tisfaction for the sins of his e

lect P. 134. From this oblation Christ made of himself to God for our sins, we infer the inflexible nature of divine justice, which could no other way be diverted from us and appeased, but by the blood of Christ.' P. 135. 'Sparing mercy is the lowest degree of mercy, yet it was denied to Christ: he abated him not a minute of the time appointed for his sufferings, nor. one degree of the wrath he had to bear.-Justice will not bend in the least; but, having to do with him on this account, resolves to fetch its pennyworths out of his blood.' P. 164. And Chrysostom to the same purpose; Christ paid much more (saith he) than we owed; and so much more as the immense ocean is more than a small drop.'-In the next page he tells us what Christ bought with this over

ments of Hell? Surely not, such a conduct would be utterly inconsistent with such a character, 2 Sam. xxii. 26, 27. With the merciful thou wilt show thyself merciful, with the upright man thou wilt show thyself up right, with the pure thou wilt show thyself pure.'

How can it be true then, that this Being would not show himself in the least merciful towards the merciful Jesus; that with the most upright and pure man that ever lived he would show himself only wrathful and vindictive?

Acts xvii. 25. • He [God] giveth to all life, and breath, and all things.'

Eph. ii. 8. By grace are ye saved through faith; and that not of yourselves; it is the gift of God.'

Rom. vi. 23. The gift of God is eternal life through Jesus Christ our Lord."

But if all temporal good things, all spiritual good things, and all eternal good things, be freely given by God, how can it be true that Christ bought all these things for us, and paid their full price, and that justice would not suffer us to be saved unless itFetched its pennnyworths out of his blood?"

fore. P. 338. Here is the triumph of divine justice, and the highest triumph that ever it had; to single forth the chief shepherd-the man that is God's fellow and sheath its sword in his breast for satisfaction.' P. 419. His soul felt the wrath of an angry God, which was terribly impressed upon it.-As the wrath, the pure unmixed wrath of God, lay upon his soul, so all the wrath of God was poured out upon him even to the last drop.'.

How is it possible, according to these passages, that the Almighty should become an angry God, and lay his wrath upon an innocent person? How is it possible he should be capable of being appeased and reconciled, seeing these things imply a change, wherever they tako place; but no change can be possible in an unchangeable Being?

Mat. iii. 17. This is my beloved son, in whom I am well pleased.'

John viii. 9. 'The Father hath not left me alone; for I do always those things that pleasé him.'

If Christ always pleased God, how could he be the object of his displeasure, and have all his wrath directed against him?”

ISAAC AMBROSE, in his Looking unto Jesus, Edinburgh edit. represents Christ as saying to his Father, p. 308. O my Father, sith thou hast bent thy bow, lo here an open breast: fix herein all thy shafts of fury. -Come and shoot here thine arrows of revenge.' Again, he says, p. 313. We find God the Father imposing, and Christ submitting to this satisfaction.' Again, p. 314. Not the sins themselves, not the evil in them, or fault of them, but the guilt and penalty belonging to them; this God laid upon his son, and charged it upon him: he charged it as a creditor chargeth the debt upon the surety, requiring satisfaction.' Again, p. 268. he says: 'God the Father is here brought in as drawing and whetting his sword, and calling upon it to do execution against Jesus Christ. -God the Father had a hand in his sufferings. It was not a naked permission, but a positive decree. The plot was long since drawn, and lay hid in God's bosom till he was pleased (by the actions of men) to copy it out and to give the world a draught of it.-God spent his eternal thoughts about it.'

Heb. v. 7. Christ in the days of his flesh, when he had offered up prayers and suppli- · cations with strong crying and tears unto him that was able to save him from death, and was heard in that he feared.

Mark. xiv. 35, 36. And he went forward a little, and fell on the ground, and prayed that, if. it were possible, the hour might pass from him. And he said Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.、

Thus did Jesus pray; but he did not address his Father as if he thought him angry and vindictive; he dropt no hint of God's venting his fury and revenge upon him.

Phil. ii. 8. Christ' became obedient to death, even the death of the cross.'

Heb. xii. 2. For the joy that was set before him [he] endured the cross, despising the shame.'

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Acts ii. 23. IIim, being de livered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain..

Such is the light in which the death of Christ is represented in the New Testament, not as

I

BAXTER, in his book on universal Redemption, says, p. 50. Christ did give his satisfaction directly and strictly not to man, for whom he suffered, but to God whom he satisfied.' Again, p. 56. The rector or creditor must first receive the satisfaction, before a discharge can be offered to the offender or debtor, on consideration of that satisfaction made and accepted.' Again, p. 60. 'Christ's death is a sufficient price and satisfaction to God for the sins of all mankind. Yet this good man supposed that though Christ had made satisfaction for all, many would suffer everlastingly: for he says, p. 44. The consciences of the damned in hell, (which will be God's executioners) will everlastingly torment them for refusing that pardon and salvation that was so dearly purchased for them.'

Luke vii. 41, 42. There was a certain creditor which had two debtors: the one owed five

hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both."

Such was our Lord's method of illustrating his doctrine: and certainly it teaches nothing a-· bout God's standing on compleat satisfaction before a discharge could be offered to the offender.

And he said, Luke vi. 37. Forgive and ye shall be forgiven. And, Matt. vi. 14. 'If ye forgive men their trespasses, your heavenly Father will forgive you.'

But surely we are not to stand upon full satisfaction before we forgive a debt, or trespass.

BISHOP BEVERIDGE, in his Private thoughts upon religion, fifth edit. speaking of the death of Christ, p. 44, says: 'I believe it was not only as much, but infinitely more satisfactory to divine justice, than though I should have died to eternity: for by that means justice is actually and perfectly satisfied already. In the next page he says: 'I may not only cry, mer- · cy, mercy, O gracious Father; but justice, justice, my righteous God! I may not only say, Lord, be gracious and merciful, but be just and faithful, to acquit me from that debt, and cancel that bond which my surety hath paid for me.'

Lam. ii. 22, 23, 32, 33. 'It is of the LORD'S mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness.-Though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly hor grieve the children of men.'

Micah vii. 18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not. his anger for ever, because he delighteth in mercy.'

Psa. cxlvii. 11. The LORD taketh pleasure in them that fear him, and those that hope in his mercy.'

Tit. iii. 5. righteousness which we have done, but according to his mercy he saved us.'

Not by works of

From these passages it appears that the ground of a sinner's hope is the mercy of God; and that all the blessings we receive flow from the divine mercy,"