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bers of Christian churches, rejoicing in the hope of the glory of God, who, but for this, had now been without hope and without God in the world."
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SECULAR. The following table shows the number of deaths in Paris from the cholera during the first 14 days in April: April 1, 79 | April 8,
7631 As it shOULD BE.-We are glad to learn from the National Instelligencer, that the city authorities are going to apply the civil law to Houston and Heard. The Intelligencer says the Grand Jury for the County of Washington has found bills of indictment against Messrs. Houston and Heard, for assaults on Messrs. Stanberry and Arnold, with intent to kill. Heard is in jail, and Houston will undoubtedly be immediately arrested, unless he fees again to the Indian country. -Courier.
66 13, 16 14,
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July 31, 1832.
(We commend the following Sermon to the attentive perusal of our readers. It sheds light on a very important subject, respecting which, some distinguished Ministers seem, even to this hour, to be involved in palpable darkness. We think it one of the most valuable discourses we have received from the pen of the venerable Author.]
But with the precious blood of Christ, as of a lamb without blemish and without spot.--1 PETER i. 18.
The apostle Peter wrote this epistle to christians in general, throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, with a principal design to encourage and animate them to perform the duties and endure the trials of their pilgrimage on earth. Accordingly, he reminds them of their glorious hope of a future and eternal inheritance, reserved for them in heav
He next turns their attention to their absent and invisible Redeemer, whom they had professed to love, and in whom they supremely rejoiced. But to make them more sensibly feel their strong and endearing obligations to pass the time of their sojourning here in fear, he tells them that “ they knew that they were not redeemed with corruptible things, as silver .and gold,—but with the precious blood of Christ, as of a lamb without blemish and without spot." The paschal lamb was a type of Christ, and for this reason, when John saw Jesus coming to him, he said, “ Behold the Lamb of God which taketh away the sin of the world.” The paschal lamb was to be per. fect, and without blemish. This was designed to denote the immaculate purity and moral perfection of the life of Christ. And this is what is meant in the text, by his being a lamb without blemish and without spot. But it is worthy of peculiar notice here, that the apostle does not intimate to christians that they had been redeemed by his pure and spotless life, but by his precious blood, or vicarious death. It was not the perfect, unblemished form of the paschal lamb, that made the ceremonial atonement, nor was it the unblemished and unspotted
obedience of Christ, that made the atonement for the sins of the world. The text, therefore, plainly teaches us,
That it was not the perfect obedience, but the blood of Christ, which made atonement for the sins of the world.
III. Show that he did make a complete atonement by bis blood.
I. I am to describe the obedience of Christ, or show in what it consisted. Christ repeatedly professed to be perfectly obedient. He said, “I come not to do my own will, but the will of Him who sent me.” Again he said, “The Father hath not left me alone; for I do always those things that please him." And the very day before his death, he said to his Father, “I have finished the work which thou gavest me to do." "He was perfectly holy, harmless, undefiled and separate from sioners," through the whcle course of his life. From the beginning to the end of his life, he never deviated from the path of duty, in a single instance. For,
1. He perfectly obeyed the moral law, which required him to love both God and man. He actually and constantly loved God supremely, and he as constantly loved mankind with pure and perfect benevoleace. When he was a child, he obeyed his parents.
When he was a man, he obeyed the laws of the land, and gave to Cæsar the things that were Cæsar's. He labored from day to day, and from year to year, in a lawful calling; and every day perfectly performed the duties of the day. He was indefatigably industrious, and labored even to weariness.
