Sermon Concerning the Divinity and Incarnation of our Blessed Savior, Sermon 5
SERMON V. Concerning the Sacrifice and Satisfaction of Chriſt, &c.
HEB. IX. 26.
But now once hath he appeared in the end of the world, to take away ſin by the ſacrifice of himſelf.
AMONG many other great ends and reaſons for which God was pleaſed to ſend his Son into the World to dwell amongſt us, this was one of the chief, that by a long courſe of the greateſt innocency and the greateſt ſufferings in our Nature he might be capable to make a perfect Expiation of Sin: But now once in the end of the world, foreign, in the concluſion of the Ages, that is in the laſt Age of the World, which is the Goſpel Age, hath he appeared to take away ſin by the ſacrifice of himſelf.
The general deſign of God in ſending his Son into the World was to ſave mankind from eternal death and miſery, and to purchaſe for us eternal life and happineſs. So the Author of our Salvation himſelf tells us,Joh. 3. 16. That God ſo loved the World, that he gave his only begotten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting life.
Now in order to the procuring of this Salvation for us, the impediments and hindrances of it were to be removed: theſe were the guilt, and the dominion of Sin: By the guilt of Sin we were become obnoxious to the wrath of God and to eternal condemnation, and by the defilement and dominion of it we were incapable of the happineſs of Heaven and the reward of eternal Life.
To remove theſe two great hindrances two things were neceſſary: the Forgiveneſs of ſins paſt in order to our deliverance from the wrath of God and the eternal torments of the next Life; and the Reformation of our hearts and lives to make us capable of eternal Life and happineſs in another World. And both theſe, if God had ſo pleaſed, might for any thing we certainly know to the contrary, have been effected by the abundant mercy and powerful grace of God, without this wonderful method and diſpenſation of ſending his Son in our Nature to take away ſin by the ſacrifice of himſelf: But it ſeems the wiſdom of God thought fit to pitch upon this way and method of our Salvation, and no doubt for very good Reaſons; amongſt which theſe three ſeem to be very obvious and very conſiderable.
Firſt, To vindicate the honour of his Laws, which if Sin had gone altogether unpuniſh'd would have been in great danger of falling into contempt. For if God had proclaimed a general Pardon of Sin to all mankind, without any teſtimony of his wrath and diſpleaſure againſt it, who would have had any great veneration for his Laws, or have believed in good earneſt that the violation of them had been either ſo extremely offenſive to Him, or ſo very dangerous to the Sinner?
Therefore to maintain the honour of his Laws, rather than Sin ſhould paſs unpuniſn'd God would lay the puniſhment of it upon his only begotten Son, the deareſt Perſon to him in the World: Which is a greater teſtimony of his high diſpleaſure againſt Sin, and of his tender regard and concernment for the honour of his Laws, than if the Sinner had ſuffered the puniſhment due to it in his own perſon.
Secondly, Another Reaſon of this Diſpenſation, and that likewiſe very conſiderable, was, that God might forgive Sin in ſuch a way as yet effectually to diſcountenance and diſcourage it, and to create in us the greateſt horror and hatred of it: Which could not have been by an abſolute Pardon, without any puniſhment inflicted, or ſatisfaction made to the honour of his Juſtice. For had Sin been ſo eaſily forgiven, who would have been ſenſible of the great evil of it, or afraid to offend for the future?
But when God makes his own Son a Sacrifice, and lays upon him the puniſhment due for the iniquities of us all, this is a demonſtration that God hates Sin as much, if it be poſſible, as he loved his own Son. For this plainly ſhews what Sin deſerves, and what the Sinner may juſtly expect, if after this ſeverity of God againſt it he will venture to commit it.
And if this Sacrifice for Sin, and the Pardon purchaſed by it, be not effectual to reclaim us from Sin, and to beget in us an eternal dread and deteſtation of it: If we ſin wilfully after ſo clear a revelation of the wrath of God from heaven againſt all ungodlineſs and unrighteouſneſs of men, there remains no more ſacrifice for ſin, but a certain fearful looking for of judgment and fiery indignation to conſume the adverſaries. For what could God do more to teſtify his diſpleaſure againſt ſin, and to diſcountenance the practice of it, than to make his only Son an offering for Sin, and to give him up to be wounded for our tranſgreſſions, and bruiſed for our iniquities? In what clearer Glaſs can we at once behold the great evil and demerit of Sin, and the infinite goodneſs and mercy of God to Sinners, than in the ſorrows and ſufferings of the Son of God for our Sins and for our ſakes?
Thirdly, Another Reaſon of this Diſpenſation ſeems to have been a gracious condeſcenſion and compliance of Almighty God with a certain apprehenſion and perſuaſion, which had very early and univerſally obtained among Mankind, concerning the expiation of Sin and appeaſing the offended Deity by Sacrifices: by the Sacrifices of living Creatures, of Birds and Beaſts; and afterwards by Human Sacrifices and the blood of their ſons and daughters: by offering to God, as the expreſſion is in the Prophet, their firſt-born for their tranſgreſſion, and the fruit of their body for the ſin of their ſouls.
And this Notion of the expiation of Sin by Sacrifice, whether it had its firſt Riſe from Divine Revelation, and was afterwards propagated from Age to Age by Tradition: I ſay, from whence ſoever this Notion came, it hath of all other Notions concerning Religion, excepting thoſe of the Being of God, and his Providence, and of the Recompences of another Life, found the moſt univerſal reception, and the thing hath been the moſt generally practiſed in all Ages and Nations, not only in the old, but in the new diſcovered parts of the World.
