view of righteousness as it relates to the execution of punishment: So, also, in the latter; if it be true that Christ died in the room and stead of sinners; and, that his death had a more direct and immediate relation to the sanction of the moral law.

THE death of Christ discovered his own righteousness, not merely as it relates to protecting the innocent; but, also, to punishing the guilty: not only as it respects rewarding the virtuous; but, bringing evil on the wicked. Otherwise we cannot see how it could be said with propriety, that he was made sin, or a sinoffering, for us. Righteousness is a general term, which relates to law and government. It equally regards the sanctions, as the precepts of the law; and, as really respects the execution of punishments, as the bestowinent of rewards. Christ's becoming a curse for us, and his dying in our room and stead, as truly imply that he suffered for us, as any thing said in the holy scriptures supposeth that he obeyed the law for us. And, when he is called the Lord our righteousness, the term is to be taken in a large and general sense, as relating, both to the precepts and the sanctions, of the divine law: And, is to be considered as regarding government as it is supported, both by the execution of punishments, and the bestowment of rewards. So, also, when the righteousness of the law is spoken of as being fulfilled in christians,(r) the term is to be taken in a general sense; and, is to be considered as having respect to law in general, as well the penal, as the preceptive parts of it: Otherwise we could not see how the honor and dignity of the divine government could be preserved, and yet the guilty go unpunished.

() Romans viii. 4.

F 2

CHAP. V.

Shewing the necessity of Christ's perfect obedience in order to his making atonement for sin; and, the influence which his personal righteousness hath in procuring pardon for the sinner.

NOTWITHSTANDING the evidence there is that Christ died in the room and stead of sinners; and that the crimes of men are expiated by the sufferings of Christ; it is to be remembered that there is no merit, no moral worth or atoning virtue, merely in sufferings. Pain and distress have no moral virtue in them; and are of no importance, otherwise than as means through which the beauty of the divine character, and the true disposition of the divine mind, may be seen by his creatures. For, as all the divine administration is fitted to exhibit the character of God, if punishments did not answer this end, they would never be made use of in the divine government. The righteousness of the law is fulfilled in the sufferings of the sinner, in no other way than as they serve to exhibit the righteous character of God, and prove him to be a hater of iniquity. Were not this the case, the moral character of the man Jesus Christ would not have been of so great importance to his being made an offering for sin: But, his whole worth as a sacrifice must be estimated by his capacity to endure pain.

THE worth of the sacrifice which Christ made of himself for the sins of the world, arises from the moral excellencies of his person and character. Were not this the case, the same quantity of sufferings endured by a person of inferior character, would have equally answered the end of obtaining pardon for the sinner. It is true, indeed, that for a person of Christ's dignity and worth to endure greater degrees of pain, is of

more importance than enduring less: yet, the value, the import, in a moral view, of his sufferings, be they either greater or less, arises from his personal worth and character.

THIS being the case, it was absolutely necessary, in order to the atonement he was about to make by once offering up himself to God, that his life and character should be most perfectly pure and spotless: Otherwise, in his death he could not have been an offering of a sweet savor to God. This, we are naturally led to suppose, was a reason why the sin-offerings that were made under the former dipensation, were expressly required to be of the clean beasts; and no other would be accepted. For God expressly declares, "cursed be the deceiver which hath in his flock a male, "and voweth and sacrificeth unto the Lord a corrupt "thing."(8) God's acceptance of an offering, and his being reconciled to the offender, were upon the express condition that the sacrifice was made only of beasts that were clean. And the design of this law was, not only to teach the duty and obligation of devoting our best services, and giving up the best we have to God; but more clearly and perfectly to prefigure that glorious sacrifice which Christ made of himself to God for the sins of the world. Hence the Apostle saith, "For such an high priest became us, "who is holy, harmless, undefiled, separated from "sinners, and made higher than the heavens."(t) The dignity and excellency of the character of Christ, and these only, put the infinite value on the sacrifice which he made of himself for the sins of the world. And on this account, and this alone, it was that God was pleased to smell a sweet savor in the offering. Had there been the least blemish or imperfection in the character of Christ, his blood would be as far from (1) Hebrews vii. 26.

(s) Malachi i. 14.

cleansing from sin, as that of bulls and goats: And his sufferings, however great in kind, or degree, would have been of no avail to obtain pardon for the smallest transgression.

An angry tyrant may have his rage appeased by suffering his revenge glutted by blood. But not so with the infinitely pure and glorius governor of the world, who hath no pleasure in the death of him that dieth. An exhibition of the glories of his character, the infinite strength and purity of his love, is the great end in view, in all the pain and misery he brings on his creatures. The sufferings of Christ, therefore, aside from the moral excellencies of his character, his most perfect and virtuous obedience under them, could not have been of the least worth in the sight of God: Because neither the wisdom, nor righteousness of God in his regards to the general good, could have been seen in the Father's laying on him the iniquities of us all.

BUT the necessity of the obedience of Christ, in order to his making atonement for sin, is further evident from such considerations as these, viz.

1. THE perfect obedience of Christ was a necessary and glorious attestation to the righteousness and equity of the moral law.

MERCY to the sinner necessarily implies that the law by which he is condemned is just and righteous. And without a full and perfect acknowledgment of this, Christ could neither consistently intercede for mercy to transgressors, nor the Father bestow it. Until this point was fully acknowledged and established, there could be no room for reconciliation: because every exercise of mercy without this, would be an implicit confession of undue severity in the

law. Therefore Christ himself saith, that "heaven " and earth shall pass, before one jot, or one tittle "shall pass from the law, until all shall be fulfilled."(u) But to behold a person of such high dignity as the Lord Jesus Christ, and of so transcendently excellent a character, perfectly obeying the divine law; and exhibiting in himself, and that under the most trying scenes, a most perfect pattern of that cheerful obedience and unreserved submission which is required of men; affords a strong testimony to the righteousness of that law under which men were originally placed: And is fitted to convince us that every breach of it deserves the curse. No pattern, no example, could possibly carry stronger evidence of this than the holy and obedient life of Christ.

SUCH a testimony to the righteousness of the law, was but a proper and necessary acknowledgment to be made to God, by him who undertook to mediate peace between God and men. Without this it could not have appeared that Christ in every thing justified God, and wholly condemned the sinner. And, had not the man Jesus Christ most perfectly justified God and condemned the sinner, his offering up himself upon the cross, instead of being a sweet incense, would only have been falling a victim to the just indignation of his injured sovereign.

BUT, when Christ, being found in fashion as a man, humbled himself, and became obedient unto death; when his death was an expression of the high sense he entertained of the excellency and righteousness of the moral law; the sacrifice he made of himself was then an offering of a sweet savor unto God; and, naturally prepared the way for a treaty of peace and reconciliation between God and men. And, the

(u) Matt. v. 18.