Sermon 39

Isaiah 53:10 When you shall make his soul an offering for sin, He shall see his seed, He shall prolong his days, And the pleasure of the Lord shall prosper in his hand.

Where there is any light and knowledge of a Godhead among men, there is this impression on them, that it is a dreadful thing, to have a controversy lying over between God and them unremoved: And upon this ground it is, that as naturally the conscience does challenge, for the provoking of God, so men, according to the light they have, are set on, to seek after this, and that, and the other mean and way, to get God appeased, and the conscience quieted; and it's like that this has descended to men from Noah, that the most part of them have thought on the mean of sacrifices, by them to make their peace with God; So the Lord taught the family of Adam, after the Fall; and Noah renewed it, after his coming out of the Ark; and it is probable (as I said) somewhat of this has abided with, and stuck to men, even when they degenerated, and apostatized from God, and offered sacrifices to devils, though not intentionally, but to God in their account: And indeed it is no marvel that flesh and blood be here at a stand; and made to say, with what shall we come before God? But we have this advantage by the Gospel; That in it, the Lord has showed to us, what it is that satisfies justice, and takes away sin, and the curse; and that it is even this in the text: You shall make his soul an offering for sin: There is no other thing that a sinner can bring with him, that can be accepted, or that can make him to be accepted of God.

We have hinted at some things from the words already, and showed, that Christ's sacrifice is called an offering for sin, as excluding all others; and as expressing the nature and ends of it: We shall now speak to one thing more, which is the fourth, implied in this expression; And it is this, That though atonement and satisfaction to God can be made by no other sacrifice, or offering, yet there is an atonement and satisfaction, that may be made by Christ's offering: Hence He is called an offering for sin: not only because it excludes all others, but also because he is accepted for that very end, as a propitiation for the sins of them, for whom He suffered, and offered himself in a sacrifice; as this is denied to all other things (as we just now said) so it is applied, and appropriated to Him, and His offering, as, (Hebrews 10:10) By the which will we are sanctified, through the offering of the body of Jesus Christ, once for all. (Hebrews 10:12) This man after he had offered one sacrifice for sins, for ever sat down on the right hand of God. And (Hebrews 10:14) For by one offering he has perfected for ever, them that are sanctified: This is the great thing that the apostle aims at, in that dispute, not only to cast the Levitical offerings, as to the removing of sin and the curse, and making of sinners' peace with God; but to commend this one offering, as able to save to the uttermost, all that come to God through it: And according to this, we have that great question answered to poor sinners; with what shall we come before the Lord, and bow ourselves before the most high God? He has showed, O man, what is meet, and what the Lord requires of you. That there is nothing but this one sacrifice of Christ, that will do the turn; and this will do it most infallibly, and most fully, as to the procuring of pardon of sin, and the making of their peace with God; So that by the right making use of this sacrifice, a sinner may most really expect remission of sins, and peace with God, and His friendship, as if sin had never been; For otherwise Christ could not be called the sin-offering, or an offering for sin, if He were not accepted in room of the sinner that comes to Him.

