Part 41

3: Did Christ satisfy public justice? Undoubtedly he did. This is evident from what has already been advanced respecting the necessity of atonement, in order to a consistent exercise of mercy. Christ’s sufferings rendered it right and fit, with respect to God’s character and the good of the universe, to forgive sin. The atonement made by Christ presented the law, the nature of sin, and the displeasure of God against it, in such a light, that no injury would accrue to the moral system, no imputation would be against the righteousness of the great Legislator, though he should forgive the sinner, and instate him in eternal felicity. Perfect justice therefore is done to the universe, though all transgressors be not punished according to their personal demerit. The death of Christ therefore is to be considered as a great, important, and public transaction, respecting God and the whole system of rational beings. Public justice requires, that neither any of these be injured, nor the character and government of the great Legislator disrespected, by the pardon of any. In these respects public justice is perfectly satisfied by the death of Christ. This is evident from the following passages of scripture. Rom. iii. 21; ‘But now the righteousness (rectitude or justice) of God is manifested without the law, being witnessed by the law.’ Before the introduction of these words, the apostle had demonstrated, that the whole world, Jews and Gentiles, were all under sin and condemnation. ‘Now,’ says he, ‘we know that whatsoever things the law saith, it saith to them that are under the law, that every mouth may be stopped, and the whole world become guilty before God.’ All, if treated according to distributive justice, must be found guilty and condemned. ‘Therefore,’ says Paul, ‘by the deeds of the law shall no flesh be justified.’ How, then, it might be inquired, can any be justified, and yet God not give up his law, but appear perfectly righteous and just? The answer follows. ‘By the righteousness of God, which is manifested without the law, being witnessed by the law.’ Rom. iii. 21. That is, the righteousness or justice of God, with respect to himself and the universe, is clearly manifested, though he do not execute the law, as to distributive justice, on transgressors, but pardon and save them. This is so far from being contrary to the law, that it is witnessed by the law. For the sufferings of Christ demonstrate, that God no more gives up the penalty of the law, than if he should inflict it on the original transgressor. The righteousness or justice manifested in this way is through Christ; ‘whom,’ says Paul, ‘God hath set forth to be a propitiation, through faith in his blood.’ For what end? ‘To declare his righteousness for the remission of sins.’ ‘To declare at this time his righteousness (for this purpose) that he might be just, and the justifier of him that believeth in Jesus,’ Rom. iii. 25, 26. Hence it is said, ‘Christ is the end of the law for righteousness to every one that believeth,’ Rom. x. 4. That is, the end of the law is as fully answered in the salvation of men by Christ, as it would have been if they had never transgressed, but had obtained life by perfect obedience. It is said, ‘If we confess our sins, he is just to forgive us our sins,’ 1 John i. 9. He is just to himself, to his law, to the universe. God styles himself ‘a just God, and a Saviour.’ Is. xlv. 21. Hence justice and mercy harmonize in man’s salvation.

From the preceding statement of the nature of grace and justice, it appears,

_First_, That atonement, and consequently the pardon of sin, have no respect to commutative justice.

_Secondly_, That the sufferings of Christ did not satisfy distributive justice, since that respects personal character only; and therefore, with respect to distributive justice, salvation is an act of perfect grace.

_Thirdly_, That Christ’s sufferings satisfied public justice; and therefore, with respect to public justice, salvation is an act of perfect justice.

Thus the seeming inconsistency between full atonement for sin, and pure grace in salvation, vanishes and disappears. The system of redemption rises into view like a magnificent edifice, displaying the greatest order, proportion and beauty.”

DR. MAXCY.

“To reconcile grace with justice in the salvation of the sinner, is the Gordian knot, which divines generally have been unable to untie. Upon the principle of an indefinite atonement, the difficulty vanishes. If all the sins of a certain individual have been atoned for by the Redeemer, free grace will not appear in his pardon; because justice would, in that case, require his salvation. But justice is threefold, _commutative_, _distributive_, and _public_. Commutative justice has no concern in this case. Public justice is satisfied by the atonement, because the governor of the universe displays his displeasure at _sin in general_ in the sufferings of Christ. The exercise of distributive justice is entirely set aside, and herein is grace exhibited, the sinner is pardoned at the expence of distributive justice.”

“Although we have stated this argument with all the precision of which we are capable, we must observe, that notwithstanding the show of minute discussion which it makes, its whole force consists in its obscurity, and the confusion of ideas which it produces. The indistinctness of vision which it causes, is the only reason for any man’s offering his hand to those who, by proposing it, promise to be his guide to the temple of truth.

We object to this division of a divine attribute—we object to the use which is made of it—we object to the argument, because it multiplies, instead of solving difficulties—and it takes for granted, what does not exist, a difficulty in reconciling justice with grace.

