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thoughts be from intimating, that it is in the power of parents to effect, in their children, a saving change. This is the work of God. Notwithstanding this, by consistency of conduct, and by persevering in it, they may gain a surprising and happy influence over them. How pleasing and interesting is the account, which the scriptures give us, of Joseph's going with his children to his father Jacob for a blessing! That transaction may be considered as witnessing for the pious patriarch, that his hoary head was found in the way of righteousness. Joseph would not have taken such a step, if he had not believed, that his venerable father walked with God.

It is an honour to grow old, and wear out, in the service of Christ. If, therefore, we may

the great and important business of life, until his sun is seen to be almost setting! Who can seriously reflect on the prospects of such a person, and refrain from tears? How miserably he has spent the precious moments of his life! moments which can never be recalled! He is on the verge of the eternal world, and yet unprepared to meet his God: Let the aged, who may have opportunity, seriously weigh these thoughts; and may "the Lord give them understanding in all things." H.

ON THE DOCTRINE OF THE ATONEMENT.

In a Series of Letters to a Friend. Concluded from page 118.

LETTER V.

charitably believe, that an aged Objections to the Scripture Doctrine of

person has long been running the Christian race; that his infirmities have not come upon him, in consequence of the indulgence of sinful appetites, but in the service of God, his grey hairs, his trembling limbs, and his faltering voice, at once demand our reverence and respect. The most abandoned persons can hardly refrain from rising up, and calling him blessed. On the other hand, what spectacle, in this world, can be more affecting than an old man, whose "bones are full of the sins of his youth," whose infirmities have been hastened and increased by his irreg ular life; whose prayers and blessing are never sought by his children and posterity; whose heart has become callous under the instructions of the gospel, and the warning dispensations of providence; who has neglected

the Atonement considered.

DEAR SIR,

Ir is objected," that the commutation of iniquity and holiness between Christ and believers, which those," reputed orthodox," maintain, is subversive of all rational ideas of divine justice." But this is only a strong asser tion without proof. No other kind of commutation is contended for than that, which, by the consent of the parties concerned, transfers, not the acts or the merits of righteousness and sin, but the rights or burdens annexed to each respectively; or than that, which takes place between debtor and his sponsor; which is thought not inconsistent with rational ideas of justice. But to inflict the curse of the law, and give the wages of sin to Christ, when it is supposed not to be due for any sin in him, or imputed to

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him; and to justify one who is personally unrighteous, and has no righteousness imputed, seems indeed subversive of rational ideas of justice, and inconsistent with the character of a righteous Judge.

It is further objected, that "the imputation of Christ's righteousness to a believer would effectually exclude, after the gift of faith, all possibility of farther grace to the children of men."

I answer. 1. God's bestowing on us blessings to which he has freely given us a title, is as much an act of grace, as if we had no previous title to them. Free grace is the source and foundation of all gospel blessings, which we receive through the mediation of Christ.

2. The imputed righteousness of Christ entitles the believer to the promise of eternal life. If we had a perfect inherent right eousness, we could have no title to eternal life otherwise, than by a divine promise. Now eternal life and the blessings of the covenant of grace are promised to believers, as all allow. But whether these promises be made to them, as, clothed in the imputed rightcousness of Christ, or not; it is certain, that God, according to his sovereign will, bestows his grace and blessings more on some, than on others, who are equally interested in Christ and in the promises of salvation. He exercises his free and sovereign grace in granting to some believers much greater outward favours and privileges, greater measures of the gifts and graces of the holy Spirit, than he grants to others; and their glory, honour, and happiness in heaven will be distinguishingly great. These

special favours were indeed obtained by the merits of Christ: but they are farther acts or gifts of grace after the gift of faith, and such as are not promised or vouchsafed to all alike. The promises will be fulfilled to all, who are interested in the rightéousness of Christ. But God grants unpromised favours to some of them, in distinction from others. He has a right to dispense the blessings of his grace, in what manner and measure he pleases.

