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rig and repenting sinner. It is grace to doned, the divine government might spare us from day to day. It was grace not sink into contempt, and the whole that laid the foundation of our salva-universe conclude that the divine law tion...it is grace that has raised the su- might be trampled under foot with imperstructure, and the top stone shall punity. The atonement which Christ be brought forth with shoutings, cry-has made, answers these ends effectuing, grace, grace unto it. ally; but this no creature doings or 4. In the view of this subject, we creature sufferings ever did, or ever see why creature doings can never make atonement. It is not uncom- Finally. In the view of this subject, mon to meet with persons who expect we see that sinners will stand in no to be saved on account of something better circumstances in the great day, which they have done. They admit than if no atonement had been made. that they have committed some sins, It is true that an atonement has been but they have also performed many made for the sins of the world....that good works, which will be sufficient to Christ has tasted death for every man, make satisfaction. And if their good and that in consequence of this, salvaworks should be insufficient, they re-tion is freely offered to all. But this fer us to the sufferings they have en-will be no benefit to you, in the great dured, and conclude that these will be day, if you have despised and rejected I sufficient to atone for their sins. And the Saviour. The atonement of Christ there is reason to think that this idea has not paid your debts. It was not is prevalent among mankind. We of-intended to do any such thing. Neiten meet with it among persons of read-ther has it diminished your ill desert. ing and reflection, and those too who It was not a satisfaction to distributive have the bible in their hands. If they justice. Your transgressions all stand speak of one who has been a notorious || against you in the book of God, and profligate, but who has afterwards suf- there they will stand forever. And if fered much, how frequently do they you have sinned away your day of say, "true, his crimes have been great,|| grace, and neglected to avail yourself but his sufferings too have been great, of the offered mercy, so far from findand we hope they have been sufficienting your circumstances better, on acto atone for his guilt." Others have count of what Christ has done, you supposed that repentance and refor-will find them unspeakably worse. In mation were a sufficient atonement.addition to all your other guilt, you But, in the light of this subject, we see have been guilty of his blood. You that no creature doings or creature suf- have trifled with his dying groans and ferings whatever can make an atone-bitter agonies. You have made light ment for sin. For, why was an atone-of his dying love, and refused his parment necessary? Not to excite the doning mercy; and now you must recompassion of God, for that he feels ceive the reward of your deeds.towards every suffering being. Not to Which may God prevent, by bringing take away ill desert, for that the atone-you to speedy repentance, for Christ's ment of Christ does not do, nor can sake. repentance and reformation ever accomplish it. But it was necessary te manifest the justice of God as the moral governor of the universe; it was necessary to honor the divine law, to show the evil of sin, and God's feelings towards it; it was necessary to support the divine government and maintain its rights; it was necessary in order that when the sinner was par

Amen.

NO. II.

X.

ON THE VINDICTIVE JUSTICE OF GOD.

(Continued from page 352.)

From the view which we have taken of this subject, in the former number, the following interesting reflections arise:

1. That vindictive justice is the high and exclusive prerogative of God; and

not yourselves; but rather give place unto wrath; for it is written, vengeance is mine, I will repay, saith the Lord Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing, thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.Romans xii. 17—21.

