtained,
"the worshippers once purged, should have had no more conscience
of sin." Heb. 10:2. It is the sense of guilt, and the fear of
condemnation that required the renewing of the sacrifice. Now under
the law, the ministry of the priests never came to a period or
perfection. The millions of sacrifices in all ages from the erecting the
tabernacle to the coming of Christ, had not virtue to expiate one sin.
They were only shadows which could give no refreshment to the
inflamed conscience, but as they depended on Christ, the body and
substance of them. But the Son of God, who "offered himself up by
the Eternal Spirit to the Father," is a sacrifice not only intelligent and
reasonable, but incomparably more precious than the most noble
creatures in earth, or in heaven itself. He was priest and sacrifice in
respect of both his natures; his entire person was the offerer and
offering: therefore the apostle from the excellency of his sacrifice,
infers the unity of its oblation, and from thence concludes its
efficacy. "Christ did not by the blood of bulls and goats, but by his
own blood he entered in once into the holy place, having obtained
eternal redemption for us: and by one offering he hath for ever
perfected them who are sanctified." Heb. 10:14. Upon this account
God promised in the new covenant, "that their sins and iniquities he
would remember no more," having received complete satisfaction by
the sufferings of his Son. It is now said that "once in the end of the
world hath he appeared, to put away sin by the sacrifice of himself.
And as it is appointed for all men once to die, and after death comes
judgment, so Christ was once offered to bear the sins of many, and
unto them that look for him shall he appear the second time without
sin." Heb. 9:26, 27, 28. As there is no other natural death to suffer
between death and judgment, so there is no other propitiatory
sacrifice between his all-sufficient death on the cross, and the last
coming of our Redeemer.
There is one consideration I shall add, to show the great difference
between legal sacrifices, and the death of Christ, as to its saving
virtue. The law absolutely forbids the eating of blood, and the
peoples tasting of the sin-offerings; to signify the imperfection of
those sacrifices. For since they were consumed in their consecration
to God's justice, and nothing was left for the nourishment of the
offerers; it was a sign they could not appease God. The offerers had
communion with them when they brought them to the altar, and in a
manner derived their guilt to them, but they had no virtue by them in
coming from it. The sinner conveyed death to the sacrifice, but did
not receive life from it. But Christ, the Lamb of God, was not
swallowed up in his offering to divine justice: it is his peculiar glory
that he hath completely made satisfaction. We may feed upon the
flesh of this precious victim, and drink his blood. As he entered into
communion of death with us, so we are partakers of life by him.
2. The completeness of his satisfaction is grounded on the degrees of
his sufferings. There was no defect in the payments he made. We
owed a debt of blood to the law, and his life was offered up as a
sacrifice: otherwise the law had remained in its full vigour, and
justice had been unsatisfied. That a divine person hath suffered our
punishment, is properly the reason of our redemption. As it is not
the quality of the surety that releases the debtor from prison, but the
payment which he makes in his name. "The blood of Christ shed,"
Mat. 26:28. poured forth from his veins, and offered up to God, in
that precise consideration, ratifies the New Testament. The sum is,
our Saviour by his death suffered the malediction of the law, and his
divine nature gave a full value to his sufferings, so that the
satisfaction proceeding from them, was not merely ex pacto, as brass
money is current by composition; but ex merito, as pure gold hath an
intrinsic worth: and God who was infinitely provoked, is infinitely
pleased.
II. The effects and evidences of his complete satisfaction are,
1. His resurrection from the grave. For if we consider the Lord Christ
in the quality of our surety, he satisfied the law in his death: and
having made complete payment of our debt, he received acquittance
in his resurrection. His death appeased God, his resurrection assures
men. As he rose himself, so in one concurrent action God is said "to
raise him," Rom. 6:4. He was released from the grave, as from
prison, by public sentence; which is an indubitable argument of the
validity and acceptance of the payment made by him in our name.
For being under such bonds as the justice and power of God, he
could never have "loosed the pains of death," Act 2:24. if his
sufferings had not been fully satisfactory, and received by him for
our discharge. And it is observable, that the raising of Christ is
ascribed to God as reconciled; "now the God of peace, who brought
again from the dead the great Shepherd of the sheep, through the
blood of the everlasting covenant." Heb. 13:20. The divine power was
not put forth till God was pacified. Justice incensed, exposed him to
death; and justice appeased, freed him from the dead. And his
resurrection is attributed to his blood, that being the full price of his
and our liberty. In short, when inflexible justice ceases to punish,
there is the strongest proof it is satisfied.
2. His ascent into heaven, and intercession for us, prove the
completeness and all-sufficiency of his sacrifice. If he had been
excluded from the divine presence, there had been just cause to
suspect that anger had been still remaining in God's breast; but his
admission into heaven is an infallible testimony that God is
reconciled. This our Saviour produces as the argument by which the
Holy Ghost will overcome the guilty fears of men; "he shall convince
the world of righteousness, because I go to my Father." John 16:10.
Christ in his suffering was numbered among transgressors; he died
as a guilty person, not only in respect of the calumnies of men, but
the curse of the law, and the wrath of God, which then appeared
inexorable against sin. But having overcome death, and broke
through the weight of the law, and retired to his Father, he made
apparent the innocency of his righteous person, and that a complete
righteousness is acquired by his sufferings, sufficient to justify all
that shall truly accept of it.
This will be more evident, by considering his entry into heaven as the
true High-Priest, who carried the blood of the new covenant into the
celestial sanctuary. For the opening tins, we are to consider there are
two parts of the priestly office,
First. To offer sacrifice.
Secondly. To make intercession for the people by virtue of the
sacrifice. This was performed by the highpriest in the feast of
atonement, which was celebrated in the month Tisri. Lev. 16:14, 15.
The oblation of the sacrifices was without, at the altar: the
intercession was made in the holy of holies, into which none might
enter but the highpriest once a year. And first, he must expiate his
own sins, and the sins of the people by sacrifices, before he could
remove the veil, and enter into that sacred and venerable place,
where no sinner had right to appear. Then he was to present the
precious incense, Heb. 9:4. and the blood of the sacrifices, to render
God favourable to them. Now these were shadows of what Christ was
to perform. The holy of holies was the type of the third heaven, in its
situation, quality and furniture. For it was the most secret part of the
tabernacle, separated by a double veil, by that which was between it
and the first sanctuary, and by another that distinguished the first
from the outward court. Thus the heaven of heavens is the most
distant part of the universe, and separated from the lower world, by
the starry heaven, and by the airy region, which reaches down to the
earth. Besides, the most holy part of the tabernacle was inaccessible
to sinners: as heaven is styled by the apostle the place "of
inaccessible light." And it was the throne of God where he reigned:
according to the language of the psalmist, "he dwelt between the
cherubims." Psal. 80:1. The figures of the cherubims represented the
myriads of holy angels, that adore the incomprehensible Deity, and
are always ready to execute his commands. The tables of the law
were a symbol of that infinite wisdom and holiness which ordained
them: and the highpriest's entering with the blood of the sacrifice,
and carrying with him all the "tribes of Israel" upon his breast,
signified that Jesus Christ the true highpriest after he had really
expiated sin by his divine sacrifice in the lower world, should enter
into the eternal sanctuary with his own blood, and introduce with
him all his people. Of this there was a marvellous sign given: for in
the same moment that Christ expired, the veil of the temple that
separated the oracle from the first part, was rent from the top to the
bottom; to signify that the true High-Priest had authority and right
to enter into heaven itself. And the special end of his ascending is
expressed by the apostle, Heb. 9:24. "For Christ is not entered into
the holy places made with hands, which are the figures of the true;
but into heaven itself, now to appear in the presence of God for us."
