ample. His stripes heal us as our moral defects are cured by his teaching and example.

Chap. iii. 18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God. This is given as a reason why christians should suffer for well doing, on account of the sins of others. When it is said, For Christ also, it implies that his sufferings were of the same nature, and arose from the same cause, however much greater in degree, as those which christians are commanded patiently to endure. The argument of the Apostle is, that it is better for christians, if the will of God be so, to suffer for well doing, on account of the sins of men, their unjust treatment, than otherwise; for Christ also hath done the same, though he was just yet through the injustice of men he was made to endure the most bitter sufferings, and he bare it all patiently that he might bring us to God; (not that he might deliver us from his vengeful hand) therefore we ought to imitate him in this that we may promote the salvation of our fellow creatures.

2 Pet. ii. 1. Denying the Lord that bought them. The word bought in this passage is figurative. The Apostle simply meant, that the persons he had in view, by their ungodly practices, denied the Lord who had acquired them, by placing them under the dispensation of the gospel, to be a peculiar people to himself, zealous of good works.

1 John, i. 7. The blood of Jesus Christ his Son clean th us from all sin. It must be admitted on all hands that these words are figurative; for no man

ever was literally cleansed by the blood of Christ. It is an undeniable fact that it is by the gospel men are purified in heart and life. The blood of Christ is said to do what the gospel effects, because his death was the grand confirmation of the gospel. These re

marks equally apply to Rev. i. 5.

Chap. ii. 12. Your sins are forgiven you for his name's sake, For any thing that appears in the context, the name of the Father, may be here intended. Granting, for argument sake that it is the name of Christ, it will follow that the words can mean no more than that they had forgiveness of sins on the ground of the authority of Christ, or through him, i. e. by the gospel.

Rev. v. 9. Thou wast slain, and hast redeemed us to God by thy blood. This passage speaks of being redeemed to God, not delivered from his revenging sword to be in favor of the popular doctrine of atonement, such passages should read, redeemed from God. It is evident the redemption spoken of means actual deliverance from ignorance and sin; and it is said to be effected by the blood of Christ, because he submitted to the death of the cross, in order to accomplish the salvation of sinners by the gospel.

Such are the passages quoted by our opponents; a

• die vooropa ale, through his name, i. e. through him.'

DR. SYKES.

They are the passages quoted by Mr. Jerram; and by the bare quotation of then he attempts to support the popular notion of atoneAs Mr. J. is the latest writer on the subject, and is acquaint

ment.

bare exhibition of them will discover, to the candid and serious enquirer after truth, how destitute their hypothesis is of plain and positive proofs, I have not knowingly omitted any passage on which they rely in support of their doctrine, unless it be considered in other parts of this work. On the whole the reader may observe that the advocates for the notion of satisfaction, build their hypothesis upon detached passages of scripture, without duly regarding the context, and upon the literal construction of figurative language.

ed with what writers of celebrity have urged in its defence, I conclude that he has quoted such texts as they think most to their purpose.

Remarks on several offices of Christ, &c.

SEVERAL of the offices ascribed to Christ have been supposed to favor the hypothesis of our opponents; but it is presumed that on due examination the contrary will appear.

1. Of Christ as a Mediator,

It is conceived that the nature of the mediation of Christ has been greatly mistaken, by those who have represented it as consisting in his interposing to rescue man from the revenging hand of God, or from the stroke of his justice, by enduring the divine wrath in his own person, and making satisfaction for sins ; for as God is love, as his rich mercy flows from his great love, and all the blessings of salvation flow from his favor, it is presumed such interposition never could be necessary. To suppose that no favor is to be obtained from God, without Christ's intesing on our behalf to procure it for us, is degrading to the infinite benevolence of the Deity, and exalting the goodness of his Son and Servant above that of the bountiful Father of all.

The word mediator is applied to Christ in the following passages. 1 Tim. ii, 5. One mediator between God and man, the man Christ Jesus. Heb. viii. 6. He is the mediator of a better covenant. Chap. ix. 15. He is the mediator of the New Testament. Chap. xii. 24. Jesus the mediator of the new covenant. It is presumed that the sense of these passages is, that he is the medium of all the blessings of grace and salvation to men, as by him God hath revealed and communicated the gospel with all its benefits. So Moses is called a mediator. Gal. iii. 19. because by him God communicated his law to Israel.

The word' says an excellent writer occurs four times in the Epistles of the Apostle Paul,applied to the office and ministry of Jesus Christ; in three of which he is stiled 'the mediator of a better or new covenant;' referring to the promise of divine mercy and favor which he published and which he confirmed by his death. In each of these passages there is an implied contrast between his office and that of Moses, who is called a mediator; (Gal. iii. 19.) because he stood between the LORD and the people of Israel at the giving of the law, and showed it unto them; (Deut. v. 5.) or by his hand it was communicated. (Lev. xxvi, 46.) The word, if we regard the original derivation of it, either in Greek or Latin,* signifies person in the middle between two parties. Christ was God's minister between him and sinful man, delivering the gospel, or the word of reconci

μsoos, and medius,