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trations of Paul, what strange conclusions might be extracted from them!

In this discourse, I have done little more than clear my way, and remove the obstacles occasioned by some scriptural phrases, which are ambiguous or emblematical, and therefore liable to misapprehension and abuse. A reflecting person, however, will see, that much of the obscurity, in which the subject is involved, has been removed; and some may perceive, that no considerable difficulty remains. It will still, however be necessary to state, wherein the efficacy of the death of Christ consists; and even more so, wherein it does not. This must be reserved for the subject of a future discourse. Meanwhile, I beseech you to reflect on the necessity of guarding your minds against the delusion produced by popular misinterpretations of the Word of God, on which many of the prevailing doctrines are founded. Those, who are habituated to them from childhood, may be excused for resting in them; and they are promulgated and reiterated with such assiduity, that they often deceive even those, "who have not so learned Christ." I trust however, that the explanations given on this and other occasions, may tend to preserve you from such dangerous mistakes.

May God grant you all a true discernment of his will, and a right understanding of his word, through his infinite and unmerited mercy, in Christ Jesus our Lord.-Amen.

"

P. 310.-(1) Peter says (Acts iii. 17,) "I wot, that through ignorance ye did it, as did also your rulers;" and Paul, (1 Cor. ii.) We speak the wisdom of God in a mystery, which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory."

P. 311. (2) Emlyn would change the order of the construction thus: "Both Herod and Pontius Pilate were ga thered together against thy holy child, Jesus, whom thou hast anointed to do what thy hand and counsel determined to be done."

P. 312.—(3) The word translated atonement, is not so rendered in any other passage, and never occurs in the Septuagint, in speaking of the atonements under the law, nor elsewhere. The word used is ayaw, to purify or sanctify; and aonqua, which, in the sense of rendering propitious, occurs only three times.-Iλaçngiov, rendered propitiation, in our Bible, is uniformly employed by the Septuagint, to express the mercy-seat.

TO ATONE, (for at one,) to agree, or be at one.

"He and Aufidius can no more atone

Than violentest contrariety."-Shaks. Coriol.

"If any contention arose, he knew none fitter to be judge, to atone, and take (make) up their quarrel, than himself.”. Drummond.

"He seeks to make atonement

Between the duke of Glo'ster and your brothers.-Shaks.”
Johnson's Dictionary.

To these may be added: 'a most Christian and pious work, to endeavour an atonement,' i. e. a conformity or reconciliation, between the Protestant and Catholic Churches.-Heylin.

"Since we cannot atone you, you shall see justice decide.”– Richard II.

"To atone your fears with my more noble meaning.”—Ti

mon.

"I was glad, I did atone my countryman beline.

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"I would do much to atone them."-Othello.

"To make atonements and compromises."-Merry Wives. P. 316. (4) « Who, for the joy (avìì rõs xaçãs) that was set

before him."-Heb. xii. 2.

P. 318.(5) "A strict vicarious substitution, or literal equi. valent, is not contended for: no such notion belonging to the doctrine of atonement."-Magee, 1. 355.

This is not the only instance, in which the reader will observe a contrariety between vulgar declaimers and learned men of their own persuasion. Perhaps the learned are growing ashamed of the obvious consequences of some of their tenets, while preachers continue to enlarge on them, for stage effect.— See Wardlow, and Magee, quoted under Sermon XIII.

P. 323.—(6) Though the passover, as instituted by Moses, and afterwards annually solemnized, partook of none of the characters of a sacrifice, yet the celebration of this great festival, which lasted for several days, was afterwards accompanied by many sacrifices and offerings in the temple; but these were burned offerings, and offerings of flour and oil; and sacrifices of bullocks, goats, rams, &c. It is plain, that these made no part of the passover, which consisted in eating a lamb at home, as appointed in Exodus xii., Deuteronomy xvi. It was killed by the master of the family, and no part was allotted to the priest.

P. 324.—(7) “It was first imagined, that God redeemed us from the devil, by abandoning to him the life of his son. The change in the system of atonement did not take place till after the reformation, when Luther, in order to combat with more advantage the Popish doctrine of human merit, advanced the merit of Christ in opposition to it."--Priestley.

SERMON XIII.

ON ATONEMENT.

ROMANS V.-11.

"We also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement."

AGREEABLY to my promise, I now resume the consideration of this text. Having explained the ambiguous terms and metaphorical expressions, which have occasioned the principal embarrassment on this subject, I shall proceed to inquire into the purport of the doctrine itself. I intend, first, to state what it does not import; and secondly, what it does.

In the first place, we may be assured, that no true doctrine can impeach the divine moral character; and that no principle, which casts an imputation on the divine character, can be true; for there is nothing, of which we can be more certain, than the purity, equity and benignity of our heavenly Father. This conviction results

from the exercise of all those rational powers, and moral principles, with which he has endowed our nature; from the authentic declarations of his prophets, and from the fact of our redemption by his Son; which we all acknowledge to be a dispensation of free grace. This conviction of the moral character of God we should ever hold fast; nor ever suffer it to be shaken by any speculations. It is the fountain of all our hopes, and the ground of our own moral character. Without this, there would be no faith, hope, nor charity; no purity, truth, nor brotherly love. Without this, we could not love God. This conviction we should especially keep in mind, while treating of what is called the atonement; for it has been the source of the grossest calumnies against the Most High.

If, therefore, the common doctrine of the atonement or propitiation, imply, that God is not naturally propitious placable and merciful, it contradicts every principle of natural and revealed religion. He requires nothing to make him merciful to us, but to be merciful ourselves; nothing to make him placable, but that we be meek, lowly, and forgiving; nothing to make him propitious to us, but that we be kind and tenderhearted to one another. With respect to himself, he requires only, that we walk humbly before him. Any construction, therefore, of this doctrine, which represents God as implacable, should

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