THE following letters are published at the request of many. Many arguments have been, and, no doubt, will yet be, offered against the sentiments. The most weighty of them I have noticed; but the most common are unworthy of notice, being nothing but retoiled refined stuff of human invention--bold unscriptural assertions--hard names--delusion--error--doctrine of devils--Arminianism--Socinianism--Deism, &c. &c. Such arguments as these have no effect on a candid mind; but they powerfully influence dupes and bigots. The candid look for truth, and plain, unequivocal arguments drawn fairly from the Bible. May God direct us into all truth.
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Dear Brother,
I NOW sit down to comply with your request. You have heard that I have other views of religion, different from what I formerly had. You have heard the truth. You request me to state my present sentiments in as plain and unequivocal a manner as possible. I will endeavor to do it. But least your mind should be bewildered in the labyrinth of Calvinism, where I have been myself, I will first hand you a clue, by which you may escape to the green pastures of gospel liberty.
A brief view of the peculiar doctrines of the Confession of faith, being the Constitution of the presbyterian church in America.
1. God entered into a covenant with Adam, by which he bound him and all his posterity to personal, entire, exact and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it. This covenant was the moral law. Conf. chap. 7, Sec. 2. Chap. 19, Sec. 1, 2, Lar. Cat. Q. 20.
2. Adam broke the covenant, and he and his posterity were bound over to the wrath of God, and curse of the law, made subject to death, with all miseries, temporal, spiritual and eternal. chap. 6, sec. 6.
Christ Jesus, the second person of the adorable trinity, becomes their surety Lar. Cat. Q. 71. Chap. 8. 3.
Christ as surety of man fulfilled the precept of the law, and suffered the curse or penalty of it in their
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room and stead. Lar. Cat. Q. 97. "By this obedience and death of Christ, he made a proper, real and full satisfaction to God's Justice in behalf of them that are justified. L. Cat. Q. 71. chap. 11. 3. By his obedience and death, Christ did fully discharge the debt of all those that are justified. Chap. 11. 3. "By his perfect obedience and sacrifice of himself, he hath purchased reconciliation and procured the favour of God." chap. 8. 5. Lar. Cat. Q. 38. "By this obedience and death of Christ, the sinner is justified, accepted and accounted righteous in the light of God for salvation, his obedience and satisfaction, being imputed to him," chap. 11. 1, Lar. Cat. 72.
But if Christ was surety of all men in this sense, then all must be saved. To remove this difficulty it is affirmed that Christ was surety for a part of mankind only, which were the elect given to him from eternity; for these only he lived and died; for these only he paid the debt of obedience and suffering; for these only he reconciled God and procured his favour; and these only are effectually called and saved. chap. 3, throughout, &c.
Though a part of mankind were reprobated, and ordained to dishonor and wrath from eternity--though Christ is not their surety--though he did not live or die for them--though he never paid their debt of obedience or suffering--though he never reconciled God to them, or procured his favour--though there is no possible salvation or redemption for them: yet the glad tidings of salvation, pardon and eternal life, are to be preached to them as well as the elect--they are to be called and entreated to come to God for pardon and redemption--all the blessings of the New Testament are to be offered to them in the sincerity of God--they are required to believe and be saved. Chap. 7, 3, chap. 3. 6, chap. 10. 4. L. Cat. Q, 83, &c.
But lest some of the non elect should take encouragement and believe, it is affirmed that none can believe till wrought upon, and enabled by the spirit. The non-elect, for not believing and for rejecting the offered grace shall be damned. chap. 14, 1, &c.
Let us candidly and seriously examine the system.
1. Of the Covenant made with Adam and his posterity in him.
I can find no mention of such a covenant in the bible.
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Had there been one text to support it, certainly the general assemblies, synods and associations of Europe and America, would by this time have found it. As it is an assertion without proof, I leave it for systematics. All the use I make of it, is to wonder at the credulity of the world for receiving that as a fundamental truth, which has no foundation in scripture.