And indeed a very great part of the Jewiſh Religion, which was inſtituted by God himſelf, ſeems to have been a plain condeſcenſion to the general Apprehenſion of Mankind, concerning this way of appeaſing the offended Deity by Sacrifices: As it was also a Figure of that great and effic…cious Sacrifice which ſhould in due time be offer'd to God to make atonement once for all for the Sins of all Mankind.
And the Apoſtle to the Hebrews doth very particularly inſiſt upon this condeſcenſion of God to them, in the Diſpenſation of the Goſpel: and whereas they apprehended ſo great a neceſſity of an High-Prieſt and of Sacrifices to make expiation for the ſins of the People, that it was an eſtabliſhed Principle among them, that without ſhedding of blood there was no remiſſion of Sins; God was pleaſed to comply ſo far with theſe Notions and Apprehenſions of theirs, as to make his own Son both a Prieſt and a Sacrifice, to do that once for all which their own High-Prieſt pretended to do year by year.
And … hence the ſame Apoſtle takes … to recommend to them … Covenant and Diſpenſation … Goſpel, as having a greater … perfect High-Prieſt and a … excellent Sacrifice, than were the High-Prieſts and the Sacrifices under the Law; the Son of God having by one Sacrifice of himſelf obtained eternal Redemption for us, and perfected for ever them that are ſanctified.
And this Apprehenſion prevailed no leſs in the Heathen World, and proceeded to the Sacrifices of Men, even of their firſt-born. And with this Apprehenſion, not to countenance but to aboliſh it, God was pleaſed to comply ſo far as to make a general Atonement for the Sins of Mankind by the Death of his Son, appearing in our Nature to become a voluntary Sacrifice for us: God permitting him to be unjuſtly put to death and his blood to be ſhed by the malice of men, in appearance as a Malefactor, but in truth as a Martyr; and accepting of his Death as a meritorious Sacrifice and propitiation for the Sins of the whole World: That by this wiſe counſel and permiſſion of his Providence he might for ever put an end to that barbarous and inhuman way of ſerving God which had been ſo long in uſe and practice among them: The Son of God by the voluntary Sacrifice of himſelf having effected all that at once, and for ever, which Mankind from the beginning of the World had in vain been endeavouring to accompliſh by innumerable and continual Sacrifices; namely, the pardon of their Sins, and perfect peace and reconciliation with God.
For theſe Ends and Reaſons, and perhaps for many more as great and conſiderable as theſe which our ſhallow underſtandings are not able to fathom, the Wiſdom of God hath pitched upon this way and method of delivering Mankind from the guilt and dominion of Sin by the Sacrifice of his Son. And to this end it was requiſite that he ſhould appear in our Nature and dwell amongſt us for ſome conſiderable time, that by a long courſe of the greateſt Innocency and of the greateſt Sufferings in our Nature he might be capable of making a perfect expiation of Sin.
So that two things were requiſite to qualify him for this purpoſe; perfect Innocency and Obedience, and great Sufferings in our Nature, even to the ſuffering of Death. Both theſe the Scripture declares to be necceſſary qualifications of a Perſon capable to make expiation of Sin; and both theſe were found in the Perſon of our B. Saviour.
Firſt, Unſpotted Innocency and perfect Obedience. This the Scripture teſtifies concerning Him, and the whole courſe of his Life and actions. He was in all points tempted like as we are, Heb. 4. 15▪yet without Sin, ſaith the Apoſtle to the Hebrews. Joh. 8. 29.He always did the things which pleaſed God, as He teſtifies concerning himſelf, and we are ſure that his witneſs is true. 1 Pet. 2. 22.He did no ſin, neither was guile found in his mouth, as St. Peter tells us of Him. And this was neceſſary to qualify him for the perfect expiation of Sin, whether we conſider Him as a Prieſt, or as a Sacrifice.
As a Prieſt, he could not have been fit to make expiation for the Sins of others, had he not been without ſin himſelf. And this the Apoſtle tells us is one great Advantage of our High-Prieſt under the Goſpel, above the High-Prieſt under the Law, who being a Sinner himself, as well as thoſe for whom he offer'd, had need to offer for himſelf before he could make ſo much as a Legal expiation for the Sins of others: But a perfect and effectual expiation of Sin, ſo as to purge the conſcience from the guilt of it, cannot be made but by an High-Prieſt who is holy and innocent himself; For ſuch an High-Prieſt, Heb. 7. 26. 27.ſaith the Apoſtle, became us, that is, now under the Diſpenſation of the Goſpel, when a perfect expiation of Sins is to be made, ſuch an High-Prieſt is neceſſary, as is holy, harmleſs, undefiled, ſeparate from Sinners, who needs not as thoſe High-Prieſts, that is as the High-Prieſts under the Law, to offer up ſacrifice firſt for his own Sins, and then for the People: The plain force of which Argument is this, that he who will be qualified to make atonement for the Sins of others muſt be without ſin himself.
