Of the Nature of the Satisfaction of Christ, with Arguments from Thence
Of the nature of the satisfaction of Christ; with are guments from thence.
ARGUMENT XIII.
UT. A third way whereby the death of Christ for sinners is expressed, is satisfaction, viz. that by his death he made. satisfaction to the justice of God for their sins for whom he died, that so they might go free. It is true, the word satisfaction is not found in the Latin 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 KEM SF, 32: But the thing itself intende by that word, is every where ascribed to the death of our Saviour; there being also other words, in the original languages, equivalent to that whereby we express the thing in hand. Now that Christ did thus make satisfaction for all them, or rather for their sins for whom he.died, is (as far as I know) eonfessed by all that are but outwardly called after his name; the wretched Socinians excepted, with whom at
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this time we have not to do. Let us then first see, what this satisfaction is; then, how inconsistent it is with universal redemption.: Ast, Satisfaction is a term borrowed from the law, applied properly to things; thence translated and accommodated unto persons: and it is a full compensation of the ereditor from the debtor. To whom any thing is due ‘from any man, he is in that regard that man’s creditor, and the other is his debtor; upon -whom there is-an obligation to pay-or restore what 1s so due from him, until he be freed by a lawful breaking of that obligation, by making it null and void: which must be done, by yielding satisfaction to what his creditor can require, by virtue of that obligation. As if I owe a man an £100, I am his debtor, by virtue of the bond wherein I am bound, until some such thing be done as recompenseth him, and move eth him to cancel the bond, which is called satisfaction. Hence, from things real, it was and is translated to things personal: personal 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 lieth to see that it be done, is or may be the creditor; which he must do, unless satisfaction be made.. Now there may be a two-fold satisfaction: viz. by a solution or paying the very thing that is in the obligation, either by the party himself that is bound, or by some other in his stead; as, if I owe a man £20, my friend goeth and payeth it, my ereditor is fully satisfied: or by a solution or paying of so much, although in another kind, not ‘the same that is in the obligation; whichy by the creditor’s acceptation, stands in the lieu of it; upon which also, freedom from the obligation followeth, not necessarily, but by virtue of an act of favour. eS,
In the business in hand, the debtor is man; he oweth the 10,000 talents, Matth. xviii. 24. The debt is sin; forgive us our debts, Matth. vi. 12. That which is required in lieu thereof, to make satisfaction for it, is death; in the day that thou eatest thereof, thou shalt strely die, Gen. ii. 17. The wages of sin is death, Rom. vi. 23. The obligation whereby the debtor is tied and bound, is the law; cursed is every one that continueth not in all things which are written in the book of the law, to do them, Gal. iii. 10. the justice of God, Rom. i. 32. and the truth of God, Gen. iii. 3. The creditor that requires this of us, is God; considered as the party offended, severe judge, and supreme Lord of all things. And that which interveneth, to the destruction of the obligation, is the ransom paid by Christ, Rom. iii. 25. God sent him forth to be a propitiation through faith in his blood.
I shall not enter upon any long discourse, of the satisfaction made by Christ, but only so far clear 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 towards man, the debtor, which doth and ought to follow the satisfaction made.:
1. For the first: I told you the word itself doth not occur in this business in the Scripture; the thing signified by it, (being a compensation maie to God by Christ for our debts,) most frequently. For to make satisfaction to God for our sins, it is required only, that he undergo the punishment due to them; for that is the satisfaction required, where sin is the debt.. Now this Christ hath certainly effected; for his own self bare our sins in his own body on the tree, 1 Pet. ii. 24. By his knowledge shall my righteous servant justify many, for he shall bear their iniquities, Zsa. lil, 11. The word sw (Nasa) also ver. 12. arguing a taking of the punishment of sin from. us and translating it to himself, signifieth as much, yea all that we do mean by the word satisfaction. So also doth that of dvyveyxev, used by Peter in the room thereof; for to bear iniquity, in the Scripture language, is to undergo the punishment due to it, Lev. v. 1. which we call, to make satisfaction for it: which is further illustrated, by a declaration how he bare our sins; even by being wounded for our transgressions, and bruised for our iniquities, Zsa. liii. 5. whereunto is added in the close, that the chastisement of our peace was upon him. Every chastisement is either vsdecuxy, for instruction, or napaderyuarixy, for example, punishment and ‘correction; the first can have na place in our Saviour, the Son of God had no need to be taught with such thorns and briers; it must therefore be
so, punishment and correction, and that for our sins then
upon him, whereby our peace or freedom from punishment was procured.