he alone hath the right, either to pun-and enjoined: "Recompense to ish, or to pardon sin. "Vengeance is man, evil for evil. If it be possible mine, saith the Lord; I will render re- as much as lieth in you, live peaceabl compense to mine enemies, and re-with all men. Dearly beloved, aveng ward them that hate me." If vengeance, then, be God's, it cannot be long to man. It does not, any further than God hath seen fit to commit a small part of his governing authority to civil rulers among men, for the punishment of crimes against the interests of society. In this, they act by a divine commission; an authority dele gated from God; and are his ministers II. We are constrained to remark, and vicegerents to execute vengeance that the vindictive justice of God, how upon the lawless and disobedient.-ever awful and destructive to his subThis is a case, however, standing sin-jects, is a most desirable, amiable and gly, and alone; and it does not mili-glorious attribute. It ought to be loved tate, even as an exception, with the and rejoiced in by all his rational crea command enjoined upon all, of an uni- tures. And it is so for the following versally kind, peaceful and forgiving reasons: temper: for the punishment which the 1. Because it is the guarantee of per civil magistrate executes upon a mis- fect security, and of permanent and demeaning subject of the laws, is God's everlasting happiness to all his obed vengeance, and not man's. Vengeance ent subjects. The justice of God is as belongs to God alone; and therefore impartial as it is inexorable. God will it is, that we are forbidden to invade reward every man according to his his prerogative, by avenging our own works; and neither in rewarding or injuries, rendering evil for evil, or even ||punishing, doth he act with a view to indulging a spirit of resentment and the interests of a part of his moral ill will towards any fellow-creature.-kingdom, in opposition to the aggreIn the school of Christ, and there only, gate interests of the whole or the gen¦ are we taught to forgive our enemies, eral good. Does a civil magistrate to do good to them that hate us, and act inconsistently with his official chapray for them that despitefully use and racter, a part inconsistent with rectievilly intreat us. This is the Chris-tude, in strictly executing the laws up tian's mode of revenge, and it is the on convicted offenders? Does he for only revenge which reason and good that incur the charge of partiality or conscience will approve. See how injustice, of having acted with a view expressly revenge is forbidden in the to the interests of a part, in opposition word of God...how displeasing it is to to that of the whole? No. He deserves hi...how severely he threatens, and well of his country as an impartial, uphow awfully he will punish it: "Thus right man. His conduct is most patrisaith the Lord God, because the Phi-otic and benevolent. A righteous king, Jistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred, therefore, thus saith the Lord God, behold I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the rem rant of the sea coasts." Ezek. xxv. 15. But, on the other hand, how strongly is the contrary spirit recommended

who would deserve and exhibit the dignified character of a father to his people, by making his subjects as hap py as possible under his government, must support his authority with firmness, and impartially execute the laws in the punishment of offenders. Inflexible justice is essentially connected with goodness. A being who is not just, cannot be good: for favor to the

Here it will be proper to introduce an important distinction, necessary to be made and kept in view, in order to a right understanding of this subject. It arises in answer to this question, viz. If the justice of God require the punishment of the guilty, how can justice be satisfied with the punishment of on

general good better promoted by the salvation of those particular individuals who compose the number of the elect, than it would by the salvation of others, since there is no personal de

guilty is cruelty to the innocent. In that the clearest and fullest display of Fine, the public good is promoted no the divine justice, doth not consist with further, and in no higher degree, than the salvation of the whole human race; as justice is impartially administered. and therefore, the greatest possible 2. As the general good is promoted general good requires the punishment in exact proportion to the amplitude || of a part, as it does the salvation of the and clearness of these displays of vin- others. dictive justice, the greatest possible good requires the greatest possible displays of it. And are not these displays actually made in the divine government? Could they be more clear and full upon any other plan? Let us inquire. The destruction of all moral beings is not an admissible supposition, as this would defeat the great endly a part of the guilty? Or how is the of justice. But supposing all mankind were saved and none punished, would the displays of justice be as clear and full? Evidently they would not. The punishment of the sinning angels, it is true, would be a display of vindictive || sert of salvation in either? To answer justice; but this display would not be so clear and full as it might be, while mankind, who are equally deserving of punishment, (I do not say, deserving of equal punishment) are all pardoned and made happy. As the devils are a distinct order of beings, commenced moral existence under different circumstances, and incurred greater, and more aggravated guilt by their apostacy, their punishment would not afford a conclusive evidence of God's displeasure against the sins and rebellion of men...would be no display of divine justice towards them...no proof, by sensible fruits in government, of the same moral character of God, as an infinite||tional creatures happy, as can consist hater of their iniquity, which is expressed in his written law. It would give intelligent beings occasion to think, that inan was saved, because not so guilty as the devils; or because he was not so deserving of that punishment for his disobedience, with which God had threatened him, and so not guilty at all. By which man would have something whereof to boast; in either case alike derogatory to the honor, truth and jus-folded, in the exhibitions of eternity. tice of the divine character. It would afford some ground to suspect the divine impartiality, and so far defeat the end of justice. Therefore, it is argued,

