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it was also preparatory to his exaltation to the right hand of God, as a Prince and a Savior, and to his raising the dead and judging the world.

THIRD CLASS.

And as Moses lifted up the serpent in the wilderness, eveu so must the son of man be lifted up, that whosoever believeth in him should not perish but have eternal life. For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John iii. 14-16.

The bread that I will give is my flesh which I will give for the life of the world. John vi. 51.

REMARKS.

As the brazen serpent was lifted up in the wilderness as an appointed medium for the healing of the Israelites who were exposed to perish; so the Son of God was exhibited on the cross, for the healing and salvation of sinners. In both cases the remedy was of God's appointment, and an expression of his love and

mercy.

FOURTH CLASS,

The texts to be exhibited in this class will be given not only according to the common version, but according to the translation of Dr. Macknight, who is supposed to have expressed more correctly the meaning of the apostle.

Common version.

For where a testament is, there must also of necessity be the death of the testator.

For a testament is of force after men are dead: otherwise it is of no strength at all, while the testator liveth.

Whereupon neither the first testament was dedicated without blood. Heb. ix. 16.-18.

Macknight's translation.

For where a covenant is, there is a necessity that the death of the appointed sacrifice be brought in.

For a covenant is firm over dead sacrifices, seeing it never hath force whilst the appointed sacrifice liveth.

Hence not even the first covenant was dedicated without blood. Heb ix. 16.-13.

REMARKS.

That the translators of the bible in common use mistook the apostle's meaning in this connexion is perhaps now admitted by all who have attended to the subject. In the preceding chapter the apostle had spoken of the Mosaic dispensation as the first covenant, and had quoted the prophecy of Jeremiah relating to the gospel dispensation or "new covenant.” In this chapter he pursues the same subject; and in the verses quoted be teaches us that as the Sinai covenant was ratified by the death and blood of appointed victims, so the gospel covenant was ratified by the death and blood of the Messiah. The ratification of the gospel covenant, or dispensation of mercy, was therefore one of the purposes for which our Savior laid down his life.

FIFTH CLASS.

Christ hath redeemed us from the curse of the law, being made a curse for us that the blessing of Abraham might come on the Gentiles through Jesus Christ. Gal. iii. 18, 14.

But now in Christ Jesus ye who sometimes were far off, are

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made nigh by the blood of Christ, For he is our peace, who hath made both one, and bath broken down the middle wall of partition between us; having abolish ed in his flesh the enmity, even the law of commandments contained in ordinances, to make in him-self of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby, and came and preached peace to you who were afar off and to them that were nigh, Eph. ii. 13.-17

Blotting out the hand writing of ordinances that was against us, which was contrary to us, and took it out of the way nailing it to his cross Col. ii. 14.

REMARKS.

By these passages we are informed that one purpose of our Lord's death was, to abolish the Mosaic rituals, which had been as a wall of separation between the Jews and the Gentiles, and a great occasion of enmity. Another purpose was, that the blessing of Abraham might be extended to the Gentiles, that the Jews and the Gentiles should be placed on equal ground, as to privileges and the hope of salvation by the Messiah, and that he might reconcile both onto God.

SIXTH CLASS.

For it became him for whom are all things and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful high priest in things pertaining to God, to make

reconciliation for the sins of the people. Heb. ii. 10. 17.

For we have not an High Priest who cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Heb. iv 15.

Though he were a Son, yet learned he obedience by the things which he suffered. Heb. v. 8.

REMARKS.

Several reasons are here given for the sufferings of Christ, First. It became God to make the Captain of our salvation perfect through suffering. Secondly. It was important that our Savior's disposition to obey should be manifested by becoming obedient unto death. Thirdly It was important that by personal sufferings, and by experience of the trials of this world, he should be prepared as our high priest to sympathize with us in the afflictions of the present life.

SEVENTH CLASS. Behold the lamb of God which taketh away the sin of the world. John. i. 29.

For even Christ, our passover, is sacrificed for us. 1 Cor. v. 7.

For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 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 but was manifest in these last days for you, who by him do believe in God, who raised him up from the dead, and gave him glory that your faith and hope might be in God. i Pet. i. 18.-21.

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And they sung a new song, say. ing, 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 mercy for preserving the Israelites while the first born of Egypt were all slain; so the death, the saffering, 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 siuners 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, 1 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 ob. jections 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.'

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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.

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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. John 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 trespassés 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 change 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 mercy might be proporly 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 just 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 offeuces to prepare the way for the proper manifestation of pardon ing mercy, or that God might be, and appear to be, just in forgiving 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 his 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 expres. sions 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 par don 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 and 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、

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