66 firm persuasion, that by "the works of the law," by sincere obedience, or personal holiness, no man living has been, and no man living can be justified before God." Are you tired, Theron? have I fatigued your attention instead of convincing your judginent? I will not harbour such a suspicion. It is pleasing to converse with those who have travelled into foreign countries, and seen the wonders of creation. We hearken to their narratives with delight. Every new adventure whets our curiosity, rather than palls our appetite. Must it not then afford a more sublime satisfaction to be entertained with the discourses of a person, who had not, indeed, sailed round the world, but made a journey to the third heavens? who had been admitted into the paradise of God, and heard things of infinite importance and unutterable dignity? This was the privilege of that incomparable man, whose observations and discoveries I have been presenting to my friend. And I promise myself he will not complain of weariness, if I enrich my epistle with one or two more of those glorious truths. : "God hath made him to be sin for us who knew no sin, that we might" not be put into a capacity of acquiring a righteousness of our own, but "be made the righteousness of God in him," 2 Cor. v. 21. In this text the double imputation of our sin to Christ, and of Christ's righteousness to us, is most emphatically taught and most charmingly contrasted. Most emphatically taught for we are said, not barely to be righteous, but to be made righteousness itself; and not righteousness only, but (which is the utmost that language can reach) the righteousness of God. Most charmingly contrasted for one cannot but ask, In what manner Christ was made sin? In the very same manner we are made righteousness: Christ knew no actual sin; yet, upon his mediatorial interposition on our behalf, he was treated by divine justice as a sinful person. We likewise are destitute of all legal righteousness, yet, upon our receiving Christ, and believing in his name, we are regarded by the divine Majesty as righteous creatures. This, therefore, cannot, in either case, be intrinsically, but must be, in both instances, imputatively. Gracious, divinely gracious exchange! pregnant with amazing goodness, and rich with inestimable benefits. The incessant triumph of the strong, and sovereign consolation of the weak believer. Cease your exultation, cries one, and come down from your altitudes. The term used in this verse denotes, not so properly sin, as an offering for sin.This is a mere supposal, which I may as reasonably deny as another affirm; since the word occurs much more frequently in the former signification than in the latter; and since, by giving it the latter signification in the passage before us, we very much impair, if not totally destroy, the apostle's beautiful antithesis. However, not to contend, but to allow the remark; I borrow my reply from a brave old champion for the truths of the gospel : "This text," says he," invincibly proveth, that we are not justified in God's sight by righteousness inherent in us, but by the righteousness of Christ imputed to us through faith." After which he adds, what I make my answer to the objection, "That Christ was made sin for us, because he was a sacrifice for sin, we See Dr. Fulk's annotation on the place, in that valuable piece of ancient controversy and criticism," The Examination of the Rhemish Testament." Would the young student be taught to discover the very sinews of Popery, and be enabled to give an effectual blow to that complication of errors, I scarce know a treatise better calculated for the purpose. must confess; but therefore was he a sacrifice for sin, because our sin was imputed to him, and punished in him." The poor delinquents under the Mosaic dispensation, who brought their sin-offering to the altar of the Lord, were directed to lay their hand on the devoted beast; signifying, by this usage, the transferring of guilt from the offerer to the sacrifice. Conformably to the import of this ceremony, Christ assumed our demerit; like a true piacular victim, suffered the punishment which we had deserved; and which, without such a commutation, we must have undergone. So that our Lord's being made a sin-offering for us, does by no means invalidate, but very much confirm our doctrine. It necessarily implies the translation of our iniquity to his person, and, on the principles of analogy, must infer the imputation of his righteousness to our souls. 66 One passage more permit me to transcribe into my paper, and, at the same time, to wish that it may be written on both our hearts; written not with ink and pen, no, nor with the point of a diamond, but with the finger of the living God. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him; not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God through faith," Phil. iii. 8, 9. Be pleased to observe, that in this confession of faith, and with reference to the case of justification, the apostle renounces all those acts of supposed righteousness which were antecedent to his conversion. Nor does he repudiate them only, but all those more excellent services by which he was so eminently distinguished, even after his attachment to Christ, and engagement in the Christian ministry. As though he should say, "The privilege of being a Hebrew by birth; the prerogative of being a Pharisee by profession; together with a behaviour exemplary, and a reputation unblameable; all these, which were once reckoned my highest gain, as soon as I became acquainted with the glorious perfections of Christ, 'I counted* loss for him.' And now, though I have been a disciple many years; have walked in all holy conversation and godliness; have endured for my divine Master's name