SECTION XIV.

The Doctrine of Imputation illuftrated,—from the Raiment provided for our First Parents, after the Fall-from the Guilty being legally accounted Innocent, in confequence of ceremonial Atonement;

-from the ancient Custom of Feasting on the Sacrifice from the manner in which Salvation was conferred on Believers under the Old Tefta

ment.

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WITH the doctrines of Subftitution and Atonement, which we have already confidered, that of Imputation is moft intimately connected. All the three, indeed, are just links of one precious chain. Guilt is imputed to a fubftitute, that atonement may be made; atonement is made, that the righteousness procured by it may be imputed to him for whom the punishment was fuftained. Thus the guilt of all the elect was imputed to Chrift as their Surety. In this character he paid their debt, that his righteoufnefs might be legally accounted theirs. Of this important article of our faith, we have not only a doctrinal, but an historical and fymbolical, exhibition.

1. This was taught by the raiment which God provided for our firft parents, after they had fin

ned.

ned." Unto Adam alfo, and to his wife, did the "LORD God make coats of skins, and clothed "them." Here feveral things deferve our attention.

This raiment was made of kins. It has been generally fuppofed, that the fkins referred to were those of the beafts which our common parents offered in facrifice, after the revelation of mercy. The paffage indeed has been viewed as a proof of the divine inftitution of facrifices, immediately after the fall. There is every reason for viewing it in this light, when we confider the character of Chrift as" the Lamb flain from the foundation "of the world ;" and what has been formerly obferved concerning Abel's acceptable facrifice. He could not have" offered of the firftlings "of the flock-by faith," without a divine warrant; and it is totally improbable that Abel should have been the first who prefented an offering of this kind.

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The circumftance of God's making thefe garments for them, is very remarkable. This is the only raiment that God himfelf ever made. But he never works in vain. It was not neceffary, that He should deign to perform this work, as if it had been too difficult for them. Although they had needed direction, he could eafily have given it. But they had already manifefted their ingenuity in "fewing fig-leaves together," for a covering P. We muft conclude, therefore, that this act of divine condefcenfion was meant to conA a 2

vey

vey spiritual inftruction; that it was a token of his acceptance of their facrifices, and of his accounting them as innocent as the victims they had offered, as their faith, by means of these, terminated on the fpotlefs innocence of the promised feed. We nruft view this act of God as a symbolical, but folemn, teftimony, that he had provided for them "a robe of righteoufnefs, and garments “of salvation." Did "the LORD God make” this covering? And is not the raiment, provided for us in the gofpel," the righteoufnefs of God?" Is it not a righteousness fulfilled by a divine Perfon?

This covering was made by God, inftead of that which our firft parents had themfelves provided. It may thus be viewed as expreffive of the excellency of our Redeemer's righteousness, as oppofed to our own; and as denoting the gracious work which God performs towards the veffels of mercy, in bringing them to renounce all their righteoufneffes as filthy rags. They "made "themselves aprons" only; but God made "them coats." This might be meant to fignify both the extent of their guilt, and of the Suretyrighteoufnefs of Jefus. They looked only to the bodily nakednefs, and provided a covering for thofe parts alone, over which modesty draws a veil. But God teftifies at once the imperfection of their views, and of their raiment. He declares that the whole man is defiled by fin, and that we cannot appear before him, without raiment that

fhall

For any covering,

hall completely cover us. that the finner can provide for himself, is "nar"rower than that he can wrap himself in it 9." Their aprons were of fig-leaves, and therefore could neither defend them from the ftorm, nor laft for any length of time. The coats that God made were of kins; and fitly represented that righteousness, which proves a complete defence, and which endures for ever. By this gracious action, then, our divine Surety, who appeared in Paradife after the fall, fymbolically fupplied them with "white raiment, that they might be clothed, "and that the fhame of their nakedness might "not appear."

This covering was provided for both.

Unta "Adam, and to his wife, did the LORD God make

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coats. Had he meant merely to inftruct them in the proper mode of providing a covering for their bodily nakedness, or defending themselves from the inclemency of the weather; it had been enough to make raiment for one, and thus to leave an excitement to diligence. But here alfo we perceive the mystery of the divine conduct in this action. Both had finned, and thus loft the garment of original righteoufnefs; therefore, both needed a complete covering. Both believed the promise concerning the feed of the woman, and in the faith of this promife, concurred in offering facrifice; both, therefore, received the fame token of acceptance. "The righteoufnefs of God," which this raiment prefigured, “is unto all and A a 3 66 upon r Rev, iii. 18.

Ifa. xxviii. 20.

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upon all them that believe; for there is no "difference. For all have finned, and come short "of of the glory of God." Here "there is neither "male nor female; for we are all one in Chrift Jefus "

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The LORD God not only made these coats for our first parents, but clothed them. This doubtlefs prefigured that work which our gracious God ftill performs, when he " juftifieth the ungodly." He it is who clothes them with the garments of falvation, who covers them with the robe of righteousness ". It is not enough that he hath made this garment for us, and brought it near in the gofpel. Still will we prefer our wretched coverings of fig-leaves, unlefs God himself put it on -us. It is the work of the Father, in his economical character as "the Judge of all," to impute the righteoufhefs of the Surety to the finner, legally to account it his. It is the work of Chrift, as our Kinfman-Redeemer, to caft his fkirt over us. This gracious work he performs in relation to his Church, as he teftifies to her; "When I paffed by thee, and looked upon thee, behold, thy time was a time of love, and I fpread my "skirt over thee, and covered thy nakedness "."

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It was in confequence of the faith of our first parents, that they were thus covered. When it is faid, "Unto Adam alfo, and to his wife, did "the LORD God make coats," there may be a reference, in this connective particle, to the promise