The Great Propitiation, Part (1 of 3)
The Sum of the Text is comprehended in this Propoſition.
Doct. Jeſus Chriſt was ſet forth by God to be a Propitiation and Expiation, a Price of Redemption for Sin and Sinners, that God might be juſt, and the juſtifier of him that believeth in Jeſus.
I ſhall ſpeak of this by parts lying in the Text, following the natural order of the things.
1. God ſet him forth, foreign. The word that is here tranſlated ſet forth, ſignifies either to fore-ordain, or ſet forth; either ante decernere, or in medium proferre. I ſhall ſpeak ſomething of it in both Significations.
1. God fore-determined, fore-ordained him a Propitiation. And ſo it is in the Margent of your Bibles. This Propitiation was of Gods own invention. When Darius perceived Dan. 6. 14how Daniel was enſnared by his Decree, by his Law, he was greatly troubled. He was fooliſhly righteous over-much; and was averſe (through care of his Honour) to caſt diſrepute on his Law, though unjuſt, and the greateſt injuſtice would be in executing it. We read, he ſet his heart on Daniel to deliver him, and laboured (that is in contriving) till the going down of the Sun, but could not find a way to do it, and keep up the repute of his Juſtice, and of his freedom from unadviſedneſs, fickleneſs, and inconſtancy with himſelf. But our God ſet his heart on us to deliver us from the roaring Lion of Hell, and found out a way to do the creature good, and himſelf and his Law no diſhonour. I have found a ranſom, not by advice or conſultation with others; He alone contrived it, invented it, it was God himſelf that provided this Lamb for a Burnt-offering, it was foreign. Chriſt crucified was ſuch wiſdom as none of the Princes of this World knew. The Angels deſire foreign, with ſtooping 1 Pet. 1…. 12:down to look into theſe things. He alludes to that, that the Cherubims Exod. 25. 10.were pictured with their faces looking down upon the Propitiatory. The Angels knew not theſe things naturally, they were hid in God, and made known to them; and not made known to them immediately or primarily, but by the Church, but by the Revelation made to the Church. The Apoſtle ſpeaking or preaching of Eph. 3. 9. 10the unſpeakable riches of Chriſt, he addeth, To the intent that now unto principalities and powers in heavenly places, might be known by the Church the manifold wiſdom of God.
How we admire them that find out Inventions, rare Inventions, eſpecially if beneficial ones to the world! how ſhould we adore that Wiſdom that found out this Expedient for the ſalvation of the guilty Rebel-world? Here is heighth and depth, length and breadth of Wiſdom, to pardon and puniſh both together; to diſplay riches of Mercy and Grace, without derogation from his Juſtice. This was that abyſs the mind of man could not fathom: for things ſo far aſunder, ſo diſtant in their own nature, as greateſt Mercy and greateſt Juſtice, to be made to meet and concentre, was a wonderful plot and contrivance of Divine Wiſdom, ever to be adored; and being now revealed, appears Wiſdom to men that are perfect, yea, to all men ſober and ſound in their Intellectuals that hear of it.
Again, If God thus fore-ordained him a Propitiation, How weak and wicked is Socinus his arguing, who argues juſt contrary, That he cannot be a Propitiation, a Satisfaction, becauſe we grant, God fore-ordained him, ſet him forth to be ſo. He argueth thus: God was not at odds with men, not angry with men, becauſe he found out this way; therefore God was appeaſed, his Juſtice ſatisfied before; he was reconciled before, and ſo needed no Propitiation to make him reconciled to the World, elſe he would not have ordained, or given Chriſt thus. All that this Argument of his proves, is this, That God, though he was (as things ſtood) neceſſarily an Enemy by virtue of his ſtrict Juſtice; yet he was ſuch an Enemy as deſired to be atoned or appeaſed. Like that we read of his command to Job's three friends, My wrath is kindled againſt Job 42▪ 7▪thee and thy two friends (ſaith God to Eliphas) therefore take ſeven bullocks, and ſeven rams, and go to Job and offer, &c. One may as well argue God's wrath was not kindled againſt them, though he ſaith it was, becauſe he directeth to means how to appeaſe his wrath; whereas it ſheweth he was angry, but willing and deſirous of atonement, in that he ſheweth means how to come into his favour. The love of God, that ſet Wiſdom on work. to find out this of Chriſt, was not the love of one that was bound in Honour and Juſtice to be an Enemy, that is, to execute the curſe upon us, as things ſtood; but of one deſirous of finding out a way that he might with ſafety to his Honour and Juſtice be a Friend as a Rector.
2. The word ſignifies (as it is tranſlated) ſet him forth. The death of Chriſt, the making Chriſt a Propitiation, was of Gods ordering and diſpoſing. God ſet him forth to dye. Not a Sparrow falleth to the ground without Gods Providence, much leſs the Son of God. They did no more, nor otherwiſe in crucifying Chriſt, than what Gods determinate Councel had appointed. The ſufferings of Chriſt were Heavens Counſel, and Hells Suggeſtion, and Earths Execution; the effect of Gods goodneſs, the Devil's malice, and the Jews hatred: When they had fulfilled all things that Acts 13. 29were written of him, they took him from the tree and put him in a Sepulcher. Ought not Chriſt to have ſuffered theſe things, and afterward enter into glory? It pleaſed the Lord to bruiſe Iſa. 53.him. God was never ſo pleaſed with any thing in the world, as with the Sufferings of Chriſt, they were a ſweet-ſmelling Sacrifice; and yet never ſo diſpleaſed with any wicked act, as with the betraying, accuſing, and condemning of Chriſt▪ He decreed and ordered the death of Chriſt, delighted in the thing alone, in ſome ſenſe; but had the greateſt hatred againſt the wicked cruel actors of it. Whom you ſlew with wicked hands, and ſo with wicked hearts. God decreed Chriſt ſhould dye a curſed death, that we might live; but their hearts thought not ſo, it was in them to deſtroy. You intended it for evil, but the Lord turned it for good (ſaith Joſeph Gen. 50. 20.to his Brethren). We ſee God hath an ordering hand about ſins, an active providence about ſins: Ye ſent me not hither, but God. God hath his good will and pleaſure by mens evil will. The Jews did what they did to ſatisfie their rage and luſts; but God ordered it to ſave our ſouls. God could have hindered the death of Chriſt, but then he had hindered his own counſel and promiſe. Yet take heed of the other extream. God ſtirreth up no man to ſin. gataker Gataker's Gods eye upon Iſraek.tells us, that that difficult place, 2 Sam. 24. 1. ſhould be read paſſively, he was ſtirred up, incitatus eſt, viz. from his own heart, as the Jewiſh Expoſitors commonly; or by Satan, as 1 Chron. 21. 1. and brings many inſtances of it. But however, we muſt underſtand that, and ſuch places, by leaving them to temptation, and their own hearts; as when it is ſaid, God hath bidden Shimei curſe. And to ſpeak of the thing in hand: God in his Providence ordered all, to ſuch a concurrence of circumſtances, that the death of Chriſt was brought about without any violence or force offered to mens wills; only God actively ſendeth Chriſt (whom the wicked hated, becauſe of the light of his Life and Doctrine) to Jeruſalem to the Paſſover, and actively taketh off reſtraints from them, ſo that their is no man or thing to binder them from doing what they would; and then God leaveth them to their own hearts and wills, and they wickedly crucifie him. So that we are not to thank the Devil, nor the Jews, for what their wickedneſs was inſtrumental to bring about; for as God is no way acceſſary to their malice, cruelty and wickedneſs; ſo neither do they partake of Gods righteouſneſs in ſuch acts, wherein he declareth his righteouſneſs. Therefore God uſeth after to burn the rods of his anger, and this curſed act brought ruin on this Nation, and a curſe on their Children and Poſterity to this day, they no… repenting of their ſin. If God had no… a …g ordering Providence about … could not be ſaid to puniſh or …n his people; for their corrections are for the moſt part, by their hatred and malice, the ſins of wicked men. Suppoſe Gods ways above our ways, above our reach, as in ſome things they are, ſhall we ſay, They are unrighteous, unjuſt, when he ſets Him forth a Propitiation, that he might be juſt.
2. Jeſus Chriſt. ▪ Set forth Jeſus Chriſt, God-Man, God and Man in one Perſon; Emanuel, a Mediator, a Middle-perſon, not only in Office, but in Nature, partook of both Parties; not like the medium negationis, but participationis utriuſ que extremi. So that we need not take up Job's dark complaint, There is not a days-man between us, to lay his hand upon us both; i. e. Is not an Umpire to day our differences. There is indeed a great diſtance, yea, a contrariety between God and us; but though far aſunder, he can reach both parties; he is both, can lay his hand upon us both.
