The Harmony of the Divine Attributes in Mans Redemption, Chapter 15
CHAP. XV.
Inferences. In the Death of Christ there is the clearest discovery of the evil of sin. The strictness of divine Justice is most visible in it. The consideration of the ends of Christs Death takes off the scandal of the Cross, and changes the offence into admiration. The Satisfaction of Justice by Christs Sufferings affords the strongest assurance that God is ready to pardon sinners. The absolute necessity of complying with the terms of the Gospel for Justification. There are but two wayes of appearing before the supreme Judge: either in Innocence, or by the Righteousness of Christ: The Causes why men reject Christ are, a legal temper that is natural to them, and the predominant love of sin. The unavoidable misery of all that will not submit to our Saviour.
1. FRom hence we may discover most clearly the evil of Sin, which no Sacrifice could expiate but the Blood of the Son of God. 'Tis true, the internal Malignity of Sin, abstracted from its dreadful effects, is most worthy of our hatred. For 'tis in its own nature direct enmity against God, and obscures the Glory of all his Attributes. 'Tis 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 his Goodness, the atractive to Obedience. The contempt of his Omniscience, which sees every sin when 'tis commited. The slighting of his terrible Justice and Power, as if the Sinner could secure himself from his Indignation. A denial of his Truth, as if the threatning were a vain terror to scare Men from sin. And all this done voluntarily to please an irregular corrupt Appetite, by a despicable Creature, who absolutely depends upon God for his being and happiness.
These Considerations seriously pondered, are most proper to discover the extremity of its evil. But sensible demonstrations are most powerful to convince and affect us: and those are taken from the fearful Punishments that are inflicted for Sin. Now the Torments of Hell which are the just and full recompence of Sin, are not sensible till they are inevitable. And temporal Judgments cannot fully declare the infinite Displeasure of God against the wilful contempt of his Authority. But in the Sufferings of Christ 'tis exprest to the utmost. If Justice it self had rent the Heavens, and come down in the most visible Terrour to revenge the Rebellions of Men, it could never have made stronger impressions upon us, than the Death of Christ duely considered. The Destruction of the World by Water; the miraculous burning of Sodom and Gomorrah by showers of Fire, and all other the most terrible Judgments, do not afford such a sensible instruction of the evil of Sin. If we regard the Dignity of his Person, and the depth of his Sufferings, He is an unparallel'd example of Gods Indignation for the breach of his Holy Law. For He that was the Son of God, and the Lord of Glory, was made a Man of Sorrowes. He endured Derision, Scourgings, Stripes, and at last a cruel and cursed Death. The Holy of Holies was crucified between two Thieves. By how much the Life of Christ was more precious than the lives of all men, so much in his Death doth the wrath of God appear more fully against Sin, than it would in the destruction of the whole world of Sinners. And His Spiritual Sufferings infinitely exceeded all His Corporeal. The Impressions of Wrath that were inflicted by Gods immediate Hand upon his Soul, forced from him those strong Cries, that moved all the powers of Heaven and Earth with Compassion. If the curtain were drawn aside, and we should look into the Chambers of Death, where Sinners lie down in Sorrow for ever; and hear the woful expressions, and deep Complaints of the Damned, with what horrour and distraction they speak of their torments, we could not have a fuller testimony of God's Infinite displeasure against sin, than in the Anguish and Agonies of our Redeemer. For whatever His Sufferings were in kind, yet in their degree and measure they were equally terrible with those that condemned Sinners endure. Now how is it possible that Rational Agents should freely, in the open light, for perishing vanities dare to commit sin? Can they avoid or endure the Wrath of an Incensed God? If God spared not his Son when he came in the similitude of sinful flesh, how shall Sinners who are deeply and universally defiled escape? Can they fortifie themselves against the Supreme Judge? Can they encounter with the fury of the Almighty, the apprehensions of which made the Soul of Christ heavy unto Death? Have they patience to bear that for ever, which was to Christ, who had the strength of the Deity to support him, intolerable for a few hours? If it were so with the green Tree, what will become of the dry, when exposed to the fiery Tryal? If he that was Holy and Innocent suffered so dreadfully, what must they expect, who add impenitency to their guilt, and live in the bold commission of Sin, without reflection and remorse? What prodigious Madness is it to drink iniquity like water, as a harmless thing, when 'tis a poison so deadly, that the least drop of it brings certain ruine? What desperate Folly, to have slight apprehensions of that, which is attended with the first and second Death? Nothing but unreasonable Infidelity and Inconsideration can make men venturous to provoke the living God, who is infinitely sensible of their Sins, and who both can and will punish them by Torments extreme and eternal.
