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God who hath taken away the sin of the world. And in the death of Christ is beheld, the visible accomplishment of that reconciliation which eternal love ordained for the security of the church. By sin the church fell into the snare of satan, and by infernal means was fast bound in misery and iron; so that the victor triumphed in the achievement, and expected to hold her in eternal bondage. The prey was seized by the terrible, and the captivity of the mighty appeared to be permanent. But by the atonement, a ransom was obtained from the bitter thraldom, and a way of escape found for the beloved pri

soners.

While it is the glory of the believer, that he is blessed with all spiritual blessings in Christ, and, consequently, his enjoyment of them is sure as the life of his Lord; the particular application of one or other of those blessings, more frequently affords greater present consolation than the clearest view faith may take of them as a whole. As to the fact, of the atonement, it is the business of the enemy of souls to inject fewer doubts, than as to its application to the believer personally. Under a profession of the gospel, it is now as it was during our Lord's ministry in the days of his flesh, great multitudes follow him, who believe the record God hath given of his Son, and avow their reliance on him for salvation; but it must not be withheld, though at the cost of being considered uncharitable,' that there are not many who give proof of having received the atonement. This branch of the subject, as it involves interests of infinite importance, even such as may not with impunity be disregarded, claims chiefest attention in the present essay.

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That, receiving the atonement, implies far more than an assent to the truth of complete salvation in and by Christ, is divinely asserted by the apostle to the Romans v. 11. where, triumphing in the certainty of salvation, from present assurance of justification and reconciliation by the blood of Christ, he exultingly says, "And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement !" So that notwithstanding the vast attainments he, and those with whom he associates his name, had made, in the knowledge of their privileges, he finds occasion again, from a renewed manifestation of the soul-inspiring truth, to rejoice in him by whom (he says) we have Now received the atone

ment.

Every poor sinner conscious of his need of Christ, and who by the Spirit of grace is directed to him, has partaken of this inestimable honour. He who from an apprehension of his righteous Father's anger, is brought to the discovery of his unaltered love, and to sue for mercy at his feet, has obtained this exalted favour. He who conceived of the divine conduct by his own deserts and forebodings, and is now instructed into a knowledge of the changeless love which preserves the church, and is come to the peace-speaking blood of the covenant, -has received the atonement. It is not indispensable to a true participation in this special privilege, that the believer be firm in the confidence of faith: the weakest not only has the right as clearly, but

possesses it as certainly, as the strongest. As the Lord the Spirit renews the graces of faith and hope, both the weak and the strong are found coming to, relying on, rejoicing with, and triumphing in, him the sacrifice, slain for them.

When contemplating the subject, as that by which reconciliation is obtained, his thoughts recur to the state of condemnation in which he lay during his unregeneracy; and knowing, since the power of divine grace quickened him into newness of life, that he is condemned out of his own mouth, even for his best thoughts and desires towards God, he is led to a discovery of the perfect love which ordained this mysterious means, and taught him to plead for its revelation to himself, so that he is enabled to receive the atonement. And this work of faith is not done once for all, when the sinner has come to Christ. The great work of atonement was accomplished, in the fulness of time, once and for ever; but the receiving thereof into the soul, is repeated, as often as precious faith applies to him who by his one offering became a ransom for many.

Convinced of his daily heart-departure, by ingratitude and rebellion, by coldness of affection, and by darkness and ignorance; he resorts to the mercy-seat, pours out his complaint, and implores fresh supplies of grace; and it comes to pass that the Lord's gracious word of promise is fulfilled, before they call, I will answer; and while they are yet speaking, I will hear; and thus the happy soul receives the atonement. Or, borne down with sorrow under the load of sin's defilement, that he dare not so much as lift his face to heaven in supplication; when the channel of communication between himself and his Lord appears to be closed, and he cannot give utterance to the tale of grief, nor expression to the feelings of woe; his mind absolved in the cares of the world, and the great enemy, especially at such seasons, taking advantage of the baser corruptions of his nature, to increase the thick veil that hides his Lord from him;—then the Spirit maketh intercession within him, with groanings unutterable, and―rejoice, O heaven! be astonished, O earth!—even then, this tried believer, this privileged saint, receives the atonement.

The invariable effects of the enjoyment of this rich mercy, as displayed in the life and conduct, are, whatsoever deserves the name of truth, of honesty, of justice, of purity, of loveliness, or of good report; yet, if there be any virtue, it must flow from-and if there be any praise, it will redound to-the love and grace which provided, and accomplished, and has now caused the sinner to receive the atoneWhen the rays of the sun diffuse gloom and darkness over the earth, when the purposes of Jehovah are frustrated by human impotency, — then will consequences arise from receiving the atonement, diametrically opposed to the equity and holiness of the divine government.

ment.

