according to his own personal character, and of consequence his sufferings had no more merit than the sufferings of a transgressor. If these were just, in the same sense that those of the sinner would be just, he endured no more than he ought to endure. His death therefore on this plan made no atonement for sin. Besides, to represent Christ's sufferings to be the same as those of his people, is to destroy all grace in salvation. For if in him they have endured all to which they were exposed, from what are they delivered? In what respect are they forgiven? 3. If the preceding account of the law of God and the doctrine of atonement be true, we infer the erroneousness and absurdity of that scheme, which represents the punishments of a future state to be disciplinary, and designed wholly for the good of the sufferers. According to the scriptures, there is an exact distribution of punishments in the next world. Those who suffer are represented "receiving according to that they have done," "being rewarded according to their deeds." If so, they are treated according to law. For as this is the true measure of holiness and sin, this alone ascertains the merit and demerit of all actions, and dispenses proportionable rewards and punish If those therefore in a future state who suffer, suffer according to their deeds, they suffer according to law. If they suffer according to law, they suffer according to justice, and consequently all they deserve, and all to which they were eyer exposed. How then are they saved? It is contended that they are saved by grace. How can this be? If they suffer according to their deeds, they suffer all that justice can inflict upon them, and consequently are not pardoned. If they suffer all they deserve, there is no grace in their exemption from farther sufferings, for justice forbids this. Therefore this scheme of disciplinary punishments, while it pretends to vindicate grace, destroys it. If men are saved after they have suffered according to their deeds, as they are not forgiven, they are not saved by Christ, any more than if he had never died. Of consequence, the scheme of disciplinary punishments virtually sets aside the necessity and importance of Christ's sufferings. But revelation assures us, that "other foundation can no man lay than that is laid, which is Jesus Christ," 1 Cor. iii. 11. "Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved." Acts iv. 12. 4. From the nature of atonement, nothing can with certainty be inferred as to the numbers who shall finally be saved. Had God given us no farther light on this subject than what we derive from the sufferings of Christ, whether we consider them for a part or for all of mankind, we should have been wholly in the dark as to the final issue of those sufferings. As the nature and design of these were to render the pardon of sin consistent, it appears that the atonement is as sufficient for the salvation of millions of worlds, as of an individual. For whatever would render one act of pardon consistent, simply as to the exercise of mercy, would render another consistent, and so on in infinitum. The number of instances in which atonement will be applied, and pardon granted, will depend wholly on the sovereign will and determination of God. One thing is doubtless certain, salvation will be extended as far as is consistent with infinite perfect benevolence, or as far as the glory of God and the highest good of the universe require. I now conclude this subject, by recommending it to your most serious and careful attention. You will find it to be the only ground on which you can hope for future felicity. Atonement for sin is a peculiar and distinguishing doctrine of the Christian system. Viewed as the scripture represents it, it appears as high above all human thought and invention, as heaven is above earth. Upon a thorough examination it will be found consistent with the soundest reason, suited to advance the happiness of man, and to display the glory of GOD. under heaven given among men, whereby we must be saved." Acts iv. 12. 4. From the nature of atonement, nothing can with certainty be inferred as to the numbers who shall finally be saved. Had God given us no farther light on this subject than what we derive from the sufferings of Christ, whether we consider them for a part or for all of mankind, we should have been wholly in the dark as to the final issue of those sufferings. As the nature and design of these were to render the pardon of sin consistent, it appears that the atonement is as sufficient for the salvation of millions of worlds, as of an individual. For whatever would render one act of pardon consistent, simply as to the exercise of mercy, would render another consistent, and so on in infinitum. The number of instances in which atonement will be applied, and pardon granted, will depend wholly on the sovereign will and determination of God. One thing is doubtless certain, salvation will be extended as far as is consistent with infinite perfect benevolence, or as far as the glory of God and the highest good of the universe require. I now conclude this subject, by recommending it to your most serious and careful attention. You will find it to be the only ground on which you can hope for future felicity. Atonement for sin is a peculiar and distinguishing doctrine of the Christian system. Viewed as the scripture represents it, it appears as high above all human thought and invention, as heaven is above earth. Upon a thorough examination it will be found consistent with the soundest reason, suited to advance the happiness of man, and to display the glory of GOD. |