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and upon all them that believe: being justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth a propitiatory through faith in his blood. Therefore we conclude that a man is justified by faith without the deeds of the law." Hence he subjoins, "Do we then make void the law through faith? God forbid: yea, we establish the law," Rom. iii, 19–31. Certainly not the ceremonial, but the moral law is established by faith.

This subject might be prosecuted much farther; but this is enough in reply to Mr. G.'s mere assertion.

There is no more inconsistency between a sinner's being "justified, (in the day of grace,) by the blood of Christ," and his being rewarded in the day of judgment, "according to the deeds (subsequently) done in the body," than there is between a rebel's being pardoned by the clemency of his prince, and his being afterward rewarded for his subsequent faithful services. Nor is the doctrine of justification by the death of Christ unfavourable to obedience. It is the only mean by which piety and morality can be established among men. The love of God and of our neighbor is the sum of the law, which, therefore, he that loveth hath fulfilled. But "herein. is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. We love him because he first loved us. And if God so loved us, we ought also to love one another," 1 John iv, 10, 11, 19. "What the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, (see p. 186,) condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh, but after the Spirit," Rom. viii, 3, 4.

The sacrifice of Christ is not only an expiation: it is also an ablution. The reader will perhaps remember, that under the Levitical dispensation, the red heifer was appointed as a representation of both these purposes, but principally of the latter. This animal was "brought forth without the camp" and slain. Her blood was then sprinkled seven times before the tabernacle of the congregation." The whole carcass was then burned, and her ashes were preserved to make "a water of separation, a

purification for sin," Num. xix, 1, 3, 4, 9. In allusion to this institution, the apostle to the Hebrews says,—“ For the bodies of those beasts, whose blood is brought into the sanctuary for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate," Heb. xiii, 11, 12. There is the same allusion in those words: "If the blood of bulls and of goats, (as expiations,) and the ashes of a heifer (as a purification for sin) sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ purge your conscience from dead works (as an expiation, and thereby sanctify to the purifying of the soul) to serve the living God," (and thus answer also the purpose of an ablution,) Heb. x, 13, 14. On earth," the blood of Jesus Christ his Son cleanseth from all sin," and therefore in heaven the moral purity of glorified saints is ascribed to the effi cacy of this great sacrifice:. "These are they that have come out of great tribulation, and have washed their robes and made them white in the blood of the Lamb," Rev. vii, 14. And hence, all their salvation is attributed "to him that hath loved us and washed us from our sins in his own blood," Rev. i, 3.

For the sake of meeting these difficulties in a scriptural manner, we have already distinguished three classes of ideas and terms, by which the subject before us is revealed. To these we may add another class which we may denominate domestic. Of all these, it is worth while to observe that each of them is used for particular purposes. (1.) The domestic terms are used to point out the aggravated nature and ruinous consequences of sin, the nature and propriety of repentance, and the readiness with which God forgives the penitent. Of this observation the parable of the prodigal son is the best illustration. They are used also to show that God will forgive sin only on terms which are consistent with the good order of his family. Hence we are taught to pray, "Our Father which art in heaven-forgive us our trespasses, as we forgive them that trespass against us." (2.) The sacrificial terms are used to give us the most proper views of the design of the death of Christ, as the object of our faith, the medium of our access to God, and

the meritorious cause of our pardon and acceptance. (3.) The judicial terms are used to show how the forgiveness of offending man is rendered consistent with the public justice of the offended God: how mercy and truth meet together; and righteousness and peace have kissed each other." (4.) The terms of emancipation are to show that our redemption obliges us to serve and obey our Redeemer. "Ye are not your own, (says St. Paul,) for ye are bought with a price, therefore glorify God, in your body, and in your spirit, which are God's."

