Chapter 118

Answer. No man may teach God knowledge; he knoweth best how to deliver his mind in such words and terms as best agree with his eternal wisdom, and the consciences of those that are truly desirous of salvation, being overburdened with the guilt of sin. Perhaps the word ‘satisfaction’ will hardly be found in the Bible; and where is it said in so many words, ‘God is dissatisfied with our sins?’ yet it is sufficiently manifest that there is nothing that God hateth but sin, and sinners for the sake of sin. What meant he by turning Adam out of paradise, by drowning the old world, by burning up Sodom with fire and brimstone from heaven? What meant he by drowning of Pharaoh, by causing the ground to swallow up Korah and his company, and by his destroying Israel in the wilderness, if not to show that he was dissatisfied with sin? That God is also satisfied, yea, more than satisfied, by Christ’s sufferings for our sins, is apparent; for, granting that he died for them as these scriptures declare—Isaiah 49:4-6, 53; 1 Corinthians 5:8, 15:1-4; 2 Corinthians 5:21; Galatians 1:4, 3:13; 1 Peter 2:24, 3:18; 1 John 2:2, 3:16, 4:14; Revelation 1:5, 5:9.—

First. It is apparent, because it is said that God smelled in that offering of the body of Christ for our sins a sweet-smelling savour—‘He gave himself for us an offering and a sacrifice to God, for a sweet-smelling savour’ (Eph 5:2).

Second. It is apparent, because it is said expressly that God for Christ’s sake doth now forgive—‘Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ’s sake hath forgiven you’ (Eph 4:32).

Third. It is apparent that God is satisfied with Christ’s blood for our sins, because he hath declared that he can justify those that believe in, or rely upon, that blood for life, in a way of justice and righteousness—‘Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus’ (Rom 3:24-26).

Now, I say, to object against such plain testimonies, what is it but to deny that Christ died for sin; or to conclude, that having so done, he is still in the grave; or, that there is no such thing as sin; or, no such thing as revenging justice in God against it; or, that we must die ourselves for our sins; or, that sin may be pardoned without a satisfaction; or, that every man may merit his own salvation? But ‘without shedding of blood is no remission’ (Heb 9:22).

To avoid, therefore, these cursed absurdities, it must be granted that Jesus Christ by his death did make satisfaction for sin.

But the word ‘satisfaction’ may not be used by the Holy Ghost, perhaps for that it is too short and scanty a word to express the blessedness that comes to sinners by the blood of Christ.

1. To make satisfaction amounts to no more than completely to answer a legal demand for harms and injuries done. Now this, when done to the full, leaveth the offender there where he was before he committed the injury. Now, if Christ had done no more than this, he had only paid our debt, but had not obtained eternal redemption for us.

2. For a full satisfaction given by this man for harms done by another may neither obtain the love of the person offended, nor the smallest gift which the person offending hath not deserved. Suppose I owe to this man ten thousand talents, and another should pay him every farthing, there remaineth over and above by that complete satisfaction not one single halfpenny for me. Christ hath therefore done more than to make satisfaction for sin by his blood. He hath also ‘made us kings and priests unto God and his Father,’ and we ‘shall reign with him for ever and ever’ (Rev 1:6, 22:5).

[Additional scriptures in proof of this doctrine.]

But take a few more scriptures for the proof of the doctrine before asserted.

First. ‘We have redemption through his blood’ (Col 1:14). 1. Redemption from sin (Eph 1:7). 2. Redemption from death (Heb 2:14,15; Hosea 13:14). 3. Redemption from Satan (Heb 2:14). 4. Redemption from the world (Gal 1:4). 5. Redemption to God (Rev 5:9). 6. Eternal redemption—‘Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us’ (Heb 9:12).

Second. We are said also to be washed in his blood. 1. Our persons are washed—He ‘loved us, and washed us from our sins in his own blood’ (Rev 1:5). 2. His blood washeth also our performances—‘Our robes are washed, and made white in the blood of the Lamb’ (Rev 7:14).