2. Of the wrath of God.
If wrath be in God, it must be a perfection of his nature; for nothing imperfect can be attributed to him.---If it be a perfection, it must be eternal, infinite and unchangeable; for if not infinite, it may be increased or diminished, therefore subject to change; if not eternal, it began to be, therefore God lacked a perfection before it did begin; if not unchangeable, it cannot be in God, for the scriptures every where ascribe unchangeability to him.
If wrath be in God, then there are two infinite, eternal and unchangeable principles in him, contrary to one another, love and wrath.
If wrath be in him, then no creature on whom it falls can be saved, except God change.
If wrath be in him, and believers be renewed after his image and partake of his nature, why is it that they feel wrath dying in them as they grow in grace?
If wrath be in him, and a perfection of his nature, why does he enjoin it upon us to be perfect even as he is perfect, and yet command us to give no place to wrath? For these and similar reasons, I am convinced that real wrath cannot exist in God.
Objection. The scriptures every where attribute wrath to God.
Answer. The scriptures attribute many things to God, which are not really in him, but relatively only. He is said to repent, to be grieved at the heart, to be furious.---And it repented the Lord that he had made man on the earth, and it grieved him at his heart. 6" class="scriptRef">Gen. 6, 6. It repenteth me that I have set up Saul to be king, for he is turned back from following me. 1 Sam. 15, 11" class="scriptRef">11, also, Exod. 32, 14, Judg. 2, 8" class="scriptRef">18. 2 Sam. 24, 16, Joel 2, 23. Jer. 6, 11, Hos. 11, 8. Heb. 3, 10, 11. Yet the Lord is not a man
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that he should lie or repent. . 1 Sam. 15, 29. Fury is not in me. Isaiah 27, 4. We are therefore to understand the wrath of God to be nothing else but his holy nature standing in opposition to sin. Thus the unbelieving sinner is condemned, and the wrath of God abideth on him. John 3, 18, 36, because his nature is unholy, and contrary to the holy nature and law of God; and he must eternally remain in this situation, while he remains a sinner. But when he becomes holy, he ceases to be the object of condemnation and wrath; for there is no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made them free from the law of sin and death. Rom. 8, 1, 2. Why is there no condemnation? Because they are in Christ Jesus, as the branch is in the vine, and the wild olive in the stock of the tame. John 15. Rom. 11. As the branch of the wild olive, when ingrafted, partakes of the nature, spirit or law of the tame; so they, who are ingrafted into Christ by faith, partake of the nature and spirit of Christ, which is righteousness, holiness or love. As soon, therefore, as they have this nature, they have the nature of God; hence they are no longer condemned: his wrath, or opposition, ceases towards them; or rather, their wrath or opposition to the nature of God ceases, and there is an union of natures: consequently they are free from the law of sin and death. The change has then taken place in their nature, not in God's. The law of the wild olive prevented it from yielding oil; but when it was ingrafted into the tame, then the law of the tame olive destroyed the law of the wild, by communicating its own. Hence an union of natures took place: for those in Christ Jesus; they are partakers of his nature and therefore have an union of nature with God. There is therefore now no condemnation to them. Neither the nature of God, nor his holy law, can condemn them; for if they did, then would God condemn his own nature.---Their own conscience does not condemn them; for the law of the spirit of life in Christ Jesus has made them free from the law of sin and death, and they walk not after the flesh but after the spirit.
3. Of Christ a surety of the elect, or of Mankind.
In support of this doctrine I can find nothing in the
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Bible. Once, and but once, is he called a surety, Heb. 7, 22. "By so much was Jesus made the surety of a better Testament." Here he is declared to be a surety of the new or better testament, and not of the elect. By this must be understood that he gave assurance or certainty, that the promises of this covenant or testament are faithful and true, and that they shall be fulfilled to all believers, or made "sure to all the seed." To the truth of this Daniel testifies: "And he (Christ) shall confirm the covenant with many." Dan. 9, 27. Paul testifies the same. "Now I say that Jesus Christ was the minister of the circumcision for the truth of God, to confirm the promises made unto the fathers." Rom. 15, 8. And this I say that the covenant that was confirmed of God in Christ, the law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect." Gal. 3, 17.