Moreover, in the, New Testament there be divers words and expressions, concerning the death of our Saviour; holding out that thing which by satisfaction we intend, as when it is termed cposgopa Hph. v. il. maptbaxev gavrevapospopay x 9vacav, an oblation or sacrifice of expiation, as appeareth by that type of it, with which it is compared, Heb. ix. 13, 14. Of the same force also is the word aschampux Isa. lili. 10. Lew. vii. 2. he made his soul an offering for sin, a piacular sacrifice for the removing) of it away; which the apostle abundantly eleareth, in saying that he was made auapria sin itself, 2 Cor. v. 21. sin being there put for the adjunct of it, or the punishment due unto it. So also is he termed jaacues, 1 John ii. 2. Whereunto answers the Hebrew cAztie, used Gen. .xxxi. 39: ( 7iunx ‘Dax ego tllud expiabam) which is to undergo the debt, and to make compensation for it; which was the office of him, who was to be Job’s Goel, Job, xix. 25. All which and divers other words, which in part shall be afterwards considered, do declare. the very same thing which we intend by satisfaction, even a taking upon him the whole punishment due to sin, and in the offering of himself, doing that which God who was offended was more delighted and pleased withal, than he was displeased and offended with all the sins. of all those that-he suffered and offered himself for. And there can be no more complete satisfaction made - to any, than by doing that which he is more contented 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 Son, than displeased with the sins and rebellions of all the elect. As, ifa 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 reign over them, and the only son of that king should put in for their pardon, making a tender to his father of some excellent conquest by him lately achieved, beseeching him to accept of it, and-be pleased with his poor subjects so as to
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receive them into favour again: or, which is nearer, should offer himself to undergo that punishment which his justice had allotted for the rebels, and should accordingly do 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 dnonoundvos, 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 twofold satisfaction, whereby the debtor is freed from the obligation that is upon him; the one being solutio eyusdem, 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 only in the gracious acceptation of the creditor: it is worth our inquiry, which of these it was that our Saviour did perform.
He who is esteemed by many to have handled this ar- - gument with most exactness, denieth that the payment made by Christ for us by the payment of the debt of sin, understand by analogy, the undergoing of the punishment - due untogit) was soluwtio ejusdem, or of the same thing directly which was in the obligation: for which he giveth
“some reasons, viz. because such a solution, satisfaction or
payment, is attended with actual freedom from the obligation, and because where such a solution is made, there is no room for remission or pardon. It is true (saith he) deliverance followeth upon it, but this deliverance cannot be by way of gracious pardon; for there needeth not the intervening of any such act of grace. But now (saith he) that satisfaction whereby some other thing is offered than that which was in the obligation, may be 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 truly, none of these reasons seem of so much weight to me, as to draw me into that persuasion. For, |:
(1.) The first reason rests upon that for the confirmation of it, which cannot be granted, viz. that actual freedom from the obligation doth not follow the satisfaction made by
‘Christ. For by his death he did deliver us from death,
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and that actually; so far as that the elect are said to die and risé with him: he did actually, or 7pso fucto, deliver us from the curse, by being made.a curse for us; and the
handwriting that was against us, even the whole obligation
was taken out of the way and nailed to his cross. It is true, —
all for whom he did this do 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
actual right, though not in actual possession: which last they cannot have, until at least it be made kown to them.
As,if a man pay a ransom for a prisoner detained in a foreign
country: the very day of the payment and acceptation of it, the prisoner hath right to his liberty: although he cannot enjoy it, until such time as tidings of it are brought — unto him, and a warrant produced for his delivery, so that this reason is nothing but a begging t& év apxq.