To clear it a little, there are four things in and about this sacrifice, to make out this, and to prove, that a sinner, that makes use of this sacrifice, may expect the pardon of sin, and peace with God. The first is the excellency of His offering. He offered himself, as it is (Hebrews 7:27) and (Hebrews 10:10, 12, 14). The offering up of Himself, and of His blessed body on the tree, was another sort of sacrifice than all these bulls, rams, and goats, offered under the law, that were but types of Him. The second is the excellency of the person, that offered up this offering — which is in effect the excellency of the priest: as the sacrifice was excellent, beyond all other sacrifices, so also, is the priest above all other priests (Hebrews 7:26). Such a high priest became us, who is holy, harmless, undefiled, separate from sinners: a priest, who is the Son, and is set over the house, as the heir; and though the human nature was the sacrifice, yet (as was said before) not as abstracted from the divine nature, the person being but one, and so the priest offering commends the sacrifice offered, and makes, that it cannot but be accepted. The third is, His willing condescension, to be the sin-offering, to interpose Himself, and to become this sacrifice, out of respect to the honor of God, that His justice might be vindicated and satisfied: and that thereby access might be made, for showing mercy to the heirs of salvation; which exceedingly commends this sacrifice; according to that of (John 10:17). Therefore does my Father love me, because I lay down my life, that I might take it again; no man takes my life from me, but I lay it down of myself, and take it again. It commends His sacrifice, that He was not constrained to it, but did it most willingly, and with delight: it is true, if we look to Him, as the eternal Son of God, and the second person of the blessed Trinity, He could not but be loved of the Father, as well before His incarnation, as after; but that He says, Therefore does my Father love me, it is to be understood, an account of His voluntary condescension, as Mediator, to do His Father's will; and out of respect to His honor, engaging, and according to His engagement, satisfying His justice for the elect. And this cannot but commend His offering, that such a glorious person, who was holy, harmless, and undefiled, should out of tenderness to the honor of God, and that the wrong done to it by sinners, might be repaired; and out of love to the elect, should condescend to stoop so low, as to make Himself a sin-offering: this regard for the honor of God, and willing condescension to suffer for the repairing of it, is abundantly valuable, and (though it be a great word) above the disrespect that sinners evidenced to the honor of God, by their sinning. The fourth is the covenant, which is the ground of this offering, and that whereby it is regulated, and the terms of it: it was not an undertaking, as a piece of will-worship, but according to the deliberate counsel, and foreknowledge of God; wherein it was determined, that the Son should become guarantor, and be made liable for the debt of the elect, and be an offering for their sin, by which freedom from sin and wrath should accrue to elect sinners; and all this being concluded in the covenant of redemption, His offering could not but be accepted for us: the Lord having condescended on the articles of that covenant for this very end.

This doctrine is of mighty great and notable concern to sinners; and were there any such awakening and roaring among us, that souls were put to say, and cry, What shall we do to be saved? The opening up of the truth, to wit, that Christ is a sin-offering for sinners, and that by His offering the atonement is made; would be much more acceptable and refreshing; and therefore let this be the first use. That though there be nothing imaginable, that can be brought before God, which will be acceptable to Him, as a satisfaction to His justice; yet here there is a ransom found by the offering whereof to God, a soul that is lying under challenges for sin, and apprehensions of wrath may expect absolution. This is in effect, that which Elihu says (Job 33): If there be an interpreter, one of a thousand to show to man his righteousness, then he is gracious to him, and says, deliver him from going down to the pit, I have found a ransom. Here is the ransom, our Lord Jesus Christ stepping in, in sinners' room, and offering Himself up a sacrifice, to satisfy the justice of God; so that a sinner in making use of that, may come to be in good terms with God; and are not these glad tidings of great joy, that an offering is provided, a ransom paid, and a way found out, how sinners liable to the curse may expect freedom. It is no small matter, that God has given this subject to us to speak of, and to you to hear of; that the tormenting anxiety of a soul driven almost to despair, may have this for an answer; even the blood of Jesus, that blood of sprinkling that purges the conscience from dead works; which, as it satisfies justice, so it quiets the conscience of the sinner, that flies to it and makes right use of it. It would become sinners well, to think more of these glad tidings, and to study to have them always fresh. There are many parts of the world, wherein men are sacrificing beasts; some lambs, some rams, some other beasts, and some, it may be the firstborn of their bodies, for the sin of their souls; (and which is lamentable, sacrificing these things to the devil, on the matter at least, and not to God) and yet all that does not their turn; and not having heard of this offering, they cannot make use of it; neither can their conscience ever be quiet. But our Lord Jesus has sent these blessed news to us, and has showed us what is the sin-offering, the atonement, and propitiatory sacrifice; we need not send our children through the fire, nor bring any other offering to God, to appease His wrath. He has given us His Son, and has accepted Him for a sin-offering, and has told us, that this shall be as sufficient and satisfying, as if we had made the satisfaction ourselves; here, O! here is the wonder, even a wonder of wonders.

