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poral happiness of society, which, whether true or false, is opened by this doctrine.

But if the blind will lead the blind, we must let them alone. Let me however intreat those who have eyes, to open them, before they fall into the ditch. Search the scriptures, my beloved hearers, whether these things' be so. Search the scriptures which testify of Christ, and in which he hath borne witness to the truth. If any man teach another gospel than that which He hath taught, believe him not. He may be a very moral man; but his doctrine is not according to godliness, nor favourable to honesty. It subverts all moral obligation. He may be a man of fine sense; but great men are not always wise. Great men have often been great opposers of the saving truth. Great men, from the days of old, have sometimes said, Peace, peace, when there was no peace. Yea, the greatest of all fallen intelligences, has from the beginning said, "Disbelieve and transgress with safety;" Ye shall not surely die.— Believe not this though it be not new divinity, but a most ancient doctrine, and a doctrine of the great.— Think not that neither the unbelieving, nor the abominable, nor murderers, nor whoremongers, nor sorcerers, nor idolators, nor any liars, shall have their part in the lake which burneth with fire and brimstone. Let no man deceive you with vain words. If the bible be true, because of these things cometh the wrath of God upon the children of disobedience.



(From the Theological Magazine.)

BETWEEN atonement and redemption, divines, as yet, so far as I have been acquainted, have made no distinction. They have always considered those terms as conveying one and the same idea. It is thought to be evident, however, that redemption and atonement are, by no means, convertible terms. This evidence arises out of the holy scriptures. Atonement is for sin; redemption is from sin. The word redemption, however, in the third chapter of Paul's epistle to the Romans, and in some other places, signifies the same as atonement. But, in those places it is used by a figure, the effect for the cause. Redemption, in its proper sense, and as the word is used in the holy scriptures, doth not mean, the precious things, by which captives are delivered from bondage, but it is deliverance itself. Sinners do not obtain redemption through redemption, but through the precious blood of Christ: his blood is not redemption itself; it is the price of redemption. And it is through this precious blood, that believers have redemption, even the forgiveness of their sins; through this blood they obtain deliverance from eternal death; through this blood also, they obtain the salvation of their souls, even eternal life.

Redemption is deliverance from evil. And the Greek word, Apolutrosis, which signifies redemption, is used by the writer of the epistle to the Hebrews, for deliverance. "And others were tortured, not accepting deliverance."* Redemption, in the holy scriptures sometimes means deliverance from natural, and sometimes from moral evil, and sometimes it implies exemption from both kinds of evil. In the book of Job it is said, "in famine he shall redeem thee from death: and in war from the power of the sword." The apostle Peter speaks of redemption from sin;t the apostle Paul means the same by redemption as the forgiveness of sin


and it is also spoken of as implying eternal These great blessings simply in atonement are not implied. This, however, will more abundantly appear from the following considerations:

1. “Christ died, not for a select number of men only, but for mankind universally, and without exception or limitation. The sacred writers are singularly emphatical in expressing this truth. They speak not only of Christ's dying for us for our sins-for sinners-for the ungodly-for the unjust; but affirm, in yet more extensive terms, that he died for the world-for the whole world; that Christ gave himself a ransom for ail; yea, that he tasted death for every man."

The Greek word for ransom, is, Antilutron, which signifies the price of redemption. The price of redemption, therefore, is given for all men; that is, atonement is made for the sins of the whole world. But, that redemption itself is not equally extensive with the price of redemption, will appear evident by attending to the holy scriptures. A few passages cited from St. † 1 Pet- i. 18.

*Heb. xi. 35.
+ Col. i.. 14.

§ 1 Cor. i. 30. Heh. ix. 11.

John's Revelation only, will be sufficient for the present purpose. He, speaking of the saints, saith, "And they sung a new song, saying: Thou art worthy to take the book and 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." And in another place in the same revelation, referring to the saints, it is said, "These were redeemed from among men." Atonement, therefore, extends to every kindred, and tongue, and people, and nation; but the redeemed are gathered out of every kindred, and tongue, and people, and nation. Hence atonement extends to all men, but redemption will apply only to a number from among men.

2. Atonement doth not imply the forgiveness of sin. This is evident; for, when all things were made ready, through the blood of Christ, and sinners invited to the gospel feast, the language not only of some, but of every one was, "I pray thee have me excused." These were undoubtedly impenitent sinners; they were those, however, for whom Christ died; otherwise it never would have been said to them, "Come, for all things are now ready." Redemption implies, not only that there is a way opened for the forgiveness of sin, but it implies forgiveness itself. It implies deliverance from the dominion of sin; it implies also exemption from the wages of sin. This is evident from the reasoning of the apostle Peter, in his address to those to whom he wrote: "Ye know that ye were not redeemed with corruptible things as silver and gold, from your vain conversation, but with the precious blood of Christ, as a lamb, without blemish and without spot.' This is the blood of atonement, which speaketh better 1 Pet. i. 18, 19.

things than the blood of Abel. Through this blood, eternal redemption comes to sinners. Atonement therefore is the foundation of redemption, and not redemption itself. The latter is good enjoyed by men ; the former, the channel through which good cometh. Atonement proclaims liberty to the captives, the opening of the prison to those who are bound; it opens the way to the chamber of the bridegroom; but to go in, and partake of the marriage supper of the Lamb, is reserved for the redeemed only. "These are they which were not defiled with women; for they are virgins these are they which follow the Lamb whithersoever he goeth: these were redeemed from among men, being the first fruits unto God, and to the Lamb."* Whithersoever the Lamb goeth, him all the redeemed follow. But this is not the case with respect to all those for whom atonement is made for there are some who "deny the Lord who bought them, and bring upon themselves swift destruction."


3. Between good men, and those who were redeemed from among men, the holy scriptures make no distinction. Redemption, therefore, implies regeneration. In atonement the new birth itself is not implied. It only renders it consistent for God to have mercy on whom he will have mercy. All the redeemed are cordial friends to the Lord Jesus Christ: but thousands for whom atonement is made, are his greatest enemies. Good men, and redeemed men, mean the same. This is evident. The prophet Isaiah, therefore, speaking of the way of holiness, saith, "No lion shall be there; nor any ravenous beast shall go up thereon, it shall not be found there, but the redeemed shall walk there: And the ransomed of the Lord shall return and come to Zion with songs and everlasting * Rev. xiv. 4

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