It is farther argued, "if sinners have a sinless righteousness, which is properly their own, they would have no sins to confess and be forgiven. The confession or forgiveness of one, to whom no sin can be justly imputed, seems a contradiction."

Answer. They who have a sinless righteousness imputed to them, to entitle them to justification, or the rights and privileges of the righteous, are yet in themselves sinful. The sin is not imputed to them to condemnation, for there is no condemnation to them, who are in Christ; yet pardoned sins are sins as hateful as any, and imputed righteousness is not infused into the person, who is justified by it. While sin dwells in us, we ought to be humbly sensible, that we are sinners, to acknowledge it, ask forgiveness, to hate our sins, and turn from them. If it is the duty of all men, to love God and keep his commandments; then it is the duty of all, who have sin in them, to hate their sins, and turn from them to God, and to a right temper and practice. Their being pardoned and sanctified would not release them from the duties of repent

ance, but rather lay them under stronger obligations to them.

But though the righteousness of Christ, imputed to a believer, gives him as good a plea for acquittance and justification in the court of the Supreme Judge, as a perfect personal righteousness would have given; yet it is to be carefully remembered, that, according to the gospel constitution, none, to whom the gospel is sent, are savingly united to Christ, or have an interest in his imputed righteousness, but penitent believ. ers. Accordingly, perseverance in repentance and faith, continuance in the word of Christ, as his true disciples, begging forgive ness for his sake, and keeping his commandments, are necessary to our abiding in him. We cannot continue in a justified state, unless we continue penitent believers, cleansing ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. Though no inherent qualifications in us are to be regarded, as our justifying righteous ness, since it is only by the righteousness of Christ, that we are justified; yet without inherent holiness we cannot be pardoned, justified, and saved through his redemption.

It is farther argued; "if believers had a righteousness properly their own, they would neither deserve, nor receive any real punishments."

I answer. If God's giving them an interest in the righteousness of Christ renders it their own, then this righteousness, though not of their own working, is so their own, as to entitle them to the rights and privileges of righteous persons. Nor are they liable to vindictive pun

ishments, from which Christ hath redeemed them, though they deserve and receive corrective punishments for their violations of God's gracious covenant. But these are not inflicted, to satisfy the justice and the law of God; for they are justified, and their sins are not imputed to them, as subjecting them to the curse. But they are inflicted, as salutary chastisements, designed for their good. They are inflicted by God, not as the just Judge in vindictive justice; but as the discipline of a wise father, who, while he visits them with the rod, takes not his loving kindness from them. Though these visitations are an evidence, that their inherent righteousness is not perfect; yet they are no proof, that they have not an interest in the perfect righteousness of Christ.

But it may be asked, "What more ample security of our salvation can be desired, than the goodness and promise of God? Why should we want to have our title to salvation supported by his justice, on the ground of a full and perfect, though imputed righteousness."

I answer. There is no firmer title, than a divine promise gives; and they, who are so selfish, as to desire only to be satisfied that they shall be saved, would be as willing to be justified without a righteousness, as with it; that is, justified unjustly. But they, who have a regard for the honour of God, as a just Judge, will not be satisfied with that doctrine, which represents God, as justifying those, who are not righteous, and have no righteousness imputed to them. They like that doctrine better, which teaches that righteousness is imputed to believers,

as the ground of their justifica- proper for those, who are under tion, since they cannot be justifi- the covenant of grace. In this ed by their own righteousness; way our subjection, love, and that the justice as well as grace gratitude to God must be exerof God, is declared in the for- cised and expressed, for the glogiveness of sins, through the re- rious perfections of his nature, demption of Christ, and that he is particularly for his goodness and just in justifying believers. And grace to the children of men, and that they, who trust in imputed because it is only in this way, righteousness, are saved by that we can obtain the possesgrace, and have as strong rea- sion of the blessings, purchased sons for walking humbly with for us by Christ, and promised in God, as they could have, if the gospel. It is only in the way they were saved in any other of faith, repentance, and obediway, is what we confidently ence to the commands of Christ, affirm. that our union to him is maintained, and we are qualified to enjoy the blessings, to which be lievers are entitled by their interest in the righteousness of Christ. Though we are justified wholly by his merits; yet sincere obedience is as much our duty, and as necessary to salvation according to the covenant of grace, as perfect obedience according to the covenant of works.

