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Jesus does not represent the prodigal, when he came to himself, "as thinking of his father as an angry, vindictive person, as unbending in his resentment, and not capable of showing compassion to his offending child, as standing upon his honor so far as to refuse forgiveness to his disobedient son till some one had made satisfaction for his crimes; though these are the ideas too often suggested to offending creatures when they begin to think seriously of God. But he represents the prodigal as still conceiving his father to be kind and liberal: this inspires him with hope and resolution to return. So when a sinner comes to serious reflection, and is sorry for his sins, it is the knowledge that God is still his Father, still kind and compassionate, that inspires him with the hope of forgiveness, and encourages him to cast himself upon his mercy. Jesus does not describe the wretched young man as entertaining a better opinion of his brother than of his father, and as thinking it necessary that he should go to the father on his beħalf, to pacify his anger, and procure forgiveness for him; no more need the penitent suppose that it is necessary for some one to go to God on his behalf, to pacify his anger and procure forgiveness for him he can seek to no being more merciful, more ready to forgive, and show him all possible favor, than God.

When the prodigal is returning, Christ does not represent the father, as remaining unmoved, refusing to exercise any compassion, or paternal tenderness, towards his unhappy child, until some one had in

terposed and offered an atonement for his follies: he brings in no third person, with an equivalent, or consideration, to move the father to be favorable to the young man, and procure his forgiveness; but describes the father as acting purely from the impulse of his own love and mercy, as running to meet the son while yet a great way off, and embracing and welcoming him home. He is described as forgiving his rebellious child freely, receiving him to his favor freely, and bestowing every blessing upon him freely. No consideration is implied, in the whole account, but the love of the father and the repentance of the offending son.

If this parable be illustrative of the way in which God saves sinners, it certainly teaches that they are saved by the divine free favor, without any other consideration but the repentance of the offender: it follows that a satisfaction to divine justice, or any equivalent given to God for their pardon, is totally out of the question.

In this manner did Jesus teach sinners the way of salvation. He called them to repentance, he encouraged them to believe the declarations of divine mercy, he taught them to view God as a Father ever compassionate and forgiving, that he would freely forgive all who asked forgiveness of him in a right disposition, and save all who sought for his salvation. Ask, saith he, and ye shall receive; seek, and ye shall find; knock, and it shall be opened to

you.

The Apostle Paul taught that it is the grace of God which bringeth salvation to all men: and that those who enjoyed salvation were saved by his grace, He said nothing of salvation being procured by a satisfaction being made to justice, or that it was brought to men by a vicarious sacrifice: he ascribed it entirely to the free favor of God.

On the whole then it appears that the scripture doctrine is salvation by grace, not by contract, bargain, or a righteous person dying in the place and stead of the guilty and that a vicarious sacrifice, or satisfaction for sins, never was either necessary, or admissible, in order to our being saved; seeing the free favor of God does every thing, from first to last, in the business. All that is necessary in order to sinners being saved is, for them to repent, turn from sin to God, cast themselves upon his free mercy, believe the declarations of the gospel, become obedient to the truth, and live in the daily imitation of Jesus Christ. Those who do these things need entertain no fears of their present and everlasting safety; for Christ will, as the dispenser of the divine favor to men, be found the author of eternal salvation to all who obey him such may wait with confidence for the hope of immortality.

THE

ANTI-SATISFACTIONIST, &c;

PART THE SECOND.

CONTAINING

Chapter 1. An enquiry concerning the doctrine of Atonement. Chap. 2. A reply to Mr. Jerram's Letters on Atonement, in series of Letters to that gentleman.

Chap. 3. A brief view of the opinions of the writers of the Old Testament concerning the death of Christ, including remarks on the fifty-third Chapter of Isaiah,

Chap. 4. On Sacrifices.

Chap. 5. Remarks on passages in the New Testament.

Chap. 6. Remarks on several offices, &c. of Jesus Christ.