Light for Them that Sit in Darkness, Book · Objections – Part 9
I come now to some Objections.
Objection First. CHrist never was a Sinner, God never supposed him to be a Sinner, neither did our Sins become really his, God never reputed him so to have been; therefore hate or punish him as a Sinner he could not; for no false judgment can belong to the Lord.
1. Ans. That Christ was not a Sinner Personally, by acts, or doings of his own, is granted, and in this sense 'tis true, that God did never suppose him to be a Sinner, nor punished him as such a Sinner, nor did he really (if by really you understand naturally) become our Sin, nor did God ever repute him so.
2. But that Christ stood before God in our Sins, and that God did not only suppose him so to stand, but set him in them, put them upon him, and count them as his own, is so true, that he cannot at present be a Christian that denies it. The Lord hath laid upon him the Iniquities of us all, Isa. 53. 1 Pet. 2. 22.
3. So then, though God did not punish him for sin of his own committing, yet he punished him for sin of our committing. The Just suffered for the unjust, 1 Pet. 3. 18.
4. Therefore it is true, That though Christ did never really become sin of his own, he did really become our Sin, did really become our Curse for sin: If this be denyed, it follows that he became our Sin but feignedly, that he was made our Curse, or a Curse for us, but in appearance, shew, or in dissimulation; but no such action or work can proceed of the Lord. He did then really lay our Sin, and his Curse upon him for our Sin.
2. Object. But if Christ indeed hath suffered for our Sins, and endured for them that Curse, that of justice is due thereto: then hath he also endured for us the proper torments of Hell, for they are the Wages of our Sins.
Ans. Many things might be said in answer to this Objection. But briefly;
1. What God chargeth upon the Soul for sin, is one thing, and what followeth upon that Charge, is another.
2. A difference in the Person suffering, may make a difference in the Consequences that follow upon the Charge.
Let us then consider of both these things.
1. The Charge is Sin, God charged him with our Sins.
2. the Person then stands guilty before the Judgment of God.
The Consequences are:
1. The Person charged sustains, or suffereth the Wrath of God.
2. This Wrath of God is expressed, and inflicted, on Body and Soul.
The Consequences are:
1. God forsaketh the Person charged, and being left, if he cannot stand, he falleth under the Power of guilt and horror of the same.
If the Person utterly fall under this Charge, as not being able to wrestle with, and overcome this Wrath of God, then despair, horror of Hell, rage, blasphemy, darkness, and damnable anguish immediately swallow him up, and he lieth for ever and ever in the Pains of Hell, a Monument of Eternal Vengeance.
Now that Christ under-went the Wrath of God 'tis evident, because he bare our Curse; That God forsook him, he did with strong crying and tears acknowledg; and therefore that he was under the Soul-afflicting sence of the loss of God's Favor, and under the sence of his Displeasure must needs flow from the Premises.
But now, because Christ Jesus the Lord, was a Person infinitly differing from all others that fall under the Wrath of God: therefore those things that flow from damned Sinners, could not flow from him.
1. Despair could not rise in his Heart, for his Flesh did rest in hope; and said even when he suffered, Thou wilt not leave my Soul in Hell, Acts 2. 27.
2. The Everlastingness of the Punishment therefore, nor the Terrors that accompany such, could not fasten upon him; for he knew at last that God would Justifie him, or approve of his Works that they were Meritorious.
And mark, Everlasting Punishment is not the proper Wages of sin, but under a supposition that the Person suffering be not able to pay the Debt. Thou shalt not depart thence till thou hast paid the very last Mite.
The difference then of the Persons suffering may make a difference, though not in the Nature of the Punishment; yet in the Duration, and Consequences of it.
1. Christ under the Sentence, was as to his own Personal Acts only, altogether innocent; the Damned, only altogether Sinners.
2. Christ had in him, even then the utmost Perfection of all graces and vertues; but the Damned, the Perfection of Sin and Vileness.
3. Christ's Humanity had still Union with his God-head; the Damned, Union only with Sin.
4. Now an Innocent Person, perfect in all graces, as really God, as Man, can better wrestle with the Curse for sin, than either sinful Men or Angels.
1. While they despair, Christ hopes.
2. While they blaspheme, Christ submits.
3. While they rage, Christ justifies God.
4. While they sink under the burden of Sin and Wrath, Christ recovereth by vertue of his Worthiness. Thou wilt not leave my Soul in Hell, neither wilt thou suffer thy Holy one to see corruption. He was Gods Holy one, and his Holiness prevailed.
So that it follows not, That because Christ did undergo the Curse due to our Sins, he therefore must have those accidental Consequences which are found to accompany damned Souls.
3. Object. But the Scripture saith, That the Wages of Sin is everlasting punishment. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels, Mat. 25.