We object to this division of a divine attribute. It is not correct, even as it applies to man. We are perfectly aware that the _Schoolmen_, following the steps of heathen philosophers, adopted this division. Suarez builds upon it the doctrine of merit, in order to supply the traffic of indulgences with works of supererogation.[156] But, however variously divine justice may be exercised about its several objects, we have no reason to believe, that there are three different attributes of justice, or even that the principle in man, which induces him to act honestly in commercial transactions, and to give to every man his due, is any way different from the principle which influences a good magistrate to conduct with equity his public administration. It is one principle exercised upon various objects. The Scriptures, which uniformly ascribe righteousness to Jehovah, and afford instances of its exercise in _thrice three_ various ways, never intimate that there are _three distinct_ attributes of divine justice.[157]

We object to the use that is made of this division. There is no reason for excluding _commutative_ justice any more than distributive, as distinct from _public_ justice, from having any reference to the case of the sinner’s pardon. We can readily conceive of a civil ruler, having, independently of his official duties, certain private and personal duties to discharge towards those, who, in such case, are upon terms of equality with himself. But no equality exists between the creature and Creator. The pardon of sin most assuredly approaches as near to the forgiveness of a _debt_ as the remission of a _personal offence_, which has no reference to the divine authority. _Sin is a want of conformity unto, or a transgression of_ THE LAW.[158] Besides, the Scriptures frequently represent Jehovah condescending to act towards men upon the footing of a previously existing contract or covenant, but never upon the footing of private relation, setting aside his authority. He hath taught us to pray, “Forgive us our debts;” but never to say, “pardon private offences which are no transgression of thy law.” We cannot even conceive of the exercise of distributive justice by the Lord, separate from his authority as our king, our lawgiver, and our judge. We cannot conceive, that it is matter of indifference whether God does or does not exercise distributive justice towards his creatures; and much less can we admit that even, for the sake of mercy, he is ever guilty of one act of distributive injustice. We, therefore, object to the use which is made of this threefold division of the attribute of justice. And we also,

Object to the whole argument which it involves, because it multiplies instead of solving difficulties around the doctrine of the sinner’s justification.

It requires us to believe that God has violated, or set aside the demands of distributive justice in the salvation of his chosen—that the sufferings of our Redeemer were the punishment, not of transgressions which are, in fact, committed, but of sin in the abstract—and that public justice requires only an exhibition of the divine displeasure at sin.

Sin, in the abstract, is only a word. Like an algebraical character, it represents all the transgressions of individual persons. These particular sins are realities; but sin _in general_, or in the abstract, is only the _sign_, the word, which we employ in reasoning.[159] It is not for the _sign_, but the thing that Jesus suffered.

The _word_ sin, too, represents the transgressions of angels. If the Redeemer suffered for sin in general, he made atonement for devils, although he took not on him the nature of angels. And if public justice demanded no more than the display of Jehovah’s hatred of sin, then Christ is dead in vain, for such display is made in the everlasting punishments of Hell. But justice demanded more. It demanded the punishment of the sinner; and could not be satisfied with any thing short of this, unless Messiah should so unite himself to sinners, not only by assuming their nature, but by becoming in law their representative, as to bear all the sins of all the persons for whom his sufferings were intended to atone. We object also to this argument in defence of indefinite atonement,

Because it takes for granted, what does not exist, that if all the demands of divine justice are satisfied to the full by the atonement, then grace is excluded from our pardon. This is not the case. Justice is indeed satisfied. It does not oppose, but demand the salvation of all for whom Christ died. Here is no difficulty—no Gordian knot. Grace reigns through righteousness. We refer our readers to what is said on this subject, page 377, and conclude our examination of this argument in the words of the Assembly of Divines at Westminster. “Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God’s justice in the behalf of them that are justified; yet, inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only son, imputing his righteousness to them, and requiring nothing of them for their justification, but faith, which also is his gift, their justification is to them of free grace.”

CHRISTIAN’S MAGAZINE, VOL. III.

Atonement imports reconciliation, a being _at one_. The Hebrew signifies to _cover_. The Greek word denotes a _commutation_, as of enmity for friendship. But we use atonement for _ransom_, or _price_, and we never pray for it. Redemption imports a deliverance. To say that the ransom was paid _indefinitely_, that is, not more for one than another, is plainly contrary to his views, who spoke of those who were _given to him_, and of his _laying down his life for his sheep_. His sacrifice was real, and its object could not be _sin in general_, a mere abstract term; a sacrifice of which Satan might avail himself, as well as man. If the atonement, and redemption be indefinite, so were the decrees or purposes, the suretyship of Christ, the foreknowledge of God, and the promotion of the glory of God in the work.

