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That Christ died, in this sense, for his people, farther ap pears, from his being therein said to bear their sins, as the a postle expresses it, Who his own self bare our sins in his own body on the tree, 1 Pet. ii. 24. and elsewhere it is said, He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed; and the Lord hath laid on him the iniquity of us all; He is bronght as a lamb to the slaughter, he was cut off out of the land of the living; for the transgressions of my people was he stricken, Isa. liii. 5-8. all which expressions plainly denote that he suffered that which was due to them, or that he died in their room and stead.

And this he is farther said to do, in a sense, in which none but he ever died for any other, and therefore much more must be understood by it, than his dying for the good of mankind. The apostle speaking of this matter, opposes Christ's sufferings to his own, with respect to the end and design thereof, when he saith; Was Paul crucified for you, 1 Cor. i. 13. which is as though he should say, it is true, I have suffered many things for the church's advantage: yet it would be a vile thing for you to entertain the least surmise, as though my suffering were endured with the same view that Christ suffered; for he died as a sacrifice for sin, that he might give a price of redemption to the justice of God, which no one else ever did.

Object. 1. It is objected, to what hath been said in defence of Christ's dying in our room and stead, inasmuch as he bare our iniquities, that these expressions denote nothing else but his taking them away, which he might do, if he had not died in our room and stead. Thus we have an explication of that scripture before mentioned, which speaks of Christ's bearing our iniquities, wherein it appears that nothing is intended thereby but his taking away some afflictions we were liable to; as it Christ also hath once suffered for sins, Пe auxprav sabe; and, in this case, his substitution in our room and stead is principally argued, from its being for our sins, for which death was due. As for vr, whenever it refers to Christ's sufferings, it plainly signifies his being substituted in our room and stead; as in Rom. v. 6. Christ died up acar, for the ungodly; and, in Tit. ii. 14. Who gave himself for us, Of doxer explov une nur. And this is not only used in the New Testament to signify the substitution of the person dying in the room of another, or, in other instances, acting in his stead; as in 2 Cor. v. 20. Phil. ver. 13. but it is taken in the same sense when used in other writers, Vid. Euripid in Alcest, pen Inox" værep re d' and pas; and Demosth. in Coron. yw reb' vñep or wonow; and the Latin word, that answers to it, is sometimes used in the same sense. Vid. Ter. in Andr. Ego pro te molam. As for the preposition avh, that is seldom or never used, but it signifies a substitution of one thing, or person, in the room of another: Thus when Christ is said to give his life a ransom, ali on for many, in Matt. xx. 28. Mark x. 46. this plainly inports his being substituted in their room, as appears by the frequent use thereof in other scriptures. See Matt. ii. 22. chap. v. 38. and chap. xvii. 27. Luke xi. 11. and in several other places, Vid. Grot. de Satisfact. Christ. cap. 9.

is said, upon the occasion of his casting out devils, and healing all that were sick, that this was done that it might be fulfilled, which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses, Mat. viii. 16, 17. which he might be said to do, without his dying to satisfy the justice of God for us in our room and stead.

Answ. There are two things to be considered in the death of Christ, which, though distinct, are not to be separated; one is, his bearing those griefs, sorrows, or punishments, that were due to us for sin; the other is, his taking them away, as the effect and consequence of his having born or answered for them; and the design of the prophet Isaiah, in his liii. chapter, is to shew that Christ did both these, as appears by several expressions therein; accordingly when he is said, in ver. 4. To have borne our griefs, and carried our sorrows, both these senses are to be applied to it; one of which is explained by the apostle, in 1 Pet. ii. 24. Who his own self bare our sins in his own body on the tree; and the evangelist, in the text under our present consideration explains these words of the prophet in both senses, when he saith, Himself took our infirmities, and bare our sicknesses, that is, he submitted to give satisfaction for them, and, as the consequence thereof, healed those diseases which we were liable to, as the fruit of sin. The objection therefore taken from this scripture, against the doctrine we are maintaining, is of no force; for though Christ took away those miseries, which were the effects and consequences of sin, it doth not follow that he did not do this, by making satisfaction for it. Object. 2. There are other ends of Christ's dying for us, mentioned in scripture, where though the same mode of speaking be used, different ends are said to be attained thereby, from that of his giving satisfaction to the justice of God: Thus it is said, that he gave himself for our sins that he might deliver us from this present evil world, Gal. i. 4. that he might purify unto himself a peculiar people, zealous of good works, Tit. ii. 14. and that he might hereby leave us an example that we should follow his steps, 1. Pet ii. 21. and that he might acquire to himself some additional circumstances of glory, thus it is said, He died, and rose and revived, that he might be Lord, both of the dead and living, Rom. xiv. 9. These, and such-like ends, are said to be attained by Christ's death, which do not argue that he died in our stead, but only for our advantage.

