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the goats, who shall go into everlasting punishment. Christ never laid down his life for any that are or ever will be damned. “And I will feed the flock of slaughter, even you, O poor of the flock. . Three shepherds also I cut off in one month, and my soul loathed them, and their soul also abhorred

Then said I, I will not feed you; that that dieth let it die, and that that is to be cut off let it be cut off, and let the rest eat every one the flesh of another.” Will any one say that these were redeemed ? “So the poor of the flock that waited upon me knew that this was the word of the Lord,” Zech. xi. 7-11. Christ laid down his life for the sheep which the Father gave him ; for these he died; for these he prayed; these as a prophet shall all be taught of him; these as a king he will govern; and to these the Father gives the kingdom, and to none else. Christ died not for the world, he prayed not for the world, he is not the prophet of the world, nor is his kingdom of this world. For the elect and only them he became surety; these shall never perish, though all others will; they have everlasting life, and shall never die; Christ and God the Father are stronger than all, and none shall ever pluck them out of their hands, nor shall the gates of destruction or gates of hell ever prevail or unfold to receive one of them. The wicked are a ransom for the righteous, and transgressors for the upright, Prov. xxi. 18; but the elect shall never be a ransom for any, much less a prey for the devil.

Despair, which is a capital part of the sufferings of the damned, is no part of the law's demand; it demands perfect obedience, not despair; despair springs from the dreadful arrest of vindictive justice, when the sentence of the law begins to be executed for disobedience; and although the elect, when the commandment comes with its utmost demands, may well despair of paying the sum, yet the surety who is able to answer the demands of an infinite creditor in behalf of his own brethren, so dearly beloved by him, has no ground of despair. He that is able to save to the uttermost, being equal with God, has no ground to despair of ability to answer the demands of an equal, when himself has equal property. An omnipotent surety, equal to the creditor in deity, perfection, and personal property, can never despair; so far from that, the Saviour had a joy set before him, for which he endured the cross and despised the shame.

The Saviour needed not feel the stings of a guilty conscience that I know of; it was impossible that any bitter reflection could recoil with guilt on the mind of him that never sinned. The debt exacted of us is perfect obedience to the law; in case of failure the curse is incurred, the sword of justice awakened, the wrath of God revealed, sins detained, and a final separation from God threatened. The surety gave to the law a perfect obedience, he was made a curse for us,

the sword of justice was awakened against him, our sins were borne in his own body on the tree, and God departed from him ; “My God, my God, why hast thou forsaken me?" He was made sin for us, who knew no sin; he was numbered with the transgressors, though he never transgressed; he made his grave with the wicked, though he had done no violence; and with the rich in his death, being buried in the sepulchre of a rich man, and being heir of all things when he had overcome the world and redeemed the people; as he declares at his resurrection, “ All power is given unto me in heaven and in earth.” But our author goes on.

• The sufferings of Christ were something by way of satisfaction, rather than a payment of 'the proper debt; for otherwise the pardon of

sin would be superseded.' Take notice of this paragraph; the sufferings of Christ were something by way of satisfaction, not a proper payment of the debt; it was a compound, not a proper payment; a compromise between the creditor and the surety; the creditor gave, and the surety took a little, which argues unfaithfulness in the lawgiver, and inability in the law-fulfiller; God did not exact the law's demand, nor did the Saviour


proper sum; the just creditor compounded, and the surety paid a part; so that God may demand payment of the redeemed should they get into the business of free-thinking; and the surety may lose his ransomed flock if the creditor should make a second demand on the debtors; and all this, lest the death of Christ should be superseded; lest the death of

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Christ should be made void, set aside, or made of no force, by superior authority.

Who could have thought that an imperfect satisfaction, short of proper payment, could set aside the demands of a creditor, or secure the debtor from a second arrest? If without an imperfect satisfaction, short of payment, a creditor cannot be satisfied, and without which imperfect satisfaction, a surety's discharge may be made void, set aside, or superseded, then it follows that God must be unfaithful to his law, Justice must warp from his infinite and immutable demands, Truth must yield to a dissembled compoundage, and the surety who came to do the will of a just God, as revealed in the law and the propliets, only compromises the debt; heaven and earth must stand for ever, and many jots and tittles of the law must fail of their demands, and go unfulfilled, before the poor imprisoned debtor can be finally discharged with honour; for without the above-mentioned yielding terms the death of Christ may


superseded, set aside, or made void by superior power.

I will suppose that Mr. Skinner when he comes to London calls upon me and offers to lend me fifteen guineas; I take it without a word to the contrary; he informs me that in three months he shall call upon me again and insist upon

his own without fail; I understand him, and, in the language

of his own doctrine, tell him that he does not demand impossibilities, I can pay him. At the end of three months he calls, and as a just man

demands his own without fail. I tell him I cannot pay it; he orders me to get a surety to stand in the gap; I reply, I have not a friend on earth that can or that will do it; he sticks to his demand, sends me to the sponging house, and threatens me with a gaol; after this Mr. Skinner, according to his love to all mankind, pities me among the rest, and sets his free thoughts to work on my behalf, and provides me a surety among his own friends, who undertakes to pay my debt and procure my enlargement, which Mr. Skinner approves of. On the day of accounts the surety pays fifteen green peas instead of fifteen guineas, and insists upon my enlargement according to agreement; Mr. Skinner storms, and insists upon the cash; I William Huntington fly to Mr. Skinner's code of laws, called the Statutes of Free Thoughts, published in the reign of George the Third, entitled Some acts for the ease of sureties and release of debtors; according to which something by way of satisfaction is to be given; and so the peas are given, by way of satisfaction, fifteen for fifteen; that is, fifteen green peas instead of fifteen guineas; for should it be otherwise, my final release could not be procured; something must be given by way of satisfaction, not a payment of the proper debt, lest the surety's undertaking for me should be

superseded, made void, or set aside, by superior authority, and I be apprehended again and imprisoned for life.

Here is a doctrine! These free thoughts or sen

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