As the highpriest might not enter into that sacred and terrible place,
nor could propitiate God without sprinkling the blood of the slain
sacrifice: so our Redeemer first performed what was necessary for
the expiation of sin, and then passed through the visible heavens,
and ascended before the throne of God to appear as our advocate. He
made an oblation of himself on the earth before he could make
intercession for us in heaven, which is the consummation of his
priestly office. The first was a proper sacrifice, the second is a
commemoration of it: therefore he is said "to appear before his
Father by sacrifice." Heb. 9:26.
Besides what hath been discoursed of the order and dependance of
these parts of his priestly office, which proves that he had
accomplished the expiation of sin, before he was admitted into
heaven to intercede for us; there are two other considerations which
manifest the completeness of his satisfaction.
(1.) The manner of it. He doth not appear in the form of a suppliant
upon his knees before the throne, offering up tears and strong cries
as in the day of his flesh, but "he sits at God's right hand making
intercession for us." He solicits our salvation, not as a pure favour to
him, but as the price of his sufferings, and as due to his infinite
merit. His blood in the same manner pleads for our pardon, as the
blood of righteous Abel called for vengeance against the murderer:
not by an articulate voice, but by suing to justice for a full
recompence of it. In short, his intercession is the continual
representation of his most worthy passion.
(2.) The omnipotent efficacy of his intercession proves that God is
fully satisfied. He frees us from the greatest evils, and obtains for us
the greatest good in quality of Mediator. "If any man sin, we have an
advocate with the Father, Jesus Christ the righteous; and he is the
propitiation for our sins, and not for ours only, but for the sins of the
whole world." 1 John 2:2. He disarms the anger of God, and hinders
the effects of his indignation against repenting sinners. Now the
prevalency of his mediation is grounded on the perfection of his
sacrifice. The blessedness of heaven is conferred on believers
according to his will, "Father, I will that those whom thou hast given
me, be with me where I am, to see my glory." John 17:24. His request
is effectual, not only because he is God's Son, and in highest favour
with him, but for his meritorious sufferings.
It is for this reason that the office of Mediator is incommunicable to
any creature. "There is one God, and one Mediator between God and
man, the man Christ Jesus, who gave himself a ransom for all." 1
Tim. 2:5. The apostle makes a parallel between the unity of the
Mediator, and of the Deity, which is most sacred and inviolable. For
the right of intercession, as it is an authoritative act, is founded in
redemption; they cannot be divided. And we may observe by the way,
how the popish doctrine that erects as many advocates, as angels, or
saints, or whoever are canonized, is guilty of impiety and folly: of
impiety, in taking the sovereign crown from the head of Christ to
adorn others with it, as if they had more credit with God, or
compassion for men: and of folly, in expecting benefits by their
intercession, who have no satisfactory merit to purchase them. The
numerous advocates that are conceived by superstitious persons in
their fancies, are like the counterfeit suns, that are drawn in the
clouds by reflection as in a glass:* which although they shine with a
considerable brightness, yet they are only suns in appearance, and
derive no quickening influences to the earth. The blessed spirits
above, who enjoy a dependant light from the Sun of Righteousnes,
yet convey no benefits to men by meritorious interceding for them.
We obtain grace and glory only upon the requests of our Redeemer.
Briefly, the acts of his priesthood respect the attributes, which in a
special manner are to be glorified in our salvation. By his death he
made satisfaction to justice, by his intercession he solicits mercy for
us; and they both join together with the same readiness and warmth
to dispense the benefits which he purchased for his people.
3. The completeness of his satisfaction is fully proved by the glorious
issue of his sufferings. This will be most evident by considering the
connexion and dependance which his glory hath upon his
humiliation: and that is twofold.
(1.) A dependance of order. His abasement and sufferings were to
precede his majesty and power: as in nature things pass from a lower
state to perfection. This order was necessary: for being originally "in
the form of God," it was impossible he should be advanced, if he did
not voluntarily descend from his glory, that so he might be capable of
exaltation.* He was first made "a little lower than the angels, and
after raised above them."
(2.) A dependance of efficacy. Glory is the reward of his suffering.
This is expressly declared by the apostle; "Christ humbled himself,
and became obedient to the death of the cross: wherefore God hath
highly exalted him, and given him a name above every name, that at
the name of Jesus every knee should bow;" the mark of that homage
that all creatures pay to him. This exaltation is correspondent to the
degrees of his abasement. His body was restored to life and
immortality, and ascended on a bright cloud. God's chariot being
attended with angels, "and the everlasting gates opened to receive
the king of glory," he is set down "at the right hand of the throne of
the majesty in heaven," Heb. 8:1. this signifies that divine dignity to
which he is advanced, next to his Father. For God being an infinite
spirit, hath neither right nor left hand in strict sense. Our
Redeemer's honour is the same, and his empire of the same extent
with his Father's. Thus the apostle interprets the words of the
psalmist, Psal. 110:1. that the "Messiah should sit at the right hand of
God, till he made his enemies his footstool, by reigning; for he must
reign till he hath put all his enemies under his feet." 1 Cor. 15:25.
And St. Peter tells us, "that the Father hath made him Lord and
Christ:" that is, by a sovereign trust hath committed to him the
government of the church, and the world: not divesting himself of his
essential dominion, but exercising it by Christ. The height of this
dignity is emphatically set forth by the apostle, Eph. 1:21. "The
Father hath seated him at his own right hand in the heavenly places,
for above all principalities, and powers, and might, and dominion,"
(which titles signify the several degrees of glory among the angels)
"and every name that is named not only in this world, but that which
is to come:" that is, hath given him a transcendent and
incommunicable glory; the use of names being to signify the quality
of persons. In short, he is made the head of the church, and judge of
the world: angels and men shall stand before the tribunal, and
receive their eternal decision from him. Now in the economy of our
Mediator, his humiliation was the cause of his exaltation upon a
double account:
1st. As the death of Christ was an expression of such humility, such
admirable obedience to God, such divine love to men, that it was
perfectly pleasing to his Father, and his power being equal to his
love, he infinitely rewarded it.
2dly. The death of Christ was for satisfaction to justice, and when he
had done that work he was to enter into rest. "It behoved Christ to
suffer, and to enter into glory." Luke 24:26. It is true, divine honour
was due to him upon another title, as the Son of God: but the
receiving of it was deferred by dispensation for a time. First he must
redeem us, and then reign. The scripture is very clear in referring his
actual possession of glory, as the just consequent to his complete
expiation of sin, Heb. 1:3. "When by himself he had purged our sins,
he sat down on the right hand of the majesty on high. And after he
had made one sacrifice for sins, for ever sat down on the right hand
of God." Heb. 10:12.
And not only the will of the Father, but the nature of the thing itself
required this way of proceeding. For Jesus Christ by voluntary
susception undertaking to satisfy the law for us, as he was obliged to
suffer what was necessary in order to our redemption, so it was
reasonable after justice was satisfied, that the human nature should
be freed from its infirmities, and the glory of his divine be so
conspicuous, "that every tongue should confess that" Jesus who was
despised on earth, is supreme Lord. The apostle sums up all together
in that triumphant challenge, Rom. 8:34, 35. "Who shall lay any
thing to the charge of God's elect? It is God that justifies, who is he
that condemneth? It is Christ that died, yea rather that is risen again;
who is even at the right hand of God, who also maketh intercession
for us."
4. The excellent benefits which God reconciled bestows upon us, are
the effects and evidences of the completeness of Christ's satisfaction:
and these are pardon of sin, grace and glory. The apostle tells us,
Heb. 7:19. that "the law made nothing perfect:" all its sacrifices and
ceremonies could not expiate the guilt, nor cleanse the stain of sin,
nor open heaven for us: which three are requisite to our perfection.
