amination to be the inconsistencies of every other systemǝnt orië vi

1. Our first argument is derived from the unity of the divine counsels. Whatsoever is accomplished in time was purposed from eternity. The Holy Spirit accordingly purposed the sanctification of a chosen number. Whom the Father did foreknow, he also did predestinate. And, if there be no dissention in heaven, the purpose of the Son must have been, to lay down his life for the very same number.

The perfections of God forbid the idea of ascribing any diversity of purpose, as it respects either means or ends, to the several persons of the godhead. The love and grace of God, Father, Son, and Holy Ghost, have precisely the same objects. This love, in the purpose of election, as we have already proved * produced the necessity of an atonement, and provided the Redeemer, whom, considering the guilt of those who are to be saved, that very guilt had rendered necessary. If an atonement is necessary, it is for expiating sin. That every sin shall receive adequate punishment, is the requisition of divine justice. Those sins, therefore, which are not punished in the persons of the transgressors, and those only, must be punished in the sufferings of the substitute. The damned, however, do in fact, suffer punishment exactly proportioned to their guilt.

Atonement remains only to be made for those who escape punishment. The Father, having chosen the elect in Christ, gave them to his Son in order to be redeemed by his blood. He laid upon him their iniquities. The Holy Spirit dwelt in him as the head of the system of grace, and sanctified the sacrifice which he made, in order to perfect for ever them that are sanctified. Settled, then, as it was, in the coun

1 Page 205, to which the reader is referred.

cil of peace, that the Spirit should sanctify those that are predestinated to eternal life, is it conceivable that Jesus Christ should dissent from the heavenly arrangement, and in despite of the end of his mission, to expiate the sins of his elect, make his atonement to be of more or less extent? Election, conversion, justification, and the heavenly glory, have respect to precisely the same individual sinners; and we can perceive no reason why atonement should be of greater or less extent. The works and ministra. tions of men, in dispensing ordinances, cannot respect their fellow-men, as elected, because it is not allowed to us to inspect the secrets of Jehovah ; but certainly the Son of God does not labour under this inability. Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. And is it not for the very same persons that Jesus suffered and laid down his life? Or shall God, in very deed, condemn a soul for, whom Christ hath died? Impossible! For who shall lay any thing to the charge of God's ELECT? Who is he that condemneth? It is Christ that DIED. Rom. viii. 30. 33, 34.

2. The nature of the atonement renders it necessary to consider it as of equal extent with the election of grace.

It will readily be acknowledged, that when atonement is complete, the offence has received expiation, and justice does not demand or admit of subsequent punishment. If then the Saviour is to be considered as having made a complete atonement, justice has no further claim upon the sinner, and he cannot come into condemnation. We have already shown, that atonement is that which removes the offence and procures reconciliation*. It must accordingly have been * Pages 37-40.

made for the sins of the elect. If for less, some people are saved otherwise than by the blood of Jesus, and if for more, justice condemns where it has no right. We are fully aware that some respectable writers have fancied that this view of the subject renders the salvation of the sinner more of debt than of grace, and we shall bestow upon this objection, in due time, a patient examination. We shall, at present, only observe, that if it be of debt, it is only so unto him that worketh, unto Christ Jesus; but unto him that worketh not, unto the sinner, it is still of grace; even the grace of our Lord Jesus Christ: nor do we shudder at the consequences of ascribing to the sufferings of our Redeemer, the glory of our reconciliation with God. The pardoned soul shall make her boast in the Lord, and glory in the cross of Jesus Christ, without fear of being charged, on that ac count, with denying the grace of the Father, who spared not his own Son, but delivered him up unto the death for us. We know that the Father himself loved us, and gave his Son to die for our sins; but he is never jealous that we ascribe to his Son too much of the praise of our pardon. To the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, the blessing of believ ers, we can confidently look, upon the footing of an atonement which enlists appeased justice in our cause. Being justified freely by his grace, is consistent with the propitiation whereby he declares his righteousness for the remission of sins.

3. The covenant of grace provides atonement for the sins of the elect, and confines it to them.

This covenant is ordered in all things and sure. In it the Father promises to his Son the salvation of the elect, upon condition that he, as their public head, shall bear their iniquities, and make his soul an offering for sin. The Son accepts the offer, and enVor. III.-No. VII.

gages to fulfil the condition. This is the covenant, and it displays the grace of both the Father and the Son. The Redeemer appeared in the fulness of time made of a woman, made under the law, and by his obedience unto death he fulfilled the condition of the covenant. It is the fact of its being a covenant arrangement, that renders the sufferings of the Redeemer either acceptable to God, or capable of availing for our redemption. Independently of the eter nal covenant, the sufferings of Jesus Christ could not have been; and if they had been, they could prove no benefit to man; they could make no atonement for any sin whatever. It is a common observation, that the blood of Jesus is, abstractedly considered, of such value as to save worlds. And if by this expression it is intended merely to convey the idea, that our Redeemer did, by his obedience and death, confer infinité honour upon the divine law, and satis. fy divine justice to the utmost, we admit the senti ment, however incorrect the expression. But apart from the covenant, no such ends could be answered. Had he not undertaken to represent his elect, the law could have no demands on his obedience, and had he not become a substitute for us by covenant, his suf ferings would have availed nothing. Had there been no promise of salvation to his seed, upon condition of his fulfilling all righteousness, both his obedience and sufferings would have been in vain. They would neither please God, nor profit man. Sufferings, abstractedly considered, have nothing in them to please a benevolent mind. The pains endured by Messiah, could not thus delight his heavenly Father. They accordingly could have no value, had they not been considered according to a covenant constitution as the atonement for the sins of those who were given to him, in that covenant, to be redeemed by this very price. Destroy the idea of representation, and the

pains of the cross cease to display God's displeasure at sin. It is no evidence of such displeasure to make the innocent suffer for sins with which he has no connexion. He must be identified with us, by a legal constitution, in which, both he and the father agree, that he bear our sins, before displeasure at our sins can appear from his sufferings. For his elect, therefore, he entered into covenant with God, and upon this covenant entirely depends both the value and extent of his atonement.

CHRIST crucified is the library which triumphant souls will be studying to all eternity. This is the true areor uxns, that which cures the soul of all its maladies and distempers. Other knowledge makes men's minds giddy and flatulent, this settles and composes them. Other knowledge is apt to swell men into high conceits and opinions of themselves this leads to humility and sobriety. Other knowledge leaves men's hearts as it found them--this alters them, and makes them better. So transcendant an excellency is there in the knowledge of Christ crucified, above the sublimest speculations in the world. Stilling fleet, Orig. Saor.