Imatges de pÓgina
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Chap. 4. all? The total

all? The total managery of things no way demonstrating Sin to be odious, or Holiness grateful ; Obedience failing, and there being nothing vicarious, no Punishment to supply the room of it How could the order between the Creator and the Creature be preserved ? or what would become of that moral dependance and subjection which we owe to our Maker? Doubtless no defect, no jeofail can be in his Sacred Government. His just Anger requires, that Discipline should be kept, Manners corrected,

and Licentiousness suppressed. As an Ancient speaks : Surgimus ad Man being under a Law, God must needs be Revindictam, non &tor; and being such, He cannot chuse but act like mus, sed ut dis. himself, in a just decorum to his holy Attributes and ciplina Serve Law: No blot or irregularity can light upon his rigantur, licen: Government. Sin, which makes a breach upon the tia comprima: sacred Order , must be reduced in such a punitive Ala ira, que j way, as may bear witness to his Rectitude and cut in homine Justice. There are two things in Sin ; a Macula, a ita in Deo, a corrupting Spot; and a Reatus, an obliging Guilt. quo ad bomiThe Spot is such a Turpitude and ill-temper of nem pervenit mind, that the Soul, in which it is resident and regLad de Ira nant, cannot have Happiness; the Guilt is such a

Chain and strong binder unto Wrath, that the Soul, to which it adheres, cannot have Impunity. The Wisdom of God secures and ascertains the first, Why should not his Justice secure and ascertain the second ; seeing God by the Law of his Ellence, is as much bound to act in congruity to his Justice, as to his Wisdom?

4. Upon supposal that a Punishment or Satisfaction were not necessary, What should those millions of Sacrifices and slain Beasts under the Law



mean? If the substance, the Sacrifice of Christ might Chap. 4. have been spared, what should the types and shadows do ? Nay, why should the Son of God come, and sweat, and bleed, and dye upon a Cross under Divine Wrath, if all this might have been spared ? God doth not multiply things without caule, much less did he make his dear Son the Curse causeless. The Apostle tells us, That it was not possible that the blood of Bulls and Goats should take away sin, Heb. 10. 4. But why so? if a meer nothing, a no-làcrifice might do it? He signally distinguishes ; the blood of Beasts purifies the flesh, and takes away Ceremonial Guilt. But, which is infinitely more, the blood of Christ purges the Conscience, and takes away real Guilt, Heb.

9. 13, 14. But will not this distinction be altogether vain, if no blood at all were requisite to take away guilt ? Also the Apostle asserts, That we are justified by Christs blood, Rom. 5.9; But why not without it; if a Satisfaction were unnecessary? It is very hardly imaginable, that the All-wise God should fetch a compass, and go round about by his Sons blood, when a word, a merciful pleasure, might have done the work without it.

These things premised, I now proceed to shew how Punitive Justice was manifested in the Sufferings of Christ. The Apostle speaks memorably, God fet forth Christ to be a propitiation to declare his righteousness, for the remision of sins; as if he had said, There could be no remission without it: and to make it the more emphatical, he doubles the phrase, To declare, I say, at this time his righteousness; and withal he adds, That he may be just, Rom. 3. 25, 26. Righteousness, that is, Punitive Justice was eminently de



Chap. 4. monstrated in the propitiatory Sufferings of Christ;