But "Christ by one offering hath perfected for ever them that are
sanctified:" Heb. 10:14. By him we obtain full justification,
renovation and communion with God: therefore his sacrifice, the
meritorious cause of procuring them, must be perfect.
1. Our justification is the effect of his death: for the obligation of the
law is made void by it. "God forgives our trespasses, blotting out the
handwriting of ordinances that was against us," and took it "out of
the way, nailing it to his cross." Col. 2:14. The terms are used, that
are proper to the cancelling a civil bond. The killing letter of the law
is abolished by the blood of the cross, the nails and the spear have
rent it in pieces; to signify that its condemning power is taken away.
Now the infinite virtue of his death in taking away the guilt of sin will
more fully appear, if we consider:
(1.) That it hath procured pardon for sins committed in all ages of the
world. Without the intervention of a sacrifice, God would not pardon,
and the most costly that were offered up by sinners, were of no value
to make compensation to justice: but the blood of Christ was the only
propitiation for sins committed before his coming. The apostle tells
us, Heb. 9:25, 26. "He was not obliged to offer himself often, as the
highpriest entered into the holy place every year with the blood of
others, but now once in the end of the world hath he appeared to put
away sin, by the sacrifice of himself." The direct sense of the words is,
that the virtue of his sacrifice extended itself to all times: for
otherwise in regard men have always needed propitiation, he must
have suffered often since the creation of the world. And if it be asked,
how his death had a saving influence before he actually suffered? The
answer is clear: we must consider the death of Christ, not as a
natural, but moral cause: it is not as a medicine that heals, but as a
ransom that frees a captive. Natural causes operate nothing before
their real existence; but it is not necessary that moral causes should
have an actual being: it is sufficient that they shall be, and that the
person with whom they are effectual, accept the promise. As a
captive is released upon assurance given that he will send his
ransom, though it is not actually deposited. Thus the death of Christ
was available to purchase pardon for believers before his coming; for
he interposed as their surety, and God, to whom all things are
present, knew the accomplishment of it in the appointed time. He is
therefore called the "Lamb slain from the foundation of the world,"
Rev. 13:8. not only in respect of God's decree, but his efficacy. The
salvation we derive from him, was ever in him. He appeared under
the empire of Augustus, and died under Tiberius, but he was a
Redeemer in all ages, otherwise the comparison were not just, that as
by "Adam all die, so by Christ all are made alive." 1 Cor. 15:12.
It is true, under the Old Testament they had not a clear knowledge of
him, yet they enjoyed the benefit of his unvalued sufferings. For the
medium by which the benefits our Redeemer purchased, are
conveyed to men, is not the exact knowledge of what he did and
suffered, but sincere faith in the promise of God. Now the divine
revelation being the rule and measure of our faith, such a degree was
sufficient to salvation, as answered the general discovery of grace.
Believers depended upon God's goodness to pardon them in such a
way as was honourable to his justice. They had some general
knowledge that the Messiah should come, and bring salvation:
"Abraham rejoiced to see the day of Christ: Moses valued the
afflictions of Christ, more than the treasures of Egypt." And believers
in general are described to be "waiters for the consolation of Israel."
In short, the Jewish and christian church are essentially one; they
differ no more than the morning and evening star, which is the same,
but is diversely called, from its appearance before the sun-rising or
after its setting: so our faith respects a Saviour that is past, theirs
respected him as to come.
Besides, the saving virtue of his death as it reaches to all former, so
to all succeeding ages. "He is the same, yesterday, today, and for
ever," Heb. 13:8. not only in respect of his person, but his office. The
virtue of the legal sacrifices expired with the offering: upon a new sin
they were repeated. Their imperfection is argued from their
repetition. But the precious oblation of Christ hath an everlasting
efficacy to obtain full pardon for believers. His blood is as powerful
to propitiate God, as if it were this day shed upon the cross. "He is
able to save to perpetuity all that shall address to God by him; since
he ever, lives to make intercession." The pardon that he once
purchased, shall ever be applied to contrite believers. The covenant
that was sealed with his blood is eternal, and the mercies contained
in it.
(2.) The perfection of his sacrifice is evident, by its expiating
universally the guilt of all transgressions. It is true, sins in their own
nature are different; some have a crimson guilt attending them, and
accordingly conscience should be affected: but the grace of the gospel
makes no difference. The apostle tells us, that "the blood of Christ
cleanseth from all sins:" whatever the kinds, degrees and
circumstances are. As the deluge overflowed the highest mountains,
as well as the least hill; so pardoning mercy covers sins of the first
magnitude as well as the smallest. Under the law, one sacrifice could
expiate but one offence, though but against a carnal commandment;
but this one washes away the guilt of all sins against the moral law.
And in that dispensation no sacrifices were instituted for idolatry,
adultery, murder, and other crimes; which were certainly punished
with death. But under the gospel, sins of what quality soever, if
repented of, are pardoned. The apostle having reckoned up idolaters,
adulterers, and many other notorious sinners that shall not inherit
the kingdom of heaven, tells the Corinthians, 1 Cor. 6:11. that "such
were some of them; but they were sanctified, and justified in the
name of the Lord Jesus Christ." It is true, those who sin against the
Holy Ghost, are excepted from pardon: but the reason is, because the
death of Christ was not appointed for the expiation of it: and there
being no sacrifice, there is no satisfaction, Heb. 10:26. and
consequently no pardon. The wisdom and justice of God requires this
severity against them: "for if he that despised Moses' law died
without mercy, of how much sorer punishment shall he be thought
worthy, who hath trodden under foot the Son of God, and hath
counted the blood of the covenant wherewith he was sanctified an
unholy thing, and hath done despite to the spirit of grace? Heb.
10:28, 29. that is, they renounce their Redeemer as if he were not the
Son of God, and virtually consent to the cruel sentence passed
against him, as if he had blasphemed when he declared himself to be
so, and thereby out-sin his sufferings. How reasonable is it they
should be for ever deprived of the benefits, who obstinately reject the
means that purchased them?
2. The death of Christ hath procured grace for men. We made a
forfeiture of our original holiness, and were righteously deprived of
it. And till divine justice was appeased, all influences of grace were
suspended. Now the death of Christ opened heaven, and brought
down the spirit, who is the principle of renovation in us, "The world
lay in wickedness," 1 John 2:19. as a carcass in the grave, insensible
of its horror and corruption. The holy spirit hath inspired it with a
new life, and by a marvellous change hath caused purity to succeed
pollution.
3. The receiving believers into heaven is a convincing proof of the all sufficiency of his sacrifice.
For justice will not permit that glory and
immortality, which are the privileges of the righteous, should be
given to guilty and defiled creatures. Therefore our Saviour's first
and greatest work was to remove the bar that excluded us from the
place of felicity. It is more difficult to justify a sinner, than to glorify a
saint. The goodness of God inclines him to bestow happiness on
those who are not obnoxious to the law; but his justice was to be
atoned by sufferings. Now what stronger argument can there be, that
God is infinitely pleased with what his Son hath done and suffered
for his people, than the taking of them into his presence to see his
glory? The apostle sets down this order in the work of our
redemption, Heb. 5:9. "That Christ being made perfect by
sufferings;" that is, having consummated that part of his office which
respected the expiation of sin, "he became the author of eternal
salvation to all that obey him." To sum up all, it is observable, that
the scripture attributes to the death of Christ, not only satisfaction,
whereby we are redeemed from punishment; but such a redundant
merit, as purchases for us adoption, and all the glorious prerogatives
of the children of God. Upon these accounts his blood hath a double
efficacy. Gal. 3:4, 5. As the "blood of the covenant," it procured our
peace, Heb. 13:20. as the "blood of the Testament," Luke 22:20. it
conveys to us a title to heaven itself; according to that of St. Paul.