(2.) The satisfaction of Christ, by the payment of the same thing that was required in the obligation, 1s no way. prejudicial to that free gracious condonation of sin, so often mentioned. God’s gracious pardoning of sin compriseth the whole dispensation of grace towards us in Christ, whereof there are two parts, viz. The laying of,our sin on
Christ, or waking him to be sin for us: which was merely
and purely an act of free grace, which he did for his own sake: and then, the gracious imputation of the righteous-
-ness of Christ to us, or making us the righteousness of God
in him, which is no less of grace and mercy, and that because the very merit of Christ himself, hath its foundation in a free compact and covenant. However, that remission, grace and pardon, which is in God for sinners, is not oppused to Christ’s merits, but ours: he pardoneth all
to us; but he spared not his only Son, he bated him not
one farthing. The freedom then of pardon, hath not its
foundation in any defect of the merit or satisfaction of
Christ: but in three other things, véz. [1] The will of God,
fréely appointing this satisfaction of Christ, John iii. 16. Rom. v. 8. John iv. 9. [2.] Ina gracious acceptation of — that decreed satisfaction, in our steads; so many, no more. 3.] 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 and 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, iii. 13. He delivered us from sin, being made sin, 2 Cor. v. 21. He underwent death, that we might be delivered from death: all
our debt was in the curse of the law which he wholly underwent. Neither do we read of any relaxation of the
‘punishment, in the Scripture; but only a commutation of
the person: which being done, God condemned sin in the flesh of his Son, Rom. viil. 3. Christ standing in our stead; and so reparation was made unto God, and satisfaction given, for all the detriment that might accrue to him, by the sin and rebellion of them for whom this satisfaction was made. His justice was violated; and he sets forth Christ to be a propitiation for our sins, that he might be just, and the justifier of him which believeth in Jesus, Rom. iii. 25, 26. and never indeed was his justice more
clearly demonstrated, then in causing the iniquity of us all
to meetupon him. His law was broken; therefore Christ comes to be the end of the law for righteousness, Rom. x. 4, Our offence and disobedience was to him distasteful; in the obedience of Christ, he took full pleasure, Rom. v.17. Matth. iii. 17. ‘ a. She
Now from all this, thus much (to clear up the nature of the satisfaction made by Christ) appeareth, wiz. it. was a full valuable compensation, made to the justice of God, for all. the sins of all those for whom he made satisfaction; by un-. dergoing that same punishment which, by reason of the obligation that was upon them, they themselves were bound to undergo. When I say the same, I mean 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, whether this will stand in the justice of God, that any of these should perish eternally for whom Jesus Christ made so full, perfect, and complete satisfaction, we shall presently inquire: and this ts the first thing that we are to consider in this business. silicic 2, We must look what act of God it is that is exercised, “Cither-toward us or our Saviour, in this business. That God, in the hole) is the party. offended by our sins, is by all confessed; it is his law that is broken, his glory that is impaired, his honour that is abased by our sin; If I bea Father, (saith he) where is,mine honour? Jal. i.
6. Now the law of nature and universal 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 twofold notion, viz.
(1.) In respect of us he is acreditor, and all we miserable debtors, to him we owe ten thousand talents, Matth.
vill. 24. and our Saviour hath taught us to call our sins our debts, Matth. vi. 12. and the payment of this debt, the Lord requireth and exacteth of us. (2) 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 supreme Lord and governor of all, the only law giver; who alone had power so far to relax-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 debt of that surety: for he alone sp power
of life and death, James iv. 12.. Now these two acts are eminent in God, in this business ;. (1.) An-actof severe justice, as a creditor, exacting the payment of the debt at the hand of the debtor: which, where sin is the debt, is punishment, as was before declared ;, the justice of God being repaired thereby, in whatsoever it was before violated. (2.) An act of sovereignty, or supreme dominion, intranslating the punishment from the principal debtor, to the surety, which of his free grace he himself had given and bestowed on the debtor: fle spared not his own Son, but delivered him up to death for us all. Hence let these two things be observed. (1.) That God accepteth of the punishment of Chiist; as a creditor accepteth of his due debt, when he spares not the debtor,: but requires the uttermost far rthing. It is true, of punishment as. punishment, there is no creditor properly; for, delicta puniri publice interest; but this punishment being considered also as a price, as it is 1 Cor. vi. 20, it must be paid in to the hands of some creditor, -as this was into the hands of God: whence Christ i is said
Ohap. Vil Universal. Redemption. 169.
to come to God’s will, Hed. x. 9. and to satisfy him, as John vi. 38. Neither indeed co the arguments that some have used, to prove that God asa creditor cannot inflict punishment, nor yet by virtue of supreme dominion; seem to me of any great weight. Divers I find urged by. him, whose great skill in the law and such terms as these — might well give him sanctuary from such weak examiners as myself; but he that hath so foully 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, in this which we have now in hand. aos
[1.] He tells us, that “The right of punishing in the rector or law-giver, can neither bea right of absolute dominion, nor a right of a creditor; because these things belong to him, and are exercised for his own sake, who hath them: but the right of punishing, is for the good of community.” ‘ ‘
-Insw. Refer this reason unto God, which is the aim of it; and it will appear to be of no value: for we deny that there is any thing in him, or done by him, primarily for the good of any but himself; his dévrapxeva or self-sufficiency will not allow, that he should do any thing with an ultimate respect to any thing but himself. And whereas -he saith, that the right of punishing is for the good of community, we answer, that bonwm univers?, the good of community, is the glory of God, and that only, so that these things in him cannot be distinguished. a
[2.] He addeth, “Punishment is not in and for itself desirable, but only for community’s sake; now the right of dominion, and the right of a creditor, are things in themselves expetible and desirable, without the consideration of any public aim.” ore
/insw. That the comparison ought not to be, between punishment and the right of dominion; but between the - right of punishment, and the right of dominion, the fact ‘of one, is not to be compared with the right of the other. Again, God desireth nothing, neither is there any thing desirable to him, but only for himself: to suppose a good — desirable to God for its own sake, is intolerable. More. over, there be some acts of supreme dominion, in them..
