to the cruel death of the cross. He endured the persecutions of men with unyielding fortitude, returned good for evil to all his enemies, set an example of perfect holiness to the world, braved every danger in establishing the truth of his doctrines, and, to accomplish his work of obedience and righteousness, he even yielded up his life.

Emlyn, "by his

These deeds and traits of character were so rare, so disinterested, and so exalted in their nature and influence, that God was graciously pleased to reward him with the privilege and power of making his intercessions efficacious to the pardon of sinners. He has accordingly been constituted our advocate with the Father, our intercessor, whose obedience and death have given him free access to the throne of grace, and rendered his intreaties in our behalf available to our forgiveness and salvation. "We are saved, and ransomed, and pardoned," says blood, as that was the highest instance of consummate obedience even to the death of the cross;' with which the holy God was so pleased, that he exalted him to his right hand, and constituted him the only advocate, through whose mediation he would grant pardon and other favours to repenting sinners. His pardon is free in respect of any strict merit ; therefore it is for his own sake;' but in respect of the mediation interposed, it is for Christ's sake' alSo that pardon is immediately obtained by Christ's intercession."* Here we have an account of

so.

6

*Emlyn's Works, Vol. ii. p. 102.

the manner of salvation through Jesus Christ. His obedience is the first and principal step. As a reward for this, he has received power to obtain the pardon and salvation of the penitent, who forsake their sins, and become his worthy followers.*

Others have similar views, except that they believe the obedience and righteousness of Christ to be of themselves immediately available with the Deity to the forgiveness of sins. Although Christ has been exalted to the right hand of the Father, as testified in the Scriptures, and although his intercessions may be necessary to the prosperity of his church, and to the accomplishment of the great purposes of his dispensation, yet what he has already done is suf

*This mode of explaining the efficacy of the death of Christ was also approved by Dr. Benson. In his NOTES on 1 John ii. 2, is contained the following paragraph, apparently quoted from some other writer, but without any

reference.

"Jesus Christ, as a reward for his perfect obedience and willing suffering and death, has received of his Father all power, in heaven and earth; and among other things, power to recall wandering sinners into the ways of holiness, with an assurance of pardon and acceptance from God. And, upon this reconciling them to God, he expiates their sins. For, having rendered them meet objects of divine favour, he then gives them the strongest assurances, that God will be propitious or merciful unto them. And Christ will himself be finally honoured, by bestowing upon them the blessings promised to sincere penitents, namely, deliverance from death and misery, and a glorious resurrection to endless life and complete felicity. In this method are true penitents assured of pardon from God, through Jesus Christ, or cleansed from all sins." See Benson's Paraphrase and Notes, 2nd edit. vol. ii. p. 528.

Many of the early Socinians entertained similar views, as appears in a quotation from Wissowatius in a former letter. That this opinion was universal, is perhaps doubtful, as it is not insisted on by Crellius in his admirable reply to Grotius. Responsio ad Librum Hugonis Grotii, quem de Satisfactione Christi, adversus Faustum Socinum Senensem scripsit. But in this learned treatise, Crellius confines himself chiefly to what is clearly expressed in the Scriptures, and to the arguments of his opponent. Vid. Frat. Polon, vol. iii.

ficient to enlist the divine mercy in behalf of sinners, and to ensure their forgiveness. Many instances are recorded in holy writ, which show that God has rewarded the prayers and pious services of certain persons, by conferring favours and blessings on others. From analogy it may be inferred, that without any inconsistency with the order of providence or sense of Scripture, the same thing might take place in regard to Christ, whose piety and goodness were so eminent.

But these minor differences are of little importance, since they all look to the obedience and holy practice of Christ as the efficacious ground of pardon. The question is, whether this mode of viewing the subject throws any obstacles in the way of piety and morals; Is it a discouragement to obedience and a good life to believe, that by these Christ has rendered a most acceptable service to God; and that without these no man can hope for the salvation thus purchased for penitent transgressors? Is not the contrary true? Will not men be more likely to imitate the example of Christ, when they feel assured, that his virtues,his deeds of goodness and love, his generous sacrifices, his humble submission, and ardent piety, were the available means by which God was pleased to accept him as a Saviour, and to pardon and bless a wicked world? This will not be denied.

John Taylor has some excellent remarks bearing on this point, the appropriateness of which is a sufficient apology for quoting them at large. "The love and obedience of Christ," says he, “will appear a

very just foundation of the divine grace, and the most proper expedient to communicate it, and our redemption by Christ will stand in a just, clear, and beautiful light, if we duly consider, that truth, virtue, righteousness, being useful, and doing good, or which is the same thing, obedience to God, is the chief perfection of the intellectual nature. Intelligent beings are of all others the most excellent; and the right use of the power of intelligence is the very highest glory and excellence of intelligent beings. Consequently, righteousness, goodness, and obedience, must be of the highest esteem and value with the Father of the universe, a most pure and perfect Spirit; the only power, if I may so say, that can prevail with him, and the only acceptable price for purchasing any favours or blessings at his hands. And it must be the most sublime and perfect display of his wisdom and goodness to devise methods, and erect schemes for promoting righteousness, virtue, goodness, and obedience, because this is the most effectual way of promoting the truest excellency, honour, and happiness of his rational creatures. For which reason, he cannot in any other way exercise his perfections among the works of his hands more nobly and worthily."*

This argument is rational, scriptural, and forcible. Place the subject in what position you will, and it must nevertheless be true at last, that a doctrine,

*Taylor's Key to the Apostolic Writings, chap. viii. § 151. "This work," says Bishop Watson, "is greatly admired by the learned, as containing the best Introduction to the Epistles, and the clearest account of the whole Gospel scheme, which was ever written." Tracts, vol. iii.

which assigns the highest rewards of heaven to the exercise of righteousness and a cultivation of the moral powers, will be eminently fitted to encourage good morals, and quicken the pious affections. This will hold true of the above opinion respecting the way of salvation through Christ, whether that opinionbe an accurate deduction from the sense of Scripture or not. So far from invalidating, it helps to enforce every moral precept, not only by insisting on a holy life as a necessary preparation for enjoying the benefits of Christ's death, but by maintaining that the power of conferring these benefits has been granted on the same consideration.

3. A third opinion is that, which regards the agency of Christ in the salvation of sinners as operating on men alone, and not on God. The calvinistic scheme. inculcates the notion, that the determinations of God were influenced, the rigour of his justice remitted, and his mercy called into action, by the sufferings and death of Christ. This same doctrine teaches, that God was thus reconciled to his rebellious children, and induced to receive them into favour; whereas, the uniform declaration of Scripture is, that God "has reconciled us to himself by Jesus Christ," and that "God was in Christ reconciling the world unto himself." This is consistent with the character of the. Supreme Being. He is unchangeable, and never was at variance with his creatures. The wicked have broken his laws, and by this reason are subject to the

*2 Cor. v. 18, 19.