Use, 2. See here the way how we come to life by Christ; it's imported in this doctrine, to be by Christ's being made an offering for us; it's not by our praying to Him, as God, nor by our holy living, nor by His working holiness in us; (though these ought and will be, in some measure, where He is made use of aright) but by His offering up Himself in a sacrifice for us; and by God's imputing it to us and considering that Christ Jesus in the offering in our room; and that thereby God is pacified, and sin and wrath removed. There can no other way be conceived, how we are made partakers of it, but by imputation; this will be the more clear, if we consider, that the same way, that our sins became Christ's, the same way His righteousness becomes ours; or the same way that justice laid claim to Him for our debt; the same way lay we claim to His righteousness: now it is blasphemous to think, that our sin became His any other way; but that legally He entering Himself as our Cautioner, our sin was reckoned on His score; even so His righteousness becomes ours, by being imputed to us. So the Apostle says, (2 Corinthians 5, final verse) He was made sin for us, who knew no sin, that we might be made the righteousness of God in him; and have His righteousness derived to us. It were good that we would learn how to win to this righteousness, even by presenting Him to justice, as Cautioner for our debt, and by taking hold of His righteousness to ground our plea upon, when we come to reckon with God for our sins. And we think that there is here a clear ground, for refuting of that way of justification, by any thing inherent in ourselves: for if it be by His offering, that we are justified, then it is by nothing in ourselves. Now this name that Christ's sufferings get, bears out, that it's that which satisfies God, and absolves us, as the alone meritorious and procuring cause; and therefore there is no other thing, that we can derive our justification from, but His righteousness only.

Use 3. Seeing by Christ's offering there is a ransom and atonement to be had; and seeing it is offered in the Gospel, we pray you, in the name of the Lord, take hold of, and improve this offering; let every body that hears tell that Christ is the sin-offering, endeavor to get Him to be their sin-offering. There are none that know, and find that they have sinned, but they would think of an amends; and here it is: and there is ground to exhort you to make use of it, and to encourage you in it; because this is the very end of His suffering, and He is fully furnished completely to accomplish it. If there were no access to life by this offering, He would not be called a sin-offering, in opposition to all other offerings; there is ground therefore to declare this to you, that by Christ Jesus life, and reconciliation is attainable, and that it is actually attained by accepting of this offering. Such as accept of it, and rest upon it, shall find acceptance with God, and freedom from sin and wrath, by virtue thereof. It's a common question, What shall we do? we do all we [reconstructed: can]; but if we were studying a long time to tell you; this is it, even to make use of Christ's offering, this, and this only will do your turn completely, and no other thing will do it.

The 4th Use is of strong consolation to all who betake themselves to Christ, He is the sin-offering, that procures the taking away of sin and wrath, and that procures friendship with God; and there is no imputation of sin, nor condemnation to them who are in him (Romans 8:1). And hence is that triumph (verse 34): who shall lay anything to the charge of God's elect? It is God that justifies — who is he that will condemn? It is Christ that died, indeed rather that is risen again, etc. If Justice were coming to execute the sentence, what can it say to the believer? Jesus Christ has stepped in between wrath and him; and as to God's acceptation, He alone is accounted the sin-offering; and as those who under the law offered the typical sacrifices, had access to the ordinances, and were sanctified, as to the purifying of the flesh: so much more is this offering able to purify the conscience, and to purge it from dead works; and to give fair access to the promises of life, and to the favor of God, to all them who make use of it, as if they had never sinned. I know much of the weight of this consolation will lie on this, whether Christ's offering be made use of; and some will say, How shall we make use of Christ's offering? And others will ask, how shall we know, if we have made right use of it? And would to God, that souls were beaten off from their pride and security, and brought under the conviction of a necessity of use-making of Christ, He would discover both to them. But before we answer the question, there are two things we would presuppose. 1. We presuppose that the soul is made sensible of its need of Christ's sacrifice, from the apprehension it has of a quarrel between God and it, and from the fear of His wrath because of sin; else the asking of such a question is to no purpose. For as we hinted before, the offering of a sacrifice implies the confession of guilt: so the making use of Christ's sacrifice presupposes sense of sin. Before a soul can make use of His offering, it must know, its due was utter consumption. 2. We presuppose, that the soul is desirous to be at God, and to have peace with Him, to which end Christ is the [reconstructed: Means]; and there will be no respect had to the [reconstructed: means], except there be a respect had to the end, as it is (Hebrews 11:6). He that comes to God, must believe that he is, and that he is a rewarder of them that seek him diligently. Where there is implied in the comer, a desire to be at God, and an expectation of some benefit, to be had from Him, or as the Word is (Hebrews 7:27). He is able to save to the uttermost, all that come to God by him. Which implies the sinner's being sensible of his lost condition; his desire to be at God; and then Christ's offering comes in, as the means, to bring about, and to come by that end. But these being presupposed, the great thing wherein the answer of the question lies, how to make use of Christ's offering for the attaining of that end, of pardon of sin, and peace with God, seems to be held out in that Word (Hebrews 7:25). He is able to save to the uttermost, them that come to God by him. And therein we may consider sinners' desire to be at God, and the use-making of Christ, in reference to that end, in these three. 1. To have the breach made up with God, in respect of their state. 2. For quieting the conscience, in respect of particular challenges. 3. For the making up of their defects, in grace, as well as for the removing of sin. And as use-making of Christ in these three points out the way of a sinner's coming to Christ; so a sinner's going on in this way evidences his right use-making of Him; which will serve to answer both the questions, namely, how to make use of Christ's offering? and how to know that we are making use of it aright?