He is truly God, Of whom as concerning the fleſh Chriſt came; who is Rom. 9. 5. 1 John 5. 20. Tit. 2. 13.God over all bleſſed for ever. Called the true God and everlaſting life, God manifeſt in the fleſh.
He is truly man, the Word was made fleſh; not only appeared in fleſh as formerly, but now made fleſh.
1. He muſt needs be Man, that he might be near a▪kin to us, our Goel; that as man ſinned, man might ſuffer, dye, and ſatisfie; that there might be as little alteration as might be in the execution of the threatning: that, as by the offence of one man, one a-kin, one near to us, death came on all; ſo by the righteouſneſs of one man, one near a-kin, righteouſneſs and life might come on all: that as man was to be redeemed, man might pay the price. He came as near us as could be in a cloſe union; ſo that the Members in ſome ſenſe may be ſaid to have ſuffered in their Head. For both he which ſanctifieth (that is, by way of Heb. 2. 11expiation, for ſo the Author to the Hebrews often uſeth the word) and they which are ſanctified, are all of one; of one maſs, lump, of one and the ſame nature: for which cauſe he is not aſhamed to call them brethren. Foraſmuch then as the children (that Verſe 14.is, they to be redeemed) are partakers of fleſh and blood; he alſo himſelf took part of the ſame, that through death, &c. Wherefore in all things it behooved him to be made like unto his Verſe 17.brethren, that he might be a merciful and faithful High-Prieſt, to make reconciliation for the ſins of the people: for in that he himſelf hath ſuffered, being tempted, he is able to ſuccour them that are tempted.
2. He muſt needs be God that ſuffered; not only to ſupport the humane nature in bearing wrath due to ſinners, that it might overcome death, that it ſink not under the weight (as the Altar of Wood was to be covered Exo. 27. 2with braſs, that it might not be conſumed with the fire) but to give worth to the ſufferings, to make them ſatisfactory, that the dignity of the perſon might add virtue and value to the ſufferings.
And Socinus his Objection here is contrary to all Reaſon, viz. That becauſe the Divine Nature did not ſuffer, it cannot be conſidered in the ſufferings. One may with as much reaſon ſay, It is all one whether you ſtrike a private man or your Prince, becauſe the ſtroak lighteth on the body immediately, and not on the dignity; & it is all one whether you ſtrike a ſtranger or your Father, becauſe the ſtroak hits the body immediately, and not the relation of the perſon. The Scripture placeth the emphaſis, the value of the ſufferings, in the worthineſs of the perſon, in being God. God redeemed the Church with his own blood. If the blood of Bulls and Acts 20. 28. Heb. 9. 14Goats ſanctifie to the purifying of the fleſh, how much more ſhall the blood of Chriſt, who through the eternal ſpirit (that is his Divinity) offered himſelf, purge your Conſcience, &c. Being in the form of God, and thought it no Phil. 2. 6.robbery to be equal with God, made himſelf of no reputation, and took on him the form of a ſervant, humbled himſelf, and became obedient to the death of the Croſs. Hence called the 1 Pet. 1. 19. 1 John 1. 17precious blood of Jeſus Chriſt. The blood of Jeſus Chriſt his Son that cleanſeth us from all ſins.
So that if any ſhould ask, What Juſtice, what Equality is there in this commutation, one ſuffering for many? It may be anſwered, He was but one, but he was One worth Ten thouſand of us; the Prince of Life was killed, the Lord of Glory crucified. The blood of a man is of more value than the blood of a beaſt; the blood of a King of more value than the blood of a common man; but the blood of God, of more value than Ten thouſand millions of Kings. Here then is a high price indeed, the King of Kings, and Lord of Lords, the King of Heaven and Earth's Son, for Traitors and Traitors Sons. The Man that was Gods fellow was ſmitten. Thouſands of Rams, and Ten Zac. 13. 7.thouſands of Rivers of Oyl, could not have bore proportion to ſuch a ſuffering for ſatisfaction. This is more than if all the men in the world had eternally periſhed; and doth more keep up the repute of the Law, before Angels and conſiderate men. Set forth Jeſus Chriſt to declare his righteouſneſs. It declared it indeed.
3. To dye] To dye, this we have in thoſe words in the Text, Faith in his blood.
Object. Could not God have declar'd his righteouſneſs, and his hatred of ſin, and have kept up the repute of his Law; and have made that honourable in diſpenſing with it upon a leſs conſideration? Would it not have been penalty enough, ſatisfaction enough▪ for Chriſt only to have taken upon him our nature, though he had lived as King of kings, attended with Princes, Kings, and Emperors? Or, however, to have taken on him the form of a Servant, though he had not dyed? Or yet would it not have been enough if he had undergone ſome little part of his ſuffering? Would not ſome one or few drops of his blood have ſufficed, as thoſe ſhed in his Circumciſion? Some of the Ancients have ſpoken ſtrangely concerning theſe things; but Pope Clement the ſixth, moſt ſtrangely: for by his Decretal-Epiſtle he hath determined this difficulty ſo rationally in the account of Canoniſts, that it is inſerted into the body of the Canon-Law, Extrav. tit. Ʋnigenitus, viz. thus: One drop of Chriſts blood was enough to ſave the world; and therefore the over-plus of it is laid up in the Treaſury of the Church, to be given out by the Popes, in Pardons and Indulgences. But we are ſure, God thought it not ſufficient. By his blood is meant death. But yet there remains a ſeeming difficulty, which I never ſaw or heard endeavoured to be anſwered, except by the Pope, as I ſaid; and therefore I ſhall be the more large in anſwering of it: and thus it lies: We are ſure that God's becoming man was more than if all the men in the world had ceaſed to be: and then on the other hand, God was not ſo prodigal of his Sons blood, as to have poured it all out, if one drop would have ſerved the turn, and anſwered the ends of Satisfaction for which it was ſhed.
Anſ. I ſhall anſwer it plainly in theſe few Propoſitions.
1. Chriſt's Sufferings were not proper ſolution, a payment of the ſame; but a ſatisfaction: a refuſable, though valuable conſideration. His Sufferings were not an execution of the Law or Threat, but a Satisfaction that it might not be executed. See this more fully explained afterward.
2. Satisfaction conſiſts not in indiviſibili, in a Mathematical point, that we can ſay, Juſt ſo much is juſt, and no more.
3. Satisfactions being refuſable payments, one may require more than a valuable conſideration, without any injuſtice; yea, as much more, as wiſdom ſeems meet. If ſome uſeful member in a Commonwealth (as a man fit for a General) ſhould commit ſome crime which he is to be baniſhed for by the Laws of the Land, and ſome Noble-man ſhould intercede to the Rector, the King, and offer himſelf to be whipped through the City to ſave this mans baniſhment; here, though the whipping of a Nobleman be a greater matter intrinſically, and of greater value; yet if he (to keep up Law and Juſtice) ſhould refuſe to accept of this offer, here is nothing of injuſtice; yea, ſuppoſe five Nobles ſhould then offer themſelves to be uſed in like manner, there is no injuſtice if he ſhould ſay, I will not pardon him except ten Nobles will be thus treated to ſave his baniſhment: Here is nothing of injuſtice, becauſe it is only a Satisfaction; it is refuſable, and he may refuſe in infinitum, though a thouſand ſhould thus offer themſelves.
4. Thoſe are more honourable Satisfactions, and do more anſwer the ends of Satisfactions, that are of greater value than the penalty it ſelf: the greater the Satisfaction is, it doth by ſo much the more ſpeak inexorable Juſtice, and ſhew how little ground offenders have for the future to expect pardon and impunity.
