Now these afflictions are the occasion of their joy, and in order to their glory. Of this kind are all the sufferings that Christians endure for the promotion of the gos pel. Thus the apostles esteemed themselves dignified in suffering what was contumelious and reproachful for the name of Christ, Acts v. 41. And Paul interprets it as a special favour, that God called forth the Philippians to the combat: "To you it is given in the behalf of Christ to suffer," Phil. i. 29: not only the graces of faith and fortitude, but the affliction was given. So believers are declared happy, when they are "partakers of Christ's sufferings: for the spirit of glory resteth on them," 1 Peter iv. 14. Now it is evident that afflictions of this nature are no punishments; for since it is essential to punishment to be inflicted for a fault, and every fault hath a turpitude in it, it necessarily follows, that punishment, which is the brand of a crime, must be always attended with infamy, and the sufferer under shame. But Christians are honourable by their sufferings for God, as they conform them to the "image of his Son," who was consecrated by sufferings. Afflictions are sent sometimes not with respect to a sin committed, but to prevent the commission of it: and this distinguishes them from punishments; for the law deters from evil, not by inflicting, but threatening the penalty. But in the divine discipline there is another reason; God afflicts to restrain from sin as Paul had a thorn in the flesh" to prevent pride, 2 Cor. xii. 7. Those evils that are inflicted on believers for sin, do not diminish the power and value of Christ's passion; for we must distinguish between punishments which are merely castigatory for the good of the offender, and those which are purely vindictive for the just satisfaction of the law. Now believers are liable to the first, but are freed from the other; for "Christ hath redeemed them from the curse of the law, being made a curse for them."

The Popish doctrine of satisfaction to offended justice by our suffering temporal evils, is attended with many pernicious consequences.-It robs the cross of Christ of one part of its glory; as if something were left us to make up in the degrees and virtue of his sufferings. -It reflects on God's justice, as if he exacted two

different satisfactions for sin; the one from Christ, our Surety, the other from the sinner.-It disparages his mercy, in making him to punish whom he pardons, and to inflict a penalty after the sin is remitted.—It is dangerous to man, by feeding a false presumption in him; as if by the merit of his sufferings, he could expiate sin, and obtain part of that salvation which we entirely owe to the death of our Redeemer.

The difference between chastisements, and purely vindictive punishments, appears in three things:

1. In the causes from whence they proceed. The se verest sufferings of the godly are not the effects of the divine vengeance. It is true, they are evidences of God's displeasure against them for sin, but not of hatred ; for being reconciled to them in Christ, he bears an unchangeable affection to them, and love cannot hate, though it may be angry. The motive that excites God to correct them, is love: according to that testimony of the apostle, "Whom the Lord loveth he chasteneth," Heb. xii. 6. As sometimes out of his severest displeasure he forbears to strike, and condemns obstinate sinners to prosperity here, so from the tenderest mercy he afflicts his own. But purely vindictive judgments pro

ceed from mere wrath.

2. They differ in their measures. The evils that believ ers suffer are always proportioned to their strength. They are not the sudden eruptions of anger, but deliberate dispensations. David deprecates God's judgment as it is opposed to favour: "Enter not into judgment with thy servant, O Lord," Psalm cxliii. 2; and Jeremiah desires God's judgment, as it is opposed to fury: "O Lord, correct me, but with thy judgment, not in thine anger," Jer. x. 24. It is the gracious promise of God to David, 2 Sam. vii. 14, with respect to Solomon: "If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men ;” that is, chastise him moderately; for in the style of the scripture, as things are magnified by the epithet "divine" or "of God," as "the cedars of God," that is, very tall; and Nineveh is called the city of God, that is, very great so, to signify things that are in a mediocrity, the

scripture uses the epithet "human" or " of men." And according to the rule of opposition, the rod of God is an extraordinary affliction which destroys the sinner; it is such a punishment as a man can neither inflict nor endure but the rod of men is a moderate correction, that doth not exceed the strength of the patient. But every purely vindictive punishment which the law pronounces, is in proportion to the nature of the crime, not the strength of the criminal.

