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But where could an infinite facrifice be found? No where in creation. The life of God mult be laid down, or finners could not live.

But here a difficulty throws itfelf into view. Though it was God, who laid down his life for us, yet it was nothing but his human, mortal part, which fuffered; and how could this make an infinite atonement?

ally fuffer the endless pains of hell.mains of men, while the carcaffes, of thofe creatures, which are mere animals, we expofe to be eaten up by dogs, wild beafts and birds of prey. If our fellow men die in the woods or in the water, where their bodies are expofed to be ea-ten up by these animals, we take great pains to fearch after them, that we may give them the honors of fepulture. And, no doubt, this is fuitable and proper. Now, if we view our bodies more pre. cious and refpectable than the carcaffes of animals, because they have been, and are again to be connected with reasonable and immor. tal fouls, how precious and honorable must the body of Chrift ap. pear, which was really and truly united to the Godhead ?. It is reunited, and will continue in perfonal union with the great Jeho vah to all eternity!

This has been a great difficulty in my mind towards understanding the immenfity of the atonement, or that infinite honor done to the penalty of the divine law, by the fufferings of Chrift. Perhaps, fome other weak difciples may be perplexed with the fame difficulty. I feel bound, therefore, if God has given me any light, to impart it to my weak brethren; for I do not expect, by this piece, that I am going to. add any thing to the knowledge of the fathers in Chrift.

When a man dies, though nothing but his mortal part perishes, yet we view it as fomething more than the death of a mere animal. Nothing but the animal part is dead; yet it is a part of man, a rational creature and firit of God's works below. Hence the crime of killing a man, though nothing but his animal part is deftroyed, is great in comparison with the crime of killing a mere animal. "Whofo fheddeth man's blood, by man fhall his blood be fhed: for in the image of God made he man." The lives of many beats are taken to fupport the life of one man, and that his animal life too. But why is the animal life of man made fo much account of? It is evidently because it is perfonally and intimately joined to a rational foul. It is on this account, we treat with great refpeft the mouldering re

Another thing, which will tend to illuftrate the fubject is this: We inter with more refpect the remains. of a man eminently great and afeful, than we do the remains of an obfcure member of the community.

Though funeral pomp is often mifplaced, by being given to the rich inftead of the truly great and excellent; yet there is, no doubt, a propriety in making a difference in our treatment, not only of the living, but of the dead. It was proper that Jofiah and other good kings in Judah fhould be buried in the chiefeft fepulchres of their fathers, and that there fhould be a great mourning at their funeral, while fome of the wicked, idolatrous kings of Ifreal had the burial of an afs. When the foul has left the body, what remains in our fight of a good man is no better than what remains of a wicked man, neither is a man, in this fenfe, any better than a beaft: for all moulder back to duft. It is evi

dent therefore, that we do, in fome measure, appreciate, or value the body, in proportion to the greatnefs and goodness of the immortal inhabitant, which does, which has, or which will refide in it again. We view the man, foul and body, in fuch a fenfe, one, that we attach and transfer the dignity and excellency of the foul to the body. In this view, what infinite dignity must be attached to that body, which the infinitely glorious God has been pleased to take into an incomprehenfibly near relation to himself, fo as to call it his own body, and the blood poured from it his own blood! It is no wonder that this blood is called the precious blood of Christ.

It is reckoned by us a much greater thing to fuffer in our perfon than in our eftaté. The taking a way life is the greatest punishment, which men inflict. All that a man hath will he give for his life." A fine, even if it were to extend to all our property, would be viewed as a light punishment, or a light evil, in comparifon to the lofs of life. It would by men of feeling be viewed light in comparifon to any corporcal punifhment. It was a greater expreflion and more de

cide proof of the real, unfeigned love of God to finners, to lay

down his life for them than to have made a facrifice of all creation in their behalf: This would be only like a man's giving up his property but is like a man's giving up himself. "Greater love than this hata no man than that a man lay down his life for his friend." And as God by laying down h's Ife for us has given the most decided proof of his unfeigned love toward us; fo he has, at the fame time, given the clearcit pothole exhibition of his infinite oppofition to fin and full determination forever to frown

upon it.

And this is what is nes ceffary to conftitute an atonement infinite. Though the Divinity itfelf did not fuffer (for this was impoffible) yet it was the greatest facrifice, which God could make to give up to fuch bitter fufferings,. fhame and reproach the man Chrift Jefus, whom he had taken into an incomprehenfibly near and fweet. connection with himself, even fo near, as to be a part of himself, fo that his blood should be God's blood, and his dying be called God's laying down his life.