5. Thoſe are more honourable Satisfactions, & caeteris paribus, that keep as near as may be to the penalty threatned by the Law; becauſe they repreſent the penalty more lively, and call it to mind more effectually. As if the Noble-man himſelf ſhould be baniſhed to ſave the others baniſhment, rather than be ſcourged or pay money. The known ſtory of Zaleucus is worth relating here. This Zaleucus was King of the Locrians; and he deſigning the welfare and reformation of his people, makes many good Laws; amongſt which this was one, That whoſoever ſhould commit Adultery, ſhould loſe both his eyes. The Prince and Heir apparent was found guilty; the King reſolves to execute the Law on his Son; the people intercede in his behalf, (and no doubt would ſhew him a great neceſſity of diſpenſing with the Law; it would damage the Commonwealth to have his Succeſſor blind): At laſt overcome with their importunities, he finds out this expedient to keep up Law and Government; he put out one of his own and one of his Son's eyes. Suppoſe Zaleucus had cut off both his own arms, or had put out out one of his Son's eyes and cut off his own right hand, it would wonderfully have declared inexorable Juſtice, and they would have had little ground to have upbraided him with partiality; for there was ſome neceſſity to diſpenſe with the Law, and it was done upon a dreadfully awing conſideration; and his Subjects would have had very little encouragement to tranſgreſs in hope of relaxation of his Law for the future. But yet it more kept up the repute of the Law, when he did keep ſo near the very penalty of it ſelf. Here were exacted two eyes, his own and Son's.
This is Anſwer enough to this Queſtion. God, though he could for the reaſons formerly mentioned, admit of change of perſons; yet he thought it not good in wiſdom to admit change of penalties; or however as little a change as was neceſſary for the main ends, that we might be ſaved, and Chriſt overcome death and be compleatly a Redeemer. Death was threatned, and Death ſhall be inflicted, and without blood there ſhall be no remiſſion. Yea, Soul-death was threatned, and ſhall for ſome time be inflicted; and if man could not ſee Soul-ſuffering, yet Angels might; yea, and men might in ſome meaſure, by his crying out, by his ſweating of clods of blood, and by his telling us of it, and God at…eſting whatever he teſtified, by Miracles.
So that whatever intrinſecal value a little penalty inflicted on Chriſt might be of (which I have you ſee freely granted) yet God made account, that a little penalty inflicted on Chriſt, would not be enough to declare his righteouſneſs, but would have ſome great and wonderful ſufferings, to awe the World, Men, and Angels; to declare his hatred of ſin, and how difficulty he obtained of himſelf to diſpenſe with his Law; and how little hope tranſgreſſors may have of impunity, that ſhall make their condition hopeleſs the ſecond time, by refuſing Chriſt and Mercy. God would have ſatisfaction to the purpoſe, plenteous redemption, a plenteous price of redemption, good meaſure, preſſed down, ſhaken together, and running over. You ſee there is no inconveniency in ſaying, He hath received at the Lord Chriſt's hand double for all our ſins. God will magnifie his Law, and make it honourable for his righteouſneſs ſake, ſaith the Prophet. He means I ſuppoſe Iſa. 42▪ 2…in the puniſhing of tranſgreſſors; and indeed God hath magnified his Law, and made it honourable in this way of pardoning tranſgreſſors. All the Earth ſhould be filled, and reſound with the glory of this Juſtice.
Thus you ſee this part, He ſet him forth to dye. And under this head I will ſet before you theſe ſix Qualifications or Modifications of his death.
1. He dyed a grievous painful death, that God might be juſt, &c. His whole life was indeed a continued ſuffering of God, a continued abaſement. It is obſerved, we read of his weeping, but never of his laughing. This I know doth not prove he never did laugh; and, ſuppoſe it did, it would not prove it unlawful for us; for what was the power and faculty given for? If for uſe, we are ſure it was not to laugh at ſpiritual things. It may be he never did laugh; it is poſſible that never … was ſeen on that face that was t… be the cauſe of our joy, laughter and cheerfulneſs. He was ever and anon thinking of the bitter Cup he was to drink for our health. One of the braveſt days that ever he ſaw in the days of his ſervitude, was the Transfiguration day, when Moſes and Elias appeared with him in Glory; yet then it is added, and they talked of his deceaſe.
His whole life was a life of ſorrows. Faith in his blood doth not exclude his obedience, and other parts of his ſufferings; but all are comprehended under this moſt eminent part, which was moſt grievous and painful to body and ſoul.
1. His Body: What torments did that endure? What ſcourgings, piercings? and the exquiſiteneſs of his bodily temperature and conſtitution, would augment his torture; He had not dulled and blunted his ſpirits and ſenſe by intemperance.
2. His Soul: What puniſhment of ſenſe was there on his Soul in his Agony in the Garden; when he ſweat as it were clods of blood, and complained, My ſoul is exceeding ſorrowful unto death: and an Angel was fain to comfort him, when he cryed, Father, if it be poſſible let this cup paſs: ſure there were ſome dregs, ſome gall and wormwood in his cup. What puniſhment of loſs, when he cryed out, Why haſt thou for ſaken me? We hid as it were our faces from him▪ ſaith the Prophet; but this was a ſmall matter in compariſon of God's hiding his face. His Diſciples forſook him, but he complains not of their forſaking; but, why haſt thou forſaken me? If it be asked, What need of ſoul-ſuffering, ſoul-trouble, was not bodily enough? It is anſwered already, God would have ſufferings as near the ſame threatned as could be; would diſpenſe as little with the Law as might be. How are the Socinians here upon the rack, when to give an account of his crying out and diſcompoſure beyond the ordinary rate of Martyrs, for they ſhouted and triumphed; ſince they maintain he ſuffered no otherwiſe, and on no other account than they did, only to atteſt the truth, and leave us an example of patience. They make his groaning heavier than his ſtrokes, if he had no more of bitterneſs in his Cup than they.
2. A ſhameful death. God ſet him forth to a publick, notorious, ſhameful death, that he might be juſt, &c. It was at a ſolemn time, the Paſsover, when the Jews were come from all parts of the Land, and Proſelytes and others from remote parts of the World, and at the moſt publike place Jeruſalem. Then and there the God of Heaven was ſpit on, ſtripped▪ and whipt naked in the ſight of the multitude, crucified before all Iſrael, and in the ſight of the Sun. All Nations have as it were by conſent agreed, that hanging on a tree, crucifying, ſhould be the moſt contemptible death of the vil…ſt of Creatures, and vileſt of men. Whom you ſ…w, and Acts 5. 20hanged on a tree: the emphaſis of the ſhame, is, hanged on a tree. So endured the Croſs and deſpiſing the ſhame. It is a ſhame for a King …o ſuffer an ignominious death, how much more for God?
He ſuffered as a Malefactor, as a Traytor againſt Caeſar his Prince, as a Blaſphemer of his God, as a Deceiver and Impoſtor. Yet we did eſteem him ſtricken, ſmitten of God, and afflicted. We (that is the generality of the people) eſteemed him as one ſmitten for his own ſins, juſtly condemned for his own ſins; and ſo, far from taking away condemnation from others. He was numbred with tranſgreſſors; accounted a wicked perſon, ſuffered with thieves, as being accounted the fitteſt companion for them.
To live with i…famy is accounted worſe than death. What is it then to dye with infamy? Many men could with leſs regret bear the pain of hanging, than the ſhame of it. He is inſulted over in his miſeries; nothing is ſo intolerable as ſhame to noble ingenuous ſpirits. He is ſcoffed at in all his Offices; as Prieſt, He ſaved others, himſelf he cannot ſave. As Prophet, Propheſie unto us who ſmo…e thee. This Deceiver, &c. As King, Hail King of the Jews. I am the reproach of men, Pſal. 22 6and deſpiſed of the people, was ſpoken not without cauſe of him in the type.
3. Curſed death; that God might be juſt, &c.] I muſt not leave this out, though I have an averſeneſs to ſpeak of things I do not well underſtand. And I muſt confeſs that I do not ſo clearly underſtand (as I do other things) what is meant by Curſe, diſtinct from pain and ſhame. But I will tell you my thoughts of it: As Benedictio, bleſſing, as Amiraldus ſaith, ſeemeth to be the ſolemn declaration of the good will of one ſuperiour in Power and Dignity. The Heb. 7. 7.leſs is bleſſed of the greater. So Maledictio, foreign, ſeemeth to be nothing elſe but a ſolemn declaration of the anger and diſpleaſure of the Rector and higher Powers. So that every death that carrieth in it the tokens and marks of the diſpleaſure of the higher Powers, may be called foreign, a curſe. This is it, that it be inflicted by the King for a fault; and therefore a death of hanging on a Tree, which is inflicted for a fault, by the authority of the Higher Powers, being a painful, and eſpecially a ſhameful death (wherein the chief of puniſhment conſiſts) is accounted a Curſe by the conſent of Nations.
