ner himself, the sinner then is not saved. It must, of necessity, be therefore, that if it be expressed by natural evils brought on any one, it must be, by their being brought on one who is not a sinner: And, therefore, displeasure against the guilty is expressed by sufferings brought on the innocent.

To say, therefore, that displeasure against the guilty, cannot be expressed by evils brought on an innocent person, at once denies, either the necessity of punishment; or room for pardon. For if it be essential to the glory of God, that he express displeasure against wickedness by any natural evils; these evils must be endured, either by the guilty, or by some one who is innocent. If they are endured, by the wicked themselves, the sinner is not, yea cannot be pardoned. If the sinner be pardoned, and the displeasure of God nevertheless expressed in natural evils; it must of necessity be that this is done in natural evils brought on one who is innocent. Thus evidently doth the objection under consideration deny any necessity, arising either from the law, or the character of God, that sinners should ever be punished; or, it denies that sinners of mankind will ever be delivered from that punishment which is their just desert according to the tenor of the divine law.

BUT it may perhaps be denied that either of these consequences are involved in the sentiment that the anger of God against the wicked cannot be expressed in the sufferings of one who is righteous. It may be urged that as the obedience of Christ, especially "under very heavy and severe trials, expressed a very "high degree of love to holiness; this of course, ex"hibited a proportionable aversion from sin. And as "Christ was God manifest in the flesh, whatever hatred "and aversions were expressed by him, were the ha"tred-the aversions of GOD, And therefore God's

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"hatred of iniquity appeared and was expressed in "the obedience of Christ. His acting uniformly against the cause of sin, very naturally and necessa"rily expressed his displeasure against the sinner."

BUT in reply to this reasoning it may be observed:

1. THAT the objector, in taking this course, splits upon the very rock he means to avoid. It is urged that the supposition, that the displeasure of God against the wicked, cannot be seen in the sufferings of an innocent person, implies, either that the wicked will be universally punished; or, that the character and law of God do not require that God's displeasure against the wicked should ever be expressed in any natural evils, any sufferings whatever. The argument before us admits that the divine being may so act against sin, and oppose it in such a manner in his own conduct, as to render punishments unnecessary: Or, at least to render it consistent with the spirit of the law to for. give penitents without expressing by natural evils, any displeasure against them for their sins. But if God may forgive some sinners, without testifying his anger against them by natural evils; it is difficult to see why he may not all. If the honor of the divine law may be so supported without natural evils, as to make it consistent with the character of the governor of the world, to exercise his grace in bringing some to repentance, and then forgiving them; we see not why it may not all. We can see no other objection against the salvation of all than this, viz. That the character an i conduct of God could not appear to harmonize with his perfect law, unless he expressed displeasure against the rebellion of men by natural evils. But the argument which pleads that God's displeasure is sufficiently expressed, to answer the purposes of law and government, in the obedience of Christ, removes this objection. And, therefore, it implies that the hon

or of God's law and moral government may be supported without the execution of punishments: At least, that there is no necessity of God's testifying against the wickedness of men by natural evils, in or der to its being consistent with his character to pardon and save sinners.

2. IT may justly be scrupled whether it can, with propriety, be said that the holy and obedient life of Christ expressed any divine displeasure against men for their sins-At least, any disposition, in the divine mind, to punish men for their sins. "God sent "not his Son into the world to condemn the world; "but that the world through him might be saved."(g) Christ's disposition to obey the law, was acted out and expressed in his life on earth. And whatever reasons there might be, from any considerations, to suppose he entertained a disposition within himself to punish sinners; still his own personal obedience to the law did not express it; in this it was not acted out in its proper and natural fruits. This disposition of the divine redeemer remains to be exhibited and displayed on another day. And if there were no other expression of divine displeasure against sin necessary, than this; we have no reason to expect that any other expression of it will, in fact, be ever made. Accord ingly,

3. Ir God's being manifest in flesh, and acting against the cause of sin in a holy and obedient life, and subduing the power of it in his people, be all the way in which it is necessary his anger against sin should be expressed; we have abundant reason to conclude, that neither the spirit of the law, nor the honour of the divine government require it should ever be expressed in any other way. And therefore punishments

(g) John iii. 17.

are far from being necessary under the divine government. For, on this hypothesis, God would appear to act more decidedly and completely against the cause of sin, and so of course express higher displeasure against it, by wholly eradicating it out of the heart of every moral being, and setting all his creatures above the reach of natural evil.

THESE are but the natural and obvious consequences of the opinion that the displeasure of God against men, for their sins, was not expressed in the sufferings and death of Christ.

As an evidence that the sufferings of Christ were expressions of divine anger against men for their sins; it is to be observed,

1. THAT these sufferings were in reality, expressions of divine anger. These were a curse, the curse of God, which can, in the nature of things, be no other than an expression of anger. The sword of God,' the sword of divine justice, was called up, and commissioned against Christ; and smote, and took away his life. But it is unnecessary to repeat what has been said on this subject in a former chapter. We pro

ceed,

2. To observe that the anger of God which appeared and was expressed in the sufferings of Christ, could not be against the person of the Saviour. Christ always did those things that pleased the Father.(h) He is God's beloved Son in whom he is well pleased. (i) How often was the voice of God heard from heaven, declaring concerning Christ, while he was on earth, "This is my beloved Son, in whom I am well pleas"ed."(k) Never did the Father view this Son of his

(h) John viii. 29. (i) Matt. xii. 18. (4) Matt. iii. 17, and xvii. 5.

love with greater complacency and delight, than when he was making his soul an offering for sin: And never did he feel a more infinite tenderness for him, than while he was wounding him for our transgressions, and bruising him for our iniquities.

3. Gon is invariably displeased at sin; and, he never has the least degree of anger against any of his creatures, but sinners. The law of God, which expresseth his very mind and will, curseth those, and only those, who continue not in all things written in the book of it, to do them. When any of God's creatures commit sin, they provoke his anger. But, where there is no sin, it cannot be that God is offended. And, as God is angry with the wicked every day ;(1) every exhibition of divine anger must be against sinners.

4. Ir is evident, and is generally confessed, that the happy and blessed fruits of Christ's glorious righteousness, are confered upon sinners of mankind, and enjoyed by them. The Apostle saith," as by the of"fence of one, judgment came upon all men unto con"demnation; even so by the righteousness of one, "the free gift came upon all men unto justification of "life. For, as by one man's disobedience, many were "made sinners ; so by the obedience of one, shall "many be made righteous."(m) And this one person, by whose righteousness the free gift comes upon men to justification of life, the connection of the Apostle's discourse evidently proves to be the Lord Jesus Christ. "Therefore" he says again," by the deeds of "the law there shall no flesh be justified in his sight: "for by the law is the knowledge of sin. But now

"the righteousness of God without the law is manifes"ted, being witnessed by the law and the prophets; " even the righteousness of God which is by faith of

(2) Ps. vii. 11. (m) Rom. v. 18, 19.