Heb. 10:19. "We have boldness to enter into the holiest by his blood."
I will remove two slender prejudices against the doctrine:
1st. That repentance and faith are required in order to the partaking
of the precious benefits which Christ hath purchased, doth not lessen
the merit of his death, and the completeness of the satisfaction made
to God by it. For we must consider:
There is a great difference between the payment of that which the
law requires by the debtor, and the payment of that which was not in
the original obligation by another in his stead. Upon the payment of
the first, actual freedom immediately follows. If a debtor pays the
sum he owes, or a criminal endures the punishment of the law, they
are actually discharged, and never liable to be sued or suffer again.
But when the sum that the law requires is not paid, but something
else, by another; the release of the guilty is suspended upon those
conditions, which he that freely makes satisfaction, and the governor
who by favour accepts it, are pleased to appoint. Now it is thus in the
transaction of our redemption: Christ laid down his life for us, and
this was not the very thing in strict sense that the law required; for
according to the threatening, "the soul that sins shall die;" the
delinquent in his own person was to suffer the penalty: and there was
no necessity natural or moral that obliged God to admit of his
satisfaction for our discharge, but in rigour of justice he might refuse
it. If the law had expressed that the sinner or his surety should suffer,
there had been no need of a "better covenant." But in this the grace
of God so illustriously appears, that by his appointment the
punishment of the guilty was transferred to the innocent, who
voluntarily undertook for them. In this respect God truly pardons
sin, though he received entire satisfaction; for he might in right have
refused it.
Now these things being supposed, although the blood of Christ was a
price so precious that it can only be valued by God that received it,
and might worthily have redeemed a thousand worlds; yet the effects
of it are to be dispensed according to the eternal covenant between
the Father and the Son, and the tenor of it is revealed in the gospel,
viz. that repentance and faith are the conditions, upon which the
obtaining pardon of sin, and all the blessings which are the
consequence of it, depends: thus Christ who makes satisfaction, and
God that accepts it, declare. The commission of the apostles from his
own mouth, was, to preach "repentance and remission of sins in his
name to all nations, Luke 24:47. and he was "exalted by God to be a
Prince, a Saviour, for to give repentance to Israel, and forgiveness of
sins." Acts 5:31.
The establishing of this order is not a mere positive command,
wherein the will of the Lawgiver is the sole ground of our duty; but
there is a special congruity and reason in the nature of the thing
itself. For Christ hath satisfied justice, that God may exercise
pardoning mercy in such a manner as is suitable to his other
perfections. Now it is contrary to his wisdom to dispense the
precious benefits of his Son's blood to impenitent unbelievers; to give
such rich pearls, and so dearly bought, to swine that will trample
them under their feet; to bestow salvation on those who despise the
Saviour. It is contrary to his holiness to forgive those who will
securely abuse his favour, as if his pardon were a privilege and
licence to sin against him. Nay, final impenitency is unpardonable to
mercy itself. For the objects of justice and mercy cannot be the same:
now an impenitent sinner is necessarily under the revenging justice
of God. It is no disparagement to his omnipotency that he cannot
save such: for although God can do whatsoever he will, yet he can
will nothing but what is agreeable to his nature. Not that there is any
law above God that obliges him to act, but he is a law to himself. And
the more excellent his perfections are, the less he can contradict
them. As it is no reflection upon his power that he cannot die, neither
is it that he can do nothing unbecoming his perfections. On the
contrary, it implies weakness to be liable to any such act. Thus
supposing the creature holy, it is impossible but he should love it:
not that he owes any thing to the creature, but in regard he is
infinitely good: and if impenitent and obstinate in sin, he cannot but
hate and punish it; not that he is accountable for his actions, but
because he is infinitely just. And from hence it appears, that the
requiring of repentance and faith in order to the actual partaking of
the blessings our Redeemer purchased, doth not diminish the value
of his satisfaction; they being not the causes of pardon, but necessary
qualifications in the subject that receives it.
2dly. It doth not lessen the completeness of his satisfaction, that
believers are liable to afflictions and death. For these are continued
according to the agreement between God and our Redeemer, for
other ends than satisfaction to justice, which was fully accomplished
by him. This will appear by several considerations:
(1.) Some afflictions have not the nature of a punishment, but are
intended only for the exercise of their graces; that the "trial of their
faith, patience, and hope being much more precious than of gold that
perisheth, though it be tried with fire, might be found unto praise." 1
Pet. 1:7. Now these afflictions are the occasion of their joy, and in
order to their glory. Of this kind are all the sufferings that christians
endure for the promotion of the gospel. Thus the apostles esteemed
themselves dignified, in suffering what was contumelious and
reproachful for the name of Christ, Acts 5:41. And St. Paul interprets
it as a special favour, that God called forth the Philippians to the
combat, Phil. 1:29. "To you it is given in the behalf of Christ to
suffer:" not only the graces of faith and fortitude, but the affliction
was given. So believers are declared happy, 1 Pet. 4:14. "when they
are partakers of Christ's sufferings: for the spirit of glory rests on
them." Now it is evident that afflictions of this nature are no
punishments. For since it is essential to punishment to be inflicted
for a fault, and every fault hath a turpitude in it; it necessarily
follows, that punishment which is the brand of a crime must be
always atttended with infamy, and the sufferer under shame. But
Christians are honourable by their sufferings for God, as they
conform them to the "image of his Son," who was consecrated by
sufferings.
(2.) Afflictions are sent sometimes not with respect to a sin
committed, but to prevent the commission of it: and this
distinguishes them from punishments. For the law deters from evil,
not by inflicting, but threatening the penalty: but in the divine
discipline there is another reason: God afflicts to restrain from sin:
as St. Paul, 2 Cor. 12:7. and "a thorn in the flesh" to prevent pride.
(3.) Those evils that are inflicted on believers for sin, do not diminish
the power and value of Christ's passion. For we must distinguish
between punishments which are merely castigatory for the good of
the offender, and that are purely vindictive for the just satisfaction of
the law. Now believers are liable to the first, but are freed from the
other: "for Christ hath redeemed them from the curse of the law,
being made a curse for them."
The Popish doctrine of satisfaction to offended justice by our
suffering temporal evils, is attended with many pernicious
consequences:
1st. It robs the cross of Christ of one part of its glory; as if something
were left us to make up in the degrees and virtue of his sufferings.
2dly. It reflects on God's justice, as if he exacted two different
satisfactions for sin: the one from Christ our surety, the other from
the sinner.
3dly. It disparages his mercy, in making him to punish whom he
pardons, and to inflict a penalty after the sin is remitted.
4ly. It is dangerous to man, by feeding a false presumption in him; as
if by the merit of his sufferings, he could expiate sin, and obtain part
of that salvation which we entirely owe to the death of our Redeemer.
The difference between chastisements, and purely vindictive
punishments, appears in three things:
1. In the causes from whence they proceed. The severest sufferings of
the godly are not the effects of the divine vengeance. It is true, they
are evidences of God's displeasure against them for sin, but not of
hatred. For being reconciled to them in Christ, he bears an
unchangeable affection to them: and love cannot hate, though it may
be angry. The motive that excites God to correct them, is love:
according to that testimony of the apostle, "Whom the Lord loves he
chastens." Heb. 12:6. As sometimes out of his severest displeasure he
forbears to strike, and condemns obstinate sinners to prosperity
here; so from the tenderest mercy he afflicts his own. But purely
vindictive judgments proceed from mere wrath.