But no one class of terms will perfectly answer every purpose of divine revelation. It is not by a partial view that we can form just ideas of this subject in all its bearings, but by a comprehensive view of the whole. Jehovah is not to be regarded merely as a Father; but as a Redeemer, a moral Governor, and a God. Hence the sacred writers, for the complicated purposes already specified, sometimes mingle, in one sentence, all the various classes of terms which we have enumerated. The two following passages will afford the most perfect specimens: "If ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ, as of a lamb without blemish and without spot," 1 Pet. i, 17-19. "All have sinned, and come short of the glory of God; being justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God: that he might be just, and the justifier of him which believeth in Jesus," Rom. iii, 23-26. If the reader observe that the terms, "the blood of a lamb without blemish, and without spot," are sacrificial; and the terms "remission of sins through the forbearance of God," are used in allusion to paternal kindness and mercy, and are domestic, he will see that the four classes of terms are distinctly adopted in both these passages.

7. "But it is evident from several of our Lord's discourses, that he considered that the apostles, by their

death, were to accomplish the same object as he by his death." (Vol. ii, p. 192.)

This objection furnishes a strong argument in favour of the doctrine which we have endeavoured to establish. The apostles suffered in the cause of truth as well as their Master. 66 They drank of his cup, and were baptized with his baptism :" and they call on us to follow their example as they followed his. But was Paul crucified for us? or were any baptized in his name for the remis sion of sins? Were they made a sin-offering for us? Did they redeem any of us from the curse of the law, being made a curse for us? Are we justified by their blood? These are, however, the objects which are said to be accomplished by the death of Christ: objects which the apostles never imagined would be accomplished by theirs. This vast superiority of the design and efficacy of the death of Christ will be eternally celebrated, when all the sprinkled race shall join in the Antisocinian song, “Thou wast slain, and hast redeemed us to God, by thy blood, out of every kindred, and tongue, and people, and nation."

CHAPTER XI.

Of the Eternity of the future Punishment of the
Wicked.

It is a strong indication of the badness of a cause, when its advocate, at the opening of his plea, assails the ear of the judge with appeals to his passions rather than to his reason. Mr. G. has not, however, been prudent enough to lull our suspicions by avoiding this manœu vre. To prepossess the mind of the reader, he has represented the God of his own system as uniting in himself every thing which he deems amiable, while the God of his opponents is caricatured as a hideous assemblage of every thing terrific. Like one who can suit his friends with gods according to their own heart, he then calls upon them to make their choice.

Before the reader fix his choice in a matter so important, it will be well for him to review the drawings which

Mr. G. has sketched. The God whom we are supposed to worship, he caricatures thus:" He is a monarch, a small proportion of whose subjects are his avowed favourites and friends. These he crowns with the highest honours, and loads with the greatest dignities; they sit around his throne and enjoy his smiles and favours: but at least nine-tenths of the subjects of this monarch are immersed in gloomy dungeons, shut from the common air, and common use of their own limbs,' enchained in the blackness of darkness, exposed to repeated and increasing racks and tortures of every kind; their deep horrific groans continually assail his ear, their distorted limbs and writhing agonies meet his eye in every direction, while he, well pleased, looks on and smiles in calm complacence." (Vol. i, p. 201.)

Perhaps some shrewd men will think they behold here a distorted likeness of the God who has been worshipped in some parts of Christendom. For our part, we think that if Moloch can "smile," he must be the true original. At any rate, this is not the God who has revealed himself in the Bible, and whom we adore. We worship a God "with whom there is no respect of persons," Rom. ii, 11: who "is good to all," and whose "tender mercies are over all his works," Psa. cxlv, 9: who "so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life," John iii, 16: "who ɛɛt, wisheth all men to be saved, and to come unto the knowledge of the truth," 1 Tim. ii, 4: "who is long suffering to usward, un Beλouevos, not willing that any should perish, but that all should come to repentance," 2 Pet. iii, 9: who "has no pleasure in the death of the wicked; but that the wicked turn from his way and live," Ezek. xxxiii, 11: and who even "beseeches the rebellious to be reconciled to him," 2 Cor. v, 20.

But if we reject this hideous devil-god, 'whom Mr. G. has presented to our imagination, in order to drive us to the worship of another of his own making, let us examine whether this latter be more like the true God. You shall (now) be introduced to a monarch who reigns over his subjects with parental kindness; he considers all as his children; he feels a tender concern and love for all;

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