Now, how very unreasonable is it in the theist, to object against Christianity, that it represents God as having acted upon a particular principle, i. e., as having appointed the innocent to suffer for the good of the guilty, when we see that he has everywhere recognised and adopted the very same principle in the government of the world? However remote this principle may appear from the conceptions of man, it is not only found in the volume of inspiration; it is deeply engraven by the finger of God himself upon every page of the volume of natural providence. And to question the divine original of revelation, because it contains such a principle or appointment, while we admit that God created and governs the world, is about as unreasonable as it would be to deny that a letter came from a particular person, because it was clearly written in his hand-writing, and bore evident traces of his peculiarities of style and thought.
Let us view this general principle in a particular instance. This will set it in a clear and striking light, and seem to vindicate the constitution of the world, as well as the doctrine of the atonement. The principle of compassion has been planted in our bosom by the finger of God. And thus the necessity is laid upon us, by a law of our nature, to suffer on account of the distresses which our fellow-men bring upon themselves by their own crimes and vices; and we are impelled in various ways to undergo inconvenience and loss, and self-denial and suffering, in order to avert from them the consequences of their own misconduct. But have we any reason to complain of this appointment of God? Certainly not: for if we obey the indications of his will, as seen in this part of the constitution of our nature, by doing all in our power to relieve the distresses of our fellow-men, we shall be infinitely more than repaid for all that we may undergo and suffer. However painful may be the feeling of compassion, we only have to obey its dictates by relieving the distressed to the utmost of our ability, and we shall be more than repaid by the satisfaction and delight which never fail to result from such a course of life; to say nothing of those infinite [pg 285] rewards which God has prepared for those who sincerely love and serve him.
Just so it is in relation to the sufferings of Christ. He was led by his boundless compassion to avert from us the awful consequences of sin, by the agony, and the sufferings, and the death, which he endured upon the cross. And, according to the doctrine of atonement, he is infinitely more than repaid for all this. Though he suffered in the flesh, and was made a spectacle to men and angels, yet he despised the shame, seeing the joy that was set before him. We do confess that we can see no insufferable hardship in all this, nor the least shadow of injustice. One thing is certain, if injustice is exhibited here, it is exhibited everywhere in the providence of God; and if the doctrine of the atonement were stricken from the scheme of Christianity, the injustice which is supposed to attend it would still continue to overhang and cloud the moral government of God. And hence, if the deist or the Socinian would escape from this frightful spectre of his own imagination, he must bury himself in the most profound depths and most cheerless gloom of atheism.
The doctrine in question is frequently misrepresented, and made to appear inconsistent with the justice of God, by means of false analogies. The Socinian frequently speaks of it, as if it were parallel with the proceeding of a human government that should doom the innocent to suffer in place of the guilty. Thus the feeling of indignation that is aroused in the human bosom at the idea of a virtuous man's being sentenced to suffer the punishment due to the criminal is sought to be directed against the doctrine of the atonement. But in vain will such rhetoric be employed to excite indignation and horror against the doctrine of the cross, in the mind of any person by whom it is at all understood.
The cases are not at all parallel. In the first place, no human government has a right to doom a virtuous man to bear the punishment due to the criminal; and if he were willing to suffer in the place of the culprit, no government on earth has a right to accept of such a substitute. The life of the virtuous citizen is the gift of God, and no earthly power has the authority to take it for any such purpose. It would be a violation of the will of God for any human government to admit of such a [pg 286] substitution. On the contrary, Christ had the power to lay down his life; and he did so, in perfect accordance with the appointment of God. In submitting to the death of the cross, he did not subvert, he fulfilled the end of his earthly existence.
Secondly, it would overthrow the ends of public justice for any human government to permit a good man, the ornament and blessing of society, to die in the room of the criminal, its scourge and plague. The sufferings of the good citizen in such a case would be pure and unmitigated evil. While they would deprive society of his services, they would throw back upon it the burden of one who deserved to die. They would tend to render the punishment of crime uncertain; they would shock the moral sentiments of mankind, and cover with odium and disgrace the government that could tolerate such a proceeding. But not so in relation to the sufferings of Christ. He assumed his human nature for the express purpose of dying upon the cross. He died, not to deliver an individual and turn him loose to commit further depredations upon society, but to effect the salvation of the world itself, and to deliver it from all the evils under which it groans and travails in pain. He died for sinners, not that they might continue in their sins, but in order to redeem unto himself a peculiar people zealous of good works.
In the third and last place, the death of a good man is the end of his existence, the entire extinction of his being, in so far as all human government is concerned; whereas the death of Christ, in relation to the government of God, was but the beginning of his exaltation and glory. He endured the cross, despising the shame, in view of the unbounded joy that was set before him. The temporal evils which he endured, unutterably great as they were, if viewed merely in relation to himself, were infinitely more than counterbalanced by the eternal satisfaction and delight that resulted from them.