And then if we conſider Chriſt as a Sacrifice for Sin; perfect holineſs is neceſſary to make a Sacrifice acceptable and available for the expiation of Sin. The neceſſity of this was typified by the quality of the expiatory Sacrifices under the Law: the Beaſts that were to be offered were to be without ſpot and blemiſh: To which the Apoſtle alludes, ſpeaking of the quality and efficacy of the Sacrifice of Chriſt: How much more, Heb. 9. 14.ſays he, 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? And to the ſame purpoſe St. Peter, 1 Pet. 1. 18, 19.Foraſmuch as ye know ye were not redeemed with corruptible things, as ſilver and gold, but with the precious blood of Chriſt, as of a Lamb without blemiſh and without ſpot, &c. hereby intimating, that nothing leſs than the perfect innocency and holineſs of him who was to be a Sacrifice for us could have expiated the guilt of our ſins and purchaſed eternal Redemption for us.
Secondly, great Sufferings likewiſe in our Nature, even to the ſuffering of Death, were requiſite to the perfect expiation of Sin: I ſay, even to the ſuffering of Death. For the Sacrifices which were to make expiation, were to be ſlain. And it was a conſtant Maxim and Principle among the Jews, and the Apoſtle more than once in this Epiſtle ſeems to allow and confirm it, that without ſhedding of blood there was no remiſſion of Sins.
Not that God could not have pardoned Sin without ſatisfaction made to his Juſtice, either by the ſuffering of the Sinner himſelf, or of a Sacrifice in his ſtead: But, according to the method and Diſpenſation which the Wiſdom of God had pitched upon, he was reſolved not to diſpenſe Forgiveneſs in any other way. For which reaſon he ſeems either to have poſſeſs'd Mankind with this Principle, or to have permitted them to be ſo perſuaded, that Sin was not to be expiated but by Blood, that is, either by the Death of the Sinner, or of the Sacrifice.
Now the Life of our B. Saviour, as well as his Death, was made up of Sufferings of one kind or other: Continual Sufferings from his Cradle to his Croſs, from the time he drew his firſt breath to his giving up of the ghoſt: And not only continual Sufferings, but the greateſt that ever were, conſidering the Dignity of the Perſon that ſuffered, and the nature of the Sufferings: Conſidering likewiſe that theſe Sufferings were not only wholly undeſerved on his part, but unmerited alſo on ours, for whoſe ſake he ſubmitted himſelf to them: Nay, on the contrary, he had obliged to the utmoſt thoſe for whom and by whom he ſuffered, and continued ſtill to oblige them by the greateſt Bleſſings and Benefits purchaſed and procured for them by thoſe very Sufferings which with ſo much Malice and Cruelty they inflicted on him.
Had our B. Saviour been a mere Man, the perfect Innocency and unſpotted Purity of his whole Life; his Zeal to do the Will of God, and his delight in doing it; his infinite pains and unwearied diligence in going about doing good: His conſtant Obedience to God in the moſt difficult Inſtances, and his perſeverance in well doing, notwithſtanding the ill uſage and hard meaſure, the bitter Reproaches and Perſecutions he met withal for it, from a wicked and ill natured World: His perfect ſubmiſſion to the Will of God, his invincible Patience under the greateſt and bittereſt Sufferings, and his infinite Charity to his Enemies and Perſecutors: Theſe muſt needs be highly acceptable to God, and if Man could merit of God, likely enough to be available for the Sins of others.
But our Saviour and our Sacrifice being the Son of God in our Nature; and He voluntarily aſſuming it, and ſubmitting to the condition of Humanity in its loweſt and moſt miſerable ſtate, Sin only excepted; and his being contented to live a Life of doing good and ſuffering evil, and at laſt to be put to Death and ſlain a Sacrifice for us: The Dignity of the Perſon who did and ſuffered all this for us, and his dearneſs to God, muſt needs add a mighty value to ſo perfect an Obedience and ſuch patient Sufferings; ſo as to render them a full, perfect and ſufficient Sacrifice, oblation and ſatisfaction for the Sins of the whole World.
And all this being willingly performed in our Nature, and accepted by God as done upon our account, may reaſonably be preſumed to redound to our benefit and advantage, as much as if we our ſelves had performed it in our own perſons: Nothing being ſo proper, and ſo available to make an hon…urable amends and ſatisfaction to the Juſtice of God for the Sins of all Mankind, as the voluntary Obedience and Sufferings of Human Nature in a Perſon of ſo great Dignity and dearneſs to God as his eternal and entirely beloved Son.
Now that Expiation of Sin was made by the Sufferings of Chriſt in our ſtead, I ſhall endeavour to make good theſe three ways.
Firſt, From plain Teſtimonies of H. Scripture, declaring this matter to us as clearly and fully as it is poſſible for words to do it.
Secondly, From the nature and intention of Expiatory Sacrifices, both among the Jews and Heathen; to which the Death of Chriſt is in the New Teſtament ſo frequently compared, and in point of vertue and …fficacy to take away Sin infinitely preferred to it.
Thirdly, By vindicating this Method and Diſpenſation of the Divine Wiſdom from the Objections which are brought againſt it; and by ſhewing that there is nothing in it that is unreaſonable, or any wiſe unworthy of God.
I. I ſhall produce ſome plain Teſtimonies of H. Scripture which declare this matter as clearly and fully as it is poſſible for words to do it; namely, that the Son of God, in order to the effectual Expiation of Sin, ſuffered in our ſtead, and bore the wrath of God for us, and made a perfect Atonement for Sin, and obtained eternal Redemption for us.