2. The strictness of Divine Justice appears, that required Satisfaction equivalent to the desert of sin. The natural Notion of the Deity, as the Governour of the World, instructed the Heathens, That the transgression of his Laws was worthy of Death. Rom. 1.31.This proves that the obligation to punishment, doth not arise from the mere will of God, which is only discovered by Revelation, but is founded in the nature of things, and by its own light is manifested to reasonable creatures. From hence they inferred, That it was not becoming the Divine nature, as qualified with the relation of Supreme Ruler, to pardon Sin without Satisfaction. This appears by the Sacrifices and Ceremonies, the Religions and Expiations which were performed by the most ignorant Nations. And although they infinitely abused themselves in the conceit they had of their pretended efficacy and vertue, yet the universal consent of Mankind in the belief that Satisfaction was necessary, declares it to be true. This, as other natural Doctrines, is more fully revealed by Scripture. Heb. 9.22.Under the Law without shedding of blood there was no remission, not that common Blood could make Satisfaction for Sin, but God commanded there should be a visible mark of its necessity, in the Worship offer'd to him, and a prefiguration that it should be accomplisht by a Sacrifice eternally efficacious.
And the Oeconomy of our Salvation clearly proves, that to preserve the honour of Gods Government, Sin must be punisht, that Sinners might be pardoned. For nothing was more repugnant to the Will of God absolutely considered, than the Death of his Beloved Son, and the natural Will of Christ was averse from it. What then moved that Infinite Wisdome, which wills nothing but what is perfectly reasonable, to ordain that event? Why should it take so great a circuit, if the way was so short, that by pure Favour, without Satisfaction, Sin might have been pardoned? Our Saviour declares the necessity of his suffering Death, supposing the merciful Will of his Father to save us, when He saith, That as Moses lifted up the Serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believes in him should not perish. 'Tis true, Since God had foretold and prefigured his Death by the oracles and actions under the Law, it necessarily came to pass. But to consider things exactly, the unchangeable truth of Types and Prophesies is not the primitive and main reason of the necessity of things, but only a sign of the certainty of the event. In strictness, things do not arrive because of their prediction, but are foretold because they shall arrive. It is apparent there was a Divine Decree before the Prophesies; and that in the Light of God's Infinite Knowledg things are, before they were foretold. So 'tis not said a Man must be of a ruddy complexion, because his Picture is so, but on the contrary, because he is ruddy, his Picture must be so. That Christ by dying on the Cross should Redeem Man, was the reason that the Serpent of brass was erected on a pole to heal the Israelites, and not on the contrary. Briefly, the Apostle supposes this necessity of Satisfaction, as an evident principle, when he proves wilful Apostates to be incapable of Salvation: Because there remains no more Sacrifice for sin. For the consequence were of no force, if sin might be pardoned without Sacrifice, that is, without Satisfaction.