2. He perfectly obeyed the ceremonial law. He attended the Passover with great punctuality and strictness. He submitted to be baptised by John, and urged this reason for il, that "it became him to ful6l all righteousness." As a Jew, he was holden to observe all the rites and ceremonies of divine appointment; though he resolutely refused to obey the traditions of the elders, which were repugnant to the laws of God. But lest his refusing to observe the vain traditions which the Scribes and Pharisees so superstitiously observed, he declared that he came not to destroy the law or the prophets, but to fulfil them." He paid as strict a regard to every divine right and ceremony, as to every precept of the moral law. Let him be in what part of Judea he would, he never failed to go up to the temple in
at he should offer himself OFTEN. For then must he often ave suffered since the foundation of the world ; but now once
the seed of the world hath he appeared to put away sin by e SACRIFICE of himself.” In all these passages, the apostle epresents Christ as muking atonement agreeably to the types nder the Old Testament, which was by shedding of blood. nd he plainly and repeatedly asserts, that Christ made atonesent by one act, by one sacrifice, by one instance of suffering, y one death, by once shedding his blood. This confines his tonement to his blood, in distinction from his life of perfect bedience. And it is further to be observed, that the apostlo a this epistle to the Hebrews, 'prosesses to explain both the ypes and predictions of Christ's atonement in the Old Testanent. Daniel predicted, “That Messiah should be cut off, but not for himself.” Isaiah predicted, that "Christ should pour out his soul unto death, and make his soul an offering for sin.” Caiphas predicted, that it was Necessary that ono man should die for the people, that the whole nation perisha not.” It was his idea of atonement, that it could be made onPy by death.
Now, that we have given the true sense of the passages cited, will appear, if we consider the necessity of an atonement, in order to God's consistently pardoning and saving sinners. The necessity of atonement was founded in the vindictive justice of God. It become God to manifest his perfect hatred of sin, and his disposition to punish it. lle could not display mercy at the expense of justice. He must appear to be just, as well as merciful, in forgiving those who deserved to be punished. But how could this be done? God only knew how. He knew, that by the incarnation of the Second Person in the Godhead, he could be put in a situation to die for sinners, and by his death declare the righteousness of God, that he might be just, and the justifier of believing, penitent, returning sinners. Christ accordingly came into the world to give his “ lifo a ransom for many"-to die “the just for the unjust, that ho might bring them to God.” Accordingly, as the apostle says in the text, he redeemed them by his precious blood. His blood made a complete atoneinent for sin, or rendered it consistont for a holy and just God to forgive and save perishing and illdeserving sioners.
HEADS OF IMPROVEMENT. 1. We hence see why Christ instituted the Sacrament u a up himself.” Here the apostle expressly asserts, that Christ did not make atonement by his obedience, or his holy life; bat by making his soul an offering for sin, or by the single act of his death. This leads me to show,
III. That Christ did make complete atonement for sin, by his blood. The atonement of Christ is sometimes called a price, a ransom, a redemption ; or Christ is said to purchase, to ransom, or to redeem mankind. But by whatever name the atonement is called, it is expressly said to be made by blood, or by death, or by sufferings, in distinction from obedience. The apostle calls it “ redemption,” and ascribes it to the blood of Christ, in the text. He says to christians, “Ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a larob without bleunish and without spot." And on the second verse of the coutext, he represents the atonement as made by the sprinkling of the blood of Jesus Christ. Paul represents the atonement as made by the blood, the death, and the sufferings of Christ on the cross.
He says to believers, “Being justified freely by his grace through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood.” Again, he says,
" But God coinmendeth his love to wards us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by bis blood, we shall be saved from wrath through him." If we now turn to the epistle to the Hebrews, we shall find that the apostle has most clearly determined, that it was the blood or death of Christ, that made the atonement. He there says, “ Without shedding of blood is no remission.” That is, nothing but shedding of blood can make atonement, or lay a foundation for pardon or remission of sin. He refers to Leviticus xvii. 11, where we read, “The life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is blood that maketh atonement for the soul.” In this connection, the apostle repeatedly asserts, that it was by offering up himself once, that he made atonement for sin. “ But Cbrist being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands-neither by the blood of goats and calves, but by his own blood, entered once into the holy place, having obtained eternal redemption for us.
Again, he says, “For Christ is not entered into the holy places made with hands--but into heaven itself-Nor yet