This the Scripture declares to us in great variety of expreſſions; as, that Chriſt died for us, and for our Sins; that he was a Sacrifice for us, and a propitiation for the Sins of the whole World, that is, of all Mankind; that be bare our Sins in his own body on the Tree, and appeared to take away Sin by the Sacrifice of himſelf; that we are juſtified in his blood, and redeemed by the price of it; and in very many other expreſſions to the ſame purpoſe.
And this is ſo evidently the ſcope and meaning of theſe Expreſſions, that it cannot be denied without offering the greateſt violence imaginable to the H. Scriptures. For can any man think that God would have uſed ſo many expreſſions in Scripture, the plain and moſt obvious ſenſe of all which is that the Son of God ſuffered for our Sins and in our ſtead, if this had not been his deſign and meaning? Would not this be in effect to ſay, that God hath written a great Book to puzzle and confound, but not to inſtruct and teach Mankind?
I will at preſent ſingle out ſome few of thoſe many Texts of Scripture which might be produced to this purpoſe:2 Cor. 5. 21. He hath made him to be ſin for us, who knew no ſin, that is, he hath made him who had no ſin himself a Sacrifice for our ſins.Eph. 5. 10 Again; and walk in love, as Chriſt alſo hath loved us and given himself for us, an offering and a ſacrifice to God. 1 Pet. 1. 18.St. Peter to the ſame purpoſe tells us, that Chriſt alſo hath once ſuffered for Sins, the juſt for the unjuſt, that he might bring us to God, being put to death in the fleſh: Here Chriſt is ſaid to have ſuffered for Sin; and to declare that the Apoſtle did not only mean that Chriſt ſuffered upon the occaſion of our Sins, but that he ſuffered in the place and ſtead of the Sinner, he adds, the juſt for the unjuſt, that is, the Son of God, who was innocent and had no Sin, ſuffered for us who were Sinners; or as it is elſewhere expreſs'd, he bare our ſins in his own body on the Tree.
It is true indeed, that Chriſt ſuffered for our benefit and advantage; which the Socinians would have to be all that is meant in the Texts which I have cited: But then it ought to be conſidered, that Chriſt's ſuffering for our benefit and advantage does by no means exclude, nor is any wiſe inconſiſtent with his ſuffering in our ſtead. For whoever ſuffers in another man's ſtead, and to ſave him from ſuffering, does undoubtedly ſuffer for his benefit and advantage, and gives the beſt demonſtration of it that can be: But the manner of the expreſſion, if compared with other parallel Texts of Scripture, and eſpecially with what is ſo often ſaid of our Saviour's being a Sacrifice, which I ſhall have occaſion further to urge by and by: I ſay the manner of the expreſſion, if well conſidered, will appear to any man that is not contentious to ſignify our Saviour's ſuffering inſtead of the Sinner.
But not to argue from words and phraſes, I will produce two Texts which declare this matter ſo plainly, that the force of them is not to be avoided without the moſt ſhameful wreſting and perverting of them. This is my Commandment, Joh. 15. 12.ſays our Saviour, that you love one another, as I have loved you. V. 13.How is that? he declares in the next words, Greater love than this hath no man, that a man lay down his life for his friend, that is, that he be contented to die in his ſtead. And to the ſame purpoſe St. Paul, Rom. 6. 6, 7, 8.For when ye were yet Sinners in due time Chriſt died for the ungodly: Now the queſtion is, whether by this expreſſion of Chriſt's dying for the ungodly be meant only his dying for the benefit and advantage of Sinners, but not his dying in their ſtead? This, let the words which immediately follow determine: For ſcarcely for a righteous man will one dye, yet peradventure for a good man one would even dare to dye: But God commendeth his love to us, in that whilſt we were yet ſinners Chriſt dyed for us. And now I appeal to any man of good ſenſe, whether it be not plain that the Apoſtle here ſpeaks of Chriſt's dying for ſinners in the ſame ſenſe as one man is ſaid to dye for another, that is, to ſave another from death; which what is it elſe but to dye in his ſtead? He that can deny this, is perverſe to the higheſt degree, and I fear almoſt beyond the poſſibility of being convinced.
And the Argument from theſe two Texts is ſo much the ſtronger, becauſe we do not here reaſon merely from the phraſe and expreſſion, but from the main Scope of our Saviour's diſcourſe in the one, and of St. Paul's in the other. For the deſign of both is to recommend the Superlative love of Chriſt to us above the greateſt love that ever any man expreſs'd to another. The higheſt pitch that human affection did ever riſe to, was for a man to lay down his life for his Friend; but the Son of God laid down his life for his Enemies. Scarcely, ſays St. Paul, would one lay down his life for a righteous man, that is, for one who is but ſtrictly juſt and honeſt, and does no body wrong; but for a good man, that is, for one that is kind and beneficial to all, and hath obliged Mankind by great Benefits, ſome one may be found that would lay down his life to ſave the life of ſuch a Perſon: But the love of Chriſt hath gone far beyond this: He dyed for Sinners, for thoſe who were neither good men nor righteous: But God commendeth his love to us, in that whilſt we were yet Sinners Chriſt dyed for us. Now where doth the force of this Argument lye, if not in this? that Chriſt hath done that for us, who were Enemies and Sinners, which ſome very few perſons in the World have done for their Friend, or for ſome very eminently good man: And what is that? Why they have laid down their lives in their ſtead: And ſo Chriſt hath done for us. This ſeems to be so very plain, that I do not ſee how the force of this Argument is poſſible to be avoided.