3. This account of Christs Death takes off the scandal of the Cross, and changes the offence into admiration. 'Twas foretold of Christ, that he should be a Stone of stumbling, and a Rock of offence; not a just cause,Luk. 2.34. but an occasion of offence to the corrupt hearts of Men, and principally for his Sufferings. The Jews were pleased with the titles of honour given to the Messiah, that he should be a King, Powerful and Glorious. But that poverty, disgrace and the suffering Death should be his character, they could not endure: therefore they endeavoured to prevert the sense of the Prophets. His Disciples who attended him in his mean state, expected those sad apappearances would terminate in visible Glory and Greatness: but when they saw him arrested by his Enemies, Condemned and Crucified, this was so opposite to their expectation, that they fainted under the disappointment. And when Christ Crucified was Preacht to the Gentile World, they rejected him with scorn. His Death seemed so contrary to the Dignity of his Person, and the design of his Office, that they could not relish the Doctrine of the Gospel. They judged it absurd, to expect Life from one that was subjected to Death, and Blessedness from him, who was made a Curse.De cruce Christi nobis insultant Sapientes hujus mundi, et dicunt, quale cor habitis, qui Deum Colitis Crucifixum. Aug. Serm. de verb. Apost. To those who look on the Death of Christ with the eyes of carnal wisdom, and according to the Laws of corrupt reason, it appears folly and weakness, and most unworthy of God; but if we consider it in its principles and ends, all the prejudices vanish, and we clearly discover it to be the most noble and eminent effect of the Wisdom, Power, Goodness and Justice of God. To the eye of sense 'twas a spectacle of horrour, that a perfect Innocent should be cruelly tormented; but to the eye of Faith, under that sad and ignominious appearance, there was a Divine Mystery, able to raise our wonder, and ravish our affections. For he that was naked, and nailed to the Cross, was really the Son of God, and the Saviour of Men: And his Death with all the penal circumstances of dishonour and pain, is the only Expiation of sin, and Satisfaction to Justice. He by offering up his Blood appea'sd the wrath of God, quencht the flaming Sword that made Paradise inaccessible to us; he took away sin, the true dishonour of our natures, and purchased for us the Graces of the Spirit, the richest ornaments of the reasonable Creature. The Doctrine of the Cross is the only foundation of the Gospel, that unites all its parts, and supports the whole building. 'Tis the cause of our Righteousness and Peace, of our Redemption and Reconciliation. How blessed an exchange have the Merits of his Sufferings made with those of our Sins? Life instead of Death, Glory for Shame, and Happiness for Misery. For this reason the Apostle with vehemence declares, that, to be the sole ground of his boasting and triumph, which others esteemed a cause of blushing. God forbid that I should Glory save in the Cross of Christ. Gal. 6.14.He rejects with extreme detestation the mention of any other thing, as the cause of his Happiness, and matter of his Glory. The Cross was a tree of Death to Christ, and of Life to us. The supreme Wisdom is justified of its Children.
4. The Satisfaction of Divine Justice by the Sufferings of Christ, affords the strongest assurance to Man, who is a guilty and suspicious creature, that God is most ready to pardon sin. There is in the natural Conscience when opened by a piercing conviction of sin, such a quick sense of Guilt, and Gods Justice, that it can never have an intire confidence in his Mercy, till Justice be atoned. From hence the convinced Sinner is restlesly inquisitive, how to find out the way of reconciliation with a Righteous God. Thus he is represented inquiring by the Prophet,Mic. 6.6, 7. Wherewith shall I come before the Lord, and bow my self before the most High God? shall I come before him with Burnt-Offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams, or with ten thousand rivers of oil? shall I give my first-born for my transgression, the fruit of my Body for the sin of my Soul? The Scripture tells us that some consum'd their Children to render their Idols favourable to them. But all these means were ineffectual: their most costly Sacrifices were only food for the fire. Nay, instead of expiating their old, they committed new sins, and were so far from appeasing, that they inflamed the Wrath of God, by their cruel oblations. But in the Gospel there is the most rational and easy way propounded, for the Satisfaction of God and the Justification of Man. The Righteousness of Faith speaketh on this wise, Say not in thy heart, Rom. 10.6, 7, 9.Who shall ascend into Heaven? (that is to bring down Christ from above) Or who shall descend into the deep? (that