principle that virtue or holiness might be easily caused to exist everywhere, is utterly repugnant to the glory of revelation? Is it not evident that it causes the transcendent glory of the cross to disappear, and reduces the whole complicated system of means and appliances for the salvation of the world to a mere ille mockery of the miseries of man's estate? Does it not show the whole plan of salvation, as conceived and executed by the infinite wisdom of God, to be an awkward and bungling attempt to accomplish an end, which might have been far more easily and perfectly accomplished? And if so, does it not become all Christian theologians to expunge this false principle from their systems, and eradicate it from their thoughts?

SECTION II.

The sufferings of Christ a bright manifestation of the goodness of God. The reason why the love of God does not appear to all men in the sacrifice of his Son is, that it is often viewed, not as it is in itself, but through the distorting medium of false analogies, or of a vague and ill-defined phraseology. Hence it is that the melancholy spectacle is everywhere presented of men, of rational and immortal beings, living and dying in a determined opposition to a doctrine which they have not taken the pains to understand, and of whose intrinsic grandeur and glory they have not enjoyed the most remote glimpse. So far from beholding the love of God, which shines forth so conspicuously in the cross of Christ, they see in it only an act of injustice and cruelty on the part of God.

One source of this error, we have no doubt, is to be found in the use, or rather in the abuse, of the term punishment. In the strict sense of the word, it is not only unjust, but impossible, for God to punish the innocent. The very idea of punishment, according to the strict sense of the word, implies the notion of guilt or ill-desert in the person upon whom it is inflicted. It is suffering inflicted on an offender, on account of his real or supposed personal guilt. Hence, as God regards all things just as they are in themselves, he cannot possibly look upon the innocent as guilty; and consequently he cannot, in the strict sense of the word, inflict punishment upon them. And when we speak of the punishment of Christ, we merely mean, or should

merely mean, to convey the idea that he suffered, in order to release us from the punishment due to our sins. It would be well, perhaps, if this could always be borne in mind; for inost men are more under the influence and power of words than they are apt to see, or willing to acknowledge. The mere expression, the punishment of the innocent, is apt to awaken associations in the mind which are inconsistent with the dictates of justice; but which the idea of the atonement would never have suggested, if clearly and distinctly viewed in its own clear light, and not through the dark medium of an ill-defined phraseology.

Another source of the error in question is to be found in the ambiguity of the term justice. It is frequently said that the atonement is a satisfaction to divine justice; to which it is replied, that justice requires the punishment of the very individual who offends, and not of another person in his place. Let us consider this subject.

The term justice has two distinct significations, which 1 shall designate by the epithets retributive and administrative. By retributive justice, I mean that attribute which inclines Him to punish an offender merely on account of the intrinsic demerit and hatefulness of his offence; and which animadverts upon the evil conduct of a moral agent, considered as an individual, and not as a member of the great family of intelligent beings. This attribute seeks to punish sin merely because it deserves punishment, and not because its punishment is necessary to secure the ends of government; and, supposing sin to exist, it would have its object, even if there were only one accountable creature in the universe.

The object of public or administrative justice is quite different. It inflicts punishment, not because it is deserved, but in order to prevent transgression, and to secure the general good, by securing the ends of wise and good government. In the moral government of God, one of the highest objects of this kind of justice, or, if you please, of this phase or manifestation of the divine justice, is to secure in the hearts of its subjects a cordial approbation of the principles according to which they are governed. This is indispensable to the very existence of moral government. The dominion of force, or of power, may be maintained, in many cases, notwithstanding the aversion of

those who are subject to it; but it is impossible to govern the heart by love while it disapproves and hates the principles to which it is required to submit, or the character of the ruler by whom those principles are enforced.

Now, it is very true, that Christ has made a satisfaction to divine justice. This is frequently asserted; but it is seldom considered, we apprehend, with any very great degree of distinctness, in what sense the term justice should always be understood in this proposition. It cannot properly refer to the retributive justice of God. This requires the punishment of the offender, and of no one else. It accepts of no substitute. And hence, it is impossible to conceive that it can be satisfied, except by the punishment of the offender himself. The object of this sort of justice, as I have said, is personal guilt; and hence, as our Saviour did not become personally guilty, when he assumed our place and consented to die for us, so it is impossible to conceive that he became liable to the infliction of the retributive justice of God. And we suppose it is this idea, at which the Socinian vaguely and obscurely aims, when he says, that the justice of God requires the punishment of the transgressor alone; and that it is absurd to suppose it can be satisfied by the substitution of the innocent in his stead. He denies the whole doctrine of satisfaction, because he sees and feels that it is not true according to one meaning of the terms in which it is expressed.