For the first, to wit, going to God by Christ: first, it is opposed to stepping in to God at the first hand; second, it is opposed to the use making of any other thing in our coming to God for making up the breach; third, it implies the sinner's betaking of himself to Christ, as the middleman, by whom he expects to come to friendship with God. There are some scriptural similitudes, of which, if we could rightly conceive and apply them to this purpose, they might serve much to clear it. There is a distance, which, like a gulf, is fixed between God and man; a soul then comes to God by Christ, as one goes over a gulf by a bridge — hinted at by the Apostle (Hebrews 10:19-20): "Having therefore boldness to enter into the holiest, by the blood of Jesus, by a new and living way, which he has consecrated to us through the veil, which is his flesh." We take the force of the similitude to lie in this: that as one that has a veil between him and another, whom he desires to approach to, must go through the veil before he wins to that other — so here Christ's flesh being the veil, He, by His death has rent it, that sinners might step through that rent or breach to God. That is, when all was before shut up and close between God and sinners, Christ was content that a rent should be made in His body, through which they might come to God. Coming to God by Christ in this sense is to walk, as it were, on Christ's sufferings as a bridge, and to have no other place or ground to stand or walk on to God but this. Again (John 10), Christ calls Himself the door: "I am the door" — and (John 14), to the same purpose, He is called the way. This tells us that, as none can come in to a house but by the door, nor can come to the end of their journey but by the way that leads to it, so heaven being shut up and closed upon sinners, any that would have entry into it must betake themselves to Christ by faith. For by faith in Him, the door is opened and the way paved to heaven. It is a good token when the way to heaven looks on the sinner as a hard wall, or like a sinking moss or bog — and faith in Christ gives him some little hold, whereby he wins over the wall, and leads him to some little hillocks or hard bits or spots of ground, whereby he steps through the moss or bog to Christ. Or, when the sinner lays his reckoning to make use of Christ's satisfaction for payment of his debt, so that if he were to appear at the bar of justice, his answer would not be that if he had done a fault he had made or would make amends, nor that he prayed and repented and sought mercy — but this: that he took with his guilt and made use of Christ's sacrifice. So Paul, speaking when renewed, in opposition to what he was while a Pharisee, says (Philippians 3), that he counts all things to be but loss and dung for the excellency of the knowledge of Christ, that he may be found in him, not having his own righteousness, which is according to the law, but that which is through the faith of Christ. When he, even he, thinks on the day of judgment and where he will hide himself in that day, when it shall be asked (and every other shall be asked the question), "Where are you?" — his desire and resolution is to give this answer: "I am in Christ, Lord; I have no righteousness of my own to trust to; I will never make mention of my painfulness in my ministry, of the tenderness of my walk, nor of anything else of that kind — but I will betake myself to Christ's righteousness and will say, Lord, here is much debt on my score, but there is a righteousness to which I am fled by faith, and on this I will ground all my answers." This righteousness is in Christ as the purchaser thereof, and it is ours by faith when we betake ourselves to it to make it the ground of our claim. Even as if a number of men were pursued for debt before a judge, and one should come in and say, "I have paid so much" — and another should say, "Give me down a part and I will pay the rest" — and a third should say, "Give me a day and time and I will satisfy" — and a fourth poor person should come in and say, "I have indeed nothing myself to pay my debt with, but I betake myself to the [reconstructed: Responsal] cautioner, who has paid all for such as betake themselves to Him." This is faith's answering and arguing: it will neither shift the debt, nor yet admit of the final sentence of condemnation, though readily acknowledged to be deserved — but it interposes Christ's satisfaction as that which will be acceptable, though the sinner can do nothing of himself. In a word, this way of pleading is, on the one side, an utter denying of the man's self and of all that is or can be in him for attaining of righteousness — and on the other side, a crediting of himself to Christ for the attaining of that which he has not in himself. It is not only faith (if it were possible to separate these two) to deny our own righteousness, but by the exercise of it there must be a stepping over on Christ and on His righteousness to God.