Another objection is to this effect. "If Christ has fulfilled the law in our stead, and if his active and passive obedience is imputed to us; then we are not bound to obey the commands of God. It would be unreasonable to exact a debt of any one after his surety has satisfied it."

Answer. It is granted, that we are not required to keep the law for the same end, for which Christ satisfied the law for us; that is, to work out a righteousness, by which we are to be justified. But it is impossible for a moral creature to be freed from his obligation to obey the laws of God. This can never cease to be his duty so long as he is God's creature, and so long as God is wor thy to be loved and obeyed, and so long as his commands are holy, just, and good. We must have respect to all God's commands, though we expect not that this is to be our justifying righteousness. For this is no less our duty, than if we were probationers for life and happiness under a covenant of works. We must obey the commands of God from motives, and for ends,

It is also objected, "that an obligation to punishment is not to be put on a footing with a pecuniary debt."

Answer. Our sins are in scripture termed debts. If they are so termed in a figurative sense, yet this is of no weight, as an objection to the doctrine of Christ's satisfying our penal debt, by bearing the guilt and punishment of our sins. The chief differences between a pecuniary and a penal debt, I think, are the following. The payment of the one is an act of commutative justice; the punishment of the other is distributive justice. A pe'cuniary debt is commonly for value received; a penal debt arises from crimes committed/

The one is discharged by the payment of the sum owed; the other is satisfied for by suffering the deserved punishment. The one is ordinarily exacted by the creditor, as his private right; the other is executed pursuant to the sentence of the judge, as the minister of public justice, whose office is to maintain the authority of the laws, to make the law the rule of his judgment without respect to persons, to maintain the public rights, and revenge the infraction of them, on behalf of the public. A pecuniary debt may be forgiven by the creditor without satisfaction; but a just judge, in his judicial capacity, may not clear the guilty. But a pecuniary and a penal debt may both be transferred to a sponsor. Though the crime and desert of punishment cannot be separated from the criminal, and transfused into an innocent person; yet the penal debt, the guilt, and punishment may be taken upon himself by a sponsor. But, when a pecuniary debt is paid by a sponsor, the debtor is not favoured by the creditor, in his discharge from his obligation. But, though the justice of God, as the supreme Judge of the world, his infinite hatred of sin, the threatening of his law, and the fitness and necessity of his manifesting his truth and justice in the punishment of sin, for his own honour and the public good; though these considerations required that our sins be not forgiven, without such satisfaction, as would answer the ends, for which the punishment of sin is necessary; yet we are under infinite. bligations to God for his grace

and mercy, in providing a sponsor for us, to make satisfaction to justice, and in giving us an interest in his righteousness, and in justifying us freely of his grace through the redemption, that is in him.

I shall add one more remark. Though the punishment of sin and the sufferings of Christ have been commonly termed satisfaction for sin; yet we are not to conceive of this, as a compensation to God for the good he has bestowed upon us. Neither our obedience, nor punishment is profitable to him. He does not delight in the misery of any creature for its own sake; but only when it is necessary for holy and good ends. Nor is our obligation to love and obey God, or to suffer punishment for our sins merely because we have received good from him, (though our obligations on this account are great) but it is chiefly, because he is worthy to be loved and obeyed for what he is in himself, as well as for the abundant communications of his goodness to his creatures.

Thus, Sir, I have communicated to you some thoughts on this important subject. I have endeavoured to express my ideas intelligibly. intelligibly. With what success this has been accomplished, you will judge; as also whether there be weight, pertinency, and justness in these remarks. Such as they are, please to accept them, as an honest, however feeble attempt to defend the faith, delivered to the saints; and as a token of the respect and affection of your friend.

A Christian of the Ancient School.

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