or sacrifice required and appointed by God, of which, those offered daily in the tabernacle and temple, Ex. xxix. 38, 39, and especially the Paschal lamb, were only the types and representatives. The continual morning and evening sacrifices of a lamb under the Jewish law, was intended to point out the continual efficacy of the blood of atonement: for ever at the throne of God, Jesus Christ is ever represented as a Lamb newly slain, Rev. v. 6. But John, pointing to Christ, calls him emphatically, the Lamb of God-all the lambs which had hitherto been offered had been furnished by men; this was provided by GoD, as the only sufficient and available sacrifice for the sin of the world. In three essential respects, this lamb differed from those by which it was represented. 1st. It was the Lamb of God: the most excellent, and most available. 2d. It made an atonement for sin : it carried sin away in reality; the others only representatively. 3d. It carried away the sin of the WORLD; whereas the other was offered only in behalf of the Jewish people."

Rom. v. 9. "Much more then, being now justified by his blood, we shall be saved from wrath through him." In this text, the blood of Jesus Christ is asserted as the ground of our justification; and that justification implies the removal of our guilt, and remission of our punishment, is clear from its being followed by salvation or deliverance from wrath, being justified by his blood we shall be saved from wrath through him." This most clearly marks the death and blood of Christ as an atonement and expiation of the sinner's guilt; for on no other principle can we be justified by the blood of Christ, any more than by the blood of Paul or of Peter.

John vi. 51, 53, 54, 55. "And the bread that I will give is my flesh, which I will give for the life of the world. Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; for my flesh is meat indeed and my blood is drink indeed." We presume it will not be necessary to attempt a refutation of the Romish doctrine of transubstantiation, as inferred from the above text, for the satisfaction of universalists, who pay less attention to the holy sacrament than any other class of professing christians, with the exception of the honest quakers. And without any ref

erence to this absurd notion, as to the manner of partaking of the body and blood of Jesus Christ, how clearly does the quotation attribute salvation to the broken body and spilt blood, or in other words, to the sufferings and death of Jesus Christ? When Christ speaks of giving his flesh and blood for the life of the world, it is evident that he has reference to the offering which he made upon the cross. And as he declared "except ye eat the flesh of the son of man, and drink his blood"-i. e. except ye partake of the merits of his death, through faith in his name " ye have no life in you;" his broken body and spilt blood are here represented as the source of eternal life: "Whosoever eateth my flesh and drinketh my blood hath eternal life." And in no other way can the death of Christ be the source of life to the world, only by being an atonement for sin, by which sinners are "redeemed from the curse of the law," which is death, "for the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord."

1 John i. 7. "But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanseth us from all sin." It can hardly be necessary to make a remark to show that this plain declaration attributes to the blood of Christ the power of removing sin. The entire washing of the soul from the pollution of sin, is here ascribed to the blood of the cross. And from what sin does the blood of Christ cleanse? Most certainly from that which has been committed; for it would be trifling to talk of being cleansed in anticipation of pollution. It is from "all sin," which includes sin of every kind and degree. The blood of the cross, therefore, is an expiation for sin, and has the power of removing its guilt, washing away its pollution, and averting its punishment.

Heb. ii. 14. "For as much then as the children are partakers of flesh and blood, he also himself took part of the same; that through death he might destroy him that had the power of death, that is, the devil." This text has often been produced by universalists, to show that sin and the punishment of the wicked will have an end, by proving that the devil will be destroyed. But before it can prove any thing to their purpose on this point, they must prove that destruction, in

the sense of the text, means annihilation, and this they cannot do; since, it is often said that the wicked shall be destroyed, who, they contend, will be made holy and happy forever. But while the text does not teach the destruction of the devil, in the sense of annihilation, it furnishes the most conclusive evidence that the success of the Redeemer's king dom, in the overthrow of the devil, and in rescuing from the bondage of sin and death, all that believe in him, and cleave to his cross, is the result of his sufferings and death: tha through death he might destroy him that had the power of death." Whatever different views may be entertained con cerning the devil's having the power of death, and in relation to his destruction, they cannot effect the argument; since, all must admit that the text teaches, that the death of Christ was necessary in order to the accomplishment of the object of which it speaks, and that this object is one inseparably con nected with the salvation of sinners. The death of Christ, then, was intended to destroy him who had the power of death and thereby to deliver those who through fear of death were subject to bondage; the death of Christ, therefore must have been a substitute for the death of those who were delivered from death by it.