On the other hand, to represent these transactions, so strictly as matters of debt, and credit, as that the quantum of price was exactly commensurate to the guilt of the saved, and neither more nor less, is not warranted by the word of God. This is to impute the cause of damnation to Christ’s not having died for those who perish; and not to their guilt. Both these conclusions are erroneous. Christ died for _all men_, and _every man_, not in the sense of the universalists, not in the same sense as he died for his sheep; but that his sacrifice is sufficient for all; and God the Father, whose mercy can reach no fallen creature, but in Christ, has authorized the offer of covenant mercy to all; and desires the destruction of none. Thus men perish only by their sins. The Sacrifice of Christ is of infinite value, for he is a Divine person; and the sins of all men can be no more than infinite.

The truth seems to be, that the sacrifice is infinite; that the offer is to be general; that man perishes by his own fault only; and all this is according to the eternal purposes of God. Nevertheless the salvation of the saints was certain; the price particularly paid with a view to them; who are eventually effectually called, justified, sanctified, and brought to glory.

Footnote 155:

See Doddridge’s Lectures, p. 190; and also Dr. Edwards’ third sermon, preached it New Haven, 1735.

Footnote 156:

See Owen on Jus. chap. ii.

Footnote 157:

“Were this the proper place, it would be easy to show, by a criticism on the best writers upon this subject, that their definitions of commutative, distributive, and public justice, interfere, and are otherwise essentially incorrect.”

Footnote 158:

Shorter Catechism.

Footnote 159:

“Did we deem it eligible to introduce metaphysics into this discussion, we could more effectually expose the idea of punishing a _nonentity_—‘sin in the abstract.’ We are no conceptualists; and the controversy between the Nominalists and Realists is now at an end. It prevailed long enough. It agitated the European universities, interested thrones, and shed much precious blood. No philosopher will now defend the opinions of the Realists. Abstract terms have no counterpart in nature. Stew. Phil. Mind. ch. iv. § 2, & 3.”

Footnote 160:

_See Quest. XXXVIII._

Footnote 161:

_These, which are styled_, Passiones trihoriæ, ultimæ, _are generally called_, Pænæ satisfactoriæ; _and all his sufferings before them_, Pænæ convincentes.

Footnote 162:

_It is an abominable strain of blasphemy, which some Popish writers make use of, when they say that not only the cross was the altar, but that it was sacred, and had a virtue to sanctify the gift offered thereon, which is the foundation of that idolatrous adoration which they give to it._

Footnote 163:

Λυτρωτην.

Footnote 164:

_There are several propositions used, in the New Testament, in explaining this doctrine, namely_, δια, περι, υπερ, _and_ αντι; δια _and_ αντι _refer to the occasion and cause of Christ’s death, to wit, our sins: Thus it is said, in Rom._ iv. 25. Who was delivered for our offences, Ος παρεδοθη δια τα παραπτωματα ημων; _and, in 1 Pet._ iii. 18. Christ also hath once suffered for sins, Περι αμαρτιων επαθε; _and, in this case, his substitution in our room and stead is principally argued, from its being for our sins, for which death was due. As for_ υπερ, _whenever it refers to Christ’s sufferings, it plainly signifies his being substituted in our room and stead; as in_ Rom. v. 6. Christ died υπερ ασεβων, for the ungodly; _and, in_ Tit. ii. 14. Who gave himself for us, Ος εδωκεν εαυτον υπερ ημων. _And this is not only used in the New Testament to signify the substitution of the person dying in the room of another, or, in other instances, acting in his stead; as in_ 2 Cor. v. 20. Phil. ver. 13. _but it is taken in the same sense when used in other writers, Vid. Euripid in Alcest._, μη θνησχ᾽ υπερ του δ᾽ ανδρος; _and Demosth. in Coron._ εγω τουθ᾽ υπερ σου ποιησω; _and the Latin word, that answers to it, is sometimes used in the same sense. Vid. Ter. in Andr._ Ego pro te molam. _As for the preposition_ αντι, _that is seldom or never used, but it signifies a substitution of one thing, or person, in the room of another: Thus when Christ is said to_ give his life a ransom, αντι πολλων for many, _in_ Matt. xx. 28. Mark x. 46. _this plainly imports his being substituted in their room, as appears by the frequent use thereof in other scriptures. See_ Matt. ii. 22. chap. v. 38. _and_ chap. xvii. 27. Luke xi. 11. _and in several other places, Vid. Grot. de Satisfact. Christ. cap. 9_.

Footnote 165:

_See the note immediately preceeding._

Footnote 166:

_See Page 201-203 ante._

Footnote 167:

“The judicious, whether Trinitarians, or Unitarians, have always acknowledged an intimate connexion between the doctrine of Christ’s true Godhead, and that of his satisfaction for sins; as both must be at once confessed, or denied. If he by his sufferings could satisfy the avenging justice of God for the sins of all believers; then he behoved to be more than any creature. If on the contrary, such a thing was not necessary, then no other end could be so important, that for it God should empty himself, and ‘assuming the form of a servant, become obedient to the death of the cross.’