2. They differ in their measures. The evils that believers suffer are
always proportioned to their strength. They are not the sudden
eruptions of anger, but deliberate dispensations. David deprecates
God's judgment as it is opposed to favour, "Enter not into judgment
with thy servant, O Lord," Psal. 143:2 and Jeremiah desires God's
judgment as it is opposed to fury, "correct me, O Lord, in thy
judgment, not in thy fury." Jer. 10:24. It is the gracious promise of
God to David, 2 Sam. 7:14. with respect to Solomon, "if he commit
iniquity, I will chasten him with the rod of men, and with the stripes
of the children of men;" that is, chastise him moderately: for in the
style of the scripture, as things are magnified by the epithet divine, or
of God; "as the cedars of God," that is, very tall; and Nineveh is called
the city of God, that is very great: so to signify things that are in a
mediocrity, the scripture uses the epithet human, or of men. And
according to the rule of opposition, the rod of God is an
extraordinary affliction which destroys the sinner; it is such a
punishment as a man can neither inflict, nor endure: but the rod of
men is a moderate correction, that doth not exceed the strength of
the patient. But every purely vindictive punishment which the law
pronounces, is in proportion to the nature of the crime, not the
strength of the criminal.
3. They are distinguished by the intention and end of God in inflicting them:
(1.) In chastisements God primarily designs the profit of his people,
"that they may be partakers of his holiness." Heb. 12:10. When they
are secure and carnal, he awakens conscience by the sharp voice of
the rod; to reflect upon sin, to make them observant for the future, to
render their affections more indifferent to the world, and stronger
towards heaven. The apostle expresses (1 Cor. 11:32.) the nature of
chastisements, "when we are judged, we are instructed by the Lord:"
they are more lively lessons than those which are by the word alone,
and make a deeper impression upon the heart. David acknowledges,
"before he was afflicted, he went astray: but now have I kept thy
words." Psal. 119:67. Corrupt nature makes God's favours pernicious,
but his grace makes our punishments profitable. Briefly, they are not
satisfactions for what is passed, but admonitions for the time to
come. But purely vindictive judgments are not inflicted for the
reformation of an offender, but to preserve the honour of the
sovereign, and public order, and to make compensation for the
breach of the law. If any advantage accrue to the offender, it is
accidental, and besides the intention of the judge.
(2.) The end of chastisements upon believers is to prevent their final
destruction: "when we are judged, we are chastened of the Lord, that
we may not be condemned with the world." 1 Cor. 11. And this
sweetens and allays all their sufferings. As the psalmist declares, "let
the righteous smite me, and it shall be a kindness; let him reprove
me, it shall be an excellent oil, which shall not break my head." But
the vindictive punishment of a malefactor, is not to prevent his
condemnation; for death is sometimes the sentence. In this respect
the temporal evils that befal the wicked and the godly, though
materially the same, yet legally differ. For to the wicked they are so
many earnests of the complete payment they shall make to justice in
another world; the beginning of eternal sorrows: but to the godly
they are in order to their salvation. They are as the Red Sea, through
which the Israelites passed to the land of promise, but the Egyptians
were drowned in it. Briefly, their sufferings differ as much in their
issue, as the kingdoms of heaven and hell.
That death remains to believers, doth not lessen the perfection of
Christ's satisfaction. It is true, considered absolutely, it is the revenge
of the law for sin, and the greatest temporal evil; so that it may seem
strange, that those who are redeemed by an all-sufficient ransom,
should pay this tribute to the king of terrors. But the nature of it is
changed; it is a curse to the wicked inflicted for satisfaction to justice,
but a privilege to believers: as God appointed the rainbow to be the
sign of his covenant, that he would drown the world no more,
ordained the same waters to be the token of his mercy, which were
the instrument of his justice. "Blessed are the dead that die in the
Lord." Rev. 14:13. And the psalmist tells us, Psal. 116:15 that
"precious in the sight of the Lord is the death of his saints: Christ
hath taken away what is truly destructive in it. It is continued for
their advantage.
1. Corruption hath so depraved the sensitive appetite, that during our
natural state we are not entirely freed from it: but death that destroys
the natural frame of the body, puts an end to sin. And in this respect,
there is a great difference between the death of Christ and of
believers: the end of his was to remove the guilt of sin, of theirs to
extinguish the reliques of it.
2. It is a delivery from temporal evils, and an entrance into glory.
Death and despair seize on the wicked at once, "but the righteous
hath hope in his death."
3. The grave shall give up his spoils in the last. It retains the body for
a time, not to destroy, but purify it. Our Saviour tells us, that
"whoever believes on him shall not see death, for he will raise them
up at the last day." John 11. He that dies a man, shall revive an angel,
clothed with light and immortality. I will conclude this argument
with the words of St. Austin: (Lib. 13. de Civ. Dei, c. 4.) Ablato
criminis nexu, relicta est mors. Nunc vero majore & mirabiliore
gratia salvatoris in usus justitiæ peccati pœna est conversa. Tum
enim dictum est homini, morieris si peccaveris, nunc dictum est
martyri, morere ne pecces. Et sic per ineffabilem dei misericordiam
& ipsa pœne vitiorum transit in arma virtutis, & fit justi meritum
etiam supplicium peccatoris. Although the guilt of sin is removed, yet
death remains. But by the admirable grace of the Redeemer, the
punishment of sin is made an advantage to holiness. The law
threatened man with death if he sinned; the gospel commands a
martyr to die, that he may not sin. And thus by the unspeakable
mercy of God, the punishment of vice becomes the security of virtue;
and that which was revenge upon the sinner, gives to the righteous a
title to a glorious reward
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Post by Admin on Jun 18, 2024 19:41:10 GMT -5
XV. Practical inferences.
Practical inferences. In the death of Christ there is the clearest
discovery of the evil of sin. The strictness of divine justice is most
visible in it. The consideration of the ends of Christ's death takes off
the scandal of the cross, and changes the offence into admiration.
The satisfaction of justice by Christ's sufferings affords the strongest
assurance that God is ready to pardon sinners. The absolute
necessity of complying with the terms of the gospel for justification.
There are but two ways of appearing before the Supreme Judge:
either in innocence, or by the righteousness of Christ. The causes
why men reject Christ are, a legal temper that is natural to them, and
the predominant love of sin. The unavoidable misery of all that will
not submit to our Saviour.
First. FROM hence we may discover more clearly the evil of sin,
which no sacrifice could expiate but the blood of the Son of God. It is
true, the internal malignity of sin, abstracted from its dreadful
effects, is most worthy of our hatred: for it is in its own nature direct
enmity against God, and obscures the glory of all his attributes. It is
the violation of his majesty, who is the universal sovereign of heaven
and earth. A contrariety to his holiness, which shines forth in his law.
A despising his goodness, the attractive to obedience. The contempt
of his omniscience, which sees every sin when it is committed. The
slighting of his terrible justice and power, as if the sinner could
secure himself from his indignation. A denial of his truth, as if the
threatening were a vain terror to scare men from sin. And all this
done voluntarily, to please an irregular corrupt appetite, by a
despicable creature, who absolutely depends upon God for his being
and happiness.
These considerations seriously pondered, are most proper to
discover the extremity of its evil. But sensible demonstrations are
most powerful to convince and affect us: and those are taken from
the fearful punishments that are inflicted for sin. Now the torments
of hell, which are the just and full recompence of sin, are not sensible
till they are inevitable. And temporal judgments cannot fully declare
the infinite displeasure of God against the wilful contempt of his
authority. But in the sufferings of Christ it is expressed to the utmost.
