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Now if it be consistent with the perfect government of God, and the freeness of his mercy thus to honor good `men, or goodness in men, what of an analogous kind may we not expect that he will do to honor his Son, in whom he is ever well pleased. If we consider what honor was conferred on Moses, who "was faithful as a servant," may we not expect, that far greater honor will be conferred on Jesus, "who was faithful as a Son?" As we read in the gospel, so it may be for ever sung in heaven,-"The law came by Moses; but grace and truth by Jesus Christ."

Perhaps it may be asked, How can we forgive as God does, if he forgives for Christ's sake? I answer, as God has respect to the honor of his Son in forgiving offences, so should we. The honor of the Father and the Son should be regarded by us, in all we do in imitation of their examples, or in obedience to their commands.

In Job xlii. 7, 8, we have a remarkable passage. God is represented as being displeased with Eliphaz, Zophar, and Bildad, for things they had uttered in their interview with Job. He directed them to take seven bullocks and seven rams, and go to Job and offer a burnt-offering,assuring them, that Job would pray for them, "for him," said God, "I will accept." What was directed to be done in this case, was doubtless of the nature of an atonement, or a reconciling sacrifice. It evinces God's disposition to forgive, and to regard the prayer of a man of eminent piety. But if the sacrifice had been of the nature of a substitute for punishment, why was the prayer of Job necessary? If a substitute for punishment is at all represented in the case, the prayer of Job seems to have a higher claim to be so regarded than the burnt-offer

ing. Why may not the same be said of the prayers of CHRIST, and the sufferings of CHRIST? If God has no pleasure in the death or sufferings of the wicked, he surely could have none in the sufferings of his Son. It must have been the submissive, meek, and forgiving temper, manifested by the Son under his sufferings, which rendered the sacrifice acceptable to God, and not the exquisite torments which the Son endured. It requires a diabolical temper to derive pleasure from the mere sufferings endured by another.

CHAPTER XXIII.

Thoughts on the Efficacy of the Atoning Sacrifice.

Bishop Butler, Dr. Macknight, and Dr. Paley, if I have not misunderstood them, all believed, that the atone-. ment has an important influence on human salvation; but how it has its influence, they professed not to understand., Dr. Magee goes so far as to say, "I know not, nor does it concern me, to know, in what manner the sacrifice of Christ is connected with the forgiveness of sins." The Christian Observer applauded Dr. Magee for taking this ground. There was a time when my own mind acquiesced in Butler's decision on this point. But further inquiry and reflection have convinced me, that such decisions have been too hastily made. Suppose a family of undutiful children to be told, that their kind father had made and ratified his will, and that notwithstanding their

past disobedience, he had bequeathed to each of them a large estate. Would it be prudent for one of these children to say, I believe there will be found a connexion between my father's sealing his will, and my possessing the portion allotted to me; but "I know not, nor does it concern me to know, in what manner "that connexion is to be formed? Will not the prudent child, in such a case, carefully inquire, whether the will is not conditional, and whether the connexion between the will and his possession of the estate, is not to be formed by something to be done on his own part; by neglecting which, he may forfeit the legacy, and be for ever poor, notwithstanding all his father's benevolence and care to do him good? For similar reasons, it may be highly important for every one to understand, how "the sacrifice of Christ is connected with forgiveness."

I am willing to admit, that the atoning sacrifice may have influence on salvation, in ways which are not revealed, and which are of course unknown; still there may much revealed on this subject, which has not been duly considered, and which may be of great importance to be understood. I also admit, that it is difficult clearly to explain the how of almost any thing which can be named; but I am now inclined to think, that there is no more difficulty in explaining how the atonement has an important influence on the salvation of men, than how facts, truths, or motives, have an effect on the human mind, to change opinion, disposition, and character.

As all the revealed purposes of the Savior's death, stated in chapter third, have respect to the salvation of sinners, so far as these purposes have been accomplished, the sacrifice must have had great influence on human salvation;

and how it has had that influence may be as clearly understood, as how sowing good seed has influence on the harvest, or how testimony has influence to satisfy the mind. of the truth of alleged facts. The proof of a resurrection and future life, furnished by the resurrection of our Lord, must naturally have had an important influence, as it presents powerful motives to seek first the kingdom of God, and to form a character which will insure that the future life will be happy. The ratification of the new covenant by the blood of Christ,-the fulfilment of what had been foretold respecting the death and resurrection of the Messiah,―breaking down the middle wall of partition between the Jews and the Gentiles, and thus extending the blessings of revelation, and the gospel covenant, to the gentile nations, were certainly effects which have had great influence on salvation, and will continue to have to the end of time;-an influence, too, which is capable of being understood and felt by gentile Christians, in every quarter of the world.

I may now proceed further, and observe, that a great object of the atoning sacrifice was, to reconcile sinners unto God. If, then, it can be shown that the sacrifice was adapted to this purpose, and also shown, how reconciliation is connected with forgiveness, it will then be clear, how the sacrifice has influence on salvation.

That the atoning sacrifice was designed to reconcile sinners unto God, is so clearly revealed, that perhaps no denomination of Christians will deny the fact. But how does it appear to be adapted to that end? In reply, I may ask,-Is it not a well known fact, that clear and striking manifestations of kindness and forgiving love, made by the party wronged or injured, are adapted to make on

offenders or enemies deep and favorable impressions? Though the gospel principle of overcoming evil with good has been sadly disregarded by Christians; yet there have been many instances in which acting on this principle has had the most salutary effects, to melt, to disarm, and to reconcile,-effects far more important than those produced by menace and vindictive measures. There have been, indeed, melancholy instances, in which acting on this principle has failed of producing the intended favorable effects. But such failures, perhaps, are often to be imputed to some imprudence in the manner of proceeding on the part of him who adopted the principle, or to gross ignorance, deep-rooted prejudices, or real misapprehensions on the part of those to whom intended kindness was displayed. However, as a general truth, it may be said, that kindness to enemies is adapted to subdue and overcome them, when the kindness is perceived and regarded as flowing from a pure source, not pretended love.

How great, then, must be the effect of the atoning sacrifice, when it shall be clearly understood, properly illustrated, and brought home to the hearts and consciences of men! I have no difficulty in believing what has been so often reported of the success of Moravian missionaries, in preaching Christ crucified to the barbarous nations. It is said, their success has principally resulted from their representations of divine love, as manifested in the sufferings of Christ for guilty men. I am not personally acquainted with the Moravians, nor have I a very perfect knowledge of their views of the gospel sacrifice. I regard them, however, as a people remarkable for their benevolence, simplicity, self-denial, and perseverance. In speaking of the love of God as displayed in the sufferings of Christ,

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