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sin, was what Christ endured immediately as well as more remotely, in bearing the consequences of it.
§ 32. Thus Christ suffered that which the damned in hell do not suffer. For they do not see the hateful nature of sin. They have no idea of sin in itself, that is infinitely disagreeable to their nature, as the idea of sin was to Christ's holy nature; though conscience in them be awakened to behold the dread ful guilt and desert of sin. And as the clear view of sin in its hatefulness necessarily brought great suffering on the holy soul of Christ ; so also did the view of its punishment. For both the evil of sin and the evil of punishment are infinite, and both infinitely disagreeable to Christ's nature; the former to his nature as God, the latter to his nature as man. Such is human nature, that a great and clear, and full idea of suffering, without some other pleasant and sweet idea fully to balance it, brings suffering ; as appears from the nature of all spiritual ideas. They are repetitions (in a degree at least) of the things themselves of which they are ideas. Therefore, if Christ had had a perfectly clear and full idea of what the damned suffer in hell, the suffering he would have had in that mere presence of that idea, would have been perfectly equal to the thing itself, if there had been no idea in Christ in any degree to balance it; such as, some knowledge of the love of God, of a future reward, future salvation of his elect, &c. But pleasant ideas in this clearness being in a great measure withholden by reason of God's hiding his face; hence, the awful ideas of eternal death which his elect people deserved, and of the dismal wrath of God of consequence filled the soul of Christ with an inexpressible gloom. Though Christ knew the love of God to him, and knew he should be successful in his sufferings; yet when God forsook him, those dismal views, those gloomy ideas so fixed and swallowed up his mind, that though he had the habitual knowledge of those other objects, yet he could not attend to them;
he could have comparatively but little comfort and support from them; for they could afford support no farther than they were attended to, or were in actual view. Christ's great love and pity to the elect was one source of his suffering. A strong exercise of love excites a lively idea of the object beloved. And a strong exercise of pity excites a lively idea of the misery under which he pities them. Christ's love then brought his elect infinitely near to him in that great act and suffering wherein he especial. ly stood for them, and was substituted in their stead ; and his love and pity fixed the idea of them in his mind, as if he had really been they; and fixed their calamity in his mind, as though it really was his. A very strong and lively love and pity toward the miserable, tends to make their case ours; as in other respects, so in this in particular, as it doth in our idea place us in their stead, under their misery, with a most lively, VOL. VII.
feeling sense of that misery, as it were feeling it for them, actually suffering it in their stead by strong sympathy.
$ 33. Hence we may see how the same thing, the same ideas that distressed the soul of Christ and brought on his amazing sufferings, engaged him to go through them. It was ordered that the bitterness of the cup, though exceedingly dreadful, was of that nature, that the tasting of that bitterness, was the thing that engaged him to go on to drink up
cup; and that as the bitterness of it arose from the clear idea he had then given him of the infinitely hateful and dreadful nature of sin. The more lively this idea was, the more dreadful was it to the soul of Christ; and yet, the more lively his idea of the hatefulness and dreadfulness of sin was, which consists in disobedience to God, the more did it engage him not to disobey that great command he had received of bis Father, viz. That he should drink this cup, and go through those sufferings. The more he had a sense how dreadful it is to contemn the authority of God, and to dishonour his boly name; the more would he be engaged to remove and abolish this dishonour, and to honour the authority of God. The more he had a sense of what an odious and dreadful thing sin was, the more would his heart be engaged to do and suffer what was necessary to take away this dreadful and odious thing from those whom the Father had given bim. It was the lively exercise of love and pity to those whom the Father had given him, that occasioned so lively a view of the punishment to which they had exposed themselves, whereby his soul was filled with dismay. But this lively love and pity at the same time engaged him to suffer for them, in order to deliver them from their deserved punishment. And as pity towards his elect excited a lively idea of their misery ; so on the other hand, the increase of his idea of their misery excited strong exercises of pity, and this pity engaged him still to endure those sufferings in their stead.
§ 34. From what has been said, we may learn how Christ was sanctified in his last sufferings. The suffering of his soul in great part consisted in the great and dreadful sense and idea that he then had of the dreadful, horrid odiousness of sin ; which was done by the Spirit of God. But this could not be, without a proportionable increase of his aversion to, and hatred of sin ; and consequently of his inclination to the contrary, which is the same thing as an increase of the holiness of bis nature. Beside the immediate sight he had of the odious nature of sin, he had that strong sense, and that great experience of the bitter fruit and consequence of sin, to confirm his enmity to it. Moreover, he was then in the exercise of his highest act of obedience or holiness, which, tending to increase the principle, the bringing forth of such great and abundant fruit, tended to strengthen and increase the root. Those last sufferings of Christ, were in some respects like a fire to refine the gold. For, though the furnace purged away no dross, yet it increased the preciousness of the gold; it added to the finite holiness of the human nature of Christ. Hence Christ calls his oifering himself up, his sanctifying himself ; John xvii. 19. " And for their sakes I sanctify myself, that they also may be sanctified through the truth.'' Hence he calls those last suf ferings a baptism that he was to be baptized with. It was a baptisın to him in two respects, as it purged him from imputed guilt, and as it increased his holliess by the Spirit of God that gave him those terrible but sanctifying views. And so this is one way in which the Captain of our salvation is made perfect by sufferings; Heb. ii. 10. and v. 9. and Luke xiii. 32.' Thus Christ, before he was glorified, was prepared for that high degree of glory and joy to which he was to be exalted, by being first sanctified in the furnace.