If justice itself had rent the heavens, and come down in the most
visible terror to revenge the rebellions of men, it could never have
made stronger impressions upon us than the death of Christ duly
considered. The destruction of the world by water, the miraculous
burning of Sodom and Gomorrah by showers of fire, and all other the
most terrible judgments, do not afford such a sensible instruction of
the evil of sin. If we regard the dignity of his person, and the depth of
his sufferings, he is an unparralleled example of God's indignation
for the breach of his holy law. For he that was the Son of God, and
the Lord of glory, was made a man of sorrows. He endured derision,
scourgings, stripes, and at last a cruel and cursed death. The Holy of
Holies was crucified between two thieves. By how much the life of
Christ was more precious than the lives of all men, so much in his
death doth the wrath of God appear more fully against sin, than it
would in the destruction of the whole world of sinners. And his
spiritual sufferings infinitely exceeded all his corporeal. The
impressions of wrath that were inflicted by God's immediate hand
upon his soul, forced from him those strong cries, that moved all the
powers of heaven and earth with compassion. If the curtain were
drawn aside, and we should look into the chambers of death, where
sinners lie down in sorrow for ever, and hear the woful expressions
and deep complaints of the damned, with what horror and
distraction they speak of their torments, we could not have a fuller
testimony of God's infinite displeasure against sin, than in the
anguish and agonies of our Redeemer. For whatever his sufferings
were in kind, yet in their degree and measure they were equally
terrible with those that condemned sinners endure.
Now, how is it possible that rational agents should freely, in the open light, for
perishing vanities, dare to commit sin?
Can they avoid or endure the wrath of an incensed God? If God spared not his Son when he came
in the similitude of sinful flesh, how shall sinners who are deeply and universally defiled, escape?
Can they fortify themselves against the Supreme Judge?
Can they encounter with the fury of the Almighty, the apprehensions of which made the "soul of Christ heavy unto death?
Have they patience to bear that for ever, which was to Christ, who had the strength of the Deity to support him, intolerable for a few hours?
If it were so with the green tree, what will become of the dry when exposed to the fiery trial?
If he that was holy and innocent suffered so dreadfully, what must they expect who add impenitency
to their guilt, and live in the bold commission of sin, without reflection and remorse?
What prodigious madness is it to drink iniquity like water, as a harmless thing, when it is a poison so deadly,
that the least drop of it brings certain ruin?
What desperate folly, to have slight apprehensions of that, which is attended with the first and second death? Nothing but unreasonable infidelity and inconsideration can make men venturous to provoke "the living
God," who is infinitely sensible of their sins, and who both can and will most terribly punish them for ever.
Secondly. The strictness of divine justice appears, that required
satisfaction equivalent to the desert of sin. The natural notion of the
Deity, as the governor of the world, instructed the heathens, that the
transgression of his laws "was worthy of death." Rom. 1:31. This
proves that the obligation to punishment doth not arise from the
mere will of God, which is only discovered by revelation; but is
founded in the nature of things, and by its own light is manifested to
reasonable creatures. From hence they inferred, that it was not
becoming the divine nature, as qualified with the relation of supreme
ruler, to pardon sin without satisfaction. This appears by the
sacrifices and ceremonies, the religions and expiations which were
performed by the most ignorant nations. And although they infinitely
abused themselves in the conceit they had of their pretended efficacy
and virtue; yet the universal consent of mankind in the belief that
satisfaction was necessary, declares it to be true. This, as other
natural doctrines, is more fully revealed by scripture. Under the law
"without shedding of blood there was no remission," Heb. 9:22. not
that common blood could make satisfaction for sin, but God
commanded there should be a visible mark of its necessity in the
worship offered to him, and a prefiguration that it should be
accomplished by a sacrifice eternally efficacious.
And the economy of our salvation clearly proves, that to preserve the
honour of God's government, it was most fit sin should be punished,
that sinners might be pardoned. For nothing was more repugnant to
the will of God absolutely considered, than the death of his beloved
Son; and the natural will of Christ was averse from it.
What then moved that infinite wisdom, which wills nothing but what is perfectly reasonable, to ordain that event? Why should it take so great a circuit, if the way was so short, that by pure favor, without satisfaction, sin might have been pardoned?
Our Saviour declares the necessity of his suffering death, supposing the merciful will of his
Father to save us, when he saith, that "as Moses lifted up the serpent
in the wilderness, even so must the Son of man be lifted up, that
whosoever believes in him should not perish." It is true, since God
had foretold and prefigured his death by the oracles and actions
under the law, it necessarily came to pass. But to consider things
exactly, the unchangeable truth of types and prophecies is not the
primitive and main reason of the necessity of things, but only a sign
of the certainty of the event. In strictness, things do not arrive
because of their prediction, but are foretold because they shall arrive.
It is apparent there was a divine decree before the prophecies; and
that in the light of God's infinite knowledge things are, before they
were foretold. So it is not said, a man must be of a ruddy complexion,
because his picture is so; but on the contrary, because he is ruddy,
his picture must be so. That Christ by dying on the cross should
redeem man, was the reason that the serpent of brass was erected on
a pole to heal the Israelites, and not on the contrary. Briefly, the
apostle supposes this necessity of satisfaction as an evident principle,
when he proves wilful apostates to be incapable of salvation,
"because there remains no more sacrifice for sin:" for the
consequence were of no force, if sin might be pardoned without
sacrifice, that is, without satisfaction.
Thirdly. This account of Christ's death takes off the scandal of the
cross, and changes the offence into admiration. It was foretold of
Christ, "that he should be a stone of stumbling, and a rock of
offence," Luke 2:34. not a just cause, but an occasion of offence to
the corrupt hearts of men, and principally for his sufferings. The
Jews were pleased with the titles of honour given to the Messiah, that
he should be a king, powerful and glorious: but that poverty, disgrace
and the suffering death should be his character, they could not
endure: therefore they endeavoured to pervert the sense of the
prophets. His disciples who attended him in his mean state, expected
those sad appearances would terminate in visible glory and
greatness; but when they saw him arrested by his enemies,
condemned and crucified, this was so opposite to their expectation,
that they fainted under the disappointment; and when Christ was
preached to the Gentile world, they rejected him with scorn. His
death seemed so contrary to the dignity of his person, and design of
his office, that they could not relish the doctrine of the gospel. They
judged it absurd, to expect life from one that was subjected to death,
and blessedness from him that was made a curse. To those who look
on the death of Christ with the eyes of carnal wisdom, and according
to the laws of corrupt reason, it appears folly and weakness, and
most unworthy of God:* but if we consider it in its principles and
ends, all the prejudices vanish, and we clearly discover it to be the
most noble and eminent effect of the wisdom, power, goodness and
justice of God. Accordingly the apostle tells the Jews, "him being
delivered by the determinate counsel, and foreknowledge of God they
have taken, and by wicked hands have crucified and slain." The
instruments were deeply guilty in shedding that immaculate blood;
yet we must not terminate our thoughts on them, but ascend to the
supreme Disposer, by whose wise and holy decree that event came to
pass. To the eye of sense it was a spectacle of horror, that a perfect
innocent should be cruelly tormented; but to the eye of faith, under
that sad and ignominious appearance, there was a divine mystery,
able to raise our wonder, and ravish our affections. For he that was
nailed to the cross, was really the Son of God, and the Saviour of
men: his death, with all the penal circumstances of dishonour and
pain, is the only expiation of sin, and satisfaction to justice. He by
offering up his blood, appeased the wrath of God, quenched the
flaming sword that made paradise inaccessible to us; he took away
sin, the true dishonour of our natures, and purchased for us the
graces of the spirit, the richest ornaments of the reasonable creature.
