1. It must be of infinite value, otherwise it would not be sufficient to compensate for the injuries offered to the divine name by sin, which is objectively infinite, and therefore deserves a

fore God." All, if treated according to distributive justice, must be found guilty and condemned. "Therefore," says Paul," by the deeds of the law shall no flesh be justified.” How, then, it might be inquired, can any be justified, and yet God not give up his law, but appear perfectly righteous and just? The answer follows. "By the righteousness of God, which is manifested without the law, being witnessed by the law." Rom. iii. 21. That is, the righteousness or justice of God, with respect to himself and the universe, is clearly manifested, though he do not execute the law, as to distributive justice, on transgressors, but pardon and save them. This is so far from being contrary to the law, that it is witnessed by the law. For the sufferings of Christ demonstrate, that God no more gives up the penalty of the law, than if he should inflict it on the original transgressor. The righteousness or justice manifested in this way is through Christ; "whom," says Paul, "God hath set forth to be a propitiation, through faith in his blood." For what end? "To declare his righteousness for the remission of sins." "To declare at this time his righteousness (for this purpose) that he might be just, and the justifier of him that believeth in Jesus," Rom. iii. 25, 26. Hence it is said, "Christ is the end of the law for righteousness to every one that believeth,” Rom. x. 4. That is, the end of the law is as fully answered in the salvation of men by Christ, as it would have been if they had never transgressed, but had obtamed life by perfect obedience. It is said, "If we confess our sins, he is just to forgive us our sins," 1 John i. 9. He is just to himself, to his law, to the universe. God styles himself " a just God, and a Saviour." Is. xlv. 21. Hence justice and mercy harmonize in nian's salvation.

From the preceding statement of the nature of grace and justice, it appears, First, That atonement, and consequently the pardon of sin, have no respect to commutative justice.

Secondly, That the sufferings of Christ did not satisfy distributive justice, since that respects personal character only; and therefore, with respect to distributive justice, salvation is an act of perfect grace.

Thirdly, That Christ's sufferings satisfied public justice; and therefore, with respect to public justice, salvation is an act of perfect justice.

Thus the seeming inconsistency between full atonement for sin, and pure grace in salvation, vanishes and disappears. The system of redemption rises into view like a magnificent edifice, displaying the greatest order, proportion and beauty" DR. MAXCY.

"To reconcile grace with justice in the salvation of the sinner, is the Gordian "knot, which divines generally have been unable to untie. Upon the principle of an indefinite atonement, the difficulty vanishes. If all the sins of a certain "individual have been atoned for by the Redeemer, free grace will not appear in "his pardon; because justice would, in that case, require his salvation. But jus"tice is threefold, commutative, distributive, and public. Commutative justice has "no concern in this case. Public justice is satisfied by the atonement, because "the governor of the universe displays his displeasure at sin in general in the "sufferings of Christ. The exercise of distributive justice is entirely set aside, "and herein is grace exhibited, the sinner is pardoned at the expence of distributive justice."

"Although we have stated this argument with all the precision of which we are capable, we must observe, that notwithstanding the show of minute discussion which it makes, its whole force consists in its obscurity, and the confusion of ideas which it produces. The indistinctness of vision which it causes, is the only reason for any man's offering his hand to those who, by proposing it, promise to be his guide to the temple of truth.

We object to this division of a divine attribute-we object to the use which is made of it-we object to the argument, because it multiplies, instead of solving

punishment proportioned to it, and consequently the price demanded to satisfy for it, must be of equal value. The justice of God would cast the utmost contempt on any thing that falls

difficulties—and it takes for granted, what does not exist, a difficulty in reconciling justice with grace.

We object to this division of a divine attribute. It is not correct, even as it ap plies to man. We are perfectly aware that the Schoolmen, following the steps of heathen philosophers, adopted this division. Suarez builds upon it the doctrine of merit, in order to supply the traffic of indulgencies with works of supereroga tion. But, however variously divine justice may be exercised about its several objects, we have no reason to believe, that there are three different attributes of justice, or even that the principle in man, which induces him to act honestly in commercial transactions, and to give to every man bis due, is any way different from the principle which influences a good magistrate to conduct with equity his public administration. It is one principle exercised upon various objects. The Scriptures, which uniformly ascribe righteousness to Jehovah, and afford instances of its exercise in thrice three various ways, never intimate that there are three distinct attributes of divine justice.f

