And they sung a new song, saying, thou art worthy to take the book and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people and nation. Rev. v. 9.

REMARKS.

In these passages our Savior is considered as the antetype of the lambs appointed to be slain for sin offerings, or as the antetype of the paschal lamb, and perhaps of both.

As the killing of the paschal lamb and sprinkling the blood on the lintel and two side posts of the door, was the appointed medium of divine nerey for preserving the Israelites while the first born of Egypt were all slain; so the death, the suffering, and the blood of Jesus, are the appointed medium of redemption and salvation to all who obey the gospel. As God proclaimed redemption to the Israelites from the impending calamity, through the blood of the paschal lamb, so he proclaims pardon and salvation to sinners through the blood of his Son: and he raised him from the dead, and gave him glory, that our faith and hope might be in God."

EIGHTH CLASS.

For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures. 1 Cor. xv. 3.

In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Eph. i. 7.

For all have sinned and come short of the glory of God; being justified freely by his grace,

through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time his righteousness, that he might be just and yet the justifier of him which believeth in Jesus. Rom. iii. 23— 26.

REMARKS.

On the last of these verses Dr. Macknight has the following observations. "Now as in this and the preceding verse the apostle assures us that Christ's death is a proof of God's righteousness, both when he passed by the sins of mankind before Christ came, and when in the present time he passes them by, we are led to conclude that Christ's death hath rendered those exercises of God's mercy consistent with his character as the righteous moral Governor of the universe. But in what manner this joyful event hath been accomplished by Christ's death, is no where in scripture, so far as I know, declared unto us.

On the same subject Bishop Butler observes, "How and in what particular way it had this efficacy, there are not wanting persons who have endeavored to explain; but I do not find that the scripture has explained it."

In reply to those who object to the doctrine of a propitiatory sacrifice, because they cannot understand how it has its efficacy, the same profound reasoner observes: "Though it is highly right, and the most pious exercise of our understanding, to inquire with due

reverence into the ends and reasons of God's dispensations-yet when those reasons are concealed, to argue from our ignorance that such dispensations cannot be from God, is infinitely absurd. The presumption of this kind of objections seems to be almost lost in the folly of them. And the folly of them is yet greater when they are urged, as usually they are, against things in christianity analogous or like to those natural dispensations which are matters of experience. Let reason be kept to; and if any part of the scripture account of the redemption of the world by Christ, can be shown to be really contrary to it, let the scripture, in the name of God, be given up; but let not such poor worms as we, go on objecting against an infinite scheme, that we do not see the necessity and usefulness of all its parts, and call this reasoning.

These remarks we regard as pertinent and forcible. As it is folly in man to pretend to explain what the wisdom of God has concealed; so it is presump. tion to object to the wisdom of his appointments, on the ground, that we do not perceive why they were necessary, or how they can be useful.

die. But God commendeth his love toward us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life And not only so, but we also joy in God through our Lord Jesus Christ, by whom also, we have received the atonement-that is, the reconciliation. Rom. v. 6—11.

In this was manifested the love of God towards us, because God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us and sent his son to be the propitiation for our sins. 1 John iv. 9, 10.

If any man sin we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world. Johu ii. 1, 2.

And all things are of God, who hath reconciled us to himself by Jesus Christ.-God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. 2 Cor. v. 18, 19.

What shall we then say to these things? If God be for us who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Rom. vii. 31, 32.

REMARKS.

This class of texts contains

some very important ideas.

1. That all that has been done and suffered for us by Jesus Christ, originated in the love of God to sinful men. Even the propitiation made for our sins proceeded from the love of God. Hence.

2. That it was not the design of the sacrifice to effect any ehange in the feelings of God, and to reconcile him to us; but to effect a reformation in sinners, and to reconcile them to God, that divine merey might be properly displayed in their forgive ness and salvation.

3. That so great has been the display of God's love towards us in not sparing his own Son, but delivering him up for us all, as to afford jast ground to infer, that with him God is willing freely to bestow every thing necessary to our happiness.

However needful it might be that Christ should die for our of

fences to prepare the way for the proper manifestation of pardoning mercy, or that God might be, and appear to be, just in forgiv ing the sinner; it was not at all necessary that he should die to render God more placable, or benevolent in his feelings towards us. Therefore all the representations which have been made, purporting that Christ undertook the mediatorial work, to pacify the anger of God and to reconcile him to sinful men, and that he was angry with bis Son while he hung on the cross for men, and regarded him as the greatest of sinners, are not only groundless, but dishonorable to our heavenly Father. Indeed it seems astonishing that such ideas should ever

have been admitted by Christians who had the gospel in their hands. If any truth is clear from the scriptures, it is this, that God displayed his love towards us in sending his Son to die for our salvation. Could that God, who is love, and who felt such love for us that he could sacrifice his beloved Son for our benefit, need the death of this very Son to abate his anger and to render him propitious? This is impossible.