Ans. This Objection is partly answered already, in the Answer to that fore-going. But further;
1. Consider, The Wages of Sin is Death, and punishment under the Wrath of God. Till those that die the Death for Sin, have paid the utmost Farthing, Mat. 5. 25. Luk. 12. 58, 59.
2. So then the everlastingness of the Punishment, lieth here; If the Person suffering be not able to make amends to justice for the Sins for which he suffereth; else justice neither would, nor could, because 'tis just, keep such still under punishment.
3. The Reason then why fallen Angels, and damned Souls have an everlastingness of Punishment allotted them, is because, by what they suffer: they cannot satisfy the Justice of God.
4. The Conclusion then is, though the Rebukes of God for Sin by death and punishment after, be the Rebukes of Eternal Vengeance; yet the Eternity of that Punishment, is for want of merit: could the Damned merit their own Deliverance, Justice would let them go.
5. It is one thing therefore to suffer for sin, by the stroke of Eternal Justice, and another thing to abide for ever a Sufferer there: Christ did the First, the Damned do the Second.
6. His Rising therefore from the Dead the third Day doth nothing invalid his Sufferings, but rather sheweth the Power of his Merit. And here I would ask a Question, Had Christ Jesus been more the Object of Faith, if weakness and endless infirmity had kept him under the Curse, than by rising again from the Dead, want of merit causing the one, sufficience thereof causing the other?
7. If men will not believe that Christ hath removed the Curse, because he is risen again; they would much more strongly have doubted it, had he been still in the Grave. But O amazing darkness! to make that an Argument, that his Sufferings wanted merit, which to God himself is sufficient proof that he hath purged our Sins for ever. For this Man after he had offered up one sacrifice for Sins for ever, sat down on the Right Hand of God, Heb. 10. 12.
4. Object. But the Scripture saith, Christ is our Example and that in his very death, 1 Pet. 2. 21.
Ans. Christ in his Sufferings, and Death, is both Sacrifice and Example.
1. A Sacrifice. Christ our Passeover is Sacrificed for us. And again, He gave himself for us, an Offering, and a Sacrifice to God for a sweet-smelling Savor. And thus he made Reconciliation for Iniquity, and brought in Everlasting Righteousness, 1 Cor. 5. 8. Ephes. 5. 1, 2. Dan. 9. 2.
2dly. He was also in his Sufferings Exemplary, and that in several particulars.
1. In his meek Deportment, while he was apprehended, Isa. 53. 7.
2. In doing them good that sought his Life, Luk. 22. 50, 51.
3. In his Praying for his Enemies, when they were in their Out-rage, Luk. 23. 34.
4. When he was reviled, he reviled not again; when he suffered he threatned not, but committed himself to him that judgeth Righteously, 1. Pet. 2. 23.
In these respects, I say, he was Exemplary, and brought honour to his Profession by his good Behaviour: And O how beautiful would Christianity be in the Eyes of Men, if the Disciples of our Lord would more imitate him therein!
But what? Because Christ is our Pattern, is he not our Passeover? or, because we should in these things follow his Steps, died he not for our Sins? Thus to conclude, would not only argue thee very erroneous, but such a Conclusion would overthrow the Gospel; it being none other but a great flight of Satan, to shut out the whole by a Part, and to make us Blasphemers, while we plead for Holiness.
Look then upon the Death of Christ under a double Consideration.
1. As he suffered from the Hand of God.
2. As he suffered from the Hand of Men.
Now as he suffered by God's Hand, so he suffered for sin; but as he suffered from Men, so he suffered for righteousness sake.
Observe then, That as he suffered for sin, so no MAN took away his Life; but as he suffered for righteousness, so THEY slew him by wicked hands: What is it then? Christ must needs have suffered, and the Wisdom of God had so ordained. That those things which God before had shewed by the Mouth of all his Prophets, that Christ should suffer, he hath so fulfilled, Acts 3. 18.
Thus therefore we ought to distinguish of the Causes, and Ends of the Death of Christ.
Again, As Christ suffered for sin, so he would neither be taken at mans pleasure, nor die at mans time.
1. Not at mans pleasure, and hence it was that they so often sought his Life in vain, for his Hour was not yet come; to wit, the Hour in which he was to be made a Sacrifice for our Sin, John 13. Chap. 17. 1, 2. Chap. 18. 1, 2.
2. Not at their Time; but contrary to all expectation, when the due time was come, he bowed his Head and gave up the Ghost, John 19. 30.
