punish him, and not the people, | feventeen hundred in which he pleads for them, faying, But as for these fheep, what have they done.' The fins of Manaffeh were vifited upon Judah in the Babylonian captivity, long after he and his agents were dead. Jehoakim rebelled againft Nebuchadnezzar, fo that the remnant of Judah might be deftroyed. Surely, fays God, at the commandment of the Lord came this upon Judah to deftroy it-to remove them out of his fight, for the fins of Manaffeh, according to all that he did, and alfo for the innocent blood that he fhed, (for he filled Jerufalem with innocent blood) which the Lord would not pardon.' Nehemiah alfo juftifies God in his wrath against Judah, on account of the fins of their kings, princes, priefts and fathers, who kept not the law of God, nor hearkened unto his commandments, which is affigned as the reafon of their captivity. One particular reafon given for the Babylonian captivity is, that the land of Judea might enjoy its Sabbaths. God commanded that every seventh year fhould be a Sabbath, and the land fhould not be tilled. But for four hundred and ninety years this command had been difregarded. The land had been fo long defrauded of its feventh-year Sabbaths, and we are told that the captivity was To fulfil the word of the Lord, by the mouth of Jeremiah, until the land had enjoyed her Sabbaths: for as long as the lay defolate the kept Sabbaths, to fulfil threefcore and ten years.' So that at that captivity, that generation fuffered for the fins of their ancestors, for four hundred and ninety years back. Befides: The whole nation of the jews have now, for more than years, fuffered for the fins of their fathers. They are caft out, and are a curfe, and a bye-word, according to the prophecy of Mofes. Many more inftances might, were it neceffary, be mentioned; but I pafs to Another evidence that Chrift intended to be understood, that the blood of the prophets should be required of that generation. It is evident from what actually did take place, before that generation paffed away. The Romans came and deftroyed the whole country, and fuch miferies and diftreffes came upon them as had no parallel on earth. It may be alfo mentioned, that it is a matter of fact, continually before our eyes, that children fuffer in confequence of the fins of their parents, and people in confequence of the wickedness of rulers, &c. But enough has been faid to fix the meaning of the paffage of fcripture under confideration. It remains to Show, that this mode of divine adminiftration is confiflent with perfe& re&itude, and is exceedingly glorious. This mode of divine adminif tration is confiftent with perfec rectitude, because no men are punished, or fuffer in this way, any more than they personally deferve for their own fins. Every foul that perished in the deluge, Sodom, Egypt, Canaan, and at the final deftruction of Jerufalem, was a finner, and deferved infinitely greater evils at the hand of God, than were inflicted in those defolations, by which God manifefted his abhorrence of the fins of former generations. God vifits the iniquities of the fathers upon the children, unto the third and fourth generation of them that hate him. If there are any right cous, they are not punished, but | delivered like Noah, Lot, and the Christians at the deftruction of Jerufalem. It cannot be justly said, that the fathers have eaten four grapes, and the children's teeth are fet on edge, in fuch a fenfe, as that they do not die for their own fin.--This may be illuftrated by a familiar fimilitude. A few foldiers defert from an army, and are apprehended, but the commander, loath to punifh, gives them all a pardon. Ho does this repeatedly; but at length defertions become frequent, and fol. diers encourage themfelves in it by his lenity. He finds it neceffary to make a public example, and the next that is apprehended fuffers. In this cafe, he fuffers only what he perfonally deferves; but he would have been pardoned, if it had not been for former defertions. He fuffers therefore in confequence of the fins of others, but not beyond what was due for his own conduct. So if there had been no perfecutions before the age in which Christ was in the flefh, God would have dealt with that generation in a way of forbearance, as he dealt with former perfecutors; but fince perfecutions of the prophets had continued fo long in the world, it was high time that God should manifeft his displeasure, in the moft awful judgments. The fame obfervations will apply to those who perifhed in the deluge, in Sodom, Egypt, &c. proceeded to much further lengths than their fathers had ever done. Their measure of iniquity was increafing, until it became full, and it was highly neceffary that God fhould manifeft his displeasure. God fixed upon the right generation to give the world a fample of his wrath, for all the wickednefs of the kind, which had taken place from the death of Abel. It should also be noticed, that this generation had juftified and approved all the wickedness of their predeceffors in this iniquity. This they did by doing the fame things, and by carrying these enormities to far greater lengths than had been done before, as if that had been but a small matter. If they were