Third. We are said to be purged by his blood. 1. Purged from sin before God—‘When he had by himself purged our sins, he sat down on the right hand of God’ (Heb 1:3). 2. Purged from evil consciences—‘How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?’ (Heb 9:14).

Fourth. We are said to be made nigh to God by his blood—‘But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ’ (Eph 2:13).

Fifth. Peace is said to be made by his blood. 1. Peace with God (Col 1:20). 2. Peace of conscience (Heb 10:19-23). 3. Peace one with another (Eph 2:14).

Sixth. We are said to be justified by his blood. ‘Much more then, being now justified by his blood, we shall be saved from wrath through him’ (Rom 5:9). Justified, that is, acquitted—1. Acquitted before God (Eph 5:26,27). 2. Acquitted before angels (Matt 28:5-8). 3. Acquitted by the law (Rom 3:21-23). 4. Acquitted in the court of conscience (Heb 9:14).

Seventh. We are said to be saved by his blood (Rom 5:8,9).

Eighth. We are said to be reconciled by his blood (Col 1:20-22).

Ninth. We are said to be sanctified by his blood (Heb 13:12).

Tenth. We are said to be admitted into the holiest by his blood (Heb 10:19).

Eleventh. We are said to have eternal redemption by his blood (Heb 9:12).

Yea, lastly, this blood which was once spilt upon the cross, will be the burden of our song in heaven itself for ever and ever (Rev 5:9).

Now, if we be redeemed, washed, purged, made nigh to God, have peace with God; if we stand just before God, are saved, reconciled, sanctified, admitted into the holiest; if we have eternal redemption by his blood, and if his blood will be the burden of our song for ever; then hath Christ paid the full price for us by his death, then hath he done more than made satisfaction for our sins.

SEVERAL DEMONSTRATIONS MORE, PROVING THE FORMER DOCTRINE.

But before I conclude this answer, I will give you nine or ten more undeniable demonstrations to satisfy you, if God will bless them to you, in the truth of this great doctrine—to wit, that Jesus Christ, by what he hath done, hath paid the full price to God for the souls of sinners, and obtained eternal redemption for them.

THE FIRST DEMONSTRATION.

FIRST. And, first, I begin with his resurrection. That God that delivered him up unto death, and that made him a curse for sin, that God raised him up from the dead—‘But God raised him from the dead’ (Acts 3:15, 13:30). Now, considering that at his death he was charged with our sins, and accursed to death for our sins, that justice that delivered him up for them must have amends made to him before he acquits him from them; for there can be no change in justice. Had he found him in our sins in the grave, as he found him in them upon the tree (for he had them in his body on the tree), he had left him there as he had left him upon the tree; yea, he had as surely rotted in the grave, as ever he died on the tree (1 Peter 2:24). But when he visited Christ in the grave, he found him a holy, harmless, undefiled, and spotless Christ, and therefore he raised him up from the dead—‘He raised him up from the dead, having loosed the pains of death; because it was not possible that he should be holden of it’ (Acts 2:24).

Quest. But why not possible now to be holden of death?

Answ. Because the cause was removed. Sin was the cause—‘He died for our sins.—He gave himself for our sins’ (1 Cor 15:1-3; Gal 1:4). These sins brought him to death; but when God, that had made him a curse for us, looked upon him in the grave, he found him there without sin, and therefore loosed the pains of death; for justice saith, this is not possible, because not lawful, that he who lieth sinless before God should be swallowed up of death; therefore he raised him up.

Quest. But what did he do with our sins, for he had them upon his back?