In reference to the same thing, Jesus is often called a witness. 55" class="scriptRef">Isaiah 55, 4. "Behold I have given him for a witness to the people;" and the preceding verse shews for what purpose his testimony was designed, i.e. to make sure the mercies or promises of the everlasting covenant. He is called the faithful and true witness. Rev. 1, 5, and 3, 14. Jesus said to Pilate, "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth." John 18, 37. Hence the new testament is so frequently called the "testimony of Jesus," because he testified the truth and promises of God, and confirmed them by all the miracles wrought in his life, death and resurrection.
Although the doctrine of Christ's suretyship for the elect, has no foundation in scripture, yet it is the principal foundation-stone of a very popular system. This is the nail which is thought to be fastened in a sure place. On it hang election, partial redemption, justification by the imputed righteousness of Christ the surety; the atonement, faith, the operations of the Spirit, &c. as explained by Calvinists. If this nail be drawn, these doctrines fall of course.
4. Of imputed righteousness.
You are told that Christ, as surety for the elect, paid
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their debt of obedience and suffering, and so satisfied law and justice in their room and stead. What was the law which Christ is said to have satisfied in their stead?--It is this, "Thou shall love the Lord thy God with all thy heart, soul, mind and strength, and thy neighbour as thyself: on these two commandments hang all the law and the prophets." Matt. 22, 37---40. Now did Christ love God and his neighbour in the room and stead of the elect? Or did he pay this debt of obedience to law in their room and stead? If so, he has freed them from the obligation of loving God or to their neighbour; for what our surety pays for us, is considered as paid by us. Hence it will follow that "Christ is become the minister of sin," and "Faith has made void the law."
How is it possible for Christ, either as God or man, to have fulfilled this law for sinners? As God, he must love himself infinitely; and as man, he must love God with all his heart, and his neighbour as himself. These are certainly maxims in divinity. If so, what surplus righteousness is left to be imputed to another?
To evade the force of the above reasoning, some say that Christ was above the law, and therefore his obedience is meritorious.* Strange doctrine indeed! that Christ should be above loving himself or his neighbour. To say he was above law is an assertion void of proof; especially when it is positively declared that "he was made under the law." 4" class="scriptRef">Gal. 4, 4.
Obj. By one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous. Rom. 5, 19. Hence it is concluded that the obedience or righteousness of Christ is imputed to us. See also 2 Cor. 5, 21.
Ans. There is no mention of the imputation of righteousness or unrighteousness here. We know that by Adam's disobedience many were made sinners. How? Not by imputation, but in reality. "Who can bring a clean thing out of an unclean? not one." 4" class="scriptRef">Job 14, 4. "That which is born of the flesh, is flesh."+ John 3, 6. So by the obedience of Christ many were made righteous.--
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* Merit, meritorious, are phrases not used in scripture. They are connected with works of supererogation.
+ See Lar. Cat. Q, 26.
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How? Not by imputation, but really, as I shall presently shew in answering the following objection.
Obj. He is the Lord our righteousness. Jer. 23, 6. And he is of God made unto us wisdom, righteousness, sanctification and redemption. 1 Cor. 1, 30. Therefore his righteousness is imputed.
Ans. If this be a just conclusion from the text, then we must also conclude that wisdom, sanctification and redemption are imputed; for he was made one as much as another. Though the most rigid would blush to own this, yet on every occasion they press this text in support of the imputed righteousness of Christ. How is Christ made unto us wisdom? By teaching us. How is he made unto us sanctification? By making us holy. How is he made unto us redemption? By redeeming us from sin and death. How is he made unto us righteousness? By making us righteous; for, as I have already shewn, the branch ingrafted partakes of the nature of the vine; so they, who are in Christ Jesus, are partakers of his divine nature, which is righteousness. This is called "the righteousness of God---the righteousness of faith---the righteousness which is of God by faith of Jesus Christ, &c." Rom. 3, 21; 9, 30. 10, 3. 10. Phil. 3, 9; 2 Cor. 5, 21.