That Curſe which the Apoſtle alludeth to, ſeemeth to be only ſome Gal. 3. 10.ceremonial Curſe, which was pronounced D…ut. 21. 23.on every one that hanged on a tree, (I ſuppoſe whether rightfully or wrongfully hanged) ſuch a carkaſs was to be ſhunned in a ſpecial manner, and not to be buried with ordinary burial, it may be. And this Ceremonial Curſe was by the wiſe foreſeeing Providence of God pronounced on every one hanging on a Tree, that it might be typical of Chriſt, being curſed with another kind of curſe, in being hanged on a tree, with a moral Curſe, the Curſe of the Moral Law, which was due to ſinners. Curſed is he that continues not in all things written in the Law.
What a Curſe did he bear in being made a curſe for us? What millions of Talents of vengeance were in his cup? All the curſes written in the Book of the Law (in a ſenſe) fell on him; he was made foreign, piaculum. The Son of God's deareſt love became the ſubject of his Rectoral diſpleaſure, for us children of wrath, that we might becom objects of his favour.
4. An undeſerved death of his own as for any fault. That God, &c. No guile was in his mouth. The Lamb without ſpot; in all things like us, yet without ſin, holy, harmleſs, undefiled, ſeparate from ſinners. By his knowledg ſhall my righteous ſervant juſtifie many. And the ſtreſs is laid here in righteous. He who knew no ſin was made ſin for us. He was not like the High Prieſt, who was firſt to offer for himſelf, and then for the people. Therefore God ordained him to be born of a Virgin, by the Holy Ghoſt, that he Iſa. 53. 4, 5.might be without ſin. Theſe ſeem to be oppoſed. We did eſteem him ſmitten of God and afflicted; that is, ſmitten as an offender for his own faults, as being ſo far from taking away the curſe from us, that he was curſed for his own ſin. But, ſaith he, he was wounded for our tranſgreſſions. The Antitheſis ſhews theſe to be inconſiſtent. The cauſe was juſt, contrary to what David pleaded, Let it be on me and on my Fathers houſe; but theſe ſheep, what have they done? But here it may be ſaid, The ſhepherd what hath he done, that laid down his life for his ſheep, when the ſheep only were in fault? All we like ſheep have gone aſtray, a…d the Lord hath laid on him the iniquities of us all.
And to ſpeak here by way of anticipation, The Innocent ſuffering for the Guilty, ſhould be ſo far from prejudicing us againſt the Doctrine of Chriſt's Satisfaction to Juſtice, that on the contrary this alone maketh it ſatisfactory to right Reaſon; for had he himſelf been guilty, he had been in no capacity to pay a ranſom for others. If he was bound to pay all he had, ſuffer all he could ſuffer for himſelf, How ſhould he pay any thing for us, ſuffer any thing for us?
5. A willing voluntary death. That God might be juſt, &c. God ſet him forth▪ but yet by his own conſent: He gave himſelf for our ſins according to …al. 4. 1.the will of God and our Father. That which caſts a ſtain and blemiſh upon the moſt Satisfactions we read of in humane Authors, and maketh them ingrateful unto us, is this, That either they did not undergo their ſufferings for another willingly, as when they chaſtned the Infant-Prince's darling-Pages for his fault; or if they did undergo them willingly, they had not lawful authority and power to do ſo. For men have not that full power and authority over their lives and members, to give them a compenſation for others, which they have over their money and eſtates. God hath not given them this power; and alſo Governours are under the Law of God, and ſo have not regularly authority to take away mens lives or members upon ſuch commutations inſtead of others; therefore thoſe Authors that thought men had full authority over their lives and members, do hugely commend the act of Zaleuchus in putting out one of his own eyes; and were it not for this obſtruction, we ſhould commend it as one of the braveſt acts of Juſtice mixed with prudence, in thoſe circumſtances, that ever was. Now both theſe difficulties are removed here.
1. Chriſt had power and authority over his own life: I have power, foreign, I have authority to lay down John 10. 18.my life, and authority to take it up again. He had authority over his own life (as other men have not) being God. And further, we are ſure the Father gave him leave.
2. He willingly undertook this task of dying a Propitiation for ſinners. Burnt-offering thou wouldſt not; then ſaid I, Lo I come, I delight to do thy will, O God. I lay down my life for my ſheep, no man taketh it from me (againſt John 10. 16my conſent), I lay it down of my ſelf. It was a voluntary Sacrifice, a Free-will-Offering: He was the Prieſt himſelf, offered himſelf by the eternal Spirit, though the Jews were the Butchers. Thinkeſt thou not (ſaith he to Peter ſmiting off of Malchus's ear) that I cannot now pray my Father, and he ſhall ſend me more than twelve legions of Angels? He gave Pilate no anſwer, as if afraid of hindering his own Sufferings. Had he ſpoken as he could have done, as one having authority, he could with few words have daunted Pilate's heart, and cauſed his own releaſe. But, he went as a Lamb to the ſlaughter, as a ſheep before the ſhearer he was dumb, and opened not his mouth. So that Pilate is impatient at his patience, angry at his ſilence: Anſwereſt thou not? When he was reviled, he reviled not again; when he ſuffered, he threatned not. Had 1 Pet. 2▪ 23.he but threatned, he might have forced his own diſmiſſion.
Two things can only be objected here againſt his willingneſs.
1. His great natural averſeneſs: Father, if it be poſſible, &c. He feared this Cup.
Anſ. In ſpeaking of his Humane Nature (there is no difficulty about his Divine) we muſt diſtinguiſh with the School-men, thus: There is volunt as ut natura, and voluntas ut ratio. There is the natural will or inclination, and the rational will: according to this natural will he deſired to eſcape this death, Nature abhorring things deſtructive to its ſelf: But by his rational will, for God's honour, and our redemption, he willingly ſubmitted to it. Aquinas inſtanceth thus: A Man according to his natural will deſires to avoid a bitter potion, and the lancing or cutting off of any Member; and yet by his rational will, he conſenteth to theſe for the good of the whole. And this is moſt properly to be called the will. Quod quiſque mavult▪ id maxime proprie vult. This natural willingneſs and averſeneſs in him doth commend and advance the meritoriouſneſs of Chriſt's willingneſs as Mediator and merciful High Prieſt; and not at all proves his unwillingneſs, in the propereſt ſenſe of the word.
2. Here may alſo be objected: He was for the moſt part careful to ſecure himſelf from the Jews treacheries and injuries, and ſometimes fled.
Anſ. This doth not prove his unwillingneſs to ſuffer, at all; but only his chuſing the fitteſt time and hour, and his reſerving himſelf for the time and place appointed by the Father: And he uſed to ſay before, that his hour was not yet come. But conſider how he carried himſelf when his hour was come, and he knew it was come. Now before the feaſt of the Paſſeover, Joh. 13. 1.when Jeſus knew that his hour was come that▪ he ſhould depart out of this World to the Father: Then he prepareth his Diſciples, Theſe words ſpake Jeſus, and Joh. 17. 1, 4.lift up his eyes to heaven, and ſaid, Father, the hour is come, Glorifie thy Son; I have finiſhed my work, now glorifie Ver. 4.me with thy own ſelf. Jeſus knowing all things that ſhould come upon him, Joh. 18 4.went forth (to Judas and his band of Soldiers) and ſaid unto them, Whom ſeek you? they anſwered him, Jeſus of Nazareth. Jeſus ſaith unto them, I am He. They went backward and fell to the ground. He that threw them to the ground, could have thrown them into hell; but he ſuffers them to riſe again, offers himſelf, and ſaith, Whom ſeek you? They ſaid, Jeſus of N…zareth: Jeſus anſwered, I have told you, that I am he. If therefore you ſeek me, let theſe (Diſciples) go away. He had care of them, to keep them out of cruel hands, while he willingly yielded up himſelf. He was ſtraitned, till it was accompliſhed.
Now the main of the Socinian Objections fly before this, as dry leaves before the wind.