And to this it may be added, that others are represented as suffering for the church, as well as Christ, namely, for their good, where there is no difference, in the mode of speaking, from that other scripture, in which Christ is said to die for us. Thus the apostle saith, I rejoice in my sufferings for you, Col. i. 24. and this he explains elsewhere, when he speaks of his

being afflicted for the church's consolation and salvation, 2 Cor. i. 6.

Answ. We do not deny but that there are other ends designed by Christ's sufferings and death, besides his giving satisfaction to divine justice, which are the result and consequence thereof; therefore we must consider him as dying in our stead, and then the fruits and effects, which redound to our advantage; one is so far from being inconsistent with the other, that it is necessary to it; and, in some of the scriptures but now mentioned, both these ends are expressed, the former being the ground and reason of the latter; as when it is said, He gave himself for our sins, that he might deliver us from this present evil world: the meaning is, he first made satisfaction for sin, and then, as the consequence thereof, in the application of redemption, he' designed to deliver us from the evils we are exposed to in this world; and when, in another scripture before-mentioned, the apostle speaks of Christ's purifying unto himself a peculiar people, zealous of good works, he mentions this not as the chief, much less as the only design of his giving himself for his people; but it is said, he did this first, that he might redeem them from all iniquity, namely, by giving a satisfaction to justice for them, and then, that having redeemed, he might purify them to himself; and when it is said, that he died, that he might be Lord, both of the dead and living, the meaning is, that he might purchase that dominion which he hath over them as Mediator; or that having satisfied divine justice for them, as Priest, he might, have dominion over them as a King; so that these two ends are not inconsistent with each other, and therefore the latter doth not destroy the former.

And as for that scripture, in which the apostle speaks of his sufferings for the church, or for their consolation and salvation, we may observe, that he doth not say that he suffered for them, much less, in their room and stead, or as a propitiation to make reconciliation, that hereby he might promote their consolation and salvation, as Christ did; much less is it said of any besides him, that he gave his life a ransom for them, which is an expression peculiar to himself, wherein his death is represented as a price of redemption for them *.

3. That Christ died in our room and stead, and consequently designed hereby to give satisfaction to the justice of God for our sin, appears from his death's being typified by the sacrifices under the ceremonial law, which, it is plain, were substituted in the room of the offender, for whom they were offered. We read of the priest's laying his hand on the head of the sacrifice, and confessing over it the iniquities of those for whom it was offered, upon which occasion it is said to have born them, • See the note immediately preceeding.

Lev. xvi. 21, 22. And the consequence thereof was their being discharged from the guilt which they had contracted, which is called, making atonement for sin. Now that this was a type of Christ's making satisfaction for our sins, by his death, is evident, inasmuch as the apostle having spoken concerning this ceremonial ordinance, applies it to him, when he saith, that Christ was once offered to bear the sins of many, Heb. ix. 28. And elsewhere, when referring to the sacrifice of the Lord's passover, as the paschal lamb was styled, Exod. xii. 27. He says that Christ our Passover is sacrificed for us, 1 Cor. v. 7. And, as such, he is said to be made sin for us, who knew no sin, that we might be made the righteousness of God in him, 2 Cor. v. 21. And as they who were ordained to perform this service, are called priests, Christ, as typified thereby, is so styled.