tribulations above measure; have laboured more abundantly, and more successfully, than all the apostles; yet even these, and all other attainments, of what kind, or of what date soever, I count + but loss, for the transcendent excellency of Christ Jesus my Lord. Yea, doubtless; it is my deliberate and steadfast resolution; what I have most seriously adopted, and do publicly avow, that specious as all these acquirements may seem, and valuable as they may be in other respects, I reckon them but dung, that I may win Christ §. They fade into nothing, they dwindle into less than nothing, if set in competition with his matchless obedience; and were they to supersede my application to his merits, or weaken my reliance on his mediation, they would be, not contemptible only, but injurious-irreparably injurious-loss itself.” Hyna, "I have counted." + Hyovu relates to the present time, and comprehends present attainments, “I'do count."-Not some, or the greatest part, but "all things." "But why Perhaps aλ2 μsvourys may be translated, "but truly." As if he had said, should I mention any more particulars? In truth, I count all things," &c. § Δια Χριστον- δια το υπερέχον τινα Χριστον κερδήσω-plainly imply this comparative or rela tive sense. You will ask, If he rejects all his own righteousness, on what are his hopes fixed? On a foundation, extensive as the obedience of the Redeemer's life and death, unshaken as the dignity of his eternal power and Godhead. They are fixed on "the righteousness which is of God;" the righteousness which God the Father, in unsearchable wisdom, provided; and which God the Son, in unutterable goodness, wrought. Do you inquire how he came to be invested with his righteousness? The answer is ready and satisfactory. It was by the application of the divine Spirit, and the instrumentality of faith. Lest any should imagine that this faith might be substituted instead of his own obedience to the law, he puts an apparent difference between the righteousness which justifies, and the faith by which it is received; not the righteousness which consists in, but is "through, the faith of Christ." To show the great importance of this distinction, how earnestly he insisted upon it as a preacher, how much it tended to his consolation as a Christian, he repeats the sentiment, he reinculcates the doctrine, "the righteousness which is of God by faith." Will you now, Theron, or shall I, poor unprofitable creatures, presume to rely on any performances or any accomplishments of our own, when that distinguished saint,—a perfect prodigy of gifts, of graces, and of zeal,-indefatigable in labours, unconquerable by afflictions, and of whose usefulness there is neither measure nor end;-when he denies himself in every view, depreciates all, disavows all, and makes mention of nothing but the incomparable righteousness of his "obedient, dying, interceding Saviour?" What shall I say more? Shall I attempt to play the rhetorician, and borrow the insinuating arts of persuasion? This, after all the cogent testimonies produced, and all the great authorities urged, would be a needless parade. When our pen is a sunbeam, there is but little occasion to dip it in oil. Instead of such an attempt, give me leave to make a frank and honest confession. I would conceal nothing from my friend. He should have a sash to my breast, throw it up at his pleasure, and see all that passes within. Though I never had any temptation to that pernicious set of errors, which passes under the character of Socinianism, yet I had many searchings of heart, and much solicitous inquiry, how far we are indebted to Christ's active righteousness. Thoroughly persuaded, that "other foundation can no man lay, save that which is laid, even Jesus Christ," 1 Cor. iii.11; and that "there is no other name given under heaven, whereby men can be saved,” Acts iv. 12; yet, whether we were not to confine our believing regards to a dying Saviour, was matter of considerable doubt. At first, I was inclined to acquiesce in the affirmative. After long consideration and many prayers, my faith fixed upon the whole of Christ's mediatorial undertaking; which begun in his spontaneous submission to the law, was carried on through all his meritorious life, and issued in his atoning death. This is now the basis of my confidence, and the bulwark of my happiness. Hither I fly; here I rest; as the dove, after her wearisome and fruitless rovings, returned to Noah, and rested in the ark. This scheme first recommended itself to my affections, as making the most ample provision for the security and repose of a guilty conscience; which, when alarmed by the accusations of sin, is very apprehensive of its condition and will not be comforted, till every scruple is satisfied, and all the obstruc tions to its peace are removed. Thus I reasoned with myself: "Though there is undoubtedly something to be said for the other side of the question, yet this is evidently the safest method. And in an affair of infinite conse quence, who would not prefer the safest expedient? Should the righteous ness of Jesus Christ be indispensably requisite as a wedding-garment, what will they do, when the great immortal King appears, who have refused to accept it? whereas, should it not prove so absolutely necessary, yet such a dependence can never obstruct our salvation. It can never be charged upon us as an article of contumacy or perverseness, that we thought too meanly of our own, too magnificently of our Lord's obedience. So that, let the die turn either way, we are exposed to no hazard. This scheme takes in all that the other systems comprehend, and abundantly more. In this I find no defect, no flaw, no shadow of insufficiency. It is somewhat like the perfect cube, which, wherever it may be