One may thus rhetorize in objecting with them. What? ſhall not the juſt Judg of all the Earth do right? Will he ſ…y the righteous with the wicked? However, will he ſlay the righteous, and let the wicked eſcape? Or, which is worſe, Will he ſlay the righteous for the wicked, by puniſhing the juſt for the unjuſt? Now that he underwent it willingly, anſwers all this. God hath made a Law that the Son ſhall not be put to death for the Father, much leſs one Stranger for another. Therefore this maketh it ordinarily ſinful among men, to give ſuch, or for the Magiſtrate to accept ſuch commutations, becauſe God hath deprived them of this power. But ſhall we ſay, His ways are unequal, becauſe not like or above our ways; or that that is neceſſarily unlawful to God, which he hath made ſo to us? Say they, this would declare Gods unrighteouſneſs, to ſet forth an Innocent Propitiation for the Nocent. It would do ſo indeed, to puniſh the Innocent for the Nocent, except he chuſe it. All ſee it is not injuſtice to demand debts of a bonds-man, a ſurety; for God hath given men power over their eſtates; and he willingly undertook it. I grant, it is ordinarily unlawful to offer to be, or to except ſureties, and undertakers for others with lives or members; but the reaſon is, becauſe God hath not given men this power; otherwiſe it would be all one. Therefore there is no injuſtice, in his life going for ours. He had right and authority ſo to diſpoſe of his life, as we have not, and he willingly undertook it. If God was wroth with his beloved Son, it was from his own Choice and undertaking, through his love to us. Father, lay not the puniſhment on theſe my enemies and thine, I will bear it; If thou wilt be paid it have Satisfaction; pour out thy wrath on me that can ſatisfie, not on them that cannot, but by their eternal and utter ſinking under it.
6. A Death of infinite Value. If Gods juſtice do require a Satisfaction, it will not be put off with a meer ſhew or colour of one; or with a partial, lame, defective one; but it muſt be commenſurate and proportionable to the infinitely hainous and numberleſs ſins and provocations of Men, and to the juſtice of God; and ſo it muſt be of infinite dignity and value. Now the death of Chriſt was of infinite value; Infinite in ſatisfaction, but not in duration; for if in duration, then the expiation would never have been made and perfected, and ſo we ſhould never have been redeemed. He ſhould then (and ſo we) have ever remained under the power of death and condemnation: for, the utmoſt farthing would never have been paid. It would have been unworthy of Chriſt; it would have been unprofitable for us, and it was not neceſſary for ſatisfaction, for Chriſt to have undergone pains infinite in duration, But his ſufferings being actually infinite in merit, do more than equal a ſuffering only infinite in duration; for that would never have been actually infinite.
Sins againſt God naturally deſerve (and therefore God threatens) infinite puniſhment; for Sins are increaſed according to the greatneſs of the perſon againſt whom the offence is committed. They have not only rejected thee, b…t rejected me, ſaith God, as a greater matter; and it is brought in as a great aggravation to ſpeak evil of Dignities; and in our Law a Scandalum magnatum, is a greater matter than the ſcandalizing of our Equals: Therefore Sin is of infinite demerit, being againſt an infinite God. And hence it follows, that the puniſhment of Sin, muſt either be infinite in the extremity and greatneſs▪ or in the duration. Now to ſpeak naturally: Reaſon and Juſtice, conſidering the ends of puniſhment in Moral Government, would immediately urge, Let it, if it can, be infinite in the greatneſs, weight and gravity, that the offender (having ſatisfied in ſuffering) might work again. But human nature being finite, is not capable of ſuch infinite puniſhment; and upon this account it was neceſſary that it ſhould be infinite in the extenſiveneſs and duration, becauſe a finite Creature is not capable of puniſhment infinite in intenſiveneſs and greatneſs. But now when Chriſt ſuffered for us, he underwent puniſhment infinite in magnitude and greatneſs. But ſtill this infinity is to be eſtimated not from the intenſiveneſs and greatneſs of the puniſhments themſelves, which human Nature (and ſo Chriſt's human Nature) was not capable of; but from the dignity of the perſon that ſuffered them. Juſt as ſin that is finite in its own nature, coming from a finite creature, becomes infinite by being committed againſt an infinite Majeſty: So the puniſhments of Chriſt, (being in their own nature finite) became infinite in their value and ſatisfaction, by the infinite dignity of the perſon ſuffering. And the ſtreſs (as I have told you before) is ſtill laid on this, in Scripture; the dignity of the perſon, that he was God that ſuffered. And this very conſideration of his death being infinite in value and recompence, and not in duration, doth prevent ſuch a difficulty as could not be anſwered. For, had our Redeemer been to continue for ever, under this condemnation of thoſe he ſuffered for, this might have made the Chriſtian Religion leſs rational and credible; it would have been ſuch an unaccountable exceſs of charity, to deſtroy himſelf eternally to ſave others, But God knew, and Chriſt knew, he could ſo wreſtle with death and condemnation as to overcome, and that it would not be an utter loſing one worth ten thouſand of the guilty in ſaving them; which would have been a thing unaccountable, to be either done, or permitted to be done, by the King and Governour of the World: but his Sufferings were to be to him an entrance into Glory, and the obtaining a Name above every Nature.
Thus of this Third Head to die and manner of this Death.
4. A Propitiation. Died a Propitiation, for Sin and Sinners; that is implied, yea, ſignified in the very word Propitiation, that it was for Sin and Sinners. Propitiation, foreign this is the word the Septuagint uſe to expreſs the Mercy-ſeat by: The word we tranſlate Mercy-ſeat, is, foreign which coming from foreign which ſignifieth to hide, and in Piel to expiate and propitiate, this word coming from it doth ſo too. It ſignifieth Opercuium, tegumentum, and placamentum, piamentum, a cover or hiding, and an Expiation, or Propitiation; to make God propitious, reconciled, and favourable. Now this Mercy-ſeat, this Operculum Propitiatorium, was a cover of pure Gold laid over the Ark of the Covenant, juſt the dimenſions of the Ark, the length and breadth of it. Two cubits and a half the length, and one cubit and a half the Exod 35. 10, 17.breadth of either of them, as you ma… ſee. We read nothing of the thickneſs of this Propitiatory Cover; but ſome R…bbins ſay it was of one Palm. And this Ark▪ which this covered, ver. 16.had in it the Law; and ſo this Mercy-ſeat or Propitiatory that covered the Ark wherein was the Law, typified and ſignified, Jeſus Chriſt fully covering our ſins (being tranſgreſſions of the Law) out of Gods ſight; the Righteouſneſs and Satisfaction of Chriſt being as broad, and as long, as the Law and our tranſgreſſions of it. Above the Mercyſeat, on either ſide, were the Cherubims, and the Majeſty of God appeared between the Ceerubims: Chriſt interpoſeth between God and his Law, to make him propitious to his People. From above the Mercy-ſeat Ver. 22.between the two Cherubims will I meet thee and commune with thee. So you ſee, this Mercy-ſeat, this Cover of Gold typified Chriſt, the true Propitiatory, or Mercy-ſeat, covering out of God's ſight all our Tranſgreſſions of the Law, and God through him meeting with us, and made propitious and reconciled to us. And here now, Chriſt is called by the name of his own type, as often elſewhere, when he is called the Lamb and Lamb ſlain; and ſo called the Propitiatory, or Propitiation, God having made him really that to us, which that did but typifie.
Chriſt was made an Expiation and Ranſom, and Propitiation for Sins; for theſe things the Hebrew word ſignifies.
Here now, under this Head, I will make it my buſineſs irrefragably to prove to you, what I have taken hitherto almoſt for granted.
1. He died not for Himſelf; He was the Lamb without ſpot; as indeed he that was to waſh away others ſpots, was to be without ſpot Himſelf. Meſſiah cut off, but not for himſelf.
2. He could not die but for ſome Sin; Death befalleth not Men, as Men, but as Sinners. The Apoſtle proveth all to be Sinners, becauſe all die? elſe it was impoſſible in juſtice. God Act. 2. 24raiſed him up, having looſed the pains of death; for it was not poſſible he ſhould be holden of it; Death being but the Servant of God's Juſtice, and Chriſt having ſatisfied Juſtice, it could not but let go its hold. He could not but be taken from priſon and from judgment. We may uſe the ſame argument: it was impoſſible, Death could not have taken hold of Him at all, had it not been for Sin.
3. It remains therefore that he died for our ſins, according to the Scripture; for none elſe come in competition. None will pretend He died for the Sins of Angels, good or bad, or of Brutes which are not capable of ſin. Was delivered to death for our ſins. Bore the ſins of many. Gave himſelf for us, that he might redeem us. The profeſſed Adverſaries of this Doctrine (the Socinians) will grant, He died in ſome ſenſe for our Sins. Therefore, How died he for our Sins?
1. He died for our Sins ſo as to turn us from them, this is truth; but this is, as they ſuppoſe, all, and they will grant no more: But we muſt go further.
2. He died for our Sins, as a meritorious deſerving cauſe of his Death. For the tranſgreſſion of my people was he ſmitten. Wounded for our tranſgreſſions. Iſa. 53. Rom. 4. 25.Delivered to death for our ſins. So that if it be asked, What meaneth the heat of this great anger? wherefore was he thus wounded? We muſt anſwer, He was wounded for our tranſgreſſions. We have pierced him, this hath been by our means; we have ate ſowre grapes, and his teeth were ſet on edg; the Children ate ſowre grapes, and the everlaſting Father's teeth were ſet on edg.