It is evident then from Scripture, that Chriſt dyed not only for our advantage but in our stead; as truly and really as any man ever did or can dye for another who lays down his own life to ſave another from death. For if Chriſt had not dyed, we had periſhed everlaſtingly; and becauſe he dyed, we are ſaved from eternal Death and miſery.
And though this be no where in Scripture ſpoken of by the name or term of Satisfaction, yet it is ſaid to be the price of our Redemption; which ſurely is the ſame thing in effect with Satisfaction. For as we are Sinners we are liable, and, as I may ſay, indebted to the Juſtice of God: And the Son of God, by his Death and Sufferings in our Nature, hath diſcharged this obligation and paid this debt for us: Which diſcharge ſince it was obtained for us by the ſhedding of Chriſt's blood, and the Scripture tells us that without ſhedding of blood there is no remiſſion of Sins: And ſince God is graciouſly pleaſed to accept of it for the Debt which we owed to his Juſtice, and to declare himſelf fully pleaſed and contented with it, why it may not properly enough be called payment or ſatisfaction I confeſs I am not able to underſtand. Men may eternally wrangle about any thing, but what a frivolous contention, what a trifling in ſerious matters, what barretrie in Divinity is this?
Not that God was angry with his Son, when he thus laid on him the iniquities of us all: No he was always well pleaſed with him; and never better, than when he became obedient to the Death, even the Death of the Croſs, and bore our Sins in his own body on the Tree.
Nor yet that our Saviour ſuffered the very ſame that the Sinner ſhould have ſuffered, namely, the proper Pains and Torment of the Damned: But that his Obedience and Sufferings were of that value and eſteem with God, and his voluntary Sacrifice of himſelf ſo well-pleaſing to him, that he thereupon entred into a Covenant of Grace and Mercy with Mankind, wherein he hath engaged himſelf to forgive the Sins of thoſe who believe and repent, and to make them partakers of eternal life. And hence the Blood of Chriſt which was ſhed for us upon the Croſs is called the Blood of the Covenant, as being the Sanction of that New Covenant, into which God is entred with Mankind: and not only the Sanction and confirmation of that Covenant, but the very Foundation of it: For which reaſon the Cup in the Lord's Supper is called the New Teſtament, or, as the word ſhould rather be rendred, the New Covenant in his Blood, which was ſhed for many for the remiſſion of Sins. I proceed now to the
IId: Thing propounded, which was to ſhew that the Expiation of our Sins was made by the Sufferings of Chriſt, from the nature and intention of Expiatory Sacrifices, both among the Jews and Heathen; to which the Death of Chriſt is in the New Teſtament ſo frequently compared, and in point of vertue and efficacy to take away Sin infinitely preferr'd to it.
Now the nature and deſign of Expiatory Sacrifices was plainly this: To ſubſtitute one Living Creature to ſuffer and die inſtead of another, ſo that what the Sinner deſerved to have ſuffered was ſuppoſed to be done to the Sacrifice, that is, it was ſlain to make an atonement for the Sinner.
And though there was no reaſon to hope for any ſuch effect from the Blood of Bulls, or Goats, or of any other Living Creatures that were wont to be offered up in Sacrifice; yet that both Jews and Heathen did expect and hope for it, is ſo very evident, that it cannot without extreme Ignorance or Obſtinacy be deny'd.
But this expectation, how unreaſonable ſoever, plainly ſhews it to have been the common Apprehenſion of Mankind, in all Ages, that, God would not be appeaſed, nor ſhould Sin be pardoned without Suffering: But yet ſo that men generally conceived good hopes that upon the Repentance of Sinners God would accept of a vicarious puniſhment, that is, of the Suffering of ſome other in their ſtead. And very probably, as I ſaid before, in compliance with this Apprehenſion of Mankind, and in condeſcenſion to it, as well as for other weighty Reaſons beſt known to the Divine Wiſdom, God was pleaſed to find out ſuch a Sacrifice as ſhould really and effectually procure for them that great Bleſſing of the Forgiveneſs of Sins which they had ſo long hoped for from the multitude of their own Sacrifices.
And the Apoſtle to the Hebrews doth in a large Diſcourſe ſhew the great vertue and efficacy of the Sacrifice of Chriſt, to the purpoſe of Remiſſion of Sins, above that of the Sacrifices under the Law: And that the Death of Chriſt is really and effectually to our advantage all that which the Sacrifices under the Law were ſuppoſed to be to the Sinner: But now once, ſaith the Apoſtle here in the Text, in the end of the World, hath he appeared to take away Sin by the Sacrifice of himſelf. This is the great vertue and efficacy of the Sacrifice of Chriſt, that what ever was expected from any other Sacrifices, either by Jews or Heathens, was really effected by this.
This was plainly ſignified by the Jewiſh Paſſover, wherein the Lamb was ſlain, and the Sinner did eſcape and was paſs'dby. In alluſion whereto St. Paul makes no ſcruple to call Chriſt our Paſſover or Paſchal Lamb, who was ſlain that we might eſcape: Chriſt our Paſſover, 1 Cor. 5. 7.ſays he, is ſlain or offer'd for us; that is, He by the gracious appointment of God was ſubſtituted to ſuffer all that in our ſtead which the Paſchal Lamb was ſuppoſed to ſuffer for the Sinner.
