shed for the remission of our sins. This remission containeth in it, a reconciliation of an offended God, and a satisfaction to a just God.

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That God was offended with us when we sinned, is evident from a consideration of his purity; but his anger was that of a father towards his children, who still loves them; and this love induced him to send His Son to save us: We are by Christ reconciled to God." Now that this reconciliation implies a previous anger on God's part, is evident from other passages in Scripture; e. g. when David was said to "be reconciled to Saul," the sense is, that Saul, who was angry, should be appeased, and take David into favor. Nor is it wonderful that God should by Christ's death be reconciled to us: for as the iniquity of sin is increased by the dignity of him against whom it is committed; so the value of the "price with which we are bought," is raised according to the dignity of the person making satisfaction, even Christ the Son of God, who gave his own blood, and his life a ransom for sinners. Thus man violated the law, and therefore was obnoxious to punishment from the lawgiver, God: but Christ took man's nature; and dying and suffering in man's stead, made a full compensation to offended divine justice, and

1 Sam. xxix. 4.

restored us to Almighty favour; and God being reconciled upon such satisfaction, takes off all obligation to punishment from the sinner. In this act of God, consisteth the forgiveness of sins.

The doctrine of remission of sins is properly peculiar to the Gospel; the Law itself only promised life to perfect obedience. Whatever sins were forgiven under it, in consequence of appointed sacrifices being performed, were only so forgiven, from their virtual connection with the great sacrifice, "the Lamb slain from the foundation of the world." Hence remission of sins belongs peculiarly to the Church of Christ. The next consideration is how this remission may be obtained by individuals in the Church. Now it is plain that by baptism, properly performed, the remission of previous sins was obtained; thus St. Peter says," repent and be baptized for the remission of sins *." "Be baptized

and wash away thy sins +." As those therefore who are received into the Church, receive the rite of baptism, and consequently remission of previous sins, (i. e. if they possess all the feelings requisite, viz. sorrow for sin, faith in Christ, and earnest purpose of heart for reformation ;) so their future sins are remitted upon repentance only. And this remission

we constantly stand in need of, for Christ teaches us to pray daily for it; that as through our frailty we are constantly subject to sin, so through repentance we should as constantly seek God's favour. Hence remission of sins in the Church of Christ is obtained at first by the laver of regeneration, and subsequently upon virtue of repentance.

This belief is necessary; First, To give us consolation, and deliver us from that daily terror which our daily sins would otherwise fill us with: Second, To give us a proper sense of God's goodness, so great and unmerited: Third, To inspire us with consequent love and gratitude to God, for his marvellous love to us: Fourth, To teach us what we owe to Christ, and consequently to promote our obedience to him who bought us with his own blood: Fifth, To incite us to do our part of the covenant, viz. to repent; repentance and remission being always preached together.

Recapitulation. I believe that sin is the transgression of God's law; and that all sinners are therefore liable to, and deserving of, punishment at God's hands; that all are sinners, and therefore all obnoxious to God's wrath: that without shedding of blood there is no remission; and that therefore Christ gave his life, and shed his blood, for us; by which propitiation God was appeased, was recon

ciled to us; and the guilt of our sins and consequent punishment was taken off or remitted: that baptism is appointed for the first remission, and repentance for the constant forgiveness of all following trespasses. And thus "I believe, the Forgiveness of Sins."

CHAPTER XI.

ARTICLE XI.

The Resurrection of the Body.

THIS Article was anciently in all the Creeds, though in some it was expressed "The resurrection of the flesh;" and in others, " Of this flesh." The resurrection of the body has been treated of in the Article on Christ's Resurrection; but this has some difference, inasmuch as Christ's body saw not corruption, whereas our bodies after death are completely dissolved and mingled with the dust. The resurrection, therefore, must imply a collection of all the scattered particles, however dispersed, and a re-union of them to their proper souls.

First, then, this resurrection is not impossible: Second, it is probable: Third, upon Christian principles, it is infallibly certain. It is not impossible either in respect to the agent or the patient; for to the agent, God, nothing is impossible; the eye of his omniscience can perceive each particle of which