VOL. 2. YY

these questions, the distinction between general and distributive justice is necessary to be brought into view. The general good requires the salvation of a certain part of the human race. Who those are, or why those, in preference to others, is known only to God. Yet he acts not without reasons, however unknown they are to us. Infinite wisdom ever acts from the highest and best reasons. The general good is better promoted by the salvation of the elect, than it would be by the salvation of any of the rest of mankind; and we may set it down for certain, that God will make as many of his ra

with the greatest general good. Perhaps the number will be by far the greater part of the human race. Perhaps it will appear in the grand consummation at the last day, that there are but a very few state criminals for execution, in proportion to the number of the redeemed and saved. And perhaps, too, all the reasons of the divine counsels and conduct will be un

But to return. The general good requiring the salvation of a part of the human race, it is, therefore, general justice--what is due to the general

good-or the fruit of a supreme re- Christ. "Christ hath redeemed gard to that end, that they should be from the curse of the law, being made exempted from personal punishment. a curse for us." In allusion to this, General justice has both an ultimate, the apostle John saith, "If we confes and also an immediate respect to the our sins, he is faithful and just, to fer general good: Distributive justice has give us our sins, and to cleanse us from also an ultimate respect to that end, all unrighteousness.” So that God but an immediate respect only to the maintains and displays the same glori personal moral character of the crea-ous character of impartiality and jus ture. General justice admits of mercy tice, in all his ways and works....in the to the guilty; yea, requires it: distri-salvation of his chosen, as in the debutive justice knows no mercy, but struction of reprobates. In both, he' treats every subject according to his is equally just, and equally good; both personal and moral character, saying, are the accomplishment of his eternal "The soul that sinneth, it shall die;" purpose, and flow from the same un"Cursed is every one that continueth changeable perfections of his nature. not in all things written in the book of ||This distinction being made, and exthe law to do them." This is the aw-plained, we proceed to remark, ful sanction of the moral law. In the 3. That if the greatest possible gensalvation of the redeemed, general and eral good require the clearest and fulldistributive justice, independent of the est displays of divine justice, and these atonement of Christ, would for ever displays cannot be made but by the stand mutually opposed. In the de- punishment of a part of the human struction of the wicked, they conspire, race; then the duration of this good and are jointly exercised. requires an equal duration of these Here the wisdom and glory of the displays. The atonement of Christ, divine plan of redemption appear and though in itself an adequate expression shine, in perfectly harmonizing the of the divine displeasure, is not a discontending claims of general and dis-play of justice sufficiently clear, sentributive justice, by removing all the sible and impressive to the minds of obstacles which were cast by the latter intelligent creatures, unless accompain the way of mercy. So that "mer-nied with the punishment of impeni. cy and truth have met together, right-tent sinners, as standing, visible monucousness and peace have kissed each ments of divine justice, in a continued other" or, justice and grace are har- and eternal state of sufferings. monized. Since Christ hath suffered, the impressions of faith must be more the just for the unjust; tasted death || feeble and languid than those of sight. for every man, and become a propitia- We well know that we more sensibly tion for the sins of the whole world; realize, and are more deeply affected God can have mercy on whom he will with what we see, than with what we have mercy; can be just, and the jus- only hear, and merely believe, though tifier of him that believeth in Jesus. it be without the least doubt. We have The righteousness of God is declared, heard of the burning of Moscow, and and displayed in the redemption of we fully believe the fact; but who can Christ; his infinite love of holiness and realize all the horrors and distresses of hatred of sin-so that he acts as a just that great city in flames, equally with God in freely pardoning sin for Christ's an eye witness of the awful scene? sake, and receiving into his divine fa- Had we lived at the time, and been vor and friendship every true believer, eye witnesses of Christ, suspended, and working faith in every soul whom bleeding, groaning and dying upon the he hath ordained unto eternal life.- cross-had known his true character, The distributive justice of God, as it and understood the language of his respects the redeemed, is fully satisfi- sufferings; the awful glory of divine ed and displayed in the sufferings of justice in the sufferings of the Son of

