The Harmony of the Divine Attributes in Mans Redemption, Chapter 14
CHAP. XIV.
The Compleatness 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 Gods 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 compleat 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 D…ath are inflicted on Believers, doth not derogate from their All-sufficiency.
THe Third thing to be considered is the Compleatness of the Satisfaction that Christ hath made, by which it will appear that Gods Justice as well as Mercy is fully glorified in his Sufferings. For the proof of this I will first consider the Causes from whence the compleatness of his Satisfaction arises.
Secondly, The Effects that proceed from it, which are convincing Evidences that God is fully appeas'd. The Causes of his compleat Satisfaction are two.
1. The Quality of his Person derives an infinite value to his obedient Sufferings. Our Surety was equally God, and as truely 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 meerly in respect of the honour of his Office, or the special Favour of God, for on these accounts that Title is communicated to others: but his only Son by Nature. The sole preheminence in Gifts and Dignity would give Him the title of the first-born, Psal. 82.6. John 3.16. John 8.36. Heb. 1.5.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 vertuous Person is more precious than of Legions. Of what inestimable value then is the death of Christ,Pluris enim Decii, quam qui servantur ab illis. Juven. and how worthy a Ransom for lost mankind? For although the Deity is impassible, yet he that was a Divine Person he suffered. A King suffers more than a private person, although the strokes he endures in his body, cannot immediatly reach his honour. And 'tis specially to be observed, that the Efficacy of Christs 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 expresly in Hebr. 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 Majesty on High. From hence arises the infinite difference between the Sacrifices of the Law, and Christs, in their value and vertue. This with admirable Emphasis is set down in Hebr. 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 offer'd 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 purifie from real guilt. 2. That by their Typical Cleansing, they signified the washing away of moral guilt by the Blood of Christ.
1. Their insufficiency to expiate Sin appears, if we consider the subject; Sin is to be expiated in the same nature wherein 'twas committed; now the Beasts are of an inferiour 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,Psal. 50.13. 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. 'Tis the sense of Guilt,Heb. 10.2. 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 vertue 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 it self. 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 entred in once to the Holy Place, having obtained eternal Redemption for us: Heb. 10.14.and by one Offering He hath for ever perfected them who are sanctified. Upon this account God promised in the New-Covenant, That their Sins and Iniquities He would remember no more, having received compleat satisfaction by the Sufferings of his Son. 'Tis now said that once in the end of the world hath he appeared, Heb. 9.26, 27, 28.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. 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 adde, to shew the great difference between Legal Sacrifices and the Death of Christ as to its saving vertue. The Law absolutely forbids the eating of Blood, and the peoples tasting of the Sin-offerings; to signifie the imperfection of those Sacrifices. For since they were consumed in their Consecration to Gods Justice, and nothing was left for the nourishment of the Offerers, 'twas 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 vertue 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: 'Tis his peculiar Glory that He hath compleatly made Satisfaction. We may feed upon the flesh of this precious Victim, and drink his Blood. As He enter'd into communion of Death with us, so we are partakers of Life by Him.
2. The Compleatness of his Satisfaction is grounded on the degrees of his Sufferings. There was no defect in the payment He made. We owed a debt of Blood to the Law, and his Life was offer'd 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 'tis 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. Mar. 14.24.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 suffer'd 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 meerly ex pacto, as Brass Money is currant by composition; but ex merito, as pure Gold hath an intrinsick worth; and God who was infinitly provokt, is infinitely pleased.
2. The effects and evidences of his compleat Satisfaction are,
First, 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 compleat payment of our debt, He received the 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. Isa. 53.13.He was releast from the Grave, as from Prison, by publick 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 fully been fully Satisfactory and received by him for our discharge. And 'tis observable that the raising of Chiist is ascribed to God as reconciled. Now the God of peace who brought again from the dead the great Shepherd of the Sheep, Heb. 13.20.through the Blood of the everlasting Covenant. 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 'tis satisfied.
Secondly, His Ascent into Heaven, and Intercession for us prove the compleatness and alsufficiency 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 Righteousnss, because I go to my Father. Joh. 16.10.Christ in his Sufferings was numbred among transgressors. He dyed 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 compleat Righteousness is acquired by his Sufferings, sufficient to justifie 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 this, we are to consider there are two parts of the Priestly Office.
