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ings, considered in respect of their measure and quantity, may, therefore, be overbalanced by the happiness and enjoyment of those whom Christ has redeemed from death. So that, in this respect, it may appear that the sufferings of Christ have occasioned a great accession of good to the system.

But this is not all. Christ enjoys, in his own person, a full reward for all the sufferings he endured So that, aside from the happiness of the redeemed, considered as their own personal felicity, the sufferings of the Son of God are completely compensated in his own felicity.

Christ is as susceptible of reward, as of sufferings. However great his sufferings were, he is capable of a reward, which will fully balance them.

Were he capable of going through infinite sufferings, he is equally capable of enjoying an infinite reward. If his sufferings were to be considered as an infinite evil, because of the superlative excellence of his person, the reward, which he, himself, reaps and enjoys, is, for the same reason, to be considered as an infinite good.

In whatever point of light the subject be viewed, it will appear, that the sufferings of Christ, though awfully great and extreme, though infinite indignity was offered to his person and character, were, nevertheless, no loss of good in the system; but so far from it, that all the good which the redeemed will enjoy to eternity, all that weight of glory which will be conferred upon them, is so much gain to the universe, and overplus of good, accruing from the work and sufferings of Christ.

X

IT is said by the opposers of the doctrine of atonement, that it is unjust, that an innocent person should suffer in the stead of a guilty one. Yet these same gentlemen hold, that our Lord Jesus Christ did suffer for the benefit of guilty sinners, by setting them an example of patience and persevering obedience under the greatest trials; by dying a martyr, to the purest morality, and by teaching a future state of rewards and punishments by his own resurrection; thus laying a foundation for preaching the gospel, and leading sinners to repentance, that in consequence of this they might be pardoned and and saved. Now, why is not this as inconsistent with justice, as that Christ should die to make atonement for sinners, in order to their pardon and salvation? In either case, the innocent suffers for the guilty, the death suffered is the same, and the end is the same, the salvation of sinners,— Suppose my neighbour is a murderer, and he must die on the gallows, unless he repent; or unless satisfaction be made for his crime, by the hanging of another person. Now, would it not be as really unjust to hang me, in order to lead him to repentance, that his life may be spared, as it would be to hang me as a substitute for him, that the same end might be obtained?-Let the candid decide.

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Question.-How doth Christ execute the office of a

Priest?

Answer. Christ executeth the office of a priest, in his once offering up of himself, a sacrifice to satisfy divine justice.

THE

Ass. CATECHISM.

HE method of salvation, through the atonement of Christ, displays the infinite wisdom and goodness of God. It is suitable that we should endeavour to gain a right view of this atonement. For it is a fundamental docrine in the christian scheme, and a misconception here, may lead to consequences of a dangerous and destructive tendency.

We may believe that Christ, by his sufferings, hath endured the penalty of the law, in such a manner, as in this respect fully to satisfy divine justice. But the nature of this satisfaction, becomes a subject of inquiry. And it will be found that it does not necessarily terminate in the happiness of all the human race, but is rather an encouragement to the sinner, to set about the work of his salvation.

1. Concerning the nature of divine justice.

This is a formidable attribute; in it, God appears clothed in terrible majesty, making himself known in the judgment which he executeth. But it breathes the same spirit with benevolence, and has the same moral excellence. One individual principle actuates the divine mind. God is love. This affection, in its different modifications, gains the name of the several moral attributes. Justice may be considered, that attribute which fixes the sanctions of the moral law, and looks to the well ordering of the divine government.

One of these sanctions consists in death, or endless suffering, as the wages of sin. This penalty is of great extent, and involves the offender in remediless ruin. According to the tenor of the law, sin is an evil of infinite magnitude, and exposes to interminable misery, as the just consequence. This penalty, however, does not originate in a vindictive, revengeful spirit. And justice would lay aside its claims, if there were no other end to be answered, but the gratification which arises from the misery of the offender. The infliction of penal evil, must have something to justify it besides the satisfaction which the misery of the creature can give to the divine lawgiver. It will not do to vindicate the penalty of the law, by saying, "It is no more than the vile transgressor highly deserves." There must be some further reason why such treatment of the sinner is just, or which constitutes his ill-desert. And if no reason, of a public nature, can be found for inflicting the penalty of the law, it ought in justice to be laid aside; for in such a condition as this, to exact punishment, would rather be the injustice and unfeelingness of a tyrant, than the tenderness of a wise and good sovereign. Hence we may inquire,

II. Why justice required satisfaction.

And here we may bring into view the public and general good, as the great object which renders such a satisfaction necessary. It was not surely required for the sake of rendering God abundant in goodness, and ready to forgive. His moral nature is immutable, and can admit of no alteration. There is no want of compassion in him. Had nothing required the sufferings of Christ in the atonement, but a want of pity in the divine mind, they might have been spared. We must take heed, that we do not conceive of God as being unpropitious, malevolent, and revengeful. We must not find the ground of the atonement to lie in any such spirit of animosity.

But, it seems, that the best good of the intellectual and moral world, requires that God should appear to be a terror to evil doers. And this is to be seen, by his requiring the expiatory sufferings of Christ. The wise moral Governor, that he may be just, has an immense system of creation to watch over and protect. He has to guard and defend the rights and privileges. of his moral government. This benevolent justice, which looks over creation with a watchful eye, is that kind of justice which rendered the atonement necessary. To maintain the interests of this kingdom it is requisite, that the divine law should be seen in its dignity, loveliness, and spirituality. And to this purpose, it must be supported; which is done by the atoning sufferings of Christ. Thus the law is magnified and made honourable. The divine authority of this law, is made to be respected through the holy part of creation.

Likewise, it is needful that there be an expression of the evil of sin. The good of the whole requires

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