The Death of Death in the Death of Christ, Book 3 · Chapter 7
CHAP. VII.
Of the nature of the satisfaction of Christ, with arguments from thence.
A Third way whereby the death of Christ for sinners is expressed, is satisfaction, viz. that by his death he made satisfaction § I to the justice of God for their sinnes, for whom he dyed, that so they might go free: It is true the word Satisfaction is not found in the Latine or English Bibles, applied to the death of Christ: in the new Testament it is not at all, and in the Old but twice, Numbers 35. 31. 32. But the thing it selfe intended by that word, is every where ascribed to the death of our Saviour; there being also other words, in the originall Languages, equivalent to that, whereby we expresse the thing in hand. Now that Christ did thus make satisfaction for all them, or rather for their sinnes for whom he dyed, is (as farre as I know) confessed by all that are but outwardly called after his name, the wretched Socinians excepted, with whom at this time we have not to doe. Let us then first see, what this satisfaction is, then how inconsistent it is with universall redemption.
Satisfaction is a terme borrowed from the Law, applied properly § II to things, thence translated and accommodated unto persons: and it is a full compensation of the Creditour from the Debtor: to whom any thing is due, from any man, he is in that regard that mans Creditour, and the other is his Debtor, upon whom, there is an obligation to pay, or restore what is so due from him, untill he be freed by a lawfull breaking of that obligation, by making it null and void: which must be done, by yeilding satisfaction to what his Creditour can requireby vertue of that obligation: as, if I owe a man an 100l, I am his debter, by vertue of the bond wherein I am bound, untill some such thing be done as recompenceth him, and moveth him to cancel the bond; which is called satisfaction: Hence, from things reall, it was and is translated to things personall; personall debts are injuries and faults: which when a man hath committed, he is liable to punishment: he that is to inflict that punishment, or upon whom it lyeth to see that it be done, is or may be the creditour, which he must do unlesse satisfaction be made, now there may be a two fold satisfaction, first, by a solution, or paying the very thing that is in the obligation, either by the party himselfe that is bound, or by some other in his stead: as, if I owe a man 20l, and my friend goeth and payeth it, my Creditour is fully satisfied, Secondly, by a solution or paying of so much although in another kind, not the same that is in the obligation, which by the creditours acceptation, stands in the lieu of it; upon which also, freedome from the obligation followeth, not necessarily, but by virtue of an act of favour.
In the businesse in hand, first, the Debtor is man, he oweth the 1000 talents, Math. 18.
Secondly, The Debt is sinne, forgive us our debts, Matthew. 6.
3ly. That which is required in lieu therof, to make satisfaction for it is death, in the day that thou eatest thereof, Gen. 3. The wages of sinne is death, Rom. 6.
Fourthly, The obligation whereby the debter is tyed and bound is the Law, cursed is every one, &c. Deut. 2. 7. the justice, Rom. 1. 32. And the truth of God. Gen. 3.
Fifthly, the Creditour that requireth this of us is God, considered as the party offended; severe Judge, and supreame Lord of all things.
Sixthly, that which interveneth to the destruction of the obligation is the ransome payd by Christ, Rom. 3. 24, 25. God set him forth to be a propitiation through faith in his blood.
I shall not enter upon any long discourse of the satisfaction § III made by Christ, but onelyonly so farre cleare it, as is necessary to give light to the matter in hand. To this end two things must be cleared; first, that Christ did make such satisfaction, as whereof we entreat, as also wherein it doth consist. Secondly, What is that act of God toward man, the debter, which doth and ought to follow the satisfaction made. For the first, I told you the word it self doth not occurre in this businesse in the Scripture, the thing signified by it, (being a compensation made to God by Christ for our debts) most frequently for to make satisfaction to God for our sinnes, it is required onelyonly: that he undergoe the punishment due to them: for that is the satisfaction required, where sinne is the debt. Now this Christ hath certainely effected for his owne selfe bare our sinnes in his owne body on the tree, 1 Pet. 2. 24. By his knowledge shall my righteous servant justifie many, for he shal beare their iniquities, Isay 53. 11. The word Nasa also v. 12, arguing a taking of the punishment foreignof sinne from us, and translating it to himselfe, signifieth as much, yea all, that we doe by the word satisfaction; so also doth that of foreign used by Peter in the roome thereof: for to beare iniquity in the Scripture language is to undergo the punishment due to it, Lev. 51. Which we call to make satisfaction for it, which is further illustrated by a declaration how he bear our sinnes, even by being wounded for our transgressions, and bruised for our iniquities, Isay 53. 5. whereunto is added in the close, that the chastisement of our peace was upon him, every chastisement is either foreign for instruction or foreign for example, punishment and correction: the first, can have no place in our Saviour, the Sonne of God had no need to be taught with such thornes and briers: it must therefore be for punishment and correction, and that for our sinnes then upon him, whereby our peace or freedome from punishment was procured.
