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God may

in his threatenings as in his prom- of his law forever ; but he does ises ; then he is as much obliged not mean to pledge his veracity, to fulfil his threatenings as his that he will actually inflict eterpromises. But if this be true, nal punishment upon every transthen he is as much obliged to gressor. Now is the penalty of make every transgressor of his the law only expresses the punish. law eternally miserable, as to ment that the transgressor deserves make every believer of the

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a promise of God, pel eternally happy: or in other that he will actually inflict the dewords, he is obliged to make the served punishment; then the believer both eternally happy and promise of pardon to the penitent eternally miserable at the same believer, does not make void the time. The truth is, God never penalty of the law. does pledge his veracity in the pledge his veracity, that he will preceptor penalty of any law.- save the penitent believer, though When be says to every man, he has told him in the threatening 66 Thou shalt love the Lord thy of the law, that he deserves to be God with all thine beart,” he punished forever. God's declara. does not pledge his veracity, that tion of the sinner's desert in the every man shall actually love him law, is entirely consistent with his with all his heart; but only de. promise to pardon him upon the clares wbat is right and what terms of the gospel. The gospel ought to be. He means to say, leaves the law in its full force.-that every man ought to love him The believer may be under the with all his heart. His precept precept, and deserving the penalty is designed to measure his duty. of the law, while at the same time, It fixes obligation upon every man he stands entitled to pardon and to love him supremely and per- salvation, by the promise of the fectly. This is right in the na- gospel. And this is in fact the case ture of things, and the indispensi- in respect to every believer.-ble duty of every man, whether the law requires him to be per. he performs his duty, or not. So fectly holy, and condemns him for when God declares, “ Cursed be the least transgression or moral he that confirmeth not all the imperfection ; but the gospel words of this law to do them, he promises him pardon for the sins does not mean to pledge his ve- for which the law condemos him. racity, that every transgressor of The gospel which pardons the his law shall certainly perish for. believer every day is perfectly ever; but only declares what is consistent with the law which con. right, or what the transgressor, demns him every day. For God in justice, deserves to suffer for- pledges his veracity in the gospel ver. It is right and just on God's to fulfil his promise to the believpart, to punish every transgressor er, but does not pledge his ve

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racity in the law, to fulfil bis cording to the pecalty of the law, threatening to the transgressor. then the gospel is so far from mak

ing void the law, that it does act2. The gospel does not make ually and effectually establish the void the justice of God displayed law. And the truth of this will in the penalty of the law. Though appear, if we consider the nature the penalty of the law does not of pardon or forgiveness, and the pledge the veracity of God, yet ground of it. And here it is to be it does display the justice of God. observed, in the first place, that lo threateniog eternal death to the forgiveness consists in freeing eintransgressor of the law, God ex- ners from that eternal punishment pressly declares that he deserves which is threatened in the law.such a punishment, and that his Every sinner is naturally a child retributive justice disposes him to of wrath and heir of hell. He be willing to inflict it. By the stands condemned by the law and penalty of the law, God means to exposed to the execution of it.manifest his power, his authority But when God forgives sioners and his disposition to punish every upon the terms of the gospel, he transgressor according to his de- frees them from the wrath to serts. When he says, “ Curser come, and finally absolves them be be that confirmeth not all the from the punishment, which he words of this law to do them,” he had threatened

to inflict upon means to express his infinite dis- them. This looks like giving up pleasure at sin, and his real dispo- his justice and altering not only his sition to manifest that displeasure purpose, but his feelings towards by the everlasting punishment of the objects of his grace. It looks the sinner. But if he pardons the as though his grace had inade void sinner, whom he has said he is his justice, or that he had ceased disposed to punish forever, upon to feel that disposition to punish the terms of the gospel, it does sinners, which he had solemnly exnot make void the justice of the pressed in the awful threatenings law. Here lies the ground of of his law. But this appearance difficulty, to reconcile the grace will utterly vanish, if we consider, of the gospel with the justice of Secondly, the ground of his forthe law; or in other words, to giving penitent believers. He make it appear, that his grace in does not forgive them merely pardoning the sinner does not make for their repentance, or faith; but void his justice in condemping him, solely on the ground of Christ's Now, it is easy to see, that if God atonement. The apostle says, “Bedoes more fully display his puni- lievers are justified freely by his tive justice in pardoning the sin- grace throngh the redemption ner, according to the terms of the that is in Christ Jesus." And Gospel, than in punishing him, ac- again he says, " They are accept

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ed in the beloved; in whom they displayed the justice of God more bave redemption through his clearly and fully, than the execublood, the forgiveness of sins, tion of the penalty of the law can according to the riches of his do; and if God pardons believing grace." The atonement of Christ sinners solely on account of the is the soul ground of the believer's atonement, which so fully displays pardon and justification before his justice; then his forgiving God. But it was the grand de- them on this ground, is so far sign of the atonement of Christ to from making void the law, that display the punitive justice of God, it establisheth it. God appears or that justice which is exhibited to have the same regard to justice in the penalty of the divine law. in forgiving the believer, as in God's laving on Christ the iniqui. punishing the unbeliever. The ties of the world, or his causing ground, npon which he pardons him to suffer and die on the cross and justifies those who believe the in the room of sioners, displayed gospel, essectually establishes the his vindictive justice more clearly justice of that law, which conand strikingly, than he could have demns those who reject the done by punishing all mankind gospel to eternal death. And er personally. By subjecting Christery sioner that is saved through the Son of his love to all the pains faith, will always have as much and agonies of the cross in the room reason to think, that God was as of sinners, he gave the highest tes. really disposed to send him to hell, timony to the whole universe of his as if he had actually sent him to unalterable disposition to punish that place of punishment. Thus sin according to its desert.-- the gospel may forever stand by Through the sufferings of Christ, the side of the law, and pardon he expressed in the clearest man- those believers whom the law conner possible, his feelings towards demns, without doing the least insinners, and practically said that jory to the veracity or justice of he would by no means clear the the Supreme Law.giver.” Do we guilty, in contrariety to his justice, then make void the law through which he had expressed in the faith? God forbid : yea, we espenalty of the law. This is a. tablish the law." greeable to what the apostle says of the design of Christ's atonement.