thrown, or however it may fall, is sure to settle upon its basc. Supposing, therefore, the important beam should hang in equilibrium with respect to argument, these circumstances cast into the scale, may very justly turn the balance." Upon a more attentive examination of the subject I perceived, that this is the doctrine of our national church; is enforced by the attestation of our ablest divines; and has been in all ages the consolation of the most eminent saints that it is the genuine sense of Scripture, and not some inferior of subordinate point, incidentally touched upon by the inspired writers, but the sum and substance of their heavenly message; that which constitutes the vitals of their system, and is the very soul of their religion. On which account, the whole gospel is denominated from it, and styled "the ministra tion of righteousness." I was farther convinced, that this way of salvation magnifies, beyond compare, the divine law; is no less honourable to all the divine attributes; and exhibits the ever-blessed Mediator in the most illustrious and the most delightful view. All these considerations, under the influence of the eternal Spirit, have determined my judgment, and established my faith. So that, I trust, neither the subtilties of wit, nor the sneers of ridicule, nor any other artifice, shall ever be able to separate me from the grace and righteousness which are in Jesus Christ. Let me now, by way of conclusion, review that awful subject which introduced the letter. Let me suppose the Judge, who "is at the door," actually come; the great and terrible day, which is hasting forward, really commenced. Hark! the trumpet sounds the universal summons. The living are struck with a death-like astonishment; the dead start from their silent abodes. See, the whole earth takes fire; the sun is turned into darkness, and the stars fall from their spheres! Behold, the Lord Jesus comes with myriads of his angels! The judgment is set, and the books are opened. Observe those exemplary Christians, whose sentiments I have been collecting. They renounce themselves, and rely on their glorious Surety. Methinks I hear them say, each as they quit their beds of dust, "I will go forth from the grave in thy strength, O blessed Jesus; and at the decisive tribunal will make mention of thy righteousness only." At the same time will you, Theron, or shall I, stand forth and declare, before the innumerable multitude of anxious sinners and adoring scraphs, "Let those pusillanimous creatures fly for refuge to their Saviour's righteousness: we will confide in works, in accomplishments of our own. We are the men who have personally kept the divine law, and want no supposititious obedience from another. Let the eye that glances through immensity, and penetrates the recesses of the heart; let that holy and omniscient eye examine our temper, and sift our conduct. We are bold to risk our souls, and all their immortal interests, on the issue of such a scrutiny?" Perhaps your mind is impressed with this solemn scene, and your thoughts recoil at such daring presumption. If so, it will be proper for me to withdraw, and leave you to your own meditations. At such moments to obtrude on your company, would render me the troublesome and officious, rather than the respectful and affectionate ASPASIO. LETTER VI.-THERON TO ASPASIO. DEAR ASPASIO, The last evening was one of the finest I ever saw. According to my custom, I made an excursion into the open fields, and wanted nothing to complete the satisfaction but my friend's company. I could not but observe how much your improving conversation heightened the charms of nature. When religion applied philosophy, everything was instructive as well as pleasing. Not a breeze swept over the plains, to clear the sky and cool the air, but it tended also to disperse our doubts, and enliven our faith in the supreme all-sufficient Good. Not a cloud tinged the firmament with radiant colours, or amused the sight with romantic shapes, but we beheld a picture of the present world—of its fading acquisitions and fantastic joys-in the mimic forms and the transitory scene. Even the weakest of the insect tribe, that skim the air in sportive silence, addressed us with the strongest incitements, and gave us the loudest calls to be active in our day, and useful in our generation. They cried, at least when you lent them your tongue, Such is vain life, an idle flight of days, How often, at the approach of sober eve, have we stole along the cloisters of a sequestered bower, attentive to the tale of some querulous current, that seemed to be struck with horror at the awful gloom, and complained with heavier murmurs, as it passed under the blackening, shades, and along the root-obstructed channel! Or else, far from the babbling brook, and softly treading the grassy path, we listened to the nightingale's song; while every gale held its breath, and all the leaves forbore their motion, that they might neither drown nor interrupt the melodious wo. From both which pensive strains, you endeavoured to temper and chastise the exuberant gaiety of my spirits. You convinced me that true joy is a serious thing; is the child of sedate thought, not the spawn of intemperate mirth; nursed, not by the sallies of dissolute merriment, but by the exercise of serene contemplation. Sometimes, at the gladsome return of morn, we have ascended an airy eminence, and hailed the new-born day; and followed, with our delighted eye, the mazes of some glittering stream. Here, rushing with impetuous fury from the mountain's side, foaming over the rifted rocks, and roaring down the craggy steep; impatient, as it were, to get free from such rugged paths, and mingle with the beauties of the lower vale: there, slackening its headlong |