The doctrine of the cross is the only foundation of the gospel, that
unites all its parts, and supports the whole building. It is the cause of
our righteousness and peace, of our redemption and reconciliation.
How blessed an exchange have the merits of his sufferings made with
those of our sins? Life instead of death, glory for shame, and
happiness for misery. For this reason the apostle with vehemence
declares, Gal. 6:14. that to be the sole ground of his boasting and
triumph, which others esteemed a cause of blushing; "God forbid
that I should glory save in the Cross of Christ." He rejects with
extreme detestation the mention of any other thing, as the cause of
his happiness, and matter of his glory. The cross was a tree of death
to Christ, and of life to us. The supreme wisdom is justified of its
children.
Fourthly. The satisfaction of divine justice by the sufferings of Christ,
affords the strongest assurance to man, who is a guilty and
suspicious creature, that God is most ready to pardon sin. There is in
the natural conscience, When opened by a piercing conviction of sin,
such a quick sense of guilt and God's justice, that it can never have an
entire confidence in his mercy till justice be atoned. From hence the
convinced sinner is restlessly inquisitive, how to find out the way of
reconciliation with a righteous God.
Thus he is represented inquiring by the prophet, Mic. 6:6, 7. "Wherewith shall I come before the Lord,
and bow myself before the most high God? Shall I come before him with burnt-offerings, with calves of a year old?
Will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil?
Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?"
The scripture tells us, that some consumed their children to render their idols favorable to them. But all these
means were ineffectual; their most costly sacrifices were only food
for the fire. Nay, instead of expiating their old, they committed new
sins; and were so far from appeasing, that they inflamed the wrath of
God by their cruel oblations. But in the gospel there is the most
rational and easy way propounded for the satisfaction of God and the
justification of man. "The righteousness of faith speaketh on this
wise, say not in thy heart, who shall ascend into heaven? (that is, to
bring down Christ from above:) or who shall descend into the deep?
(that is, to bring up Christ again from the dead:) but if thou shalt
confess with thy mouth the Lord Jesus, and shalt believe in thy heart
that God hath raised him from the dead, thou shalt be saved." Rom.
10:6, 7, 9. The apostle sets forth the anxiety of an awakened sinner,
he is at a loss to find out a way to escape judgment: for things that
are on the surface of the earth, or floating on the waters, are within
our view, and may be obtained; but those which are above our
understanding to discover, or power to obtain, are proverbially said
to be in the heavens above, or in the deeps. And it is applied here to
the different ways of justification, by the law, and by the gospel. The
law propounds life upon an impossible condition; but the gospel
clearly reveals to us, that Christ hath performed what is necessary for
our justification, and that by a lively and practical faith we shall have
an interest in it. The Lord Jesus being ascended, hath given us a
convincing proof, that the propitiation for our sins is perfect: for
otherwise he had not been received into God's sanctuary. Therefore
to be under perplexities how we may be justified, is to deny the value
of his righteousness, and the truth of his ascension. And "say not,
who shall descend into the deep," to bear the torments of hell, and
expiate sin? This is to deny the virtue of his death, whereby he
appeased God, and redeemed us from the wrath to come. In the law,
the condemning righteousness of God is made visible, in the gospel,
his justifying righteousness is revealed, "from faith to faith." Rom.
1:17. And this is an infallible proof of its divine descent. For whereas
all other religions either stupify conscience, and harden it in carnal
security, or terrify it by continual alarms of vengeance; the gospel
alone hath discovered how God may show mercy to repenting
sinners without injury to his justice. The heathens robbed one
attribute to enrich another. Either they conceived God to be
indulgent to their sins, and easy to pardon, to the prejudice of his
justice; or cruel and revengeful, to the dishonour of his goodness: but
christians are instructed how these are wonderfully reconciled and
magnified in our redemption. From hence there is a divine calm in
the conscience, and that "peace which passeth understanding." The
soul is not only freed from the fear of God's anger, but hath a lively
hope of his favour and love. This is expressed by the apostle, Heb.
12:23. when he reckons among the privileges of believers, that they
"are come to God the judge of all, and to Jesus the mediator of the
new covenant, and to the blood of sprinkling that speaks better
things than the blood of Abel." The apprehension of God as the judge
of the world, strikes the guilty with fear and terror; but as he is
sweetened by the Mediator, we may approach to him with
confidence. For what sins are there which so entire a satisfaction
doth not expiate? What torments can they deserve, which his wounds
and stripes have not removed? God is just as well as merciful in
justifying those who believe in Jesus. It is not the quality of sins, but
of sinners, that excepts them from pardon. Christ is the "golden altar
in heaven" for penitent believers to fly to, from whence God will
never pluck any one to destroy him.
Fifthly. From hence we may learn, how absolute a necessity there is for our coming to Christ for justification. There are but two ways of appearing before the righteous and supreme Judge:
1. In innocence and sinless obedience: or,
2. by the righteousness of Christ. The one is by the law, the other by grace. And these two can
never be compounded; for he that pleads innocence, in that
disclaims favour; and he that sues for favour, acknowledges guilt.
Now the first cannot be performed by us. For entire obedience to the
law supposes the integrity of out natures, there being a moral
impossibility that the faculties once corrupted should act regularly:
but man is stained with original sin, from his conception. And the
form of the law runs universally, "cursed is every one that obeys not
in all things which are written in the book of the law to do them."
Gal. 3:10. In these scales one evil work preponderates a thousand
good. If a man were guilty but of one single error, his entire
obedience afterwards could not save him; for that being always due
to the law, the payment of it cannot discount for the former debt. So
that we cannot in any degree be justified by the law; for there is no
middle between transgressing, and not transgressing it. He that
breaks one article in a covenant, cuts off his claim to any benefit by it.
Briefly, the law justifies only the perfect, and condemns without
distinction all that are guilty. So that to pretend justification by the
works of it is as unreasonable, as for a man to produce in court the
bond which obliges him to his creditor, in testimony that he owes
him nothing. Whoever presumes to appear before God's judgment seat
in his own righteousness shall be covered with confusion.
2. By the righteousness of Christ. This alone absolves from the guilt
of sin, saves from hell, and can endure the trial of God's tribunal.
This the apostle prized as his invaluable treasure, Phil. 3:9. in
comparison of which "all other things are but dross and dung: that I
may be found in him, not having mine own righteousness, which is of
the law, but that which is through the faith of Christ, the
righteousness which is of God by faith." That which he ordained, and
rewarded in the person of our Redeemer, he cannot but accept. Now
this righteousness is meritoriously imputed only to believers: for
depending solely upon the will of God as to its being and effects, it
cannot possibly be reckoned to any for their benefit and advantage,
but in that way which he hath appointed. The Lord Christ, who made
satisfaction, tells us, that the benefit of it is communicated only
through our believing. "God so loved the world, that he gave his only
begotten Son, that whosoever believeth on him, shall not perish."
John 3:16. As all sins are mortal in respect of their guilt, but death is
not actually inflicted for them, upon the account of the grace of the
new covenant: so all sins are venial in respect of the satisfaction
made by Christ, but they are not actually pardoned, till the
performing of the condition to which pardon is annexed. Faith
transfers the guilt from the sinner to the sacrifice. And this is not an
act restrained to the understanding, but principally respects the will,
by which we accept or refuse salvation. The nature of it is best
expressed by the scripture phrase, John 1:12. "the receiving Christ,"
which respects the terms upon which God offers him in the gospel,
Acts 5:31. "to be our Prince and Saviour." The state of favour begins
upon our consent to the new covenant. And how reasonable is the
condition it requires? How impossible is it to be otherwise? God is
reconcileable by the death of Christ, so that he may exercise mercy
without injury to his justice and holiness: he is willing and desirous
to be upon terms of amity with men, but cannot be actually
reconciled till they accept of them: for reconcilement is between two.