1. To offer Sacrifice.
2. To make intercession for the People by vertue of the Sacrifice. This was performed by the High-Priest in the Feast of Atonement which was celebrated in the month Tisri. Levit. 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 High-Priest once a year. And first he must expiate his own sins, and the sins of the people by Sacrifices, before he could remove the Vail, and enter into that sacred and venerable place, where no sinner had right to appear. Then he was to present the precious Incense, and the Blood of the Sacrifices, to render God favourable to them.Heb. 9.4. 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 Vail, by that which was between it and the first Sanctuary, and by another that distinguisht 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 stiled 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 High-Priests 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 High-Priest 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 Vail of the Temple that separated the Oracle from the first part, was rent from the top to the bottom; to signifie that the true High-Priest had Authority and Right to enter into Heaven itself. And the special end of his ascending is exprest 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 its self, now to appear in the presence of God for us. As the High-Priest might not enter into that sacred and terrible place, neither could he 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 He past 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.
Besides what hath been discours'd of the order and dependance of these parts of his Priestly Office,Heb. 9.26. which proves that He had accomplisht the expiation of Sin, before He was admitted into Heaven to intercede for us: There are two other Considerations which manifest the compleatness of his Satisfaction.
1. The manner of his Intercession. 2. Its omnipotent Efficacy.
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 Gods right hand making intercession for us. He sollicits our Salvation, not as a 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 call'd for vengeance against the Murderer:Heb. 12.24. 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 the quality of Mediator.1 John 2.2. 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. 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 confer'd 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. Joh. 17.24.His request is effectual, not only because He is Gods Son, and in highest favour with Him, but for his meritorious Sufferings.
'Tis 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, 1 Tim. 2.5.who gave himself a ransom for all. 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 'tis 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 Canonised, 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, Non totum imitantur, sed imaginemejus, figuramque, caeterum nihil habent ardoris, hebetes & languidi. Sen. Nat. Quaest.that are drawn in the Clouds by Reflexion, 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 Righteousness, yet convey no Benefits to Men by Meritorious interceding for them. We obtain Grace & Glory only upon the requests of our Redeemer. Briefly, The acts of his Priest-hood 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 sollicites Mercy: And they both join together with the same readiness and warmth to dispense the Benefits which He purchased for his People.
Thirdly, The Compleatness 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,Cui nihil ad augendum fastigium superest, hic uno modo crescere potest, Si se ipse submittat, securus magnitudinis suae. Plin. Panegyr. 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 Sufferings. This is expresly declared by the Apostle. Christ humbled himself, and became obedient to the Death of the Cross, Phil. 2.9.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: this signifies that Divine Dignity to which He is advanced,Heb. 1.3. next to his Father. For God being an infinite Spirit hath neither right nor left hand in strict sense. Our Redeemers Honour is the same, and His Empire of the same extent with his Fathers. Thus the Apostle interprets the words of the Psalmist, that the Messiah should sit at the right hand of God, till he made his Enemies his Footstool, Psal. 110.1.by reigning; for he must reign till he hath put all his Enemies under his feet.
1 Cor. 15.25.And Saint Peter tells us, That the Father hath made him Lord and Christ: That is, by a Soveraign trust hath committed to him the Government of the Church, and the World: not devesting himself of his essential Dominion, but exercising it by Christ. The height of this Dignity is emphatically set forth by the Apostle: The Father hath seated him at his own right hand in the Heavenly places, far above all Principalities, and Powers, Eph. 1.21.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 his Tribunal, and receive their Eternal decision from him. Now in this oeconomy of our Mediator, his Humiliation was the cause of his Exaltation upon a double account.
1. 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.
2. 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 enter into Glory. 'Tis true,Luk. 2… Divine Honour was due to him upon another title, as the Son of God: but the receiving of it was deferr'd 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 compleat expiation of sin.Heb. 1.3. & 10.12. 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 sate down on the right hand of God.
And not only the Will of the Father, but the nature of the thing it self required this way of proceeding. For Jesus Christ by voluntary susception undertaking to satisfie the Law for us, as he was obliged to suffer what was necessary in order to our Redemption, so 'twas reasonable after Justice was satisfied, that the humane 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 challeng, Who shall lay any thing to the charge of God's Elect? Rom. 8▪34, 35.'Tis God that justifies, who is he that condemneth? 'Tis Christ that died, yea rather is risen again, who is even at the right hand of God, who also maketh intercession for us.
3. The excellent benefits which God reconciled bestows upon us, are the effects and evidences of the compleatness of Christs Satisfaction. And these are pardon of Sin, Grace, and Glory. The Apostle tells us that the Law made nothing perfect: all its Sacrifices and Ceremonies could not expiate the guilt,Heb. 7.19. nor cleanse the stain of sin, nor open Heaven for us: which three are requisit to our perfection. But Christ by one Offering hath perfected for ever them that are Sanctified. Heb. …0.14.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 us our Trespasses, blotting out the handwriting of Ordinances that was against us, Col. 2.14.and took it out of the way, nailing it to his Cross. The terms are used, that are proper to the cancelling a civil Bond. The killing letter of the Law is abolisht by the Blood of the Cross, the Nails and the Spear have rent it in pieces, to signifie that its condemning power is taken away.