And this was likewiſe ſignified by the Sinners laying his hand upon the Sacrifice that was to be ſlain, thereby as it were transferring the puniſhment which was due to himſelf upon the Sacrifice that was to be ſlain and offered up. For ſo God tells Moſes, that the Sinner, who came to offer an Expiatory Sacrifice, ſhould do:Lev. 1. 4. He ſhall put his hand upon the head of the burnt-offering, and it ſhall be accepted for him, to make an Atonement for him. And the Apoſtle tells us, that it was an eſtabliſhed Principle in the Jewiſh Religion, that without ſhedding of blood there was no Remiſſion of Sins: Which plainly ſhews that they expected this Benefit of the Remiſſion of Sins, from the Blood of their Sacrifices.
And then he tells us, that we are really made partakers of this Benefit by the Blood of Chriſt, and by the vertue of his Sacrifice: And again, Chriſt, Heb. 9. 28.ſays he, was once offered to bear the Sins of many; plainly alluding to the Sacrifices under the Law, which did, as it were, bear the faults of the Sinner.
And that this expreſſion of Chriſt's being offered to bear our Sins, cannot be meant of his taking away our Sins by his holy Doctrine which was confirmed by his Death, but of his bearing our Sins by way of imputation, and by his ſuffering for them in our ſtead, as the Sacrifice was ſuppoſed to do for the Sinner; This, I ſay, is evident beyond all denial from the oppoſition which follows, after the Text, between his firſt Appearance and his ſecond; Chriſt, ſays our Apoſtle, v. 28.was once offered to bear our Sins; but unto them that look for him he ſhall appear a ſecond time without Sin unto Salvation. Why? Did he not appear the firſt time without Sin? Yes certainly, as to any inherent guilt; for the Scripture tells us he had no Sin. What then is the meaning of the oppoſition, That at his firſt Coming he bore our Sins, but at his ſecond Coming he ſhall appear without Sin unto Salvation? Theſe words can have no other imaginable ſenſe but this, that at his firſt Coming he ſuſtain'd the Perſon of a Sinner and ſuffered inſtead of us; but his ſecond Coming ſhall be upon another account, and he ſhall appear without Sin unto Salvation, that is, not as a Sacrifice, but as a Judge to confer the Reward of Eternal Life upon thoſe who are partakers of the benefit of that Sacrifice which he offered to God for us in the days of his Fleſh. I proceed to the
IIId. Thing I propoſed, and which yet remains to be ſpoken to; namely, to vindicate this Method and Diſpenſation of the Divine Wiſdom from the Objections which are brought againſt it; and to ſhew that there is nothing in it that is unreaſonable, or any wiſe unworthy of God. I ſhall mention four Objections which are commonly urged in this matter, and I think they are all that are conſiderable.
Firſt, Obj. 1ſt.That this Method, of the Expiation of Sin by the Sufferings of Chriſt, ſeems to argue ſome defect and want of Goodneſ in God, as if he needed ſome external Motive and were not of himſelf diſpoſed to forgive Sinners.
To which I think the Anſwer is not difficult, namely, that God did not want Goodneſs to have forgiven Sin freely and without any Satisfaction, but his Wiſdom did not think it meet to give encouragement to Sin by too eaſy a forgiveneſs, and without ſome remarkable teſtimony of his ſevere diſpleaſure againſt it: And therefore his greater Goodneſs and Compaſſion to Mankind deviſed this way to ſave the Sinner, without giving the leaſt countenance and encouragement to Sin.
For God to think of ſaving us any way, was exceſſive Goodneſs and Mercy; but to think of doing it in this way, by ſubſtituting his dearly beloved Son to ſuffer in our ſtead, is a Condeſcenſion ſo very amazing, that if God had not been pleaſed of his own Goodneſs to ſtoop to it, it had almoſt been Blaſphemy in Man to have thought of it, or deſired it.
Secondly, Obj. 2d.How can our Sins be ſaid to have been forgiven freely, if the Pardon of them was purchaſed at ſo dear a rate and ſo mighty a Price was paid for it?
In Anſwer to this I deſire theſe two things may be conſidered. 1ſt. That it is a wonderful grace and favour of God to admit of this tranſlation of the Puniſhment which was due to us, and to accept of the Sufferings of another in our ſtead, and for our benefit; when he might juſtly have exacted it of us in our own Perſons: So that, even in this reſpect, we are, as St. Paul ſays, juſtified freely by his grace, through the Redemption that is in Jeſus Chriſt: And freely too in reſpect of any neceſſity that lay upon God to forgive us in this or any other way. It was a free act of his Goodneſs to ſave us, even by the Satisfaction and Sufferings of his own Son. 2dly. It was in effect freely too, notwithſtanding the mighty Price which was paid for our Redemption. Becauſe this Price was not of our own procuring, but of God's providing; He found out this Ranſome for us. And will any man ſay, that a Prince who prevails with his Son to intercede for the Pardon of a Rebel, yea and to ſuffer ſome puniſhment or to pay a Fine for the obtaining of it, does not in effect and in all equitable and grateful conſtruction forgive him freely?
Thirdly, Obj. 3d.It is yet further objected, That this ſeems to be more unreaſonable than the ſacrificing of Beaſts among the Jews, nay than the ſacrificing of Men among the Heathen, and even of their own Sons and Daughters: Becauſe this is the offering up of the Son of God, the moſt innocent and the moſt excellent Perſon that ever was.