Eph. i. 7. "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." Col. i. 14. "In whom we have redemption through his blood, even the forgiveness of sins." Here are two texts which, in the use of the same language, attribute our redemp tion and forgiveness of sins to the blood of Christ. Without the shedding of blood, therefore, there would have been no redemption nor forgiveness of sins, and without these there could have been no salvation. Our entire salvation, therefore, is attributed to the blood of the cross. 1 Pet. i. 18, 19. "Ye 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."

Rev. i. 56. Unto him that loved us, and washed us from our sins in his own blood, be glory and dominion forever and ever." Chap. v. 9. "And they sung a new song, saying, thou art worthy to take the book and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy

blood out of every kindred, and tongue, and people, and nation." Chap. vii. 14. "These are they which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb." Such plain declarations of the efficacy of the blood of the cross, in washing away our sins, clearly point out the death and blood of Christ as an atoning and expiatory sacrifice for sinners, and show that our entire salvation depends upon what he has done and suffered for us.

V. The doctrine of a vicarious atonement is fully confirmed by those scriptures which speak of Jesus Christ as a redeemer, and man as being redeemed by him.

Matt. xx. 28 and Mark. x. 45. "The son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."

1 Tim. ii. 6. "Who gave himself a ransom for all." The English word ransom contained in the above quotations is thus defined by Dr. Webster.

"RANSOM, n. 1. The money or price paid for the redemption of a prisoner or slave, or for goods captured by an enemy. 2. Release from captivity, bondage or the possession of an enemy. 3. In law a sum paid for the pardon of some great offence and the discharge of the offender; or a fine paid in lieu of corporeal punishment. 4. In scripture, the price paid for a forfeited life, or for delivering or release from capital punishment. 5. The price paid for procuring the pardon of sins and the redemption of the sinner from punishment."

RANSOM, v. t. 1. To redeem from captivity or punishment by paying an equivalent. 2. To redeem from the possession of an enemy by paying a price deemed equivalent. 3. In scripture, to redeem from the bondage of sin, and from the punishment to which sinners are subjected by the divine law. 4. To rescue, to deliver.

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If then Christ " himself a ransom for many,' all," in the above sense, there is no room for farther controversy. The texts above quoted teach that Christ has ransomed sinners from the bondage of sin and the punishment to which they are subjected by the divine law, by paying his life a price for theirs.

It may then be asked, if the word ransom is a proper translation of the original Greek.

The word which the Evangelist employs, rendered ransom by our translators, is lutron which is thus defined in the Greek and English Lexicons: Lutron, ransom, redemption, atonement, price of deliverance. The word which the apostle uses in the above text is antilutron and is thus defined: "Antilutron, (from anti, inturn, and lutron, a ransom,) the price of redemption, ransom."

It is clear then that Christ has ransomed us by giving his life a ransom for ours.

This view is farther supported by those scriptures, which express the same sentiment by the terms redeem, redemption, &c. Rom. iii. 24. Being justified freely by his grace, through the redemption that is in Christ Jesus." 1 Cor. i. 30, "But of him are ye in Christ Jesus, who, of God, is made unto us redemption." Gal. iv. 45. "God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law." Tit. ii. 14. "Who gave himself for us, that he might redecem us from all iniquity." Heb. ix. 15. "And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressors that were under the first testament, that they which are called might receive the promise of eternal inheritance."

It is clear, from these texts, that Christ has redeemed us, that he is the redeemer and we the redeemed. We ask then, what is it to redeem, or what is redemption? So far as the English word is concerned there can be hardly room for dispute.

The word redeem Dr. Webster defines as follows:

"REDEEM, v. t. 1. To purchase back; to ransom; to liberate or rescue from captivity or bondage, or from any obligation, or liability to suffer or to be forfeited, by paying an equivalent. 2. To repurchase what has been sold; to regain possession of a thing alienated, by repaying the value of it," &c. With this corresponds his definition of the word redemption, which he defines thus: "REDEMPTION, n. repurchase of captured goods or persons; the act of procuring the deliverance of persons or things from the possession and power of captors by the payment of an equivalent. ***In theol