not guilty of their perfonal fins, they were guilty of juftifying them, and became in this fenfe accomplices in their guilt, and deferved the judgments of God on that account, especially as they lived in a more enlightened age, and had the advantage of all the admonitions which God had given against fuch wickedness. These obfervations will alfo apply to the old world, Sodom, Egypt, &c. They virtually approved the violence, luft, cruelty and idolatry of their forefathers, and proceeded beyond them in the fame deeds. These confiderations will acquit God, and fhow that this mode of administration is confiftent with perfect rectitude. But it is not only juft, but exceedingly glorious in God, thus to Befides: In these national judg- vifit the wickednefs of the fathers ments, the generation punished upon the children, and of one was more ill-deferving than the generation of men upon another. former ones. This was true of It discovers that God is long sufSodom, Egypt, and especially offering, flow to anger, and difpofed thofe to whom Chrift delivered to bear with mankind, and deal the paffage under confideration. with them in mercy, as long as They perfecuted Chrift and his poffible, as long as the welfare of church with greater malice, and the world will admit of. But it him, to the third and fourth generation-and this way of dealing with men is confiftent with perfect rectitude-and is exceedingly glorious. The preceding obfervations admonifh us, that though God may bear long with a wicked individual or nation, he will call the criminal into judgment. There is no final escape, but by flying to the mercy of God in Chrift.Thefe obfervations do alfo fug. geft, that when a people or individuals, are growing in wicked is important, and for the good of mankind, that God fhould fupport his government, and fhould fometimes, after great forbearance upon a nation or family, call them in his providence to a folemn account, in the open view of mankind, especially in the time of fome uncommonly wicked and diffolute generation; that it may prove a serious admonition to the world-that the juftice of God, and his attention to the conduct of his creatures may finally appear, after it has been difregarded, through his great forbearance-nefs, and are filling up the measure and that men and nations, may be awed and restrained, and taught that forbearance is no acquittance. -It is glorious in God to vifit the iniquities of the lewd, the intemperate, and the profligate, up. on their children. It is doubtlefs a great reftraint upon many thoufands of parents, who for their children's fakes, are decent, reputable people. It leads pious parents to greater fidelity to the fouls of their offspring, and is a check upon all but the most abandoned. The benefits of this mode of proceeding are undoubt-his vengeance, and fay unto them, edly exceedingly great. It also brings God into view, fhows his forbearance to be forbearance, and not indifference-exhibits his hatred of fin, his juftice, and his regard to the holinefs and happi-ing the words which thou haft nefs of his creatures.-All the inftances which have been mentioned in this differtation, are now enfamples to us, and ferious, ufeful admonitions, and will remain fo to all fucceeding generations to the end of the world. Thus it is the established and avowed principle of divine adminiftration, which God has adopted in the government of this world, to vifit the iniquities of the fathers upon the children that hate of their iniquities with uncommon rapidity, there is reafon to expect that their destruction is drawing near, and that God is in his providence preparing them for a dreadful reckoning, in which he will vifit upon them the iniquities of former generations. But when there is a general reformation, and a people forfake the evil of their ways, and return unto the Lord, there is great reafon to hope, however abandoned their fathers have been, that God will defer his wrath, and put off the day of as he faid unto Jofiah, "But to the king of Judah, which fent you to inquire of the Lord, thus fhall ye fay to him: Thus faith the Lord God of Ifrael, as touch heard; becaufe thine heart was tender, and thou haft humbled thyfelf before the Lord, when thou heardest what I spake againft this place, and against the inhabitants thereof, that they should become a defolation, and a curfe, and haft rent thy clothes, and wept before me, I alfo have heard thee faith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered unto thy grave in peace, TH Ass. CATECHISM. | This affection, in its different modifications, gains the name of the feveral moral attributes. Juftice may be confidered, that attribute which fixes the fanctions of the moral law, and looks to the well ordering of the divine govern ment. One of thefe fanctions confifts in death, or endless fuffering, as the wages of fin. This penalty the offender in remediless ruin. is of great extent, and involves According to the tenor of the law, fin is an evil of infinite magnitude, and exposes to interminable mifery, as the juft confequence. This penalty, however, does not originate in a vindictive, revenge HE method of falvation, through the atonement of Chrift, difplays the infinite wifdom and