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religion, by which it is supposed to be taught. As this doctrine, however, has lately been the subject of a separate discourse, it is unnecessary to undertake a refutation of it at present. It will be more satisfactory and edifying to explain that amiable account of the same subject, plainly delivered in my text.

The Apostle, having announced the spiritual regeneration, which should be the consequence of the mission of Christ; having declared, that every disciple of Jesus must become a new creature; that "old things are passed away, and behold, all things are become new," assures us, that the whole of this dispensation, and the appointment of this new order of things, were the gracious acts of God himself; "all things are of God." He then explains the object and nature of the process, by which this change was to be effected. He does not represent the Almighty, as inspired with implacable resentment against his creatures for sins committed four thousand years before they were born; nor does he say, that our Father had from all eternity, doomed the great majority of his children to everlasting torments. Very different from this is the representation given by St. Paul.

Instead of the Creator's being estranged from his creatures, and requiring full satisfaction for every transgression, of which they had been guilty, he describes the world as estranged and alienated

from God, perversely ignorant of his will, disobedient to the law of nature, superstitiously addicted to the worship of idols, and abandoned to the practice of sin: and then he describes the Deity as using every gracious expedient to cure this alienation of affection, and to induce his offspring to be reconciled to him, and to learn to love and obey him.

The Gospel was not a contrivance to appease the wrath of God, and prevail upon him to behold mankind with compassion; for this is essential to his nature. It was a benign dispensation of grace, to persuade them to behold their Maker with that affection, to which he was always entitled; and which they had been tempted to withhold. The Supreme Being, therefore, commissioned Jesus to perform this benevolent work. "He hath reconciled us to himself by Jesus Christ, and he gave to the Apostles the ministry of reconciliation." Lest this important doctrine should not be clearly understood or deeply felt, he repeats it: he reassures us, that this word of reconciliation, which the Apostles had been appointed to preach, was this; "that God was reconciling the world to himself by Christ; not imputing their trespasses to them," not exacting a rigorous atonement for the offences of mankind, but persuading them to repent of them, to become new creatures, and to cultivate a filial affection for their heavenly Father.

This, one would think, might have been sufficient, to satisfy his correspondents of the benignity of the plan of redemption: but, in the following verse, he presses the same topic yet more earnestly. "Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead; be ye reconciled to God." The Apostles were embassadors sent by Christ, in the name of God, to beseech the world to be reconciled to Heaven. According to this view of the subject, it is easy to conceive, that God commissioned Christ, and Christ directed his Apostles, to entreat sinners to give over their rebellious practices and be reconciled to God. But on the popular scheme, what were these embassadors commissioned to ask? According to that creed, there was nothing to be done by men: all was done by God and Christ: and if there were any thing to be done, the same creed teaches us, that men could do nothing; being under the sentence of eternal decrees, and the degradation of original sin. But again, what had Christ to beseech them to do? Was their consent necessary for his sacrificing himself for their benefit, to satisfy the resentment of the Almighty or was God to ask them, for permission to accept of this atonement for the sins of men?

That this doctrine of reconciliation does not depend upon a single passage, will appear from quoting some other texts, which give the same

view of the plan of redemption. Thus the same Apostle tells us, that "it pleased the Father, that in Jesus should all fulness dwell; and (having made peace through the blood of his cross,) by him to reconcile all things unto himself;"* not himself to all things. "You, who were sometime alienated and enemics in your minds by wicked works, yet now hath he reconciled."+ Again, "when we were yet enemies," hostile to God,t

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we were reconciled to God;" not God to us, for it was we that were enemies to God, not he to man. Lastly, "that he might reconcile both (Jews and Gentiles) unto God."§ You observe how consistently the Apostle, in three several Epistles, adheres to this language. He never once says, reconcile God to us, but us to God: and if there could be any doubt of the sense, in which he uses this phrase, it would be dispelled by the text; which asserts, that the office of Christ and the Apostles was, to pray and beseech mankind to be reconciled to God; words, which would have no meaning, if it were God, who was alienated from mankind: for how absurd would it be for Christ and his ministers to pray and beseech the world, to consent, that God should receive them into favour.

I do not mean, by any thing I have said, to deny, that mankind had justly forfeited the fa

* Col. i. 20. + Col. i. 21. Rom. v. 10. § Eph. ii. 16.

vour of Heaven; and that the Supreme Being felt such a degree of displeasure, as is compatible with the benignity of the Divine nature: but I do deny, that he was inspired with that rage and fury, which are so often imputed to him; and that he accepted of the sacrifice of his Son, as the only expedient, by which his vengeance could be appeased and I assert, that the great object of the Christian Revelation was to recal men from idolatry and sin, to the practice of virtue and piety, and to an affection for their merciful Creator; which were to be manifested by repentance of their sins, and faith in God and Christ; and would of course put an end to the displeasure of heaven by removing the cause.

For reconciliation is a mutual or reciprocal act, in which both parties must participate; but either of them may take the lead. When the persons at variance are of equal condition, the offended party will generally expect, that the offender shall make concessions; though if he be of a kind and affectionate disposition, he may wave his right, and make the first advances himself. Thus our Lord desires the disciple, before he offers his prayers to God, to "be reconciled. to his brother, who hath aught against him;" either by confessing his fault and asking forgiveness, or by an equitable compromise. If he, who has reason to complain, be one of greater dignity or generosity, he will be inclined to invite

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