Moreover in the new Testament there be divers words and expressions concerning the death of our Saviour, holding out that § IV thing which by satisfaction we doe intend; as when first, it is termed foreign Ephes. 5. 2. foreign an oblation or sacrifice of expiation, as appeareth by that type of it, with which it is compared, Heb. 9. 14. 15. Of the same force also is the word ascham foreign Isay 53. 10. Lev. 7. 2. He made his soule an offering for sinne, a piacular sacrifice for the removing of it away, which the Apostle abundantly cleareth, in saying that he was made foreign sinne it selfe 2 Cor. 5. 21. Sinne being there put for the adjunct of it, or the punishment due unto it: so also is he termed foreign 1 John 2. 2. Whereunto answers the Hebrew chitta used foreign Ego illud expiabam.Gen. 31. 39. Which is to undergo the debt, and to make compensation for it, which was the office of him, who was to be Jobs, Goel, Job. 19. 25. All which and diverse other words, which in part shall be afterwards considered, doe declare the very same thing which we intend by satisfaction; even a taking upon him the whole punishment due to sinne, and in the offering of himselfe, doing that which God, who was offended, was more delighted & pleased withal, than he was displeased & offended with all the sins of all those that he suffered & offered himself for: & there can be no more compleat satisfaction made to any, than by doing that, which he is more contended with, than discontented and troubled with that for which he must be satisfied. God was more pleased with the obedience, offering, and sacrifice of his Sonne, then displeased with the sinnes and rebellions of all the elect. As, if a good King should have a company of his Subjects stand out in rebellion against him, and he were thereby moved to destroy them, because they would not have him reigne over them, and the onelyonly Sonne of that King, should put in for their pardon, making a tender to his father of some excellent conquest, by him lately atcheived, beseeching him to accept of it, and be pleased with his poor subjects so as to receive them into favour againe: or, which is neerer should offer himselfe to undergo that punishment, which his justice had allotted for the Rebells, and should accordingly doe it, he should properly make satisfaction for their offence, and in strict justice they ought to be pardoned. This was Christ, as that one Hircus foreign, sent-away Goat, that bare and carried away all the sins of the People of God, to fall himself under them, though with assurance to break all the bonds of death, and to live for ever. Now, whereas I said that there is a two-fold satisfaction, whereby the debter is freed from the Obligation that is upon him; the one being solutio ejusdem, payment of the same thing that was in the obligation; the other solutio tantidem, of that which is not the same, nor equivalent unto it, but onelyonly in the gracious acceptation of the Creditor; it is worth our inquiry, which of these it was that our Saviour did performe.
