which will, we and all are sanctified, through the offering of the body of Jesus Christ, once for all. Who are not redeemed with corruptible things, but with the precious blood of Christ, as of a lamb, without blemish and without spot; who verily was foreordained before the foundation of the world, in the eternal purpose of the eternal Father, which He purposed in himself in his eternal Son. (1 Peter i. 18-20.) St. Peter, we again find ascribing our redemption to the spotless perfection of the unblemished Lamb of God; asserting him to be the chief founda tion stone, elect, foreknown of God from all eternity, precious; such are a chosen generation, a royal priesthood, an holy nation, a peculiar people. Such suffer with patient resignation their probationary trials, knowing that this is acceptable to God. For even hereunto were we called. The express purpose of our calling in this world of sorrow is, triumphantly to pass through our probationary trials. Because Christ also suffered for us, (in consequence of our sins,) leaving us an example to suffer rather than sin, that we may follow his steps; who did no sin, neither was guile found in his mouth; who, when He was reviled, reviled not again: when He suffered, He threatened not, but committed himself to him that judgeth righteously: who his own self bare our sins in his own body on the tree, (bare the consequence of them, as already explained,) that we being dead to sin, should live unto righteousness: by whose stripes we are healed, (that is, by his perfection demonstrated

through sufferings.) For we were as sheep going astray, but are now returned to the Shepherd and Bishop of our souls. (ii. 6, 7. 9. 21-25.) And if we, like him, (should it be our heavenly Father's will,) suffer for righteousness sake, happy are we. For Christ also hath once suffered for sins the just for the unjust. The just and holy One suffered in consequence of the sins of the unjust; and for what purpose? Why, that He might by his righteousness (which could not have been perfect had He shrunk from sufferings under the circumstances at large explained) make propitiation for them, and thereby bring all his followers unto God. And our sins were also laid upon him, as they typically were upon the scapegoat, that He might bury them in oblivion, and for evermore remove them from out the sight of his offended Father

Forasmuch, then, as Christ has suffered in the flesh, (as far as relates to us in our nature, as relating to the universe, in as frail and feeble a nature as could be found throughout infinite space,) that God in all things might be glorified through Jesus Christ, to whom be praise and dominion for ever and ever, Amen; the same doctrine precisely as that contained in the Hebrews, and throughout the whole of Scripture ;) let us, therefore, arm ourselves likewise with the same mind. For he that hath suffered in the flesh (hath triumphantly sustained his probationary trials) hath ceased from sin, and goes on his way rejoicing, inasmuch as he has been partaker of Christ's sufferings, (having endured

sufferings in some respects similar to those unto which the Redeemer exposed himself,) that when his glory shall be revealed he may be glad also with exceeding joy. (iv. 1. 11. 13.) This epistle (1 Peter) was written by an elder, and a witness of the sufferings of Christ, and a partaker also of the glory that shall be revealed when the chief Shepherd shall appear to crown his saints with glory. For the God of grace hath called us unto his own eternal glory by Christ Jesus; and after that we have suffered awhile, will make us perfect, stablish, strengthen, settle us. To him be glory and dominion for ever and ever, Amen. (v. 1. 4. 10, 11.) This great apostle next addresses those that have obtained like precious faith with him, through the righteousness of God and our Saviour Jesus Christ, one with the Almighty Father, according unto the divine power of the blessed Trinity, who giveth unto us all things that pertain to life and godliness, through the knowledge of him who has called us to glory and virtue; whereby are given unto us exceeding great and precious promises, that by these we shall become partakers of the divine nature, and escape the corruption that is in the world through lust, if we remember that we are purged from our old sins. For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty; for He received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in

whom I am well pleased. Furthermore St. John declares, that the blood of Christ cleanseth from all sin, and that all have sinned. (1 John i. 7, 8.) But that we have an advocate with the Father, Jesus Christ the righteous, and that He (that is, his righteousness) propitiates for all sin. And if we know that He is righteous, we also know that every one that doth righteousness is born of him (is become regenerate through his benignant operations.) (ii. 1, 2. 29.) In this was manifested the love of God towards us, because that 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. And we have seen and do testify, that the Father sent the Son to be the Saviour of the world. (iv. 9, 10.) The Apocalypse likewise contains some statements to the same effect; but as they have been already given, and particularly commented on, we shall not annex them to the body of evidence last extracted from the Scriptures; and which fully and clearly prove, that it is through the righteousness of Christ, and the consequent glorification of his great Father's honour, that we obtain remission of our sins, and that the intellectual system of the boundless universe is reconciled to God. We cannot finally dismiss this most important subject, without just observing that the minutiae of Christ's propitiatory influence are also as complete as the wideness of its extension.

By an accurate examination and right under

standing of our initiatory schoolmasters' early rudiments, we find the resplendent lustre of the all-perfect sacrifice eclipsing and atoning for all kinds of imperfection. God made man originally perfect. Deformity, bodily disorders, mental imbecility, and every imperfection, were superinduced by sin; and the Levitical law provides symbolic rites, doubtless to preshow that these are atoned for by Christ. The leprous, (Leviticus xiii.,) the blemished, the broken-footed, the crooked-backed, the dwarf; (Leviticus xxi. 19, 20;) those who sin through ignorance, (Numbers xv. 25, 26;) those that err, and those that are simple, &c. &c., (Ezekiel xlv. 20,) are particularized; and an emblematic offering is ordained to be presented for the purpose of reconciling them to God.

Nothing now remaineth to be added, but that we go on our way rejoicing, assured of the benignity of our benignant God. This last discussion frees us from gloomy superstitious apprehensions; for the Son of God has made us free from these, and brought us into the glorious liberty of the children of God. The hard and bitter task of demonstrating perfection He has endured for us; and thereby purchased for all his faithful followers free and abundant entrance into his Father's kingdom, there to enjoy, through never-ending ages, an eternal weight of glory.

VOL. III.