Answ. It is said he took them away—‘Behold the Lamb of God which taketh away the sin of the world.’ It is said he put them away—‘Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself’ (John 1:29; Heb 9:26). That is, by the merit of his undertaking he brought into the world, and set before the face of God, such a righteousness that outweigheth and goeth far beyond that sin, and so did hide sin from the sight of God; hence, he that is justified is said to have his sins hid and covered—‘Blessed is he whose transgression is forgiven, whose sin is covered’ (Psa 32:1). Covered with the righteousness of Christ—‘I spread my skirt over thee, and covered thy nakedness,’ thy sins (Eze 16:8). Christ Jesus, therefore, having by the infiniteness of his merit taken away, put away, or hidden our sins from the face of God, therefore he raised him up from the dead.

You find in that sixteenth of Leviticus mention made of two goats, one was to be slain for a sin-offering, the other to be left alive; the goat that was slain was a type of Christ in his death, the goat that was not slain was a type of Christ in his merit. Now this living goat, he carried away the sins of the people into the land of forgetfulness—‘And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hands of a fit man into the wilderness; and the goat shall bear upon him all their iniquities unto a land not inhabited’ (Lev 16:21,22). Thus did Jesus Christ bear away by the merit of his death the sins and iniquities of them that believe; wherefore, when God came to him in the grave, he found him holy and undefiled, and raised him up from the dead.

And observe it, as his death was for our sin, so his rising again was for our discharge; for both in his death and resurrection he immediately respected our benefits; he died for us, he rose from the dead for us—‘He was delivered for our offences, and was raised again for our justification’ (Rom 4:25). By his death he carried away our sins, by his rising he brought to us justifying righteousness.

There are five circumstances also attending his resurrection that show us how well pleased God was with his death.

First. It must be solemnized with the company, attendance, and testimony of angels (Matt 28:1-8; Luke 24:3-7; John 20:11,12).

Second. At, or just upon, his resurrection, the graves where many of the saints for whom he died lay asleep, did open, and they followed their Lord in full triumph over death—‘The graves were opened, and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many’ (Matt 27:52,53). These saints coming out of their graves after him, what a testimony is it that he for them had taken away sin, and destroyed him that had the power of death; yea, what a testimony was it that he had made amends to God the Father, who granted him at his resurrection to have presently out of the grave, of the price of his blood, even the bodies of many of the saints which slept! He was declared to be the Son of God with power by the Spirit of holiness, and the resurrection from the dead (Rom 1:4). It saith not, by his resurrection, though that be true; but by the resurrection, meaning the resurrection of the bodies of the saints which slept, because they rose by virtue of his blood; and by that he was with power declared to be the Son of God. They, I say, were part of his purchase, some of them for whom Christ died. Now for God to raise them, and that upon and by virtue of his resurrection, what is it but an open declaration from heaven that Christ by his death hath made amends for us, and obtained eternal redemption for us?

Third. When he was risen from the dead, God, to confirm his disciples in the faith of the redemption that Christ had obtained by his blood, brings him to the church, presents him to them alive, shows him openly, sometimes to two or three, sometimes to eleven or twelve, and once to above five hundred brethren at once (Acts 1:3, 10:40; Luke 24:13-16; John 20:19, 21:1-23; 1 Cor 15:3-8).

Fourth. At his resurrection, God gives him the keys of hell and of death (Rev 1:18). Hell and death are the effects and fruits of sin. ‘The wicked shall be turned into hell,’ and the wages of sin is death. But what then are sinners the better for the death and blood of Christ? O! they that dare venture upon him are much the better, for they shall not perish, unless the Saviour will damn them, for he hath the keys of hell and of death. ‘Fear not,’ saith he, ‘I am the first and the last, I am he that liveth, and was dead, and, behold, I am alive for evermore, and have the keys of hell and death.’ These were given him at his resurrection, as if God had said, My Son, thou hast spilt thy blood for sinners, I am pleased with it, I am delighted in thy merits, and in the redemption which thou hast wrought; in token hereof I give thee the keys of hell and of death; I give thee all power in heaven and earth; save who thou wilt, deliver who thou wilt, bring to heaven who thou wilt.

