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It might have been supposed that this expression, "I came down from heaven," would create considerable difficulty to such as look upon Christ as a mere man, who never was in heaven before his ascension: but criticism in the hands of an ingenious man is a magick wand, and nothing can stand before it! It is, however, greatly to be wished, that these modes of interpretation had been conceded, as a kind of monopoly, to the Socinians, and had never disgraced the writings of those who call Jesus their Lord and God, and profess to trust in him alone for salvation. Oh, when will men. shew due reverence to the oracles of God, and suppose that the Holy Spirit dictates proper language, which need not be tortured from its plain meaning in the defence of truth, whatever the credit of a party may require!

We, however, profess to believe, that "being in "the form of God, he thought it not robbery to "be equal with God: yet he made himself of no "reputation, and took upon him the form of a

servant, and was made in the likeness of man." Originally he was no servant, and therefore no creature; for all holy creatures must be the servants of God: but he condescended to assume that character along with human nature. In this character he acted on earth, and will act in heaven till the day of judgment, by commission, and according to instructions. "He came not to do his "own will, but the will of him that sent him;" in

which he not only is our Saviour, but "hath left

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us an example that we should follow his steps."

We must not, however, suppose that there is the least opposition betwixt the will of the Father and that of the Son. He appeared on earth as man; and by this language he intimated that he acted not by human partiality, but according to the counsel of God. It is likewise an accommodation to our infirmities, and serves to obviate our misapprehensions.

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But what is the general purport of this commission? Let us hear the word of God: "This is "a faithful saying, and worthy of all acceptation, "that Jesus Christ came into the world to save "sinners." "God so loved the world, that he gave his only begotten Son, that whosoever be"lieveth in him should not perish, but have everlasting life. For God sent not his Son into the "world to condemn the world, but that the world through him might be saved." "His blood is "the propitiation for our sins, and not for ours

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only but for the sins of the whole world'." Had the writers of the Scriptures been as scrupulously careful, to prevent even the appearance of deviating from systematical consistency, as many moderns are, they would never have thus expressed themselves. I dare not, however, adopt any of the above-mentioned arts of criticism to narrow the obvious sense of these and similar texts: and as I

1 John iii. 16—20. 1 Tim. i. 15. 1 John ii. 1, 2.

hope this day, previously to receiving and administering the Lord's Supper, to use the following terms in solemn prayer, Christ' by his own obla⚫tion of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world;"" I would no more contradict this solemn profession from the pulpit, than I would preach against the seventeenth article respecting predestination.-The compilers of our Liturgy evidently thought both true, and consistent with each other, and I am happy to coincide in sentiment with these venerable characters.'

11. I learn to believe in God the Father, who hath made me and all the world;

2. In God the Son, who hath redeemed me and all mankind; 3. In God the Holy Ghost, who sanctifieth me, and all the elect people of God. (Church Catechism.)

Here Election is supposed to be connected immediately with sanctification, not with redemption: and this appears to me most evidently the scriptural way of stating the subject; though it dif fers in some measure from many Calvinist creeds and systems.

'Christ was crucified to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for the actual sins of men.' (2d Article.)

The offering of Christ, once made, is that perfect redemption, 'propitiation, and satisfaction, for all the sins of the whole world, ⚫beth original and actual.' 31st Article.)

Hence it appears, that this was the deliberate judgment of our venerable reformers; and that it is the standard-doctrine of our established church.

It is very well worthy of observation, that the Liturgy of the Church of England, though compiled by known Calvinists, is most pointedly opposite to every degree and species of Antinomianism. The conclusion of the general Thanksgiving, a great part of the

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It will appear that none but the elect will eventually be benefited by the death of Christ: yet, there is a sense of vast importance, in which it may be properly said, and the Holy Spirit hath expressly said, that "his blood is the propitiation for the sins "of the whole world.”

The principal, though not the only, object of Christ's appearing in human nature, and living so many years a holy sufferer, and dying in unknown agonies on the cross, was "to bring in everlasting righteousness, and to make propitiation for iniquity;" as preparatory to his mediation and his intercession for sinners, as our High Priest before God in heaven. The perfection of his arduous obedience, and the intenseness of his complicated sufferings, were doubtless of indispensable necessity and of vast efficacy, in this plan of redemption: yet it was the union of the Deity with the man Christ Jesus in one mysterious person, which stamped its full value on this sacrifice for sin. But can any man who believes the real deity of Christ, hesitate to pronounce it an infinite ransom?

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Litany, and innumerable other passages, might be adduced in illustration of this remark. But the Collect for the day, when this Sermon was preached, is so directly apposite to the subject, that I shall insert a part of it. Stir up, O Lord, we beseech thee, the wills of thy faithful people, that they plenteously bringing forth 'the fruit of good works, may of thee be plenteously rewarded.'It hath been much wondered how Socinians, Arians, or Arminians can subscribe our articles, or use our Liturgy: and it must be at least equally surprising, if any Antinomians can do either the one or the other.

Infinite honour was given to the divine law by his obedience, and infinite satisfaction made to divine justice by his atoning sacrifice.' And through

'Even Calvin himself writes thus, 'He (the apostle) maketh it the common grace of all men, because it is proposed to all, 'not because it is actually extended to all. For although Christ 'suffered for the sins of the whole world; and is offered indiscriminately to all men by the goodness of God, yet all do not apprehend him.' (Rom. v. 18.) And again, Christ suffered sufficiently for the whole world; but efficaciously only for the elect.' (1 John, ii. 2.)Indeed if human authority availeth any thing, it would be easy to adduce abundant evidence from the most respectable Calvinist divines.

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To this it is objected, that it does not consist with the justice of God, that any should perish for whom Christ died. Yet Peter scruples not to speak of those "who deny the Lord that bought "them, and bring upon themselves swift destruction:" and Paul of " destroying those for whom Christ died." It might indeed have been expected that systematical expositors would find out other interpretations of these and similar testimonies; but the question is, whether their interpretations be natural and obvious, and such as they would deem admissible in different circumstances?

The idea of Christ paying exactly so much for one, and so much for another, and so much for each, and then adding the sums together, and forming a large limited sum, just sufficient to ransom the elect, appears unscriptural, and gives a degrading view of the glorious subject. An all-sufficient atonement was made at once, and an immeasurable fulness of mercy and grace is treasured up in Christ, to be communicated, according to the eternal purpose and counsel of God. Every believer receives from this fulness: others remain under condemnation, not through defect of merit in Christ, but through their own impenitency and unbelief. It would not have consisted with divine justice to have saved sinners without an atonement; as it appears from the apostle's reasoning; (Rom. iii. 25, 26:) otherwise perhaps we should have been rash in asserting it. But where is it written that God can

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