3. He died for our ſins; in our place and ſtead, that we might not periſh for them. In our place and ſtead for expiation, for ſatisfaction, for compenſation; though not in ſuch an un…ound irrational ſenſe as ſome pretend, and I ſhall have occaſion to ſpeak of hereafter in a more convenient place.
I ſhall prove this, firſt, from expreſs Scriptures; ſecond, from the peculiarity of his Death; third, from the Sacrifices that typified Him.
1. From expreſs Scriptures, in three Inſtances.
1. We often read of his Sufferings for our fins, foreign, This man after he had …ffered one ſacrifice for ſins. Heb. 1. 12 Gal. 1. 4.Who gave …imſelf for our ſins. Now this word tranſlated, for, may ſignifie only the final cauſe, as to turn us from them: But words muſt be underſtood ſecundum ſubjectam materiam, according to the ſubject matter, and in ſuch ſpeeches the ſubject matter will not bear that ſenſe. We never read in Scripture (or any where elſe) of one dying and ſuffering for ſins; but it is for them as the meritorious cauſe of the ſufferings, as ſome compenſation for the fault; as when he ſaith, I will puniſh you for your iniquities. And, Iſrael ſuffered for the ſins of Jeroboam.
2. We often read of his Suffering for perſons. I lay down my life for my ſheep. Redeemeth us from the curſe Joh. 10. 17. Gal. 3. 17.of the Law, being made a curſe for us. foreign, and the uſual ſenſe of this is, inſtead of another. As Paul could wiſh himſelf accurſed for his brethren. Yet I know this phraſe [for another] may in ſome inſtances ſignifie only the final cauſe, only for their good, and not in their ſtead. A man may be ſaid to die for his Country (only as the final cauſe) for their good; and to lay down his life for his brother, only for his good, to ſave his life.
But it is not capable of ſuch a narrow ſenſe, when one dieth for another as a ſinner, as an offender. Now we read of Chriſt's dying, the juſt for the unjuſt; there it muſt be meant in his ſtead. And, when ſinners, he died for us. And, Hs who knew no ſin was made ſin; that is, a Sin-offering for us *The word foreign and foreign, are the words the Septuagint expreſs a Sin-offering by: called in Hebr. foreign and foreign. So that place, Rom. 8. 3. (which, as it is tranſlated is ſcarce ſence) ſhould have been tranſlated, God ſending his own Son in the likeneſs of …inful fleſh, and a Sin-offering, foreign, condemned …a in the fleſh, as the ſame words are well tranſlated, Heb. 10. 6. In Burnt-offering and Sacrifice for ſin. foreign, thou hast no pleaſure. And ſo again verſ. 8.. It is good ſenſe to ſay, ſuch a one died for his Country, as in the Warrs, only to denote the final cauſe, for the good of his Country. But becauſe Men go not into the Warrs, becauſe of their faults, neither are they killed in the Warrs ordinarily for any fault; Men die not in the Warrs as Malefactors, but as Soldiers: It would not be ſenſe to uſe ſuch ſpeeches, He died for his Country though an innocent man; it would be a frigid, ſapleſs, dilute manner of ſpeaking; for here would be no Oppoſition in it. But you ſee, He who knew no ſin was made ſin for us. We eſteemed him ſmitten of Iſa. 53.God. But he was wounded for our ſins, 2 Cor. 5. 15.&c. Becauſe we thus judg, if one dyed for all, then were all dead, and he dyed for all, &c. This place would not be true, if one interpret, dying for all, only for the good of all, not in their ſtead. For it would not be true arguing, If Chriſt died for the good of all, then were all dead. But this way that I am ſpeaking of, is good and cogent. If in the ſtead and room of all, they all were judicially dead.
Again, the word uſed in the Original [for us] is not only foreign, which may, when there is fit ſubject matter, ſignifie only the final cauſe; but it is alſo foreign, which (as Grotius well obſerves) always imports either contrariety or commutation: and it can by no means ſignifie contrariety, therefore it ſignifies commutation, compenſation. He gave himſelf, foreign, a ranſom for many; like, foreign Mat. 20. 28.foreign. i. e. vice. So foreign. And they were called foreign, who devoted themſelves to death in the ſtead of others.
3. He is ſaid in many places to redeem us. Gave himſelf for us, that he 2 Tit. 2. 14.might redeem us from our iniquities. To ranſom us: to be a foreign, a ranſom. He gave himſelf foreign, a ranſom for all. 1 Tim. 2. 6.Now the proper import of redeem, and ſuch words, is by way of price. And what if (as they object) the word redeem ſometime be uſed Metaphorically, for our deliverance from any evil, whether with price, or without; for redemption by power; as when he ſaith, I will redeem you with ſtretchedout arm, and with great judgment; Doth it therefore follow, that it can poſſibly ſo ſignifie redemption by power, when we are ſaid to be redeemed with price, and bought with a price, and with a price of great value? and when we are told with what price we are redeemed, Not with corruptible things, as ſilver and gold, but 1 Pet. 1. 18, 19. Act. 20. 28.with the precious blood of Chriſt. And when we read it was done, by bearing the puniſhment due unto us; His own ſelf bare our ſins in his body on a tree?
2. This is plainly proved by the peculiarity of his Death. We will readily grant, He died for us, as none in the world elſe ever died for us; therefore not only for our good. Socinus and his Followers tell us, that Chriſt having taught as a Prophet ſent from God, a Doctrine of holineſs and piety, and that they that imbrace it, believe, repent, return, ſhall be ſaved notwithſtanding all their former ſins; He died only to confirm the truth of his Doctrine, and to leave the world an example of patience and ſubmiſſion, courage in ſuffering; but not for expiation, & ſatisfaction. Certainly, Chriſt did ſome ſingular thing by his Death; and if this be all, we may ask, What ſingular thing hath he done? Have not all Martyrs done the ſame by their Death? they taught true Doctrine, and died to give Witneſs to the Truth, and to encourage us in ſufferings. Did not the Apoſtles do the ſame? the Apoſtle ſpeaketh of his ſufferings for their good, in Col. 1. 24.this ſenſe, Who now rejoyce in my ſufferings for you, for the Church. Therefore I endure all things for the Elects 2 Tim. 2. 10.ſake, that they alſo may obtain the Salvation by Jeſus Chriſt. And yet he ſpeaketh it with abhorrence; Was Paul crucified for you? Do we ſuffer 1 Cor. …1. 13.for you in the ſenſe that Chriſt ſuffered for you, as a Satisfaction? as an Expiation? And if this be all the meaning of our Redemption by his blood, and Juſtification by his blood; then we may as well ſay, We are redeemed and juſtified by the blood of Martyrs; however as really, though not fully; his death and ſufferings being at moſt but a greater atteſtation of the truth, and encouragement of us in our ſuffering for it.
If Chriſt died only for the Confirmation of the Goſpel which he preached, and for our encouragement and imitation in ſuffering for the truth; we may ſay, Where is the Lamb for the Burnt-offering? We are guilty, and want atonement; Captives, and want a ranſom. If we ſhould look on Chriſt's Death (as one ſaith) through Socinus his Spectacles, we ſhould look on it as neither ſatisfactory to God nor us; we have yet no help meet for us, there is no days-man between us; he that was to come, is not come; And yet, we look not for another.
3. I ſhall prove it from the Sacrifices under the Old Teſtament, which typified and ſhadowed out theſe things. The Law had a ſhadow of good Heb. 10. 1, 2.things to come; not the very image; implying Chriſt's Sacrifice was the very reality. The blood of Bulls and Goats could not expiate moral guilt; but only ſhadowed out that which could do it. Every Prieſt ſtandeth daily Heb. 10. 11, 12.ministring and offering often times the ſame Sacrifices, which can never take away ſins. But this Man after he had offered one Sacrifice for ſins, &c. They were but dumb ſhews of this Tragedy to be acted. Conſider theſe three things.