Now the infinite vertue 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 comming. The Apostle tells us, He was not obliged to offer himself often, Heb. 9.25, 26.as the High-Priest 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 it self 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 askt 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: 'tis not as a Medicine that heals, but as a Ransom that frees a Captive. Natural Causes operate nothing before their real existence; but 'tis not necessary that moral Causes should have an actual being; 'tis sufficient that they shall be, and that the person with whom they are effectual, accept the Promise. As a Captive is releast upon assurance given that he will send his ransom, though 'tis 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 call'd 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 dyed under Tyberius, but he was a Redeemer in all ages, otherwise the comparison were not just, that as by Adam all die, 1 Cor. 15.22.so by Christ all are made alive.
'Tis true, under the old Testament they had not a clear knowledg of him, yet they enjoyed the benefit of his unvaluable Sufferings. For the medium by which the benefits our Redeemer purchased, are conveyed to Men, is not the exact knowledg of what he did and suffered, but sincere Faith in the Promise of God. Now the Divine Revelation being the rule and measure of 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 Aegypt. 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 diversly 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 vertue of his Death as it reaches to all former, so to all succeeding Ages. He is the same, yesterday, to day, and for ever; not only in respect of his Person, but his Office. Heb. 13.8.The vertue 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. 'Tis 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 punisht 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,1 Cor. 6.11. tells the Corinthians, that such were some of them; but they were sanctified, and justified in the Name of the Lord Jesus Christ. 'Tis 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, and consequently no Pardon. The Wisdome and Justice of God requires this Severity against them: For if he that despised Moses Law died without Mercy, Heb. 10.26.of how much sorer punishment shall he be thought worthy, who hath troden under foot the Son of God, and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing, Heb. 10.28, 29.and hath done despite to the Spirit of Grace? that is, They renounce their Redeemer as if he were not the Son of God, and virtually consent to the cruel Sentence past 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 as a Carcass in the grave,1 John 2.19. 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 Priviledges of the Righteous, should be given to guilty & defiled Creatures. Therefore our Saviour's first and greatest work was to remove the bar, that excluded us from the place of Felicity. 'Tis more difficult to justifie a Sinner, than to glorifie 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 aton'd 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, 'tis 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,Gal. 3.4, 5. and all the glorious Prerogatives of the Children of God. Upon these accounts his Blood hath a double Efficacy. As the Blood of the Covenant, Heb. 13.20. Luk. 22.20it procured our peace; as the Blood of the Testament, it conveyes to us a Title to Heaven it self; according to that of St. Paul, we have boldness to enter into the Holiest by his Blood.Heb. 10.19.
I will remove two slender prejudices against this Doctrine;
1. 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 compleatness of the Satisfaction made to God by it. For we must consider,
There is a great difference between the payment of that 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 ows, or a Criminal endure the punishment of the Law, they are actually discharged, and never liable to be sued or suffer again. But when the same that the Law requires is not paid, but something else, by another; the release of the guilty is suspended upon those cond…tions, which he that freely makes satisfaction, … the Governour who by favour accepts it, are …eased to appoint. Now 'tis 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 threatning, 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. If the Law had exprest 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 illustrously appears, that by his appointment the punishment of the guilty was transfer'd to the Innocent, who voluntarily undertook for them. In this respect God truly pardons sin, though he received intire 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 consequents 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, Luke 24.47.and Remission of sins in his name to all Nations: and he was exalted by God to be a Prince, Acts 5.31.and a Saviour, for to give repentance to Israel, and forgiveness of sin.
The establishing of this order is not a meer positive command, wherein the will of the Law-giver is the sole ground of our duty; but there is a special congruity and reason in the nature of the thing it self. For Christ hath satisfied Justice, that God may exercise pardoning Mercy in such a manner as is suitable to his other perfections. Now 'tis contrary to his Wisdom to dispense the precious benefits of his Sons 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. 'Tis contrary to his Holiness to forgive those who will securely abuse his favour, as if his pardon were a priviledge and license to sin against him. Nay, final Impenitency is unpardonable to Mercy it self. For the objects of Justice and Mercy cannot be the same: now an impenitent sinner is necessarily under the revenging Justice of God. 'Tis 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 'tis 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 ows 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.
2. It doth not lessen the Compleatness 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 accomplisht 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, 1 Pet. 17. Jam. 1.….Patience, and Hope being much more precious than of Gold that perisheth, though it be tried by the fire, might be found unto praise. Rom. 5.2, 3.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.Act. 5.41. Phil. 1.29. And St. Paul interprets it as a special favour, that God call'd forth the Philippians to the Combat. 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 Christs Sufferings: for the Spirit of Glory rests on them. Now it is evident that Afflictions of this nature are no Punishments. For since 'tis 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 alwaies attended 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 threatning the Penalty. But in the Divine Discipline there is another Reason. God afflicts to restrain from Sin: As St. Paul had a thorn in the flesh to prevent Pride.2 Cor. 12.7.