I am sensible it will be objected, that the sacrifices under the ceremonial law were not instituted with a design to typify Christ's death; which would hardly have been asserted by any, as being so contrary to the sense of many scriptures, had it not been thought necessary to support the cause they maintain.. But, having said something concerning this before, in considering the origin of the ceremonial law, I shall only add, that it is very absurd to suppose that God appointed sacrifices not as types of Christ, but to prevent their following the custom of the Heathen, in sacrificing to their gods, and that they did not take their rites of sacrificing from the Jews, but the Jews from them; and God, foreseeing that they would be inclined to follow their example herein, indulged them as to the matter, and only made a change with respect to the object thereof, in ordaining, that, instead of offering sacrifice to idols, they should offer it to him. But this runs counter to all the methods of providence in the government of the church, which have been so far from giving occasion to it to symbolize with the religion of the Heathen, in their external rites of worship, that God strictly forbade all commerce with them. Thus Abraham was called out of Ur of the Chaldees, an idolatrous country, to live in the Land of Canaan, and there he was to be no other than a stranger, or sojourner, that he might not, by too great familiarity with the inhabitants thereof learn their ways. And afterwards the Jews were prohibited from having any dealings with the Egyptians; not because civil commerce was unlawful, but lest this should give occasion to them to imitate them in their rites of worship; to prevent which, the multiplying horses was forbidden, Deut. xvii. 16. upon which occasion the church saith, in Hos. xiv. 3. We will not ride upon horses, neither will we say any more to the work of our hands, Ye are our gods, that is, we will not do any thing that may be a temptation to us to join See Page. 201-203, ante.

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with the Egyptians, or other Heathen nations, in their idolatry; therefore certainly God did not ordain sacrifices in compliance with the Heathen, but to typify Christ's death.

Thus we have endeavoured to prove that Christ gave satisfaction to the justice of God for sin, as he was a true and proper sacrifice for it. I might, for the farther strengthening of this argument, have proved, that the end of Christ's death, assigned by the Socinians, namely, that he might make atonement for sin, can hardly be reckoned an expedient to confirm any doctrine; for there are many instances of persons having laid down their lives to confirm doctrines that have been false, and nothing more is proved hereby, but that the person believes the doctrine himself, or else is under the power of delusion or distraction; whereas a person's believing the doctrine he advances is no evidence of the truth thereof: and as for our Saviour's confirming his doctrines, that was sufficiently done by the miracles which he wrought for that end. And indeed, were this the only end of Christ's dying, I cannot see how it differs from the death of the apostles, and other martyrs, for the sake of the gospel; whereas Christ laid down his life with other views, and for higher ends, than any other person ever suffered.

And to this we may add, that if Christ died only to confirm his doctrine, or, as it is farther alleged, by those whom we oppose, that herein he might give us an example of submission to the divine will and patience in suffering, this would have been no manner of advantage to the Old Testament saints; for Christ could not be an example to them, nor were the doctrines, which they pretend he suffered to confirm, such as took place in their time. Therefore Christ was no Saviour to them, neither could they reap any advantage by what he was to do and suffer; nor could they have been represented as desiring and hoping for his coming, or, as it is said of Abraham, rejoicing to see his day, John viii. 56. and if we suppose that they were saved, it must have been without faith in him. According to this method of reasoning, they not only militate against Christ's being a proper sacrifice; but render his cross of none effect, at least to them that lived before his incarnation; and his death, which was the greatest instance of love that could be expressed to the children of men, not absolutely necessary to their salvation. (a)

(a)" The judicious, whether Trinitarians, or Unitarians, have always acknowledged an intimate connexion between the doctrine of Christ's true Godhead, and that of his satisfaction for sins; as both must be at once confessed, or denied. If he by his sufferings could satisfy the avenging justice of God for the sins of all believers; then be behoved to be more than any creature. If on the contrary, such a thing was not necessary, then no other end could be so important, that for it God should empty himself, and "assuming the form of a servant, become obcdient to the death of the cross."

But the truth of Christ's satisfaction is confirmed in the word of God by so

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