And for this last work he had power given him of God, that is, power to die when he would. I have power, said he, to lay down my Life, and I have power to take it again; This Power never man had before. This made the Centurion wonder, and made Pontius Pilat marvel: And indeed well they might, for it was as great a Miracle as any he wrought in his Life. It demonstrated him to be the Son of God, Mar. 15. 38, 39. The Centurion knowing that according to nature he might have lived longer, concluded therefore that his dying at that instant was not, but miraculously. And when he saw that he so cried out, and gave up the Ghost, he said, Truly this Man was the Son of God.
And the Reason why he had power to die, was, That he might offer his Offering willingly, and at the Season.
1. Willingly. If his Offering be a Burnt-Sacrifice of the Lord, let him offer a Male without blemish, he shall offer it of his own voluntary Will, at the Door of the Tabernacle of the Congregation before the Lord, Levit. 1. 3.
2. He must offer it at the Season. Thou shalt keep this Ordinance (the Passeover) in his Season, Exod. 13. 10.
Now both these Offerings having immediate respect to the Offering of the Body of Christ for sin (for he came in the room of all burnt-Sacrifices,) the Passeover also was a Type of him, Heb. 10. 3, 4, 5, 6. 1 Cor. 5. 7, 8. Therefore, he being now the Priest as well as Sacrifice, must have Power and Will to offer his Sacrifice with acceptation; and this the Scripture testifieth he did where it saith, In due time Christ died for the Ungodly, Rom. 5. 8, 9. In due time, that is at the time appointed, at the acceptable time.
Thou must therefore, unless thou art willing to be deceived, look upon the Sufferings of Christ, under a double Consideration, and distinguish between his Sufferings as our Example, and his Suffering for our Sins. And know, that as he suffered as our Example, so he suffered only for righteousness sake from the Hands of wicked Men; but as he suffered for our Sins, so he suffered (as being by God reputed wicked) the Punishment that was due to sin even the dreadful Curse of God: Not that Christ died two deaths one after another, but he died at the same time upon a double account; for his Righteousness sake from Men; for our sins, from the Hand of God. And, as I said before, had he only suffered for righteousness sake, death had not so amazed him, nor had he been so exceeding heavy in the Thoughts of it; that had never put him into an Agony, nor made him Sweat, as it were, great drops of Blood. Besides, When men suffer only for righteousness sake, God doth not use to hide his Face from them, to forsake them, and make them accursed; But Christ hath delivered us from the Curse of the Law, being made a Curse for us.
Object. But if indeed Christ hath paid the full price for us by his Death, in suffering the Punishment that we should have done: wherefore is the Scripture so silent, as not to declare, that by his Death he hath made satisfaction?
Ans. No Man may teach God Knowledg, he knoweth best how to deliver his Mind in such words and terms as best agree with his Eternal Wisdom, and the Consciences of these that are truly desirous of Salvation, being over-burdened with the guilt of Sin. Perhaps the Word Satisfaction will hardly be found in the Bible; and where is it said in so many words, God is dissatisfied with our Sins? Yet 'tis sufficiently manifest, that there is nothing that God hateth but sin, and Sinners for the Sake of sin. What meant he by turning Adam out of Paradise, by drowning the Old World, by burning up Sodom with Fire and Brimstone from Heaven? What meant he by drowning of Pharaoh, by causing the Ground to swallow up Corah and his Company, and by his destroying Israel in the Wilderness, if not to shew that he was dissatisfied with Sin? That God is also satisfied, yea, more than satisfied by Christ's Sufferings for our Sins, is apparent: For granting that he died for them, as these Scriptures declare, Isa. 53. 1 Cor, 15. 1, 2, 3, 4. Gal. 1. 4. 1 Cor. 5. 8. 2 Cor. 5. 21. Gal. 3. 13. 1 Pet. 2. 24. Chap. 3. 18. 1 Joh. 2. 2. Chap. 3. 16. Chap. 4. 14. Revel. 1. 5. Chap. 5. 9. Isa. 49. 4, 5, 6.
1. It is apparent, because it is said; That God smelled in that Offering of the Body of Christ for our Sins, a Sweet-smelling Savor. He gave himself for us an Offering, and a Sacrifice to God for a sweet-smelling Savor, Ephes. 5. 2.
2. It is apparent, because it is said expresly, That God for Christ's Sake doth now forgive. Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's Sake bath forgiven you, Ephes. 4. 32.
3. It is apparent that God is satisfied with Christ's Blood for our Sins, because he hath declared, that he can justifie those that believe in, or rely upon that Blood for Life, in a way of Justice and Righteousness. Being justified freely by his Grace through the Redemption that is in Jesus Christ; 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 believeth in Jesus, Rom. 3. 24, 25, 26.
Now, I say, to object against such plain Testimonies, what is it, but
1. To deny that Christ died for Sin; or to conclude,
2. That having so done, he is still in the Grave: Or,
3. That there is no such thing as Sin: Or,
4. No such thing as Revenging Justice in God against it: Or,
5. That we must die our selves for our Sins: Or,
6. That sin may be pardoned without a satisfaction: Or,
7. That every man may merit his own Salvation.
But without shedding of Blood there is no Remission, Heb. 9. 22.