1. Theſe Sacrifices did take away, did expiate typical guilt (in ſome ſenſe,) took away the typical puniſhment of being excluded the congregation and ſociety, and ſuch temporal puniſhment as was to be inflicted by God or Man, for ſuch faults as they were appointed Offerings for: For the Apoſtle ſaith, The blood of bulls and goats did ſanctifie thus far, to the purifying of the fleſh: Now by ſanctifie, he meaneth expiate, (which will appear by peruſing how this Author uſeth this word in other places of that Epiſtle) and not taking away the fault it ſelf. But theſe Sacrifices were Heb. 9. 14 Lev. 10. 14but only typical of that, which took away the eternal puniſhment and moral guilt and obligation. Now ſince theſe typical Sacri…ices were expiatory, ſatisfactory in reſpect of typical guilt, What ſimilitude can there be? what relation of Types can they have, if Chriſt's offering up Himſelf was no expiation for real moral guilt? for Types were not ordained for their own ſakes, but for the ſake of thoſe things they did ſhadow out. Why would God put them upon typical propitiatory Sacrifices, if they did ſignifie nothing of real Propitiation?
2. The Sacrifices were offered in Men's ſtead, in the Sinners ſtead, to make atonement for his Soul, for his Life, that he died not for ſuch typical guilt, He ſhall put his hand on the Lev. 1. 4.head of the Burnt-offering, and it ſhall be accepted for him. They were offered for Man's good indeed; but how for his good? why, in his ſtead? When a man was to die they died for him, and he was kept alive. And that which yet maketh it more plain is this, becauſe in capital offences, where men were abſolutely to die without remedy, there were (as is well obſerved by many) no private Sacrifices inſtituted, becauſe the man himſelf was to die for his fault, and ſo a beaſt could not die in his ſtead. And if Sacrifices were only offered for the good of Men, and not by way of compenſation, and expiation, in their ſtead, What poſſible reaſon can be given, why no Sacrifices were to be offered for them that were to be taken away out of the land of the living?
3. Now Chriſt is called our Sacrifice, Walk in love, as Chriſt alſo hath Eph. 5. 2.loved us, and hath given himſelf for us, an Offering and Sacrifice to God, for a ſweet ſmelling ſavour. He alludeth to the expreſſion of the Old Teſtament, where God is ſaid to ſmell a ſweet ſavour, or a ſavour of reſt in their Sacrifices. He is called (as was ſaid before) Gen. 8. 21 Lev. 1. 9.by the name of his own Types, Lamb without ſpot. Behold the Lamb, foreign, the Lamb of God; the eminent Lamb, the true propitiatory Lamb indeed that did that in reality, which others but repreſented, that did really take away, and expiate the ſins of the World. So he is called our Paſſeover.
I will here anſwer two Objections more before I paſs to another general head.
Object. But can one ſatisfie himſelf? Chriſt was God (and ſo the party offended) as well as Man.
Anſw. Paſſing by what may colourably be ſaid upon conſideration of the diſtinctions of Perſons? I anſwer,
1. Do we not read of God reconciling the World to himſelf. God was 2 Cor. 5. 19.the Agent in it, and this he could not do but by finding out ſome way to ſatisfie and propitiate himſelf, that he might not impute their ſins.
2. Did not Zaleucus in part help to ſatisfie his own Law by his own ſuffering, loſing one of his own eyes (as we heard in the ſtory fore-mentioned)? And this is not accounted an imprudent act, but commended highly by the Authors that relate it, as a worthy noble act, and expedient; and I told you, we have only one thing to object againſt it, which cannot be objected here.
3. Tell me, O vain dark man, that wouldſt teach God, that replieſt againſt God, What way was there elſe poſſible? Think a little on that: What way ſo ever you will propound, as ſuppoſe, of leſs ſatisfaction (by ſome meer creature), or no ſatisfaction; you may ſee the reaſon why you like it better, is, becauſe you have not the hatred of Sin, and love of Holineſs, and care of Law and Juſtice, that God hath: nor indeed ſuch as you ought to have; or elſe you muſt ſay, You would have had God ſuffer Mankind remedileſly to periſh; and then it is becauſe you have not that love to Mankind that God and Chriſt had: And this laſt is the moſt ſeeming rational ground of our offence; and ſurely we will eaſily be prejudiced againſt, and offended with, what God doth, when God diſpleaſeth us, becauſe he did not leave us irrecoverably to periſh without remedy. O curvae in terris animae & caeleſtium manes? O the crooked mind ef dark man!
Object. But ſome have objected, It is impoſſible; one cannot ſuffer for another. I have already anſwered what can be objected about the injuſtice, but here the impoſſibility is objected.
Anſw. 1. God's ways are above our ways and underſtandings. Shall we ſay that is impoſſible, which he hath ſaid he hath done, becauſe we cannot underſtand it?
2. It is not oriouſly poſſible. God's forbidding Men to puniſh one for another, argueth the thing poſſible; he would not forbid impoſſible things. The Heathens knew it very poſſible, we may ſee, by their offering up the fruit of their body, for the ſin of their ſoul.
3. It is ſo highly poſſible, that it hath been and is common amongſt Men. How common is the tranſlation of puniſhment from one to another; as in Hoſtages, and men undertaking to bring out the offender? liable to the mulct of the offender. Solomon writeth much about avoiding ſuretiſhip, becauſe, the debter failing, he muſt pay. Which takes it for granted as a thing common.
4. If the Papiſts, who yet would not be accounted Socinians (and many of them are not) ſhould ſcoff at this doctrine of Juſtification by Chriſt's Righteouſneſs and Satisfaction, as abſurd, impoſſible (as ſome of them do); you may tell them how ſhamefully they contradict themſelves, and grant it eminently poſſible by their proclaiming a Juſtification by the merits and ſufferings of Saints. Saint Francis his Wounds, and Becket's Blood; yea, the Virgin's Milk will juſtifie Men; yea, the ſcourgings and ſeverities, and good deeds of Men of their religious Orders, will ſo ſtand Men in ſtead, as if they had done thoſe things themſelvs: And yet ſome of them can make little or nothing of Chriſt's Death.
5. To declare his Righteouſneſs, foreign, is, to declare plainly his Righteouſneſs. There is ſuch a rectitude in God's Nature as cauſeth him to hate ſin, and inclineth him to puniſh it; and this natural juſtice inclineth him to puniſh fin in the perſon that commits it; but yet not as fire burneth, that cannot do otherwiſe; but this inclination (or this which we muſt conceive as analogical to an inclination) is ſubject to his wiſdom, and orderable by it. And this Oeconomy or diſpenſation concerning a Satisfaction, was as Governour and Rector of the world, that he might not diſhonour Himſelf in pardoning, to ſecure the glory of his Juſtice, which would otherwiſe have been aſperſed by ſins impunity, and to pleaſe himſelf in diſplaying the glory of his Attributes. God is juſt, and this was an act of juſtice, governing juſtice, to declare at this time, &c. We are prone to think, that this time of the Goſpel was only a time of love, grace, and compaſſion to ſinners; but we ſee it was alſo a time of Demonſtration of Juſtice, of the ſtricteſt juſtice, and moſt inflexible holineſs and hatred of ſin. He hereby ſheweth how little he reſpecteth perſons, that if the deareſt Son of his love will intercede, undertake for the pardon of ſinners, He ſhall pay dear for it. Here is inexorable Juſtice indeed. There were indeed former demonſtrations of God's juſtice, in the Deſtruction of the Old World; Overthrow of Sodom and Gomorrah, and the Babylonian Captivity; but never any like this at this time, to vindicate his injured Law and Honour before Men and Angels. It is natural to God to have a regard to himſelf, to his own honour and concernment, that he make not himſeif contemptible ſlighted as a patron of ſin, or no great en… to it: And as Rector it beho… aſſert his Majeſty, and keep up the repute of his Law and Government. How unworthy is it of a Rector, by impunity and indulgence, to ſeem to have a confederacy with the breakers of his Law? Though he pardon offenders, yet it muſt be in ſuch a way as there may be no ground of ſuſpition, as if he was pleaſed with ſin, become ſuch a one as themſelves, or not highly diſpleaſed with the violators of his Law; it muſt be upon dreadfully-awing honourable terms. What can you imagin Chriſt's Death was a compenſation for, or a ſatisfaction unto; but to thoſe high and glorious Attributes of his Wiſdom, Juſtice and Holineſs? that ſaving the honour of theſe, he might pardon and advance to dignity rebells againſt Heaven, upon their returning to their ſubjection and allegiance; that the honour and credit of theſe might be maintained, and yet the offenders not periſh. And this atrocious death of the Son of God for ſin, did do God great honour in the face of the Sun, and of the World: did aſſert his holineſs and ha… proclaim his Righteouſneſs, and is a loud Thunder-clap of terror againſt ſuch as ſhall again a ſecond time, and after ſuch hope brought in, undo themſelves: And by this, all the diſhonour that would have come to God, by pardoning ſubmitting and yielding enemies and rebells, is cleared and wiped off, and the repute of the Law as well ſecured and kept up, and offenders (conſiderate) no more imboldened to ſleight Him, and his Laws, and Threats, by looking on him as no great enemy to ſin; than if the penalty had been executed upon all Men for ever. I ſhall add no more here, becauſe I have prevented my ſelf in ſpeaking largely of this before.