He, who is esteemed by many, to have handled this Argument § V with most exactnesse, denyeth that the paiment made by Christ for us (by the paiment of the debt of sinne, understand by Analogy, the undergoing of the punishment due unto it) was solutio ejusdem, or of the same thing directly which was in the obligation; for which he giveth some reasons; as first, because such a solution, satisfaction, or payment is attended with actuall freedome from the obligation. Secondly, because where such a solution is made, there is no roome for Remission or Pardon. It is true (saith hee) deliverance followeth upon it, but this deliverance cannot bee by way of gracious pardon; for there needeth not the interceding of any such act of grace. But now (saith hee) that satisfaction whereby some other thing is offered, than that which was in the Obligation, may bee admitted or refused according as the Creditor pleaseth, and being admitted for any, it is by an act of grace; and such was the satisfaction made by Christ. Now truely, none of these reasons, seeme of so much weight to me, as to draw me into that perswasion. For the first reason rests upon that for the confirmation of it, which cannot bee granted, viz. that actuall freedome from the obligation, doth not follow the satisfaction made by Christ; for by his death hee did deliver us from death, and that actually so farre as that the Elect are said to dye and rise with him; hee did actually or ipso facto deliver us from the curse by being made a curse for us, and the hand-writing that was against us, even the whole Obligation was taken out of the way and nailed to his Crosse: it is true, all for whom he did this, doe not instantly actually apprehend and perceive it, which is impossible; but yet that hinders not, but that they have all the fruits of his death in actuall right, though not in actuall possession, which last they cannot have, untill at least it bee made knowne to thē. As, if a man pay a ransome for a Prisoner detained in a forraign Countrey; the very day of the payment and acceptation of it, the prisoner hath right to his liberty, although he cannot enjoy it, untill such time as tidings of it is brought unto him, and a warrant produced for his delivery; so that, that Reason is nothing but a begging foreign Secondly, the satisfaction of Christ by the payment of the same thing, that was required in the Obligation, is no way prejudiciall to that free gracious condonation of sinne, so often mentioned. Gods gracious pardoning of sinne comprizeth the whole dispensation of grace towards us in Christ, whereof there are two parts: First, the laying of our sinne on Christ, or making him to be sinne for us, which was meerely and purely an act of free grace, which he did for his ownesake. Secondly, the gracious imputatiō of the righteousnes of Christ to us, or making us the Righteousnesse of God in him: which is no lesse of grace & mercy; and that because the very merit of Christ himselfe hath its foundation in a free compact and covenant: however, that remission, grace and pardon, which is in God for sinners, is not opposed to Christs merits, but ours; hee pardoneth all to us, but he spared not his onelyonly Sonne, hee bated him not one farthing. The freedome then of pardon hath not its foundation in any defect of the merit or satisfaction of Christ, but in three other things. First, the will of God, freely appointing this satisfaction of Christ, Joh. 3 16. Rom. 5. 8. 1 John 4. 9. Secondly, in a gracious acceptation of that decreed satisfaction in our steads, so many, no more. Thirdly, in a free application of the death of Christ unto us. Remission then excludes not a full satisfaction by the solution of the very thing in the obligation, but only the solution or satisfaction of him, to whom pardon & Remission is granted: so that notwithstanding any thing said to the contrary, the death of Christ made satisfaction in the very thing that was required in the Obligation: he took away the curse by being made a curse, Gal. 3. 13. He delivered us from sin, being made sinne, 2 Cor. 5. 21 Hee underwent death, that we might be delivered frō death, all our debt was in the curse of the Law, which he wholly underwent. Neither doe we read of any relaxation of the punishment in the Scripture, but only a commutation of the person; which being done, God condemned sinne in the flesh of his Sonne, Rom. 8. 3, Christ standing in our stead, and so reparation was made unto God, and satisfaction given, for all the detriment that might accrew to him, by the sinne and rebellion of them for whom, this satisfaction was made: his Justice was violated, and he sets forth Christ to bee a propitiation for our sinnes, that he might be just, and the justifier of him that beleeveth in Jesus, Rom. 3. 24, 25. And never indeed was his Justice more clearly demonstrated, than in causing the iniquity of us all to meet upon him: His Law was broken, therefore Christ comes to be the end of the Law for righteousnesse, Rom. 10. 3. Our offence and disobedience was to him distastefull; in the obedience of Christ he took full pleasure, Rom. 5. 17. Mat. 3. 16. Now from all this, thus much, to clear up the nature of the satisfaction made by Christ, appeareth, viz. it was a full valuable compensation, made to the Justice of God, for all the sinnes of all those for whom he made satisfaction, by undergoing that punishment, which, by reason of the Obligation that was upon them, they themselves were bound to undergo: when I say the same, I meane essentially the same, in weight, and pressure, though not in all accidents of duration and the like, for it was impossible that he should be detained by death, Now, whither this will stand in the justice of God, that any of these should perish eternally, for whom Jesus Christ made so full perfect, and compleat satisfaction, we shall presently enquire, and this is the first thing that we are to consider in this businesse. Secondly, we must look what act of God it is, that is exercised either toward us, or our Saviour, in this businesse: that God in the whole is the party offended by our sinnes, is by all confest: it is his law that is broken, his glory that is impaired, his honour that is abased by our sinne; If I be a Father, (saith he) where is my honour? Mal. 1. 