is to bring up Christ again from the dead) But if thou wilt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved. The Apostle sets forth the anxiety of an awakened Sinner, he is at a loss to find out a way to escape Judgment: for things that are on the surface of the Earth, or floating on the Waters, are within our view, and may be obtain'd: but those that are above our Understanding to discover, or Power to obtain, are proverbially said to to be in the Heavens above, or in the Deeps. And 'tis applied here to the different wayes of Justification, by the Law and the Gospel. The Law propounds Life, upon an impossible condition: but the Gospel clearly reveals to us, that Christ hath performed what is necessary for our Justification, and that by a lively and practical Faith we shall have an Interest in it. The Lord Jesus being ascended, hath given us a convincing proof, that the Propitiation for our Sins is perfect: For otherwise He had not been received into Gods Sanctuary. Therefore to be under perplexities how we may be justified, is to deny the value of his Righteousness, and the truth of his Ascension. And say not who shall descend into the deep, to bear the Torments of Hell, and expiate Sin, this is to deny the vertue of his Death, whereby he appeased God, and redeemed us from the wrath to come. In the Law the condemning Righteousness of God is made visible, in the Gospel his justifying Righteousness is revealed, from Faith to Faith. Rom. 1.17.And this is an infallible proof of its divine descent. For whereas all other Religions either stupifie Conscience, and harden it in carnal Security, or terrifie it by continual Alarms of Vengeance; the Gospel alone hath discovered how God may shew Mercy to repenting Sinners without injury to his Justice. The Heathens robb'd one Attribute to enrich another: either they conceived God to be indulgent to their Sins, and easie to pardon, to the prejudice of his Justice; or cruel and revengful, to the dishonour of his Goodness: But Christians are instructed how these are wonderfully reconciled and magnified in our Redemption. From hence there is a divine calm in the Conscience, and that Peace which passeth Understanding. The Soul is not only freed from the Fear of Gods anger, but hath a lively Hope of his Favour and Love. This is exprest by the Apostle, when he reckons among the Priviledges of Believers, That they are come to God the Judg of all, Heb. 12.23,and to Jesus the Mediator of the New-Covenant, and to the Blood of sprinkling that speaks better things than the blood of Abel. The apprehension of God as the Judg of the world, strikes the guilty with fear and terrour; but as He is sweetned by the Mediator, we may approach to Him with confidence. For what Sins are there which so entire a Satisfaction doth not expiate? What Torments can they deserve, which his wounds and stripes have not removed? God is Just as well as Merciful in justifying those who believe in Jesus. 'Tis not the quality of Sins, but of Sinners that excepts them from Pardon. Christ is the golden Altar in Heaven for penitent Believers to flie to, from whence God will never pluck any one to destroy him.
5. From hence we may learn, how absolute a necessity there is for our coming to Christ for Justification.
There are but two waies of appearing before the Righteous and Supreme Judg.
1. In Innocence and sinless Obedience; or by the Righteousness of Christ: The one is by the Law, the other by Grace. And these two can never be compounded, for he that pleads Innocence, in that disclaims Favour; and he that sues for Favour, acknowledges Guilt. Now the first cannot be performed by us. For entire Obedience to the Law supposes the integrity of our natures, there being a Moral impossibility that the Faculties once corrupted should act regularly: But Man is stain'd with Original Sin from his Conception. And the form of the Law runs universally, Cursed is every one that obeys not in all things which are written in the Book of the Law to do them. Gal. 3.10.In these Scales one evil work preponderates a thousand good. If a Man were guilty but of one single Error, his entire Obedience afterwards could not save him; for that being alwaies due to the Law, the payment of it cannot discount for the former Debt. So that we cannot in any degree be justified by the Law, for there is no middle between transgressing, and not transgressing it. He that breaks one Article in a Covenant, cuts off his claim to any benefit by it.
Briefly, the Law Justifies only the Perfect, and condemns without distinction all that are Guilty. So that to pretend Justification by the works of it, is as unreasonable, as for a man to produce in Court the Bond which obliges him to his Creditor, in testimony that he ows him nothing. Whoever presumes to appear before God's Judgment-Seat in his own righteousness, shall be covered with confusion.