Obj. Christ is the end of the law for righteousness to every one that believeth. Rom. 10, 4.
Ans. "The end of the commandment," says an apostle, is charity out of a pure heart." 1 Tim. 1, 5. This end of the law, that is, charity or love to God and man; we get, not by imputation, but by faith in Jesus Christ, as shewn before. Therefore he is the end of the law, and answers it completely to all believers; for "the righteousness of the law is fulfilled in us (not for us) who walk not after the flesh but after the spirit. Rom. 8. 4.
But it is asserted that Christ, as surety of the elect, or of mankind, not only paid their debt of obedience, and so satisfied law; but also paid their debt of suffering, which was the penalty of the law, and so satisfied justice. These sufferings, (or this curse of the law) were miseries of death, temporal, spiritual, and eternal. Did he suffer
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temporal misery or death in the room and stead of sinners, and thereby satisfy justice? If so, why have christians in every age suffered them again? Why do christians yet suffer them? Surely, if justice received payment, and "a proper, real, and full satisfaction by the death or sacrifice of Christ;" if the debt was fully discharged, then christians are free; justice cannot demand the debt to be paid the second time. Did he suffer spiritual death in their room and stead? Spiritual death, as the fathers explain it, is the want to original righteousness and the favour of God; it is enmity to God and opposition to his law; in a word, it is the want of spiritual life. It was impossible for Christ to have suffered this, without being a complete sinner in heart and life. But "he was holy, harmless, undefiled and separate from sinners." Heb. 7, 26. Did he suffer eternal death or misery in their room and stead? This was impossible; for he could not be held in death, but arose, and "now liveth forevermore." Rev. 1, 18. Some to patch up the tattered system, say he did not suffer eternal death or misery, but he suffered an infinite death, which was equivalent to eternal. This they insist is reasonable, but it is unscriptural. The foundation of a system of religion, ought to be the plain testimony of God, and not assertions void of proof.
What then was the debt of suffering which Christ paid for us? The scripture is silent. It never mentions a word of satisfying law or justice, or paying debts of obedience or suffering for us. But if it be truth, that Christ, as surety for the elect, did pay their debt of obedience and suffering, and so satisfied law and justice in their room and stead, then the consequences below must follow.
Consequences of surety-righteousness.
1. This doctrine destroys the idea of grace and forgiveness. For according to this, God will not forgive the sinner, till he or his surety has perfectly obeyed the law, and suffered the penalty, which justice demanded. When these debts are paid, fully paid, then he forgives. But is there any grace in this act of forgiveness? Or is it forgiveness at all? If I am debt, and unable to pay, and my surety pays the debt, is it grace in my creditors to forgive me? God is proposed to us as the example of forgiveness. Eph. 4, 32. "Forgiving one another, even as
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God, for Christ's sake, hath forgiven you." Or more literally: Forgiving one another even as God in Christ, (en christo) hath forgiven you. Why our translators rendered this phrase en christo 'for Christ's sake,' in this place only, when every where else they give the literal translation, I pretend not to say.
If God forgives not till our debts are paid by us or by our surety, and he is proposed as our example; then we must never forgive our debtors, till they or their surety, have paid us their debts. Suppose I owe B a hundred pounds, and have not a penny to pay, nor the most distant prospect of ever getting a penny. B cannot forgive me, because he must forgive "even as God forgives," that is, when the debt is paid. C becomes my surety and pays B the full sum. Now B graciously forgives me. But I am now in debt to C, my surety, who, for the same reason, cannot forgive me. D becomes my surety, and pays C. Now C 'forgives me;' but I am still indebted to D, who cannot forgive me, for the same reason, till he is paid. I am lawfully and justly indebted to him, and law and justice must be satisfied, or else he cannot forgive even as God does. On this principle it is easy to see, that there is not forgiveness in the universe.