Fifth. At Christ’s resurrection, God bids him ask the heathen of him, with a promise to give him the uttermost parts of the earth for his possession. This sentence is in the second Psalm, and is expounded by Paul’s interpretation of the words before, to be spoken to Christ at his resurrection—‘Thou art my Son, this day have I begotten thee.’ I have begotten thee—that is, saith Paul, from the dead (Acts 13:33,34).

He hath raised up Jesus again, as it is also written in the second Psalm—‘Thou art my Son, this day have I begotten thee.’ Now mark, at his raising him from the dead, he bids him ask, ‘Ask of me,’ and that ‘the heathen’; as if God had said, My Son, thy blood hath pacified and appeased my justice; I can now in justice, for thy sake, forgive poor mortals their sin. Ask them of me; ask them, though they be heathens, and I will give them to thee, to the utmost ends of the earth. This is, then, the first demonstration to prove that Jesus Christ, by what he hath done, hath paid full price to God for the souls of sinners, and obtained eternal redemption for them—namely, his being raised again from the dead.

THE SECOND DEMONSTRATION.

SECOND. A second thing that demonstrateth this truth is, that he ascended and was received up into heaven. ‘So then, after the Lord had spoken to them, he was received up into heaven’ (Mark 16:19). This demonstration consisteth of two parts—First, Of his ascending. Second, Of his being received.

First. For his ascending—‘He ascended up on high’ (Eph 4:8). This act of ascending answereth to the high-priest under the law, who, after they had killed the sacrifice, he was to bring the blood into the most holy place—to wit, the inner temple, the way to which was ascending or going up (2 Chron 9).

Now, consider the circumstances that attended his ascending, when he went to carry his blood to present it before the mercy-seat, and you will find they all say amends is made to God for us.

1. At this he is again attended and accompanied with angels (Acts 1:10,11).

2. He ascendeth with a shout, and with the sound of a trumpet, with ‘Sing praises, sing praises, sing praises’ (Psa 47:6).

3. The enemies of man’s salvation are now tied to his chariot-wheels—‘When he ascended up on high, he led captivity captive’ (Eph 4:8). That is, he led death, devils, and hell, and the grave, and the curse, captive, for these things were our captivity. And thus did Deborah prophesy of him when she cried, ‘Arise, Barak, and lead thy captivity captive, thou son of Abinoam’ (Judg 5:12). This David also foresaw when he said, ‘Thou hast ascended on high, thou hast led captivity captive’ (Psa 68:18).

4. The apostles must be the beholders of his going up, and must see the cloud receive him out of their sight (Acts 1:9-12).

The consideration of these things strongly enforceth this conclusion, that he hath spoiled what would have spoiled us, had he not by his blood shed taken them away. And I say, for God to adorn him with all this glory in his ascension, thus to make him ride conqueror up into the clouds, thus to go up with sound of trumpet, with shout of angels, and with songs of praises, and, let me add, to be accompanied also with those that rose from the dead after his resurrection, who were the very price of his blood; this doth greatly demonstrate that Jesus Christ, by what he hath done, hath paid full price to God for the souls of sinners, and obtained eternal redemption for them; he had not else rode thus in triumph to heaven.

Second. I come now to his being received—‘He was received up into heaven.’ The high-priest under the law, when he ascended into the holiest, he was there to offer the blood, which holiest was the type of heaven (Exo 19:10,11; Heb 9:24). But because the sacrifices under the law could not make them that did the service perfect as pertaining to the conscience, therefore they were to stand, not to sit; to come out again, not tarry there. ‘For it is not possible that the blood of bulls and of goats should take away sins. Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me), to do thy will, O God’ (Heb 10:4-6).

Christ, therefore, in his entering into heaven, did it as high-priest of the church of God; therefore neither did he go in without blood. Wherefore, when he came to be ‘an high-priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood; he entered in once into the holy place, having obtained eternal redemption for us’ (Heb 9:12-14). He entered in, having obtained, or because he obtained, eternal redemption for us. But to pass that.