The second thing, wherein the exercise of faith, in the use making of Christ's sacrifice consists, is in reference to particular challenges. For even when a soul has fled to Christ, and made use of His sacrifice for pardon of sin, and for peace with God, it will not be free from challenges, and from new accounts. And therefore the exercise of faith is to be continued in the use making of this offering, in reference to these particulars, as well as in reference to the making of our peace with God at first. In which respect, faith is called a shield (Ephesians 6:16). When new guilt is contracted and drawn on, and when temptation says to the believer, Is this the goodness of your purposes, and resolutions, which have been like flax before the fire? No sooner were you tested and assaulted, but you did greatly succumb, and were much foiled, and prevailed over. The soul runs to the same targe, buckler, or shield; and though every one of these challenges be like a fiery dart, that would set the conscience on a flame, yet by faith the dart is kept off, or the venom of it sucked so out, that it burns not, and it makes the soul to say, though I cannot satisfy for the debt, yet there is in Christ's righteousness, to which I betake myself, which can do it. And if we look to that which entertains tormenting exercises, that speak evil of the grace of God (for humbling exercises are called for, and are profitable) we will find it to be this: that is, when souls come to dispute and debate with challenges, and do not interpose the targe or shield of faith, taking hold of Christ's righteousness, between them and these challenges. For sometimes a soul will betake itself to Christ's righteousness for peace at first, and will look upon itself as bound to keep and maintain its own peace; and yet will, on the matter, think that it is but a sort of [reconstructed: baffling], or profaning of Christ's righteousness (to say so) to be making daily use of it, for answering of new challenges. And such will be ready to say, should not a believer be holy? And we say, that he should, and that it were to abuse the spiritual armor, to take one piece of it, and not another, indeed, or not all the rest. But this we say, likewise, that when one makes use of the sword of the Spirit, he may warrantably make use of the shield of faith also. Failing in this — that is, when Christ's righteousness is not made use of, in reference to particular challenges — mightily indisposes many serious poor souls, for use making of the rest of the weapons of their spiritual warfare. And therefore, as you would exercise faith in general, for reconciling you to God, as to your state, so you would exercise faith on Christ's offering for doing away of particular quarrels, and for silencing of particular challenges; which is to be daily washing at the fountain. In short, as to the other question, this may be a mark of a person that is making right use of Christ's offering for his peace, if he be daily making use of His offering, for quenching and silencing of particular challenges.