6. Now the Law of Nature and universall right requireth, that the party offended be recompensed in whatsoever he is injured by the fault of another: being thus offended, the Lord is to be considered under a two-fold Notion. First, in respect of us, he is as a creditor, and all we miserable debtors, to him we owe the ten thousand Tallents, Matth. 18. 23. And our Saviour hath taught us to call our sinnes our debts, Matth. 6. And the payment of this debt the Lord requireth and exacteth of us. Secondly, in respect of Christ, on whom he was pleased to lay the punishment of us all, to make our iniquity to meet upon him, not sparing him, but requiring the debt at his hands to the utmost farthing; God is considered as the supreame Lord and Governour of all, the onelyonly Law-giver, who alone had power so farre to relaxe his own Law, as to have the name of a Surety put into the Obligation, which before was not there, and then to require the whole debt of that surety: for he alone hath power of life and death, James 4. 12. Now these two acts are eminent in God in this businesse. First, an act of severe justice, as a creditor exacting the payment of the debt at the hand of the Debtor; which, where sinne is the debt, is punishment, as was before declared; the justice of God being repaired thereby in whatsoever it was before violated. Secondly, an act of soveraignty or supreame dominion, in translating the punishment from the principall Debtor, to the surety, which of his free grace he himselfe had given and bestowed on the Debtor; He spared not his owne Sonne, but delivered him up to death for us all: Hence let these two things be observed. First, that God accepteth of the punishment of Christ, as a creditor accepteth of his due Debt, when he spares not the Debtor, but requires the uttermost farthing: it is true of punishment, as punishment, there is no creditor properly; for, Delicta puniri publicè interest: but this punishment being considered also as a price, as it is 1 Cor. 6. it must bee paid to the hands of some creditor, as this was into the hands of God: whence Christ is said to come to doe Gods will, Hebr. 10. 9. and to satisfie him, as John 6. 38. Neither indeed doe the Arguments, that some have used to prove that God as a creditor cannot inflict punishment, nor yet by vertue of supreame Dominion, seeme to me of any great weight: Divers I finde urged by him, whose great skill in the Law, and such termes as these, might well give him Sanctuary from such weak Examiners—as my self: but he that hath so fouly betrayed the truth of God, in other things, and corrupted his Word; deserves not our assent in any thing, but what by evidence of reason is extorted: let us then see what there is, of that, which we have now in hand: First then, he tells us, that the right of punishing in the Rector or Law-giver, can neither be a right of absolute dominion, nor a right of a Creditor, because these things belong to him, and are exercised for his owne sake, who hath them, but the right of punishing is for the good of community.
Answ. Referre this reason unto God, which is the aime of it, and it will appeare to be of no value; for wee deny that there is any thing in him, or done by him, primarily for the good of any, but himselfe: his foreign or selfe-sufficiency will not allow, that he should do any thing with an ultimate respect to any thing but himselfe: and whereas he saith, that the right of punishing is for the good of community, we answer that bonum universi, the good of community is the glory of God, and that onelyonly; so that these things in him cannot be distinguished.
Secondly, he addeth, Punishment is not in and for it selfe desireable, but onelyonly for communities sake; now the right of Dominion, and the right of a Creditor, are things in themselves expetible and desireable, without the consideration of any publicke aime.
Answ. First, that the comparison ought not to bee, between punishment and the right of Dominion, but betweene the right of punishment, and the right of dominion; the fact of one, is not to be compared with the right of the other.
Secondly, God desireth nothing, neither is there any thing desireable to him, but onelyonly for himselfe: to suppose a good, desireable to God for its owne sake, is intollerable.
Thirdly, there bee some acts of supreme dominion in themselves, and for their owne sake, as little desireable as any act of punishment, as the annihilation of an innocent creature, which Grotius will not deny but that God may doe.
Thirdly, he proceedeth, Any one may without any wrong, goe off from the right of supreame Dominion or Creditorship, but the Lord cannot omit the Act of punishment to some sinnes, as of the impenitent.
Answ: God may by vertue of his supreame Dominion omit punishment without any wrong or prejudice to his justice; it is as great a thing, to impute sinne where it is not, and to inflict punishment upon that imputation, as not to impute sinne where it is, and to remove, or not to inflict punishment upon that non-imputation: now the first of these God did towards Christ; and therefore he may doe the latter.
Secondly, the wrong or injustice of not punishing any sinne or sinnes, doth not arise from any naturall obligation, but the consideration of an affirmative possitive act of Gods will, whereby hee hath purposed that he will doe it.