A FRAGMENT.

LOOK where you will, and you'll generally find that free-willers are very free livers

REVIEW.

Essays and Letters, humbly and affectionately presented to the Church of Christ, by Susannah Pearson.

With extreme delight we sit down to offer our commendation of this able production of "a mother in Israel.” Possessed of an expanded mind in the knowledge of the truth, and with an ability seldom surpassed in this species of spiritual composition, the writer has done honour to the talent with which she is blessed; and more than this, has presented the church with a precious tribute, in honour of the essential principles of the gospel of the ever-blessed God. Like apples of gold in pictures of silver, each divine truth, brought forward in distinct essays, is clothed in superior language, and embellished with the ornanent of grace.

Having proceeded a considerable way into the volume, we find we cannot do better than retrace our steps, and detain the reader with an extract from the first essay. To say, that it comprehends an index to the whole, would not be doing justice to its merits; for it consists of a summary of all the counsel of God. The subject,—“ The work of the sacred Three equally important in the salvation and glory of

Zion."

As the Father's everlasting love in the choice and adoption of his people, his giving Christ as a head, and ordaining them to everlasting life, in and with him, does by no means supercede the mediatorial work of Christ, but lays a solid foundation for it, and is the moving cause thereof; so neither does the work of Christ, as a head and substitute for us, supercede the necessity of the Holy Spirit's work in us; so far from it, that it is the very ground of it, and the meritorious cause of his indwelling in our sinful hearts-if we attempt to invert or break the order of the plan, which each blessed person is engaged in, we shall bring confusion into our own minds, and dishonour our covenant God. That which dishonours one divine person engaged in covenant, dishonours all, because of the unity and perfection there is in the plan of grace, and because of the unity and perfection there is in each divine person engaged to accomplish it.

We can never think too highly of the love and grace of our heavenly Father, nor ever be sufficiently grateful for our election and adoption in the dear Son of his love. But should we take such a view of this supercreation grace, these fundamental and infinite blessings, as to make us think lightly of the mediatorial work of our blessed Redeemer, and to have mean low thoughts of the worth and merit of his precious obedience and sacrifice, and the prevalency of his intercession, we should thereby dishonour God's dear Son, and in so doing reflect upon the infinite love of the Father, who gave the dearest object of his heart to die for us. Thus the very love we intended to commend would be indirectly dishonoured; and thus we see that the Father is not honoured, if the Redeemer is not crowned Lord of all.

We can never think too highly of the person and work of our blessed Lord, our head, our glorious Redeemer, nor can our gratitude ever rise equal to the love of his heart, and the worth of his cross; but should we take such a view of the work of redemption as would lead us lightly to esteemthe blessed and discriminating truths of election and adoption, or conVOL. II.-No. 15.

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ceal the covenant of everlasting life, yea, to count these things dangerous to be known, as is the case with many in this day, we certainly should greatly dishonour redeeming love, while we so greatly reflect on the blessed fountain from whence it ever flows.-Let no man think he can crown the head of the Redeemer, while bis heart rises in enmity against sovereign grace, for Christ will never wear such a crown-" He that honoureth the Son, honoureth the Father also."

Again-should we so aim to exalt the work of Christ for us, as our head and substitute, as to be careless about the work of the blessed Spirit in us, we should reflect great dishonour on that blessed Comforter, and evince our ignorance of our awful state by nature, and of the very design of the work of Christ, which was not only to honour and fulfil the law, and suffor its penalty, but thereby to purify a people for his praise, whom he will in the end present gloriously arrayed and inwurdly adorned, and meetened for a state of purity and bliss for ever. Thus it appears, that the person and work of Christ cannot be rightly prized, while the person and work of the Spirit are lightly esteemed.

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Advanced as we are, so far in the essay, we know not how to withhold the remaining portion, the length of which would have prevented us copying, but for the following circumstance. editor of the magazine which first gave publicity to some of the invaluable papers under review, having unadvisedly recorded his approbation of a treatise by the late Mr. Relly, wherein a most unscriptural statement is given of the grace and exercise of faith; we rejoice at the opportunity of employing so excellent an advocate, in support of our own sentiments on the subject; and we hope, that our contemporary will not deny the force of the argument, because in this place it turns against himself!

It has been said, that Christ believed for his people, which in a certain sense must be granted. But as the obedience of Christ for their justification, does not set aside their obedience by faith to the wholesome laws of Christ their king, but is the very spring of their movement; so the faith which Christ as a man, exercised in God his Father, is not to be considered as a substitute for their faith, but as the most precious example and encouragement for the strongest faith to all his followers.