In respect to his feeling displeasure towards his Son while he hung upon the cross for our benefit, and regarding him as a sinner, because he suffered for sinners; it is so far from being true in the view of Christ, that he could say, "therefore doth my Father LOVE ME, because I lay down my life that I may take it again."

The typical sacrifices for sin, were at the same time expressions of God's mercy, and means of reconciling sinners to him. They were adapted to keep alive in the minds of the Israelites their desert of punishment, and to give them adoring views of that goodness which could pardon the penitent, and avert the penal consequences of sin. So God's method of reconciling us to himself by the death of his Son, should excite at once a sense of our desert of punishment, contrition for our offences, and adoring viws of the benevolence aud tender mercy of our heavenly Father.

TENEH CLASS. And thou shalt call his name Jesus; for he shall save his people from their sins. Math. i. 21';

Thus it behoved Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. Luke xxiv. 46, 47.

Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Aets iii. 26.

The God of our fathers hath raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand, to be a Prince and a Savior, to give repentance to Is rael and forgiveness of sins. Acts v. 31, 32.

For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all, that they who live, should not henceforth live unto them selves, but unto him that died for them, and rose again. 2 Cor.

V. 14. 15.

For the grace of God that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope and the glorious appearing of the great God, and our Savior Jesus Christ, who gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Titus ii. 11-14.

For even hereunto are ye call. ed, because Christ also suffered for us, leaving us an example that ye should follow his steps; No. 1. Vol. IV.

2

who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again; when he suffered he threa tened not, but committed himself to him who judgeth right eously: who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness; by whose stripes ye were healed.

1 Pet. ii 21-24.

REMARKS.

men

The texts now in view clearly express ideas relating to the design of our Savior's death, which are easily understood. It appears that he had the same object in view in dying for us, that he pursued throughout his ministry-namely, to save from their sins; to bring them to unfeigned repentance; to dispose them to deny themselves and live to him and to God; and to exhibit an example under the greatest sufferings for all his professed followers to imitate.

It is perfectly clear that what he has done and suffered, is not a substitute for that selfdenying temper and humble obedience which the gospel itself enjoins. His sufferings for us are so far from abating our obliga tions to devote ourselves unreservedly to God, that they encrease our obligations, and render us the more criminal and the more inexcusable if we live in a course of sin. When therefore professed Christians regard the sufferings and the blood of Christ as a substitute for gospelobedience,and take encouragement from what he has done, to indulge themselves in neglect of God and duty, in the hope of

pardon for Christ's sake; they counteract the very design of his death, the design of the gospel. They also practically despise the goodness of God in the gift of his Son, the considera

tion of which should lead them to repentance; and they set at nought the very blood by which they hope to be saved, or pervert it to the worst of purposes.

"My dear wife and children, "My love, which neither sea, nor land, nor death itself, can extinguish or lessen toward you, most endearedly visits you with eternal embraces, and will abide with you forever: and may the God of my life watch over you, and bless you, and do you good in this world and forever!-Some things are upon my spirit to leave with you in your respective capacities, as I am to one a husband, and to the rest a father, if I should never see you more in this world.

"My dear wife! remember thou wast the love of my youth, and much the joy of my life; the most beloved, as well as most worthy of all my earthly comforts: and the reason of that love was more thy inward than thy outward excellencies, which yet were many. God knows, and thou knowest it, I can say it was a match of Providence's making; and God's image in us both was the first thing, and the most amiable and engaging ornament in our eyes. Now I am to leave thee, and that without knowing whether I shall ever see thee

more in this world, take my counsel into thy bosom, and let it dwell with thee in my stead while thou livest."

Then, after some counsel about godliness and economy he proceeds:

"And now, my dearest, let me recommend to thy care my dear children; abundantly beloved of me, as the Lord's blessings, and the sweet pledges of our mutual and endeared affection. Above all things endeavor to breed them up in the love of virtue, and that holy, plain way of it, which we have lived in, that the world in no part of it get into my family. I had rather they were homely than finely bred as to outward behavior; yet I love sweetness mixed with gravity, and cheerfulness tempered with sobriety. Religion in the heart leads into this true civility, teaching men and women to be mild and cour teous in their behavior; an accomplishment worthy indeed of praise.

"Next breed them up in a love one of another: tell them it is the charge I left behind me;