But it is said, The grace of God in forgiving us appears in this, because he gave Christ to make satisfaction to law and justice for us. Suppose B, to whom I am indebted an hundred pounds, should say, "I cannot forgive you till law and justice be satisfied;" but in the mean time should go to his coffer and take out the full sum, and hand it to me or my surety to pay him. Might he not as well have forgiven me at first. The inference is easy.
If it were contrary to law and justice for God to forgive me, till my debts were paid, then it must be contrary to law and justice for Christ my surety to forgive me; for this would be to give up his justice and act contrary to the Father.
The Lord teaches us to pray, "Forgive us our debts as we forgive our debts." Matt. 6, 12. But how and when are we to forgive our debtors, or those that trespass against us? Our Lord answers: If thy brother trespass against thee, rebuke him, and if he repent, forgive him. Luke 17, 3, 4. In forgiving thus, we forgive "even as
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God in Christ forgives." Therefore we conclude that God forgives freely and graciously. Matt. 18, 23. "The kingdom of heaven is like unto a certain king who would take an account of his servants; one was brought who owed him ten thousand talents; forasmuch as he had not to pay, and because he desired the king to forgive him, the king forgave him all the debt." Here observe, it was a just debt; law and justice demanded payment; yet it was not contrary to law or justice for the king to forgive, without a surety paying the debt. So is the kingdom of heaven. Again: "There were two debtors; the one owed five hundred pence, and the other fifty; and whereas they had nothing to pay, the creditor frankly forgave them." Luke 7, 41, 42. No surety mentioned as having paid the debt.
But whom does God forgive? Answer: Believers. Acts 10, 43. "Whosoever believeth in him shall receive remission of sins." Penitents. Acts 2, 38. "Repent, for the remission of sins." For whose sake does he forgive? Or on what grounds? Ans.--For his own name's sake; for his compassion; for his mercy's sake; for the riches of his grace. 25" class="scriptRef">Psal. 25, 11. 79, 9. 78, 11. 106, 8. Tit. 3, 5. Eph. 1, 7. Isai. 43, 25.
2. Another consequence of the doctrine of surety-righteousness, as stated before, is, that it confirms two contrary doctrines, which are equally false, viz. universal salvation and universal damnation. That Christ "died for all, tasted death for every man, was a propitiation for the sins of the whole world, is a proposition as plainly demonstrated from scripture as any other. See 2 Cor. 5, 14, 15. 1 Tim. 2, 6. Heb. 2, 9. John 1, 29. 2 Pet. 2, 1. 1 John 2, 2. John 3, 17. 12, 47. 1 Tim. 4, 10. 1 John 4, 14, &c. Now as there is not a text in the bible which says he did not die for all, it follows with certainty that he did die for all. If he died as surety in the way of satisfaction, it undeniably follows that all must be saved. This consequence our fathers saw to be unavoidable, and the only shift they had to evade it, was to deny the fact that he died for all; or to draw a veil over those texts, which held forth this idea. In the honesty of their hearts they did it, no doubt.
But they did not consider another difficulty into which
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they ran by their attachment to the doctrine of surety-righteousness; which is, that on this principle none can be saved who ever heard the Gospel, unless they have embraced it on their first hearing. For the law, as I have already proved on their own principles, required infinite or eternal death or suffering; and as Christ could not suffer more than infinite or eternal, then all his sufferings only satisfied law or justice, and could do no more.--What then will be done with the sins under the Gospel? Unbelief, rejecting the call of God, despising his mercy, abusing his grace, trampling under foot the blood of the covenant, &c. For these sins there can be no forgiveness because there is no satisfaction made for them. Therefore all, who have ever committed one of these sins, must be damned without remedy.