Though God upon the account of Christ is made placable to the
human nature, which he is not to the angelical in its lapsed state, and
hath condescended so far as to offer conditions of peace to men, yet
they are reconciled at once. That Christ becomes an effectual
Mediator, there must be the consent of both parties. As God hath
declared his by laying the punishment of our sins on Christ; so man
gives his, by submitting to the law of faith. And the great end of
preaching the gospel is, to overcome the obstinacy of men, and
reconcile them to God and their happiness: "we are ambassadors for
Christ; and pray you in Christ's stead, to be reconciled to God," 2
Cor. 5:20. with this difference; Christ furnished the means, they only
bring the message of reconciliation. Now men are with difficulty
wrought on to comply with the conditions of pardon by Christ:
(1.) Upon the account of a legal temper that universally inclines them
to seek for justification by their own works. This is most suitable to
the law and light of nature: for the tenor of the first covenant was,
do, and live. So that the way of gospel justification, as it is
supernatural in its discovery, so in its contrariety to man's principles.
Besides, as pride at first aspired to make man as God, so it tempts
him to usurp the honour of Christ, to be his own Saviour. He is
unwilling to stoop, that he may drink of the waters of life. Till the
heart by the weight of its guilt is broken in pieces, and loses its
former fashion and figure, it will not humbly comply with the offer of
salvation for the merits of another. And it is very remarkable, that
upon the first opening of the gospel, no evangelical doctrine was
more disrelished by the Jews, than justification by imputed
righteousness. The apostle gives this account of their opposition,
Rom. 10. that "being ignorant of God's righteousness, and going
about to establish their own righteousness, they submitted not to the
righteousness of God." They were prepossessed with this principle,
that life was to be obtained by their works; because the express
condition of the law was so. And mistaking the end of its institution
by Moses, they set the law against the promises: for since the fall, the
law was given, not absolutely to be a covenant of life, but with a
design to prepare men for the gospel; that upon the sight of their
guilt, and the curse, they might have recourse to the Redeemer, and
by faith embrace that satisfaction he hath made for them. "Christ is
the end of the law for righteousness to every one that believeth."
Rom. 10:4. From the example of the Jews we may see how men are
naturally affected. And it is worthy of observation, that the
reformation of religion took its rise by the same controversy with the
papists, by which the gospel was first introduced into the world. For,
besides innumerable abuses crept into the church, the people were
persuaded, that by purchasing indulgences they should be saved
from the wrath of God. And when this darkness covered the face of
the earth, the zeal of the first reformers broke forth; who, to
undeceive the world, clearly demonstrated from the Scriptures, that
justification is alone obtained by a lively and purifying faith in the
blood of Christ. A strong proof that the same gospel which was first
revealed by the apostles, was revived by those excellent men; and the
same church which was first built by the apostles, was raised out of
its ruins by them.
Now the gospel, to eradicate this disposition which is so natural and
strong in fallen man, is in nothing more clear and express than in
declaring, that "by the deeds of the law there shall no flesh be
justified in God's sight." Rom. 3:10. The apostle asserts without
distinction, that "by the works of the law justification cannot be
obtained," Gal. 3:11. whether they proceed from the power of nature,
or the grace of the spirit. For he argues against the merit of works to
justification, Rom. 3:27. not against the principle from whence they
proceed. And where he most affectionately declares his esteem of
Christ, and his righteousness, as the sole meritorious cause of his
justification, he expressly rejects "his own righteousness which is of
the law." Phil. 3:9. By his own righteousness he comprehends all the
works of the renewed, as well as natural state; for they are performed
by man, and are acts of obedience to the law, which commands
perfect love to God. These are slight withering leaves that cannot
hide our nakedness, and conceal our shame, when we appear before
God in judgment. Not but that good works are most pleasing to him,
but not for this end, to expiate sin. We must distinguish between
their substance, and the quality that error giveth them. The opinion
of merit changes their nature, and turns gold into dross. And if our
real righteousness, how exact soever, cannot absolve us from the
least guilt; much less can the performance of some external actions,
though specious in appearance, yet not commanded by God, and that
have no moral value. All the disciplines and severities whereby men
think to make satisfaction to the law, are like a crown of straw, that
dishonours the head instead of adorning it. But that righteousness
which was acquired by the obedience and meritorious sufferings of
Christ, and is embraced by faith, is all-sufficient for our justification.
This is as pure as innocence, to all the effects of pardon and
reconciliation; this alone secures us from the charge of the law, and
the challenge of justice. Being clothed with this, we may enter into
heaven, and converse with the pure society of angels without
blushing. The saints who now reign in glory, were not men who lived
in the perfection of holiness here below; but repenting believing
sinners, who are washed white in the blood of the Lamb.
(2.) The most universal hinderance of men's complying with the
conditions of pardon by Christ, is, the predominant love of some lust.
Although men would entertain him as a Saviour to redeem them
from hell, yet they reject him as their Lord. Those in the parable,
Luke 6:14. who said, "we will not have this man to reign over us,"
expressed the inward sense and silent thoughts of all carnal men.
Many would depend on his sacrifice, yet will not submit to his
sceptre; they would have Christ to pacify their consciences, and the
world to please their affections. Thus they divide between the offices
of Christ, his priestly and his regal. They would have Christ to die for
them, but not to live in them. They divide the acts of the same office:
they lean on his cross to support them from falling into hell, but
crucify not one lust on it. They are desirous he should reconcile them
to God by his sacrifice, but not to bless them, "in turning them from
their iniquities." Acts 3:26. And thus in effect they absolutely refuse
him, and render his death unavailable: for the receiving of Christ as
Mediator in all his offices, is the condition indispensably requisite to
partake of the benefits of his sufferings. The resigning up of
ourselves to him as our Prince, is as necessary an act of justifying
faith, as the apprehending the crucified Saviour. So that in every real
christian, faith is the principle of obedience and peace, and is as
inseparable from holiness, as from salvation.
To conclude this argument: from hence we may see, how desperate
the state is of impenitent unbelievers. They are cut off from any
claim to the benefits of Christ's death. The law of faith, like that of
the Medes and Persians, is unalterable, "he that believeth not the
Son, shall not see life." Christ died not to expiate final infidelity. This
is the moral sin, that actually damns. It charges all their guilt upon
sinners: it renders the sufferings of Christ fruitless and ineffectual to
them. For it is not the preparation of a sovereign remedy that cures
the disease, but the applying it. As our sins were imputed to him,
upon the account of his union with us in nature, and his consent to
be our surety; so his righteousness is meritoriously imputed to us,
upon our union with him by a lively faith. The man that looked on
the rainbow, when he was ready to be drowned, what relief was it to
him, that God had promised not to drown the world, when he must
perish in the waters? So, though Christ hath purchased pardon for
repenting believers, and a "rainbow encompasses the throne of God,"
Rev. 4:3. the sign of reconciliation, what advantage is this to the
unbeliever, who dies in his sins and drops into the lake of fire? It is
not from any defect of mercy in God, or righteousness in Christ, but
for the obstinate refusal of it, that men certainly perish. This
enhances their guilt and misery. All the rich expence of grace for
their redemption shall be charged upon them. The blood of Christ
shall not be imputed for their ransom, but for their deeper
damnation: and instead of speaking better things than the blood of
Abel, shall call louder for vengeance against them, than that innocent
blood which reached heaven with its voice against the murderer.
Briefly, whom so precious a sacrifice doth not redeem, they are
reserved entire victims, whole burnt-offerings to divine justice. Every
impenitent unbeliever shall be "salted with fire." Mark 9:49.
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