We object to the use that is made of this division. There is no reason for excluding commutative justice any more than distributive, as distinct from public justice, from having any reference to the case of the sinner's pardon. We can readily conceive of a civil ruler, having, independently of his official duties, certain private and personal duties to discharge towards those, who, in such case, are upon terms of equality with himself. But no equality exists between the creature and Creator. The pardon of sin most assuredly approaches as near to the forgiveness of a debt as the remission of a personal offence, which has no reference to the divine authority. Sin is a want of conformity unto, or a transgression of THE LAW. Besides, the Scriptures frequently represent Jehovah condescending to act towards men upon the footing of a previously existing contract or covenant, but never upon the footing of private relation, setting aside his authority. He hath taught us to pray, "Forgive us our debts;" but never to say, "pardon private offences which are no transgression of thy law." We cannot even conceive of the exercise of distributive justice by the Lord, separate from his authority as our king, our lawgiver, and our judge. We cannot conceive, that it is matter of indifference whether God does or does not exercise distributive justice towards his creatures; and much less can we admit that even, for the sake of mercy, he is ever guilty of one act of distributive injustice. We, therefore, object to the use which is made of this threefold division of the attribute of justice. And we also, Object to the whole argument which it involves, because it multiplies instead of solving difficulties around the doctrine of the sinner's justification.

It requires us to believe that God has violated, or set aside the demands of distributive justice in the salvation of his chosen-that the sufferings of our Redeemer were the punishment, not of transgressions which are, in fact, committed, but of sin in the abstract—and that public justice requires only an exhibition of the divine displeasure at sin.

Sin, in the abstract, is only a word. Like an algebraical character, it represents all the transgressions of individual persons. These particular sins are realities; but sin in general, or in the abstract, is only the sign, the word, which we employ in reasoning.§ It is not for the sign, but the thing that Jesus suffered.

See Owen on Jus. chap. ii.

"Were this the proper place, it would be easy to show, by a criticism on the best writers upon this subject, that their definitions of commutative, distributive, and public justice, interfre, and are otherwise essentially incorrect."

Shorter Catechism.

Did we deem it eligible to introduce metaphysics into this discussion, we could more effec. tually expose the idea of punishing a nonentity- sin in the abstract." We are no conceptual ists; and the controversy between the Nominalists and Realists is now at an end. It prevailed long enough. It agitated the European universities, interested thrones, and shed much precious blood. No philosopher will now defend the opinions of the Realists, Abstract terms have ne counterpart in nature. Stew. Phil. Mind. ch, iv. § 2, & 3,”

short hereof: thus the prophet represents one, as making a very large overture, which one would think sufficient, if a finite price were so, when he speaks, in a beautiful climax, or gradation, of coming before the Lord with burnt-offerings, and these well

The word sin, too, represents the transgressions of angels. If the Redeemer suffered for sin in general, he made atonement for devils, although he took not on him the nature of angels. And if public justice demanded no more than the dis play of Jehovah's hatred of sin, then Christ is dead in vain, for such display is made in the everlasting punishments of Hell. But justice demanded more. It de manded the punishment of the sinner; and could not be satisfied with any thing short of this, untess Messiah should so unite himself to sinners, not only by assu ming their nature, but by becoming in law their representative, as to bear all the sins of all the persons for whom his sufferings were intended to atone. We object also to this argument in defence of indefinite atonement,

Because it takes for granted, what does not exist, that if all the demands of divine justice are satisfied to the full by the atonement, then grace is excluded from our pardon. This is not the case. Justice is indeed satisfied. It does not oppose, but demand the salvation of all for whom Christ died. Here is no difficulty-no Gordian knot. Grace reigns through righteousness. We refer our readers to what is said on this subject, page 377, and conclude our examination of this argument in the words of the Assembly of Divines at Westminster. "AI"though Christ, by his obedience and death, did make a proper, real, and full "satisfaction to God's justice in the behalf of them that are justified; yet, inas"much as God accepteth the satisfaction from a surety, which he might have "demanded of them, and did provide this surety, his own only son, imputing his "righteousness to them, and requiring nothing of them for their justification, but "faith, which also is his gift, their justification is to them of free grace."

CHRISTIAN'S MAGAZINE, VOL. III.

Atonement imports reconciliation, a being at one. The Hebrew signifies to Cover. The Greek word denotes a commutation, as of enmity for friendship. But we use atonement for ransom, or price, and we never pray for it Redemption imports a deliverance. To say that the ransom was paid indefinitely, that is, not more for one than another, is plainly contrary to his views, who spoke of those who were given to him, and of his laying down his life for his sheep. His sacrifice was real, and its object could not be sin in general, a mere abstract term; a sacrifice of which Satan might avail himself, as well as man. If the atonement, and redemption be indefinite, so were the decrees or purposes, the suretyship of Christ, the foreknowledge of God, and the promotion of the glory of God in the work.

On the other hand, to represent these transactions, so strictly as matters of debt, and credit, as that the quantum of price was exactly commensurate to the guilt of the saved, and neither more nor less, is not warranted by the word of God. This is to impute the cause of damnation to Christ's not having died for those who perish; and not to their guilt. Both these conclusions are erroneous. Christ died for all men, and every man, not in the sense of the universalists, not in the same sense as he died for his sheep; but that his sacrifice is sufficient for all, and God the Father, whose mercy can reach no fallen creature, but in Christ, has authorized the offer of covenant mercy to all; and desires the destruction of none. Thus men perish only by their sins. The Sacrifice of Christ is of infinite value, for he is a Divine person; and the sins of all men can be no more than infinite.

