of the sacrificed bullock and goat upon the mercy-seat, and before the mercy-seat.

We are not aware that any other account of the object and use of the mercy-seat is to be found in the old testament. Nor is it easy to conceive what its design and use could be, unless we are to understand that from thence God's mercy was displayed to the people; and that, upon the mercy-seat he took his stand, as it were, in all his transactions with them; to show that mercy and goodness were the foundation of his throne: the ground and basis of all his intercourse with the children of Israel; and that all their services, prayers, and devotions, were to have respect to that throne of mercy; or, rather, to God, who was seated upon it.

He is

From this view of the subject, we obtain a just and scriptural notion of Christ's being a mercy-seat. the foundation upon which the grace and mercy of God, in the gospel, are established and communicated to us; and upon which also, we present all our services and devotions to him, in expectation of pardon and acceptance. It is upon him, as our Almighty Redeemer, that the grace of God takes its stand, erects its throne, and is dispensed to our guilty race. Or, according to the text, God's righteousness is from hence declared, for the remission of sins that are past.

God could not manifest his kindness, or show himself

D D

propitious to man, in opposition to the principles of his government, and the general welfare; because, such partiality is contrary to his perfections: his law must be magnified; and the righteousness, or purity of his nature must be demonstrated: all this was done by the Lord Jesus Christ. His humiliation, sufferings, and death, were a sufficient consideration, to propitiate and influence the Almighty Father to extend forbearance and compassion to his guilty creatures.

The above passage may, therefore, be thus paraphrased:-"For all have sinned, and [as rational creatures can glorify their maker only by obedience to his law, it is manifest that all have] come short of the glory of God, being justified [or pardoned] freely by his grace through [or in consideration of] the redemption [price which fully displayed the glory of God] that is in Christ Jesus. Whom God hath set forth to be a propitiatory sacrifice, or mercy-seat, [that is, a ground or reason of his conduct in showing mercy to mankind] through faith in his blood, to declare his righteousness [to prove clearly that he is righteous, and will never show mercy in a way that shall encourage sin, though he be ever so disposed to make provision] for the remission of sins that are past, through the forbearance of God [which has ever been exercised towards sinners, in consideration of the sacrificial death of his beloved Son.] To declare, I say, at this time, his righteousness, that God might be just and [might secure the rights of all his children, in his

method of showing mercy, or becoming] the justifier of him that believeth in Jesus."

Many seem to think that this last clause favours the notion that God could not be just, in granting pardon to the guilty, unless the full penalty of the law was to be endured by his beloved Son, in their behalf. There is nothing in the passage, we believe, which gives the least countenance to such an interpretation. The object of justice, in public affairs, is to secure and guard the rights and privileges of all parties. God may, therefore, be just in extending forgiveness to offenders, whenever this can be done in consistency with such rights and privileges; and notwithstanding he may have to give up his own individual right to punish. To say that God cannot give up his own individual right to punish, without being unjust, is to say at once, that he can show no mercy, can forgive no offender so long as the world standeth; because, he who gives up no right, can bestow no favour. This is a position which no argument can

render more evident.

It was to glorify God, in his character of supreme governor, to make the pardon of rebels accord with the laws of the universe, and the rights of all God's creatures, 'that his Son Jesus was made a sacrifice for sin; and not to gratify any private principle of revenge in the Deity; or, to dispose him to give up his individual right to punish. The fact, that redemption

204 CHRIST'S DEATH DISPLAYED GOD'S GLORY.

originated with God is demonstrative proof that he was disposed to pardon,-ready to give up his own right to punish the sinner, so soon as this could be done consistently with the claims of public justice. And, if so, the conclusion is inevitable, that to make such an atonement as should manifest, declare, or set forth, the glory of God, as the righteous and, benevolent governor of the universe, was all that the case required, or that the Lord Jesus Christ ever undertook to accomplish.

CHAPTER III.

ON THE DESIGN OF THE ATONEMENT.

MUCH, in reference to the subject of this chapter, has already been anticipated, as will be seen by a reference to the first, fifth, and following sections of chapter first. But as the design or object of human redemption is of great importance; and has ever been a subject to which the attention of all theological inquirers has been directed with the most intense interest, we have thought it adviseable to devote one short chapter to its special consideration. And as we are all anxious to know for what particular purpose the blessed Redeemer came down from heaven, suffered, and died, and rose again, we entertain a hope that our labour may not be altogether unacceptable to our readers; and may conduce, in some small degree, to advance their highest and most sacred