To which I anſwer, that if we conſider the manner, and the deſign of it, the thing will appear to be quite otherwiſe.
As to the manner of it, God did not command his Son to be ſacrificed, but his Providence permitted the wickedneſs and violence of men to put him to death: And then his Goodneſs and Wiſdom did over-rule this worſt of Actions to the beſt of Ends. And if we conſider the matter aright, how is this any more a reflection upon the Holy Providence of God, than any Enormities and Cruelties which by his permiſſion are daily committed in the World?
And then if we conſider the End and Deſign of this permiſſion of Chriſt's Death, and the application of it to the purpoſe of a general Expiation; we cannot but acknowledge, and even adore the gracious and merciful Deſign of it. For by this means God did at once put an end to that unreaſonable and bloody way of Worſhip, which had been ſo long practiced in the World: And after this one Sacrifice, which was ſo infinitely dear to God, the benefit of Expiation was not to be expected in any other way; all other Sacrifices being worthleſs and vain in compariſon of this: And it hath ever ſince obtained this effect, of making all other Sacrifices to ceaſe, in all Parts of the World where Chriſtianity hath prevailed.
Fourthly, Obj. 4th.The laſt Objection is, the Injuſtice and Cruelty of an innocent Perſon's ſuffering inſtead of the Offender.
To this I anſwer, That they who make ſo great a noiſe with this Objection do ſeem to me to give a full and clear Anſwer to it themſelves, by acknowledging, as they conſtantly and expreſly do, that our Saviour ſuffered all this for our benefit and advantage, though not in our place and ſtead. For this, to my apprehenſion, is plainly to give up the Cauſe, unleſs they can ſhew a good reaſon why there is not as much Injuſtice and Cruelty in an innocent Perſon's ſuffering for the benefit and advantage of a Malefactor, as in his ſuffering in his ſtead: So little do Men, in the heat of diſpute and oppoſition, who are reſolved to hold faſt an Opinion in deſpite of Reaſon and good ſenſe, conſider, that they do many times in effect, and by neceſſary conſequence, grant the very thing which in expreſs terms they do ſo ſtifly and pertinaciouſly deny.
The truth of the matter is this; there is nothing of Injuſtice or Cruelty in either Caſe; neither in an Innocent Perſon's ſuffering for the benefit of an Offender, nor in his ſtead; ſuppoſing the Suffering to be voluntary: But they have equally the ſame appearance of Injuſtice and Cruelty: Nor can I poſſibly diſcern any reaſon why Injuſtice and Cruelty ſhould be objected in the one Caſe more than in the other, there being every whit as little reaſon why an Innocent Perſon ſhould ſuffer for the benefit of a Criminal, as why he ſhould ſuffer in his ſtead. So that I hope this Objection, which above all the reſt hath been ſo loudly and ſo invidiouſly urged, hath received a juſt Anſwer.
And I believe, if the matter were ſearched to the bottom, all this perverſe contention, about our Saviour's ſuffering for our benefit but not in our ſtead, will ſignify juſt nothing. For if Chriſt dyed for our henefit ſo as ſome way or other, by vertue of his Death and Sufferings, to ſave us from the wrath of God and to procure our eſcape from eternal Death, this, for ought I know, is all that any body means by his dying in our ſtead. For he that dies with an intention to do that benefit to another as to ſave him from Death, doth certainly to all intents and purpoſes dye in his place and ſtead.
And if they will grant this to be their meaning, the Controverſie is at an end; and both ſides are agreed in the thing, and do only differ in the phraſe and manner of expreſſion: which is to ſeek a quarrel and an occaſion of difference where there is no real ground for it; a thing which ought to be very far from reaſonable and peaceable Minds.
For the Socinians ſay, that our Saviour's voluntary Obedience and Sufferings did procure his Exaltation at the right hand of God, and Power and Authority to forgive Sins, and to give eternal Life to as many as he pleaſed: So that they grant that his Obedience and Sufferings, in the meritorious conſequence of them, do redound to our Benefit and advantage as much as we pretend and ſay they do; only they are loth in expreſs terms to acknowledge that Chriſt dyed in our ſtead: And this, for no other reaſon, that I can imagine, but becauſe they have denied it ſo often and ſo long.
But I appeal to the ingenuity of our Adverſaries, whether this do not in the laſt iſſue come all to one; and be not, on their part, a mere Controverſie about words? For ſuppoſe a Malefactour condemned to ſome grievous puniſhment, and the King's Son to ſave him from it is contented to ſubmit to great diſgrace and ſufferings: In reward of which Sufferings the King takes his Son into his Throne and ſets him at his own right hand, and gives him power to pardon this Malefactour, and upon a fitting Submiſſion and Repentance to advance him to honour: Will not any man in this Caſe allow that the King's Son ſuffer'd inſtead of this Malefactour, and ſmile at any man that ſhall be ſo nice as to grant that indeed he ſuffered for him, but yet to deny that he was puniſh'd for him, to allow that he bore the inconvenience of his faults, but yet obſtinately to ſtand it out that the faults of this Malefactour were not laid upon him, or in any wiſe ſo imputed to him that he can be ſaid to have ſuffered in his ſtead? This is juſt the Caſe, and the difference in reality, and in the laſt reſult of things is nothing but words.
