To say that sin was not imputed to Christ, is to contravene the evidence of scripture. For if words have any meaning, this fact is unequivocally maintained by the apostle Peter, when he says (speaking of Christ), Who his own self bare our sins in his own body on the tree.' Now how could he bear these sins if they were not imputed to him? Can a man with any appearance of truth be said to bear that which was never laid upon him? If the imputation of sin to Christ be not a scripture doctrine, the phraseology of prophets and apostles appears in many instances perfectly unintelligible.

tell

Persons who are hostile to this doctrine

us, That it was not sin itself which was imputed to Christ, but the effects of sin. But it should be remembered that the apostle, whose words have been quoted, is. not speaking of the effects of sin, but

of sin itself. He was more of a logician

and

than to attempt to separate what is, in this case, inseparable, cause and effect. If the effect be there, so must the cause therefore to represent the apostle as refering to the effects of sin when he is evidently speaking of sin itself, evinces great arrogance, and is, besides, a reflection on his wisdom in selecting appropriate terms to express one thing when he meant another.

That there is as truly a federal relation between Christ, and the members of his mystical body, the Church, as there was between Adam and his natural descendants, the scriptures abundantly manifest: and it is this federal relation which laid the foundation for the imputation of their sins to Christ,—for the punishment he voluntarily underwent for the expiation of their guilt, and for the imputation of his

righteousness for their justification before God. But, according to the sentiments opposed in the following pages, no such relation ever existed-there was no real imputation of sin to Christ, nor any proper punishment inflicted on him for it; consequently, the penal sanction of the law, with reference to those who are saved, has never been endured. For were these important facts admitted; it is easy to perceive that redemption must of necessity be limited; because no one could righteously perish for whose sins plenary satisfaction had been made to divine justice.

As is the ransom, must be the release: and I think Mr. Toplady did not utter one syllable too much when he said, 'Were redemption universal, salvation would and must be of equal extent-let unlimited redemption be once proved; and I will take upon myself to prove unlimited salvation.'

C

On minute inspection, it will be found that all objections to the doctrine of particular redemption originate in self-love. Men are not found manifesting much sympathy or regret, nor yet suggesting that there is any thing harsh, or cruel, in the divine procedure respecting the angels who are reserved under chains of darkness unto judgment of the great day. But when attempts are made to show that the righteous God might, with equal justice, have left all our apostate race to perish in their sins; epithets are adopted that evince the rebellion of the heart; numberless considerations are urged in extenuation of their guilt—that, as imperfection is known to be inseparable from human nature, it is not to be imagined that there is an evil in sin which calls for unmitigated vengeance; and that, were not a remedy provided commensurate to the evil, it would be difficult to reconcile such inexorable justice with

the mercy and the goodness of God. This presumptuous language is evidently selfish, and ill becomes the man who has been a transgressor from the womb, and who, without regret, can hear of the condemnation of those who were probably much less guilty than himself.

But when sin is beheld in its true colours, and the bitter effects of it are felt in the conscience; men will have other thoughts of the turpitude of moral evil; they will see and acknowledge that it is a righteous thing in God to render tribulation to the workers of iniquity; and that, had such been the divine pleasure, the whole of our apostate race might, with the fallen angels, have been left to perish in their sins.

It was, however, the infinitely gracious purpose of God to save from perdition,