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selves and for their own sake as little desirable, as any act or punishment, as the annihilation of an innocent creature, which Grofius will not deny but that God may do.
[3. 1) He. proceedeth, ‘“‘Any one may, without any wrong, £0. off from the right of supreme- dominion or creditorship; but the Lord cannot omit the act of punishment to some sins, as of the impenitent.”’
Answ. God may, by virtue of his supreme dominion,. omit. punishment, without any wrong or prejudice to his justice. It is as great a thing, toimpute sin where it is not, and to. inflict punishment upon that imputation, as not to impute sin 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 do the latter.* Moreover, the wrong or injustice of not punishing any sin or sins, doth not arise from any natural obligation, but the consideration of an affirmative positive act of God’s will, whereby he hath purposed that he will do it. a (4.] He adds, “None can be called just, for using his own right or. lordship;; but God is called just, ad punishing or not remitting sin, Mev. xvi. 5.
nsw. 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 own will is 5 the only rule of justice. And we do 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 supreme dominion.
[5.] His last reason is, “Because that virtue, whereby one goeth off from his dominion, or remitteth his debt, is liberality; but that virtue 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 virtue whereby. a man goeth off from the exacting of that which is due, universally considered, is not always. liberality; for as Grotius himself confesseth, a debt may arise and accrue to any by the injury of his fame, credit, or name, by a lhi,. slander, or otherwise.
, “See the note on page 83.
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Now that virtue whereby a man is moved, not to exact payment by way of reparation, is not in this case liberality; but either clemency, or that grace of the gospel for which moralists have no name; and so it is with every party offended, so often as he hath a right of requiring punishment fom his offender, which yet he doth not. So that notwithstanding these exceptions, this is eminently seen in this business of satisfaction; that God, asa creditor, doth exactly require the ‘payment of the debt, by the way of punishment.
(2.) The second thing eminent in it, is, an act of supreme sovereignty and dominion; requiring the punishment of Christ, for the full complete answering of the obligation, and fulfilling of the law, Rom. viii. 3. “Rom. x. 4,
“Now these things being thus at large unfolded, wé may see.in brief some natural consequences, following and attending them as they are laid down: as [1.] That the full and due debt, of all those for whom Jesus Christ was responsible, was fully paid into God, according to the utmost extent of the obligation. [2.] “That the Lord, who is a just creditor, ought-in all equity to cancel the bond, to surcease all suits, actions, and molestations against the debtor; full payment being made unto him for the “debt, [3.] That the debt thais paid, was not for this or that sin, but all the sins of all those for whom and in whose name this payment was made, I John i. 7. as was before demonstrated. [4.] That a second pay ment of a debt once paid, or a requiring of it, is not answerable to the justice which God demonstrated i in setting forth Christ to be a propitiation for our sins, /?o72. iil. “25. [5.] 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 died, ought in justice, according to that obligation which in fr ee grace he hath put
upon himself, to grant them a discharge. [6.] That considering that rélaxation of the law, which by the supreme power of the law-giver was effected, as to the persons suf-” fering the punishment required; such actual satisfaction is ‘made thereto, that it can lay no more to their charge for whom Christ died, than if they had really fulfilled in the
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way of obedience whatsoever it did require, fiom. Viil. 32:33, 345.
“edly, Now, how consistent these things.(in themselves evident and clearly following the doctrine of Christ’s satisfaction before declared) are with universal redemption, is easily discernable. For, 1. If the full debt of. all be paid, to the utmost extent of the obligation, how comes it to pass, that so many are shut up in prison to eternity, never freed from their debts? 2. If the Lord as a just creditor ought to eancel all obligations and surcease all suits against such as have their “debts so paid, whence is it that his wrath smokes against some to all eternity?’ Let none tell me, that it is because they walk not wor ‘thy of. ‘the benefit bestowed; for that not walking worthy, is part of the debt, which is ‘fully paid; for (as ‘it is in the third inference) the debt so paid, is all our sins. 3. Is it probable that God calls any to a second payment, and requires satisfaction of them, for whom, by his own acknowledgment, 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. Mom. viii. 32. 4. How comes it, that God never gives a discharge to innumerable souls, though their debts be paid? 5. “Whence is it, that any one soul lives and dies under the condemning power of the law, never released, if that be fully satisfied in his behalf, so as it had been 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 poor beggarly distinctions, whereby it is attempted, I have already discnssed. And. so much for: satisfaction.: 7.
Chap. VITTI.. Of the Satisfaction &¢. ays