2. By the Righteousness of Christ. This alone absolves from the Guilt of sin, saves from Hell, and can endure the trial of God's Tribunal. This the Apostle prized as his unvaluable treasure, in comparison of which, all other things are but dross and dung: that I may be found in him; Phil. 3.9.not having mine own Righteousness, which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. That which he ordained, and rewarded in the Person of our Redeemer, he cannot but accept. Now this Righteousness is meritoriously imputed only to Believers. For depending solely upon the Will of God as to its being and effects, it cannot possibly be reckoned to any for their benefit and advantage, but in that way which he hath appointed. The Lord Christ who made Satisfaction, tells us, that the benefit of it is communicated only through our Believing. God so loved the World, that he gave his only begotten Son, Joh. 3.16.that whosoever believes on him should not perish. As all sins are mortal in respect of their guilt, but death is not actually inflicted for them, upon the account of the Grace of the New Covenant: so all sins are venial in respect of the Satisfaction made by Christ, but they are not actually pardoned, till the performing of the condition to which pardon is annext. Faith transfers the guilt from the Sinner to the Sacrifice. And this is not an act restrained to the understanding, but principally respects the will, by which we accept or refuse Salvation. The nature of it is best exprest by the Scripture-phrase, the receiving Christ, Joh. 1.12.which respects the terms, upon which God offers him in the Gospel, to be our Prince and Saviour. Act. 5.31.The state of favour begins upon our consent to the New Covenant. And how reasonable is the condition it requires? how impossible is it to be otherwise? God is reconcileable by the Death of Christ, so that he may exercise Mercy without injury to his Justice and Holiness: He is willing and desirous to be upon terms of amity with Men, but cannot be actually reconciled till they accept of them: for reconcilement is between two. Though God upon the account of Christ is made placable to the humane nature, which he is not to the Angelical in its lapsed state, and hath condescended so far as to offer conditions of peace to Men, yet they are reconciled at once. That Christ becomes an effectual Mediator, there must be the consent of both parties. As God hath declared his by laying the punishment of our sins on Christ; so Man gives his, by submitting to the Law of Faith. And the great end of Preaching the Gospel is, to overcome the obstinacy of Men, and reconcile them to God, and their happiness: We are Ambassadours for Christ; and pray you in Christs stead, 2 Cor. 5.20.to be reconciled to God. With this difference, Christ furnisht the means, they only bring the message of reconciliation. Now Men are with difficulty wrought on, to comply with the conditions of Pardon by Christ.
1. Upon the account of a legal Temper that universally inclines them to seek for Justification by their own Works. This is most suitable to the Law, & light of nature; for the tenour of the first Covenant was, Do and live. So that the way of Gospel-Justification, as 'tis supernatural in its discovery, so in its contrariety to Mans Principles. Besides, as Pride at first aspir'd to make Man as God, so it tempts him to usurp the honour of Christ to be his own Saviour. He is unwilling to stoop, that he may drink of the Waters of Life. Till the Heart by the weight of its guilt is broken in pieces, and looses its former fashion and figure it will not humbly comply with the offer of Salvation for the Merits of another. And 'tis very remarkable, that upon the first opening of the Gospel, no Evangelical Doctrine was more disrelisht by the Jews, than Justification by imputed Righteousness. The Apostle gives this account of their opposition, that being ignorant of God's Righteousness, Rom. 10.and going about to establish their own Righteousness they submitted not to the Righteousness of God. They were prepossest with this Principle, that Life was to be obtained by their works: because the express condition of the Law was so. And mistaking the end of its Institution by Moses, they set the Law against the Promises. For since the Fall, the Law was given, not absolutely to be a Covenant of Life, but with a design to prepare Men for the Gospel: that upon the sight of their Guilt, and the Curse, they might have recourse to the Redeemer, and by Faith embrace that Satisfaction he hath made for them. Christ is the end of the Law, for Righteousness, Rom. 10.4.to every one that believeth. From the example of the Jews we may see how Men are naturally affected. And 'tis worthy of observation, that the reformation of Religion took its rise by the same controversie with the Papists, by which the Gospel was first introduced into the World. For besides innumerable abuses crept into the Church, the People were perswaded that by purchasing Indulgences, they should be saved from the Wrath of God. And when this darkness covered the face of the Earth, the zeal of the first Reformers broke forth; who, to undeceive the world, clearly demonstrated from Scriptures, that Justification is alone obtained by a lively and purifying Faith in the Blood of Christ. A strong proof that the same Gospel which was first revealed by the Apostles, was revived by those excellent Men; and the same Church which was first built by the Apostles, was raised out of its ruines by them.