The third thing, wherein this exercise of faith in the use making of Christ's sacrifice consists, is, in reference to the defects of our grace; we have indeed much need of Christ, and He has much forthcoming in Him, for the helping of grace; for the amending of weak faith, and love, and other graces; as well as for obtaining pardon of sin, and of peace with God; and for answering of challenges; and yet oftentimes, these who are making use of Christ in the former two respects, are in hazard, and ready to think, that they should believe more, love more, and exercise other graces more, of themselves. But we are to make use of Him, for helping defects of grace, as well as for these other things. By this, I mean not only the use making of Christ meritoriously; and so that we should look on faith, love, repentance, and every other grace, as purchased by Him, as well as peace with God; and that we should make use of Christ's offering, for attaining of these. But I also mean, that we should make use of Christ, as a Priest, to make His own offering effectual, for attaining all the benefits of His purchase: considering, that He is able to save to the uttermost, all these that come to God by Him. The Apostle goes on this ground (Hebrews 10:19-20): seeing we have such a high Priest, and such an offering, let us draw near with full assurance of faith, etc. And if you ask what this is? It is of largely extended use; it is even to make use of Christ, as a Priest, not only as the object of faith, and as the procurer and worker of faith, but also for the confirming of weak faith. It is a looking to Him, to get the weak faith, that we dare scarcely trust to, made strong, and a trusting of our weak faith to Him, to carry us through, when we dare not well lean to it. In the first respect, we do by faith trust to Christ's righteousness: in this last respect, we trust our faith to Him; and look to Him, not only for pardon, but we trust to Him for making faith, to keep its grip of Him. And as it was with that poor man spoken of in Mark 9, who, upon the one side, betakes himself to Christ, "If you can do anything, have compassion on us, and help us": and on the other side, being holily impatient, finding his faith like to fail and misgiving, when Christ says to him, "If you can believe; all things are possible to him that believes"; he cries out, in that his holy impatience, "Lord, I believe, help my unbelief": he acknowledges his unbelief, as well as his faith; and trusts Christ with the mending of his faith, and holding together the shards of it (so to speak,) when it was like to crack, and fall asunder. Our doing thus evidences a more full denying of ourselves, when we dare not trust our own believing, but as it is committed to Christ, and when there is a crediting of Him, and leaning to Him, both for the benefit we expect, and for the application of it. That word of the Apostle (Philippians 3:12) is apposite, and excellent to this purpose: "That I may apprehend that for which I am apprehended of Christ Jesus." As is also that of (1 Peter 1:10): "Who are kept through faith by the power of God." So then in answer to both the questions: first, how to make use of Christ's sacrifice? and second, how to know, if we have made, or do make use of it aright? We say in short, as to the first, that there must first be a leaning to His merit, for the buying, or procuring of our peace, and a betaking of ourselves to it for that end. Second, when temptations recur, and when new challenges arise, there must be a constant daily betaking of ourselves to faith, in His sacrifice, as to a shield, or as to a storehouse; which He Himself calls an abiding in Him (John 15:3). There must be a use making of Christ, as a Priest, not only to remove daily contracted guiltiness, but also to heal the infirmity and weakness of our graces; especially of faith and love; giving Him credit to bring our faith and love to perfection. It is a sweet word, which we have (Psalm 103): "He heals all your diseases." As to the second question, we say, that a person may look on himself, as making right use of Christ's righteousness, that is, daily making use of Him, in these fore-named respects, who, if he were to appear before God, it is Christ's righteousness only that he would build on. He is also daily making use of Him, to answer challenges as they recur; and dare not trust to his own faith, but as it is committed to Him; considering, that as faith is in himself, it is daily in hazard to be extinguished. And we may add, that he so makes use of Christ; as that he dare not go to God without Him; as the word is (Hebrews 7:25): "those that come to God by Him"; he comes to God by Christ, in prayer, in praises, and in every other duty of worship. The Apostle, to this purpose, says (Hebrews 13:15): "By Him therefore, let us offer the sacrifice of praise to God." The believing soul is never right until it is all put in His hand: though all these be not distinct, and explicit in the person's use making of Christ's sacrifice; yet he expects, that the application of the benefits which Christ has purchased to him, shall be made forthcoming to him, by virtue of that same purchase; and that He who is the Author, will also be, the finisher of his faith. The sum and upshot of all, is, to show that as we have much good, by and in Christ, if we could make use of it; so He calls us to be cheerful, and comforted, in the use making of it, and not to diminish our own consolation, when He has condescended graciously thus to extend, and enlarge it, with so richly liberal and bountiful a hand.