able and infinite aversion from all iniquity. This is the grand consideration which makes punishments necessary in the divine government. The misery of a creature, merely in itself, answers no valuable end: And were it not a glass in which God's infinite hatred of sin is seen, it never would be inflicted. As the great end of God in all his other works, is to manifest his own excellent character; so it is in inflicting punishments upon offenders. And no further than punishments answer the end of exhibiting a disposition that really hath existence in the divine mind, will they ever be inflicted.

Now if it be true that the law represents the Governor of the world as being indeed angry, and that in a very high degree with the sinner; it is easy to see that his government would not correspond with it, should he pardon the transgressor without exhibiting at the same time, in a sensible manner, his righteous anger against him for his sins. A method of administration which exhibits anger against sin, is directly counter to that which doth not exhibit anger against it. If, therefore, the divine law denounces curses against the sinner; and as far as words can do it, exhibits divine anger against him; it is manifest that the forgiveness of the sinner, without testifying, at the same time, in some proper and convincing way, an abhorrence of his character and wickedness, would counteract both the letter and the manifest import of the divine law :Unless pardoning and pun ishing, doing good and doing evil to the creature, naturally express one and the same view of his character and deserts; and the same degree of pleasedness or displeasedness with him. It is hence evident, that it could not have been consistent with that character of God which is exhibited in the law, to pardon the sinner without an atonement; unless disregarding crimes and punishing them, treating the same per

sons, and that too under the same circumstances, as friends or as enemies, uniformly exhibit one and the same excellent character.

WHEN God has devised a method in his providence, wherein he exhibits sensible conviction of his hatred of iniquity; the pardon of the sinner cannot counteract the spirit of that law which exhibits the same disposition, in the divine mind, towards the offender: Especially when the great end and excellency of the law consists in its making a true exhibition of the divine moral character; and this is the great consideration which makes it important that government should be administered in conformity to the law. In whatever method an uniformity of character with what originally appears in the law, is preserved in administration, the ends of divine government are answered, and the honor of the lawgiver secured. But unless dispensing rewards and punishments indiscrim inately to the good and to the bad, naturally exhibits the same character, and pictures the same disposition which appears in the promises and in the threatnings of the law; it must of necessity be consistent with the law, to pardon the sinner without an atonement; or without ministering, at the same time, effectual conviction of God's infinite hatred of his sins.

Ir it be not necessary to the honor of the divine character and government, that God should exhibit his wrath in some sensible fruits against sinners, it is not necessary that he should threaten it. Nothing: need be threatened in the law, which is not necessary to be exhibited in government. Uniformity of character cannot require that anger should be expressed ins words, where there is no necessity of exhibiting it in fruits in government. For in cases wherein it is not necessary to the honor of the divine character, to witness anger by sensible fruits, it cannot be that an

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ger should exist in the divine mind. that God threatens his creatures with his anger, in cases wherein he hath in reality no anger against them; at once denies the moral law to be an expression of the mind and will of God-a transcript of his moral perfection. But it is obvious, at first view, that the act of pardoning, that is, saving a person, and receiving him to the enjoyment of the everlasting favor of God, doth not in itself discover any anger or wrath: Consequently, consistently with the moral law, this never can be done without God's exhibiting his anger against the sinner, in sensible fruits, in some other way.

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FURTHER; for God to save sinners of mankind without an atonement, would suppose the law and the gospel to speak a different language, and exhibit characters exceedingly diverse, one from the other. would make the former breathe nothing but indignation, where the latter speaks nothing but peace, comfort and good. And therefore, on this supposition, the gospel, instead of establishing, would make void the law.

IT hence appears to be as essential to the honor of the divine government, and to an uniformity of character in God, that he should exhibit anger in sensible fruits against sin, in every instance wherein it takes place; as that, in sensible fruits, he should exhibit his approbation of righteousness. God hath as real dis pleasure against sinners, as he hath approbation of the righteous: The former is as essential to the perfection and glory of the divine character, as the latter. That the government of God, therefore, may express his real character, and that, too, in the same point of light in which it is exhibited in the law; it is as necessary that he should express anger against the sin

ner, in his administration of government, as approbation of the righteous.

THEREFORE is it necessary, in order to a consistent exercise of mercy, that the honor of the law should be maintained and that the government of God, in every instance, should be expressive of the same disposition which the law, taken in all its parts, naturally exhibits. It is necessary that the supreme Ruler of the universe should appear, in his administration, equally to respect the penal as the preceptive parts of his law; and, pay as much regard to the threatnings of punishment, as to the promises of reward. And in whatever way this is done, in God's conduct toward his creatures, the ends of divine government are answered; and, all the good effected which naturally flow from a display of his true and proper character.

And,

THE penalties of the law, we are to remember, express the displeasure of the lawgiver in the pain and sufferings of the transgressor. But however closely and inseparably these two objects may be connected together they are yet really two, and capable of an entirely distinct and separate consideration. as these objects are two, they are in themselves considered, of very different importance; and of course, the penalties of the law must be of infinitely greater importance as being expressive of God's righteous displeasure against sin, than as bringing pain and torment on the sinner. Accordingly, the great ends of divine government, which are to make a true and proper exhibition of the divine character, cannot be answered, whatever be the fate of the sinner, without convincing testimonies to the world, of God's infinite purity and hatred of iniquity. The clearer views we have of the importance of the divine character, and of the original designs of the Supreme Being in the creation of the world; the more sensibly shall we discern

the necessity of an atonement, in order to the exercise of pardoning mercy: And, the more clearly shall we discover the inconsistency of forgiveness with the true spirit and import of the law, unless full conviction be exhibited, in the moral government of God, of his infinite hatred of iniquity.

FROM this view of the necessity of an atonement, in order to a consistent exercise of mercy, the following observations naturally flow, viz.

1. THAT the honor of the divine law, agreeably to the true spirit and import of it, is fully preserved in the government of God, when his displeasure against sin is made to appear, to equal advantage, as it doth in the execution of the penalties of the law; in whatever way it be done. And it appears on the other hand, that whatever method of administration would throw a veil over God's hatred of iniquity, and render it more obscure to the views of creatures than it would be in the exécution of its penalties; would dishonor the law itself; and naturally tend to bring it into contempt. The law is really honored, when that character of God which is exhibited in the various parts of it, is supported and maintained in his government. Therefore, the penalty of the law is really answered, and its demands satisfied, whenever God's hatred of iniquity is as clearly exhibited in acts of government, as it is expressed in the language of the law, in whatever way this be done. The law of God is satisfied and its penalties answered in the final condemnation of the sinner, only because the true character of God is herein visibly manifested, and his just displeasure against iniquity clearly discovered: At least, this is the most important and valuable end that is answered by the sinner's final destruction. Were not this the case, the execution of punitive justice would not be to the glory of God; because it would not serve to