Now the Gospel, to eradicate this disposition which is so natural and strong in faln Man, is in nothing more clear and express, than in declaring that by the deeds of the Law there shall no flesh be justified in Gods sight. The Apostle asserts without distinction,Rom. 3.10. that by the Works of the Law Justification cannot be obtained: Gal. 3.11.whether they proceed from the power of Nature, or the Grace of the Spirit. For he argues against the merit of Works to Justification, not against the principle from whence they proceed. And where he most affectionately declares his esteem of Christ,Rom. 3.27. and his Righteousness, as the sole meritorious cause of his Justification, he expresly rejects his own Righteousness, which is of the Law. Phil. 3.9.By his own Righteousness, he comprehends all the works of the renewed, as well as natural state, for they are performed by Man, and are acts of Obedience to the Law, which commands perfect Love to God. These are withering leaves that cannot conceal our shame, when we appear before God in Judgment. Not but that good works are most pleasing to him, but not for this end, to expiate Sin. We must distinguish between their substance, and the quality that errour giveth them. The opinion of merit changes their nature, and turns Gold into Dross. And if our real Righteousness, how exact soever, cannot absolve us from the least guilt, much less can the performance of some external actions, though specious in appearance, yet not commanded by God, and that have no moral value. All the Disciplines and Severities, whereby men think to make Satisfaction to the Law, are like a Crown of Straw, that dishonours the Head instead of adorning it. But that Righteousness which was acquired by the Meritorious Sufferings of Christ, and is embraced by Faith, is alsufficient for our Justification. This is as pure as Innocence, to all the effects of Pardon and Reconciliation; this alone secures us from the charge of the Law, and the chalenge of Justice. Being clothed with this, we may enter Heaven, and converse with the pure society of Angels without blushing. The Saints who now reign in Glory, were not Men who lived in the perfection of Holiness here below, but Repenting, Believing Sinners, who are washed white in the Blood of the Lamb.
2. The most universal hinderance of Mens complying with the conditions of Pardon by Christ, is, the predominant love of some Lust. Although Men would entertain him as a Saviour to redeem them from Hell, yet they reject him as their Lord. Those in the Parable who said,Luk. 19.14. We will not have this. Man to reign over us, exprest the inward sense and silent thoughts of all carnal Men. Many would depend on his Sacrifice, yet will not submit to his Scepter; they would have Christ to pacifie their Consciences, and the world to please their Affections. Thus they divide between the Offices of Christ, his Priestly and his Regal. They would have Christ to die for them, but not to live in them. They divide the acts of the same Office: they lean on his Cross to support them from falling to Hell, but Crucifie not one Lust on it. They are desirous he should reconcile them to God by his Sacrifice, but not to bless them, in turning them from their Iniquities. And thus in effect they absolutely refuse him,Act. 3.26. and render his Death unavailable. For the receiving of Christ as Mediator in all his Offices, is the Condition indispensably requisite to partake of the Benefits of his Sufferings. The Resigning up of our selves to him as our Prince, is as necessary an act of justifying Faith, as the Apprehending the Crucified Saviour. So that in every real Christian, Faith is the Principle of Obedience and Peace, and is as inseparable from Holiness as from Salvation.
To conclude this Argument: From hence we may see, How desperate the state is of impenitent Unbelievers. They are cut off from any claim to the Benefits of Christs Death. The Law of Faith, like that of the Medes and Persians, is unalterable. He that believeth not the Son, shall not see life. Christ died not to expiate final Infidelity. This is the mortal Sin, that actually damns. It charges all their guilt upon Sinners: It renders the Sufferings of Christ fruitless and ineffectual to them. For 'tis not the Preparation of a Sovereign Remedy that cures the Disease, but the applying it. As our Sins were imputed to him, upon the account of his Union with us in nature, and his consent to be our Surety; so his Righteousness is meritoriously imputed to us, upon our Union with him by a lively Faith. The man that lookt on the Rainbow, when he was ready to be drown'd, what relief was it to him; that God had promised not to drown the world, when he must perish in the waters? So though Christ hath purchased Pardon for repenting Believers,Rev. 4.3. and a Rainbow encompasses the Throne of God, the sign of Reconciliation, what advantage is this to the Unbeliever, who dies in his Sins and drops into the Lake of Fire? 'Tis not from any defect of Mercy in God, or Righteousness in Christ, but for the obstinate refusal of it, that men certainly perish. This inhances their Guilt and Misery. All the rich expence of Grace for their Redemption shall be charged upon them. The Blood of Christ shall not be imputed for their Ransom, but for their deeper Damnation: and instead of speaking better things than the Blood of Abel, shall call louder for Vengeance against them than that innocent blood which reacht Heaven with its voice against the Murderer. Briefly, whom so precious a Sacrifice doth not redeem, they are reserved entire victims, Mark 9.49.whole burnt Offerings to Divine Justice. Every impenitent Unbeliever shall be salted with fire.