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being kept and obeyed by him who was the truth of that ark where they were kept from being broken; Deut. X. 5.---The cherubim of glory, so called from that visible glory or irradiation of light, which fowed from them upon the high-priest, when he appeared before them, upon the great day of atonement, with the blood of sprinkling; thereby manifesting the divine approbation, in a prophetic way, upon him who should, in the fulness of time, enter, into heaven itself with his own blood.

From all these considerations nothing can be more evident, than that he is the end (T&G, scope, or design) of the whole law, and the sum and substance of the testiinony of all the prophets, so the author, as well as the finisher of faith ; Heb. xii. 2. But for a further investigation of the expiatory facrifice of the death of Christ, fo as not to diminish the fulness and freeness of divine pardon, and the Scripture account of pardons, so as not to take away or injure the intention, efficacy, and value of that facrifice made by Christ in his death, we must particularly attend to the information given by our school-master, to whose instructions I have formerly recommended your worthy correspondent, that the sinner was to lay his hand upon the head of the offering or substitute, and, by so doing, the sin was transa ferred (typically) or removed from the sinner, with all its confequences, upon the head of the fin-offering : hence in Levi, ticus, &c. after this ceremony was performed, it is written, 6 Thou shalt kill Non the fin;" which the apostle alludes, to 2 Cor. v. 21. “ He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.” If it be asked why the hand should be laid upon the heaa of the substitute? The answer is obvious.--Without this ceremony the antitype Christ could not have been clearly pointed out as the head of the church, as the head of every man, as the head of all principalities, &c.; so that when iniquity was laid upon him, it was the iniquity of every lapsed intelligence; by which means, Col. i. 20. he is set forth as making peace through the blood of his cross, by him to reconcile all things to himself; by him, says the apostle, whether-things in earth, or things in heaven; thus shewing his ultimate design, viz. not only of creating, but that of having made all things for himself, by reconciling them by the blood of his cross, yea « even the wicked after* the day of evil.” · Prov. xvi. 4. * For a confirmation of this rendering, see Miscellany, vol. ii. p. 299, &c.

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From this union betwixt the head and members, we may observe the equity of the head being stricken for the iniquity of the heels ; hence, Psalm xlix. 5. Christ, applying the words to himself, Mat. xiii. 35. says, “ Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?”. Therefore, as Jehovah has caused or made the iniquities of us all to meet on him, according to Isaiah's prophecy, chap. liii. 6. even so, by the declaration of the apostle Paul, who asserts, Eph. i. 9, 10. “ Having made known unto us the mystery of his will, according to the good pleasure which he hath purposed in himself, that, in the dispensation of the fulness of times, he might gather together in one all things in Chrift, both which are in heaven and which are on earth, even in him,” &c. Sin has severed and scattered a great part of the creation from the son of God; but by virtue of his primary and original headship, he came to seek' and to save (restore that part which was lost. Hence the apostle uses the Greek word tespann, answering to the Hebrew way to shew that Christ is the Beginning, the Head of all the works and ways of God; (Gen i. 1. Prov. viii. 22. &c.) for all things could not be reheaded in Christ, unless he had been the original head of them prior to their defection by firi. Eph. iv. 15, 16.

From these considerations it is plain and manifest, that the whole of the gospel consists in the good pleasure of God, resting upon his beloved son. Hence, John, viii. 29. “ He that sent me is with me: the Father hath not left me alone; for I do always those things that please him.” Isaiah, xlii. 21. « The Lord is well pleased for his righteousness sake.” Mat. üi. 17. “ This is my beloved son in whom I am well pleased.” Isaiah, xlii. 1. « Behold my servant whom I uphold, mine elect in whom my soul delighteth; I will put my spirit upon him; he shall bring forth judgment upon the gentiles.” Comp. with Mat. xii. 18. see allo chap. xvii. 5. Mark, í. II. Luke, iii. 21. 2 Pet. i. 17. Now, in order that we may have an adequate idea of what the prophet means (Ifaiah, xlii. 21. of the Lord's being well plealed for his righteoulness fake, he will magnify the law, and make it honourable) it will be neneceflary to attend to the sacred Oracles respecting the word pix which is generally rendered justice and righteousness, as fignifying what has no defect, is full weight or mealure, whát will stand the test, having no deficiency, weakness, or infirin. ity, what fails in no respect you can try it in. Lev xix. 36. “pay just balances (equal scales), poi just weights; a just, ephah, and a juft hin, ihall ye have.” Deut. xxv. 15. “ A


ephah, 'unt balances refpect you cannicy, weakneme aiure, whát

him Thall ye hes), pajustin, Levoxinfirin.

