it determines nothing as to the precise nature of those effects, and that to consider the words, by means of faith, as parenthetical, is an interpretation peculiarly suitable to the Apostle's positions, and completes the allusion to the real merey-seat. And with respect to the latter, it should be observed, that if the two terms be to be taken in opposition to each other, this gives no real countenance to prevalent opinions respecting the divine justice, as the pas-.sage then means, So that, though just, He might, without the slightest departure from His justice, receive into His favour those who, by submitting to the authority of Jesus, and embracing his lifegiving doctrines, became fit objects of pardon.

8.] Rom. iv. 25. Who was delivered up on account of, dia, our sins, and was raised on account of, dia, our justification.'-The first clause expresses two things: that it was on account of sin. that Jesus died; and, that it was for the sins of others, not his own. What is the Scriptural sense. of his dying for our sins, I have already sufficiently stated, (p. 296 ;) and it is in no degree more difficult to perceive how his resurrection had efficacy in our justification, dinators. The Apostle says, 1 Cor. xv. 17, But if Christ hath not been raised up, your faith is vain; ye are still in your sins;' you have no adequate ground to hope for the blessings of pardon and everlasting life as offered by him if he were not raised up, he was not the Son of God, his declarations had not divine authority, his death sealed no covenant of free mercy and for

:

The other principal texts in which it is said, that our Saviour died for our sins, are the following: 1 Cor. xv. 3. zig. Gal. i. 4. g. Hebr. x. 12. Tig. 1 Pet. iii. 18. g.

giveness, your condition is forlorn, as it was before your faith in Jesus gave you those inspiring hopes by which the power of sin and the fear of death have been overcome, and yourselves thereby made fit to be partakers among the saints in light.—I would only further add, that if the resurrection of Jesus formed a part so essential in the Christian scheme of salvation, it must be regarded as at least of as much importance as his death. The latter was the attestation of Jesus to the covenant of mercy and life; the former, of God Himself. And I believe no passage will be found in the N. T. which lays so much stress upon the death of Christ, as the Apostle does upon his resurrection in the passage here quoted from his Epistle to the Corinthians. We are certainly said to be justified by his blood; but it is no where said that without the death of Jesus we should yet have been in our sins; nor do I know of any passage from which this can be justly inferred.

9.] Rom. v. 9, 10. Much more then having been now justified by, av, his blood, we shall through, da, him be saved from punishment, ops: for if when we were enemies we were reconciled to God through, dia, the death of his Son, much more, having been reconciled, we shall be saved by, Ey, his life.'-This passage is a remarkable one: in the first place it shows that justification and final salvation are two distinct things; and secondly, that the Apostle considered the life of Jesus, his being raised from the dead, as the chief means of salvation.-How men were justified, or reconciled to God, by the death of Jesus, is evident enough from 1 Cor. xi. 25, (see No. 3,) compared with

2 Cor. v. 19: he thus ratified the covenant of reconciliation, by which God forgave men their past offences upon their sincere submission to the spiritual authority of Jesus; in other words, upon faith in him. In what sense the Apostle meant that the Christians would be saved by the life of Jesus, is less clear; but it appears to me, that it was by their acting agreeably to those principles and prospects which received their chief sanction and support from his resurrection; and in this opinion I am confirmed by Rom. vi. 4, 5. This, however, is not immediately connected with my present object.

10.] Rom. xiv. 9. For to this end Christ [both] died and lived again, that he might have dominion over both the dead and the living.'-This passage clearly shows that, in the opinion of the Apostle, one grand purpose of the death of Christ was the same with that of his resurrection,—that he might acquire spiritual dominion among men, (in other words, that mankind might become holy and happy by the influence of his doctrines,) and, under divine appointment, be the final judge of all men.

11.] Rom. xiv. 15. Destroy not him by thy food, for, uzɛp, whom Christ died.'—If it had been clearly said that Christ died in our stead, I do not perceive that it would have justified the idea that he was punished in our stead. The simple and obvious import of such an expression would have been, that if he had not died we should have died; and as the death of Jesus was, in then existing circumstances, necessary to the accomplishment of our deliverance from spiritual death, this would have been strictly true. But the fact is, that the

expression actually found in this and other similar passages, is exceedingly general, and denotes no more than that Jesus died for our benefity.

12.] 1 Cor. v. 7. Take away thoroughly the old leaven, that ye may be a new lump, inasmuch as ye are unleavened: for our paschal lamb hath been sacrificed [for us], even Christ.'-By the Jewish ritual, (Exod. xii. 15,) all leaven was to be put away on the first day of the passover. The Apostle having spoken, vs. 6, of the necessity of removing the sources of moral contagion, under the figure of leaven, alludes to the circumstances of the Jewish passover, which was probably then at hand; as if he had said, You are under peculiar obligations to purify yourselves from all spiritual defilement, for Christ hath given up his life to deliver us from the power and consequently from the evil effects of sin. He died for all, (as the Apostle afterwards says, 2 Cor. v. 15,) that those who live, should no longer live to themselves, but to him who died and was raised for them.'-The paschal lamb (Exod.

y The following are the principal, if not all, of the other texts in which the death of Jesus is spoken of as being for us, for men, for the ungodly, &c. Rom. v. 6. 8. viii. 32. 1 Cor. viii. 11. di óv. 2 Cor. v. 15. Gal. ii. 20. iii. 13. (No. 15.) Eph. v. 2. (No. 18.) v. 25. I Thess. v. 10. Tit. ii. 14. Hebr. ii. 9. 1 Pet. iv. 1. 1 John iii. 16 In all these instances, except the one noticed, the preposition is, g: the obvious force of which is protection. Jesus died to preserve us from great evil, from the evil of sin and all its ruinous consequences; he voluntarily gave up his life, as a necessary attestation to the divine origin of his doctrines, declarations, and precepts. In a very small number of instances, zig with a genitive denotes instead of, see 2 Cor. v. 20. Philem. 13; but, as is well known to every Greek scholar, this is an uncommon signification, and would most probably have been denoted by ave

xii. 21-23.) was killed, and the blood sprinkled on the door posts, in order that the destroying angel might not enter in : Jesus died, or sacrificed his life, in order that his disciples might be delivered from spiritual destruction. Taken thus as an allusion, the passage is highly beautiful and forcible: taken literally, it is very incorrect; for the sacrifice of Jesus and that of the paschal lamb agreed in only one leading particular, that they were the means of preservation; and even then it proves nothing, for “the paschal lamb in Egypt was not to alone or expiate sins, nor was it a piacular sacrifice." Sykes, p. 220.

13.] 2 Cor. v. 21. sin, God made to be sin for us, ύπερ ήμων ἁμαρτίαν Erode, that we might become the justification of God through, ev, him.'-The expression made sin is no where found in the O. T. as denoting to make a thing a sin-offering, (Sykes, p. 49). The simple meaning of the passage is, It has been so ordered by God, that one who was holy and undefiled underwent the punishment of a criminal, to the end that we (the Gentiles) might be "justified before God through him, so as to be admitted into the Christian covenant by faith, and into heaven, by adding obedience to faith." (See Newcome.) Jesus was made sin, inasmuch as he was treated as a sinner; we are made the righteousness or justification of God, inasmuch as we are treated as though we were righteous, on complying with the conditions of the Gospel covenant.

For him who knew not

14.] Gal. ii. 21

If justification come by the law, then Christ died in vain.'-This is part of