2. BUT if the objection goes on the supposition that the evils and sufferings of the present state give clearer views of the riches and glory of divine grace; and in that way prepare the subject for higher enjoyment; this will imply that these evils are testimonies of divine anger. And if a view of divine anger be necessary to the clearest undestanding, and the highest sense, of the nature and excellency of divine grace; how can we be certain that it is not necessary to the highest felicity of the human race, that some manifestations of : divine anger should be made to eternity? and therefore that the happiness of the race, on the whole, may not be increased by means of the destruction of some part of it? At least so much is evident, that there is no ground on which the objection before us can have weight, that will imply the least absurdity in the doctrine of eternal punishment. Nor is there any thing in the atonement more difficult to reconcile to future manifestations of divine anger, than to those which are in fact made in the present world.

II. IF by the sufficiency of Christ's atonement, be meant such a manifestation of divine displeasure against the wickedness of men, as is enough to convince every candid spectator, that the disposition of the divine mind is perfectly conformable to the true spirit of God's written law; it may be truly said that there is sufficient atonement made for the sins of the whole world. It was apparently, the design of God that we should infer, from the sufferings of Christ, the awful effects of divine anger, should it fall with its full weight Y upon us. Therefore, the Saviour, alluding to his own sufferings, says, "For if they do these things in a : green tree, what shall be done in the dry?" We › cannot rationally suppose that Christ would have reasoned in this manner, unless his own sufferings had

* Luke xxiii. 31.

been a specimen of divine anger, from whene very amazing effects, should it fall immediately upon us, might be inferred.

WHEN We consider the infinite dignity of the character of Christ, the sufferings which he endured, in the place which he sustained, give us as lively apprehensions of the righteous and inexorable anger of God against sinners, as all the awful threatenings of the law can possibly excite in us. And, every one who receives the testimony of Christ, and truly gives in to the import of his death, thereby sets to his seal that God is true: Not only that the law itself is right; but that the government of God is perfectly conformable to the true spirit of it.

HERE there is a foundation laid, sufficiently broad, for the general invitations of the gospel; and for that joyful proclamation, that whoever will, may come and take of the waters of life freely. No glass had ever yet been held up before men, in which the divine wrath might be so clearly seen: Nor any thing ever exhibited, in the divine government, which would raise the ideas of it, in creatures, to such a height; or enable them to form so just an estimate of it.

HERE the direct end of atonement is answered; and such a manifestation made of divine righteousness, as prepared the way for a consistent exercise of mercy. Now, God would not appear to give up his law, even though he pardoned the sinner: Or, to exhibit a disposition diverse from that which he expressed in the law. But, merely from the exhibition which was made of divine wrath in the sufferings of Christ, the pardon, even of one sinner could, with no certainty be inferred:-Unless it might be inferred from the highest evidences of the reality of God's displeasure against us, that therefore he would, certainly not pun

ish, but pardon us. Upon atonement being made, the situation and circumstances are such, that the great Governor of the world may consistently bestow, or withhold mercy, just as shall tend most effectually to answer the general purposes of divine goodness. Whereas, had there been no atonement, there would have been the highest inconsistency in the bestowment of pardon, even on one sinner. Now, the divine benevolence might express itself in having mercy on whom it would have mercy, and whom it would, hardening; just as it would contribute to the greatest felicity of the created system: While, without an atonement, benevolence itself could never have urged, or even admitted, the pardon of one sinner.

THE atonement, therefore, expresseth a benevolence which has, for its object, the highest good of the creation :—that very character of God which is expressed in the free and general invitations of the gospel. From the atonement, therefore, the universal salvation of sinners cannot, with the least appearance of reason, be inferred; unless it be first made further evident, that the ends of the truest and most perfect benevolence cannot otherwise be completely answered: which, it is presumed cannot be done. This doctrine, consequently, never originated the opinion that sinners of mankind would be universally saved: But it must have arisen from some other quarter.

IT being thus manifest that the doctrine of atonement is far from being sufficient to support the lately prevailing sentiment respecting universal salvation, we may proceed to mention some things which give reason to suppose that the very ends of the atonement may be more perfectly answered without the universal salvation of sinners, than by it: And, that the eternal destruction of some part of the human race,

will bestow a lustre on this doctrine, which it would want without it.

Ir may, first, be observed, in general, that whatever illustrates the dignity and glory of the character of Christ, does, of course, give import and significancy to the atonement. The higher the dignity and excellence of Christ's character rise, in the view of creatures; the more important will his sufferings and death, naturally appear. The greater import, also, there appears to be, in the sufferings of the Saviour; the deeper will the impressions be, on the minds of creatures, of the awful anger of God against sinners. By how much the higher ideas of divine anger against sin, rise in the creature; by so much the more clear and lively will be the sense and view of the freedom and richness of sovereign grace: which will propor tionably, contribute to the greater felicity of the subjects of it. So that it appears to be of great importance, even to the very ends of the atonement itself, that the dignity of Christ's character should be set in the clearest point of view.

HENCE it is that the human race are, all, given into the hand of Christ, for him to dispose of forever: As appears from his being appointed the judge of the world. And, that the atonement may receive additional import from the eternal destruction of sinners, and the glory of Christ's character be greatly illustrated by the vengeance which he takes upon his enemies, is evident from the following considerations, viz.

1. THE dignity and glory of a Conqueror, appear as illustrious in the destruction of his enemies, as in the deliverance of his friends: And regards to the public good, are as strongly painted in the evils which are inflicted on the opposers of it, as in the protection

which is offered to its friends. Therefore, the Father is represented as saying to Christ, in consequence of his having finished the work of redemption, "Ask of "me, and I will give the heathen for thine inherit

ance, and the uttermost parts of the earth, for thy "possession. Thou shalt break them with a rod of "iron, thou shalt dash them in pieces like a potter's "vessel."* In this way is Christ to triumph over his enemies. This is to be a part of his reward for his sufferings. And, a promise of such a triumph would never have been made to him, unless it would contribute to his greater glory, and render his merit more conspicuous. And, if the true merit and glory of Christ's character may be illustrated in this way; this would naturally lead us to expect that his tender love to his church and his infinite aversion from the enemies of his cause and kingdom will be exhibited in awful vengeance on impenitent sinners, at the day of judgment.

2. CHRIST's executing vengeance at the day of judgment, will naturally express a higher degree of respect to the moral law, than could have appeared without it. The real merit of Christ, in character of mediator, consisteth solely in his regards to the moral law, or to that character of Jehovah which is expressed in it. Had not his obedience and death, while upon earth, flowed from this principle, it would have been of no worth in the sight of God. But because he loved righteousness, and hated iniquity, therefore God, his God hath anointed him with the oil of glad. ness above his fellows.t Had he not expressed the highest sense of the excellency of the divine law, his obedience and death would not have been the least ground for mercy to sinners.