[Glorious circumstances attending his entrance into heaven.]

Consider ye now also those glorious circumstances that accompany his approach to the gates of the everlasting habitation.

First. The everlasting gates are set, yea, bid stand open—Be ye open, ‘ye everlasting doors, and the King of glory shall come in.’ This King of glory is Jesus Christ, and the words are a prophecy of his glorious ascending into the heavens, when he went up as the high-priest of the church, to carry the price of his blood into the holiest of all. ‘Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in’ (Psa 24:7,9).

Second. At his entrance he was received, and the price accepted which he paid for our souls. Hence it is said, he entered in by his blood—that is, by the merit of it. ‘To receive’ is an act of complacency and delight, and includeth well-pleasedness in the person receiving, who is God the Father; and considering that this Jesus now received is to be received upon our account, or as undertaking the salvation of sinners—for he entered into the heavens for us—it is apparent that he entered thither by virtue of his infinite righteousness, which he accomplished for us upon the earth.

Third. At his reception he received glory, and that also for our encouragement—‘God raised him up, and gave him glory, that your faith and hope might be in God’ (1 Peter 1:19-21). He gave him glory, as a testimony that his undertaking the work of our redemption was accepted of him.

1. He gave glory to his person, in granting him to sit at his own right hand; and this he had, I say, for or upon the account of the work he accomplished for us in the world. When he had offered up one sacrifice for sins for ever, he sat down on the right hand of God, and this by God’s appointment—‘Sit thou at my right hand’ (Heb 10:12,13). This glory is the highest; it is above all kings, princes, and potentates in this world; it is above all angels, principalities, and powers in heaven. ‘He is gone into heaven, and is on the right hand of God, angels and authorities and powers being made subject unto him’ (1 Peter 3:32).

2. He gave glory to his name, to his name Jesus, that name being exalted above every name—‘He hath given him a name above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father’ (Phil 2:9-11).

This name is said, in another place, to be a name above every name that is named, ‘not only in this world, but also in that which is to come’ (Eph 1:21).

But should JESUS have been such a name, since he undertook for sinners, had this undertaker failed in his work, if his work had not been accepted with God, even the work of our redemption by his blood? No, verily; it would have stunk in the nostrils both of God and man; it would have been the most abhorred name. But Jesus is the name; Jesus he was called, in order to his work—‘His name shall be called JESUS, for he shall save’; he was so named of the angel before he was conceived in the womb; and he goeth by that name now he is in heaven; by the name Jesus—‘Jesus of Nazareth,’ because he once dwelt there. This name, I say, is the highest name, the everlasting name, the name that he is to go by, to be known by, to be worshipped by, and to be glorified by; yea, the name by which also most glory shall redound to God the Father. Now, what is the signification of this name but SAVIOUR? This name he hath, therefore, for his work’s sake; and because God delighted in his undertaking, and was pleased with the price he had paid for us, therefore the Divine Majesty hath given him it, hath made it high, and hath commanded all angels to bow unto it; yea, it is the name in which he resteth, and by which he hath magnified all his attributes.

(1.) This is the name by which sinners should go to God the Father.

(2.) This is the name through which they obtain forgiveness of sins, and ‘anything’—‘If ye shall ask anything in my name, I will do it’ (John 14:14).

(3.) This is the name through which our spiritual services and sacrifices are accepted, and by which an answer of peace is returned into our bosoms (1 Peter 2). But more of this anon.

(4.) At this name devils tremble, at this name angels bow the head, at this name God’s heart openeth, at this name the godly man’s heart is comforted; this name, none but devils hate it, and none but those that must be damned despise it. ‘No man speaking by the Spirit of God calleth Jesus accursed,’ or accounteth him still dead, and his blood ineffectual to save the world.

3. He hath also given him the glory of office.