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perfect and just weight, a perfect and just measure shalt thou have ;" full weight or measure, not less than the standard.--Justice is drawn with a pair of equal scales, to ascertain the exact weight, value, or worth of what she weighs. Job useth this metaphor, chap. xxxi. 6. “Let me be weighed in an even balance;" Heb. pzy inna in balances of justice. Hence, then, the declaration of God's being well pleased with his beloved son for his righteousness sake, means, on account of his being righteous in all his ways, and holy in all his works, the divine approbation or judgment upon him, for a light of the (Heb. plur. O'ny) peoples. In this view John's gospel fets him forth as the light of the world, chap. ix. 5. Chap. i. 4. « In him was life, and the life was the light of men.” Hence the lawyer, (Mat. xxii. 35.) in order to expose our Lord's igno. rance of the divine law, (trying or proving him) faid, “ Malter, (or teacher) which is the great commandment in the law?” The design and import of the question, by our Lord's answer, appears to amount to this, What is the greatest weight in the balances of justice, which must be preponderated by such duties as will pass the criterion of the divine approbation? Christ's reply, therefore, in substance, is to this effect---Thefe scales have two weights which must be suspended, i. e. levelled, by such principles, and such works, as God would declare himfelf well pleased with. Chap. xxii. 37. Jefus faith unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy foul, and with all thy mind. Ver. 38. This is the first and great commandment, i. e. the first and great weight. Ver. 39. And the second is like unto it; Thou malt love thy neighbour as thyself. Ver. 40. On these two commandments (or weights) hang, or are suspended all the law and the prophets. Now the Revelations informs us, (chap. xix. 10 ) that the testimony of Jesus is the spirit of prophecy, i. e. the prophets testify who is the only character which preponderates in the balances of divine justice. Peter says likewise, that the spirit of Christ in them teftified before hand the sufferings of Christ, and the glory that Mould follow. i Pet. i. il. and in Acts, X. 43. he says, To him give all the prophets witness, that through his name, whosoever

believeth in him, mall receive remision of sins. Our Lord -, therefore exposes the lawyer's ignorance of the divine law, in

his not being acquainted with the two distinct parts thereof, *called in the Scriptures, (Exod. xxxii. 15.) The two tables of

the testimony. Chap. xxxi. 18 &c. They are called the tables *of the testimony, because they testify of Christ. In this point of view they are ordained to life. Rom. vii. 10. But Paul,


before he understood this grand design of God in giving a law which was holy, just, and good, in the use he made of it, found it to be unto death. But when he was taught by that spirit which took of the things of Christ, and Thewed them unto him, then he was enabled to cry out with rapture, Thanks be unto God for his unspeakable gift. He that spared not his own fon, but freely gave him up for us all, how fall he not with him

freely give us all things. To have the spirit of Christ, and to - be in him, to walk as he walked, to be born from above, to be

born again, not of corruptible feed, (as Nicodemus once dreamed) but of incorruptible, by the word of God, which liveth and abideth for eyer; which is, in other words, to have fellowship with the Father and with his son Jesus Christ. We have fellowship with the Father when our consciences are brought to rest where his good pleasure refts; and we have fellowhip with the son when we partake of that joy which he is anointed with above his fellows. Well might the apostle, under the full enjoyment of this truth, cry out, God is light, and in him is no darkness at all. If we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ cleanseth us from all fin. Here we can easily account for that wonderful harmony which reigned for some time among the primitive Christians, when they walked in the fear of the Lord, and in the comforts of the Holy Spirit, and were edified and multiplied; when they were of one heart and of one foul; when they were what all the elect will be when Christ's prayer will be perfectly answered in the whole of them being one as the Father and son are one : then there will be an end altogether put to that senseless jargon which has been time out of mind carried on upon the word atone, which every one must understand who knows what the meaning of the preposition at and the adjective one, when compounded, convey; and let those who do not, only consider the following passages, and they will bę no longer ignorant of this most important subject---[ Tim., ii. 5. “ One God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all,"' &C, --John, xvii, 21. Christ, prays, that the same one-ness which subsists betwixt the Father and himself might effectually take place among his apostles, (by the instrumentality of his word, which he calls being fanctified by the truth) and from his apof. tles to the whole of the elect, and from the elect, or church of the first-born, to the world at large. When this perfect oneness takes place, then, and not till then, will the doctrine of the atonement be universally understood. Eph. i. 10. Gather . . . . . G 2 G 2


together in one all things in Chrift. Chap. ii. 14. Made nigh by the blood of Christ, for he is our peace, who hath made both one, (i. e. Jews and gentiles) and that he might reconcile both unto God, in one body, by the cross. Thus mankind, considered as separate from Christ, are under the curse of the divine law, the wrath of God abiding on them: its language respecting them is, “ Surely men of low degree are vanity, and men of high degree are a lie, to be laid in the balance; they are altogether lighter than vanity." Psalm lxii. 9. “ Surely every man walketh in a vain shew,” &c. Psalm xxxix. 6. « Now we know, that what things foever the law faith, it saith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore, by the deeds of the law there shall no flesh be justified in his fight, for by the law is the knowledge of fin.” Rom, iii. 19. v. 20. vii. 13. &c. In this point of view the letter killeth --- it is the ministration of death; and any attempt to obey its requirements, separate from union with Christ, is going about to esta. blish our own righteousness, or justification, not submitting ourselves to the righteousness or justification of God, not con fidering that Christ is the end, scope, meaning, and fulfilment of the law, to every one that believeth. See Rom. x. Confi. dered in him, all the threatenings, as well as all the rewards or promises, are yea and in him amen. 2 Cor. i. 20. As the bits ter cup could not pass from him without his drinking it, so the cup of salvation, or free pardon, is given unto us by that spirit who taketh of the things of Christ and sheweth them unto us. May I have the happiness of seeing this subject better attended to by such as have been more deeply instructed by the school. master which I first recommended your correspondent to, and then I shall have my reward.

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ll T WILL now consider Mr. Winchester's sentiments con

cerning the Restitution of all Things, which includes the falvațion of devils and damned spirits. This is not a new Sentiment: Stackhouse, in his Body of Divinity, published al. most a century ago, says, “ I suppose that the torments of hell will be fo exceedingly severe, that the devils themselves will be


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