There can be no doubt but Christ fully believed all the promises which God his Father made to him, concerning all his seed, whom God declared should serve him; he certainly believed that God would justify many for his righteousness sake; he believed that he should be raised from the dead for their justification. Hence in Psalm xvi. 10. "Thou wilt not leave my soul in hell; neither wilt thou suffer thine holy one to see corruption." In this thought, the heart of our Lord rejoiced, his faith looked forward to God's right hand. "Thou (said he) wilt shew me the path of life; in thy presence is fulness of joy, and at thy right hand there are pleasures for evermore." And this faith may be said to be a faith for his people, in this sense; as they were interested in it, and they were comprehended in him, in all he did. He believed that he should rise as the first fruits of a large harvest, as the head of a numerous family. it was declared long before this event, Hosea xiii. 14. "I will ransom them from the power of the grave, I will redeem them from death: O death I will be thy plague, O grave I will be thy destruction, &c." And in Isaiah xxvi. 19. "Thy dead men shall live, together with my dead body shall they arise; awake and sing, ye that dwell in the dust." God promised to uphold and strengthen Christ with the right hand of his righteousness, in his workAnd said our Lord, "He (the Lord) is at my right hand, I shall not be

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moved." And in Isaiah our Lord is represented as leaning on the great promise of his Father, chapter 1. 6-9. I, said he, gave my back to the smiters, and my cheeks to them that plucked off the hair, I hid not my face from shame and spitting. For the Lord God will help me, therefore shall I not be confounded; therefore have I set my face as a flint, and I know that I shall not be ashamed. He is near that justifieth me, who is he that will contend with me? let us stand together; who is mine adversary? let him draw near. Behold the Lord God will help me-who is he that shall condemu me? lo they all shall wax old as a garment, and the moth shall eat them up." Such was the faith which Christ exercised in God when surrounded with men and devils, all enraged and gaping upon him, and when the wrath of God was on him for the sins of his chosen. Oh! believer, look at the firmness of your suffering head-This stedfast faith his persecutors derided, for when he hung on the cross they scoffingly said, "He trusted in God, let him deliver him now, if he will have him, &c." Matt. xxvii. 43. Though our dear Lord was truly God, yet he was really man; he partook of flesh and blood, that in all points he might be made like unto his brethren-And for this cause he was not ashamed to call them brethren, and to acknowledge his dependence upon God his Father in all the state of his humiliation; as man he adored and worshipped his heavenly Father. Heb. ii. 12. "I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." And again, "I will put my trust in him." In this faith, no doubt in the days of his flesh, he offered up prayers, and supplications, with strong cryings and tears unto God, that was able to save him from death, and was heard, in that he feared. Oh! christian, how low was the Lord of life brought for thy sake!-Christ believed that when his soul was made an offering for sin, he should see his seed, and the pleasure of the Lord should prosper in his hands; his faith extended to the salvation of his people in all generations.

For as that excellent author, Dr. Thomas Goodwin observes, "Christ in dying, trusted God with the merit of his sufferings before-hand, there being many thousands of souls to be saved thereby, a long while after, even to the end of the world."

He died, and trusted all that stock into his Father's hands, to give it out in grace and glory, as those for whom he died should have need. "God trusted Christ, before he came into the world, and saved many millions of the Jews, upon his bare word; and Christ at his death trusted God again, as much for the salvation of Jews and Gentiles, who were to believe after his death." How should these things, said the Doctor, lead us on to faith, encourage us therein, and raise up our hearts above all doubtings, and withdrawings of Spirit in believing! For in this example of Christ, we have the highest instance of believing that ever was-" He trusted God for himself, and for many thousands besides, even for all his elect; and hast thou not confidence to trust him for one poor soul."

This is exactly the use we should make of the faith of our dear LordChrist trusted the veracity of his Father, and we have the faithfulness of the Father and the Son to rest upon. The same blessed Spirit who so richly anointed our dear elder brother, is promised to all the children, and he is called the Spirit of faith, in reference to his office and work. "As many as were ordained to eternal life believed." And as Christ is the author and finisher of our faith, it is evident that the faith of our substitute is not to be considered as a substitute for our faith-" He that believeth shall be saved, but he that believeth not shall be damned." The faith of Christ is a most blessed encouragement to his saints, to hold fast their confidence in the utmost extremity of tribulation, but certainly was never designed to supersede the necessity of the principle, or personal exercise of the believer's faith in God, or in Christ. "Ye believe in God,

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