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 meerly 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.
1. It robs the Cross of Christ of one part of its Glory, as if something were left to us to make up, in the degrees and vertue of his Sufferings.
2. It reflects on Gods Justice, as if He exacted two different Satisfactions for Sin: the one from Christ our Surety, the other from the Sinner.
3. It disparages his Mercy, in making Him to punish whom He pardons, and to inflict a Penalty after the Sin is remitted.
4. 'Tis 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. 'Tis true, they are Evidences of Gods displeasure against them for Sin, but not of Hatred. For being reconciled to them in Christ, He beares 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. Isai. 1.5.As somtimes out of his severest displeasure He forbeares to strike, and condemns obstinate Sinners to Prosperity here, so from the tenderest Mercy he afflicts his own. But purely vindictive Judgments proceed from meer wrath.
2. They differ in their measures. The Evils that Believers suffer are alwaies proportioned to their strength. They are not the sudden eruptions of Anger, but deliberate Dispensations: David deprecates Gods Judgment as 'tis opposed to Favour, Enter not into Judgment with thy Servant, O Lord:Psal. 143.2. and Jeremiah desires Gods Judgment, as 'tis opposed to Fury, Correct me, Oh Lord, in thy Judgment, Jer. 10.24.not in thy Fury. 'Tis the gracious Promise of God to David with respect to Solomon: 2 Sam. 7.14.If he commit Iniquity I will chasten him with the rod of men, and with the stripes of the childaen of men: that is, Chastise him moderately: For in the stile of the Scripture as things are magnified by the Epithet Divine, or of God, as the Cedars of God, that is, very tall; And Nineve is called The City of God, that is, very great: So to signifie things that are in a mediocrity, the Scripture uses the Epithet humane, or of Men: And according to the Rule of Opposition, the Rod of God is an extraordinary Affliction which destroys the Sinner; 'tis 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 distinguisht by the intention and end of God in inflicting them.
1. In Chastisements God primarily designs the Profit of his People,Heb. 12.10. That they may be partakers of his Holiness. 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 the nature of Chastisements, When we are judged, foreign· 1 Cor. 11.32.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, Ps. 119.67.but now have I kept thy words. Corrupt Nature makes Gods Favours pernicious, but his Grace makes our Punishments profitable. Briefly, They are not satisfactions for what is past, 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 Publick Order, and to make compensation for the breach of the Law. If any advantage accrue to the Offender 'tis accidental, and besides the intention of the Judg.
2. The end of chastisements upon Believers is to prevent their final destruction.1 Cor. 11. When we are Judged, we are Chastened of the Lord, that we may not be condemned with the World. 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 oile, 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 as so many earnests of the compleat payment they shall make to Justice in another World; the beginnings of Eternal Sorrows: but to the Godly they are in order to their Salvation. They are as the Red-Sea, through which the Israelites past 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 of Hell.
2. That Death remains to Believers, doth not lessen the perfection of Christs Satisfaction. 'Tis true considered absolutely, 'tis 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 Alsufficient ransom, should pay this Tribute to the King of Terrors. But the nature of it is changed: 'tis a Curse to the wicked inflicted for Satisfaction to Justice, but a Priviledge to Believers.1 Cor. 3.22. As God appointing the Rainbow to be the Sign of his Covenant, that he would drown the World no more, ordain'd 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. 16.19. that precious in the sight of the Lord is the Death of his Saints: Christ hath taken away what is truly destructive in it. 'Tis continued for their advantage.
1. Corruption hath so depraved the sensitive appetite, that during our natural state we are not intirely freed from it: but Death that destroyes 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. 'Tis 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 its spoils at the last. It retains the Body for a time, not to destroy but purifie it.John 11. Our Saviour tells us that whoever believes on him shall not see death, for he will raise them up at the last day. He that dies a Man, shall revive an Angel, cloathed with Light and Immortality. I will conclude this argument with the words of St. Austin: Ablato criminis nexu, relicta est mors. Nunc vero majore & mirabiliore gratia Salvatoris in usus justitiae peccati poena est conversa: Lib. 13. de civit. c. 4.tum enim dictum est Homini, morieris si peccaveris, nunc dictum est Martyri, morere ne pecces. Et sic per ineffabilem Dei misericordiam & ipsa poena 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 threatned 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 revenged upon the sinner, gives to the Righteous a title to a glorious reward.