Lo, I am with you always

The appeasing the wrath of God for us. God was willing to be appeased (hence the sending of Christ is every where in Scripture ascribed to the love and grace of God), but his justice was not actually appeased till the death of Christ. As a merciful God, he pitied us; but as a holy God, he could not but bate our transgression; as a God of truth, he could not but fulfil his own threatening; as a God of justice, he must avenge himself for the offence against him. He gave Christ as a God of mercy, and required satisfaction as a God of justice. He set him forth as a propitiation, that he might be just, Rom. iii. 25, 26. His mercy rendered him placable, but his righteousness hindered the actual placation. He had a kindness for man, but could not have a kindness for his sin; he had compassions for his creature to free him, but none for his transgression to let that go unpunished. That justice, whereby he can no more absolve the guilty than condemn the innocent, was an obstacle to the full issues of his mercy. But when an offering for sin was made by an infinite person, and our near kinsman, who had a right of redemption, there was no plea in justice against it, since the sacrifice was complete; no plea in divine veracity, since the penalty was suffered; no plea in divine holiness, since that was infinitely manifested; no bar to mercy to come smiling upon the world. The wrath of God was appeased upon the death of the Redeemer and this reconciliation is actually applied upon the acceptance of the believer. If God had not been placable, he had never accepted a substitute; and if he had not been appeased, he had never raised this substitute after his passion, nor ever held out his hand of grace to invite us to be reconciled to him. There is nothing now remains to be done but our consenting to those terms upon which he offers us the actual enjoyment of it. This crucified Redeemer only was able to effect this work. He was an infinite person, consisting of a divine and human nature; the union of the one gave value to the suffering of the other. The word of God was past in his threatening, his justice would demand its right of his veracity, a sacrifice there must be to repair the honour of God by bearing the penalty of the law, which could not be done by the strength and holiness of any creature. All the created force in the earth, and the strongest force of the angelical nature, were too feeble for so great a task. Justice must have satisfaction; the sinner could not give it without suffering eternal punishment. He then puts himself into our place to free us from the arrest of justice, and bear those strokes which, by virtue of the law, wrath had prepared for us. The dignity of his person puts a value upon his punishment, and renders it acceptable for us, it being a death superior in virtue to the death of worlds; it was a death which justice required, and at the sight of it justice was so calmed, that the sharp revenging sword drops out of its hand. God hath smelt in it so sweet a savour that it hath fully pleased him. He can now pardon the sins of believers with the glory of his righteousness as well as of his grace. He can legally justify a repenting sinner. God hath been served in the passion of the Redeemer, his justice and holiness were glorified and the law accomplished, the honour of God is salved, and the author of the law righted, the justice of God sweetened. By this propitiation for sin God is rendered propitious to guilty man, and stretcheth out his arms of love instead of brandishing his sword of vengeance. The ancient believers lived in the expectation of this, but they beheld not the consummation of it: they thirsted for it, but were not satisfied with it till the fulness of time. It solely depended upon the passion of Christ ; it is by the cross that God is reconciled, and all enmity slain, . Eph. ii. 14. He was then wounded for our iniquities, and being cast into the furnace of divine wrath, quenched the flames; as Jonas the type, being cast into the raging sea, quelled the storm, he bore our sins by bearing the wrath due to them, and satisfied justice by suffering its strokes. It could not stand with that justice to punish him, if he were not placed in our stead to be the mark and butt of that justice for us and our sins. Doth not then a crucified Christ deserve to be known and studied by every one of us, who hath done that upon the cross, which the holy law, sacrifices divinely instituted, the blessed angels, the purity and strength of universal nature, had never been able to effect? He hath expiated our sins, and by his blood bath secured us from the sword of divine vengeance, if we refuse not the atonement he bath made.