goodness of God. It is fuitable that we fhould endeav-ful fpirit. And juftice would lay our to gain a right view of this atonement. For it is a fundamental doctrine in the Chriftian scheme, and a mifconception here, may lead to confequences of a dangerous and deftructive tendency. We may believe that Chrift, by his fufferings, hath endured the penalty of the law, in fuch a manner, as in this refpect fully to fatisfy divine justice. But the nature of this fatisfaction, becomes a fubject of inquiry. And it will be found that it does not neceffarily terminate in the happiness of all the human race, but is rather an encouragement to the finner, to fet about the work of his fal vation. I. Concerning the nature of divine juftice. This is a formidable attribute; in it, God appears clothed in terrible majefty, making himself known in the judgment which he executeth. But it breathes the fame fpirit with benevolence, and has the fame moral excellence. One individual principle actuates the divine mind. God is love. 6 afide its claims, if there were no other end to be answered, but the gratification which arifes from the mifery of the offender. The infliction of penal evil, must have fomething to juftify it befides the fatisfaction which the mifery of the creature can give to the divine lawgiver. It will not do to vindicate the penalty of the law, by faying, It is no more than the vile tranfgreffor highly deferves.' There must be some further reafon why fuch treatment of the finner is juft, or which constitutes his ill-defert. And if no reason, of a public nature, can be found for inflicting the penalty of the law, it ought in justice to be laid afide; for in fuch a condition as this, to exact punishment, would rather be the injuftice and unfeelingness of a tyrant, than the tenderness of a wife and good fovereign. Hence we may inquire, II. Why juftice required fatisfaction. And here we may bring into view the public and general good, as the great object which renders fuch a fatisfaction neceflary. It was not furely required for the | in a ftate of rectitude. Alfo, a difcovery of the turpitude of fin enhances the value of holiness, and renders it a greater good. In the fatisfaction which is made by Chrift, fin appears to be fin. The matchlefs fufferings of the divine Saviour, fhow that fin is an evil of infinite extent, and tends directly to mar the moral beauty of creation, and introduce confufion, and every evil work. Thus by this view of fin, holiness becomes more defirable, more lovely, and the happiness of the intellectual fyftem is advanced. fake of rendering God abundant in goodnefs, and ready to forgive. His moral nature is immutable, and can admit of no alteration. There is no want of compaflion in him. Had nothing required the fufferings of Chrift in the atonement, but a want of pity in the divine mind, they might have been spared. We muft take heed, that we do not conceive of God as being unpropitious, malevolent, and revengeful. We must not find the ground of the atonement to lie in any fuch fpirit of animofity. But, it feems, that the beft good of the intellectual and moral world, requires that God fhould appear to be a terror to evil doers. And this is to be seen, by his requiring the expiatory fufferings of Chrift. The wife moral Governor, that he may be juft, has an immense fyftem of creation to watch over and protect. He has to guard and defend the rights and privileges of his moral government. This benevolent justice, which looks over creation with a watchful eye, is that kind of juftice which rendered the atonement neceffary. To maintain the interefts of this kingdom it is requifite, that the divine law fhould be feen in its dignity, lovelinefs, and fpirituality. And to this purpofe, it must be fupported; which is done by the atoning fufferings of Chrift. Thus the law is magnified and made honorable. The divine authority of this law, is made to be refpected through the holy part of creation. Likewife, it is needful that there be an expreffion of the evil of fin. The good of the whole requires this manifeftation. For thereby, holy beings are deterred from tranfgreffion, and preferved We must further add, that God may appear amiable, and infinitely the best good, it must be seen that he has a deteftation and abhorrence of fin. It is from the dif play of himself that his creatures are made happy. And that he may make the fulleft discovery of himself, he muft manifeft his feelings with regard to the extreme vilenefs of fin. This is done in the atonement.-These are fome of the important truths which the fatisfaction of Christ has served to elucidate, and confirm; and for which it became requifite. III. The fatisfaction rendered in the atonement, is not to be viewed ftrictly as the payment of a debt. Salvation is, indeed, bloodbought. The blood of Chrift is reprefented as the price, which was laid down for redemption. But this must be viewed as a metaphorical expreffion, meaning that Chrift's fufferings, and obedience, have made it confiftent to forgive the finner. Placing the atonement precifely upon the footing of a pecuniary tranfaction, it is conceived, alters the nature of justice. In the payment of a debt, one equivalent good is rendered for another. |