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first loved us." So Christ died the just for the unjust, that he might bring us to God.

On this ground we may assert that all the blessings of the present, and of the future world, come to men through the redemption there is in Jesus Christ, without supposing that Jesus suffered that which is equivalent to the damnation of all mankind. Because Christ suffered and died, that he might deliver sinners from an eternal death; it does not hence follow, that he suffered that which is equivalent to the eternal death of the sinner. And because Christ, by his sufferings and death, delivers sinners from hell; it does not hence follow, that Christ went to hell himself, in the room and stead of sinners being sent there.

Christ suffered death for sinners, in such a sense as to prevent their dying an eternal death. Therefore the great design of atonement was to repair the ruins of the apostasy, to bruise the serpent's head, to reduce sinners to obedience, and save them from death, that God might be glorified. The BLOOD of Christ is the foundation of the SPIRITUAL TEMPLE; "and I will take pleasure in it, and I will be glorified, saith the Lord." A foundation, therefore, is laid for the renewing influences of the Spirit of grace. And through the atonement, God can consistently accomplish all his purpose; raise up a church, and through her display his "manifold wisdom," forever and ever.

And Christ's obeying the law in the room and place of transgressors, will, perhaps, appear no less inconsistent with Scripture, than his being a substitute to suffer in their room and stead. There is no evidence from Scripture that Christ ever obeyed the moral law as a substitute for sinners. He obeyed the moral law perfectly; as well as answered the types and shadows of the ceremonial law; but he never obeyed any law as a substitute, or in the room and place of another. It is no where asserted in the word of God that Christ ever obeyed the moral law, and in the room of sinners obeying it.

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Nor, can it be inferred from Scripture, that Christ ever obeyed the divine law in our stead.

Besides, it appears to me, that it cannot be proved to be possible in the nature of things, that Christ should obey the precepts of the moral law, in the room of a person who had violated it. We are under the strongest obligations to fulfil the law of love. The language of the law is, "Thou shalt love the Lord thy God, with all thy heart, soul, strength, and mind; and thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." Now, is it possible in the nature of things for Christ to fulfil the obligations here expressed, in the room and stead of the sinner? Of this, I think, there is no evidence from reason or Scripture. But, the contrary, I beleve, is capable of demonstration. It is not possible, that is, it is totally, inconsistent, for God to discharge us from obligation to love the divine law. But if Christ loved God with all his heart in our room and stead, should not we be discharged from the obligation? When Archelaus reigned in Judea, in the room of his father Herod. was not Herod discharged from the duties of his kingly office? Even the emperor of Rome, would not hold Herod to do the duties of a king, when Archelaus was made king in his room. Onesimus was under obligation to pay Philemon what he owed him. But was not Onesimus discharged from that obligation, as soon as Paul had fulfilled his promise and repaid jt? Would it be consistent for Philemon to demand of Onesimus that which Paul had paid for him?

If a human law should require a certain outward duty of any one, and he should contract with his neighbour to take his place, the one being accepted by his government, would not the other be exempted from duty? Most certainly he would. In certain external conduct one may discharge duty for, and in the place of another. When one can do the duty of another, the one in whose room the duty is performed is neces

sarily discharged. But no one can take the place of another, and fulfil the obligation of love to God in his room and stead.

If Christ could love God for us, and in our room, we might be consistently discharged from that obligation: but a discharge from obligation to love God is inconsistent and therefore impossible.

If the divine law requires sinners to love God and the Son of God, then it requires them to repent of former transgressions; for love to God in a sinner necessarily implies repentance of sin. Is it possible for Christ to obey this command and repent for us? It is

not.

In order to salvation we are required to believe in the Lord Jesus Christ. Can Christ believe for us? It is impossible.

Besides, if Christ could obey, repent and believe for us, and in our stead, we should still be in the gall of bitterness and bond of iniquity, except we ourselves were subjects of repentance and faith. There is no sense in which the righteousness of Christ can be imputed to us, so as to avail us any thing, if we have not faith ourselves.

If we ourselves be destitute of righteousness and true holiness, no imputed righteousness will avail us any thing. For "without holiness no man shall see the Lord."

Jesus never said to any, unless my righteousness be imputed to you, ye cannot see the kingdom of God. But he answered Nicodemus, "and said unto him, Verily, verily, I say unto thee, except a man be born again he cannot see the kingdom of God."

If the righteousness of Christ would save men without personal righteousness, it would be a marvellous thing; but the doctrine of Christ is, let no man marvel, that he must be born of water and of the Spirit, in order to see the kingdom of God. For, if any man have not the Spirit of Christ, he is none of his. But, "bles sed are the pure in heart: for they shall see God."

If we would come forth to the resurrection of life in the last day; we must do good in our day. For it is written, "They that have done good, shall come forth to the resurrection of life." "Glory, honour, and peace to every man that worketh good; to the Jew first, and also to the Gentile. For there is no respect of persons with God."

SERMON XVIII.

ON THE COVENANT OF REDEMPTION.

ZECHARIAH Vi, 13.

He shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both.

DOCTRINE.

NOTHING beside the precious blood of Christ as of a lamb without blemish and without spot, can redeem men from sin.

Man can do nothing by which he can redeem himself: but the precious blood of Christ is sufficient to answer all the purposes of redemption from sin and death.

The negative of the doctrine has been already considered under the following articles:

1 Redemption by the precious blood of Christ as of a lamb without blemish and without spot, does not suppose that while his body lay in the tomb, his soul was in the place of the damned.

2. The precious blood of Christ which was shed for the redemption of sinners, does not suppose that his life was taken from him without his consent.

3. Being redeened by the precious blood of Christ, &c does not suppose that Christ was punished for sin; or that he bare our sins, in the same sense, in which the wicked bear their own sip.

4. Redemption &c does not suppose that the righteousness of Christ is transferred from himself, to those for whose redemption his precious blood was shed.

5. Redemption &c. does not suppose that Christ suf fered the wrath of God.

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