For,

ered, through distinguishing, sovereign and unmerited mercy, they will the more feelingly realize the greatness of their salvation, the value of Christ's || atonement, and the infinite dignity of his person and character. As the damned sink in misery, they will rise in happiness, and the glory of Christ be exalted, and rise higher and higher to eternity.

God, might have had the deepest impressions upon our minds, perhaps, that we are capable of receiving in this life. Yet as soon as the sensible znedium of display was removed, and the impression continued but by the power of memory and mental reflection, it would constantly languish and T decline; the objects become less and less vivid, and gradually affect us less and less, in proportion to the distance In the beginning of the 19th chapter of time from the scene of recollection. of St. John's Revelation, we have the This was the reason of the institu- most lively and affecting representation of the sacramental supper, in com- tion of the saints in heaven rejoicing in memoration of the death of Christ. the visible displays of God's justice, "Do this in remembrance of me." It in the eternal punishment of his enewas designed to revive and strengthen mies. "And after these things, I heard the impression of Christ crucified, by a great voice of much people in heavbringing the object represented by en, saying, Alleluia, salvation and glosymbols, as nearly as possible into ry, and honor unto the Lord our God; sensible view. "As oft as ye eat this || for true and righteous are his judgments bread, and drink this cup, ye do shew-for he hath judged the great whore, forth the Lord's death, till he come. which did corrupt the earth with her And were we to be with Christ for fornications, and hath avenged the ever in his glorified state, and have the blood of his servants at her hands.same nearness of access that Thomas And again, they said, Alleluia, and her had, after his resurrection; yet the dis-smoke arose up for ever and ever." play of divine justice, by Christ upon As the smoke of their torment arises, the cross, would still be but an object they will swell their songs of joy and of faith; it would need a sensible triumph, and strike eternal anthems of monument to enforce the impression praise upon their golden harps, to rein the deepest and most realizing man- deeming love and power, saying, "Worner. The divine character of the Re-thy is the Lamb that was slain, and hath deemer, though an adequate medium of expressing the divine justice-yet that expression must be displayed to the finite views and limited capacities of creatures, by gradual and successive Here is the grand consummation of discoveries. This can be done in no all God's works....the complete and fiother way than by the punishment of nal accomplishment of all his eternal the finally impenitent. When the re- purposes. They all issue and termideemed in glory look down to the dark || nate in one infinitely wise and glorious regions of despair,and view the wretch-end; the greatest possible general good ed millions of their fellow men, and and happiness of his moral kingdom, fellow sinners, weltering in the flames effected by the fullest and clearest disof divine wrath...reaping the wages of plays of his justice and this good, the sin in a state of continual, intolerable, greatest in degree, rendered eternal in increasing, and eternal misery; they its duration, by the equal continuance will have a deep and increasing sense and increasing clearness of these disof the evil of sin, and the punishment plays. This is the proper fruit, the it deserves. By the misery of the necessary consequence, and ultimate damned, they will the more sensibly end of the divine eternal predestination feel their own deserts. By viewing of all things; a doctrine which reflects the wrath from which they are deliv-the highest glory upon the divine char

redeemed us unto God with his blood. Not unto us, not unto us, O Lord, but unto thy name give glory, for thy mercy, and thy truth's sake.”

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