Fourthly, he addes, None can bee called just, for using his owne Right, or Lordship; but God is called just for punishing or not remitting sinne. Rev. 16. 5.
Answ. However it be in other causes, yet in this, God may certainly be said to be just in exacting his debt, or using his dominion, because his owne will is the onelyonly rule of justice.
Secondly, we doe not say punishing is an act of dominion, but an act of exacting a due debt, the requiring this of Christ in our stead, supposing the intervention of an act of supreame Dominion.
Fiftly, his last reason is, Because that vertue, whereby one goeth off from his Dominion, or remitteth his debt is liberality; but that vertue whereby a man abstaineth from punishing is clemency; so that punishment can be no act of exacting a debt or acting a dominion.
Answ. The vertue whereby a man goeth off from the exacting of that which is due universally considered, is not alwayes liberality; for as Grotius himselfe confesseth, a debt may arise & accrew to any by the injury of his fame, credit, or name, by a lye, slander, or otherwise. Now that vertue whereby a man is moved not to exact payment by way of reparition, is not in this case liberality, but either clemency, or that grace of the Gospell for which Moralists have no name: and so it is with every party offended, so often as he hath a right of requiring punishment from his offendor, which yet he doth not. So that notwithstanding these exceptions; this is eminently seene in this businesse of satisfaction, that God as a Creditor, doth exactly require the payment of the debt by the way of punishment.
The second thing eminent in it is, an act of supreame Soveraignty and Dominion, requiring the punishment of Christ, for the full compleat answering of the obligation, and fulfilling of § VI the Law, Rom. 8. 3. Rom. 10. 4.
Now these things, being thus at large unfolded, wee may see in briefe some naturall consequences, following and attending them as they are laid downe: As first, that the full and due debt of all those for whom Jesus Christ was responsible was fully paid in to God according to the utmost extent of the obligation. Secondly, that the Lord who is a just creditor, ought in all equity to cancell the bond, to surcease all suits, actions, and molestations against the Debtor, full payment being made unto him for the Debt. Thirdly, that the Debt thus payd, was not this or that sin, but all the sinnes of all those for whom, and in whose name this payment was made, 1 Joh. 1. 7. as was before demonstrated▪ Fourthly, that a second payment of a debt, once payed, or a requiring of it, is not answerable to the justice, which God demonstrated in setting forth Christ to be a propitiation for our sinnes. Rom. 3. 25.
Fiftly, that, whereas to receive a discharge from further trouble, is equitably due to a Debtor, who hath been in Obligation, his Debt being paid; the Lord, having accepted of the payment from Christ, in the stead of all them for whom he dyed, ought in justice, according to that Obligation, which in free grace hee hath put upon himselfe, grant them a discharge. Sixtly, that considering that relaxation of the Law, which by the supreame power of the Law-giver was effected, as to the persons suffering the punishment required, such actuall satisfaction is made thereto, that it can lay no more to their charge for whom Christ dyed, than if they had really fulfilled in the way of obedience whatsoever it did require. Rom. 8. 32, 33, 34. Now how consistent these things (in themselves evident and clearely following the Doctrine of Christs satisfaction before declared) are with universall redemption is easily discernable. For first, if the full debt of all bee paid to the utmost extent of the obligation, how comes it to passe that so many are shut up in prison to eternity, never freed from their Debts? Secondly, if the Lord as a just Creditor ought to cancell all Obligations, and surcease all suits against such as have their Debts so paid; whence is it that his wrath smoakes against some to all eternity? Let none tell me, that it is because they walk not worthy of the benefit bestowed, for that not walking worthy is part of the debt, which is fully payd, for (as it is in the third Inference) the debt so payd is all our sinnes. Thirdly, is it probable that God calls any to a second payment, and requires satisfaction of them, for whom, by his owne acknowledgement, Christ hath made that which is full and sufficient? hath he an after reckoning, that he thought not of? For, for what was before him he spared him not. Rom 8. Fourthly, how comes it, that God never gives a discharge to innumerable soules, though their debts bee paid? Fiftly, whence is it that any one soule lives and dyes under the condemning power of the Law, never released, if that be fully satisfied in his behalfe; so as it had beene all one, as if they had done whatsoever it could require? Let them, that can, reconcile these things; I am no Oedipus for them, the poore beggerly distinctions, whereby it is attempted, I have already discussed. And so much for satisfaction.