“Thus God would have expressed a certain abhorrence of sin by the punishment of the world. Christ now suffers only as much pain as will express the same amount of abhorrence. And considering the dignity of the Sufferer, and his relations to the Father, there was no need of suffering the same, or even any proximate amount of pain, to make an expression of abhorrence to sin, that is, of justice, equal to that produced by the literal punishment of the race. Still, it will be seen to be a part of this more mitigated view, that Christ suffers evil as evil; which evil suffered is accepted as a compensative expression of God’s indignation against sin. Accordingly, in the agony of Gethsemane, and when the Saviour exclaims in his passion, ‘My God, my God, why hast thou forsaken me?’ it will be taken for literal truth, that the frown of God, or divine justice, rested on his soul. “It will probably be right, then, to distribute the views of those who are accepted now as Orthodox teachers, into two classes—one who consider the death of Christ as availing by what it _is_; the other, by force of what it _expresses_; the former holding it as a literal substitution of evil endured for evil that was to be endured; the latter holding it as an expression of abhorrence to sin, made, through the suffering of one, in place of the same expression that was to be made by the suffering of many. “As regards the former class of representations, we may say, comprehensively, that they are capable, one and all, of no light in which they do not even offend some right moral sentiment of our being. Indeed, they raise up moral objections with such marvellous fecundity, that we can hardly state them as fast as they occur to us.”(19) § 2. Great Importance attributed to this Doctrine.