Let thefe thoughts be purfued, and we fhall difcover the infinite greatnefs of the atonement, made by the fufferings of the Son of God. We fhall fee, that by this propitiation, the righteousness of God is fo fully declared, that he can now be juft, while he justifieth him, who believeth in Jefus. There is forgivenefs with God, be caufe there is plenteous redemption through the blood, the precious blood of Chrift, who was a Lamb, without fpot. Here is a broad ba fis, on which to build everlasting hopes!



Explanatory notes and remarks on

Ezek. x. 8-12.

“And there appeared in the cheru bims, the form of a man's hand under their wings. And when I look ed, behold, the four wheels by the cher ubims, one wheel by one cherub, and another wheel by another cherub:

And the appearance of the wheels was as the colour of a beryle Stone. And as for their appearance, they four had one likeness, as if a wheel had been in the midst of a wheel. When they went, they went upon their four fides; they turned not as they went, but to the place

whither the bead looked, they folfoued it; they turned not as they went. And their whole body, and their backs, and their hands, and their wings, and the wheels were full of eyes round about, even the wheels that they four had.”

which he had in Babylon in the
fifth year of Jehoiachin's captivity.
And again in this chap. he gives
an account of feeing the fame vif-
ion. Here we may obferve, that
this remarkable vifion, was but a
vifion, though a very affecting and
inftructive one. And for a right
understanding of it, let us obferve,
that what are called living creatures
in the first chap. are here termed
cherubims. Cherubims here means
an order of angels, it is conceived.
And they fignify more generally,
the angels whom God employs in
the administration of the affairs of
his providence.

N the firft chap. the Prophet
relates a remarkable vifion

Thefe are reprefented, as having each four wings. With two of thefe wings they did fly, and with two cover their bodies. This may denote the reverence of their minds, and their entire obedience to God.

They had the form of a man's, hand under their wings, which may denote their preparedness to do God's will. They have hands to do their work and probably to fignify that their manner of work ing is facred, their hands are hid under their wings.

In the vifion, there are four cherubims, and four wheels ; a wheel by each cherub. The col our of the wheels, was that of a

beryl-ftone, i.e. a lively fea green;
which may denote the apparent in-
fability of all human affairs.
of a remarkable workmanship; as
wheels were all four alike; and
if a wheel had been in the midst
of a wheel.
of a wheel. This correfponds
with the four faces of each cherub.
The wheels were fo framed as
framed into another, i. e. as if it
one ring or rim of a wheel was
had two rims, one fet to run north
or fouth, and the other cast or
weft: fo that the wheels, as well
as cherubims were ready to run any
way without turning. In the to
their appearance, they four had
and II verfes, it is faid, as for
one likenefs, as if a wheel had
been in the midft of a wheel; when
they went, they went upon their
four fides; they turned not as they
went, but to the place whither the
head looked, they followed it;
they turned not as they went."

In this vifion, this feems to be a reprefentation of the chariot of ftate in which the Lord Jehovah affairs ofthe kingdom of providence. rides, in the adminiftration of the

Each one has four faces, one looking to every quarter. This may fignify their fitnefs to watch, and do what God requires of then on all occafions: their fitnefs to run any way on his meflages. Each face is compared to what is moft excellent in its kind. They had the face of a man, denoting intelligence and wifdom: The full of eyes. "And their whole face of a lion, denoting their dig-body, and their backs, and their nity and ftrength: The face of an hands, and their wings, and the ox, denoting their obedience and wheels were full of eyes round apatience: The face of an eagle, bout, even the wheels that they denoting the acutenc's of their penetration or difcernent, and cecrity in performing the divine will.

-Both cherubins and wheels are

four had."

And further, the spirit of the living creature or cherubims was in

the wheels. went together; and with the greateft fwiftnefs: They ran and returned like a flafb of lightning.

Both moved and

In order to give a juft view of this vifion, it may be obferved,

1. That God ufes the miniftry of angels in the administration of the affairs of providence. Their miniftry is invifible to us; but is nevertheless real, important and neceffary. God is reprefented as fitting upon a throne, and governing the world by means of angels; or riding in the chariot of ftate, attended by angels fwift to do his will, and fulfil his pleasure. Hence fays the pfalmift, "Bless the Lord, ye his angels, that do his commandments."

The angels are miniftering fpirits to the people of God: Sent forth to minifter for them who fall be beirs of falvation. The affairs of divine providence are managed by angels, who receive and obey orders from God.