$ 35. Another way in which it was possible that Christ should endure the wrath of God was, to endure the effects of that wrath. All that he suffered was by the special ordering of God. There was a very visible hand of God in letting men and devils loose upon him at such a rate, and in separating from himn his own disciples. Thus it pleased the Father to bruise him and put hiin to grief. God dealt with him as if he had been exceedingly angry with hin, and as though he had been the object of his dreadful wrath. This made all the sufferings of Christ the more terrible to him, because they were from the hand of his father, whom he infinitely loved, and of whose infinite love he had had eternal experience. Besides, it was an effect of God's wrath, that he forsook Christ. This caused Christ to cry out, My God, my God, why hast thou forsaken me?" This was infinitely terrible. Christ's knowledge of the glory of the Father, and bis love to the Father, and the sense and experience he had had of the worth of the Father's love to hin, made the withholding the pleasant ideas and manifestations of his Father's love, as terrible to him, as the sense and knowledge of his hatred is to the damned, that have no knowledge of God's excellency, no love to him, nor any experience of the infinite sweetness of his love. It was a special fruit of the wrath of God against oursins, that he let loose upon Christ the devil, who has the power of death, is God's executioner, and the roaring lion that devours the damned in hell. Christ was given up to the devil as his captive for a season. This antitype of Jonah was thrown to this great Leviathan, to be swallowed up as his prey. The time of Christ's suffering, was the time of the prevalency of the power of the devil, wherein Christ was delivered up to that power, as is implied in Luke xxii. 53. “When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and
the power of darkness." And therefore, when his last sufferings were approaching, Christ said, John xiv. 30." The Prince of this world cometh." He was let loose to torment the soul of Christ with gloomy and dismal ideas. He probably did bis utmost to contribute to raise his ideas of the torments of hell.
$36. That God should all along require sacrifices in his church, and that something should be done, by all thai worshipped him, to make atonement for their sins. Sacrificing obtained throughout the world, in all nations and ages; and, that such a multitude of sacrifices should be appointed ; that sacrifices should be offered so continually, and on so many occasions, and joined with all their public worship; was a plain testimony of God, that a real atonement or satisfaction to his justice was necessary, and that God did not design in his manner of dealing with mankind, that men should be pardoned and accepted without atonement. And if there was nothing of true and real atonement and sacrifice, in those beasts that were offered, then doubtless they were an evidence, that there was to be some other greater sacrifice, which was to be a proper atonement or satisfaction, and of which they were only the presage and signs; as those symbolical actions which God sometimes commanded the prophets to perform, were signs and presages of great events which they foretold. This proves that a sacrifice of infinite value was necessary, and that God would accept of no other. For an atonement that bears no proportion to the offence, is no atonement. An atonement carries in it a payment or satisfaction in the very notion of it. And if satisfaction was so little necessary, that the divine majesty easily admitted one that bears no proportion at all to the offence, i. e. was wholly equivalent to nothing, when compared with the offence, and so was no payment or satisfaction at all; there he might have forgiven sin without any atonement. But if so, how came an atonement to be so greatly insisted upon, as is represented by all the prodigious expense and labour, and multitude of services, and ceremonies, and so great an apparatus, and so great pomp, which, with so much exactness, were prescribed to be continued through so many ages, respecting their typical sacrifices and atonements, and from God's church were propagated through the world of mankind ? No mere creature can have any thing to offer to God, which is not his already : for all that he has is God's gift to him.
§ 37. Let us consider how a perfectly wise, holy and disinterested arbiter, whose office it should be to regulate all things within the whole compass of existence according to the most perfect propriety, would determine, in case the creature should injure the Most High, should cast contempt on the majesty, and trample on the authority of the infinite Lord of the universe: whether he would not determine that in such a case the injury should be repaired, his majesty vindicated, and the sacredness of the authority thoroughly supported; and that it was very requisite in order to things being regulated and disposed most fitly and beautifully, that such injuries should not be forgiven in the neglect of this, or without due care taken of this matter. If it be fit that the honour of God's majesty should be maintained at all in any degree, (which I suppose none will deny,) then why is it not most fit that it should be maintained fully? If it would be quite improper and unsuitable, that the dignity of the Supreme Being, the sacredness of the authority of the infinitely great Governor of the world, should be entirely neglected, should be suffered at all times, and to the greatest degree, to be trampled on, without any care to defend or support it; and that the majesty of this great King, as to the manifestation of it, should be obscured by his enemies to the greatest degree, and that continually and for ever, without any vindication or reparation at all ; then why is it not most suitable and most becoming, that the vindication of it should be thorough, and the reparation complete and perfect ?
$38. What has been observed, may serve to show the reasonableness of the doctrine of the satisfaction of Christ; and that it is most rational to suppose, that if God did determine to forgive such as had cast contempt on his infinite majesty, and on his authority, as the infinitely bigh Lord over all, and to take such into favour, infinite wisdom would some way or other so contrive the matter, that the injury done to the appearance or exhibition of the dignity and sacred authority of the great King, should be fully repaired, and his majesty entirely vindicated, and set forth in all awfulness, inviolable sacredness and worthiness of regard and reverence. It cannot here be reasonably objected, that God is not capable of properly receiving any satisfaction for an injury, because he is not capable of receiving any benefit; that a price offered to men satisfies for an injury, because it may truly be a price to them, or a thing valuable and beneficial; but that God is not capable of receiving a benefit. For, God is as capable of receiving satisfaction as injury. It is true, he cannot properly be profited ; so neither can he be properly hurt. But, as rebelling against him, may properly be looked upon as of the nature of an injury or wrong done to God, and so God is capable of being the object of injuriousness; so, he is as capable of being the object of that which is the opposite of injuriousness, or the repairing of an injury. If you say, what need is there that God have any care for repairing the honour of his majesty, when it can do him no good, and no addition can be made to his happiness by it!—you might as well say, what need is there that God care when he is despised and dishonoured, and his authority and glory trampled on; since it does him no hurt?