To avoid therefore these cursed Absurdities, it must be granted that Jesus Christ by his Death did make satisfaction for sin.
But the word Satisfaction may not be used by the Holy Ghost, perhaps, for that it is too short and scanty a Word to express the Blessedness that comes to Sinners by the Blood of Christ.
1. To make satisfaction amounts to no more than compleatly to answer a legal Demand for harms and injuries done. Now this when done to the full, leaveth the Offender there where he was before he committed the Injury. Now if Christ had done no more than this, he had only paid our debt, but had not obtained eternal redemption for us.
2. For a full Satisfaction given by this Man for harms done by another, may neither obtain the Love of the Person offended, nor the smallest Gift which the Person offending hath not deserved. Suppose I owe to this Man ten thousand Talents, and another should pay him every Farthing, there remaineth over and above, by that compleat Satisfaction, not one single half-Penny for me. Christ hath therefore done more than to make satisfaction for sin by his Blood. He hath also made us Kings and Priests to God and his Father, and we shall reign with him for ever and ever, Revel. 1. 5, 6. Chap. 22. 5.
But take a few more Scriptures for the Proof of the Doctrine before asserted.
First, We have redemption through his Blood, Col. 1. 14.
1. Redemption from Sin, Ephes. 1. 7.
2. Redemption from Death, Heb. 2. 14, 15. Hos. 13. 14.
3. Redemption from Satan, Heb. 2. 15.
4. Redemption from the World, Gal. 1. 4.
5. Redemption to God, Revel. 5. 9.
6. Eternal Redemption.
Neither by the Blood of Goats and Calves, but by his own Blood, he entered in once into the Holy Place, having obtained Eternal Redemption for us, Heb. 9. 12.
Secondly, We are said also to be washed in his Blood.
1. Our Persons are washed; He loved US, and washed US from our Sins in his own Blood, Rev. 1. 5.
2. His Blood washeth also our Performances, Our Robes are washed, and made white in the Blood of the Lamb, Revel: 7. 14.
Thirdly, We are said to be purged by his Blood.
1. Purged from Sin before God. When he had by himself purged our Sins, he sat down on the Right Hand of God, Heb. 1. 3.
2. Purged from evil Consciences. How much more shall the Blood of Christ, who through the Eternal Spirit offered himself without spot to God; purge your Conscience from dead works, to serve the Living God? Heb. 9. 14.
Fourthly, We are said to be made nigh to God by his Blood. But now in Christ Jesus, ye who sometimes were afar off, are made nigh by the Blood of Christ, Ephes. 2. 13.
Fifthly, Peace is said to be made by his Blood.
1. Peace with God, Col. 1. 20.
2. Peace of Conscience, Heb. 10. 19, 20, 21, 22.
3. Peace one with another, Ephes. 2. 14.
Sixthly, We are said to be justified by his Blood. Much more being now justified by his Blood, we shall be saved from wrath through him, Rom. 5. 9.
Justified, that, is acquitted:
1. Acquitted before God, Ephes. 5. 25, 26.
2. Acquitted before Angels, Mat. 28. 5.
3. Acquitted by the Law, Rom. 3. 21, 22, 23.
4. Acquitted in the Court of Conscience, Heb. 9. 14.
Seventhly, We are said to be saved by his Blood, Rom. 5. 8, 9.
Eightly, We are said to be reconciled by his Blood, Col. 1. 2…, 21, 22.
Ninthly, We are said to be sanctified by his Blood, Heb. 13. 12.
Tenthly, We are said to be admitted into the Holiest by his Blood, Heb. 10. 19.
Eleventhly, We are said to have Eternal Redemption by his Blood, Heb. 9. 12.
Yea Lastly, This Blood which was once spilt upon the Cross, will be the burden of our Song in Heaven it self for ever and ever, Revel. 5. 9.
Now if we be redeemed, washed, purged, made nigh to God, have peace with God, if we stand just before God, are saved, reconciled, sanctified, admitted into the Holiest; if we have eternal Redemption by his Blood, and if his Blood will be the burden of our Song for ever: then hath Christ paid the full price for us by his Death; then hath he done more than made satisfaction for our Sins.
Several Demonstrations more, proving the former Doctrine.
BUt before I conclude this Answer, I will give you nine or ten more undeniable Demonstrations, to satisfie you, if God will bless them to you, in the Truth of this great Doctrine, to wit, That Jesus Christ by what he hath done hath paid the full Price to God for the Souls of Sinners, and obtained Eternal Redemption for them.