2. The wheels in this vifion, fignify the wheels of providence. They are managed by intelligent agents, under the direction of God. He does not fuffer the affairs of the world to run at random. No, they are all conducted by intelligent fpirits; filled with knowledge, fagacity and power, fuitable to the truft committed to thêm: And under the direction and control of God. The cheru bims and the wheels are full of eyes; to fee every way; to fee which way danger is coming to them committed to their charge, and which way to go to prevent it. The wheels are ready to move any way as the angels guide; for the Spirit of the living creature is in then..

3. We fee who pref des over all the affairs of divine providence; it is God. The cherubims and wheels move at his pleature.

It is the comfort and rejoicing of his people, that all things are under the direction of an infinitely wife, mighty, juft, holy, powerful, good and faithful being; that being who has ever fhewn himfelf a friend to the righteous, their guardian and protector; and has avenged them on the wicked.

Though we cannot fee the wheels, nor how they move, yet the fpirit of the living creature is in them, and they have eyes.. Their motions are all guided by an intelligent agent. They are all under the direction of an all-wife being.

4. The manner of providence, and the methods which God takes, though effectual, to bring about. his own purposes, are myfterious to us; a wheel in the middle of a wheel. As it is difficult to explain the vifion; and particularly the workmanship of the wheels; fo it is difficult for us to search out the ways of God. The ways of divine providence are mysterious to us. The wheels are high, we cannot reach them.

5. Divine providence in its workmanship is incomprehenfible. There is divine skill in forming the wheels, a wheel in the midst of a wheel, fo that it will go any way without the pains of turning: And all the wheels are under the direction of cherubims with four faces: And both cherubims and wheels full of eyes. O how exquisite is the management of divine providence! God's works are wonderful; marvellous are his doings!

6. There is real harmony in thofe difpenfations of providence which feem to interfere with each other. That which feems to hinder, fhall eventually promote God's defigns. Thus the hardness of Pharaoh's heart, and his unwil lingnefs to let the children of IC--

rael go; though it feemed to oppofe God's fulfilling his promife (to give the land of Canaan) to the children of Ifrael; yet eventually promoted God's defign. He got himself honor upon Pharaoh, and the Egyptians; and brought out his people with a high hand, and an out-ftretched arm. The malice and wickedness of men are over-ruled by God for the promotion of his own glory and his people's good. God brings great good out of evil. Thus in the cafe of our Saviour's crucifixion | and death. See Acts ii. 23. "Him being delivered by the determinate counfel and foreknowledge of God, ye have taken, and by wicked hands have crucified and flain.",

7. God can eafily change affairs in providence, and move the wheels for or against his people. The wheels are fo framed as to run any way; and they move eafily and fpeedily as the cherubims are difpofed; for the fpirit of the living creature is in the wheels: And the cherubims are ready to obey God's orders, and fulfil his pleafure. God can with infinite eafe work falvation for his people, let the appearances of things be ever fo dark and difficult. We have various inftances of this in fcripture. Once when the Ifraelites were at the Red Sea. Another when Gideon with three hundred men defeated a large host of Midianites. Another when Sennacherib befieged Jerufalem with a great hoft, and the angel of the Lord flew an hundred, eighty and five thoufand of them in one night.

When the church is in distress, God works falvation many times in unexpected ways; ufes the vileft inftruments to promote his defigns, and bring good to his people. The earth helped the woman.

Sometimes. God makes use of inftruments to promote the good of his people, who defign the contrary; thus in the inftance of Haman and others.

Let us acknowledge. God as the fovereign ruler of the univerfe; and be fenfible that the wheels of providence are under his direction. He can fend his angels to protec his people in times of greateft trouble. If God be for them who can be againft them? In vain will be all the attempts of earth and hell against his children.

Therefore let us labor for tranquillity under all the difpenfations of providence. What more proper to produce and maintain fuch a state of mind, than a confideration that God rules, and that the wheels are full of eyes, and guided by him; do not move but by his order or permiffion. Infi nite wifdom prefides. Supreme power, joined with infinite wisdom and benevolence conducts all the affairs of the univerfe.

Let us commit ourselves, and all our concerns to God by faith and prayer. The confideration that the wheels and living creatures are all under his direction, is an encouragement to faith, prayer, and truft in him.

The vifion will come in its time, and will not tarry; wait for it. God never fails thofe who feek him, truft in him, and wait for him. OMEGA.

An account of a work of divine grace in a revival of religion in the town of PLYMOUTH, State of Conneticut, in the year 1799, in two letters to the Editors from the Rev. SIMON WATERMAN.



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