IMPROVEMENT. 66 Whom God hath set forth to a 1. If the gospel does not make propitiation through faith in bis void the law; then it does not seblood, to declare his righteousness cure the salvation of all men.for the remission of sins-that he The author of a treatise entitled might be just, and the justifier of " Calvinism improved," has enbim which believeth in Jesus.". deavored to prove the salvation of Now is the atonement of Christ has all men, from the very nature of

the gospel. He supposes the gos- ly superceded the law, and securpel has entirely superceded the ed the salvation of all men But law. He supposes Christ suffered the atonement of Christ did neithe penalty of the law in the room ther of these things; and thereof sinners, and thereby freed all fore every scheme of universal men from suffering it. But if what salvation, which is founded on the has been said be true, the gospel atonement of Christ is both unhas established the law, and only scriptural and absurd. Those opened the way for God to for who deny the inspiration of the give in grace those whom he might Scriptures, build their belief of unipunish in justice. The gospel has versal salvation upon the mercy not in point of justice, laid God un- of God without any regard to the der obligation to save a single sin- atonement; but all others who ner. It is true, the gospel pledg- maintain this doctrine, profess to es the veracity of God, to forgive believe it either wholly or partly all believing sinners, and leaves on the atonement of Christ; and all the rest in a state of condem- for this reason they are more innation, without the least ground consistent than Deists. It is highof hope. Christ did not, and could ly probable, however, that all or not suffer the penalty of the law, most all Universalists are really for he never transgressed the law Deists, and build their doctrine and was never condemned by it. and hopes, not on the atone. The atonement of Christ, there- ment of Christ, but on the nere fore, has not altered the precept, love or mercy of God. So that nor the penalty of the law, nor no explanation of the gospel will removed the ill desert of sinners. have the least tendency to conThey are as guilty and ill-deserv. vince them of their fatal error.-ing, as if Christ had not died; and Yet it may be of service to exso long as they remain in the plain the gospel properly and state of nature they are under the plainly in order prevent men from condemnation of the law, without embracing Universalism. Christ and without hope in the 2. If the gospel does not make world. While the gospel prom- poid, but establish the law; then ises life to believers, it threatens it is of great importance in preachdeath to unbelievers. The plain ing to keep up the distinction be. language of it is, “ He that believ- tween law and gospel. These eth shall be saved ; but he that were clearly distinguished from believeth not shall be damned.”_ each other under the Mosaic disIf tbe obedience of Christ had ful- pensation. The gospel was not filled the precept of the law, and exhibited in the moral, or judichis death had fulfilled the penalty ial laws, but lay veiled in the rites of the law, in the room of sinners, and ceremonies, which typified Then the gospel would have whol. Christ and the promise of pardon

to the penitent and believing sacri- ing are generally professed Antificers. The law and the gospel nomians, and preach the gospel are still distinct under the New

without the law, and it is no won. Testament. The moral law binds der that they make so many con. every one to love God supremely verts. The Arminians maintain, and his neighbor as himself upon that the gospel is a new law, acpain of eternal destruction. It is commodated to the depraved hearts only the gospel, which requires of sinners, which they can cordialall to believe in Christ, and prom- ly embrace without a new heart; ises to believers eternal life. The and it is no wonder that their gospel is founded on the law, and preaching is generally so pleascannot be understood without un- ing to their hearers. Those who derstanding the law, nor can it call themselves strict Calvinists be loved, without loving the law. agree to condemo both AntinomiThis connection and distinction be- anism and Arminianism ; but yet tween the law and the gospel by neglecting to preach the law, ought to be clearly exhibited by or by blending law and gospel tothose, who undertake to preach gether, they often please their both. But how many preachers hearers as much as Antinomians, or blend the law and gospel together Arminians. For when the law and which prevents their hearers from gospel are blended together, the understanding either, and leads hearers are very apt to overlook them into dangerous errors.-- the law, and attend to what they Many desire to hear the gospel call the gospel which they love. preached without the law, and But few modern preachers say when they hear it preached in much about the law, which they such a manner, they find no diffi- know people generally dislike, and culty in embracing it. But when choose to employ their eloquence they hear the gospel preached as upon the grace and glory of the founded on the law and establish- gospel, which captivates the deing the law, they feel as much op- praved heart of sinners. Those posed to the gospel as to the law; who preach the gospel so as to for they plainly see that they must establish the law, are often called approve of both the precepts and legal preachers. But if ministers penalty of the law, in order to ap- wish to enlighten, convicce, prove and accept the offers of the convert their hearers and guard gospel. Though there be but a them against dangerous errors, few professed antinomian preach- they must exhibit both the law ers of the gospel at this day; yet and the gospel in a clear and intelthere are many who really preach ligible light. in an antinomian manner. All the

3. If the gospel does not make Moravians, who are so much ex- void the law; then the doctrine tolled for their successful preach- of justification by faith alone,

and

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