Some saw this difficulty, and have laboured to remove it, by saying that Christ died to open the door of mercy to sinners; or to remove the bars out of the way of mercy, that God might have mercy on whom he would have mercy. But when they tell us what these bars are, we find that they are the broken law and offended justice; and the manner in which Christ removed them, was by fulfilling the precept, and suffering the penalty of the law is a surety. This is the same scheme under tinsel. Did Christ die to open the door of mercy in God's breast? No: for mercy flowed from God to sinners in the gift of Christ, and this gift was certainly prior to his death. To talk of bars in God's breast to prevent mercy from flowing to sinners, appears to be highly improper; because God cannot change; and because sinners are the proper objects of mercy. Put them in any other situation than sinners, then you might talk of bars in the way of mercy flowing to them.
3. And another consequence of the doctrine of the surety-righteousness of Christ, is, that it contradicts the simple doctrines of the Gospel. Here I must call back your attention to some of the doctrines of the Confession, as stated before. If Christ be surety or substitute for a part of mankind only; then for this part only did he pay the debt of obedience and suffering, or satisfy law and justice; for this part only did he purchase salvation, or redemption and eternal life; for this part only did he
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procure the favour of God. Therefore the other part are still in debt to law and justice; for them there is no favour of God procured; for them there is no salvation, redemption or eternal life purchased. Yet the Gospel is to be preached in all the world, to every creature; the glad tidings of salvation, pardon and eternal life are to be preached to those for whom there is no possible salvation, pardon or life. God's good will and favour are to be sincerely declared to those for whom there is no favour procured; forgiveness is to be offered to those, for whom there is no possible forgiveness; all are to be invited to come to God for grace and salvation, when there is no possible way for those for whom Christ is not surety; all are required to believe in Jesus for salvation, when he has none for those for whom he is not surety. In short, there is not a doctrine of the Gospel, which this doctrine does not contradict.
4. Another consequence of the doctrine is, that it leaves no foundation for faith. For if Christ be surety, and surety for a part of mankind only, it follows that none know for whom he is surety, till they are renewed; and therefore, before they are renewed, they are uncertain whether he is their surety or not; consequently they cannot believe, because they have no real grounds. Hence they, who have adopted this surety plan, are under the necessity of denying that a natural man can believe, until wrought upon by Almighty power, and enabled to do it. But there is no proposition more manifest from the bible, than that faith precedes justification, salvation, or regeneration, as I shall abundantly prove hereafter.
5. Another consequence of the same doctrine is, that it contradicts the scripture doctrine of justification. For by this doctrine we are taught, that we are justified, that is, declared just only for the surety-righteousness of Christ imputed to us and received by faith alone. It is evident that they, who are acquainted with the bible, and not blindly attached to the sentiment, can find no foundation in truth for this doctrine. In Rom. 3, 20, we are told what that righteousness is by which we are justified, "even the righteousness of God, which is by faith of Jesus Christ." Phil. 3, 9. "Not having mine own righteousness which is of the law, but that which is through the
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faith of Christ, the righteousness which is of God through faith. Rom. 9, 30. "The Gentiles who followed not after righteousness, have attained unto righteousness, even the righteousness which is of faith. For they (the Jews) being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God, &c." Rom. 10, 3---10. The Apostle had before proved, Rom. 3, that all mankind were under sin, guilty and condemned. In verse 20, he proves that by the deeds of the law, no flesh can be justified in the sight of God; "for by the law is the knowledge of sin." If then by the law, or by our own righteousness which is of the law, we cannot be justified, how, or by what righteousness are we justified? He answers, "by the righteousness of God." But how do we get this righteousness? By faith. Hence it is called "the righteousness of faith; the righteousness which is by or through faith." How do we get the righteousness of God by or through faith? Because by faith we are ingrafted into, or in Christ; and by this union with him we become partakers of his nature, which is righteousness, or holiness, as I before proved. Therefore we are justified, made just and declared just, or righteousness by faith, without the deeds of the law. And this is witnessed by the law and the prophets; and Abraham and David are produced as instances, who were justified by faith. Rom. 4. Therefore it is, that "there is no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit." Rom. 8. 1. And it is evident, there is no justification to them who are not in Christ Jesus. For I proved before, that the nature and law of God will eternally condemn that which is contrary to them; therefore a person can never be justified till he has the righteousness of God by faith in Jesus Christ. "In the Lord shall all the seed of Israel be justified." Isai. 45. 25. They are justified, made just or righteous, and declared so; because they are so indeed.