3. They are distinguished by the intention and end of God in inflicting them.-In chastisements God primarily designs the profit of his people, that they may be "partakers of his holiness," Heb. xii. 10. When they are secure and carnal, he awakens conscience by the sharp voice of the rod, to reflect upon sin, to make them observant for the future, to render their affections more indifferent to the world, and stronger towards heaven. The apostle expresses the nature of chastisements, "When we are judged, we are chastened" or instructed "by the Lord," 1 Cor. xi. 32: they are more lively lessons than those which are by the word alone, and make a deeper impression upon the heart. David acknowledges, "Before I was afflicted, I went astray; but now I have kept thy word," Psalm cxix. 67. Corrupt nature makes God's favours pernicious, but his grace makes our punishments profitable. Briefly, they are not satisfactions for what is passed, but admonitions for the time to come. But purely vindictive judgments are not inflicted for the reformation of an offender, but to preserve the honour of the sovereign, and public order, and to make compensation for the breach of the law. If any advantage accrue to the offender, it is accidental, and beside the intention of the judge. The end of chastisements upon believers is to prevent their final destruction: "When we are judged, we are chastened of the Lord, that we may not be condemned with the world," 1 Cor. xi. 32. And this sweetens and allays all their sufferings; as the Psalmist declares, "Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head," Psalm cxli. 5. But the vindictive punish

ment of a malefactor is not to prevent his condemnation ; for death is sometimes the sentence. In this respect the temporal evils that befall the wicked and the godly, though materially the same, yet legally differ; for to the wicked they are so many earnests of the complete payment they shall make to justice in another world, the beginning of eternal sorrows; but to the godly they are in order to their salvation. They are as the Red Sea, through which the Israelites passed to the land of promise, but the Egyptians were drowned in it. Briefly, their sufferings differ as much in their issue, as the kingdoms of heaven and hell.

That death remains to believers, doth not lessen the perfection of Christ's satisfaction. It is true, considered absolutely, it is the revenge of the law for sin, and the greatest temporal evil; so that it may seem strange, that those who are redeemed by an all-sufficient ransom, should pay this tribute to the king of terrors: but the nature of it is changed. It is a curse to the wicked inflicted for satisfaction to justice, but a privilege to believers: as God appointing the rainbow to be the sign of his covenant, that he would drown the world no more, ordained the same waters to be the token of his mercy, which were the instrument of his justice. "Blessed are the dead that die in the Lord," Rev. xiv. 13. And the Psalmist tells us, that "precious in the sight of the Lord is the death of his saints," Psalm xvi. 15. Christ hath taken away what is truly destructive in it. It is continued for their advantage. Corruption hath so depraved the sensitive appetite, that during our natural state we are not entirely freed from it: but death, that destroys the natural frame of the body, puts an end to sin. And in this respect there is a great difference between the death of Christ and of believers; the end of his was to remove the guilt of sin, of theirs to extinguish the relics of it. It is a delivery from temporal evils, and an entrance into glory. Death and despair seize on the wicked at once, "but the righteous hath hope in his death." The grave shall give up his spoils at the last. It retains the body for a time, not to destroy, but purify it. Our Saviour tells us, that "whosoever believeth on him shall

not see death for he will raise him up at the last day." He that dies a man, shall revive an angel, clothed with light and immortality.

6

I will conclude this argument with the words of St. Austin, Lib. 13. de Civ. Dei, c. 4; "Ablato criminis nexu, relicta est mors. Nunc vero majore et mirabiliore gratia Salvatoris in usum justitiæ peccati pœna est conversa; tum enim dictum est homini; Morieris si peccaveris;' nunc dictum est martyri ; • Morere ne pecces.' Et sic per ineffabilem Dei misericordiam et ipsa pœna vitiorum transit in arma virtutis, et fit justi meritum etiam supplicium peccatoris." Although the guilt of sin is removed, yet death remains; but by the admirable grace of the Redeemer, the punishment of sin is made an advantage to holiness. The law threatened man with death if he sinned; the gospel commands a martyr to die that he may not sin. And thus by the unspeakable mercy of God, the punishment of vice becomes the security of virtue; and that which was revenge upon the sinner, gives to the righteous a title to a glorious reward.

CHAPTER XV.

PRACTICAL INFERENCES.

I. FROM hence we may discover more clearly the evil of sin, which no sacrifice could expiate but the blood of the Son of God. It is true, the internal malignity of sin, abstracted from its dreadful effects, is most worthy of our hatred; for it is in its own nature direct enmity against God, and obscures the glory of all his attributes. It is the violation of his majesty, who is the universal Sovereign of heaven and earth; a contrariety to his holiness, which shines forth in his law; a despising of his goodness, the attractive to obedience; the contempt of his omniscience, which sees every sin when it is committed; the slighting of his terrible justice and power, as if the sinner could secure himself from his indignation; a