unless this were so, no sufficient account could be possibly given of them. The Socinians, who deny Christ's Satisfaction, cannot give a tolerable reason thereof: For what say they ? Christ in his Sufferings was an example of Patience. I answer, he was. fo; but there was a Cloud of suffering-Martyrs before his Incarnation: and then what singular thing was there in his Passion? It's true, he was the greatest Pattern that ever was; but had that been all why did he suffer as our Sponsor and Mediator? why did. he bear the Sin of a World, and the Wrath of God: due to it? Here he was alone, no man, no Angel was able to trace or follow him. The Saints may fill up the Sufferings of Christ in his mystical body'; but they cannot, dare not aspire so far, as to go. about to imitate him in those fatisfactory Ones, which were in his own proper body. Had he been only an exemplary Saviour, he could have saved none at all: Not those under the Old Testament; for Ex-ample doth not, like Merit, look backward to those who were before it: Nor thofe under the New 5 for no meer Example, no, not that of an Incarnate God, could have raised up Man out of the ruins of the Fall. unless there had been in his Sufferings a Satisfaction to Justice, The Guiłr of Sin could not have been done away, unlefs there had been therein a Merit to procure the Holy Spirit, The Power of Sin could not have been subdued; a meer exemplary Christ would have been but a titular Saviour. The great design of raising up a Church out of the corrupt Mafs of Mankind would have failed, a Pattern only being too weak a bottom for it to stand


Agaie they say, Chrift suffered, that he might con- Chap. 4. firm the Covenant with his own blood. I answer, the Covenant was confirmed in Abrahams time, Gal. 3. 17. It was made immutable by Gods Word and Oath, Heb. 6. 17. It was ratified by the glorious Miracles of Christ ; it was fealed up by the precious blood of Martyrs : and why must the Son of God dye for it? or if he must, might not a simple death serve? Why was there a Curse, and an horrible Desertion upon him? There can be no imaginable coherence or connexion between his bearing the tokens of Gods Wrath, and his confirming the Covenant of Grace; the one can have no congruity or subservi. ency to the other. The Scripture therefore, which gives a better account, tells us that he dyed to pay a rorex, a Ransom for us; obtain eternal Redemption, abolish and make an end of fin; deliver from the world, and the wrath to come; reconcile to God, purchase a Church, and bring in everlasting Righteousness, and an happy Immortality fuitable thereunto. These noble and excellent ends could not be compaffed, but by Sufferings penal and satisfađory, such as had the bitter ingredients of Divine Wrath and displeasure in them. Christ was not a meer Witness, but a Priest, Redeemer, and Mediator: His blood was not only maprietor, a Testimony, but inusheun, a Propitiation; neither was it only confirmative of the Covenant, but fundative : all the Promises of Grace and Glory sprung up out of his fatisfactory and meritorious Palfion. Further they fay, that in his Sufferings the immense Love of God was manifested. I answer, His immense Love was indeed very Illustrious in giving his Son; but to what purpofe

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was he given, but to be a Propitiation ? iv tétą, In this was love, that he sent his Son to be a propitiationfor our sins, faith the Apostle, 1 John 4. 10. When inexorable Justice stood as an Obstacle in the way; when Satisfaction must be made, or mankind eter-. nally perilh ; then infinite Love appeared in giving the only begotten Son to be an expiatory sacrifice for us, to satisfie Justice, that we might partake of Mercy. But if a Satisfaction were needless, if the Sufferings of Christ might have been spared ; Where is the vehemence of Love? It may seem rather to be in Remission of sin, than in the Passion of our Savi-. our. That Remission should come to us through his : intervenient Death, when that Death was not ne-cessary, looks not so much like an act of Love, as of Sapience: and yet how Sapience should unnecessarily, and without just cause, order so great a thing as the Death of Christ to be, I cannot understand. More.. over they say, Christ suffered, that his Death inter-. vening, we might be assured by his Resurrection, of, our own, and of life eternal to be obtained in a way: of Obedience. But I answer, This is rather to alsign the end of Christs Resurrection, than of his Death: for his Death here comes in only by the by, as a meer intervenient thing, a causa fine qua non, a thing which hath no proper end of its own. It is not to me imaginable, that such an one as he was, should dye meerly to testifie to those things, which were before secured by the immutable Word and Qath of God himself. O beatos nos, quorum canså Deus jurat,! miferos, si ne juranti credimus ! faith Tertullian: his Oath cannot but be a sufficient secu-: rity. It's true, Christs Death and Resurrection đo.

Chap. 4.



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