6. Another consequence of Christ suffering as surety for the elect is, that it is contrary to justice. Every person, who is not misled by a favorite system, knows that it is unjust for the innocent to suffer in the room and stead of the guilty. No just law can demand, or admit of it.
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The law of God does not demand it--does not admit of it. The Jews in Babylon complained that "the fathers had eaten sour grapes, and the children's teeth were set on edge:" that is, that they suffered for the iniquities of their fathers. The Lord answers, "All souls are mine--the soul that sinneth it shall die---the son shall not die for the iniquity of the father, nor the father for the iniquity of the son; but every man shall die for his own sin."
If the divine law admitted proxy suffering, and proxy satisfaction, then it admitted of Christ's death, consequently he died according to law. The Jews, therefore, in putting him to death were not guilty of murder: for they only did what the law admitted---nay, what it required; that is, the death of the guilty or his substitute. Consequently the apostles were wrong in charging them with the guilt of a most atrocious crime, and exhorting them to repentance, that they might receive forgiveness. The plain truth is, neither law nor justice required his death; therefore his death was murder of the worst kind.
7. Another consequence arising from the same doctrine is, that it makes God changeable. For we are told that Christ "purchased reconciliation, and procured the favor of God." Hence we must conclude, that God was an adversary or enemy before, but afterwards changed and become friendly and favorable. "But God is of one mind, and who can turn him? Job 23, 13. With whom there is no variableness, neither shadow of turning. Jas. 1. 17.
8. From this doctrine another consequence naturally arises: It conveys to our minds the notion of two distinct independent Gods at least: for it is evident that the "one only true God" cannot purchase any thing from himself; all things are his originally and he cannot give himself any thing which he had not before. And it is as evident that no created being can purchase any thing from God; for every creature belongs to God, and therefore none can give him any thing, which is not his own. Therefore if Christ did purchase from God, he must be a distinct independent God. But "there is none other God but one" 1 Cor. 8. 4.
9. Another consequence of the doctrine is. It draws a vail over the love, grace and mercy of God. For a
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person and his surety are considered one in law. What ever the surety does or suffers in the stead of the person for whom he is surety, is considered as done and suffered by the person himself. In the sufferings of Jesus, they for whom he is surety, see themselves suffering eternally, or infinitely, the wrath and vengeance of God, which is all that justice or vengeance could inflict. How then can they ascribe glory to the grace and love of God for their redemption? Is it of grace or of debt. They may, indeed extol the grace and love of Jesus, the surety, but what can they ascribe to the Father more than strict inflexible justice?
10. The last consequence of the doctrine, which I shall mention is, That it lulls to supineness and slothfulness in religion. The formalist, though he has no sense of love to God and living religion; though stupid, dead and carnal---though he seldom thinks of God, and is sunk in the spirit of the world--Yet hopes in the righteousness of Christ the surety, and thinks this will supply the want of righteousness in heart--this will cover his filthy polluted soul--this will make him acceptable in the sight of God. If his conscience or heart condemn him, he appeases its clamor, with this balmy doctrine. But O that all would consider, WITHOUT HOLINESS NO MAN SHALL SEE THE LORD. Heb. 12. 14.
Thus I have endeavoured to remove some of the stumbling stones out of the way of the Lord; the way of truth. To you I submit the arguments. Be not terrified with any amazement, if anything I have said appears strange. I hope to convince you in my next letter that we are not mad; but speak forth the words of truth and soberness. May God direct us into all truth!
Yours in the bonds of the gospel.
B. W. S.