6. That God might be juſt, and a juſtifier of faln man, that God might be juſt and merciful.
1. That God might be juſt: it would not be ſenſe to ſtop here; for, God would have been juſt without this Propitiation, inflicting the puniſhment on ſinners themſelves; but then he would have been meerly juſt, and no juſtifier of faln man; becauſe man could never have ſatisfied; he would have been always paying, and yet the debt always to pay ſtill; ſo that there could never have been any Juſtification of ſinners.
2. But that he might be juſt, and a juſtifier, He ſet out Chriſt a Propitiation for the remiſſion of ſins. Here you ſee two cauſes of Chriſt's death. The love of God to Man one, and the juſtice of God the other. He was induced to this amazing act by his Philanthropy, his love of man, and zeal of juſtice. He ſo loved the World that he gave his only begotten Son, that whoſoever believed on him, might not periſh, but might have everlaſting life. And here his juſtice did not ſwallow up his Mercy, nor his Mercy his Juſtice, but they are of quite diſtinct conſiderations. Here is a loud Teſtimony of his Love to us, and love to his Law and Juſtice; of love to us, that Chriſt ſhould die rather than we periſh; and of love to his Law and Juſtice, in that he hereby took order that they ſhould not be injured by his pardoning of us.
Yet obſerve well here, (for the underſtanding of the things, I have ſpoken of, and ſhall ſpeak of, depend much upon it) that this love was not the love of Complacency or Rectoral love; for that is, and was, the fruit of Chriſt's Death; but a love of pity, ſuch as was conſiſtent with Rectoral and Legal hatred. Zaleucus might lawfully have a love of pity to his Son, before his invented Satisfaction; but Rectoral wrath and hatred: He was bound in honour as a iuſt Rector to execute the Law, to keep it ſacred and unblemiſhed; and this reſtrained his natural pity, from doing an injury to juſtice. And this Love that I am ſpeaking of, was the Love of one that was bound in honour and juſtice to be an enemy, as things ſtood; but yet of one willing to find out ſome way, that he might, with ſafety to his honour and juſtice, be a friend, as Governour; that is, might juſtly not inflict the penalty. Thus you ſee the love of Pity that ſent Chriſt, was not the fruit of Chriſts Death: But his love of Complacency, his juſtifying love, Pardoning love, Rectoral love, that is the fruit of his Death.
7. Juſtifier of Sinners, of faln Man, that is implied in the word Propitiation and remiſſion of ſin, and in the whole texture of the words. And here I will ſhew you, he died for Juſtification of the greateſt of ſinners, upon their acceptance of him; yea, and of ſinners then long ſince dead.
1. For the Pardon and Juſtification of the greateſt Sinners, worſt of Men, whoſe throat was an open Sepulcher, and their feet ſwift to ſhed blood; as is expreſſed before, in this Chapter. The greateſt Sins cannot exceed the price paid; for they are but the Sins of Man: but the Sufferings were the Sufferings of God. They that were guilty of the hainouſeſt act that ever the Sun ſaw, of that horrid act of Crucifying Chriſt; upon their repentance, and being pricked in their hearts, were forgiven; as we read in the Acts of the Apoſtles.
2. For the Pardon and Juſtification of Sinners, then dead before Chriſt's death, God now declareth his righteouſneſs in the remiſſion of thoſe paſt ſins. Whether all thoſe that were juſtified and ſaved under the Old Teſtament, did know of this to come ſatisfaction, or not, I do not now diſpute. But this is plain (whether they knew of it or not) they were not juſtified and ſaved without God's having reſpect to this to come Propitiation; it was by virtue of this which is now declared. It is now declared to Men and Angels, that it was upon the account of the Satisfaction intended and promiſed. They were juſtified by virtue of Satisfaction deſigned and undertaken by Chriſt, and in due time to be exacted and paid; but through the forbearance of God, the exacting of the price for ſins paſt and fore-committed, was deferred till the time of the Goſpel. A Meritorious cauſe is a Moral cauſe; and for a Moral cauſe to operate and have its effect, it is not neceſſary that it do exiſt, it ſufficeth that it have an Eſſe cognitum, a beeing in knowledg. A man may be properly ſaid to have bought that which he hath not yet paid for, and may have the actual benefit of his purchaſe; if he hath undertaken the payment, and the other accepts of, and reſts ſatisfied with his promiſe and undertaking. Grotius lib. de Satisf. thus interpreteth this place, remiſſion of ſins paſt. And it ſeemeth probable enough to be the meaning of this difficult place, Sanguis Chriſti profuit, antequam fuit. Both the Ancients were, and we are ſaved by Chriſt; and God hath now ſet him forth a Propitiation for thoſe paſt ſins. And indeed till Chriſt thus came, the Satiſfaction was not paid, but through the forbearance of God, thus ſerved the turn, that it was undertaken, and promiſed, and typified, and repreſented by the Sacrifices and Types which ſhadowed it out; but the Truth, Reality, and true Sacrifice, came not till Chriſt. And God did forbear to inflict wrath on them, becauſe he ſhould at length have ſatisfaction; and now he declareth his Righteouſneſs in exacting the prefigured Satisfaction. They drank of the ſpiritual Rock that followed them, which Rock was Chriſt. Hence it is not improbably concluded by ſome, that he is called, The Lamb ſlain from the foundation of the world. *Yet I rather encline to them that read it—written from the foundation of the world in the book of the Lamb ſlain. Becauſe in the ſame Book, we read, Rev. 17. 18. Whoſe names were not written in the book of life from the foundation of the world.Rev. 13. 8. comparing it with that place, 1 Pet. 1. 19, 20. Redeemed with the precious blood of Chriſt, as of a Lamb without ſpot, who verily was fore-ordained before the foundation of the world, but was manifeſted in theſe laſt times, &c. Heb. 9. 15. The Apoſtle ſpeaking of Chriſt's Sacrifice, ſaith, It was for the expiation of tranſgreſſions under the old Covenant; and (H…b. 9 6.) teacheth us by undeniable conſequence, that the virtue of Chriſt's death reached to them before Chriſt; for he proveth, that Chriſt need not (and ſo ſhall not be offered often) be offered again to the end of the world; with this argument, Becauſe he was not often offered from the beginning of the world: which reaſon of his, leaneth upon this implied foundation, That the death of Chriſt was as neceſſary for, and as influential into the ſalvation of thoſe in the Ages before Chriſt, as in th…ſe Ages after his death. Col. 1. 20. And (having made peace by the blood of his Croſs) by him to reconcile all things to himſelf: by him, I ſay; whether they be things in Heaven, or things in the Earth. By things in Heave… cannot be meant Angels (as ſome y…t hold); for if we ſhould grant, that their confirmati…n was from Chriſt… as Mediator, which yet ſeems harſh; for who will ſay, if Adam had ſtood, his confirmation ſhould have been from Chriſt? Vaſques and Becanus ſeem fully to prove the contrary againſt other Schoolmen, by ſuch Arguments as theſe. 1. …t is virtually to ſay▪ They ſhould not have had their confirmation except Man had faln; or elſe, that he ſhould have been ſent a Mediator without Man's fall. 2. Chriſt died for all thoſe for whom he was Mediator, or merited any thing for▪ And the Apoſtle ſeemeth to aſſert the contrary, by that phraſe, foreign, he did not take hold of, or relieve Angels (for ſo learned men obſerve the word ſignifies). But ſhould all this be granted, yet they were not reconciled by Chriſt; for that implieth enmity: but here he ſaith, that he might reconcile all things to himſelf, whether things in Heaven, &c. It ſeems very probable, that by things in Heaven are meant the Patriarchs and ancient Saints before dead. That place, Gal. 3. 16, 17. is moſt expreſs; firſt▪ That there was a Law of Grace, called the Covenant or Promiſe, confirmed or enacted of God in Chriſt with faln man; the tenour whereof was this, That all ſincerely obedient believers, ſuch as Abraham was▪ ſhould be ſaved and bleſſed. 2. That this was made by God in Chriſt, before the giving of the Law by Moſes.