In truth and in deed, the sinner is just as guilty after the atonement as he was before; and he is just as obnoxious to the inflictions of the retributive justice of God. He may be most justly punished; for as the claims of retributive justice have not been satisfied, so they may be demanded of him without being a second time exacted. He really deserves the wrath of God on account of his sins, although administrative justice has been satisfied; and hence, when he truly repents and believes, all his sins are freely and graciously remitted. No satisfaction is made to retributive justice.

It is the administrative justice of God that has been satisfied by the atonement. This merely enforces the punishment of the sinner, as I have said, in order to secure the ends of good government; and hence, it is capable of yielding and giving place to any expedient by which those ends may be secured.

In other words, it is capable of being satisfied by whatever method God may be pleased to adopt in order to secure the ends of good government, and to accomplish his own glorious designs, without the punishment of the sinner. All this, as we shall see hereafter, has been most gloriously accomplished by the death and sufferings of Christ. God can now be just, and yet the justifier of him that believes. The great obstacles which the administrative justice of God interposes to the forgiveness of sin, having been taken out of the way and nailed to the cross, that unbounded mercy from which the provision of such a Saviour proceeded, can now flow down upon a lost and ruined world in all the fulness and plenitude of its pardoning and sanctifying power.

As a general thing, those who undertake to vindicate the sufferings of Christ against objections, rest their defence on the ground that they are a satisfaction to the administrative justice of God. This is seen, not from their express declarations, but from the nature of their arguments and defence; as if they unconsciously turned to this position as to their stronghold. On the other hand, those who assail the sacrifice of Christ, almost invariably treat it as if it were a satisfaction to the retributive justice of God. Both sides seem to be right, and both wrong. The whole idea of satisfaction to divine justice by a substitute is not absurd, because the idea of satisfaction to retributive justice is so; nor is the whole justice of God, or the justice of God in every sense of the word, to be conceived of as satisfied by the atonement, because his administrative justice is thus satisfied. When it is thus asserted, then, that the justice of God is satisfied by the atonement; we should be careful, we think, to observe in what precise sense this proposition is true, and in what sense it is false; in order that we may pursue the clear and shining light of truth, neither distracted by the clamour of words nor enveloped in clouds of logomachy.

There is a class of theologians, we are aware, and a very large class, who regard the sufferings of Christ as a satisfaction to the retributive justice of God. But this forms no part of the doctrine which we have undertaken to defend; and, indeed, we think the defence of such a view of the atonement clearly impossible. It is placed on the ground, that the sins of the

world, or of those for whom Christ died, have been imputed to him; and hence he really suffers the inflictions of the retri butive justice of God. The objections to this scheme, which seek to remove the apparent hardships and injustice of the sufferings of the innocent, by the fiction of the imputation of the sins of the guilty, we shall not dwell upon here; as we so fully considered them in the preceding chapter. To our mind they are plainly unanswerable. We would vindicate the sufferings of Christ no more than those of infants, on the ground that sin was imputed to him, so as to render them just. On the contrary, we hold them to have been wholly undeserved; and instead of vindicating them on the ground of stern justice, we vindicate them on the ground of the infinite, unbounded, and overflowing goodness of God.

It is easy to see that such a view of the atonement does not in the least degree conflict with the justice of God. It merely teaches, that God has provided for the salvation of the world by the sufferings of Jesus Christ, who was without spot or blemish. Surely we cannot find it in our hearts to object, that the sufferings of Christ for such a purpose are not consistent with the justice of God, if we will only read a single page in the great volume of nature and of providence. It has been said by Bishop Butler, that such an objection "concludes altogether as much against God's whole original constitution of nature, and the whole daily course of divine providence, in the government of the world, i. e., against the whole scheme of theism and the whole notion of religion, as against Christianity. For the world is a constitution, or system, whose parts have a mutual reference to each other; and there is a scheme of things gradually carrying on, called the course of nature, to the carrying on of which God has appointed us, in various ways, to contribute. And when, in the daily course of natural providence, it is appointed that innocent people should suffer for the faults of the guilty, this is liable to the very same objection as the instance we are considering. The infinitely greater importance of that appointment of Christianity which is objected against, does not hinder but that it may be, as it plainly is, an appointment of the very same kind with what the world affords us daily examples of. Nay, if there were any force at all in the objection, it would be stronger, in one respect, against natural