ration of these things, it is hoped, may tend to reconcile the minds of some of the people of God, and prevent their falling out by the way.

THE DOCTRINE OF ATONEMENT.

This important truth is attended with divers difficulties, which are perplexing to various weak christians, the removal of which calls for serious attention to its nature and necessity. Atonement signifies reconciliation, or appeasing of anger; to atone is to harmonize or bring parties to an agreement that were at variance, or to remove that distance and disaffection which have subsisted between parties offended, so as to be at one again, or brought into a state of friendship, amity, and good-will. The atonement under present consideration is that by, or on the account of which, God is pacified towards, or pardons the sins of his people. Various ideas are included in the term, as used in scripture, but they are all of a kindred nature, and adhere to the important doctrine, as their central point, tending to explain its natural origin and efficacy. In order to obtain a distinct view of the subject, it may be proper to observe,

First, It supposes the party to have been justly injured to whom satisfaction is due. This was

in fact the case in respect of God. Men, all men,

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are become enemies to him without any reason which can possibly exculpate them from blame. His law which men have broke was in every respect reasonable and right. His authority, though indisputably the highest and best founded, is treated by man with the greatest contempt. The moral beauty and excellency of God is become disgustful to his rebellious creatures. As Jehovah is the first, the best, and most worthy of all beings, it is fit he should value and esteem his own glory in proportion to its worth, which is infinitely more excellent and dear to him than all creatures in heaven and earth. But man has set up his own honour and happiness in opposition to God's, and (as it were) deifies himself and debases Jehovah, to whom he pays no further regard, than he apprehends will terminate in his own advantage. God's anger is righteous displeasure, for men have hated him without a cause, there was nothing in his nature, character, or commands with which men could be justly displeased. God never did any thing to provoke his creatures to revolt; if he had, he would have been under obligation to have made satisfaction to man for the injury done him in order to an honourable reconciliation, that man might be just, and the justifier of God, which is shocking to suppose, therefore,

Secondly, The atonement supposes the offend

ing party, man, to have been justly deserving punishment, aud exposed to misery. If he was not exposed to misery there could have been no need of the exercise of mercy and if he was the real offender, something was needful to atone for the offence, in order to a restoration of friendship between him and his creator. There is a prevalent conviction attending guilt, of the necessity of something to recommend to and pacify offended deity. It is not against atonement that men are naturally prejudiced; but it is only that of God's providing, to which they have an enmity and aversion. Wherewith shall I come before the Lord, and bow myself before the most high God? is the common and grand inquiry of a guilty mind. It is not a bowing before him, either in a way of submission, confession, supplication, or obedience, that will satisfy for past offences, but something that has worth and efficacy to atone for the sin of the soul, in order to an acceptable coming to, and bowing before the most high God; therefore thousands of rams, ten thousand of rivers of oil, and even the first born of the body is thought of for the purpose of pleasing an offended God. He hath shewn thee, O man (in his word) what is good for the pacification of divine justice, and what he requires of thee, as a grateful return for the inestimable favour; Mic. vi. 6, 7, 8. Not all created

good (was it at the sinner's disposal) could compensate for the injury done to Jehovah's righteous law and equitable government, because it bears no proportion to an infinite evil; therefore the wisdom of men and angels could never have pointed out a method for the exercise of mercy consistent with the natural rights of justice and truth. But God, through infinite wisdom and sovereign love, has made a gracious proclamation in favour of criminal man, saying, Deliver his soul from going down to the pit, I have found a ransom or an atonement; this was entirely a new procedure, the effect of a new and well-ordered covenant, according to his eternal purpose, which he purposed in Christ Jesus our Lord. There was nothing in God's law, nothing in the original constitution of things, nor any known property in deity from whence it could be inferred, that mercy would ever be shewn to man, or friendship be restored between him and his justly offended Sovereign. The gracious intention was hid in God; Eph. iii. 9. Yea, had an intimation been given of the kind design, the nature of atonement is such that created wisdom could never have guessed how, or by whom it could be accomplished. For,

1. The person undertaking to atone, must have been able to have offered to God that which was infinite in its worth and value.

2. That he be man capable of obeying the law, and bearing its tremendous curse without personal and perpetual destruction.

3. He who atones for another's crimes ought himself to be innocent, otherwise an atonement would be needful on his own account, and therefore whatever he might do or endure for the purpose of reconciliation, could not properly be imputed to, or benefit any other guilty person. But among men, where could perfect innocence be found, seeing the whole world is become guilty before God? But supposing such a one could have been found, an atonement would not have appeared possible, because,

4. Equity cannot allow an innocent person to suffer punishment. It is contrary to the natural rule of right; penal punishment cannot be inflicted but in consequence of guilt: therefore he that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord; Prov. xvii. 15. And shall not the Judge of all the earth do right? It is not possible he should do that which is abhorrent to his nature, and abominable in his sight; therefore as a God of equity he cannot clear the guilty, nor punish the innocent. Again,

5. He who is supposed to endure vicarious punishment, or suffer in the room and stead of another, must stand in such prior relation to or