But the truth of Christ’s satisfaction is confirmed in the word of God by so many testimonies, and these of the clearest kind, that those of another opinion, find themselves under a necessity to give every where to these passages an arbitrary sense; so feeble, improper, and far-fetched, that by such a strain of interpretation, people are in danger of turning from all the doctrines of the Bible and of pronouncing it the most uncertain of all doctrinal books, and the most ready to mislead. On this subject much has been written. We shall only observe the following things as suitable to our purpose.

In the course of Christ’s prophetic teaching upon earth, we find evident proofs, that he had appeared not only for that end, but chiefly for a very different purpose, namely, to suffer and to die; that being a saving work, and of the utmost necessity. He declared that he came to minister, and to give his life a ransom for many. More than once he informed his disciples, that by a bitter and a most humbling kind of suffering, which hung over his head, that which was written concerning him, behoved to be accomplished.

His circumstances and manner of acting were wholly directed to that end. The joyful solemnizing of his birth, by a retinue of spirits immortal and enthroned, was heard by good witnesses indeed, but of low degree, and few in number; and with some express testimonies on earth, during his quiet education in a remote and contemptible town, they were almost gone out of mind. His heavenly consecration was shown to John only; his glorification on the mount, only to three of his followers, of which he forbade them to speak till after his resurrection, or to make him known every where as Christ. Several times he commanded not to propagate the cures he had wrought. Often his preaching was involved and figurative, more adapted to inflame the _great_ against him, than to unite the _many_ in his favours. Yet his greatness could not be wholly unknown, and when men would have exalted him, he shunned it. By all these things, the judgment and the confidence of the people concerning him, was much more vague and unstable, than even concerning his austere forerunner.—In one word, his ministry was so conducted as might best serve, not to prevent, but to pave the way for his farther suffering and death, while the clearer and more extensive spread of his doctrine, and thereby at the same time, the publication of his death and his glory, behoved to be the work of the apostles in his name.

That Christ suffered and died for the good of his church, is without controversy; so also did the apostles. But was any of them crucified for us, as was Christ? To say this, would in Paul’s judgment be the utmost absurdity. What then hath the Saviour done, which no other did?—‘He was delivered for our offences.’ ‘He suffered for our sin, the just for the unjust; that he might bring us to God.’ He ‘died for our sins.’ ‘The blood of Jesus Christ cleanseth us from all sin.’—And so indeed, that he delivered us from sin, by taking it upon himself. For he who neither had nor knew sin, was of God made to be sin for us, that we might he the righteousness of God in him. He ‘bare our sins in his own body upon the tree.’ ‘Behold, said John, the Lamb of God, which taketh away the sin of the world.’ And how does he _take it away?_ By his death. For to say a lamb takes away sin, is not sense, if there be not an allusion to the Paschal Lamb, or to other sacrificed lambs, which were to be slain according to the law. ‘Christ our passover is sacrificed for us.’ ‘Ye are redeemed by the precious blood of Christ, as of a lamb without blemish, and without spot.’—He put himself in our place, fulfilled for us the demands of God’s holy law, and for us satisfied his inflexible justice. Why, pray, of all men, of all the saints, of all the most excellent teachers, was Christ only free from all moral impurity? As a Prophet, this was not absolutely necessary for him; but necessary it was that he, being to fulfil the law for others, should have no need to satisfy for his own sin. ‘God sending his Son in the likeness of sinful flesh, and that for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us.’ ‘God sent forth his Son made under the law, to redeem them who were under the law.’—The apostle confirms this in the clearest manner, giving us at the same time, a notable sign of the remarkable _curse_ in the death of Christ. It is written, ‘Cursed is every one, who continueth not in all things which are written in the book of the law to do them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one who hangeth on a tree.’

This important doctrine is inculcated on us in many places, under the notions of _a purchase, a ransom, a propitiation, and a testament_; by which the virtue and the efficacy, of Christ’s death are elucidated. Let it not be objected, that these phrases are borrowed from other things, and therefore to be understood in an improper and figurative sense. A figurative sense is not however, no sense at all, or without sense; but serves to make profound subjects more comprehensible to a common understanding.

1. _A Purchase._ Believers in their soul and their body are God’s, ‘because they are bought with a price;’ they are the church of the Lord God, which he hath purchased with his own blood. The song unto the Lamb runs, ‘Thou wast slain, and hast redeemed us to God by thy blood;’ which strongly indicates, that their salvation is to be ascribed to the merits of his bloody death.