The truth seems to be, that the sacrifice is infinite; that the offer is to be general; that man perishes by his own fault only; and all this is according to the eternal purposes of God. Nevertheless the salvation of the saints was certain; the price particularly paid with a view to them; who are eventually effectually called, justified, sanctified, and brought to glory.

chosen, calves of a year old, and a multitude of them; Will the Lord be pleased with thousands of rams, a price which very few were able to give, or with ten thousands of rivers of oil? in which he offers more than it was possible to give; then he ascends yet higher, and, if it were sufficient, would part with his first-born for his transgression, the fruit of his body, for the sin of his soul; all which is reckoned an inconsiderable price, not sufficient to procure the thing designed thereby; and therefore he that offers it, is advised instead of pretending to satisfy divine justice by a finite price, to walk humbly with his God, Micah vi. 7, 8. and, whatever obedience he is obliged to perform, not to have the vanity to think that this is a sufficient price to answer that end.

2. Satisfaction must bear some similitude, or resemblance, as to the matter of it, to that debt which was due from those for whom it was to be given. Here we must consider what was the debt due from us, for which a demand of satisfaction was made; this was twofold.

1st, A debt of perfect and sinless obedience, whereby the glory of God's sovereignty might be secured, and the honour of his law maintained. This debt it was morally impossible for man to pay, after his fall; for it implies a contradiction to say that a fallen creature can yield sinless obedience; nevertheless, it was demanded of us, though fallen; for the obligation could not be disannulled by our disability to perform it.

2dly, There was a debt of punishment, which we were liable to, in proportion to the demerit of sin, as the result of the condemning sentence of the law, which threatened death for every transgression and disobedience. Now, to be satisfaction to the justice of God, it must have these ingredients in it.

As to the infinite value of the price that was given, this is contested by none, but those who deny the divinity of Christ; and these arguments that have been brought in defence of that doctrine; and others, by which we have proved the necessity that our Mediator should be God, render it less needful for us, at present, to enlarge on this subject. But there are many, who do not deny the necessity of an infinite satisfaction, who will not allow that it is necessary that there should be a resemblance between the debt contracted, and satisfaction given; and, by these, it is objected,

Object. 1. That the least instance of obedience, or one drop of Christ's blood, was a sufficient price to satisfy divine justice; in defence of which they argue, that these must be supposed to have had in them an infinite value; but nothing can be greater than what is infinite, and therefore that one single act of obedience was sufficient to redeem the whole world of

See Quest. XXXVIIL

fallen men, or the whole number of fallen angels, if God had pleased to order it so.

Answ. Though we do not deny that the least instance of obedience, or sufferings performed by our Saviour, would have been of infinite value, inasmuch as we do not conclude the infinity of obedience to consist in a multitude of acts, or in its being perfectly sinless; nor do we deem his sufferings infinite, merely because they were exquisite, or greater than what mankind are generally liable to in this world, but because they were the obedience and sufferings of a divine Person; neither do we deny, that, according to the same method of reasoning, the least act of obedience and suffering, performed by him, would have been infinite. Nevertheless, it does not follow from hence, that this would have been a sufficient price of redemption; for the sufficiency of the price does not only rise from the infinite value thereof, but from God's will to accept of it; and he could not be willing to accept of any price, but what had a tendency to illustrate and set forth the glory of his holiness, as a sinhating God, and of his sovereignty in the government of the world, in such a way, that the most fit tneans might be used to prevent the commission of it, and of his truth, in fulfilling the threatnings denounced, which man was exposed to, by his violating the law. Now these ends could not be answered by one single instance of obedience, or suffering, and therefore God could not deem them sufficient; and it is plain that he did not, for, if he had, he would not have delivered our Saviour to suffer all that he did; concerning whom it is said, He spared not his own Son, but delivered him up for us all, Rom. viii. 32.

Moreover, it was necessary that redemption should be brought about in such a way, as would lay the sinner under the highest obligation to admire the love, both of the Father and the Son. Now, if Christ had performed only one act of obedience, or suffered in the least degree, this instance of condescension, though infinite, would not have had so great a tendency to answer this end; nor could it have been said, as it is, with a great emphasis of expression, that God commendeth his love towards us, in that while we were yet sinners, Christ died for us, Rom. v. 8.

Object. 2. It is objected, by others, that Christ's active obedience was no part of the satisfaction which he gave for us, inasmuch as this was a debt due from him for himself, his human nature (in which alone he could yield obedience) being under a natural obligation to perform it; therefore he could not be said to pay that debt for us, which was due for himself. As for his passive obedience, that, indeed, might be performed for us, because, being an innocent person, he was not under any obligation to suffer, but by his own consent; but this cannot be