Thus far have I tryed your patience in a contentious Argument; in which I take no pleaſure, but yet ſhall be glad if I may be ſo happy as by any thing that hath been ſaid to contribute towards the putting an end to ſo unhappy a Controverſy, which hath troubled the World ſo long, and raiſed ſuch a duſt that very few have been able to ſee clearly through it.
However I cannot diſmiſs this Argument without making ſome uſeful but very ſhort reflection upon this great Doctrine of our Religion, namely, That the Son of God being made a Sacrifice for us, and expoſed to ſuch bitter Sufferings and ſo cruel a Death for the Expiation of our Sins, ſhould create in us the greateſt dread and deteſtation of Sin, and for ever deter us from all wilful tranſgreſſion and diſobedience. For if the guilt of our Sins was done away upon ſuch hard terms and coſt the dearly beloved Son of God ſo much ſweat and blood, then ſurely we ought to take great heed how by our renewed Provocations we renew his Paſſion, and do what in us lies to crucify to our ſelves the Son of God afreſh, and to put him to an open ſhame.
If God did ſo terribly afflict the dearly beloved of his Soul for our ſakes; if the Son of God was ſo grievouſly wounded for our tranſgreſſions and ſo ſorely bruiſed for our iniquities: If ſo fearful a Storm of Vengeance fell upon the moſt innocent Perſon that ever was for our Sins, then we have reaſon to take that kind and merciful admonition of the Son of God to Sinners, to ſin no more, leſt a worſe thing, if it be poſſible, come upon our ſelves.
In this Diſpenſation of God's Grace and Mercy to Mankind, by the Death of his Son, God ſeems to have gone to the very extremity of things, and almoſt further than Goodneſs and Juſtice will well admit; to afflict Innocency it ſelf to ſave the Guilty: And if herein God hath expreſſed his hatred of Sin in ſuch a wonderful way of love and kindneſs to the Sons of Men as looks almoſt like hatred of Innocency and his own Son: This ought in all ingenuity and gratitude to our gracious Redeemer, who was made a curſe for us, and loved us to that degree as to waſh us from our Sins in his own Blood: I ſay, This ought to beget in us a greater diſpleaſure againſt Sin, and a more perfect deteſtation of it, than if we had ſuffered the puniſhment due to it, in our own Perſons: For in this Caſe, we could only have been diſpleaſed at our Selves and our Sins as the juſt Cauſe of our Sufferings: but in the other, we ought to hate Sin as the unhappy occaſion of the ſaddeſt Miſfortune and ſoreſt Calamities to the beſt Man that ever was, and to our beſt Friend, for our Sins and for our Sakes.
Since then the Son of God hath ſo graciouſly condeſcended to be made in all things like unto us, Sin only excepted; let us aſpire as much as is poſſible, to become like to Him: Above all, let us hate and avoid Sin as the only thing in which the Son of God would have no part with us, though he was contented to ſuffer ſuch bitter things to ſave us from the Defilement and Dominion of it, from the Puniſhment and all the diſmal conſequences of it.
He had no Sin, but God was pleaſed to lay upon him the iniquities of us all, and to make his Soul an offering for Sin, and to permit all that to be done to Him which was due to us: He was contented to be ſacrificed once for all Mankind, that Men might for ever ceaſe from that inhuman and ineffectual way of ſacrificing one another, whereby inſtead of expiating their guilt they did inflame it, and by thinking to make Atonement for their Sins they did in truth add to the number and heinouſneſs of them.
And let us likewiſe learn from this admirable Pattern, to pity thoſe that are in miſery, as Chriſt alſo hath pitied us; and to ſave them that are ready to periſh, for His ſake who came to ſeek and to ſave us that were loſt.
Let us, upon all occaſions, be ready to open our bowels of Compaſſion towards the Poor; in a thankful imitation of his Grace and Goodneſs who for our ſakes choſe to be a Beggar, that we for his ſake might not deſpiſe the Poor, but might have a tender regard and compaſſion to thoſe whoſe Condition in this World does ſo nearly reſemble that in which the Son of God thought it fitteſt for him to appear when he was pleaſed to become Man.
In a word, Let us in the whole courſe, and in all the actions of our lives, ſhew forth the Vertues of Him who hath called us out of darkneſs into his marvellous light; and hath raiſed up a mighty Salvation for us, that being delivered from all our ſpiritual Enemies, from Sin and all the Powers of darkneſs, we might ſerve him who hath ſaved us; walking in holineſs and righteouſneſs before him, all the days of our lives.
Now, to him that ſitteth upon the Throne, and to the Lamb that was ſlain: To God even our Father, and to our Lord Jeſus Chriſt, the firſt begotten from the dead, and the Prince of the Kings of the Earth: Unto him, who hath loved us, and waſhed from our Sins in his own Blood; and whilſt we were Enemies to Him, loved us at ſuch a rate as never any man did his Friend. To Him, who became Man, that he might bring us to God; and aſſumed our frail and mortal Nature, that he might cloath us with Immortality and Life: To Him, who was pleaſed to dwell and live amongſt us, that he might teach us how to live: To Him, who dyed for our Sins, and roſe again for our Juſtification, and lives for ever to make Interceſſion for us: To Him, be Glory and Dominion, Thankſgiving and Praiſe to Eternal Ages. Amen.